A SERMON, POINTING OUT THE CHIEF Causes, and Cures, of such unruly Stirs, as are not seldom found in the Church of God. Preached at SAWSTON in the County of Cambridge, at the Arch Deacon of Elie his Visitation held there, upon the nineteenth day of September, 1638. By JOHN SWAN. ACTS. 20.30. Of your own selves shall men arise, speaking perverse things, to draw away Disciples after them. LONDON, Printed by I.D. and are to be sold by Daniel Pakeman, at the sign of the Rainbow in Fleetstreet near the Temple gate. 1639. A SERMON, POINTING OUT the chief Causes, and Cures, of such unruly Stirs as are not seldom found in the Church of God. ACTS 20.30. Of your own selves shall men arise, speaking perverse things, to draw away Disciples after them. WHen I consider the course that was taken by the greatest visitor that ever was, I cannot but observe, that the only way to make Religion take the more place among the people, is to cleanse the Church of ignorant, erroneous, Schismatical, and vicious Priests. Luk. 19.41.45. For when jerusalem was out of order, and that the Saviour of the World sheds tears at the sight thereof; he travels to the Temple (as pointing to the cause) and there gins his zealous Reformation: in which I doubt not, but he hath set a pattern for after-ages, to see that those among us be likewise of us; lest otherwise the Sheep which we are set to keep from wand'ring, do stray from what is right. I held it but my duty therefore to make choice of such a text, as in the handling might somewhat serve to scrutinize the cause of such unruly stirs as are not seldom found in the Church of God. And not to be long before I bring you to it, it was (as you know) the fourth Station mentioned in this Chapter, which was the most famous and remarkable. For when Saint Paul was come to Melitum, and had sent for the Elders of Ephesus thither, he sounds forth a Goncio valedictoria, or a pathetical Vale to those Churches which he was then about to leave; and hath it chief in his heart and tongue, that They whom he left behind him, should both look unto themselves, and the Cures committed to their charge: imitating herein that fatherly love which careful Parents use to afford to their dear children. Impii enim essent Parents, qui liberos à se genitos non etiam summa cura alerent, & morituri, illis in posterum quoque non prospicerent. From which this our Apostle was free enough: and therefore labours what he can to provide well for the Church in the days and years which were to be after him. He speaks to them all assembled; but chief to those who were not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which though Saint Hierom (writing to Evagrius) passed over; yet it no way appeareth that either Sosipater, Aristarchus, Secundus, Gaius, Timotheus, Tichicus, or Trophimus (all mentioned at the fourth verse) were departed from him: Doroth. Synops. ubi narratur quod Sosipater erat Episcopus Iconii, Timotheus Episcopus Ephesi, & Tychicus Chalcedone Bithyniae. Three of which are certainly known to be Episcopi; as Doretheus hath recorded. Nor was a fourth but a Bishop afterwards; as in the same author well appeareth: For Ephesiorum Episcopus post Timotheum, Gaius factus est. Now, as in this his Sermon he useth many arguments to stir them unto heed and watchfulness; so chief two, in which he prophesieth; First, that after his departure grievous Wolves should enter in among them, not sparing the Flock. And secondly, that from among themselves also should arise men speaking perverse things to draw away Disciples after them. My text then is the latter of these two Prophecies; and is so much the more lamentable, by how much the parties pointed out are the nearer to that body which they rise against. I shall name it therefore in the general, Vaticinium pro certo flebile, a sad mournful prophecy: and shall consider in it, First the persons seducing. Secondly, the parties seduced The persons seducing, Men that shall arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from among yourselves. The parties seduced, The Disciples which they draw after them. The first, as Ringleaders: The second, as they that follow. The first as Heads: the second, as the Body of a fatal Faction. The first as those from whom a man would think fare better things should be expected: The second as they who might have been fare otherwise, if they had been (as is required) better instructed. In the first observe with me these five particulars. 1. The Denomination of the Agents. Men. 2. Their Manifestation. Shall arise. 3. Their Vnde or Original. From among yourselves. 