Truth maintained, or, Positions delivered in a sermon at the Savoy since traduced for dangerous, now asserted for sovnd and safe / by Thomas Fvller.

Truth maintained, or, Positions delivered in a sermon at the Savoy since traduced for dangerous, now asserted for sovnd and safe / by Thomas Fvller.

Table of contents

Title page

TO THE Moſt Sacred, and Reverend ASSEMBLY For the REFORMATION of the CHURCH, now convened by the PARLIAMENT.

TO the Two moſt Famous VNIVERSITIES OF ENGLAND

TO THE LEARNED AND MY WORTHY GOOD FRIEND, Maſter Charles Herle.

To the Reverend and his Worthy good Friend, Maſter IOHN DOWNAM.

To Maſter JOHN SALTMARSH Miniſter of Heſlerton in Yorke-ſhire.

TO MY DEARE PARISH SAINT MARY SAVOY.

To the unpartiall Reader.

Title page

A SERMON OF REFORMATION.

TRUTH Maintained.

§

EXAMINER.

Treatiſe.

Examiner.

Treatiſe.

Examiner.

Treatiſe.

§

Sermon Paragraffe 10.

Examiner.

Treatiſe.

EXAMINER.

TREATIS.

§

SERMON Paragraffe 11.

EXAMINER.

TREATISE.

§

SERMON Paragraffe 12.

EXAMINER.

TREATIS.

§

SERMON Paragraffe 12.

EXAMINER.

TREATIS.

§

SERMON Paragraffe 13. 14.

EXAMINER.

TREATIS.

EXAMINER.

TREATIS.

EXAMINER.

TREATIS.

§

SERMON Paragraffe 15.

EXAMINER.

TREATIS.

EXAMINER.

TREATIS.

§

SERMON Paragraffe 26.

EXAMINER.

TREATIS.

§

SERMON Page. 24.

EXAMINER.

TREATIS.

§

SERMON Paragarffe 32.

EXAMINER.

TREATISE.

EXAMINER.

TREATISE.

EXAMINER.

TREATISE.

§

SERMON Paragraffe 13. 14. 15. 16.

EXAMINER.

TREATISE.

EXAMINER.

TREATISE.

EXAMINER.

TREATISE.

EXAMINER.

TREATISE.

EXAMINER.

TREATISE.

EXAMINER. Apology.

TREATISE.

§

[Page] [Page] Truth Maintained, or POSITIONS DELIVERED in a Sermon at the SAVOY: Since Traduced For DANGEROVS: Now Aſſerted For SOVND and SAFE.

By THOMAS FVLLER, B. D. late of Sidney Colledge in Cambridge.

The Particulars are Theſe.

I That the Doctrine of the Impoſſibility of a Churches perfection, in this world, being wel underſtood, begets not lazineſſe but the more induſt [...] in wiſe reformers.

II That the Church of England cannot juſtly be taxed with ſuperſtitious innovations.

III How farre private Chriſtians, Miniſters, and ſubordinate Magiſtrates, are to concurre to the advancing of a Publique Reformation.

IIII What parts therein are only to be acted by the Supreme power.

V Of the progreſſe, and praiſe of paſſive obedience.

VI That no extraordinary Excitations, Incitations, or Inſpirations are beſtowed from God, on men in theſe dayes.

VII That it is utterly unlawfull to give any juſt offence to the papiſt, or to any men whatſoever.

VIII What advantage the Fathers had of us, in learning and religion, and what we have of them.

IX That no new light, or new eſſentiall truths, are, or can be revealed in this age.

X That the doctrine of the Churches imperfection, may ſafely be preached, and cannot honeſtly be concealed.

With ſeverall Letters, to cleare the occaſion of this Book.

I will beare the wrath of the Lord, becauſe I have ſinned againſt him, untill he plead my cauſe, and execute iudgement for me; then will he bring me forth to the light, and I ſhall ſee his righteouſneſſe,

Micah. 7. 9.

