A Sermon teaching discretion in matters of religion, and touching certain abuses now in the Church: Preached at Paul's Cross the 21. of November by Robert Temple Bachelor in Divinity sometimes of Magdalene College in Oxford. Bern. Cant: serm. 49. Quo zelus feruidior, ac vehementior spiritus profusiorque charitas, eo vigilantiori opus est scientia quae zelum supprimat, spiritum temperet, ordinet charitatem. Imprinted at London by R. B. for Edward Aggas. 1592. To the right Reverend father in god john by God's permission, Bishop of London, my special good Lord, all humble duty acknowledged. ACcording to your Lo. pleasure (right reverend Father) I have copied out this Sermon, and let it go to the press, removing (at length though with much a do) a common reason that dissuades very many, and did for a time discourage myself: I mean the perverse cavillation of such, as call into question other men's labours, a great deal busier to find a fault, then do any good, as in deed it is easier to reprehend then judge aright, and mislike then do the like. I am so far (I protest) from self love or liking, that I am still afraid lest some thing of other be committed which being set out abroad, can not be called in again Many may flatter themselves in a fond conceit of there own doings, and delight in the favourable judgement of their friends, but they shall find it far otherwise, when there works come once to a vulgar protractation. I most humbly beseech your Lo. to defend with your accustomed favour my unworthy labour, and earnestly pray my brethren in the Ministry, to lay aside all former conceived opinion against the matter, and heartily desire every good reader beside to construe every thing with a conscience, as I for his sake in every point have spoken my conscience. At your L. Manor house at Fulham: April 22. 1592. Your L. in all humble duty Robert Temple. Text 1 Cor. 14. vers. 1. Fellow after love and covet spiritual gifts, & rather that ye may prophesy. THE Apostle having handled before at large the manifold gifts of the spirit, and treating thereupon of love, the excellent way of all gifts, purposing to handle prophesy the worthiest gift of all, he seemeth to make his entrance by conclusion of all he spoke of before: and bids the Corinthians a God's name to covet spiritual gifts but with all to follow love, and rather that they may prophesy. D●uision. Before I come to speak of two principal points herein considered, first love the moderation of all gifts, secondly prophesy the excellent gift of all: We are generally to observe the only matter and work of all gifts. ●l. 68.18. ●os 4.8. Christ ascending up on high led captivity captive, & gave gifts unto men, & the same unto every one of us by grace according to the measure of the gift of christ, and to this end the repairing of the Saints, the work of the ministry & the edification of the body of Christ. ●hat gifts ●e. By gifts are meant operations, & faculties bestowed diversly, & peculiarly to profit the church withal. Why called ●irituall ●fies. Author of all ●fies. They be called spiritual gifts: First for authority, secondly for office. The Author of all gifts is the spirit of God. For there are diversities of gifts, but the same spirit, and there are diversities of administrations, but the same Lord, ●. Cor. 12.4. & there are diversities of operations, but God is the same that worketh all in all. 4.5.6.8. So that all kind of gifts and callings (as prophecies, teaching, exhortation, the word of wisdom, the word of knowledge, faith, Rom. 12.6. healing, great works, discerning of spirits, diversities of tongues, Apostles, Prophets, Evangelists, Pastors, Teachers) one and the self same spirit worketh, distributing to every man severally as he will. Ambrose saith: unum flumen, Ambros. spi sanct. Gratian. lib 1. cap. 2● sed multi donorum spiritualium meatus, hoc flumen exit de font vitae: Many rivers but one flood from which they do all issue, Math. 28.1. this cometh out of the fountain of life. For which cause the holy spirit (albeit properly the third person in trinity, and Effector of all gifts) is taken for the gift of God, Act. 19.20. as appeareth in the question of St. Paul to certain disciples at Ephesus, have ye received the holy ghost since ye believed? Meaning whither the graces of the spirit were given to Christ's disciples. Austen saith somewhat confusedly, Aug. Lau. Enchirid. Cap. 37. as it may seem, yet truly Et utique spiritus sanctus dei donum est, quod quidem et ipsum est equale donanti. And verily the holy ghost is the gift of God, the which in very deed is equal to the giver discerning the spirits by a double notion as the author of all gifts spiritual and so it is not the gift of God, but God himself essentially equal to the father and the son and again for the very gifts themselves, as either they were bestowed upon the Apostles in the day of Pentecost, or as the faithful have the holy Spirit promised. Collos. 3.1. Act. 3.24. Christ then is come and gone, he sits at his Father's right hand, the Heavens contains him until the restitution of all things, Heb. 7.25. he is our Advocate with the father and liveth for ever, making intercession for us, without controversy great is the mystery of Godliness which is: ●. Tim. 3.16. God is manifested in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up in glory. But now the master, and Commissary of the faculties in his absence is his spirit: For as he deserved grace for us by his death, triumphed over death by his resurrection, sits at his father's right hand by his ascension: So he hath left the spirit obtaining and bestowing all requisite, and necessary graces for his Church. The spirit is Christ's vicegerent and Precedent of his church, the church being like unto a School wherein the holy ghost teacheth the faithful all godliness. Rom. 10.4. Christ is the end of the law, for righteousness sake unto every one that believeth, and now through the spirit we wait for the hope of righteousness through faith. Galat. 5.5. Math. 5.17 He is the fulfiller of the Law and the Prophets, for he came not to destroy them, Chrisostom. adorand. spi● Galat. 3. 2● Esay. 54.13 joh. 6.45. joh. 14.26. but to fulfil them. And so is the spirit the fullfilling of the gospel. The law was our schoolmaster to bring us to Christ, that we might be made righteous through faith, now we are all taught of God, as the holy ghost sent by the father in Christ's name teacheth us all things, and brings all things into our remembrance, joh. 1.12. as he hath told us. As many as received him, to them he gave a prerogative to be the sons of god, Galat 4.6. and now hath god sent forth the spirit of his son, which crieth Abba father, Rom. 8.16 and the same spirit witnesseth with our spirit, that we are the Children of God. Likewise they be called gifts spiritual for the office, office of these ●iftes. either in respect of the matter, for it is the wisdom of God in a mystery, ●. Cor. 2.6. ●phe. 3.8. even the hid wisdom which God determined before the world unto our glory, a grace given to preach the unsearchable riches of Christ, ●. Pet. 1.12. a gospel sent down by the holy Ghost from Heaven, the which the Angels desire to behold, or of the success and fruit, ●. Cor. 4.20. Thes. 1.5. ●. Thes. 2.15. for the kingdom of God is not in word, but in power, neither is the gospel in word only, but in power of the holy ghost, to be received not as the word of men, but as it is in deed the word of God which worketh in them that believe. Paul may plant, ●. Cor. 3.7. Apollo's water, but God must give the increase, whosoever is any thing he must say with St. Paul, by the grace of God I am that I am, 1. Cor. 15.10. & therefore a work impossible for man to perform without worthy graces of the holy ghost. If we do consider the mutual edification of the Church, the matter is indifferent without any respect at all, Gal. 3.26. 28 for we are all the sons of God by faith in Christ jesus, all one in him, Abraham's seed, and heirs by promise, a chosen generation, a royal priesthood, 1. Pet. 2.9. an holy nation, a people set at liberty to show forth the virtue of him that hath called us out of darkness into a wonderful light, reve. 1.5. in him that loved us and washed us from our sins in his blood, we are made Kings and Priests unto God even the Father. But if we do mark the ordinary government of the Church there is very great odds. Act. 20.28. For the holy ghost chooseth out some from amongst the rest to the Bishopric of the flock, and superintendence of the Church: Heb. 13.17 1. Thes. 5.13 To be obeyed as overseers because they watch and must give account for souls, to be had in love for the works sake labouring among the people, and being over them in the Lord. And as there are gifts of the spirit common to the faithful love, joy, peace, Galat. 