4. Their Qualification, Actions, or Behaviour. Speaking perverse things. And all this [fifthly and last] to help forward their intention: which is, To draw away Disciples after them. And then secondly, for the parties seduced, we have also their Denomination first; and their miserable condition next. For though they be entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as were those of Christ's own school, yet are they but the Disciples of them who vex the peace of their holy Mother, by speaking perverse things to draw away Disciples after them. These I make the parts. And of these as severally and distinctly as shall best suit to the present occasion. 1. And lo, here's first of all an inviting title, a promising and fair Denomination, Wolves in the former verse: Men in this. And though there the name be enough to wipe away the hope of any gentle or humane actions; yet here's a name, which (in itself) proclaims, invites, and calls to an expectation of better doings. 2. But because a beautiful front may sometimes prove deceitful, and be (as Pandora's box) fair without, and foul within, 'tis fit we take a second step, viewing their persons as they come abroad to present themselves on the stage before us. And sure, fair weather still appears: for Men may arise and show themselves, and yet no danger. 3. No thirdly, though their Vnde or original be verily and indeed from among ourselves: For did not Moses arise and stand in the gap, to turn away the wrath of God from his people? Nay, did not Aaron arise with a Censer in his hand, take fire from the Altar, put Incense therein to make an atonement; and standing betwixt the living and the dead, the plague was ceased? Phineas also rose up in zeal, executed judgement; and so befriended the sad, sick; sorrowful, dying multitude. 4. Thus they: And if all else could thus honour their Manifestation and Original, there had been a want of those many wounds with which the Daughters of jerusalem do not seldom vex the quiet peace of their holy Mother. But the text goes [fourthly] farther, clouds each fair former promise with a sad Catastrophe; and though it be a fatal prophecy to relate of such an off spring, yet Inimici hominis Domestici ejus, Our harms are foretold to be wrought by home bred enemies: yea, those among us shall not be always of us, but will sometimes arise to speak (as saith the text) perverse things: Or, as some gloss upon it, Verba distorta, obliqua, minimeque sincera. Which is enough to show the ill qualitied behaviour of these Agents, and to point them forth as the Church's enemies. Should the words that they speak be spoken for and not against, I would be willing to grant them truly zealous: but speaking to disturbance, harm, and detriment, I cannot but affirm them truly viperous. For pitch but upon the cause, and then go on. Can that be zeal when Men arise, Ambition a cause. because they find they cannot be raised? Or be those words warrantable which be spoken against, because the speakers cannot, as they would be spoken for? I cannot think it: nor should I make any mention hereof, but because I find that the Heads of most Factions, have been fretted by the failings of ambitious hopes. Thus doth Eusebius tell us of one Thebulis, Euseb. lib. 4. hist. Ecclesiast. cap. 21. who, in the Virgin days of the Church's purity, corrupted it, by reason of a repulse from his wished preferment. The like is recorded of that heretic Aërius, who taught for Doctrine, Presbyterum ab Episcopo nulla ratione debere discerni, Aug. Dehaeres. c. 22. that by no means there was a difference to be made between Priests and Bishops; And all this, because he himself was denied the place of a Bishop. Theod lib. 1. cap. 2. So also saith Theodoret of the Arian heresy, that it was first set abroach because Alexander had that dignity which Arius desired. And as for Donatus, it was likewise so with him: For when he could not attain to the Bishopric of Carthage, but saw Cecilianus preferred before him, he turneth heretic, and draws away no few Disciples after him. Nor do our own times but produce the like precedents: For as we have lately heard the perverse words of that fiery spirit, who (both in his pulpit Pasquil, and those seditious railing Pamphlets, which came to the hands of many people) laboured what he could to set all in combustion: So have we also heard how he bemoanes himself as an outcast Courtier; thereby betraying the true cause, which first moved him to cry aloud among the people, and be the direful fomenter of unquiet stirs. And yet (we thank our God) the mischief intended was prevented, He made his madness to be manifest, and so (as the Scripture speaketh) he prevails no further: 2. Tim. 3.9. for like Esop's Camel, Dum cornua quaerebat perdidit aures. But because all men are not prone to one vice, there be befide this, a multitude of other causes. I list not to mention all, but touch at some. And next