AN ADVICE Against LIBERTINISM; Showing the great Danger thereof, and exhorting all to Zeal of the TRUTH.  
Written by Edward Reynell Esq  Ye have been called unto Liberty, only use not Liberty for an occasion to the flesh, Gal. 5.13. 
LONDON, Printed for Abel Roper, at the Sun in Fleetstreet, over against Saint Dunston's Church, 1659.   

AN ADVICE Against LIBERTINISM.  
IT is not the least of miseries (in these erroneous and licentious times) to see the thoughts and studies of men taken up for the most part in needless questions (tening only to strife and contention) and not to that unum necessarium, viz. the knowledge of Christ, and the cementing of his seamless coat, which was never so much (and is still more than other) divided, through dissenting (I might say distracted) opinions; the most part also bending (like reeds) with every wind of giddiness and self-interest; a Religious steadfastness to sound and fixed principles, being rara avis in these times of change and backsliding.  
And with how much tenderness and grief of heart, must it needs be resented, to see Christ persecuted in the name of Christ; his Word, Ordinances, and Ministers to be so much reviled, and wounded in the house of his seeming friends, and that our own swords should thus devour our Prophets! Jer. 2.30. And truly great reason have all those who have found God under a constant and painful Ministry, to be sad thereat, seeing they thus prophesy in sackcloth, under a general unflexibleness, and the great contempt and scorn of their calling.  
A sad principle is taken up amongst us, that we must have liberty of conscience, to attend on what Teachers or Ordinance we please, under which, some take liberty for their lusts, to attend on none. O how soon having once (with Hymeneus and Alexander) made shipwreck of faith, and the means to attain it, shall we make shipwreck of a good conscience with it!  
We need not with that famous Orator, Marcus Antonius, who to move compassion with the people, brought Caesar's Robes all bloody amongst them, much endeavour to manifest the truth hereof; and what further may we expect, from such as thus go headlong on, with a prejudicated opinion, and (resolving to admit neither debate nor gainsaying) rashly adventure the precipice of their own fancy and endless Chimeras, so often as the tide of novelties and giddiness, shall ebb and flow in their unsettled thoughts? obstinacy also being like dead flesh, which soon makes the green wound of an error fester into the sore of an Heresy.  
Never was there such a general defection of Religion, as now it seems most pretended, and held forth; such general viciousness, growth of Schisms, falseness in profession; yea such indifferency therein, without any true warmth, or holy fire of zeal and godliness.  
If any new doctrine be but commenced, the Author thereof must be thought Religious; And so backward are we to follow the Sun of Righteousness, as that (if in a dark night) an Ignis fatuus do but precede us, or the mists of error and ignorance come athwart us; how do their glaring flames amaze our eyes; as if those false lights were designed on purpose to be our paths; whereas their Rays lead us only into into Rivers and precipices!  
And doth not almost every hours experience show, how apt we are to embrace their discourses, whose doctrine creeps, and corrodes like a Cancer, and hath justly driven themselves from the communion of the Church? who steal into the affections of the ignorant with small, humble, and modest beginnings, catch with flattery, bind gently, and at last kill privily; their outside of devotion (though oftentimes outshinning a sincere Christian) being but an ill bait to entice us into the nets of holiness and good discipline.  
Since the more we appear for God, the worse we are, if we be not that indeed which we appear to be: There is more danger of the Wolf in the Lamb's skin, then in his own; when once we begin to nauseate at old Truths, and (like flies about a candle) to play about new lights, it's a thousand to one but we sing our wings, if we burn not ourselves. Those that observe the story of the Eastern Churches; do allege this as the great provocation of God's wrath to bring upon them the blasphemous doctrine of Mahomet, because they rejected the wholesome Truths of the Gospel. But what need we go further to prove the sad experience hereof, then Germany? and God grant it appear not amongst ourselves, the same flames of evil Doctrine having unhappily broken out amongst us, by those who (as if they had been the spaun of those Gnostics in the Apostles time) account no sin of power enough to defile them, because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by nature spiritual. Some there are, who leading silly women captive, serve their ends upon the impotency of the Sex, mixing scandal with their heresy. Others there are, who having surprised their will, and possessed their understanding with fair pretences of their false doctrine (our nature being too apt to believe what we have a mind to) presently conclude it Orthodox, because spreading; like icterical eyes, transmitting the species to the soul with colours of their own making; and we find the most pleasing doctrine to be ever the most taking; it being the weakness of the Organ, which thus makes us bleareyed, and carries us headlong into the Precipice of our corrupt humours; wherein every man is so subject to hug his own opinion, to hold his hand between the Sun and his face, and yet stand staring upon every meteor, and inflamed Comet.  
And are there not some who (having their zeal kindled at the wrong end, and like nothing so well as that which goeth cross to the grain of Authority) when they are looked on, will seem to act virtue, with much pompousness, and outward bravery, but when the Theatre is empty, will put off their upper garment, and retire into their primitive vileness? Are there not some (sad Christians) benighted in the dark interest of covetousness, and ambition, which too often heighren and serve up an external zeal, by the wooden pins of worldly espects, and make no more account of Religion, than the profit or conveniency it brings with it?  
Thus any thing seems lawful enough to some men, that serves the ends of their ambition; who yet are scrupulous enough in cases of conscience, when nothing of interest doth intervene; so sadly do evil men in these days, make Religion the servant of interest; their designs being therefore the fouler, by how much the more they need to put on a fair outside.  
But herein (it being bad sinning in a Religious habit) we ought not to frame our devotions to their pattern, how specious so ever they may seem to be, according to the model of their own fancies; these being but the colours of Religion, with which the world is too often deceived, by those who cover their Religion with a remote design, lest it should appear unhandsome in its own dress.  
Our understandings being once clouded with bodily pleasures thicken and become wholly unable for things divine. And we may rest assured, that those whose designs under pretext of Religion, seek nothing but the advancement of their Temporal affairs, and whose goodly humane Policy (admitting Religion according to the times, and their own fancies) makes use of God as a mask for their wickedness, will at last prove no other than a stroke of Thunder, which leaves nothing on earth behind it but noise and stench.  
Were it not madness then to pass through a garden of fair flowers, and to take their poison, and leave their honey? Surely Manna itself turns into worms, and the wine of Angels into vinegar and lees, when it is received into impure vessels; healthful medicines (if abused) by the incapacities of a healthless body, often increase the distemperature, from indisposition, to a sharp disease; and shall we then call that the spirit of prophesying, which is the spirit of lying; and those things to be Revelations, which are nothing but mere dreams, and the fond productions of Hypocondriacal devotion?  
Yea how many absurd fancies coming in the likeness of visions, and under pretence of raptures do we meet with, even from those (the Sun itself producing serpents when it reflects on the mud of Nilus) who seem to have been long softened under the continual droppings of the word? though at last, all ends in pride or some dangerous remptation; self-conceit having also been not the least rise of such fond and unheard of productions. It being a sure rule, that whatsoever heights of piety any one pretends to, it proceeds from the devil, unless the greater the pretence be, the greater be the humility of the man, it being no Paradox to him that said, Satan had more a do to win the simple than the subtle; the worldly wise being sooner enraged then won by the Ministry of the word, which crosses the contentments of the world; neither is pride the least stratagem of hell, to keep the people from profitableness under the Ministry of the word, though one of the mighty methods of Satan, to persuade them to charge the cause anywhere, then (where they ought) on their own heart.  
And may we not have just cause, to question and suspect the variety of those dispensations, groundlessly (through too much confidence appropriated by distempered fancies) since shaking off those excellent patterns of truth and sincerity in Religion, and deviating from those paths which God hath graciously chalked out unto us in his Word and Ministry, for his Saints to walk in, there being no other course (whatsoever they mean by Gods revealing himself) I mean not what he can extraordinarily do, but in his usual way) then by those saving Truths, so much now opposed, and under reproach, and the dispensers thereof accounted a burden fit to be ejected.  
Surely a constant Travellers place over-takes, and outgoes many violent men, whose hot and ill-grounded zeal, is quickly tired; these times affording too many ignorant. Artists, whose zeal hath been too blind to go right, yet too active to stand still; and however the wrinkles of their spreading errors, were far better confessed then painted, had much rather shelter themselves under the branible of divison, than the Olive of peace, whose swarthiness we need not light a candle to discover. Those that forsake the good old way, to walk in the paths of their own crooked farcies, seldom meet (at leastwise with good) company. And may not God leave such as clash with his Word and Ordinances, to lose themselves in the dark corners of their own dolusions; yea take from them the true light, they thrust from themselves, in forsaking the fountain of living waters, and hewing out broken cisterns to themselves? may he not suffer those who scorn to strike the sails of their own wills and interest to his sacred truth, and refuse to eat of the plain food of his word, to be choked with the bones of their own inventions?  