5.22. long suffering, gentleness, goodness, faith, meekness, temperancy, against which there is no law: So these gifts whereof the Apostle speaketh we have named them a little before in the beginning. Prophesy, Teaching, Rom. 12.6. Exhortation, and the like, are gifts of a several and peculiar function. 1. Cor. 12.8.28. But as with this community of gifts unto all the faithful, there is a discretion and order in the Church for ornament: So gifts are always joined with these offices, for edifica-of the Church, and both for increase of faith, and knowledge by unity in Christ. The spirit of grace, which always from the beginning discerneth the elect from the numerosity of the rest refused, and disannulled, evermore furnisheth such as be called to this order of office in the Church with dignity, and sufficiency of gifts. When Christ called forth his Apostles to preach, he sent them with gifts, saying, the kingdom of GOD is at hand heal the Sick, cleanse the Lepers, raise up the dead you have freely received, Math. 10.6.8.20. give freely, it is not you that speak, but the spirit of your father which speaketh in you, Act. 2.4. and in the day of Pentecost, they were all filled with the holy ghost, & began to speak with other tongues as the spirit gave them utterance. And the seven men whom the Apostles did choose to the office of the Deaconship, were full of the holy ghost, Act. 6.3.5.8 and of wisdom and faith, and so known before they laid their hands on them, and Steven full of faith and power above the rest, and of many miracles among the people, so that a number of them of the Synagogues disputing with him, were not able to resist the wisdom and the spirit where with he spoke. Tertullian saith, Tertul: exbo. ad castit. aleadging the reason of the Apostles words, 1. Cor. 7.40. & I think also I have the spirit of God, idcircò hoc dixit ut sibi Apostoli fastigium redderet. Therefore he said so to show the authority of an Apostle. Spiritum quidem Dei etiam fideles habent, sed non omnes fideles sunt Apostoli, propriè enim Apostoli spiritum sanctum habent qui plenè habent in operibus Prophetiae efficatiam virtutis atque documentorum linguam, non quasi ex part quod ceteri. Truly the faithful have also the spirit of God, but all that be faithful be not Apostles, for the Apostles have the holy ghost properly, insomuch as they have in their prophesy an effectual working of power, and utterance of doctrine, and that abundantly, not as it were in part like other: Not then the vocation to the several office, but measure of gifts necessary to their offices, not the worthiness of such as be called. The first part Love the rule of all gifts. Now the Corinthians replenished very graciously with all these gifts, yet converting them (not as they ought to the glory of God, and edifying one of an other, but to ostentation, and contention among themselves:) St. Paul alloweth their emulation of gifts, but withal sets down a moderation by love, for love disposeth every work unto a perfection. The principal end of all actions is the glory of God, for whatsoever we do, 1. Cor. 10.31. we must do all to the glory of God, but the way to bring us to this end is love, all things divine, and aim at love, for the end of the commandment is love out of a pure heart, and a good conscience and of faith unfeigned. 1. Tim. 1.5. This the Apostle proves very largely, naming it a more excellent way of the best gifts, that although a man do speak with the tongues of men, and Angels, and have not love, 1. Cor. 12.31 1. Cor. 13.12. he is like a sounding brass and a tinkling Cymbal: And although he had the gift of prophesy, and knew all secrets, and all knowledge, yea if he had all faith, so that he could remove mountains, and had no love, he were nothing: And though he fed the poor withal his goods, and though he gave his body to be burned, & have no love it profiteth nothing. So again to the same purpose, he wills the Ephesians to follow the truth in love, Ephes. 4.13.16 and in all things to grow up unto him, which is the head, which is Christ, by whom all the body being coupled & knit together by every joint for the furniture thereof according to the effectual power, which is in the measure of every, part receiveth the increase of the body unto the edifying of itself in love. A man may be endued with many other gifts, ●. Cor. 8.3. and yet be ungodly, but if any man love God, ●. Cor. 12.7. the same is known of God. The end of all gifts is unity, for the manifestation of the spirit, Ephes. 4.3. is given to every one to profit withal. Now love endeavoureth to keep the unity of the spirit in the bond of peace, and gives no offence, neither to the jews, nor to the Grecians, ●. Cor. 10.31. nor to the Church of god, but followeth those things which concern peace, and wherewith one may edify one an other. Whatsoever either precept or counsel is specially set down in scripture hath relation to love, as we love God for himself, and one an other for God's sake. Christianity is where the spirit is, and where the spirit is, there is love. 1. joh. 4.16. For God is love, and he that dwelleth in love, dwelleth in god, & god in him: The love wherewith god loveth us shed abroad in our hearts by the holy ghost which is given unto us, Rom. 5.5. is only theirs which fulfil the royal law, jam. 2.8. thou shalt love thy neighbour as thyself, love discerneth the merit of the work in piety, from the semblance in unity, Aug. joh. ●pist. tract. 7 as God's tradition of his son from judas prodition. The one was of love, the other of covetousness. Luk. 7.38 4 Mary's entertainment from Symons hospitallitye, many sins were forgiven her, for she loved much, Phil. 1. 1●. some men's preaching of conscience, & sums under a pretence, the one of goodwill, the other thorough envy and strife, Agust. civit. dei lib. 9 ca 21. Agust. joh. ●pist. tract. 7. godly knowledge from the Devils, as great as their knowledge is they have no love. Alms deeds in compassion, from liberality in vain glory. Love doth doth seek the praise of God in alms, but vain glory the praise of man. 1. joh. 4.18 Agust. Iho. 3. tract. 13. Godly fear from slavish fear, for fear hath painfulness, but perfect love casteth out fear, love indeed is the invisible unction of the spiririt. All sacraments whatsoever, are but the form, love is the root, faith is like unto the sense, Aug. hom. 1● but love unto the health of the body. Austen saith that a man may have Baptism and yet be wicked, Prophecy (even that notable gift that Paul here prefers) and yet be wicked, take the sacrament of the body and blood of the Lord, and yet be wicked, be named a Christian, and yet be wicked, habere sacramenta ista omnia, et malus esse potest. Habere autem charitatem, et malus esse non potest, hoc est ergo proprium donum. He may have all these sacraments, and yet be wicked, but he cannot be wicked if he have love, this is therefore a proper gift. If this were well learned of a number in these days, who take themselves to be notable fellows, even incomparable censors of all other, it would contain, and keep in many mischiefs which daily break out to the dangerous hurt of the Church, as Pride, Envy, Indiscretion, Innovation. Pride through knowledge, Envy through emulation, Indiscretion through zeal, Innovation through schism. Pride tho●ugh knowe●dge. For commonly Pride is where knowledge is, this same, Sermo scientiae, word of knowledge, 1. Cor. 12.8 Rom. 12. ●. very hardly admits sapere ad sobrietatem, understanding with sobriety, for knowledge puffeth up, 1. Cor. 8.1. and maketh a man very singularly proud, as if he were the only man, and none like him in the world. A perilous matter (I tell you) is inflammation through knowledge, Iren. lib. cap. 1.31. that marred Tacianus after his master justinus martyrdom, & made him Turrian heretic, Bern. cant. serm. 65. Bern. notes it to be the only prank of all such: Captare gloriam de singularitate scientiae, to get glory by singularity of learning. Bern. resur. domin. ser. 3. And I pray you (as Ber. saith again) quaemaior superbia, quam ut unus homo totae congregationi judicium sum prae ferat, tanquam ipse solus habeat spiritum dei. Can there be any greater Pride then for one man to set his own judgement before the whole Congregation, as though he and none else hath the spirit of God. Now where love is there can be no presumption, and mastership of doctrine, Love doth aedefie, and doth not boast itself, neither is puffed up, Austen saith, Aug. secundū●oh. serm. 53. Amate scientiam, sed anteponite charitatem, scientia si sola sit, inflat, charitas vero edificat, et non per mittit scientiam inflari. love knowledge, but prefer love, knowledge if it be alone puffeth up, but love edefieth, and doth not suffer knowledge to be puffed up. Envy through emulalation. Aug. secundum joh. serm. 53. With pride commonly envy is joined, for pride is nothing else then a love of excellency, which breeds a perverse imitation against the Apostles rule. 1. Cor. 12.31 Desire you the best gifts, and yet I will show you a more excellent way, (meaning love) and again forasmuch as ye covet spiritual gifts, 1. Cor. 14.12 seek that ye may excel to the edifying of the Church. And so brings forth that carnal emulation spoken of by the Apostle amongst the works of the flesh. Galat. 