Works of Joseph Hall, Text 3 – Title page 29

Works of Joseph Hall · Text 3 – Title page 29

p. 1NOAH'S DOVE.

YEe are here met (which I humbly wiſh, may proue eueryevery way proſperous, and happie to the Church of God) moſt Reuerend Father in God, Reuerend Biſhops, venerable Deanes, Archdeacons, Brethren of the Clergy, by the prouidence of our good God, and the command of our gracious Soueraigne, to hold an holy Conuocation this day.

Bleſſed Paul, in whoſe name this ancient pile doth not a little pride it ſelfe, ſalutes you by my vnworthy tongue, and as if he were preſent, addreſſes himſelfe to you, and exhorts you

In his former Epiſtle to the Corinthians, the 12 Chapter, verſe 4.

There are diuerſities of gifts, but the ſame ſpirit; there are diuerſities of miniſteries, but the ſame Lord; and there are diuerſities of operations, but the ſame God, &c.

SEe, I beſeech you, the meet correſpondence of all things. Yee are met in one, and here is vnity; Yee are many of you met from the vtmoſt parts of this large Prouince, and here is manifold diuerſity; yee are met the floure of our Engliſh Clergie, learned and exquiſite Diuines, and here are diuerſities of gifts; Ye are met, the Lords and Commons of our ſacred function, and here are diuerſities of miniſteries; Yee are met for the holy affaires of the Church, and here are Operations; Ye are met (as I verily hope, and wiſh) in vnity of Spirit, and here is one Spirit; Ye are laſtly met to conſecrate your ſelues, your gifts, Miniſteries, Operations, to the ſeruice of our Lord God; and here is that Lord, that God whom we profeſſe to ſerue.

Now that ſame God, that ſame Lord Ieſus Chriſt, that ſame holy Spirit, be preſent with vsus all this day; and by his bleſſed influences guide and gouerne this ſacred meeting, and happily direct all our councels and endeuours to the glory of his owne great name, the ſaluation of our ſoules, and the aſſured edification of his Church, through Ieſus Chriſt.

See here then, Honoured Prelates, and beloued Brethren, the loope or combination of both worlds; Both the worlds of our Diuinity; The greater world, God; the p. 2leſſer world, Man; What is there that can ſo much concerne vsus to know, to behold? Will ye looke vp to God? He is one in eſſence (foreign) Three in perſon, The Father, Lord, Spirit. He is three in one, and one in three; The Father, Lord, Spirit, one and the ſame God.

Will yee caſt your eye to Man? yee ſhall ſee him not ſingle, but branched into infinite diuerſitie, not bare and naked, but furniſhed with gifts; not ſuperfluous, but deſtin'd to due ſeruices; not idle, but buſie in meet operations: Neither are theſe operations, ſeruices, gifts, all of one kinde, but diuerſly diſtinguiſhed, and varied: And whence are theſe ſo manifold graces, ſo diuers imployments, but from one God, the Father, Lord, Spirit? And wherefore are all theſe, but that theſe operations, miniſteries, gifts, proceeding from one God, Lord, Spirit, may be directed to one, and may end as they began, in a perfect vnity?

O maruellous coniunction of diuine and humane things; O vnutterable communion of heauen and earth; Wherein is laid forth vntounto vsus the intire reſpects and vnion of God to himſelfe by conſubſtantialitie, of God to man by munificence, of man to God by the bond of thankfulneſſe, of men to each other by the bond of charity, of gifts to miniſteries, of miniſteries to operations, of all to all.

I ſhall not now need, neither indeed would it befit mee, in ſo awfull an aſſembly of Diuines to dwell vponupon Catecheticall points, concerning the myſterie of the ſacred Trinitie; Although this labour is well worthy of you elſewhere, my brethren, and ſuch as (if I may perſwade you) you ſhall carefully beſtow at home; This familiar kinde of teaching the word of the beginnings of Chriſt is growne out of faſhion; Like ambitious Orators, wee ouerlooke this popular ſtraine, and are carried to an affectation of perfection. Ye ſee how the Heron can ſoare high, yet liues, for the moſt part, in the loweſt vally; builds in the talleſt trees, yet feeds in the humble mariſhes; So doe yee, my deare fellow-labourers, not ſo much caring to ſhew your ſelues learned, as to make your people ſo.

This by the way. Such as God is, ſuch he expreſſes himſelfe to vsus; and ſuch as hee expreſſes himſelfe to vsus, ſuch hee formes vsus to himſelfe: As the Sun looking vponupon a cloud fitly diſpoſed, for that purpoſe, imprints in that moiſt glaſſe a certaine bright image of himſelfe; ſo doth God to his Church; From that Celeſtiall and diuine Trinity, therefore, is here apparently deduced another Trinity, ſublunary and humane; Of gifts, miniſteries, operations; From the ſpirit are deriued gifts; miniſteries from the Sonne, operations from the Father; There are diuerſities of gifts, but the ſame ſpirit; of miniſteries, but the ſame Lord; of operations, but the ſame God.

Away with all niceties of Pythagorean calculations; All numbers are alike to me, ſaue thoſe which God himſelfe hath chalked out vntounto vsus; as here he hath manifeſtly done. In one word; An Vnity and a Trinity make vp this golden ſentence. There is a Trinity in this Vnity; There is an Vnity in this Trinity; Firſt, here is a perfect (that is a Triple) Trinity; A Trinity of diuerſities, a Trinity of faculties, a Trinity of giuers; For there are ſo many diuerſities as faculties, and ſo many faculties, as giuers; The faculties are three; gifts, miniſteries, operations; The giuers three, The Father, the Sonne, the Spirit, which all are included in one Vnity (foreign) the ſame God; And yet euen that Vnity hath his diſtinction, whiles gifts are (as it were) by a ſpecialty aſcribed to the Spirit, miniſteries to the Sonne, to the Father operations.

That our diſcourſe may not ſeeme too perplexed, wee will follow the foot-ſteps of our Apoſtle, and with all poſſible perſpicuity, will apply the diuerſities to the faculties, the faculties to the giuers; Theſe Trinities to their Vnity, and (this done) draw to a briefe concluſion.

A threefold Diuerſity argues multiplicity; What meant the Ancients to dreame but of three Graces? here are a thouſand graces, gifts infinite; Looke vponupon all the grandchildren of Adam, that euer were; amongſt ſo many thouſand millions of faces, ye ſhall eaſily obſerue ſome variety of fauours; It is a wonder to ſee what diuerſity of formes there is, in that which wee call beauty; No twins are ſo like as not to bewray ſome diſſimilitude; p. 3Certainly there is not ſo great variety of faces, as of mindes; As features are to the countenance, ſo are gifts to the minde; Each one hath ſome, all hauehave many, none hauehave all; There are diuerſities of gifts.