And oh with what eye of patience can we behold the verities and maxims of God, which the Prophets foretold us, the Apostles denounced, the Confessors professed, and so many thousands of Martyrs have maintained, in the midst of their flames, their racks, and tortures, to be now adays made the sport of giddy spirits, and the aim, and reproach of profane Lips, who void of wit or shame thus invade holy things!  
Surely if our opinion so often deceive us, as that we discern little or nothing a right; if all the perfections of this life have some imperfections mixed with them, yea no knowledge of ours is void of darkness and ignorance (the humble abasement of ourselves, being only the securest way to heaven) how ought we to beware of those, who thus brave it in the shops, when there is little in the warehouse, holding out gaudy fairings, the better to colour inward falsities, and suborn the truth; the Sun whereof being once set in our land, an irrecoverable midnight of spiritual darkness, must needs succeed? If we lose our estates, we may recover them; if we lose our friends, God can raise us up others; if we lose our lives, we may exchange them for a better; but if we once make shipwreck of the faith, we are lost for ever  
And may it not be feared that the distempered fancies, and the precipitate headlong discourses, now on foot (to the infamous reproach of this age, being so full of errors and factious spirits, instead of sound and Orthodox truths, as might much rather have invited silence then our late contentions) and the too much mingling of humane interests with Religion (all being but like the Winter's Sun, which shines clear, but warms not) will at last rend the seamless coat of the Church, and deface the Image which Christ hath stamped upon it; making Christian Religion another thing then what he designed it to be; when it is so far from making us live good lives, that itself is made a pretence to all manner of impiety, and a stratagem to serve the ends of covetousness, ambition, and revenge.  
And O how great is the vanity of those, who have thus forsaken God, to serve their own ends! and the more, seeing they pretend to be Saints, before they have put off the sinner, and (with Simon Magus, and the Pharisees) appear the fouler for being cleansed. Too often is the crime aggravated by the incivility of the circumstance; and (as Abafuerus said of Haman, Will he ravish the Queen in my own house?) the place of God's worship, made the receptacle of buyers and sellers, there being not a few now a days, who thus kiss a danger, under a design of virtue, and for their own advantage, hug an opportunity of sin under pretence of piety.  
Yea, how sad it is to see those who pretend themselves to be the only friends of the Church, so violently to affect the rich and pompous Revenues, and Prelacies, which they seem eagerly to oppose, and not only (like those ecclesiastics in Saint Bernard's time, who pursued their own preferment, not the people's welfare, and (like usurping Conquerors) grow revengfully jealous, through covetuousness, polluting themselves with the puddles of this world, but (like those vipers who eat out the womb of their Mother) bring beasts into the Temple, and as well expose the Temple itself to sale, as make the holy Rites thereunto belonging, venal, and destructive.  
God indeed (who loves those dearest whom he corrects) may for a time suffer his sword to be abused, and the wicked to cover their pernicious designs, under the cloak of Religion and the mask of hypocrisy. But surely, such as make but a Politic Robe of Religion, and take the liberty to embrace that which best becomes their occasions, will at last appear (however they take upon them to sit in the chair of Divinity, and how great a noise soever they make, as the sons of thunder) not to have been educated in the Schools of the Prophets.  
It's vain for him to seek to fence himself without, whose foe is within him; or to make the pretence of piety the pander to his own profaneness. It's well known, that the mind too often covers passion under a cloak of several colours. The weeping of an heir, is but laughing under a disguise; and the greatest number of our actions but veiled over with dissimulation, which an allseeing providence will at last, no doubt, as well discover, as punish; since he that thus leaps from Religion to hypocrisy, and thereby offends others to defend himself, serves not God, but makes God serve his own turn; neither is sacrilege, which hath of late found so fine a dress, and seems to bear the greatest splendour amongst many sins, the way to keep our purposes from canker, or our stomaches from windiness; since it usually makes a fair estate to evaporate, and turn to nothing; no one knows which way; only experience tells us, that vice often times gets money and a curse withal; it being also God's intent to teach us, that as the good have something else to hope for, so the wicked somewhat else to fear, than the good or bad fortune of this world.  
It is not denied, but that some who have been fatted up with the Altar, have many times been enemies of the Altar: But what? If some one abuse Mysteries, must we overthrow Churches? Must Ordinances, Ministers, Maintenance, and all be eradicated? What if some evil spirits grow superstitious, must we fall into the other extreme of Libertinism? Must innocency be forsaken for the guiltless sake? If some particulars introduce exorbitant devotions, let them be blamed, condemned, and rejected, none will undertake to defend or justify them.  
But surely as they are bad clouds which thus obscure the Sun which raised them, and have as the Apostle saith [if ever] begotten them to the faith, so are they spirits of a very poor inferior order, that thus quit their station upon discontents, being but the Apes of those melancholy Schismatics, who (having burnt off their own Fingers, in setting the world on fire) are now fallen out with it because they cannot rule it.  
And truly, great care must be taken, lest we prostitute our souls to these false Gods of straw and dung, and for a tuneable cadence of a few smooth words, we lose all the harmonies of faith and a good conscience; since from the opinion of their own abilities, they cry down the houses of God's worship, and the maintenance thereof, the better to make way to their own purposes, yea take upon them to censure all Ecclefiastical Persons as needless, if not Antichristian; not seeing that the contempt of Religion always began by the contempt of the Ministry.  
And it is to be feared, that some who of late have built their own houses at the expense of God's house, will in time find the Rafters and Beams of such Edifices, to serve as instruments of punishment to those that have raised them; loath I am (I confess) to judge uncharitably of those, who in seeming thus to avoid superstition, have created devotions to themselves, which incline thereunto; yet much fear that such, as by this way think to touch heaven with their finger, have already one foot in the vale of darkness.  
Neither would I willingly soil the purity of my pen with the exorbitancies of those, who neglecting pious precedents, and the essential maxims of faith, adhere to the silly inventions of their own spirit, and as speedily run into those follies which hasten unto the height of insolency and destruction.  
For, Great God what a stroke of Thunder is this to reformed Churches? what astonishment in all orders, what a wound in the heart of Religion, to see thy Laborers cast out of thy vine-yard, their maintenance questioned [or at least repiningly afforded] and the places of thy worship wholly extirpated? Alas! that ever men should so carry on their own interests, with such violence of passion, to the height of their pretensions, as to hold Religion, and the beauty thereof in so great contempt, without the least seeming touch of sorrow or repentance!  
And no less reason have they who have of late rend the Church into so many Schisms, by fraughting its ship (like that of Jonah) with a miscellany of all Nations, and making it to contain, as many Religions, as once Babel did languages, to cry out with Nero (that lively Image of cruelty) when he was required to sign the death of a criminal, offender; O would to God I could never have written! And oh that I could say unto those as once Peter did to the people, I wots that through ignorance ye did it, as did also your Rulers.  
But alas, how soon have some forgotten their first love towards the Ambassadors of God, by whom [if ever] they were begotten in the Lord! If any thing go amiss with the people, Aaron must be stoned. How sadly doth Ismael's, as well as Esau's persecution (oris & plagae, that of the tongue as well as the hand) appear amongst them! The devil seemed something merciful to our Saviour, he would not have him starve but to turn stones into bread, while some of late, less charitable, would have the faithful and Orthodox Ministers of the Church of God to live upon stones, instead of bread; but it is no wonder that they who once made the Lords day a delight unto them, and saw beauty in the feet of those who brought the glad tidings of peace, and flocked like Doves to the holes of the windows (having since questioned whether it be the Lords Ordinance, or man's, and endeavoured as much as in them lay, to make the ways of Zion to mourn, and to stop the passengers thereof) should account their Ministers a charge and burden in their places.  
However let not those of the holy calling, be troubled who stand idle in the Market place, because no man hath hired them, seeing their sufferings can no way be counted their fault, it being as dangerous a persecution of Religion to withdraw the fuel from it, as to cast water on it. And how much were it to be wished that the twoedged sword of those who give out, as if heaven and not they, had intended the partition, did not cut more for their own preferment and advantage, than for God's glory, though like greedy gamesters (having all in their hand) they lose all at last, by stealing a needless card, it being no easy matter to reduce divine things to our own balance, so as they suffer no impeachment.  
Religion and Sacrifice had their beginning from the world's infancy, and have by an indivisible tye, been evermore linked together. God who giveth all to us, will have us give all to him, though especially he require our actions, our affections, & ourselves in the duties of his service. And sure where we cannot give the whole Tree, with such perfection, as we would, yet at least let us argue our willingness by giving part of the fruit to his glory.  