5.20. Now love is in this a remedy, 1. Cor. 13.4. for love envieth not. If there be any comfort in love, if any fellowship of the spirit, nothing is done through contention, Philip. 2.2. or vain glory, but in meekness of mind, every one esteems an other better than himself. Aug. hom. 15. Austen saith. Congaude illi, cui deus aliquam gratiam dedit, et potes in illo, quod in te non potes. Be glade in his behalf to whom God hath given any grace, and thou mayst do that in him, which thou canst not do in thyself. Peradventure (saith Austen) he hath virginity, love him, & it is thine. Again thou hast more patience than he, let him love thee, and 'tis his. He can watch a night at his study, if thou dost not envy him, his study is thine. Perchance thou canst fast a great deal more, if he love thee, thy fasting is his, hoc ideo, quia in illo tu es, per proprietatem non es tu, per charitatem tu es. This is the reason, because thou art in him, by property thou art not, by charity thou art. Bern. altitud. cord. serm. 1. Bernard reporteth that on a time one told him that he saw a lay Monk in whom he did reckon 30. virtues, whereof saith he, I find not one in myself, and perhaps saith Bernard, he had not so great a virtue amongst the rest as this was, religiosae emulationis humilitas: Humble emulation in matters of religion. And in deed there is no gift greater. Math. 3.15. When john earnestly put Christ back, saying. I have need to be baptized of thee, and comest thou unto me? He made him this answer. Let be now, for thus it becometh us to fulfil all righteousness, teaching us that perfect righteousness hath always godly humbleness. 1. Co. 13.2.3. When the Apostle showeth the corruption of many gifts, if charity be away, he saith, all secrets, all knowledge, all faith, all goods, to signify that all is nothing where is envy and emulation, two very contraries unto love. Teal without discretion. another mischief we spoke of, is zeal without discretion, for where the spirit enableth a man with notable gifts, zeal for the most part consumeth & eateth him up, Psal. 69.9. that very seldom is that rule of the Apostle performed spiritu feruentes, fervent in spirit. But rather that wherewith the Apostle findeth fault, Rom. 10.21 zelum dei habent, sed non ex scientia, they have the zeal of god, but not according to knowledge. If zeal be not governed, it inclineth very quickly to vices. Berna. epist. 89 Barnard writing to a friend of his (& allowing his zeal) willeth him to have a zeal, but according to knowledge, ut cautus sis maiora minoribus non impedire, that saith he thou do beware thou hinder not greater matters for less. For in matters of vehement, and hot emulation, we mar all if we order not love with discretion, and zeal with love. Berna. cant. serm. 20. Zelum tuum inflammet charitas, informet scientia, firmet constantia. Let love kindle thy zeal, knowledge instruct it, steadfastness settle it, saith Bernard: We may very well compare zeal to a fierce horse, if he have not a bridle: a voice that is harsh, if a man contend, and strain it to high: an unhappy child if he have not a rod: and a flame of fire if it be not quenched: for so is zeal without love, and even so is the zeal of many for lack of love, fierce, contentions childish, the very firebrand of the Church. It is a godly thing to be zealous, yet a right zeal is according to knowledge, ●m. 10.2. & it is better howsoever, to have a zeal (although without knowledge) then to have no zeal at all, ●ig. rem. 13. and yet better to have neither zeal, nor knowledge, then have no love. ●novation ●ough ●hisme. The last of all is innovation, the very handmaid of the other, which bringeth in the corruption and abuse of God's good gifts by Schism, a fault in the Corinthians, (as the Apostle telleth them) that in all things being made rich in Christ in all kind of speeches, Cor 15.7.10.12. & all knowledge, so that they were not destitute of any kind of gift, yet they had contention among them, every one of them saying, I am Paul's, I am Apollo's, I am Cephas, and I am Christ's, as though Christ was divided or Paul crucified, for them. Such a fault is now a days among us, where many unlearned in this, that things indifferent are tolerable, & that pollution cometh not by communion of sacraments, but by consent of sin do thereupon sequester themselves from the public Congregation of Christians, to a private segregation of schismatics, and so by dissension bring into the Church, as it were, an infernal dissipation of the body, and a very hellish perturbation of the members of Christ, as though judah, Greg. nazia orat. 1. pac● and Israel did not belong to one principallytie, nor jerusalem, and Samaria, to one heavenly jerusalem, And Paul, and Apollo's, and Cephas for whom and against whom all this same swelling is, and Christ himself and all Christians are not all one. Psal. 26. ● Austen saith, conferring the place of David, I wash my hands in innocency oh Lord, and again Lord I have loved the habitation of thy house, Psal. 27.4. and the place where thine honour dwelleth, with the saying of saint Paul. 2. Tim. 2.20 In a good house are not only vessels of gold and silver, but also of wood and of earth, and some for honour, and some for dishonour. Aug. parm. Epist. lib. 3. cap. 4. Ideo quip tollerabat nocentes, non desereret innocentes, cum quibus lavabat manus, quia diligebat speciem domus Domini, quae species in vasis honoralibus fuit, nec propter vasa que erant in contumeliam se a magna domo seperabat, sed eos in unitate unius domus tolerabat a quibus se non imitando seruabat. David did therefore (saith he) let the wicked alone, lest he should go from the godly, with whom he did wash his hands, for he loved the beauty of God's house which beauty was in vessels of honour, neither went he asunder from the great habitation because of the vessels of reproach, but kept himself well enough from them, not doing as they did whom he suffered in one and the self same house. These fellows should learn of Austen to love the beauty of God's Church, which is the honourable society of the godly howsoever mixed with the shameful corruption of the wicked, and not forsake the ornament of the one, for the dishonour of the other, seeking a fellowship of perfection in every point which cannot be found. Num. 11. ● Moses' did wish that all the lords people could Prophesy, & that the Lord would put his spirit upon them. St. Paul did wish that all men were like himself in (purity) and that all did speak strange languages, but rather that they prophesied. 1. Cor. 7. 1. Cor. 14 Aug. secu. joh. serm. ● St. Augustin wisheth that all would remember love, and brings this reason. Sola est enim quae et vincit omnia, et sine qua nihil valent omnia, et ubicunque fuerit trahit ad se omnia. For only love both overcometh all things, and without love all things are nothing worth, & wheresoever love is, it draweth all things unto it. Greg. Na● an. part o● 3. If any of us (Christians) be asked the question (saith Gregory Nazianzen) what we worship, Promptum est respondere, quod charitatem, veneremur: The answer is ready, we worship charity. We had need cry out and writ no longer against false Catholics (sola fides) Faith only, but against false Protestants (sola Charitas) love only, faction aboundeth, love abateth, let faith only justify, but love only rectify. But let us come near the sore, and touch the very wound of the church, & I pray you with patience, because I will utter nothing but that every one's conscience shall by experience acknowledge true Gregory Naziazen lamenting the desperate state of the church in his time through the intolerable fury, ●reg. Nazian. ●ist. Nect. ●iscop. ●ctant. and miserable affliction of the same, reckoneth up many heretics. First those of Arrius or Eudoxius, an insolent sect, assembling themselves in private Churches, as it were by lawful permission: Again Macedonians whose factious contention grew to that temerity and madness, that they took unto themselves the titles & places of bishops, boasting of Eleusius the author of their election. But (saith he) there is one Eunomius and his sect the inward plague and mischief of the Church, who thinketh it a great deal out of his way if he draw not all with himself into destruction and danger, & yet these things are tolerable: But of all church troubles, the Apolinarists liberty is most licentious, I am to certify your reverence (he meaneth Nectarius) that a little book is come to my hands of Apollinaris, wherein such things are written as exceeds all perverse heretics that ever were. Conueticles of schismatics dangerous. I will have you consider, that if these have common liberty of private meetings, it is nothing else but to esteem their doctrine truer than ours, and you know that in every thing nature suffereth not two contrary doctrines of one & the same point to be true. Any that will, may very well consider the same to be the present calamity and jeopardy of our Church, and as Gregory to Nectarius, so I appeal to our magistrates for redress. First and for most we have among us Paul's jesuits, Chem. Exa● prefat. par. ● a murrain sect of heretics that infect the pureness of the Gospel, & a cruel sort of bloody ones that abjure a lawful allegiance to their Prince, ●●s. Hum. ●m. Cur. ●ax. & natural love to their Country, and by foreign conspiracy abroad put in practice at home the death of the one and destruction of the other: ●suites. These think they do God good service to slay his anointed, ●sebius. lib. ● cap. 40. & murder his saints, endeavouring as did the Impostors in Alexandria in the days of Decius to inflame the people's desire with a customed superstition of the Country, and make them believe that the worshipping of Idols, and murdering of Protestants is piety: August. exclaims against such a zeal, ●gust. Iho. ●. tract. 