Salmeron, with Caietan, vnderſtands here thoſe gifts which wee call Gratias gratis datas. Graces freely giuen; wherein he ſaies true, but not enough; For as the old word is, Fauours muſt be inlarged; and …hoſe gifts which make vsus gracious are beſt worthy of this name; It is not amiſſe that Hugo reckons vp three ſorts of Gods gifts to man; Gifts of nature, of grace, of glory: By the gifts of nature wee are men, by the gifts of grace we are holy, by the gifts of glory, we ſhall be bleſſed. The gifts of nature, are memory; reaſon, will, wherein we excell the brute creatures; The gifts of grace are faith, hope, charitie, wherein we go beyond the Deuils; The gifts of glory, eternall and true bleſſedneſſe, bleſſed and eternall truth, true and bleſſed eternity, wherein wee are equall to the Angels; Amongſt the gifts of nature the ſame Author reckons ſome to be of the loweſt ranke, ſome of the meane, ſome of the higheſt; In the loweſt, he accounts beauty and health of body; In the meane hee accounts the faculties of the minde; In the higheſt, the vertues of the ſoule; Thus there are diuerſities of gifts.

There are ſome gifts of Regeneration; there are ſome gifts of our calling; by the former, we are borne againe for our owne good; with the latter, we are furniſhed, for the good of others; Theſe latter are peculiarly beſtowed vponupon ſeuerall men, the former …e by a certaine common propriety beſtowed vponupon all the Saints of God; For, as in the moſt wiſe diſpoſition of this vniuerſe, the beſt things, and thoſe which are neceſſary for the ſuſtentation of life, as ayre, light, fire, water, are abundantly giuen to all; but thoſe things which ſerue onelyonly for ornament and pleaſure, as Gold, Pearle, Precious ſtones, are more ſparingly beſtowed vponupon ſome few; So eueryevery ſauing grace is abundantly diſpenſed to all Saints, by the liberall hand of God; Whereas tongues, propheſie, power of miracles, as alſo eloquence, skill, honour, and the reſt of this kinde, are reſerued onelyonly for ſome few receiuers; And in all theſe, what ſtrange diuerſity there is? They differ in reſpect of themſelues, being in nature diuers from each other; They differ in reſpect of the Subiect, as being diuerſly giuen to one, and other; for as the blinde Bard ſaw truly, God doth not giuegive all to all; They differ in reſpect of degree, as they are more giuen to one, than to other. Thus eueryevery way there are diuerſities of gifts.

It is the common voice of nature, that the ſame remaining the ſame cannot produce but the ſame; but, when we ſpeake of the God of Nature; that word of Bonauenture is more true, Ab vniſsimo Deo manan… multiforma, ab aeterno temporalia; From that moſt one God flowes multiformity of effects, and from that eternall God, temporall effects. Hugo ſaid well, In te variatur qui in ſe non mutatur; he is varied in thee, who is not changed in himſelfe: If the diuine power had made onelyonly one creature, that alonely worke of his had beene worthy of a God, and ſuch as could proceed from no leſſe than an omnipotent hand; But now he hath created many things, yea innumerable; If God had made theſe many creatures altogether vniforme and like themſelues; onelyonly diſtinguiſhed in number, not in forme; the worke had beene more excellent and admirable, than the frame of any one creature alone; But now, that he hath made theſe many, theſe innumerable creatures, no leſſe different from themſelues, and ſo, as that the difference of their formes ſtriues with the praiſe of their number; O the depth of diuine wiſdome! O the ſtupendious workmanſhip of omnipotencie! And yet there is no Subiect wherein the power and prouidence of the Almighty doth ſo much magnifie it ſelfe, as in the diuers Oeconomie of man; In ſo much as in this little world, there is a world of diuerſities; Maruell at your ſelues, brethren, and bee aſtoniſhed at your owne proſpects; Whether we looke at the faſhion of the face, or the proportion of parts, or the colour of the skin, or the ſtature of the body, or the indowments of the minde, the degrees of faculties, the diſpoſition of nature, the meaſure of graces, the opportunities of ſtations, or laſtly the outward condition of our life; O good God, what wondrous diuerſity is here; how impoſſible is it for the eye to meet twiſe p. 4with the like obiect, whitherſoeuer it roueth? Thus there are diuerſities of gifts.

Away now from hence, with all haughtineſſe of pride, all mutinies of enuie; Theſe two dangers will bee ſure to haunt the moſt iuſt inequality; The needy is enuious, the rich is proud.

Poore I am contemned, others are ſet vp; others ſhine in ſcarlet, and purple, whiles I am patching of naſty raggs; Others wallow in their wealth and exceſſe, I f…ſh for hunger. Others Lord it in lofty ſeats, I am trod vnderunder their foot-ſtooles; Others are eloquent, I am a ſtammerer: Others excell in the skill of Arts and Tongues, I am a ſilly ignorant; And why ſhould not I? Oh foole, theſe that thou talkeſt of, are gifts, and therefore freely beſtowed where it pleaſes the giuer; What doth he owe to thee, that hath giuen theſe things to others? Withall, know, there are diuerſitie of gifts; God hath perhaps denied thee heapes of red and white earth, but hee hath giuen thee ſtrength of body; At how high a rate would the great ones of the world buy that bleſſing of thine? Hee hath denied thee eloquence, he hath yet giuen thee ſharpneſſe of wit; he hath denied thee honor, but he hath giuen thee ſweet reſt, quiet ſecurity; … hath denied thee preferment, he hath not denied thee health. Goe then, and enuie the great mans weake ſtomach, ſleepleſſe nights, racks of cares; enuie, to him, if thou canſt, the ſlipperie ſtaires of the Court, and the common enuie of the moſt; He wan… ſomething which thou inioyeſt, and ſomething he hath which is denied thee; He had rather make choice of thy condition, thou of his; Each of you hath his owne, neither of you ſhall hauehave all; neither ſhall hauehave both; There are diuerſities of gifts.

Yea, and we new blowne bladders, how eaſily are wee puft vp with eueryevery blaſt of gifts; I am not like other men; How baſe are the vulgar of men? I ſit gloriouſly impurpled, other fellowes may be glad to licke the duſt of my footſtoole; I am inriched with all liberall ſciences, this people which now not the Law are accurſed; I hauehave skill of tongues, others are rude Idiots; I leade the amazed hearers by the eares whither I liſt, through the power of my oratory, others freeze and languiſh in their Pulpits. Heare, O thou proud man; Theſe things whereof thou braggeſt, are not thine owne; What haſt thou that thou haſt not receiued? All theſe are gifts; And art thou thus happy alone? Vaine boaſter, thou knoweſt noe others, thou knoweſt not thy ſelfe; There are diuerſities of gifts, which thy thoughts reach not vntounto: Sit thou aloft, and cheare thy ſelfe with the bowed knees of thy ſuppliants, they are happier men than thy ſelfe that are glad to lie cloſe, and affect a quiet and ſafe obſcurity: Be thou more learned then another, that other perhaps is wiſer than thou; bee thou more eloquent than another man, that other is perhaps more iudicious; If thy tongue be richer than anothers, his minde is richer than thine.