Printed at London, Anno Dom. 1643.

TO THE Moſt Sacred, and Reverend ASSEMBLY For the REFORMATION of the CHURCH, now convened by the PARLIAMENT.

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[Page]

Moſt Sacred and Reverend Divines,

I Have but the thoughts of an Afternoone to ſpread before you; for I Examined the ſame Pace that J read, that if it were poſſible a Truth might overtake an Errour, ere it goe too farre. It is not a little Encouragement that I may ſit like the Propheteſſe under the Palme tree, under ſuch a Shade as your ſelves, and what weakeneſſe ſoever may appeare in theſe my Aſſertions: This ayring them under your Patronage, will heale them. For ſo they [Page] brought forth the ſick into the ſtreets, that at leaſt the ſhadow of Peter might touch ſome of them. Thus have I ſuddenly ſet up my Candle for others to Light their Torch at; and, I hope, you will pardon me, if my Zeale to the Truth made me ſee Anothers faults ſooner then mine Owne,

Your Servant in Chriſt Ieſus Iohn Saltmarſh.

TO the Two moſt Famous VNIVERSITIES OF ENGLAND

[Page]

I Dare not give you ſuch high Epithites, as Maſter Saltmarſh beſtoweth upon the Aſſembly, to call you the MOST SACRED. Quid amplius praepotenti & immortali Deo tribuimus ſi quod eius proprium eſt cripimus? Bodin. de Repub. l. 1. c. ultBe contented to be Stiled the Two moſt Famous Vniverſities; a Title, which it is no Flattery to give you, but Injury to deny you.

I have the Studies of ſome whole dayes to ſpread before you. I am not aſhamed to confeſſe ſo much, but ſhould be aſhamed to preſent your learned Conſiderations with leſſe. And will rather runne the hazard of other mens Cenſure, to have ſtudied ſo long to no purpoſe, then to [Page] be guilty to my ſelfe of ſo much diſreſpect to You, as to offer to your Patronage what coſt me but ſleight ſtudying.

Indeed I examined his Examinations of my Sermon with the ſame pace that I read them. But I could not confute his Errors ſo ſpeedily as I could diſcover them, nor could I ſo ſoon make them appeare to others, as they appeared to me; and the Evidencing of his Faults did coſt me ſome Paines, whereof I hope I ſhall never have juſt Cauſe to Repent.

I am altogether out of hope that my Truth ſhould quickly overtake his Error, which had the Advantage of me both at the Starting and in the Speed; And yet I beleeve what I want in the ſwiftneſſe of my Feet, I ſhall have in the Firmeneſſe of my footing. And when I overtake it at laſt, as I am ſure I ſhall, ſeeing on truths will Tire (as being better at hand then at length) I am confident by Gods Aſſiſtance, it will get firme and quiet Poſſeſſion in ſpight of oppoſition.

It is altogether Improper for mee to compare You being Two in number to the Palme Tree under which the Propheteſſe Deborah; face; [Page] But the Analogie will hold well, if I ſhould reſemble You to the Two Olive Trees continually dropping oyle in the Preſence of God. And methinks Maſter Saltmarſh his Expreſſion to the Aſſembly, VNDER SVCH A SHADE AS YOVR SELVES, making thout in the Aſſembly but a Shadow, (and then what is the Shadow of a Shadow worth under which hee deſireth to ſit?) was but an undervaluing and diminutive expreſſing of their worth.

I honour you as You Deſerve, and Counting You a Real and Laſting Subſtance, ſo I addreſſe my Reſpects unto you:

Humbly requeſting you to be pleaſed to Patronize and defend this my defence: the rather becauſe what doctrines therein I deliver, not long ſince I ſuckt from One of you, and in this reſpect I beleive both Breaſts give Milke alike; And therefore as your Learning is moſt Able, ſo your Goodneſſe will bee willing to Protect the ſame, not ſo much becauſe I had them from you, as becauſe you had them from the Truth.