But how soon will those, who have once lost their understanding and conscience, find a beaten path to infidelity! How soon will they cut and mangle things relating to the furtherance and honour of God's truths, and the Oeconomy of Religion! It having been an old maxim (if not dotage) amongst obsequious spirits (having no zeal for faith, nor courage against impiety) to approve all Religions, and follow none. And certainly, he that shall go about to define this false liborty of belief, and manners now adays crept in among us, shall find it nothing else, but a mere dependence on fancy and passion: It is (saith one) a strange Monster, whereof it seems Job (Job 40.) made description, under the figure of Behemoth. For as this creature seems composed of all sorts of beasts, so is Libertinisme a sin framed out of all manner of sins, to annihilate the most sincere part of Christianity. It draws along with it, a great train of vices, and corruptions, which tend directly to the utter desolation of Kingdoms and Empires. And as for those hideous punishments observed in all Ages to have befallen those Cities, Provinces, and Commonwealths, which have bred, or favoured it, such as have run over the Histories of Antiquity, shall find experiences enough.  
Neither can we possibly believe that devotion to be good, which is so extremely subject to novelties, singularities, and pride, which proceeds from a foolish confidence of our own judgement. It being well known to all, that the most fatal plague in Religion, and devotion, is the desire to seek direction from our own strength, and opinion; men that are easily inflamed in matters of Religion, fail not as speedily to raise sedition. Most strange! that we should thus miserably lose ourselves in the ignis fatuus of our own fancies, and that (though we cannor reform a silly fly in the work of nature) we will yet frame a new work of Religion, which derives its accomplishment only from God.  
And what is this but to make a Roman Pantheon of Religion, where there are a thousand Divinities, without the least glimmer, or knowledge of the true God? And is it not a pitiful thing to see some in our times, professing Religion, to take the same liberty to themselves? or is it not a thing most unhandsome, to see an infamous fellow, to make himself the censurer of Divinity, and corrector of the Scripture? doth it become them to talk of the Bible, and the holy Mysteries thereof [too sadly oftentimes wrested by that blasphemous breath, which holds forth nothing so much as ignorance, scoffing, and sycophancy, from which we ought to shut our ears, if we cannot stop their mouths?]  
It is observed of the Bat, that he employs the Crystalline humour of his eyes to enlarge his wings, though very useless, and to no purpose; so how many are there now a days, who consume the light they have received from God to create wings of pride, novelty, and vanity, which serve them to fly in the night of ignorance?  
And O the sad opinions of our Times! which (wand'ring from the Rays of wholesome Doctrine) prove but the Chimeras of piety, Spectres of madness, and flames which lead poor souls into the Abyss of darkness! What alas! may we (with 
* Doctrinae prurientibus auribus natae. Tertul. de Prescript.  Tertullian) conclude such illusions, and Phantasms, but as the doctrines of Satan, grown up to please the itch of incredulous ears? since they more tend to dazzle our sight, than to direct our judgement, or inflame our desires.  
There are many things (I confess) unknown, wherein God will exercise our faith, but not satisfy our curiosity, and we still ought to endeavour a clearer discovery of his will. Nothing in all Ages hath been so hidden as Truth. The Philosophers (those great lamps of nature) contended much in the dissection and defence thereof, but much dismembered it in the ill handling thereof, leaving it in cloudy Caverns, all covered with shades and darkness, and in stead of a solid body retained nought in their hands but a Phantasm. But though blinded man, infected with the immortal disease of incredulity, hath Giantlike persecuted it through contradiction and vanity of spirit, God alone through his infinite goodness, hath been the discoverer thereof.  
And sure it were but fondness to think, that in the declining Age of the world, the way to heaven were yet to seek, since the eternal wisdom hath taken lips of flesh to reveal the secrets thereof unto us; how furiously soever his divine Oracles have been assaulted on all hands, by Jews, Gentiles, Mahumetans, Heretics, to which we may add the Libertines of our Times, of whom we may justly doubt, lest their secure ambition prove no other than Archimedes his Engine, whereon the higher any mounted, the lower they descended.  
Yea good reason have we to doubt (since they that will never fall, must ever fear) lest that pride, which perpetually exalts them, will (through giddiness) at last, precipitate them into the Abyss of those fantasies, which they have merely borrowed from their shallow inventions, and which they too often entitle (through the sottish apprehensions of then mind) with the name of visions and revelations, which may be refuted with as much ease as they are invented, seeing that they carry with them but the bare and feeble pretext of Religion, neglecting the effects.  
Neither is it credible that Truth should be so long hidden, to be discovered to such kind of men as seek to sow such dangerous maxims in our mind; creatures of little Authority, evil manners, of a conversation insolent, or covert, and without that sanctity, miracles, and reason, they so much plead for. And surely, we stand not in need of such kind of curiosity, to seek after Jesus Christ, of to search for the Gospel. The Apostle Saint Paul expressly telling us, That if an Angel from heaven should preach any other unto us, we ought to change nothing of our belief, which so many millions of Martyrs have sealed with their blood; which the best part of mankind hath professed, and the wisest heads of the world illustrated in their writings.  
Our Faith is not grounded upon wit, discourse, or natural judgement, but on the submission and duty we own to the Truths and Ordinances of God; from which, whosoever wandereth shall find nothing but an Ocean of disturbances, and the shipwreck of his Faith, which he ought not to abandon to a Caitive spirit, which hath nothing specious in it but illusion.  
There is but one Redeemer, to whom we all own our services and adorations. Jesus hath nothing to do with Belial, nor the temple of God with the Synagogue of Satan. And however lies may for a time, seem to accord together, yet true Religion is ever sound in itself; and to approve any other (though seemingly never so reasonable) is but to thrust thorns into the feet, and straws into the eyes; neither will it seem any strange thing, that those who seek their contentments, and the pleasing of their fancies, in the contempt of God and his Ordinances, should at last make up but a bad reckoning, pricking their fingers whilst they are gathering of Roses, and meeting with wormwood in the midst of Honey.  
And yet (though God be never so great as when he appeareth little to humane understanding) how sadly do we find haughtiness & arrogancy to have puffed up many (through their small smattering of gifts) with the opinion of their own capacity? They think themselves only to pronounce oracles, and judge all other men to consist of superstitions and idiotism. The Fathers are entertained like Grooms in their Stables. Points of Logic, profoundness in the Scriptures, reading of Counsels, with the knowledge of things natural, are no way thought worthy their better thoughts.  
I deny not, but as that which is given us by the favour of Heaven, comes very readily, and is never lost; so that which comes to us by Art, oftentimes gins very late and quickly ends [the love of God being a science not studied, where the infusion of his holy spirit is more eloquent than all tongues, and more learned than all pens] yet doth it not hence follow, that all humane learning is to be rejected. Though Saint Paul desired to know nothing but Jesus Christ, yet did he not contemn all other knowledge and humane learning in Arts and Sciences, wherein himself was so accomplished, being the great Doctor of the Gentiles, and could speak tongues more than they all, he only disliked it so far as it stood in opposition against, or in competition with the knowledge of Christ.  
And it would be of great moment, to the greatest interest of these men's souls, if they would but make so much use of their natural Logic, as to detect those fallacies which are put upon their reasons, by their passionate desires, either of profit, or pleasure or worldly ambition.  
Some there are indeed (though the fewest amongst them) who seem to have arrived to some perfection in humane Sciences; but alas! How do they vex the world with their tattle! neither will their spirit admit any other path, but Precipices: and if a capable man sound these swelling Rodomantaes, oh what empty chambers will appear in their brains! what darkness! what confusion! All their learning is but like guilded gates pestered with spiders, which too usually slights the syllogisms of the Schools, and hath recourse to the arguments of tyrants, which are arms and violence.  
But (since the life of opposites is in comparing them) I do not wonder that learning (as well as the professors thereof) are such great rubs in their way; seeing their ignorance must needs appear thereby to be the more palpable; and their desire is to enter into the fold like Wolves in a Sheep's skin. They tell the sheep they are much affected to their conversation, but that the dogs must be taken away, which do nothing but deafen their ears with barking.  
They would willingly make you believe, the mire of their ignorance to be sweet, because they delight to tumble in it; or that the Spider or Toad are no poison, because some things eat them, and miscarry not, though the beam in their eye is not the less because their eye doth not see it; nor is their ignorance the less, their punishment, because they are affected with it. But seeing it is thus too often the imperfection of our nature, not to think our lips foul after our putrid and rotten discourse (though they are defiled) as we ought to desire God to set a watch before the door of our own lips, lest we should offend with our tongue; so should we very cautelous, and with Ulysses, bind ourselves to the mast, and stop our ears with wax lest we should be deceived with the voice of these Sirens, not beholding their claws.  
It is reported of Democritus, that he voluntarily made himself blind, by looking steadfastly on the beams of the Sun, to free himself from the importunity of the love of women, who might perchance have shut up two gates against love, to open a thousand to his fond imagination. (Tertul. Apologet.) And the like we read of Origen, that he deprived himself of the distinction of Sex, to rebate the stings of sensuality, which bred him much mischief. Surely no less reason have we not only to fear the fire, but avoid the smoke of those incendiaries, which (like Sampsons' Foxes) have of late added such flames towards the divisions of Church and State.  