It is reported, that in the houſe of worthy M. Luther was found written; Res & verba Philippus, Res ſine verbis Lutherus, Verba ſine re Eraſmus; Melancton was words and matter; Luther, matter without words; Eraſmus, words without matter; EueryEvery one hath his owne ſhare; Neither art thou furniſhed with all gifts; nor that other with none; Let not him enuie, thee; neither doe thou contemne him; Rather both, apply your ſelues to caſt in the ſhot of your contributions to the publique good: For to what end hath our bountifull God ſhowred downe theſe diuers kinds of gifts from heauen vponupon man, but that he might hereby prouide for the common profit and welfare of mankinde?

Why hath the blinde man legges, and the lame man eyes, but that the one may exchange with the other, for the benefit of both? Thinkeſt thou that God meant to heape his gifts vponupon thee for thine owne ſake onelyonly? Fie on this ſhamefull ſelfe-louelove; Surely he that made thee, made thee for a conduit-pipe to conuay, not a Ciſterne to hold the water of his graces. God hath clothed you, (as ye well know, Reuerend Prelates) with this ſacred purple, that you ſhould ſhine before others as conſpicuous Guides of that ſtrait and hard way of life; and that by your well-beſtowed honors you ſhould credit his Church, and be the ſeruants of many.

Ye perceiue now, I imagine, how inexpectedly my ſpeech is glided from Gifts to Miniſteries; The Author of theſe Gifts, the Spirit of God, leads me by S. Pauls hand; p. 5who preſently vponupon … mention of gifts, ſubioynes miniſteries, and vponupon the members of miniſteries, addes operations. This … munificent Spirit. (foreign) (that with Athanaſius we may note the …ce of the Article) hath enabled the moſt of you; Fathers and brethren, with an eminent mea… to of gifts. With what powers of the minde; what ſingular learning, what powerfull eloquence, with how great wiſdome, with what grauity, with what … of honour, with what large dignities? It is a great word that I ſhall ſpeake, and yet I muſt, and will ſaying without all, either arrogance or … tery; Stupor mundi Cleris Pri…cus; The …onder of the world is the Clergy of …. So many learned Diuines, …o many eloquence Preachers: ſhall in vaine be ſought elſewhere this day, in what … regioni vnderunder the rope of heauen; What … reckon vp thoſe great lights of our Church, not long ſince ſet; Iuell…, H…freys, Foxes, Wh…gift…, Ful…s, …ers, Ray…lds, Bilſons, Gre…s, Babingtons, Eedeſes, Hollands, Pl…yſ…s, Ab…ſes, Per…ſes …, Hookers, O…ralls, Willets, Whites, …ſ…ns? There are now of you vnderunder th… very …oofe, that heare me this day, in whoſe iuſt praiſes I could be content to ſp…d not … hou…e, … life, herein not that mutuall modeſty inioynes me ſilence: Ho…g… at ſo e…ri yee are, yee are not your owne; All theſe gifts end in ſeruices. Oh let it pleaſe you to ſtir vp this grace of God in you; and faithfully to imploy all theſe your gifts to the happy aduancement of your miniſteries; in the practiſe of your life, (as in the courſe of my ſpeech) Let the Diuerſities of gifts bee taken vp with the Diuerſities of miniſteries.

There are then as differences of gifts, ſo of miniſteries; And which bee they? Differences in offices, and in degrees; There were Apoſtles, Prophets, Euangeliſts; There are, were, ſhall be Biſhops, Preſbyters, Deacons; Theſe are more than one ranke of Miniſters; It was part of the exploded hereſie of Aerius that tooke away theſe three ſteps of the Clergie, as the Synod of Carthage calls them. Yea, and ſomwhere, Ierome himſelfe ſmarts with the laſh of this cenſure, as if perhaps hee did more ſauour of Aerius, than of Tully; Not without open wrong in both, but I may not now ſtay vponupon needleſſe Apologies, There is none of you, I hope, can be ſo witleſſe as to queſtion theſe diuerſities of Miniſteries, Did they euer reade Hiſtories that doubt of this point. Sure, they hauehave neuer ſo much as ſeene them: Turne ouer all the monuments of Times, and places, ſo farre as euer Chriſtendome hath ſpred it ſelfe, you ſhall finde nothing more euident; I will not here ſtand to abridge the Annalls of all Ages, and Regions; Looke vponupon the Councells; and firſt of all, the firſt and chiefe of thoſe which are ſtiled Generall, the great Councell of Ni…e; You ſhall there ſee three hundred and eighteene Biſhops, ſo many as Abraham had ſouldiers in the victory ouer the Kings, as Ambroſe wittily alludeth. But perhaps they were then but newly inſtituted, ne…ly receiued in the Church; No ſuch matter; Thoſe Fathers profeſſe it to be (foreign) the ancient guiſe, that the Biſhop of Alexandria ſhould be ouer Egypt, Libya, Pen…polis, as the Biſhop of Rome was ouer his Suburbitarie Churches: Doe but beare Polycrates Biſhop of Epheſus, an old man of aboue threeſcore, ſolemnly proteſting that hee ſucceeded his Grandfathers, and great-grandfathers, for ſeuen ſucceſſiue generations; in the ſame Epiſcopall chaire. Heare but Irenaus, Tertullian, Clement, Dorotheus, Euſebius, deſcribing and recording the Biſhops of Antioch, Alexandria, Hieruſalem, Rome, in the vndoubted order of their ſucceſſions, not onelyonly by their numbers, but by their names alſo. Certainly, neuer day lookt forth ſince the age of the Apoſtles, wherein the Spouſe of Chriſt wanted the attendance of theſe Bride-men: But what doe I vrge this? The Sun is in the heauen, and ſhines there: Euen Ierome himſelfe, though but a Preſbyter, and a ſtout Champion of his owne order, yet deduceth this difference of degrees from the cradle of the firſt Schiſme, from the common decree of the firſt Church, from tradition Apoſtolicall; yea, when Saint Paul wrote this to his Corinthians, that iarring word had ſounded in the Church, I am Pauls, I am Apolloes, I am Cephaes, and therefore euen then had theſe differences beene.

Differences perhaps in Order, you will ſay, not in Degree; Yes, both in Order, and in Power, too; There were thoſe whom Saint Paul calls (foreign) Preſidents p. 6and Rulers;foreign. I whom Ignatius calls (foreign) Gouernors; Dionyſius, Hierarchs, Cypri…, Ouerſeers; to whom Saint Paul attributes Power of reformation and correctio…; to whom the Canons of the Apoſtles giuegive the power of ſentence or conſtitution, Ignatius, chiefely and authority; Euſebius, out of Egeſippus, the throne of Epiſcopality; Cyprian, the vigor and authority of the Chaire, Origen, the higheſt pitch of the Church; Ierome, a peereleſſe and eminent power; The Councell of Sardis, the height of gouernment; and laſtly, Epiphanius an Order generatiue of Fathers. But what doe I gleaning after the harueſt of ſo great Authors as hauehave diſcuſſed this point?