93. o error horrendus, ò execrabilis cecitas, Zelum Dei habent sed non secundum scientiam, obsequium se putant praestare deo interficiendo famulos Dei. Oh horrible error, oh execrable blindness, they have a zeal, but not according to knowledge, they think they do GOD good service in killing the Servants of God. But I will not make many words about them, only this I say, as they be our country men by Nation, pity their lives, as they be Papists in weakness, labour to convert them, but as they be heretics in popeperie, and Traitors to their Country, let the Law punish them, and I pray God either turn their hearts from whetting any more sword to shed the blood of the Lords anointed, or return the sharpest sword from the point with a cutting edge on both sides in up to the very hilts in their own hearts blood. Oh Lord let ELIZABETH flourish with a Crown of glory upon her head, and a Sceptre of Triumph in her hand, and still wash her feet in the blood of her enemies. Psal. 58.9. We have again among us Libanius, Martinistes, I use that name: Socrat. eccl. hist. lib. 3. cap. 19 Because as Libanius the Sophister in a ridiculous libel against religion flattered julian, that hypocrite in profession, until he came to the empire, but afterward a Tyrant in persecution: ●artinistes. So Martin publisheth many his frivolous Pamphlets, bewraying in this, a spirit rather of scorn and slander, than learning and love, because he handleth divinity with scurrility, & scripture with laughter, more pleasant to a sight of gospel Libertines, and church-robbers, then meddling at all with the matter in hand, much less. deciding the controversies by moment and weight of argument, and therefore better answered already by some merry mates like himself, then to be vouchsafed so much as a silable by learned reply: These irregular fellows derrogate from Bishops both title and place in Church, and common wealth. A very sore plague to the good estate and constitution of the Church, and a great deal the sorer, because domestical and inward, and yet shall I say my conscience, and speak indifferently? Fie for shame both Martin and Antemartin, Paciscamur (saith Augustine to Petilian) si placet ut nec tu malos nobis obijcias, quos putas nostros, Aug. petilia● lib. 2. cap. 3. nec ego vestros vobis. Agreed (saith August. to Petilian) If you please, that neither you upbraid us with those on our part whom you think to be bad: Nor we cast you in teeth with such on your side, as we judge very ill of. So do ye both, and go to the matter: Cyprian. lib. ● Epist. 9 Brownistes. But we have as mischievous as any the other: Puppianus Brownistes, for they rightly follow his steps, who as Cyprian writes would be perfect alone, unspotted, holy, pure, and not join himself with the rest, but alone as it were in Paradise, & in the kingdom of heaven, swelling with such a pride, and puffed up with such arrogancy of mind, that he would reduce all bishops, & clergy men to his own knowledge to be purged before him, and to be absolved by his sentence: so that for the space of 6. years, neither had the fraternity any Bishop, nor the people an overseer, nor the flock a Pastor, nor the Church a governor, nor Christ a Prelate, nor God any Priest. These set forth their books beyond all impudency of all schismatics, Magistrate's negligence ●he cause of sects. & if they be let alone, as either impunity, or security of magistrates (I will not say perciallytie) must needs further their faction, what may the silly people think, whom they seduce daily, and draw into error, but that their doctrine is truer than ours &, as they falsely object our Church of England's ministery, preaching, socrates' lib. ●. cap. 33. prayer, sacraments, discipline, is of no warrant from God. Eustathius sometime Bishop of Sebastia in Armenia, after his abdication by a general counsel, set a broach many wicked opinions, among other, he did persuade the people (detesting other churches) to have their common meetings in private houses, drawing away servants from their masters by simulation of religion, Brownistes Conventicles. the like are among us, condemning all other assemblies in accustomed churches, & gathering themselves together in household conventicles, alienating apprentices by colour of religion from all duty of obedience, & dwelling with their masters. I wish this saying of Cyprian were well learned of such. Cyprian ibid. Scire debes Episcopum in ecclesia esse, et ecclesiam in Episcopo, et si qui in Episcopo non sunt, in ecclesia non esse, et frustra sibi blandiri eos qui pacem cum sacerdotibus Dei non habentes, obrepunt et latenter apud quosdam communicare se credunt cum ecclesia quae catholica et una est, scissa non sit neque devisa, sed ubique connecta et coherentium sibi invicem sacerdotum glutino copulata. You ought to know that the Bishop is in the church, and the church in the Bishop, & they are not in the church whosoever they be that are not in the Bishop, and they do vainly flatter themselves which having no peace with God's Priests commit themselves in close manner to be partakers with some certain persons whereas God's Church being Catholic is not rend nor divided, but knit and coupled together by fast consent of Ministers of the Church agreeing one with another. Aug. joh. 7. ●ract. 33. I will say unto them as sometime Augustine said. Habemus spiritum sanctum si amamus Ecclesiam, amamus autem si in eius compage et charitate constitimus. We have the holy spirit if we love the Church, and we love it if we persist in unity and love of it. But now all this while if there be any that in singleness of heart & godliness of zeal desires somthinges amended, I speak not against them, for as I am not with them that utterly blaspheme and affirm we have nothing aright, As anon you shall hear toward the end. so I am not against them that discretely blame and accuse some things amiss in the church: Therefore this is my meaning Good things lose the grace of their goodness, if they be not well handled. Concertation for reformation more eager and bitter a great deal, them is behoveful or needful, is like unto madness, a very seditious vexation of the common wealth doth often follow the turbulent affection of the Church. Sozom. lib. 8 cap. 25. The Emperor Constantine doth his part, whose care is both to lead the people along in uniformity of religion, Euseb. vita. Constan. lib. 2. cap. 63. and heal the grievous sickness of the body of the whole common wealth, and I hope the like be endeavoured by the Clergy of the land that was signified by the Bishops of the East to them of the west Church in their letters from their Synods, Theod. lib. 5. cap. 9 concerning the necessary great case to recover the Church: Now I would have the people do as they of Antioch did, who for 30. Theod. lib. 2. cap. 31. years space endured the Arrians schism with patience, still hoping for a better day, until indeed their blasphemy against the Apostles doctrine, and conspiracy against christians was intolerable. Then how much more ought we with longer patience among ourselves tarry for reformation of some things amiss upon a better time, Hope & pray for reformation. sith we have more than 30. years now enjoyed the free doctrine of Christ and his Apostles, and still have as much as ever we can do to prevail against the seditious & bloody enemies of the gospel. The second ●art. Prophe●ie. We come now to prophecy, the second thing to be handled, the most excellent gift of all, the Apostle meaneth not that peculiar prophecy, foretelling the coming of christ, & forethreating the punishment of sin, beginning at Samuel, Act. 3.24. Math. 11.3. the number whereof were frequent, before Christ's coming, but now very rare, but in the sense as he speaketh else where. Let us prophecy according to the proportion of faith: Rom. 12.6. And again he that prophesieth, 1. Cor. 14.3. speaketh unto men unto edifying, and to exhortation, and to comfort, preferring it before all other gifts: For the ample use & principal benefit, for as all other gifts do respect the profit and edification of the Church, Ephes. 