Some perchance may blame my Choice in Chooſing You for my Protection who in theſe troubleſome times are ſcarce able to defend [Page] your ſelves: The Univerſities being now Degraded, at leaſt ſuſpended from the degree of their former Honour. And I wonder, Men ſhould now talke of an Extraordinary great Light, when the two Eyes of our Land (ſo you were ever accompted) are almoſt put out. However this ſhort Interruption of your Happineſſe will but adde the more to your Honour hereafter.

And here, as it were Store of Pride for me to Counſell you, ſo it were want of duty not to Comfort you. Know, the only Good Token of theſe Times is, That they are ſo extreamely Bad they can never laſt long. God give you a ſanctified Impreſſion of your Afflictions, neither to ſleight them nor ſink under them; and ſo, forbearing to be longer troubleſome to your more ſerious Employments, reſteth

The meaneſt of your Sonnes or Nephewes Thomas Fuller.

TO THE LEARNED AND MY WORTHY GOOD FRIEND, Maſter Charles Herle.

[Page]

SIR,

WHen I read a Pamphlet of M. Saltmarſh written againſt me, it ſomething moved my Affections, but nothing removed my Judgement. But when I ſaw it recommended to the world with your Approbation, in this manner,

§

Nihil invenio in hoc Libello, cui Titulus, (Examinations, or a diſcovery of ſome dangerous Poſitions, delivered in a Sermon of Reformation Preached by Tho. Fuller, B. D. quin utiliter imprimatur.

Charles Herle.

[Page] I muſt confeſſe it troubled me not a little, ſuſpecting either my Eyes or my Underſtanding, that either I miſread your Name, or had miſ-written ſomething in my Sermon. Wherefore fearing Partiality might blind me in mine Owne Book (knowing that Eli was not the onely Indulgent Father to his owne Off-ſpring) I imparted my Sermon to ſome whom you reſpect, and they reſpect you: Men of ſingular Learning and Piety, to Examine it. Theſe likewiſe could diſcover no dangerous Poſitions in it, except ſuch as were dangerous for a Preacher to deliver, but ſafe for People to Receive in theſe Troubleſome Times. And I am Confident that their Iudgement was ſuch, They would not be deceived with my Falſehoods: and their Honeſty ſuch, They would not deceive me by their Flattery.

And now Sir (Love cannot Hate, but it may juſtly be Angry) Conſider how your accuſing of me, to maintaine dangerous Poſitions, might, as the Times ſtand, have undone me and mine, and at leaſt have intituled mee to a Priſon, now adayes the Grave of men alive. Times are not as formerly, when Schollers might ſafely Traverſe a Controverſie in diſputation. Honourable Tilting is left off, ſince men fell to down-right killing; and in vaine ſhould I diſpute my Innocence againſt Souldiers violence, who would interpret the Accuſation of a man of your Credit to be my ſufficient Conviction.

I have in this my Defence, ſo well as God did Enable me, more clearely expreſſed, and ſtrongly confirmed the Poſitions I formerly delivered, and requeſt you to tell mee, which are the dangerous Points that here I mainetaine. By the Lawes of our Land, the Creditor hath his Choice, whether he will ſue the Principall, or [Page] the Surety, and diſcretion will adviſe him, to ſue him which is moſt ſolveable. Your Ability is ſufficiently knowne, and ſeeing you have beene pleaſed to be bound for Maſter Saltmarſh his Booke, in your Approving it: blame me not Sir, if I (I will not ſay ſue you) but Sue to you for my Reparation.

If you can Convince me of my Faults herein (and I will bring great deſire, and ſome capacity to Learne from you) I ſhall owne my ſelfe your Proſelyte, thanke God for you, and you for my Converſion. Yea in a Printed ſheet I will doe publique Penance to the open view of the World, to ſhew men, that although I had ſo much Ignorance as to Erre, I have not ſo much Impudence as to Perſiſt in an Errour, and ſhall remaine,

Yours in all Chriſtian Offices. THOMAS FULLER.