Yea, how necessary is it for us to come out from amongst those creeping Serpents, which steal into the hearts of those they destroy? and which (like certain rocks hidden under the waves) surprise Sailors, and cause grievous shipwrecks. Ah! how many have been deceived by their impostures? How many having once made shipwreck of their Reason, have thereunto added the shipwreck of their Faith? the swelling presumption of their imaginary abilities, creating a barrenness of judgement, discretion, humility, and consequently of all Christian virtues.  
In all which respects, they that will but a little observe their inconstancy, having no other bounds but their own interest, and like weathercocks, turning their faces which way soever the wind blows; he that observeth that pride which puffeth them up, that ambition which precipitateth them, and how often impudence makes them unsupportable, shall find them people whose humours consist much of of air and water, pliant and supple to all manner of Doctrines, and attended with variety of petty phantasms, imperfect in shape, and not a little transporting their judgement which too often also (through the sharpness of their Passions) discovers itself either notably weak, or much benumbed; their whole life appearing nothing else, but the ebb and flood of a continual Euripus, replenished with shadows, giddiness, and illusions.  
I shall not be so uncharitable, as some have been (who with much more discretion might have covered the stains of their mother the Church, then with such malignity of spirit to divulge them) to impute the disorders of particulars to the general body; it being neither fit, nor reasonable for the sake of some blasted members, to blame sound parts, neither for the fickleness of some, to censure the Actions of many more pious, whom by duty we are obliged to tender with no less prudence than chariness.  
But I shall pass them by (as Bees over Hemlock) with advice only to all such as have thus far taken Scorpions in stead of good fish, and embraced Hyaena's through mistake of friends, seriously to consider, that as there is nothing more sincere than Religion, and one that liveth in the true Rules and duties thereof; so when corruption falls thereinto, nothing proves more dangerous and hurtful. And as Domestic Arms are much more to be feared than outward Hostility; so who sees not, but that being now in the haven, surprised with a grievous storm of Sects, and Errors amongst ourselves, it must not only snatch from us our comfort, but (like ill managed weapons) turn against our own breast, to the rending out of our own entrails; yea, even to the very subversion of our souls! since our divisions are so much the more dangerous beyond common wars, as the Spirit is above the Body.  
He that endeavoreth to divide Religion, hath none at all. He that admitteth but one leak, drowns a ship, and he that resolves to believe but a part, and not the whole, believes nothing, since all comes from the same Authority, and must be equally received. There is but one word (saith Tertullian, Tert. de Prescript. count. Haeres.) to determine all sort of disputations with such men. Do but ask them, whither they will renounce their Baptism and Christianity; if so, let them wear the Turban, and go amongst the heathen. But if they make profession of one same Christ, and one same Religion, why do they belie their profession?  
But surely Art will not, it is only Grace, and the gift of God, which can charm such Basilisks, being creatures amongst all others, hard to be enchanted. It is only a divine light and guidance, which must direct those who thus lose their faith in their Reason, and bury their heaert in their brains, who have recourse to their own fancies, more than to the divine oracles of that written word inspired from heaven, who think the Ministers thereof Antichristian, or at least wise (since differing with them) to be too straitlaced in their opinions, and making the way to heaven narrower than God ever meant it; who (to be eminent amongst men) leave the beaten tract, neglecting the good old way, and to guide their steps by the dim lanterns (as they call them) of the Ancient, tread in the new paths of their own inventions; who think to pretend Religion, is to do any thing; to seem holy, is to be what we will, there being no face so foul, which that mask cannot cleanly colour; who, because they think themselves more holy, more wise, better gifted, more enlightened than their neighbours, think they may justly overlook them with contempt and censure, and not only in public meetings, burr in ordinary conversation, avoid the contagion of such common breath. And however the zeal of some scrupulous Preachers (as they say) is pleased to make the worst of their slips, yet have they certain favourable circumstances, if not wholly to excuse them, yet sufficiently to rebate the edge of divine severity.  
Let us take then the balance in our hand, and judge if it be not worse than a barbarous ingratitude, thus to worship our own fancies; to steal the silver and gold of God, and make idols to Baal; to light our lamp at his Altar, and afterwards to make pillage of his Temple, which assuredly they do, when they not only pride themselves in their shame, but abuse all the gifts of heaven in ambitious impiety.  
It was good advice which one gave to a soul desirous of advancement; namely, to remember three things.  
First, To addict itself much to the presence of God.  
The second, To take the holy Scripture for the rule of our actions.  
And the third, to hold firm footing in constancy.  
Would those who pretend themselves the most refined spirits of the times (whose mouths and hearts notwithstanding resemble Cyclopes Caverns, rather than the Temples of Peace and Truth) would those (I say) who make the smoothness) of their tongue an Engine to credit their designs, and with Absolom cover their Rebellion with a fit of devotion to pay their vows, but seriously consider those few advertisements, they would not so often personate the Saint to play the devil; neither make their good words so often to become their sins.  
Would they who (being no way washed from their own leprosy) puddle the sacred springs of wholesome doctrine, and like Sorcerers, endeavour to cast mists on the fairest morning, but bethink themselves, if Nadab and Abihu for putting false fire into their Incensories when they came to the Altar of the Synagogue, were devoured as unfortunate Victims, with the proper coals of their own Sacrifice; what will become of them who adore Christ to crucisie him in his Truths, and who thus irreverently presume to approach the Altar of the eternal Testament? will not their sacrifice prove their punishment, since they have made a sin of their propitiation? And as prosperous victories ill disciplined, bring with them more damage than defeatments do; will not those divine Mysteries (which were formerly beheld clouded in darkness, but are now more apparently observed in a clear sky) occasion their greater ruin, who under so glorious a Sunshine thus turn pretty into scoffs, and retain nothing of it but a Phantasm, to serve their own ends, and to lackey in their vile affections?  
Would those who seem to breathe nothing but Stoicism and spiritual-mindedness, who bear a vicious mind in a fair ornament of body, and cover a leaden weapon in an Ivory sheath, but seriously consider, that to be godly is to be honest, and to be pious is to be just (godliness and honesty, being divine in conjunction, but (divided from one another) are most abominable things) would they I say with their Janus faces, think they can worship God, so long as they hate, and prove false to their neighbour, whom they may plunder in love, and persecute their body to save their souls? Who observes not that those men who thus stray from the Rules of heavenly wisdom, precipitate themselves into devious enormity, and caliginous observations? such spirits being willing to be found anywhere than where they may observe Christian duties. Devotion, Temperance, Christian Charity, and other virtues, are not now accounted of in the souls of such dissolute Liberties; as if the bare reputation of being devout, might draw upon it some suspicion of weakness: yea, how many now adays are troubled, that nature hath not made them impudent enough to shake off the sting of a good conscience, as if hell were no other than in picture with them?  
Nor could it otherwise be that so many uncollected spirits now a days [as if they would frame the whole work of Religion to their own humour] should make it their gloty to act all against the hair, to oppose the most sound opinions, and to give the lie even to heaven itself; yea as if they were so many Archimedes, who seek for a place out of the world to set foot in, of purpose to turn the world topsie turvey; it would not be that so many hideous monsters of heresies, of impiety and Atheism, should so uncontrollably throw forth Blasphemies against Religion,  
And doth not Religion, and the glory of God herein suffer diminution? doth not our Nation labour under general convulsions? Hath it not been wasted through unheard of lacerations? Is it not (I say) through the terrible and monstruous spreadings of Atheism, and self-willed opinions under which the Church of God now laboureth, and the oppressive sighs of a mourning people are almost tired out with tedious disappointments?  
Surely, he that sees the Church of God [once glorious, and triumphing] to be now so full of rubbish and desormity; he that sees her now complaining, bedewed with tears, sitting in the dust, and almost drowned in cares and sorrows, must needs cry out with the Prophet (Lam. 1.1.) How doth the City sit solitary, that was full of people! how is she become as a widow! she that was great among the Nations, and Princess among the Provinces, how is she become tributary?  
All that is just, prudent, and moderate, now tasteth too much of common; other paths must be found to heaven, new ways must be cut out from God under the mould of our own Fancy, to make him known unto us; every one thinking that opinion most probable which he hath taken upon bias of his own understanding.  
And hence is it that so often we court a fancy or body of smoke, thinking to entertain a Truth having much of affectation, but least of effect, since we tie ourselves to a rotten branch, in stead of adhering to the body of the Tree. Hence is it that we see so many in the seem of affected Piety, who so well act all countenances, as if with such merchandise Paradise were to be purchased, being yet in heart like those pearls which in stead of a solid body have nothing but the husk.  
And is it not from this that so many take devotion as a slight pastime? others but as a slight compliment, that some bend that way for complacency of humours; others for vainglory, yea, too many are thereto transported for some slender cloak of liberty, and certain accommodations of their proper interest, expressing an unseemly devotion of Apish tricks, which consist in a certain light, and childish imitation of countenances and gestures without any solidity in the interior?  