Oh how oft, and with what deepe ſighes hath this moſt flouriſhing, and happy. Church of England wiſht, that ſhee might with ſome of her owne bloud hauehave pu…aſed vntounto her deareſt Siſters abroad, the retention of this moſt ancient, and eueryevery way beſt forme of gouernment; Which might happily … ſo hauehave taken place, if they had met with ſuch a Monarchicall reformation, as (through the bleſſing of God) wa… deſigned vntounto vsus; Now they are faine to vndergoe …hat adminiſtration, Prouiſionally onelyonly (if we may beleeue wiſe and learned Frege…ill) which the neceſſity of their condition doth for the time caſt vponupon them: The God of heauen raiſe them vp Queenes for their nurſes and Kings for their nurſing fathers, that they may once enioy with vsus this happy bleſſing of the ſequence and ſubordination of degrees; In the meane time I dare with Ignatius profeſſe to put my ſoule (foreign &c.) in pawne for the ſafe obſeruation of this excellent order; Which, if it hauehave euer not happily ſucceeded to any region, or Church, it is the fault of the perſon, not of the inſtitution it ſelfe, which cannot iuſtly be deemed other, than wholſome, holy, diuine.

But remember, I beſeech you, in the meane while, (Reuerend Fathers) that theſe are (foreign) miniſteries; a word raked out of the very duſt, leſt it ſhould not imply humility enough; Yee are graced with Honors by the pious munificence of Princes; But our Lord Ieſus Chriſt (ye know) vſes to meaſure your honours by your ſeruices; Ye are Fathers of the Church, but Sons of the Bride-chamber; Peeres of the State, but ſeruants of the Church; Generalls of this warfare, but with S. Paul, fellow-ſouldiers; Rulers in Gods houſe, but withall, fellow-ſeruants; Intreat your Clergie kindly, vſe them familiarly, as knowing your ſelues to be Fathers in dignity, brethren in ſeruice; Ye know the counſell of Saint Ambroſe; Let thoſe of the Clergy, within your charge, be as limmes of your owne body: God hath called you Starres and Angels; Imitate ye the Starres, which the higher they are, the leſſer they are wont to appeare; Imitate ye the Angels, who though Peeres of heauen, yet are wont to approue themſelues miniſtring ſpirits for the pooreſt of Gods Saints; No ſpectacle can be more odious than a proud Prelate.

But heare mee alſo, O yee Laicks, take heed of contemning this ſacred function; Theſe are miniſteries indeed, but glorious and honourable: To ſerue God, is to rule and command; And what is it euen to ſerue you? Surely thoſe heauenly Spirits, thoſe principalities and powers doe the very ſame to vsus continually; whom yet their louelove and ſeruice hath neuer drawne into contempt; We beſeech you Brethren, that you know them which labour amongſt you; and are ouer you in the Lord, and admoniſh you, and hold them deare for their works ſake.

We hauehave diſpatched the Diuerſities of Miniſteries: now followes that of Operations; God hath not ordained to himſelfe idle ſeruices, but buſie and painfull; One gouernes, another teaches, a third doth both teach and gouerne, worthy therefore of double honour, for his rule, for his labour. And hee that gouernes, ſometimes muſt ſtrike with the rod, ſometimes with the ſword; One while hee muſt kindly allure, another while he muſt ſharply puniſh; he muſt vphold the falling, retaine the wauering, reduce the wandring; And for him that teaches, it is not onelyonly the charge of doctrine that lies vponupon him, but of reproofe, of correction, of inſtruction in righteouſneſſe. One while he directs with counſels, then he erects with promiſes; then againe he deiects with threatnings, he wounds the whole, ſalues the wounded, workes alwaies: The office of a Biſhop is (foreign) a worthy worke; Whoſoeuer playes in this holy p. 7Chaire, ſhall once waile in hell: Saint Bernard ſaid well in that famous Epiſtle of his, to Henricus Senonenſis; Many would not ſo eagerly run to honours, if they could thinke them burdens; Certainly they would feare to bee cruſhed with this weight, neither would with ſo much paine and perill gape for eueryevery promotion; Thus he. But will it pleaſe you withall, to heare what that pious Cenſor caſts in the teeth of his owne times; Sola attenditur gloria, & non poena; Curritur in clero paſsim, &c. The dignity only is cared for, not the duty; Men of all Ages, and ranks in the Clergy, learned and vnlearned, run to ſpirituall Cures, as if they might liue for euer, Sine curis, when once they hauehave gotten Cures of ſoules; Doe you marke well this Propheſie (for ſuch it might ſeeme) of the Oracle of Clarenall? Would to God this were not the very diſeaſe of our times. There be ſome delicate peeces that thruſt themſelues into fat benefices, onelyonly that they may make much of one; and giuegive themſelues ouer to their pleaſure, and eaſe; Euen of thoſe mouthes which are ſacred to God, there want not ſome, which out of a wanton cuſtome ſauour of nothing but Indian ſoot; and take more pleaſure to put forth a cloud of ſmoke, than the thundrings and lightnings of the law: Some negligent paſtorlings there are, which hauehave more heed to their owne hides, than to the ſoules of their people. I ſpeake plaine truth, in a plaine faſhion, nuda nudè, as that faithfull monitor profeſſes.

Howſoeuer, I beſeech you, brethren, ſuffer your ſelues to be ſtirred with this poore ſpeech of mine: Euen ſleeping lions are wont to be awakened with the ſting of a gnat. Are theſe the Operations, the diuerſities whereof call God their Father? God indeed, but Deum ventrem; that beaſtly deity, the belly; I tremble to adde the reſt, but I muſt; whoſe glory is their ſhame, whoſe end is damnation. Is it now time for vsus to play, and keepe holi-day? Behold two cruell enemies are vponupon vsus, Impiety and ſuperſtition, and doe we either ſit ſtill with our hands folded, or riſe, and in a wilfull careleſneſſe open the gates to our enemie? That ſoueraigne Maſter of ours, the great Houſholder of the world, when he was to goe forth into a farre Countrey, yea rather, when he was to returne to his owne euerlaſting countrey and ours, committed to eueryevery one of vsus one talent at the leaſt, to ſome more; and bade vsus, Negotiamini dum venio; Traffique till I come; Loe he bade vsus Negotiari, not nepotari; To trade, not to trifle, to labour, not to deboſhe. And is this the traffique which he requires, to ſeeke our owne, to take our eaſe, to ſay nothing, to doe worſe? No, theſe are thoſe vncleane napkins rather, wherin we hauehave ſlothfully hid the Talents, which we ſhould hauehave improued to the gaine of our Maſter, by putting them into the hands of the Exchangers. That awfull Iudge of heauen and earth will be ſure vponupon his returne to call vsus to an account; which if we muſt giuegive for our idle words, why not alſo for our idle ſilence, as Ambroſe wittily? What ſhall wee wretched creatures then anſwer for our ſelues? Where ſhall we appeare? It is a fearefull word, O euill ſeruant, but more fearefull, that which followes, Bring him hither, and kill him before me; Oh then, let me intreat you, let me adiure you, brethren, by the deare reſpect to your own ſoules, by the bowels, yea by the wounds, and precious bloud of Ieſus Chriſt, by that dreadfull Tribunal, before which we muſt al, one day, ſtand, that you carefully indeuour to ſet forth and accompliſh your miniſteries with all holy operations; Preach the Word, be inſtant, in ſeaſon, out of ſeaſon, reproue, exhort with all long-ſuffering and doctrine. Let eueryevery of vsus ſtudy to approue himſelfe vntounto God, a labourer that ſhall not be aſhamed, and a right diuider of the Word of Truth; Oh ſweet Word, and ſuch as in compariſon whereof the very harmony of heauen ſounds harſhly, Well done good ſeruant; thou haſt beene faithfull in a little, enter into thy maſters ioy. Oh let it be our onelyonly ambition, deare brethren, that we may once heare this Word; Let vsus worke that which God hath commanded, and God ſhall bee ſure to crowne that which we hauehave wrought.