To the Reverend and his Worthy good Friend, Maſter IOHN DOWNAM.

[Page]

SIR,

BEing about to read Maſter Saltmarſh his examination of a Sermon of mine, which you (to the Preachers credit, and Printers ſecurity) were pleaſed to approve for Orthodox and Vſefull, mine eyes in the beginning thereof, were entertained (I cannot ſay welcomed) with this following note,

An Advertiſement returned to the Author, by a Reverend Divine, to certifie him touching the Licenſers allowance of Maſter Fullers late Sermon of Reformation.

Sir, To ſatisfie you concerning M. Downams approbation of Maſter Fullers Sermon of Reformation, I aſſure you I heard him complaine, that he was wronged by him, in that having taken exception at ſome paſſages of that Sermon, Maſter Fuller promiſed to amend them according to his correction, but that he did not performe what he promiſed.

Conclude me not guilty if I were moved, but ſenceleſſe if I had not beene perplext with this accuſation. Had it beene true, I want a word bad enough to expreſſe [Page] the fouleneſſe of my deed. Yea iuſtly may my preaching be ſuſpected of falſhood, if my practiſe be convicted of diſhoneſty. We know how the Corinthians, from the ſuppoſed breach of S. Pauls ſolemne promiſe, were ready 2 Cor. 1. 17. 18. to infer the falſity, at leaſt the levity of his doctrine, till the Apoſtle had rectified their miſtake. This added alſo to my trouble, that I can privately enjoy my innocence with more contentment to my ſelfe, then I can publikly declare it with ſafety to others. For the preſent therefore, all that I will returne, is this.

Here is an Accuſation without a witneſſe, or a witneſſe without a name, and both without truth. Would the Inke of this reverend Divine (whoſoever he was) only hold out to blot my name, and not to ſubſcribe his owne? We know what Court was complayned of, as a great grievance, becauſe Men therein might not know their Accuſers. If it cannot conſiſt with our mutuall ſafety, to have my accuſers (as S. Paul had) face to face, yet Acts 25. 16. it will ſtand with equity, I ſhould have them name to name: till when, I account this nameleſſe note, no better then a Libel both on you and me.

God put an end unto theſe wofull times, before they put an end to us; that all outward hoſtility being laid aſide, we may have more leiſure to attend, and comfort to follow, that inward Chriſtian Warefare, which your paines have ſo well deſcribed.

Yours in Chriſt Ieſus Thomas Fuller.

To Maſter JOHN SALTMARSH Miniſter of Heſlerton in Yorke-ſhire.

[Page]

SIR,

YOu have almoſt converted me, to be of your opinion, that ſome extraordinary Light is peculiarly conferred on men in this age. Seeing what coſt me many dayes to make, you in fewer houres, could make void and confute. You examined (you ſay) the ſame pace, you read, and (as is intimated) wrote as faſt, as you examined, and all in one ofternoon. This if it were falſe, I wonder you would ſay it; and if it were true, I wonder you could doe it. However I commend your policy herein: for beſides that you have given the world notice of the Pregnancie of your parts, (and it is no fault of yours, if you be rather heard then beleeved) hereby you have done me a great diſadvantage. For if I at leiſure diſcover ſome notable errors in your examinations, you have a preſent Plea, that you wrote them ſuddenly, and I ſhall only be repaired for the wrong that you have done me, with your raptim ſcripta, whereas you had done God as much Glory, the cauſe as much good, more right to your ſelfe, and credit to me, if you had tooke more time, and more truely.