Oprodigy! now adays to see so many, who are only bold to do ill, but in undertake made for God and his truth, have hearts of wax, and souls trembling like leaves under the breath of winds! As there is almost nothing so pitiful as a Prince disarmed (who serves only as a But to reproaches, and a sport to insolency) so what Rock would not be mollified among so many direful objects? what eye office would not melt among so many spectacles of sadness, to behold God disrobed of his Honour, his Truths, his Ordinances, by those who being drowned in the inundation of impleties, follow him by a muddy search, rather than by a clear acquist?  
Is not this to betray Religion, which of itself, is fair and glorious? And do we not hereby give occasion to exorbitant souls, to justify their sins by our evil deportments, who think that by depainting vice with a coal in another, they make themselves as white as snow? what need we thus go about to entertain ill-grounded fantasies? and as sorceresses darken the glorious eye of the day with their charms to cloud our faith by renouncing the light of truth, by embracing the dusky vapours of our own inventions?  
Are not the Truths of God hitherto held forth unto us sufficient? Why then [by disentombing those Heresies, which were long since interred] do we draw on us the Character of Infidels, which will at last serve us to no other purpose but to reproach us in the eternity of our pains with the exorbitance of our infamy!  
They who adulterate metals, and poison the sources of lively fountains, do less hurt than those who use their own interest for Text, their ignorance for gloss, and their passion for commentary. Neither do those who desire to establish false things, gain aught else upon the credulity of humane spirits, but to make Truth to be the more doubted. For as ill habits are easily made to slide into the hearts of children, by imitation of parents, or corruption of evil company; so error illaqueates some men, and opinion sets the complexion upon the procedures of the most.  
And what is this but to oppose the shadow to the light, and a lie to the truth? Nay, do we not herein set up Reason as Judge, and resolve our Faith into Reason? [an error of too many in these days.] Do we not give vice the colour of virtue, and keep truth in Iron chains? yea, which is worse, imitate the sorcerers who employ the Bible to fortify their enchantments?  
Experience hath of late too sadly told us, that there is nothing which so much tempts Curiosity, as Religion from whence it comes, that (as Jonah's ship) every one seems to call upon his own God; that the figure so much encroacheth upon the body, and that (like men smitten with blindness) we are led into Samaria, in stead of going to Dothan, 2 King. 6.19.  
But where we see any thus pretend to have new instincts towards discoveries, above and beyond Scripture, let us with the Apostle (Col. 2.18, 19) make it a mark of seducers, to intrude into things they have not seen; and however in the esteem of some they are as eminent as Apostles, or an Angel of God, yet if they once throw aside this glass, introducing new and strange Doctrines (though under great humility and shows of love) if they go about to cause divisions, if they forsake Ordinances, vilify Ministers, and the old way of holy walking with God, we are bound not to receive, but to avoid them, lest we be deceived (as Adam was) and lose that knowledge of God which once we had.  
Alas! why should we thus betray the glory of God? why do we thus batter his inheritance? Are not our continued divisions the cause that the ways to Zion do mourn, that her Priests sigh, and she is afflicted, that all her beauty is departed? her princes are become like Hearts that find no pasture, and are gone without strength before the pursuer, Lament. 1.4.6. Have not our breaches been the inroad of so many licentious enormities? Is it not from the fruitful mother of dissensions, that so many impieties and the Authors thereof have increased amongst us, and though not acted by command, yet tolerated by connivance?  
What is it ●he that hath so much disobliged the desires, and frustrated the expectations of all men? How comes it that their minds are dejected, and their virtues disheartened? whence comes it that the Magistracy is so vilipended, the Ministry contemned, and all things seem perverted? was it not by the too furious marchings of those Jehu's, who at first made way to their ambitious expectations by all designs [either violent or fradulent] and whose best lustures have since proved but a foil to Religion, that piety languisheth, Religion fainteth, that charity is accounted scandalous and superstitious; that blasphemy assumes the uncontroled liberty of venting, and that the beauty of Churches is so disgraced and sullied by sacrilegious hands?  Faelices nimium bona si sua norint! 
How happy had we been, had we learned rather to live than to dispute? had the waters of strife, and the floods of contention been dried up, how soon had that Dove with silver wings appeared amongst us? Had that charity which is only infused into us by the spirit of God, but suffocated those super-seminated Tares of contentions, how soon would it have cut off the occasions of those inhuman strive? neither would that black spirit of the Abyss have drawn men even from the Altar, to run to the sword, which they indifferently thrust into the bosom of the nearest Relations; after which followed so many cries and lamentations, with such images of death still flying before our eyes, as were able to wound the heart with compassion, yea to move the most unnatural rage.  
Hence it is, that the godly evaporate into sighs, and the convulsed world seems to mourn, with the sad sense and apprehension of approaching judgement. And surely he that now revels it in greatness, he that sits idle amidst the complaints and mourning of the Church, must needs be infuscated with the sooty vapours of an insensible heart. Yea, hard are those ears which bow not to the sad relation of our long bleeding miseries; and hirder those eyes which can behold them without the moist testimonies of sorrow. The Land grieveth for many horrid sins; and may we not justly feat, lest Providence [so often provoked by our renewed trespasses] will cast us out as a prey to our enemies, or that the Sun of righteousness may go down in our days?  
It were to enter into a vast Labyrinth of discourses and reasons to represent at this time those various blasts of pernicious doctrine, exagitated by factious whirlwinds, since we may behold on the stage of the Church such a horrible sphere of Monsters, and Tempests, bloody Cornets, and Arms of fire [as the mali genii of seducing spirits] cherishing so formidable a growth, to abate our hopes, and undermine our happiness.  
The highest superspection and vigilancy being therefore now more than ever requisite to preserve that truth which God hath espoused to himself, and which we find the devil in all Ages to have raised instruments to disparage, discountenance and oppose, yea (if possibly) to overthrow, in the rooting out of the Ministry, and Professors thereof, as being a spiritual Engine to batter down his Kingdom.  
Neither do the present contrivances of those (who I fear have long deceived the world with a laborious Hypocrisy, since under the veil of Religion are concealed such flagitious and dangerous Tenants) seem to happen by humane designment, but as Cockatrice eggs, long since hatching by that old serpent, whose kingdom drawing to an end, and having but a short time to reign, there's hopes these spirits and Emissaries (who resemble the wooden Dove of Archytas the Philosopher, which flew by engines, whilst they had their operation, and soared in the air, but so soon as they ceased, it trailed the wing on the earth) will not long infest the air with their fulliginous breath.  
And that God [who draweth light out of the bosom of darkness, and oftentimes suffereth not things violent to be long lastin:] will (after we have profited by the experience of our evils) disperse those amazing tumults, and prevent the growth of that Atheism which everywhere abounds, and threatneth ruin to his ways, as if some hidden poison had envaded the land.  
All humane affairs are then only seated in the best station of felicity, when they rejoice in concord, piety, and unity of Religion, it being an ill kind of solace for one man to compute his happiness by the increase of another's grief. And most miserable are they of all men, who cannot be happy but by the miseries of another. To what purpose is it to hold flowers to the nostrils, when the body is parched and wasted with a violent fever?  
Heat (in the opinion of some) doth more hurt than the Northwind; and stony spirits are not always the most efficacious. And who sees not that our Protestant dissensions have ever been the cause of our adversaries rejoicings?  
As the sweetest influences are those which cause the sweetest effects in total nature; and not sparkling Flames, but invisible heats usually melt hard metal; so who seethe not that silence and peace (which are the two mansions of a good conscience) are of much more worth, than all the questions which enkindle divisions? the best doctrine being that which best knoweth how to cement up concord.  
But it hath been our unhappiness of late that in the great vicissitude of things, evil minds have too often intervened, which vitiated the Counsels, retarded the endeavours, and diverted the intentions of such who had a righter aim towards the advancement of the truth, than such as were hurried into arms by a blind violence of spirit [not so much for love of justice as greediness of revenge] and under the vail of Religion, laboured to hid flagitious and damnable excessus.  
[Caesari. in Dialog.] Caesarius (a Geeek Author) saith, that Millstones having no corn to grind, strike fire one on another. And hath not the want of employment, with particular reflections on gain, profit, and preferment, interposed dissensions not only among the nearest friends, but often times among the Religious?  
Against the unnaturalness whereof, we find an eminent example in the magnanimity of David, who could scarce be induced to a just resistance of his son Absolom, though forcing his way unto his Father's Throne through blood and rapine, until Joab had dissipated that languidnesse of his gentle mind. And so detestable an undertaking was it held in those who were brethren by the bonds of Nature and Religion, to sorfeit all civil respects to the rage of war, as that (if we take a review of the old Testament) we shall find though there were many and bitter discords, many tumults, many wars, yet they were ever against those who had collapsed into foul and apparent idolatry, and the worship of the Gentiles.  