4.11. 1. Cor. 12.7. so prophecy especially: For salvation cammeth by faith, Rom. 10.14. faith by hearing, and hearing by the word of God. It is the very same we call preaching, set down in the scripture by the Apostle in variable phrase of speech, as these, apt to teach, 1. Tim. 3.2. 2. Tim. 2.15 2. Tim. 4.2 dividing the word of truth aright, preach the word, be instant in season and out of season, improve, rebuke, exhort with all long suffering and doctrines, holding fast that faithful word according, able to exhort by wholesome doctrine, Tit. 1.9. Tit. 2.1. and convince them that say contrary: Speak the thing which becometh wholesome doctrine. Therefore the whole scripture is called a most sure word of prophecy, 2. Pet. 1.19 20 being of no private interpretation, because prophecy came not in old time by the will of man, but holy men of God spoke, as they were moved by the holy ghost. As the use of all scriptures is very manifold, for the whole scripture is given by inspiration of God, and is profitable, to teach, 2. Tim. 3.10 to convince, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works, and whatsoever things are written aforetime, are written for our learning, Rom. 15.4. that we through patience, and consolation of the Scriptures might have hope: Right so he that is furnished according to the qualities afore mentioned, and can apply the scriptures to the same end as shallbe requisite, may be called in this sense of the Apostle, a prophet of the gospel. Augustine saith speaking of Christ: Agust. tho. 6. tract. 24. Erat autem dominus prophetarum, impletor prophetarum, sanctificator prophetarum, sed et propheta, propheta dominus, et verbum dei dominus, et nullus propheta sine verbo dei prophetat. Cum prophetis verbum dei, et prophetae verbum dei. Meruerunt priora tempora prophetas afflatos, et impletos verbo dei, mernimus nos prophetam. ipsum verbum dei. But it was he that set forth the prophets, fulfilled all things the prophets told should happen, sanctified the prophets, the Lord was that prophet, & the Lord was that word of God, and no prophet doth prophecy without god's word. In old time they had the benefit of prophets inspired, and filled with the word of God, but we have this pleasure, the very word of God to be our prophet. This is the gift which the Apostle acountes most excellent above the rest, and therefore not common, but rare, not easy but difficult, as be all things, which are excellent, for he saith, he that speaketh strange languages edifieth himself, but he that prophesieth, 1. Co. 14.4.12 13. edifieth the Church: Again forasmuch as you covet spiritual gifts, seek that you may excel, to the edifying of the Church, 18.19. & let him that speaketh in a strange language pray that he may interpret. Again he thanketh God, he spoke languages more than all the rest, yet he had rather in the Church speak five words with his understanding, that he might instruct others, than ten thousand words in a strange tongue. This ought to strike into the hearts of all christians a deeper consideration of a more godly duty, and first of the ministery then of the multitude. Touching ourselves to shun some faults very common among us: Insufficiency of ministers. As first Insufficiency. For it is not for every one to protrude, & thrust forth himself unto the calling with a profane mind, only for the subsidy & help of living, & not the benefit of the church, having nothing above the capacity, and knowledge of the vulgar sort, as though we were miraculously to believe that Saul is among the Prophets: 1. Sam. 19.24. Greg. nazian Apol. 1. Item 〈◊〉 lend. Atha. Or that to become a mediator between god & man, to have the very sense & meaning of christ, & of his spirit, to be (as it were in the place of Angels and Archangels, to be even a god, & bring others to god, to handle that great body of Christ (the society of the church) were a matter both of facility & security, 1. Cor. 2.16. whereas indeed who is sufficient for these things? Moses' among the priests uneloquent, Exod. 4.12. of a slow mouth & tongue, till god was in his mouth, and taught him what he should say. Esay. 66. Esay among the prophets a man forlorn, and of unclean lips, until one of the Seraphins having an hot coal in his hand taken from the altar, laid it upon his mouth and touched his lips, Galat. 1.15. 1. Cor. 15.8. and so he was sent of the Lords message. St. Paul among the Apostles, as one borne out of due time, unmeet to be called an apostle, but that God did separate him from his mother's womb, & called him by grace to reveal his son, Ambros. in 1. Tim. 4.14. and preach him among the gentiles. Amb. saith, expounding the apostles words Prophetia est, qua eligitur quasi doctor futurus idoneus, manus vero impositiones verba sunt mistica quibus confirmatur ad hoc opus electus, accipiens teste conscientia sna ut audeat vice domini sacrificium deo offer. This is prophecy when one is chosen, as a meet man afterwards to teach the people, & the hands laid on by the company of eldership, are words in a mystery, by which the party thus chosen, is withal settled to this work, and receiveth power, his own conscience bearing him witness, that he may boldly offer sacrifice to god in the lords steed. When Valentinian the Emperor after the death Theod. lib. 4. cap. 6. of Auxentius the Arrian had made this speech to the synod of bishops for the election of a bishop, saying unto them you cannot be ignorant being learned Divines unto what manner of men it is convenient to commit the pontifical dignity, even such a one as aught to instruct the people, not only with doctrine, but also with manners and life so proposing himself an example of perfect honesty, that the godliness of his life may say for a witness his doctrine is good, and therefore place him at this time in the Bishopric, to whom also even ourselves the rulers of the Empire may sincerely submit our heads: And because we are men and must needs offend, may willingly admit their reprehensions as a cure by physic. And thereupon the Synod willed the Emperor himself by his voice to make choice of one very wise and godly man, he replied thus: Mayor, quam ut a me praestari possit, res est, multoque fuerit melius vos discernere diulna gratia dignatos et participes spendoris illius. It is a greater matter than I can perform, and it shallbe much better for yourself to discern whom gods grace hath vouchsafed worthy partakers of his glory. This Christian Emperor may very well instruct us, that the imposition of the hands of the Eldership in making a Minister should follow first a dignity of gifts by discretion of grace. Greg. Nazian. Apolog. 1. Gregory Nazianzen commending the dignity of the ministery, saith thus: What a god's name is he that as if he fashion an Image out of clay in a short days space maketh a Minister (who is a defender of the truth) him (I say) that must be in the order and degree of Angels, celebrate the praise of God with Archangels, transmit the sacrifices of the highest altar, execute the Priesthood with Christ. I will say more, he that shall become as it were a God, and make others gods. This sentence should be well observed both of Bishops (such I mean not all) as suddenly impose their hands on men unmeet for the calling, & so become partakers of their sins, ●. Tim. 5.20. & likewise of them that unworthily intrude themselves into the function, demeing it as ordinary a matter to be made a minister, as for the potter to form a shape out of clay or the register to writ forth the orders, & the Officials to clap to the Bishop's seal. Negligence in ●he ministry. another fault is negligence. For many having very notable gifts of god, & withal the gift of prophecy, do clean forget the Apostles rule, & council to Timothy. 