And now conſider, you only endeavour to confute ſome diſmembred ſentences of my Sermon, of which [Page] ſome are falſely, and more of them imperfectly alleged. You know, how in a continued ſpeech, one part receives and returnes ſtrength and luſtre unto another. And how eaſie is it, to overthrow the ſtrongeſt ſentence, when it is cut off from the Aſſiſtance of the Coherence, before and after it? Alas, this diſiointing of things, undoeth kingdomes as well as ſermons, whileſt even weake matters are preſerved by their owne unity and entireneſſe. I have dealt more fairely with you, and ſet downe your whole Examinations, thereby not expecting any praiſe, but preventing juſt cenſure, if I had done otherwiſe.

If you demand why my anſwer comes ſo late, ſeeing ſo long ſilence may be interpreted a conſent. Know Sir, it was the tenth of September, before either friend in love, would doe me the favour: or foe in anger, the diſcourteſie, to convey your booke unto me.

Whether this proceeded from the intercepting commerce betwixt the City and the Country, or that your Booke was loath to come out of London: as ſenſible, that the ſtrength of your poſitions, conſiſted in the fortifications thereof.

When I had received one of your bookes, I had not your preſent parts to anſwer it. Men muſt doe, as they may doe: I hope, though my credit may, Gods cauſe ſhall not ſuffer by my delay; ſeeing Truth doth not abate with time. Here I ſpeake not of thoſe many afflictions, that have befalne me, as not being ſo unreaſonable, as to expect any pitty from others, in theſe dolefull dayes, wherin none are at leiſure to bemoane the miſery of any private men, whilſt the generall Calamity ingroſſeth all greife to it ſelfe; and yet, I may ſay, ſuch loſſes could not but diſturbe my ſtudies.

[Page] When I had finiſhed my anſwer, I could not ſo ſpeedily provide to have it printed. And to ſpeake plainely, I was adviſed by my beſt friends, to paſſe by your pamphlet altogether with ſilence and neglect, and apply my ſelfe onely to enlarge my Sermon, for the ſatisfaction of others.

However, that you may ſee I will not decline any thing: I have anſwered every operative paſſage in your Examination.

Here I might take juſt exception at the ſentence prefixed in the title page of your booke, 2 Tim. 3. 5. Having a forme of Godlineſſe, but denying the power thereof. Out of the whole quiver of the Bible, could you chooſe no other Arrow to ſhoot, and make me your marke? whom if you taxe for a meere formaliſt; God grant I may make a good uſe of your bad ſuſpition of me, endeavouring to acquit my ſelfe in Heaven, whom you have accuſed on Earth: I muſt ſtand or fall to my owne Maſter, to whom I hope I ſhall ſtand, being held up by my Saviour. Remember, remember, we muſt all appeare before Gods Judgment Seat, when thoſe things which have been done in ſecret, ſhall be brought to light. Meane time goe you on, a faſt as you can in the high way to heaven; but be not too free, willfully to daſh your fellow travellers, with foule aſperſions: for if dirt may paſſe for coine, debts in this nature, may eaſily be paid you backe againe, ſo reſteth

Thomas Fuller.

TO MY DEARE PARISH SAINT MARY SAVOY.

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MY deare Pariſh, for ſo I dare call you, as conceiving that although my calamities have divorced me from your bed and board, the matrimoniall knot betwixt us is not yet reſcinded. No not although you have admitted another, (for feare I hope rather then affection) into my place. I remember how David when forced to fly from his wife, yet ſtill cals her, My wife Michall: even when at that time, ſhe was in the poſſeſſion of 2 Sam. 3. 14. Phaltiel the ſonne of Laiſh, who had rather bedded then wedded her.

This Sermon I firſt made for your ſake, as providing it, not as a feaſt to entertaine ſtrangers, but a meale to feed my family. And now having againe inlarged and confirmed it, I preſent it to you, as having therein a proper intereſt, being confident, that nothing but good and profitable truth is therein contain'd.