Saint Peter, 1 Pet. 3.8. (in whose heart God had locked up the Maxims of the best Policy in the world) invires us to be all of one mind, to love as brethren, to be pitiful and courteous. And we find our Saviour in the Prophet Isaiah (Isa. 11.1.) to be called a Rod, and a Branch, to correct some, and to comfort others, but is never termed a sword to kill and destroy. Oh that the thoughts hereof would cut off all further occasions of inhuman strive! did our Saviour after he had triumphed over death salute his disciples with the sweet and amiable name of peace? Did the Apostles afterwards beautify the entrance of their Epistles with it? Is it with this that the Angels rejoice, and just men are delighted? And is it this only which transmits' comfort to the weak, ease to the troubled, upon which all wishes are bend, in which all people are blessed? and must it not needs be an object full of bitter anguish to see a Nation worried to ruin by fraternal discords, which Christ hath espoused by a particular election to himself? What doth it advantage disconsolate man, to be freed from the expectations of a greedy enemy, by being rifled and impoverished by those of his own Nation?  
If a watchful eye abides in heaven ever active, never weary, but perpetually contemplates the deeds of men, and equally dispenseth to everyone his deservings [and who sees not that God's eye is as quicksighted in the discerning of hearts, as his hand is weighty in the chastisements of crimes?] surely it is to feared that the Iron hand of provoked justice will fall heavy on contentious souls, who pursued others into disorder; since where Christ is banished, and love finds no habitation, where (as in the war Constantius raised against Magnentius) the Cross is opposed [in Arms] against the Cross, where Christians (forgetful of their covenant, forgetful of their name, and unmindful of their Relations) thus rage, one against another, there is either no Government, or such as borders upon ruin.  
It is observed in History for many Ages, that the wounds from heaven have on all sides fallen on those who have sought to cast the Apple of discord into the house of God; the wind blown from their mouth hath returned on their heads, since it is fit iniquity should first kill itself with its own poison; discords may for a time (indeed) increase with a prodigious fertility, & those thrones which are established upon wickedness, and cemented with blood, may for a time subsist with wickedness (God having appointed rods of his fury for our chastisement) but have they not at last been tortured themselves with those pains and furies which they raised against others? Had it not been better they had put their hand; on Thorns then on the Pearls of a Diadem?  
God sometimes (indeed) permits darkness to execute its power upon the light, and the impious to persecute the just (who every day drown a part of their life in their Tears) to render them the more glorious by their sufferings; but that at last he takes their cause in hand, and overwhelms all humane policy in a crudity of undigested designs, let a Julian witness, whose greatest design against Christian Religion, being the destroying of Learning, and the subsistence of the Ministry, was blasted from heaven in the midst of his blasphemy.  
And though men of the same temper, may not meet with the like end, whom God oftentimes makes to die slowly by some strange malady, and more lingering strokes, rendering them the spectators of their own dishonour, and their own funerals [as we see in Herod, Tiberius, and others] yet how suddenly have we seen many great ones of the world (luxuriating in their Glories, and made wanton by felicity) dismantled of them both? how often doth the Cypress disappoint the Laurel, and an inconcocted success of fortune obstruct all the glories of the conqueror, to whom nothing was once thought wanting but immortality?  
How many Conquerors have we seen to stand over the ruins of the oppressed (being themselves wasted by the expense of blood and strength) who have been often nearer their Tombs, than their Triumphs, their Funerals, than their Palms? And (when contemplating the principal object of their delight) have they sound any thing to entertain their curiosity, but a forced and unpleasant laughter?  
So hard is it to row in the stream of the world, where God conducts not the vessel, whose just anger always follows sinners at the heels, only waits until the offering be fat to sacrifice it. When God intends to abandon man for his demerits, and to sacrifice him to his Justice, he leaves him to himself, and to the wishes of his own heart; he permits him to satiate ambition or revenge; to entangle himself under some great design under the pretence of honour and Justice, and (although he be vicious) gives him successes, and incomparable prosperities, that puff up his heart, and make him presume upon his own conduct; he takes from him the true taste of divine things, and (if he have any faithful Councillors) slatterers, and enchanters possess their place. If any evil affright him, or any scourge from heaven overwhelm him, he is made believe it is but a natural thing, until at last he be put upon the Pinnacle of his highest dignities, and the most magnificent negotiations, which precipitate him into Atheism, and a reprobate sense, which is the last step that one makes to enter into hell.  
I should not have so much digressed on this subject, but that some hidden poison seems of late to have infected many, and engaged them in blind and unexpected dissensions concerning that great question of propriety [so much controverted throughout the world] the which (as Archesilaus' hath long sithence held forth) is a business so perplexed, as never to be determined, being the confusion of things and fortunes, necessarily engendering continually jars and endless disagreements; and that a cruel preparation of mind to revenge, an implacable disposition, a barbarous lust to rebel, a secret speculation of Lordly Dominion, and other such causes have too plainly appeared in those who consider not that it is more easy to raise troubles, then to moderate them.  
Neither (indeed) are any way acquainted with the conversation of those, who at the Nativity of our blessed Saviour sang Anthems of Peace, which is the greatest and most excellent gift of the divine indulgence, and from which floweth the opulency of Kingdoms, the accumulation of all temporal blessings, and the most active vigour of all functions in the body Politic. Whereas on the contrary, where concord is dissipated, and the Alarms of war besiege men's ears (whose ingress is troublesome, the progress doubtful, and the egress for the most part deplorable) there presently ensueth a convulsion, and direful decay of all the members; and audacity (finding itself disengaged from the penalties of the Laws) runneth headlong into all variety of mischief.  
And hence is it, that the streets are often times not only covered with dead bodies, and the little children sighing out their last breath upon the bleeding carcases of deceasing Parents, that strangers possess the heritage's, and enrich themselves with the spoils of the ruined and oppressed, but that the Temples have been handled as the object of all reproaches, and those vessels of glory which served for the Ministry of the Lord, have been taken away by impiated hands; that the most sacred things are violenced, and the most profane licenced, the nocent and innocent are involved in the expectation of a sad and promiscuous Catastrophe.  
Surely as he would be too much in love with life, to be willing to spare, and keep it in the loss of the true Religion, so must he deeds be sorry that ever he entered into the world, when he considers the time, to which God had reserved his Age, to see the disasters and desolation of a place or people abandoned to the fury of Rapinous hands, and the profanation of the impious, to see ravenous Harpys [fatted with humane ruins] to rush into those well feathered Nests which they built not; to see whole Families loaded with injuries, and the props of buildings to tremble with loud blasphemies, yea to behold such fatal Comets which shall portend nothing but fire and sword to Church and State.  
What an Edict do we find published by an Apostle invested with Thunder, and lightning? 1 Cor. 6.6. And were he sent again into the world by Providence, what would he imagine, who then wanted patience to see a controversy [about a field perhaps, or a house] if he should now behold those that claim the title of the faithful, to oppose not a house or City one against another, but even strive to precipitate whole Provinces, yea a Nation into Rapes, disorders, and privileged Plunders? He that would not suffer one brother to go to law with another, but rather to suffer wrong and sustain fraud, would he have countenanced such inhuman spectacles, with a Declatation of allowance, as now appear visible in the face of this Age?  
And if our Saviour enjoined a removal of all scandals from his Kingdom, dooming the Authors thereof to have a Millstone hanged about their Necks, and their bodies cast into the Sea, what will become of those who through their own ambitious ends [as if God were bound to define all things according to their sense, and will] fall into division among themselves, withdraw from each other, and censure one another? woe, and alas! will brethren forgetful of their Covenant, forgetful of their Name, and unmindful of their Relations, thus rage, contemn, yea destroy those which they ought not to hate!  
Will not the people, seeing so many Religions held forth (as they think) and so many several ways and minds, think it is as good be of none, as adventure among so many? What just occasion of offence will hereby be given to the ignorant, to the profane, and such as are yet unsettled in their judgement, when (either through pride, or petulancy they shall see men change their opinions which a while ago they seemed to be so zealous for? doth not this make them think that the rest may be as uncertain as those?  
Surely, it's an extreme rage and furious despair which thus expects nothing but the height of evils for its Remedy; and how great a scandal the Lives of such Professors will at last throw upon the Church of God, I wish the sad experience of the times may not too plainly manifest; many (not doubt) having been kept off from the practice, and approving of a godly life, through the unhappy differences among ourselves.  
But that which is the soul of misfortune, is the great contempt of that high Calling, for which the Apostle thought none sufficient. It is not denied but that God can make his Oracles speak without a voice [and Oh what a great thing is nothing in the hands of God, who can teach without a School, and in a moment change ignorants into Doctors and Peasants into Prophets!] But what? shall we neglect the ordinary means appointed in his word to lead us to him? What can we expect from a Physician that discourseth of war, or a bare Scholar treating of the secret designs of Princes? No more may we look for from those late Chaplains of Satan's ordering, who pretend good to do mischief, and act his part in the attire of an Angel.  