after this already mentioned, Self-conceit a cause. there is a Philautian Spur; Self-conceit; Immodicus amor sui, Immoderate love of a man's self. This breeds him up in sin gularitie; This makes a man's own fancies be the best pleasing: And then, from hence ariseth obstinacy, pride and contention; dilating itself so fare, that when others shall oppose, or be unwilling to consent unto him, he shoots out his arrows, even bitter words: he speaks (as saith the text) perverse things. To which may be added thirdly, Vainglory a cause. that itching desire of vain tumid glory, with which whoso is taken, he is a man made fit for faction, applies himself to the people, speaks distort and crooked words, tangs up and down to draw away Disciples after him; accounting it as a gem of admirable worth, to be gracious in the eyes of the common multitude: and if Vox populi proclaim him Learned, no matter though the Learned know him to be indeed the trueborn child of an Irnoramus. Fathers, nor Counsels, nor Schoolmen he may not touch: or if he do, it is not to light His candle by Their torches; but to make the people believe that his own Lamp hath better light. Convince him therefore they that can, his timpany is sure to ever swell; and though the bladder be broken by force of truth opposed to his errors; yet seldom or never expect to see him yield: For (as one truly speaketh) Ex hac gloriae cupiditate oritur pertinatia nusquam flexibilis, Alfons. de Castr. advers. haeres. lib. 1, cap. 2. adeo etiam, ut cum in certamine suecubuerit, cedere tamen nolit. And again, as saith the same Authur; Qui cupidus est gloriae, quid pro hac assequenda facere non audebit? ad illam metam gressus omnes dirigit, ad hoc loquitur, pro hac re scribit, & hac de causa contentionem excitat. That is, He who is desirous of vainglory, what will he not dare to do for the attaining thereof? this is the mark to which he directeth all his doings, to this he speaketh, for this he writeth, and by reason of this he stirs up contention; Yea, and so goes on, Populo ut placeret, that he may draw away Disciples after him. 5. But is it not pity that the birth of the child should endanger the life of the Mother? and that men of the Church should leave off to be the Daughters of jerusalem? Verily the quality of offenders adds not a little to the depth of the fault, and makes it to worse taken at their hands, who should rather reduce than be the Leaders to a fiery Faction. For, as when Caesar was slain in the Senate, it troubled him much to see others rise up against him; but most of all, that his own son Brutus should be one amongst them: whereupon he cries out, Sueton in Julio Caesare. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What? and thou my son? So also, that the Church be troubled by any, is grief enough; but that They, who should be chief for it, that They should rise up against it, is Infandum facinus, a wickedness which cannot be uttered but with the highest and greatest detestation. It was not an open enemy that did me this dishonour, for than I could have borne it; but it was thou, even thou my familiar friend: as the Psalmist speaketh. Psal. 55.12. And that thou shouldest do it, is too too much: who could have thought it? Christ I am sure hath set a Copy to be better written: For perdidit vitam potius, quam per deret obedientiam; He would rather part with his life than lose his obedience. And yet these men had rather disgorge their stomaches to excite their Disciples against Superiors, than study to reduce them to a more quiet and dutiful way. They therefore startle them with fears, as if both Tyranny and Popery were coming in; only because their Consistorian tenets concerning Kings may not be allowed, nor They no longer suffered to violate that decent Uniformity which best becometh God's public worship. I speak these things again of our present calamities: for these very days of ours have as great a share in the truth of our Apostles prediction, as almost any of the days that have ever been. And therefore we, as well as our Fathers, can testify and say; Paulus verus vates, Paul is a true Prophet: for as he hath spoken, sowee find; that From among ourselves do arise men speaking perverse things, to draw away Disciples after them. And indeed they may draw them fare enough, so easy are they to be set agog. For that man among us who can but show his dislike of the Church's Hierarchy, traduce the men thereof for unsound intentions, prefer Preaching before Praying, soar up aloft into the high and deep points of Predestination, detract from the honour of the House of God, and be homely bold in his holy worship, shall not want a train to follow after him, from Parish to Parish, from Town to Town, from City to City, from one Kingdom to another people; yea, from one England to another. But, though by such kind of means, these men may have a number both of He and She-Disciples [satis dicaculi, Plaus. as the Comic speaketh] who will be ready to prate and prattle enough in behalf of their dear Masters, as if all but they were Arch-traytours to the Faith, and Factours for the Sea of Rome; yet are these stout Champions for Religion (to men of knowledge and moderation) no better than the bane and Disturbers thereof. And therefore their silly Proselytes are too presumptuous, nice, Epist. 