Yea and ye (Honored Fathers) who are this day met to conſult of the weighty affaires both of Church and Common-wealth, Worke now; If euer ye hauehave wrought heretofore, if euer ye will worke hereafter, Now worke; A large doore and effectuall is opened vntounto you, and many aduerſaries; ye ſee how audacious Will-worſhip hath p. 8of late ſet vponupon vsus; how proudly the Tridentine faith hath aduanced her croſt, and hath dared to flie fiercely in the very face of the Goſpell: The Romiſh forces … themſelues openly into aray, and hauehave dared to ſound not an alarme onelyonly, but (which no wiſe man knowes whether he ſhould more ſtampe at or ſcorne) a victory. They preſume to erect here amongſt vsus an Hierarchy emulous to yours, and in the time of your life, and health, and vigor, appoint what heires ſhall ſucceed in your Seas: What wiſe ſpectator can thinke this indignity to be endured? Is this to bee ſmothered in ſilence? Is this to be any longer winked at? Rouſe vp your ſelues, O yee holy Fathers, if there be any ardor of Piety in your breſts, and deſtroy this Tyberine Monſter, (Popery, I meane) with the breath of your mouthes: and what euer grace and authority yee hauehave with our Gracious King, with the Peeres, and commons of this Realme, improue it all with your beſt prayers and counſells, to the vtter extermination of Idolatry, to the happy victory, and aduancement of the ſincere Truth of God.

And thus ye ſee with how ſwift a pace I hauehave run ouer theſe Operations, Miniſteries, Gifts, and the diuerſities of them all; One thing onelyonly remaines to bee duly conſidered of vsus; and that is, That all theſe Miniſteries, Gifts, Operations, doe flow from one and the ſame, Spirit, Lord, and God; This Trinity from an Vnity; Wherein yee eaſily diſcouer the Emphaſis to lie not ſo much in the Author, as in the Identity; (foreign) I ſhall not therefore in the remainder of my diſcourſe proſecute, either the wonderfull wiſdome, of abſolute perfection, or the bountifull liberality of God, but rather driue my ſpeech to the conſideration of the Vnity of this gracious giuer of all theſe.

Wee ſilly men, in the height of our bounty, beſtow ſome one fauour vponupon ſome one Subiect; But this one God hath beſtowed all vponupon all, and vponupon eueryevery one, ſome; Neither may we conceiue of any other, whether fountaine, or Ocean of good; And why hath our Apoſtle ſo carefully beaten vponupon this point; vrging not ſo much the beneficence, as the vnity of the Giuer? Surely, as Salmeron gueſſes well, vt ſchiſmatum radices enelleret, that hee might pull vp the roots of ſchiſmes: For if there were diuers giuers, there might be ſome reaſon for eueryevery ſect to ſtand for the author of his owne gift, of his owne miniſterie; But now, that one and the ſame Spirit hath giuen to eueryevery one theſe diuers gifts, that one and the ſame Lord hath appointed to eueryevery one theſe diuers miniſteries, that one and the ſame God hath diſtributed to eueryevery one theſe diuers operations; Why ſhould not all theſe gifts, miniſteries, operations, vnanimouſly conſpire to the glory of that one giuer and founder of them all?

Certainly, eueryevery thing here ſounds of vnity: The Church is an entire body (as our Apoſtle ſpeakes ſoone after) we are members of it: One man is an eye, another, an eare, a third is a tongue; One is a palate, another an hand, another a foot; yea one is a Thumbe, another a little finger, or (if lower yet) a ioint of that ſmall limme; Wee muſt all concurre in our deſires and endeuours to the conſtitution, and maintenance of this one body; Whoſoeuer he be that doth otherwiſe, hee is iuſtly found guilty, not onelyonly of the violation of the publique weale, but of Diuine Vnity; And now, O ye Reuerend Fathers, I finde my ſelfe entred into a pleaſing and ample common place; and ſuch a one, as wherin I could wiſh with Peter to fix the Tabernacle of my abode: Would to God your leiſure could allow you to walke along with me a while thorow theſe ſweet, and flowrie Meades of Vnity, and happy conſpiration of thoughts; And yet I ſhall not ſo much bend the reſidue of my ſpeech to the praiſe of vnity, (to what purpoſe were that waſte?) as to the neceſſary vindication of it from the vniuſt challenges of the enemies of peace.