The spirit also is promised to lead us into all truth, but not by fanatic Enthusiasmas. The spirit of God speaks to us in and by [but not besides, or beyond] the Scripture; to hold therefore extraordinary Revelations [whereby things were formerly made known to the Prophets] or to pretend to immediate inspirations without the word, is a delusion as monstruous as detestable, and aught to be rejected as an instrument of Satan, 2 Thess. 2.2. and as the usual pretences of Impostors, against whose fanatical conceits, God hath sufficiently forewarned us, 1 John 4.1, Galathians 1.8.  
The Scripture being written for our learning, we are commanded there to search, as the Conduit of Life and power of God unto salvation. Of whom we are not taught to enquite at the Oracles of our lusts and Fantasies, nor to be led by opinions of our own framing. And surely the punishment of the Mongrel-blasphemer, Levit. 24. should make all conscionable men afraid how they adventure this way, to make bold with God's sacred Name, lest perchance (like the sons of Sceva) they meet with some mad devils to whip them from their presumptuous folly.  
And yet [to the sad reproach of a sinful Nation, may it be spoken] none are now adays more cried up, than such as were never brought up in the Schools of the Prophets, nor lawfully ordained to the Ministry, which is now so commonly slandered by our [Jesuited] Sectaries, telling the people that their Priests have deluded them, that they have falsified the word [which, alas! they themselves have too foully wrested] yea some of them have been pleased to call the greatest cheat could be put upon Christians.  
But let the manifest punishment from heaven upon Vzziah serve (among many other instances which might be produced) as an example of terror; to such secular Powers, as will incroah upon Ministry, and break the barriers that Providence hath established, for the differencing of the spiritual and temporal authority. Neither let the privilege of Times (though the bars of impudence seem broken down) be made a colour to excuse any from Sacrilegious boldness, who mingle mysteriously divine reasons with their own humane Fancies, which as Queen, and Governess ought to be chief Ruler, and not suffragant, in so sacred and holy a Subject.  
Besides, is it not an unseemly thing to see the sacred volume of our Belief-mysteries, tossed up and down, and played withal in every shop, or kitchen? and that those divine Oracles which (heretofore) have been accounted Mysteries, should be thus abused, by such as go about sowing of schism, setting of Errors, and spreading of faction. Surely, so serious and venerable a study, should not thus tumultuarily be discussed, God's word being a History religiously to be adored, awfully feared, and not fabulously reported.  
The Jews and Mahometans, and almost all Nations, are with reverence wedded unto the bare language wherein their Religion had originally been conceived; all change and translation having been directly forbidden. And one of our Grecian Historians, doth (not without appearance of reason) accuse his Age, for so much as the secrets of Christrain Religion were so fare dispensed in public, as that every man might at his pleasure dispute of it, and at random vent his opinion of the same.  
And certainly it should be a great shame to us, who by the unspeakable mercy of God enjoy the pure, and sacred Mysteries of piety, to suffer the same to be profaned by an erratical and circumforaneous motion, in the mouths of ignorant and popular people, seeing the very Gentiles interdicted Socrates, Plato, and the wisest among them, to meddle, inquire, or speak of things committed to the Priests of Delphos; yea did flatly inhibit among themselves the use of the Name of their god in all their vulgar and familiar discourses.  
It was not long since accouned a great fault for Ministers to intermeddle with lay-Offices; yet how many of Jeroboams Priests have we now started up among us who continue in the civil Calling, yet think themselves; able to charge that of the Ministry, not considering that there are no sins, which God doth punish more rigorously, nor speedily, than those which are committed, against devotion and piety.  
How suddenly did that King find a Leprosy rise from the high Priests? Yea how was Ely the chief Priest buried in the ruins of his own house, for the sacrilege of his children, without any consideration of those long servies which he had performed at the Tabernacle! We find our Saviour also not to take up the scourge against naughty Judges, Usurers, etc. but drives out the buyers and sellers of the Temple, Joh. 2. as if to commit a sin against God's Altar, the remedy would grow desperate; and should therefore warn us, as to keep ourselves from Simonies, from Plunders, and irrevetence in Churches, so from abusing the Ordinances, and worship of God, without a warrantable Call; seeing he can have no excuse, who makes his Judge his witness.  
He that thus builds without God, doth but demolish; and whosoever thinks this way to make any great increase, shall find nothing but sterility. And may not the voice of God hence cry aloud unto us in his Temple, Can my soul participate of your counsels, or my glory come into your company, since whilst you erect Altars to me, you offer your vows to your own lusts? you not sacrifice, but sin, you bend your knees but not your hearts; Deceive not the world, neither make false boastings in my worship, except you manacle your own passions, and tame your deceitful minds.  
We have of late (indeed) gladly beheld the devout multitude crowding the Churches to pour fourth their wishes. How often have we seen the Religious prostrate in the Sanctuary, imploring the aid of heaven by frequent sighs, and importuning divine providence with unwearied prayers? But alas! may not God say unto us [when we are even partaking of his sacred mysteries] how hath the blood of many miserable men been shed, for whom I have shed my blood? whilst you cry to me, do not thousands, of Orphans and widows cry to behold the dead carcases of their husbands and parents? you seem to kiss my head, but kick at my members; you flatter me with your Fast, but persecute me with Arms. Your swords reek with the blood of one another; you present yourselves suppliants before me, but raise contentions abroad. You have the voice of Jacob, but the hands of Esau; yea, whilst you smell of incense, it is by your means that whole Towns are turned into smoke.  
And I wish it may never be laid to the charge of any of their last account, who should have composed the Nation when it was disunited with discords, and endeavoured to reconcile the irregular tumults of the Church, that they have abandoned themselves to the infamous Councils of Machiavelli, and their own self-interests; this being not that wisdom which (to use the words of the Apostle) descendeth from above, but is carnal, sensual and devilish.  
sithence from hence proceeds the dulling of that twoedged sword, which divides between the bones, and the marrow, and by the power whereof blasphemies, sacrileges, heresies, and impieties would have vanished, and all have been scattered; Laws would not have been silent among swords, the honour and worship of God so much contemned, the hypocrites have the uncontrolled liberty of speaking, poor misled and seduced souls would not have been made believe they sin in not traducing the Ministry and their Calling, as a humane invention, merely introduced to uphold carnal interest, nor Wolves so dangerously have infected the Tents of the shepherds.  
Is not this to be wise without God? And doth it not hence also happen that in stead of profiting in the School of Christ, and in the Doctrine of so good a Master, we are bold only for the world, and timorous in the affairs of God? If a falsehood be to be averred, if a revenge be to be put forward [even to the effusion of blood] If lawful Powers be to be resisted; if laws both divine and humane be to be spoken against, there wants neither boldness nor confidence; but (though all men are naturally stirred up with the resentment of a Divinity) yet emulation doth so often mingle itself with Religion, as that some seek their own glory in lifting up that of the Divinity, and (contrary to the saying of the eternal wisdom itself) accord the devil of proper interest with the Maxims of Jesus, by serving two Masters.  
And doth it not proceed from the false and scandalous lives of such professors, that the minds of pious people are offended, that the sad harmony of our enemy's jubilations is? See how they disagree and destroy one another! and the scoffing tongues of the notoriously wicked are sharpened against our Religion; that we are made gazing stocks to others, and are become formidable to ourselves; whereas, would we but make God to march in the head of our affairs, who is the source of all good successes, how soon would Religion deface the spots which so easily slide into our lives!  
Surely either the Religion we profess accuseth our errors, or else we the Professors accuse our Religion. Where Christ is banished, Love finds no habitation; and needs must there be a heap of gross impieties, where there is an oblivion of the greatest mercies; needs must our Errors turn to heresies, when they are practised by design, and obstinacy, and overtake us not by surprise, but possess us with a resolute opinion against the decisions of the Church. Are not these spots in our Feasts, seeming rather to be the actings of men exiled from God, and lawless in the world, and of such as (through the beat of a mistaken zeal) think to meet Jesus among the engagements and pursuit of worldly interests, who is only to be found in the Temple, in his Ordinances, and the communion of his Saints?  
Here only is the Sanctuary of rest, where wearied souls may lay their heads; here shall we be sure to meet with comfortable embraces, and from his mouth (whose Laws are established upon foundations stronger than the Pillars of heaven, and earth) shall we receive the excellent Promises, and clearest Revelations of eternity. And when men have once left this Truth [their only quiet home] they will take up their lodging [all errors being near of kin] under any root or opinion which hath the least shadow of probability; such an ignorant zeal being too blind to go right, and too active to stand still, and like rasae tabulae or unsealed wax, ready to take any impression.  
And however some may possibly pretend holiness towards God, for the setting up of their Ensings as signs in the midst of God's Sanctuary, and for the breaking down at once the carved work thereof with axes and hammers, Psal. 74.4, 6. and at last root up all that they may take the Houses of God into their own possession, and like brutish doegs, fall upon God's Priests, that they may have the greatest share in the plundering of their means; yet surely, this their pretended goodness seems but as the morning cloud, and as the early dew will pass a-away, Hos. 6.4. seeing the staves of Beauty are hereby broken in pieces, and the entire bands of Christian Truth, Order, and Peace, quite cut asunder, even to the making shipwreck of faith and a good conscience, and the extreme hazard of our immortal souls.  