118. ad januar. cap. 2. and credulous. They have superstitiosa timiditas it is S. Augustine's phrase: They fear superstition but it is with a superstitious fear. And so, Dum vitant stulti vitia, in contraria currunt; jude, vers. 10: speaking evil many times of those very things, which God almighty knows they understand not: For if they understand them, why are they so wicked as to speak against them? I say no more; 'tis time I show they are gone astray. For, First, if they deny the divine right of the Church's Hierarchy, they do more than was done by the holy Spirit itself, which, when the seven Churches of Asia (mentioned by Saint john) were taxed for their errors used not one word or other against the form of their government: whereas I do not doubt, Revelat. in chap. 2. & chap. 3. but if the Pillars thereof had wanted that, which we call a Ius divinum, the breath of the Spirit had overthrown them. And indeed, Christ shown the difference, in the seventy and the Twelve: for he did at the very first so order the matter in choosing Church officers, as that there were inferior and superior Priests; Sheep and Lambs: for so he * Math. 10.16 Luk. 10.3. styles them when he sent them. And lo here I find, that Rome hath made many things offensive to ignorant and vulgar ears. But then again As a man may not loathe his meat, because some have surfeited; nor abhor his drink, because many a Rioter hath been drunken: no more may Rome's arrogancy cause us to contemn or fight against Christ's ordinance. And secondly, as for that bitter outcry of unsound intentions, it is (without question) a causeless and Panic fear: for from the ignorance of Antiquity proceeds that needless suspicion of a Popish Reformation. Whereas on the contrary, if things be well looked into, the worst of Vipers (after all their digging and delving into their Mother's bowels) may find enough to confess their follies, and say with Nero, Nesciebam me tam pulchram Matrem habere: I never knew till now that I had so fair a Mother. Yea, and each Governor likewise, with other well-ordered person, may comfort himself and say; Regium est andire malè cum feceris benè; si rectè facis quid eos vereris, quni non rectè reprehendunt. Then also thirdly, to prefer Preaching before praying, is to magnify the means before the End. For, (as it is in Rom. 10.13.) Whosoever shall call upon the name of the Lord shall be saved. But than next, Rom. 10.14. How shall they call on him, in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a Preacher? Nor can Christ take it well to have his own words blotted. For though a Sermon-bell can tang more together, than a Bell that is tolled, and so be a true token that there is some schism in the Church; yet remember what he saith. He no where tells us that his house shall be called the house of Preaching: Math. 21.13. But, Sic scriptum est; It is thus written, My house shall be called the house of Prayer. And this, as to show the excellency of Prayer in general, so in particular to express unto us the excellency of public Prayer in the Congregation: the one a duty to be done of all that would have Christ to be their * Revel. 8.3. Advocate: the other, of those who do not only aim at that, but take also the right course in God's service; neither letting private prayer be preferred before the public, nor public prayer be either put down, or disrespected, to let Preaching have the chief pre-eminence in the holy Temple. So also say the Apostles, in Act. 6. at the fourth verse; But we (say they) will give ourselves continually to Prayer, and to the Ministration of the Word. This was their order, To prayer first; and to the Ministration of the Word, that came next. And if so, then here we see, though Simeon be the elder brother, yet to judah is the Sceptre given: And as of judah came Christ the promised seed; so to judah, that is to Prayer (as one speaketh worthily) is the Promise made. Which I therefore note with him, because Simeon in his name signifieth Hearing; judah Prayer and Praising. And well do I give a touch at Praise as well as Prayer: for it is indeed a part of Prayer, and one main piece of our holy Service. The heavenly society is frequent in it: and we on earth make God's house then to be like the heavens, when Prayer and Praise have chiefest place in the Congregation. I reckon it therefore as a great offence for men of our C hang to let the people turn all their members into ears. Is Religion nothing else but hearing? have they no knees, no hands, no tongues? No knees to bend, no hands to hold up, no tongues to speaking? A shame most certain. And though some men among us may account it their glory, yet sure I am, it robbeth God of a great deal of honour, which he expects and looketh for at his people's hands. Not that I do hereby intent any thing to the prejudice of Preaching; it is fare from me: but to show the right order of God's service; And so much the rather, because there is scarce any place allowed (amongst too many) for Indah to appear in the house of God. But did the holy Fathers thus? They were indeed very frequent and fervent Preachers: and yet nevertheless no part of the Liturgy was then omitted, but all performed from first to last: and why? they measured their Sermons, not by their length, but by their strength; not by a rude and indigested Chaos of many words, but by a sweet, concise, and apt kind of speaking; as when we read them is apparent. And last of all (for I * Not that they were omitted when this Sermon was preached: and yet omitted now, because I have written more fully of them in my book entitled Prosano-Mastix. omit the rest) to meddle more than is meet with the high and deep points of Predestination, savours very little of that happy wisdom which they enjoy who are wise unto sobriety. It is enough for us that we stir up our Flocks to attend their Salvation, and to work it out with fear and trembling; and not busy their heads with such thorny doubts and wounding questions as torment their souls, and perplex their consciences, and thereupon not seldom drive them to Desperation. The very heathens have taught us more discretion in such a case. For among the wise Grecians (as Saint Austin writeth) the difficult points of their Religion, DeCivit. Dei, lib. 6. c. 5. were never laid open to the discussing of the ignorant people. Nor would Varro (that learned Roman) suffer the books of deepest questions, and highest mysteries, to come to the sight of the commou multitude, but be kept in private for the learned Schools. And I verily believe it as a thing profitable, to forbear the discussing of some points in the open Pulpit, for their sakes that are uncapable. In absoluto ac facili est aeternitas, Hilar. de Trin. lib. 10. juxta finem. saith a Father, God doth not bring men to heaven by difficult questions: nor can we edify as we ought, when we preach such desperate positions, and lofty speculations, as are opposite to the receiving of Gods Promises in such wise, as they are set forth to us in the holy Scripture; wherein his love to Man kind is so made manifest, as that he plainly showeth he would have all to be saved, and come to the knowledge of the truth. This is that which his * 1 Tim. 2.4. 2 Pet. 39 Ezek. 18.32. Ezek. 33.11. Joh 3.16. 1 Joh. 2.2, Rom. 1.32. Joh. 12.47. Esa 65.2. 1 Chron. 28.9 2 Chro. 15.2 Luke 19.10. Joh. 5.34.40. Mich. 7.18. Math. 23.37. Word proclaimeth: and therefore they are but bold presumptions, which lead us to the closet of his secret counsels. Thus have I shown, not only a brief Catalogue of some of those causes, which incite Men to arise from among us, and speak perverse things; but have also in part declared the weak and feeble means, whereby they deceive their silly Proselytes. And herein I cannot but grieve, that the poor Roes, and Hinds of the field should be thus deluded. They are led up and down, as wanderers in the dark by an Ignis fatuus; and are made thereby such instruments of mischief, as draw up the sluices to let in confusion. Christ might therefore well give it in charge to the Daughters of jerusalem; yea, and charge them likewise by the Roes and Hinds of the field, Cantic. 2.7. that they stir not up, nor waken his Love until she please. And (for application) let us, The Application. my Brothers, attend his charge: for to men of our Calling he directs it most especially, as one that knew what manner of men would sometimes arise from among ourselves. ¶ And first of all, Let not ambition set her black foot within our hearts; for it is a strong temptation, blind in what it pursueth, knows nor reason nor religion, but is the Mother and Nurse of many mischiefs. It is a dry drunkenness, by the force whereof no few have reeled into a perverse and factious way. Let it not therefore once come near us, let us be strangers to it, oh! let it not so much as stick upon our finger's ends. Howbeit, I do confess most freely that the Labourer is always worthy of his hire, and