It is an heauy crime, and, of all other, the moſt hainous, wherewith we are charged by the Romaniſts, That we are fallen off from the Catholick Church, that we hauehave rent the ſeamleſſe coat of Chriſt, yea broken his bones, and torne his very body in peeces, whereof if we were indeed guilty, how vnworthy were we to breathe in this aire, how moſt worthy of the loweſt Hell? But we call heauen and earth to record, how vniuſtly this calumny is caſt vponupon vsus, yea, we proteſt before God and men, that the enuie of this ſo foule a crimination lights moſt iuſtly vponupon the heads of the accuſers. May it p. 9pleaſe you, to heare a ſhort Apologue; A certaine man inuited to a feaſt one or two of his friends, entertained them bountifully; They ſate together louingly, they are together, and were merry one with another; In the ſecond courſe (as the cuſtome is) the Maſter offereth them wine, ſets before them an apple: now a worme had ſomewhat eaten the apple, and a ſpider by chance had falne into the cup; The gueſt ſees and balks it; The Maſter vrgeth him; Why doe you not eat, quoth he, why drinke you not? I dare not, ſaith the other, t'is not ſafe to doe either; ſeeſt thou not this vermine in the cup, and that in the apple? Tuſh, ſaith the Maſter, what ſo great matter is this? It was I that ſet this before thee; It was I that began to thee in the other; Drinke it, eat it, at leaſt for my ſake. But ſuffer me firſt (replies the gueſt) to take out this ſpider, to cut out this worme; the wine, the apple likes me well enough; the ſpider, the worme I cannot away with; Away with ſuch ouer-nine and curious companions (quoth he againe) Fy vponupon thee, thou vngratefull fellow, that doſt ſo little regard my friendſhip, ſo contemne my cheere; and with that in a rage, throwes the platters and pots in the very face of his gueſt, and thruſt him out of doores all wounded. Tell me now, I beſeech you, worthy Auditors, whether of theſe violates the lawes of hoſpitality? I dare ſay, you hauehave eaſily applied it before me; There was a time when we ſate together in a familiar manner with theſe Romaniſts, and fared well; The ſpider in the cup, The worme in the apple, what elſe be they, but ſuperſtition in their worſhip, rotten and vnwholſome traditions in their faith? without theſe, the Religion pleaſeth vsus well: But they will needs importunately thruſt theſe vponupon vsus, and we refuſing, are therefore ſcorned, ſpit vponupon, beaten, and caſt out; Had they but giuen vsus leaue to take out this ſpider, this worme, we had ſtill eaten; and dranke together moſt gladly; They obſtinately reſiſted, and prefer'd their owne headſtrong will to our good and ſafety; nay, they repell vsus with reproaches, ſtrike vsus with their thundering Anathemaes, condemne vsus to the ſtakes; what ſhould we doe in this caſe? Heare, oh heauens, and hearken oh earth, and thou, Almighty God, the Maker and Gouernor of them both, ſuffer thy ſelfe, and thy glorious ſpirits to be called to the teſtimony of our innocencie; We are compelled, we are driuen away from the Communion of the Church of Rome; They forced vsus to goe from them, who departed firſt from themſelues.

We hauehave willingly departed from the communion of their errors, from the Communion of the Church we hauehave not departed; Let them renounce their erroneous doctrine, we embrace their Church; Let them but caſt away their ſoule-ſlaying Traditions, we will communicate with them in the right of one and the ſame Church, and remaine ſo for euer.

But, alas, I muſt be forced to complaine, and that not without extreme griefe of heart, how that it cannot be determined, whether thoſe that boaſt themſelues for Catholikes, be greater enemies to Truth; or to Charity. To Truth, in that they hauehave of late forged new errors, and forced them vponupon the Church; To Charity, in that they hauehave not ſtuck to condemne the aduerſe part, and to brand them with the black marke of Hereſie. I will ſpeake (if you pleaſe) more plainly; Three manner of waies doe theſe Romaniſts offend againſt Charity. Firſt, that they will not remit any thing either of their moſt conuicted opinion or vitious practice, no not for peace ſake. Secondly, that for Articles of Chriſtian faith, they put vponupon the Church certaine opinions of their owne, falſe, doubtfull, and vncertaine, peculiar onelyonly to the ſchooles, which doe no whit touch the foundation of Religion. And laſtly, that if they meet with any faithfull and ſound monitors, which doe neuer ſo little gainſay theſe new Articles, they cruelly caſt them out of the boſome of the Church, and throw them headlong into Hel: Away with theſe Schiſmaticks, Hereticks, Acheiſts; Iwis the Proteſtants hauehave no Church, no faith, no ſaluation. Good Lord, what fury, what frenzy diſtempers Chriſtians; that they ſhould be ſo impotently malicious againſt thoſe, who profeſſe themſelues to be redeemed by the ranſome of the ſame moſt precious bloud? At length, At length, O yee Chriſtians, be wiſe, and acknowledge thoſe, whom the God and Father of mercies holds worthy of his armes, yea of his bowels. Let frantick error bawle p. 10what it liſt, we are Chriſtians, we are Catholicks, the vndiuided members of one holy, Catholick, and Apoſtolick Church; Let vsus meet at this barre; if you pleaſe; Le… who will maintaine the plea; What is it which maketh a Church? What is it which maketh that Church; One, holy, Catholick, Apoſtolick? Is it not one holy Catholick Apoſtolick ſaith? But which is that? Is it not the ſame which was deliuered by Chriſt, and the Apoſtles, to the whole world, and was alwaies and eueryevery where approued through all Ages, euen vntounto our times? Wherefore are the Scriptures, wherefore the Creeds, wherefore were the primitiue Councells, but that there might bee certaine markes, whereby Catholicks might be vndoubtedly diſcerned from Hereticks? You know the Epilogue of the Athanaſian Creed, This is the Catholick Faith. If we may beleeue Leo, the heads of all hereſies are quite cut off with this one ſword of the Creed; How much more then, with that two-edged ſword of the Scriptures, and of the Fathers their Interpreters? What then? Thoſe that then were Catholicks, can they in any age be condemned for Hereticks? No: Faith is alwaies conſtant to it ſelfe, and ſo is the Church that is built vponupon that Faith. Did we euer deny or make doubt of any Article, or clauſe of that Ancient Diuinity? Either then Chriſt himſelfe, the Apoſtles, Councells, Fathers, erred from the Catholick truth; or wee yet remaine Catholicks. What euer other opinions we meet withall, concerning Religion, neither make nor marre it; Say they be falſe, ſay they be vitious, they are but hay and ſtubble, which nothing appertaine to the foundation of this euerlaſting frame. The Church may bee either more ſound, or more corrupt for them; It cannot be more or leſſe a Church; The beauty or deformity of a Church may conſiſt in them; the ſtrength, the welfare of it doth not: Surely, whoſoeuer willingly ſubſcribes to the Word of God ſigned in the euerlaſting monuments of Scripture, to the ancient Creeds, to the foure Generall Councells, to the common conſent of the Fathers, for ſix hundred yeeres after Chriſt, which we of the reformed Church religiouſly profeſſe to doe; if he may erre in ſmall points, yet he cannot be an Heretick. Some particular Church may eaſily offend by imputing hereſie to an vndeſerued opinion, whether perhaps true, or lightly erroneous; but neither ſoule, nor Church can greatly erre; while it treads in the ſteps of the moſt ancient and vniuerſall: Muſt hee therefore, of neceſſity, die a Romaniſt, that would die a Catholick? This is an idle fancy, and worthy of no leſſe than Bedlam.