O let us not thus be flattered into a security of our excesses, since the whole head is sick, the whole heart is heavy, and nothing is safe, nothing is pleasant among such calamities, where the worst of evils is the rejoicing, and where the eyes of Truth have been of late put out by the dust and rubbish which hath been made through the fall of so great and ancient a Fabric!  
And who ere they be that strive against the peaceable wishes of the Church, by railing at, reviling, and undermining the pillars thereof, by reproaching their persons, decrying their office, by abating and exclaiming against their maintenance, by supporting and countenancing Errors and heresies, before their wholesomer Doctrine; and whereby to ruin them and their Religion (by making a wide gap for blasphemy, Atheism and profaneness) let them also take heed, lest some grievous hand fall upon them from heaven; and that (meeting with unhappy events in all their undertake) their life becomes not troublesome, and their death not doubtful.  
If we consult with history, how various are the examples on either hand, we shall not only find a busy Achitophel paid the just wages of his Traitorous Counsels with an infamous halter; We shall not only find Alexander (who thrust his soldiers into Battles beyond the progress of the Sun, and the limits of the Sea) to perish by poison from his own Domestics; neither Hannibal alone (who so long weaved the inextricable web of war) to shorten the date of his contempts with voluntary poison; but surely all those who thus think to please themselves in an ill-rectified devotion and formal profession, will prove no other than barren Trees, which make a great noise, and never bear Fruit. And how sad will their account be, who thus prick their fingers whilst they are gathering of Roses? How sad will it be with us, when we shall [for thus betraying the most holy things] curse the womb that bore us, and the breasts that gave us suck; the Church that Christened us, and the Minister that Catechised us; and when we shall beshrew the day that ever we heard a good Sermon? Alas that our misery should be heightened from our means of being once happy! That we should bewail our very knowledge, and repent us even of our Grace!  
O how will they then blush, when that (Jer. 23.24.) God (who fills heaven and earth) shall have a Candle in every man's bosom [even their own consciences] who strive to make their sins look virtuously, by making them wellfavoured, who embrace schism under the notion of Truth, and too often take complexion for Religion? will it not be easier for the Gentiles which know not God, than such as thus worship him? O strange delusion to take the greatest vice for the greatest virtue! all the outside of our godliness this way rendering us but the worse before God  
Heresy [the key of Atheism] may for a time (indeed) make arrows of any wood, to hit the marks of their interest, and like a fawning servant, be ever ready to observe his Masters will in such ill offices wherein his own advantage concurreth: Though all at last will be consumed like Abortives in their birth, and no otherwise stead them than as Woods and Forests shelter Thiefs, only to cover their crimes.  
Since he that this way thinks to pacify Divine Majesty, insenseth it; He that with Saul offers up the golden mountains of impiety and injustice, doth but offer to God the Sacrifices of disobedience, which defile rather then adorn the Altats of God, seeing they only garnish the ambition of man. But as peaceable dispositions sometimes surfeit of rest, because the natural inclination to change, makes felicity itself to become tedious; so troublesome heads always account quietness their greatest enemy, no way considering that our approach to God ought to be a fixed, a purposed and settled Action, to which our heart should be ever so solemnly adjoined; neither ought he to be commixed with any of our Actions but with an awful reverence, and attention full of horror and respect.  
And though there are many Endyminions to be found who embrace the Moon, whose hearts are ever and anon wheeling about in endless Labyrinths, surchaged with changeable fancies, and whose spirits are perpetually attended with turbulencies, and gnawn with the itch of novelty; yet let all our ends and endeavours be recollected in God as beams in the Sun.  
It is the nature of Quicksilver to tremble up and down, and never leaveth until it hath found gold wherewith to mingle; so the heart of man boundeth and leapeth here and there in all its troubles and disturbances, there being nothing but ebbs and floods, until such time as it is united to its Creator (the Temple of all repose.) And let all such know who seem to catch the world with a hook, who rejoice in their own crime as if it were a virtue, and make Sacrifices with the instruments of mischief, who judge of happiness by the multitude of Preys, and acknowledge no other God but their good fortune, that however they think to prosper in their own imaginations, and worldly affairs, being yet inwardly disunited from the eternal wisdom of God, they are no other than Icarusses who seek to counterfeit Birds with waxed wings; the least ray proceeding from the throne of heaven, being able to burn them, and make their height serve to no other use than to render their fall the more remarkable; or like the golden precipices of Heliogabalus which were not devised but to make his ruin the more memorable.  
It is said, the very seathers of the Eagle are so imperious that they will not mix with the Plumage of other Birds, without consuming them; and shall we think to mingle God, who is an incomprehensible wisdom, a riches inexhaustible, and a purity infinite, with our feeble pretention, which have frenzy for beginnins, misery for inheritance, and impurity for ornament?  
If we are not to appropriate to ourselves sacred Gold nor Silver, neither to transfer to profane uses what hath been dedicated to God (as we find expressed both in Civil and Ecclesiastical Laws) how do we offend God (who hath granted us a Spirit of Gold, yea (I may say) a heart of Gold, when he washed and regenerated us by the spirit of Baptism) when we therewith mingle the weak fancies of our own brain! And how far are we from rendering to God what is due to him, when we make use of our heart as a vessel of abomination, fraughting it with the Chimaeras of our fond imaginations, and planting nothing therein, but the petty interests of our own glory, and ambitious humours, as an Altar whereon we daily present the best part of our sacrifice!  
We find that the worst of Tyrants, Mezentius could find no greater cruelty on earth then to tie a dead body to a living; and shall we fasten thoughts of our dead and languishing minds with God who is nothing but life and truth? Surely, its high time for us to leave the giddy fancies of the world, to behold Beauties and lights of divine glory, unless we mean to Register our defects in the Calandre of eternity. Shall we prescribe limits to the Almighty? shall we thus lay continual siege unto his power by our own weak reasons [no better than dreams, or vanity?] or shall we subject the Ideas of him who hath made both us and our knowledge, to the vain and weak appearances of our understanding?  
Quid juvat hoc?  
Ocurvae in terris animae & calestium inanes!  
What do we herein less, than amuse the curiosity of our mind, by seeking to feed it with gnawing the raw bones of our own inventions?  
Let us no longer then make war against heaven, nor detract from God's glory, by preferring our own Fancies to his prejudice. Religion (like the Universe, all the members whereof mutually love and embrace) is united and collected within it self; how ought we then to take heed of disjointing it through Schism, and the disordinate love of our own wild and wavering conceits, which carry with them so much of infidelity, of contempt of God, yea of down right Atheism! Yea which ordinarily makes our best seeming performances, the more detestable by insinuating with such subtleties, and pretexts of holiness, as if it were most devout, this being not only a simple Tyranny, but a sacrilege, and (through its exorbitance) descendeth to the worst of deformities!  
Surely, if through our weakness we once corrupt and adulterate the essence of Truth, Oh into what a point of presumptuous insolency will not our blindness carry us? How shall we soothe our selves into some illumination, which will really prove but an egregious dotage? and thereby so involve ourselves in a mist, and grope in the dark, as if Truth were gotten into some dungeon, which our shallow apprehensions could not fathom.  
It's but vain to implore God's power in a bad cause. Man aught to have an unpolluted soul, and absolutely free from all vicious passions (at least wise) in that moment he addresseth himself unto him; otherwise we ourselves present him the rods to whip us withal; and in stead of redressing our fault, we redouble the same, by presenting him with such, affections as are fraught with sin and irreverence, to whom only we should sue for grace and forgiveness.  
If we pretend good, to do mischief, and act the devil's part in the attire of an Angel, what do we other then foster the crime and the Judge in one and the same Mansion?  
And what is this but to lend nothing to devotion, but what might flatter our Passions, and even make that Religion to shroud and foster our vices, which it was ordained to root out? Surely he that thus calls God for his assistance, while he is engulphed in sin, doth but like the Thief which called Justice for his aid, or those that produce Divine Providence in witness of a lie.  
Let us no longer dare then to burn incense upon that Altar, to which we have no lawful call; for which we find a good Prince [otherwise] to carry the spots of his too much forwardness to his grave. Our heart being ruled, and our soul commanded by faith, reason willeth that we draw all other parts to the service of God, according to their best power and faculty. Our sins, though naturally tending downward as to their centre, do (through the too much preferring of our own inventions in God's worship, before his holy prescriptions) mount upwards by their cry; nothing but our sighs and prayers being left us (as the best countersounds) to drown their noise, that God may not hear them; and the pleading merits of our Saviour, with the loved language of his blood, being the best way to silence the loudness of their cry, and divert the Judgement (otherwise) inevitably attending them.  
FINIS.