cursed be they who scant or detain him from it. Men called to serve at the Altar, are not to starve at the Altar, but to live thereof. I do therefore hold it as lawful to seek fairly for an augmentation of short means, as to pray to God for our daily bread. I do also acknowledge that Preferment is for Men of parts; and with such a difference likewise, as that some are not only worthy of honour, but of double honour, as the Apostle speaketh. It is also found to be true, that Small Live make wooder Priests; or at the least a proud and an insulting people, which stick not to tread and trample on their Pastors, according to the filthy affectation of their own high hearts, and presumptuous spirits. Yet can this be no warrant for ambitious hunting for Preferment; nor any thing of countenance to those who arise, because they find they cannot be raised: who speak against, because they cannot be spoken for. This first. ¶ Let also Self-conceit not make us singular, for it is a means to expel that assenting spirit, which ought to knit us all together. Quem non gula vincit, Philautia superavit, saith Saith Cyprian: and not unfitly. For such is the pride of singular persons, as what they have once said they must and will maintain, be it right or wrong. None may attempt to oppose such Men of parts: for like Cotys King of Thrace, they are married to Minerva: and though stultitiam suam produnt, yet move them not too fare, lest you be sent to see, Num Dea in thalamum, whether the Goddess of such wisdom be not come to their beds. 2 Kin. 9.22. As therefore jehu said to jehoram, What peace can there be so long as the whoredoms and witchcrafts of thy Mother jesabel are so many? in like manner, what peace can be expected, so long as singular conceits seize thus upon us, and bewitch our minds with that fatal spirit of Separation, strife, harm, and damage? But if this be the fruit of such a tree, principiis obsta; let us learn to stay and stop betimes: and that for his sake, whose coat we know was void of seam. Never let our Adversaries cast it longer in our teeth, that we jar and jangle for we know not what: but let us be so fast united each to other, as that we keep the unity of the Spirit in the bond of peace: For, Non habent Dei charitatem, Aug: de Bapt. lib. 3. c. 16. qui Ecclesiae non diligunt unitatem. And therefore let us be so fast (I say) united each to other, as that we keep the unity of the Spirit in the bond of peace. That is, Be sound and not fingular in our doctrine; be quiet and not quarrelsome concerning such orders, as our Superior Fathers, and their Officers, think fit either to command, or commend unto us; For thus shall we win the people to godliness of life, holy reverence, and a true esteem of holy things. But on the contrary, if we stand mooting of the matter with Mihi videtur, & mihi non videtur, like Cato and Scipio in the Senate, then what can be expected at the people's hands but tergiversations, malicious upbraid, disobedient practices, and such a world of irreverent words and actions, as must needs be abominable to the highest Majesty. I see then by this, that if there be disaffection in the people, the cause flows first from among the Priests; who either mar young ones in their making, or cherish old ones in their peevish, perverse, and irreverent practice. But because such Lights were never intended for the Sanctuary, let the golden snuffers be assumed into the hands of our Governors, that therewithal they may correct these obscuring Lamps, and make them shine with a better lustre: for as Saint Hierom truly speaketh, Hier. Epist. ad Vigil. Non est crudelitas pro Deo pietas. And therefore spare them not. Yea, and last of all; Let not the desire of Vainglory, or deceiving applause of the common multitude take hold upon us. For, as at the best it is but a pestiferous root, producing branches of a pertinacious kind: so in conclusion it makes us unfit to be the Masters of our own judgement; but blinds us from discerning truth from error, peace from Faction, and will not let us see who they be that trouble Israel; God not refusing to suffer those to go astray, who cared not in time to leave and forsake this itching humour. Ex illa enim pessima radice, sicut oritur pertinacia, ita & judicit fallacia, ut propter peccatum Deus permittat eos in errorem duci; as one observeth. It were indeed a praise to see a man amongst a giddy-headed multitude be like the river Arethusa. which though it passeth through the Sicilian Sea, Virg. Eclog. ultima. is not tainted with the saltness thereof. But to let the breath of the people prevail above the breath of the Spirit, is to make that true which Pliny mentions of a certain Nation, who do anhelitu oris enec●re homin●s ●●ll men with the breath that comes from their mouths. Plin. in hist. nat. For thus, as we harm them by going about to draw them after us, when we arise and speak perverse things: So they us, by the bewitching charms of their commendation. In a word, let me close with this; I mean the remembrance of our holy Calling: for we are the servants of jesus Christ by special commission, and must not therefore be guided in our doings and sayings by popular humours: for as Saint Paul affirmeth, Galat. 