1. Tim. 4.14. Despise not the gift that is in thee given by prophecy, and again, that worthy thing that was committed unto thee, 2. Tim. 1.6.14. keep through the holy ghost, which dwelleth in us. Likewise stir up the gift of God which is in thee, by putting on of my hands. Ambition of the world more than spiritual gifts, and love of pleasures, more than of Prophecy carry many such away. The Apostle can tell them that preaching in a Minister is a work of necessity laid upon him, and his case is woeful, if he preach not the Gospel, 1. Cor. 9.16.17. whether willingly, or grudginlye, because the dispensation is committed unto him. I think there was never age afore us so excellent for many flourishing wits both in all kind of learning, and in divinity. The Spirit of Moses distributed very commonly and universally unto the Elders, Num. 11.16.25. and Officers in the Tabernacle of the Congregation, 2. Reg. 2.5. and the Spirit of Elias doubled upon Elizeus. The word of the Lord is not rare, as in the days of Samuel, 1. Sam. 3.1. Esay. 2.2. but all the multitude of the people may ascend to the hill of the lord, to the house of god, and he teacheth them his ways that they may walk in his paths. Many for all that neglect their gifts, and become voluptuous wantoness of the world, seldom or never exercised in Preaching to the people. That order in the church spoken of before, brings with it a necessary care of duty. Aug. serm. temp. 165. August. saith Habemus duo quaedam plane distinguenda, unum quod christiani sumus, alterum quod prepositi sumus: Christiani propter nos, prepositi propter vos: excepto quod christiani sumus unde rationem reddimus deo de vita nostra, sumus etiam prepositi unde rationem reddimus deo de dispensatione nostra. We (of the Clergy) have two things plainly to be distinguished (from you of the Laity) The one is that we are Christians, the other, that we are placed over you: We are Christians for our own selves, but set over you for your sakes. Besides this that we are Christians, and thereby render account to God for our own life, we are rulers over you, and by that means give account of the dispensation committed unto us. I spare the reverend Bishops of the land, and other ancient fathers, such as have laboured in doctrine diligently, when they were young, but are unable to sustain, and unapt to execute the like for defect of nature, and feebleness of age, I wish them yet to do as Gregory Nazianzen writes to to his father. Greg. Nazian. Apolog. post. ex fuga red. iter. pasci● orat. 1. Duplicem pro simplici dat seipsum senectutis que subsidium, spiritus subsidium facit. He giveth you too for one, and maketh a supply of the spirit, an aid of his age. For being consumed himself with years, he did associate his son, who was a double steed and aid unto him (to wit) of his ancient years and gifts of the spirit, upholding his father broken with weakness, and bearing with him the spiritual cares of the church. So should aged Prelates do, procure and allure young men of worthy gifts to be coadjutors in their infirmities, and accordingly reward them the better to maintain them in study, & the more to encourage them in preaching. Now if there be any such as Gregory writes of beside, cui vel altissima senectus canam doctrinam attu, lerit, eamque vim habentem ut novae in pietate animae utilitate atque adiumento esse queat. Whom extreme old age hath brought unto an ancient kind of preaching, and the same so effectual, that he can with a godly mind do good, and help to labour (in the Church) as much as he did before. That as Moses was fourscore years old when he spoke to Pharaoh, Exod. 7.7. so any one or other of like years decreeth with himself that he will begin again his former travel in preaching the gospel, I esteem such a one not only reverend among men, but also greatly blessed of God. Sozomen writes of one Theonas very learned in the doctrine of Egyptians, Sozom. lib. 6. ●ap. 28. Grecians and Latins, who for thirty years space lived in silence. If there be any such among us of the ministery sufficiently seen in variety, and diversity of learning, that have used silence now this four and thirty years space in so religious and blessed a p●●agation of the Gospel, how they will answer for many a soul perishing in ignorance long of their negligence, I leave it to god, & their own conscience We may add a third fault to both the former, which is simony: Simony in ministers. For we covet not spiritual gifts, but spiritual promotions, not the calling, but the living, not the benefit, but the benefices of the church. I say as Barnard sometime to Eugenius: Bern. consi. Eug. lib. 4. Vides omnem ecclesiasticum zelum feruere sola pro dignitate tuenda, honori totum datur, sanctitati nihil aut parum? Perceive you the zeal of our Church; men how earnest they are only to maintain their dignity? All is for estimation, nothing a do for holiness, or very little. I would handle this matter more largely, if I thought I did speak to such a people who, as ye do justly find fault with the ministry, so ye would discreetly take heed ye apply it not to the froward offence of your own faith, and shameful reproach of our caling: but rather be first religious to amend yourselves, & then officious to reprehend us. Considering what Augstustin saith, Par causa et docentem et audientem constringit ut utriusque cofessio factorum testificatione signetur, Aug. math. serm. 3. iungantur factis, qui seperantur officijs, copulentur opere, qui diversi sunt nomine, et quos vocabula ab invicem seperant, eos obseruantia praeceptorum fideliter et devote coniungat. The like reason constrains both the preacher and the hearer, that their works bearing witness may betoken both their confessions: let them be joined in deeds, that are set apart in offices: coupled in works that are divers in names, and let the reverence of God's commandments join them faithfully, and devoutly together whom titles separate one from an other. Greg. Nazian. Orat. ad Gregor. Nissen. Gregory Nazianzen writing to Gregory Nissen: I would saith he very gladly speak somewhat boulder, but I am moved with the reverence of the day to say nothing sharply or unluckily. Perhaps he would not displease the ears, or grieve the consciences, or offend the faith of silly christians, by telling them of the unclean sacrifices of the heathcn: even so I desire to speak more boldly of some things, but moved with the reverence of the calling, I will say nothing ungentlye, or unluckily, partly because of libertines that will by and by snatch occasion to blaspheme the holiness of the calling, and partly for hypocrites that can espy the motes of simony in us, but not see the beams of sacrilege in themselves. Math. 27.4. I will not say (no in deed will I not) that with judas, we sell Christ, betraying the second time the blood of the innocent. Neither can I say with Simon, Act. 8 19 we buy the gifts of the holy ghost. Simon in deed of experience would have bought them, but he could not, Basil. epist. 76. Math. 10.8. yet this I will say that with judas we love the bag & having it freely given, joh. 12.6. we do not bestow it as freely: and that with the Romans we worship Mercury too much that god with a purse in his right hand. evag. lib. 3. cap. 12. One john Presbyter after the death of Timothy Bishop of Alexandria by jury & simony got the bishoricke, but when Zeno the Emperor understood it, he put him out & placed Peter in his stead writing an epistle (tending to concord) called (henoticon) that Peter should subscribe to the same epistle. evag. lib. 5. cap. 5. But Anastasius bishop of Antioch, when justinus the Emperor (after he was bishop) asked him a sum of money & thrust him out because he denied (as the Historian reporteth from an other) like a very godly bishop, did willingly suffer deprivation. john Chrisostome the Archbishop of Constantinople in his visitation in Asia understanding that many by gifts, ●ozom. lib. 8. cap. 6. & favour did buy & sell benefices, came to Ephesus, and for simony deprived 13. bishops at once, some of Li sia, some of Phrigia, some of Asia. Now if there be any among us (I say if there be any, for I protest perticularlie I mean not any, much les maliciously accuse any) who rather like john Presbyter will get a bishopric, or ecclesiastical promotion by perjury and simony, them like Anastasius suffer ejection, rather than commmit simony. I do wish th●t our Zeno would remove john, & surrogate Peter, Elizabeth. but with this condition, Io. Archbis● Cant. and York. Anglia. that he observe the epistle of concord, and that john Patriarch would make his visitation in Asia & spy out as in my clergy men as come in by simony, some in one dioces, & some in an other, and put them out, if there be 13. bishops at a clap. Ambros. epis● lib. 50. orat. ● Auxent. Shall Ambrose sentence be heard. Quid sunt cathedrae nisi honores, quid sunt columbae nisi mentes simplices, vel animae fidem candidam & puram sequentes, ergo iubetur exire qui dignitates vendit et honores, iubetur exire qui vendere vult simplices mentes fidelium. What are the seats but places of honour, what are the doves, but the seely minds & souls of such as follow the clear and pure faith, than he is commanded to go forth of the church that sells dignities and honours, he is commanded to go out of the church that will sell the seely consciences of the faithful. Basill doth call it transitum ad Gehennan, Hellferrie, and so I fear me it is in deed both for the priest & the people. Barnard tells a tale of Martin a Cardinaall prelate who returning in his Legacy from Dacia was so poor (his money and horses failing him) that he