GiueGive me leaue (ye Reuerend Fathers) The bleſſed Ghoſt of the moſt holy, and lateſt Biſhop of this See, interrupts my ſpeech, and charges me not to ſuffer his aſhes ſo ſhamefully to be wronged. I can neither be ſilent for indignation, nor ſpeake for anger: It was not onelyonly rumor'd, but bookes were caſt abroad ouer the world, concerning the reuolt of this worthy and excellent Prelate, reporting, that at his death, hee reconciled himſelfe to the Church of Rome, and with many ſighes renounced the Hereſies of the Church of England: and at laſt being abſolued by a Popiſh Prieſt, ſweetly ſlept in the faith of the Church of Rome; Neither did his departed ſoule want; ſomewhere (as is reported) ſuffrages, and oblations of Maſſmongers in this behalfe; Oh immortall God! what blaſphemy is here? Can impudencie it ſelfe, ſo caſt off all ſhame, as to raiſe ſo ſlanderous a lie, thus boldly; againſt the credit of ſo many witneſſes, againſt the ſolemne deteſtation of their owne Prieſt, againſt the religious othes of his neereſt friends, and domeſtique ſeruants? againſt the Sermon, and publique writings of his Learned Sonne? a ſonne well worthy of ſuch a Father? Other lies hauehave ſome colour to plead for their credit; This (beſides boldneſſe) hath none at all. How many of vsus ſate by that faithfull Paſtor of ours then breathing toward his laſt, and receiued from his dying lips, words of moſt conſtant piety: And ſome of you (reuerend Fathers) deuoutly receiued with him, that ſacred Vinticum, the laſt bread that euer hee taſted, euen the bread of the Lord; and were witneſſes of the laſt motions of his ſoule, then ready to depart, and breathing toward his heauen. Ours he liued, Ours hee died, and now, as ours, is crowned in heauen. Goe on now, yea miſ-zealous ſpirits; goe on to lie ſtoutly; ſomewhat will alwaies ſtick faſt to the accuſers; But in the meane time, It cannot be truth, that needs the props of lies. OnelyOnly this by the way.

p. 11Let the boldeſt Sophiſter of the Romiſh Schoole, come forth now, and if hee can, for ſhame, let him vndertake to proue that thoſe moſt noted additions of the Tridentine Faith, which onelyonly we reiect, were receiued of all the Church, in all Ages, for neceſſary heads of Religion: or let him confeſſe (as he needs muſt) that we hauehave ſtill conſtantly perſiſted in the Communion of One, Holy, Catholick Church and faith; Hee ſhall eaſily bewray his owne nouelty, but neuer ſhall euince any Hereſie of ours. It is a golden ſaying of Cardinall Contarenus; Harken I beſeech you, if any ingenuous ſpirit of you all, be a friend to Rome, Non opus eſt concilio, non ſyllogiſmis ad ſedandas haſce Luthera…um turbas, &c. There needs no Councell, (ſaith he) no Syllogiſmes to allay theſe broyles of the Lutherans, but onelyonly charity, humility, and a ſincere minde, that being void of all ſelfe-louelove; we may be perſwaded to correct, and reforme thoſe things wherein we hauehave manifeſtly tranſgreſſed. Thus he. Thou art wiſe indeed (O Contarenus) would to God thy fellowes were ſo alſo. But we (forſooth) are the diſobedient and rebellious children of our mother the Church, whoſe commands while wee diſdaine to receiue, and obey and reuerence her decrees, we are enwrapped in a ſhamefull ſchiſme, and ſtricken with the curſes of an angry Mother. Surely this were an odious contumely. But for vsus; wee hauehave not acknowledg'd her a Mother, a Siſter wee hauehave: But grant wee were Sons, yet wee are no ſlaues. To forge a new faith, and imperiouſly thruſt it vponupon her owne, is not the part of an indulgent parent, but of a Tyrant; This lawleſſe liberty (we confeſſe) we could neuer endure, and therefore are wee openly thunder-ſtricken with more than one Anathema. Neither hauehave they otherwiſe dealt with vsus, than that fooliſh fellow in Gerſon, who being very buſie to driue away a fly from his neighbours forehead, braind the man.

But lament ye with me (my brethren) the wofull caſe of that Church, that hath learned to fit her faith to the Times, and is more impatient of a remedy, than of the diſeaſe. Whilſt they ſo eagerly perſecute vsus, let vsus heartily pitty them: And let vsus ſtill wiſh to them, (that which they enuie and denie to vsus) Saluation; Father forgiue them, for they know not what they doe.

Our prayers, our teares, our admonitions muſt not bee wanting: Returne to your ſelues now at laſt (oh ye Chriſtian ſoules) Returne, from whence you hauehave ſenſibly declined; Recouer your firſt louelove, your firſt workes. Suffer not your ſelues any longer to be mocked with the glorious title of a Church. Frame your ſelues to that holy Vnity which hitherto you hauehave ſo ſtifly reſiſted, which oh if once we might liue to ſee effected, you ſhould well finde (as it runs in the law of the twelue Tables) that the recouered ſhould with vsus hauehave the ſame priuileges with the healthfull. Behold wee are ready (as our gracious and peaceable King Iames piouſly vndertooke) to meet you halfe way.

But if they ſhall ſtill obſtinately caſt off all hope of Vnity, and being ſet on fire with the hatred of peace, ſhall goe on to delight themſelues onelyonly, in the alarum of their ſacred Trumpet (as they call it) why ſhould not wee, religiouſly, and entirely keepe peace among our ſelues? I ſpeake to all the Sonnes of the purer Church whereſoeuer diſperſed, we profeſſe this Church of ours by Gods grace reformed: Reformed (I ſay) not new made, as ſome emulous ſpirits ſpightfully ſlander vsus. For me; I am ready to forke to the very ground, when I heare that hedge-row reproach, Where was your Religion before Luther? Where was your Church? Heare, oh ye ignorant, Heare, oh ye enuious Cauillers, we deſired the reformation of an old Religion, not the formation of a new. The Church accordingly was reform'd, not new wrought. It remaines therefore the ſame Church it was before, but onelyonly purged from ſome ſuperfluous and pernitions additaments of error. Is it a new face that was lately waſhed? a new garment that is but mended? a new houſe that is repaired? Bluſh, if yee hauehave any ſhame, who thus ignorantly, and maliciouſly caſt this in our teeth.

Goe to now (my brethren) wee are by Gods grace reformed, Let vsus take heed leſt we be deformed againe by mutuall diſſentions; This is that which weakens, and lames vsus, and which laies vsus open to the inſulting triumphs of our Aduerſaries. Yet (leſt wee p. 12ſhould ſeeme to giuegive too much way to a ſpightfull ſlander) theſe iarres of our … ſo great, as our enemies either deſire, or clamour. Certainly; what diſcon…ner hitherto hauehave troubled vsus, wee are beholding to none other for them, but to theſe our kinde enemies, who vpbraid vsus with them: For if they had but reacht forth vntounto vsus an helping hand in due time, and ioyntly conferd their endeuours (which then behooued them) for the reforming of the Church, all had run ſquarely on; There had beene no iarres, no grudgings, no parts takings: But they ſtifly refuſed, and by their frowardneſſe, and pertinacy, cauſed this ſo weighty a taske to be caſt vponupon ſome few; and thoſe both weak, vnable, and altogether vnfit for ſuch a charge. It could not therefore be otherwiſe, but that the opinions of ſome ſingle men, not conferd together, in ſuch a buſineſſe muſt needs ſomewhat differ. But thankes be to thee, O bleſſed God, the Author of peace, that haſt vouchſafed by thy ſpirit ſo to bridle the diſtemperate affections of men, that their buſie ſpirits being ſtirred vp hauehave not boyled forth into more fearefull diuiſions.