[Page] Some perchance will obiect, that if my Sermon were ſo true, why then did I preſently leave the pariſh when I had preached it? My anſwer is legible in the Capital letters of other miniſters miſerie, who remaine in the City. I went away, for the preſent diſtreſſe, thereby reſerving 1 Cor 7. 26. my ſelfe to doe you longer and better ſervice? if Gods providence ſhall ever reſtore me unto you againe. And if any tax mee as Laban taxed Iacob. Wherefore didſt thou flee away ſecretly, without taking ſolemne leave? I ſay Gen. 31. 27. with Iacob to Laban, becauſe I was afraid. And that plaine Gen. 31. 31. dealing Patriarch, who could not be accuſed for purloining a ſhooe latchet of other mens goods, confeſſeth himſelfe guilty of that lawfull felony, that hee ſtole away for his owne ſafety: ſeeing truth it ſelfe may ſometimes ſeeke corners, not as fearing her cauſe, but as ſuſpecting her judge.

And now all that I have to ſay to you, is this, Take heed Luk. 8. 18. Acts 17. 11. how you heare: imitate the wiſe and noble Bereans, whatſoever the Doctor, or doctrine bee which teacheth, or is taught unto you. Search the Scripture dayly whether theſe things be ſo. Hanſell this my counſell, on this my booke: and here beginning, hence proceed to examine all Sermons, by the ſame rule of Gods word.

Only this I adde alſo, Pray daily to God, to ſend us a good and happy Peace; before we be all brought to utter confuſion. You know, how I in all my Sermons unto you, by leave of my Text, would have a paſſage in the praiſe of Peace. Still I am of the ſame opinion. The longer I ſee this warre, the leſſe I like it, and the more I loath it. Not ſo much becauſe it threatens temporall ruine to our Kingdome, as becauſe it will bring a generall ſpirituall [Page] hardneſſe of hearts. And if this warre long continues, we may be affected for the departure of charity, as the Epheſians were at the going away of Saint Paul, Sorrowing moſt of all, that we ſhall ſee the face thereof no more. Act. 20. 38. Strive therefore in your prayers that, that happy condition which our ſinnes made us unworthy to hold, our repentance may, through Gods acceptance thereof, make us worthy to regaine.

Your Loving Miniſter THOMAS FULLER.

To the unpartiall Reader.

[Page]

BE not affraid to peruſe my Poſitions, though they be accuſed to bee dangerous. The Saints did not feare infection from the company of Saint Paul, though he was indicted to be a Peſtilent Fellow.

To acquaint you with my intentions in this Book (that Acts 24. 5. ſo you may proportion your expectation accordingly) Herein I have to my Power vindicated the truth: conſulting with my conſcience, not outward ſafety; Inſomuch that I care not whom I diſpleaſed, to pleaſe the Bird in my Breaſt. Yea when the actions of other men, have by the Examiner beene laid to my charge, I have tooke the boldneſſe to leave them to their Authors to defend. For though Honeſtie commands me to pay my owne debts, yet diſcretion adviſeth me from Solomons mouth, to avoid Sureti-ſhip, and not to Breake my ſelfe with being bound for the Errors of others. Pro. 11. 15.

I cannot but expect to procure the Ill-will of many, becauſe I have gone in a middle and moderate way, betwixt all extremities. I remember a ſtory too truely appliable to me. Once a Jayler demanded of a Priſoner, newly committed unto him: whether or no he were a Roman Catholick. No, anſwered he: what then ſaid he are you an Anabaptiſt? Neither replied the Priſoner, What, (ſaid the other) are you a Browniſt. Nor ſo ſaid the [Page] man, I am a Proteſtant. Then ſaid the Jayler, get you into the dungeon: I will afford no favor to you, who ſhall get no profit by you: Had you beene of any of the other religions, ſome hope I had to gaine by the viſits of ſuch as are of your owne profeſſion. Iam likely to finde no better uſage, in this age, who profeſſe my ſelfe to be a plaine Proteſtant, without wealt or garde, or any Addition: equally oppoſite to all Hereticks and Sectaries.