could scarce come to Florence. The Bishop of Florence gave him a horse which brought him to Pisa, where Barnard reporteth he was at the same time: the next day after the Bishop of Florence came to Pisa, & requiring for the dispatch of some cause he had in law the testimony of his friends, presuming of the Cardinal among the rest, for his late good turn, came to him for his voice, than said Martin you have deceived me sir, I little knew ye had such business in hand, & the very same hour resigned his horse. Barnard brings this in to upbraid both the insolency and simony of the Court of Rome in Pope Eugenius time, because Martin passing through a Country of gold and silver took no knowledge of it, & moreover would not be so much as suspected to take any gift at all. As little as I like Martin Marprelate, surely this was Martin good-prelate, Martin good prelate. and I would to God that every one both Bishop and other minister were such a Martin. Now concerning yourselves of the Auditory. Contempt in the common people. Many faults likewise are common in you: Contempt of Prophecy is one and the first. For whereas the end of this notable gift of Prophecy is edification (as ye heard afore) the people in these days are grown to a hateful contempt, and rebellious disobeidience of the word preached, as the Prophet said in his time. Ierm. 5.13. The warning of the Prophets is but wind, the word of God is not in them. They say prophecy not, Mich. 2.6.11. ye shall not prophecy unto us, no ye shall not. Every painful minister may find Bernard's words to be true. Berna. cant. serm. 42. Coarctore duobus, et quid eligam nescio: placere ne mihi in eo quod locutus sum, quoniam quod debui feci, an penitentiam agere super verbo meo, quia quod volui, non recepi. Besides a threefold peril of the labour and work in respect of ourselves, conscience, intelligence, utterance, Conscience to be rightly called by inward testimony. Intelligence to perceive the divine sense of the scripture, utterance to teach the people, (of which three, the first is requisite, the second hard, the third in manner harder than the second) ye do add a threefold harder difficulty than all, & that is to procure your teachableness in hearing, faithfulness in believing, holiness in obeying. For oh! Lord who hath given credence to our preaching, Esay. 53.1. Rom. 10. ●6. Esay. 65.2. Rom. 10.21. or who hath believed our report. All the day long do we stretch forth our hands to a disobedient & gainsaying people, but err not I pray you and be not deceived. Greater far authority, is the prophesy in the gospel, then of old: & far more fearful to despise the one, then contemn the other. john Baptist, Math. 11.6 more than a prophet, none greater among men begotten of women, & yet the least in the kingdom of heaven greater than he. The Apostle commands us not to despise prophesying, for no doubt he that despiseth, 1. Thes. 5.19 1. Thes. 4.8. 1. Sam. 8.7. despiseth not man but god, who hath given you his holy spirit: The Lord said to Samuel the prophet. They have not cast thee away, but cast me away, & so said Christ to his disciples, Luk. 10.16. He that heareth you, heareth me, and he that despiseth you, despiseth me, & he that despiseth me, despiseth him that sent me. And in deed all former prophets in their visions did level with their eyes, and look straight on Christ the only prophet of all. To him all gave witness that through his name all that believe in him should receive remission of sins. Ambrose saith: Act. 10.43. Amb. Luc. 9 lib. 7. Et hody Moses docet, et hody Elias loquitur, et hody in maiori gloria Mosen videre possimus. Even now a days Moses teacheth and now a days Elias speaketh, and now a days we may see Moses in a great deal more glory. Nay Barnard seemeth to require the grace of prophecy in as many of yourselves as are devout and godly. For saith he, Vbi angelica in hoc corpore conversatio, in cord prophetica expectatio in utroque apostolica perfectio invenitur, gratus iste cumulus gratiarum. Where we have in this (our) body a conversation like unto the Angels in the heart: an hope as the prophets had in both: the Apostles perfection, how great an abundance is it of God's graces? arrogancy in ●he people. Arrogancy is an other fault in our people: For many have a dedignation to be taught, surmising themselves more sufficiently to have the sense of the spirit, and sincerely the knowledge of the truth, them any learned preacher of them all. As though it were a protrit & base matter that St. Paul speaketh of, ●. Cor. 2.10. to search the deep things of God. And whereas the Apostle would have the spirits even of the Prophets subject ●. Cor. 14.32. to the Prophets, 2. Pet. 1.20 2. Tim. 3. 1● 1 Cor. 12. 2● these will admit no censure of any else, but only their own private interpretation, yet being no Prophets, as though Prophecy were of private interpretation, Greg. nazia● Theol. orat. 1 all were Apostles, all Prophets, all Teachers. Gregory Nazianzen writeth of Eunomius, who as though he were rapt into heaven after Elias, 2. Reg. 2.11 made worthy to talk with God, Exod. 19.9. and behold him in a cloud after Moses, taken up into Paradise, & hearing impossible things to be uttered, 2. Cor. 12. ● after Paul, doth (saith he) in one days space make many more Saints, and create divines (as it were) inspiring learning into them, & causing many conventicles of unlearned praters, and of such an immediate upstart spirit above the sober and modest proportion of lawful knowledge, separate from the rest of the ministery, & people of God, altogether in the heavens, in clouds, Greg. Nazian mother. dispu● habend. in the paradise with God himself are those I speak of. A days dispatch for divinity is enough with them. They come out of the school of Concision. He or she that hath rashly learned two or three words of scripture, Gen. 11.4. strait ways falls a building of Babel that their name may be scattered abroad upon the whole earth. Num. 16.2. And by and by must Corah and his company furiously stir up an insurrection against Moses' making in deed (which is miserable) a scattered confusion abroad of the Church, and a like holiness of office in the ministers, and every one of the congregations. I would to god withal my heart, Num. 11.29. that all the lords people could prophecy, & that the lord would put his spirit upon them, ●oh. 5.39. & I will all christians to search the scriptures, for in them is eternity of life, and testimony of christ, ●ct. 17.11. even to be exquisite examiners of doctrine, as were those nobler men than those of Thessolonica, joh. 4.1. and not to believe every spirit, but try the spirits whether they are of god so many false prophets are abroad in the world. I am not of the judgement that old Apelles was who thought that every man ought to hold ●us lib. 5. eccl ●ist. cap. 12. opinion as he believed, Socrat. lib. 3. Eccl. histor. cap. 14. and is not at all to examine any doctrine. But rather of an other mind teaching the utility and necessity of scripture, that the scriptures inspired by god, do cast seeds of wonderful precepts of doctrine teaching matters in deed very divine, notable godliness, and a right rule of life, into the hearts of the auditory, and do propose a very holy religion to such as study them. But they do not deliver the art of Logic, whereby to resist them that oppugn the truth. Forasmuch as we do then most easily conquer the adversary, when we use our own weapons against them. And therefore I do wish that every christian congregation were like to Samosata, Theod. lib. 4 ●Eccl. histor. ap. 11. who when their bishop gave up the sea, and Lucius a wolf and traitor came in his room, being spoiled of their Pastor, tamen officia pastoris exe quebantur, nam apostolicam doctrinam seruabant incorruptam. For all that did execute their pastors offices themselves, & kept the incorrupt doctrine of the apostles. But my desire is that great deal more sobriety be in man's professors, and that an order be kept in the execution of gifts, that some teach, and some learn, some to be like the tongue, and some the ear, and the flock arrogate the pastors office, nor the soldier guide the Army which belongs to the Captain. As it is expedient for a provident Merchant, whose calling is to travel the ieoperdouse seas for commodity, sometimes to be in tranquillity and quiet on the land: So in controversy and scruple of matter in religion, sometimes discipline with soberness more beseemeth a godly people than disputations with frowardness. Bern. cant. ser. ●6. in 1. Cor. 8.2. Barnard saith upon these words of the Apostle. Now if any man think that he knoweth any thing, he knoweth nothing as he ought to know: Vides quoniam non probat multa scientem, si scientiae modum nescierit, for you see that he likes not a man, that understandeth much, & is ignorant of the manner of understanding, noting afterwards the manner of knowledge to