1.10. if we should yet please men, we cannot be the servants of Christ. And therefore with him again, 1 Cor. 1.10. I beseech you brethren, by the name of our Lord jesus Christ, that ye all speak one thing, and that there be no dissension among you: but be ye knit together in one mind, and in one judgement. For as it is an honourable thing to die for ones country; so much more noble must it needs be, mori mundo, to die to the world, and restore (what we can) all ill affected people, to live in obedience to their holy Mother. For as it is a zeal too preposterous to shed the blood of war in peace: So do not think it any point of Piety to break the orders of a well-ordered Church; yea, of such a Church, as strives to be fashioned according to the patterns of the purest times. Oh think what it is to be obedient: obedience is better than Sacrifice, 1 Sam. 15.22.23. but rebellion is like the sin of witchcraft: This being Gods own Sanction, Rom. 13.1. Heb. 13.17. that Every soul be subject to the higher powers; that we obey them who have the oversight of us, and stand to watch for the good of our souls; and finally, Psal. 122.6. that Peace be both sought and prayed for, for jerusalem. None of which is then done, when discord is cherished, duty condemned, schism advanced, and faction maintained in the Church of God. But from the misery of all such evils, Good Lord deliver us, and so watch continually over us, that we may be preserved, and defended from all our enemies, and have such happy days as may advance the truth, and due decency of God's worship, from this time forth forevermore. And now, if after all, there be a Plus ultra, yet that would be thought upon, it is that I direct my speech to you (my friends) who be the Guardians of the Church: ye are called hither, not to conceal, but to lay open the abuses and disorders of your Parish. Look to your oaths, examine your consciences, and acquit yourselves from that foul sin of horrid perjury. Let your Bills give in a true and a just evidence: for you take the great God of heaven and earth to witness, that you will faithfully perform the duties of your office. Galat. 6.7. Exod. 20.7. Be not deceived, God is not mocked: he hath plagues in store for such offenders, as take in vain his holy name. And therefore, as it is not for us to arise and speak perverse things, though we may draw away never so many Disciples after us; so neither for you to dissemble what you know (though you may gain never so many to applaud you for it) but uprightly to dicover what is done amiss. Which if you did, and did it as you ought, there would not be so great contempt of holy places, and sacred things, nor so slight regard of God's service; many, not only being tardy when they should assemble to confess their sins amongst the rest of God's people, but (as if that were not enough) be frequently known to come dropping in, when all else is almost ended. I pass by much more that I might relate, and shall only for the present commend unto you that worthy resolution of an holy Father, whose words are these; Greg. mag. lib. 7. Indict. 2. Epist. 78. In causa in qua Deo placere cupio, homines non for mido: that is, In a case (saith he) wherein I desire to please my God, I may not be afraid of the frowns of Men. And there is reason for it. Revel. 21.3. For from the New jerusalem shall be excluded, as well the Fearful as unbelievers. And yet that is the City of the great God, the eternal palace of the heavenly King: where the Citizens all know without error, praise without weariness, love without changeableness; enjoying that tranquillity which hath no disturbance, that gain which hath no loss, that security which hath no alteration, that concord which is with full consent, that Music which is sounded forth in the melody of blessed Saints and holy Angels, praising God, and singing the Anthems of an heavenly Quire. Whether he bring us, who hath so dear bought us, even jesus Christ the righteous, to whom, with the Father and the holy Spirit, be ascribed (as is most due) all honour and glory, now and for ever Amen. FINIS. Imprimatur. Tho. Wykes. Novemb. 9 1638. Perlegi hunc Tractatum, cui titulus Prophano-Mastix, dignumque judico qui typis mandetur. Tho. Wykes R. P. Episc. Lond. Capell. domest. Octob 17. 1638.