But what are theſe ſo great diſſentions, and blowes of bloudy warre, which our aduerſaries ſo cry out vponupon? Forſooth, rather than want, they can faine names of ſects to themſelues; And where they can finde the leaſt difference in the paper of any obſcure Author of ours, preſently they cry out, New ſchiſmes, new ſects; What malice is this? what eager deſire of multiplying quarrels? If it had been ſo of old, ſo ſmall hides had not ſerued to containe the volumes of Auguſtine, Epiphanius, Philaſtrius: there had not beene fewer ſects, than teachers ſince the publiſhing of the Goſpell. But let vsus paſſe ouer the number, and come to the weight. Let the malitious prattle what they will; With ſome of ours, the controuerſie is not about any ſolid lims of Chriſtian Faith, but onelyonly of the very skin; with ſome others, not about the skin, but the garment rather, nor about the garment it ſelfe neither, but of the very hemme. There are certaine ſcholaſticall opinions of a middle ranck, meere Theologicall Corollaries, or perhaps ſome outward ceremonies, wherein we diſſent: Principles of Chriſtian Religion there are not. And withall, theſe controuerſies are but ſuch, as that when the heat whether of zeale, or anger, ſhall abate, and either part ſhall well vnderſtand each other, they will eaſily admit of a Reconciliation. Neither hauehave theſe very Romaniſts leſſer quarrels amongſt themſelues; They can more hide their enmities, not exerciſe them leſſe. If they bee more wiſe, they are not more accordant. Neither is there (I dare ſay) any head of Religion, wherein they doe at once differ from vsus, and agree all with one another. Finally, our differences are no greater, than were thoſe of old, among the holy Fathers of the Church, whoſe quarrels notwithſtanding are not ſo odiouſly blazoned by poſterity. I let paſſe the priuate ſcoldings of the Ancients not without ſome vnpleaſing (I had almoſt ſaid miſbeſeeming) tartneſſe. I had rather ſet before your eyes (for good luck ſake) thoſe publique altercations of the Churches and Fathers, which afterward ſhut vp in a bleſſed concord. What quarrels aroſe at the Councell of Epheſus, betweene Cyril of Alexandria, and Iohn of Antioch? The Churches vnderunder both, ſtuck not to counterthunder Anathemaes one againſt another; Thereupon Theodoret thruſt in his ſickle into this harueſt; againſt whom Cyrillus (by Enoptius inſtigation) makes as ſtrong oppoſition: Theodoret accuſeth Cyril of Apollinariſme; Cyril accuſes Theodoret of Neſtorianiſme; The flame of their rage brake out more and more, and almoſt drew the Chriſtian world to parties; ſo that afterwards when Theodoret would hauehave entred the Councell of Chalcedon, the Egyptian, and other reuerend Biſhops cryed out. We muſt caſt out Cyril, if we take in Theodoret: The very Canons caſt him forth: God abhors him. The like was done afterwards in the eighth Action; The Biſhops openly proclaiming, He is an Heretick, a Neſtorian; Away with the Heretick. But when the matter was well ſcand, and it was found that he willingly ſubſcrib'd to the Orthodox Creeds, and the Epiſtles of Leo; The whole Synod with one accord cryed out, Theodoret is well worthy of a See in the Church, Let the Church receiue her Orthodox Paſtor.

It is worthy of immortality, that which Gregory Nazianzan …t ordeth of holy Athanaſius: The Romans ſeem'd to the Eaſterne Churches to follow the hereſies of Sobellius, in denying three Hypoſtaſes; The Eaſterne likewiſe ſeemed to the Romans, to fauour p. 13too much of Arrius, in denying three Perſons; The quarrell grew hot; Then came that great diſpenſer of ſoules, and hauing meekly and mildly calld forth both ſides before him, he ſo handled the buſineſſe, that granting them the free vſe of their termes, he tied them cloſe to the matter, and ſhewed them a light, whereby they might behold one another: vponupon this, without more adoe, finding themſelues, both, in the right, they fall to mutuall embracements. Neither would it ſpeed otherwiſe with vsus, Brethren, (as I doe verily beleeue) if ſome Athanaſius from Heauen, would but ioyne our hands together.

Oh if once the gates of inteſtine and horrid warres were ſhut vp, and the religious Princes, which are the Nurſing-fathers of the reformed Churches, would command by vertue of their authority a Synod to be aſſembled (as Generall as it might) wherein both parts freely and modeſtly might lay forth their opinions, and ſuch common termes might be agreed vponupon, as wherein both parts might freely reſt, without preiudice to either: How eaſily then, how happily might theſe grieuous ſtirs bee quietly pacified? Let vsus pray for this (my brethren) let vsus pray deuoutly. In the meane while, let vsus all ſweetly incline our hearts to peace, and vnity. Let there be amongſt vsus (as S. Auguſtine to Ierome) pure brotherhood; Neither let vsus ſuffer our ſelues, vponupon eueryevery ſlight quirke of opinion, to be diſtracted, or torne aſunder. Let vsus forget that there were euer any ſuch (in reſpect of the deuotion of a Sect) as Luther, Melancton, Caluin, Zuinglius, Arminius, or if any other mortall name; for what hauehave we to doe with man? Let vsus breathe nothing, let vsus affect nothing, but Ieſus Chriſt.

We Diuines are Pleyades, (as Gregory ſaith wittily) Let vsus therefore ſhine ſtill together, though not without ſome difference of place. In a pomegranate are many graines vnderunder one rinde; You know the myſtery. Let vsus ioyne theſe pomegranates to our Bells; Let vsus be loud, but conſorted. Let vsus deuote for euer, with one heart, all our operations, miniſteries, gifts, to one God, the Father, Sonne, and holy Ghoſt; to one Head, Chriſt; one body, the Church; that being waſhed with one Baptiſme, ranſomed with one price, profeſſing one Faith, and holding the Vnity of the ſpirit in the bond of Peace, we may at laſt happily enioy one, and the ſame Heauen, through Ieſus Chriſt our Lord: To whom with the Father, and the holy Spirit, be aſcribed all honour and glory for euermore. Amen.

FINIS.

AN HOLY PANEGYRICK. A SERMON PREACHED at Pauls Croſſe, vponupon the anniuerſarie Solemnitie of the happie Inauguration of our drad Soueraigne Lord, King James, March 24. 1613.

By IOS. HALL.

SIC ELEVABITVR FILIVS HOMINIS

Io 3.

ANCHORA FIDEI:

LONDON, Printed for THOMAS PAVIER, MILES FLESHER, and John Haviland. 1624.