consist in these points: Ordine, Study, Fine. Ordine id prius quod maturius ad salutem. Study id ardentius quod vemehentius ad amorem. Fine ut non inanen gloriam aut curiositatem, aut aliquid simile, sed tantum ad aedificationem tuam et proximi. In the order, endeavour, purpose. Touching the order (to know) that foremost, which is speediest to salvation. concerning his endeavour that more zealously, which is more vehement to love. As for the end that if it be not for vain glory, or curiosity, or any like matter, This part following was cut of: for time was p●● & overspent it the other 〈◊〉 parts afore. Sacrilege in the Laiety. but only to edify thyself, and thy neighbour. another fault and exceeding both the other is your sacrilege, that holy covetousness & both honourable and worshipful Idol of Protestants: but alas the spoil of the church, and hindrance of prophecy. For what an impiety is this? We must have the gifts of holy spirit, 1. Cor. 9.7. and ye the gifts of holy Church, we prophecy and preach the gospel, and ye live of the gospel: like mercenary soldiers ye send us to war, and be at no charges yourselves. Nay you put our money, & payment in your own purses, ye will have us plant the vineyard, & not taste of the fruit, but yourselves willbe drunk with the grapes thereof. You say it is our calling to feed the flock, and will not let us eat of the milk. job. 21.24. But your own breasts are full of milk, & your bones run full of marrow: you will have us never out of the tempel, & yet you will take away the offerings, & the gold of the temple. It is true that I tell you, your sacrilege is the very cause of our simony: for if we had a law sure enough to cut of your sacrilege, we could find a liberty soon enough to commit no simony, & without doubt we are not so deep in the judgements of god for simony, but ye are the former and the farther in for sacrilege. And as we shall answer for our own selves, so shall ye answer both for yourselves and us also. I find not so great a cause of such a number of poor in this land as this your sacrilege. Your robbery of the church is the robbery of the poor. Amb. saith: Amb. lib. 5. Epist. 31. Esay. 3.14. Possessio ecclesiae sumptus est egenorun. The church livings, are the maintenanece of the poor. The Lord must needs have a controversy, and judgement, with the ancient of the people, they wast his vineyard, the spoil of the poor is in their houses. Deut. 14.26. Call ye me this a protestant, when a man hath money, oxen, sheep, or strong drink, or whatsoever his heart desireth, & eateth it before the lord his god, and rejoiceth both he and his family, but never bringeth forth any tithes of his increase for the Levit within his gate, that hath no inheritance with him, & forgetteth the stranger & fatherless, & widow, which should likewise eat & be filled, that God might bless him the more in all the works of his hands, Rom. 2.22. Ephes. 5.5. as the Apostle saith to the Iew. Thou that abhorrest Idols, committest thou sacrilege? So I to such a protestant: Thou that abhorrest popery, August. joh. tract. 50. commitest thou idolatry I mean sacrilege? August. saith of judas that he was, fur sacrilegus, non qualiscunque fur, fur loculorum, sed dominicorun loculorun, sed sacrorum, fur sacreligus qui ausus fuerit undecunque tollere, hoc est de ecclesia tollere. Qui aliquid de ecclesia furatur, judae perdito comparatur. A sacrilegious thief, not a common thief, that stole out of the lords coffers. A sacrilegious thief that durst steal wheresoever it was to be had, even out of the church. Who so stealeth aught from the church, is like judas that child of perdition. Greg. Nazian. ●ul. arat. 2. Gregory Nazianzen nameth sacrilege to be impietatem avaritia cumulatan. Euseb. vita Constant. lib. cap. 36. A huge heap of ungodly covetousness. In the days of Constantine, when any martyrs or confessors died, or banished people having no kindred surviving to possess their inheritance it came to the church of that place, & if any of them before named, had given any of their possessions to the church, it was to remain sure for ever to the church. There be many that can find fault with our covetousness, but not with that covetousness in themselves, a huge heap of all impiety. They can spy out Magus for simony among us, but not judas for sacrilege amongst themselves: they think the Church goods which they possess to be their rightful patrimony and inheritance, Psal 83.12 Bern. Epistol. 42. which I see not how it may be unless they will say, let us take the sanctuary of god for our possessions, for in very deed the church goods are poor men's possessions, not an inheritance for noble men and gentlemen. But I fear me it will at length be the decay of both our flourishing Universities, where very many of rare gifts, either betake themselves to an other calling abroad, or abide close at their study in the university, their gifts being hid from the world, because they see the reward of their labour taken away, so that they cannot procure a living without corruption of conscience, so unsatiable in a number of you is your covetous sacrilege. You will say unto me, we do not see, but yourselves of the clergy are as faulty as we of the laity, for we could not sell if ye did not buy, nay many will offer and that very roundly & largely out of their living, to have the dignity & title, I cannot tell whether any do so. And I tiowe you speak not against lawful titles, but ambition of them: For otherwise I see not but they are lawful in reverend bishops, so it be as Barnard saith cant. serm. 33. Pro huiusmodi volunt esse, & sunt ecclesiarum Praepositi, Decani, Archidiaconi, Episcopi, Archiepiscopi. For these like things (speaking before of the voluptuous pride in the Clergy) both they are, and covet to be ecclesiastical Prelates, Deans, Archdeacon's, Bishops, Archbishops. Nazianzen saith against the indignity, Greg. Nazian. ●n Maxius. and ambition of such as Maximus, who of a Cynic philosopher so quickly became a christian, and sought by simony to translate the chair to himself. utinam nulla esset throni praerogativa, nec praelatio et violenta authoritas ac praeeminentia, ut ex sola virtute cognosceremur. I would god there were no prerogative of throne, nor praeferment & violent authority & pre-eminence, that we might be known by virtue alone. Howbeit the same ancient father approveth a superiority and preferment of bishops, so it come by degrees, & deserts, as he speaks of Basill, Greg. Nazian in laudem Basilij. who was first a reader of divinity, than an elder, & afterwards placed in the bishop's chair deservedly. And again saith that Basill, Ibidem. had a principal care and endeavour antistitem observare (meaning Eusebius) and did possess the government of the Church, though he were second in honour of the Chair to Eusebius. I told you before I take no particular knowledge of any such, but if there be any such I am sure Ambrose durst not for his life deliver the goods of the church. For saith he, they were given me to keep them, but not to pass them away. The same father saith of Auxentius the Arrian, Ambro. lib. 5. Epist. orat. in Auxent. who took upon him an other name to be called Mercurius. unum portentum est duo nomina, mutavit vocabulum, sed perfideam non mutavit, exuit Lupum, et induit Lupum. One monster, but two names, he changed his title, but not his treachery, he put a wolf off, and one very cunningly. And so I say of every such a one. Call him Mercurius, but he is still Auxentius the Atrian. One monster though he have divers names he hath changed his title, but not left his naughtiness, he can put a wolves skin of & on very well. Whither in the end the fierceness of sacrilege in you, & simony in us will run, god alone knoweth, & we may fear. The inroad is made already into the church, the incursion will follow next upon commons, afterwards the invasion willbe to the sceptre and seat of the Highest. And then will these overrune the land, confusion for estate of order in the common wealth, barbarousness for civility of conversation amongst the people, rebellion for obedience of laws in subjects, ignorance for arts of learning in the universities. Atheism for religion of God among christians. But o Lord in mercy turn away so fearful punishments from the land. My conclusion is As god bestoweth divers gifts of the spirit to the edifying of his Church, so we beseech him by grace of the same spirit to make us more painful, yourselves more thankful, and all of us more fruitful, that following the truth in love every member doing his part to build up the body, we may grow up together in him the head of the same body jesus Christ our Saviour: To whom with the father and the holy spirit, be all praise honour and glory evermore Amen. Many things are amiss in the print, for orthography, pointing, quoting, of places, sense, and true Latin: Good Reader peruse it with ●ight judgement.