Let me mate this with another obſervation. By the Law of the twelve Tables, if a man were indebted but to one creditor, he had no Power over his body: but Bodin. de Repub. lib. 1. p 50. if he owed mony to many, and was not ſolvable, all his creditors together might ſhare his body betwixt them, and by joynt conſent pluck him in peeces. Me thinks, a good Morall lurkes in this cruell Law: namely, that men who oppoſe one adverſary alone, may come off and ſhift pretty well, whilſt he who provokes many enemies, muſt expect to bee torne aſunder: and thus the poore Levite, will bee rent into as many pieces, as the Levites Iudg. 19. 29. wife was.

Yet I take not my ſelfe to bee of ſo deſolate and forlorne a Religion, as to have no fellow profeſſors with me. If I thought ſo, I ſhould not only ſuſpect, but condemne my judgement: having ever as much loved ſingleneſſe of heart, as I have hated ſingularity of opinion. I conceive not my ſelfe like Eliah to be left alone: having, as I am confident, in England, more then ſeventy thouſand, 1 King. 19. 14. juſt of the ſame Religion with me. And amongſt theſe, there is one in price and value, eminently worth tenne thouſand, even our gratious Soveraigne, whom God in ſafety and honour long preſerve amongſt us.

And here I muſt waſh away an aſperſion, generally, [Page] but falſely caſt on men of my profeſſion and temper: for all moderate men, are commonly condemned for Lukewarme

As it is true, Saepelatet vitium proximitate boni.

It is as true, Saepelatet virtus proximitate mali.

And as Lukewarmneſſe hath often fared the better (the more mens ignorance) for pretending neighbourhood to moderation: ſo Moderation (the more her wrong) hath many times ſuffered for having ſome ſuppoſed vicinity with lukewarmneſſe. However they are at a grand diſtance, Moderation being an wholeſome Cordiall to the ſoule: whilſt lukewarmneſſe (a temper which ſeekes to reconcile hot and cold) is ſo diſtaſtefull, that health it ſelfe ſeemes ſick of it, and vomits it out. And we may obſerve Rev. 3 16. theſe differences betwixt them.

Firſt the Lukewarme man (though it be hard to tell what he is; who knowes not what he is himſelfe) is fix't to no one opinion, and hath no certain creed to beleeve; Whereas the Moderate man, ſticks to his principles, taking Truth whereſoever he findes it, in the opinions of friend, or foe; gathering an herb, though in a ditch: and throwing away a weed, though in a Garden.

Secondly, the Lukewarme man, is both the archer and marke himſelfe; aiming only at his owne outward ſecurity. The Moderate man, levels at the glory of God, the quiet of the Church, the chooſing of the Truth, and contenting of his conſcience.

Laſtly, the Lukewarme man, as hee will live in any Religion, ſo he will dye for none. The Moderate man, what he hath warily choſen, will valiantly maintaine, at leaſt wiſe intends, and deſires to defend it, to the death. [Page] The Kingdome of Heaven (ſaith our Saviour) ſuffereth violence. And in this ſenſe, I may ſay, the moſt moderate Mat. 11. 12. men are the moſt violent, and will not abate an hooſe, or haires breadth, in their Opinions, whatſoever it coſt them. And time will come, when Moderate men, ſhall be honoured as Gods Doves, though now they be hooted at, as Owles in the Deſart.

But my Letter ſwels too great, I muſt break off. Only requeſting the reader by all obligations of charity. Firſt, to read over my Sermon, before he entreth on the Examination. To conclude, when I was laſt in London, it was generally reported that I was dead: nor was I diſpleaſed to heare it. May I learne from hence with the Apoſtle, To Die daily. And becauſe to God alone tis known, how ſoon my death may come, I deſire to ſet forth this book as my Will and Teſtament, which if it can be of no uſe to the reader, it may be ſome eaſe and comfort to the writer, that the world may know, in this multitude of Religions, what is the Religion of

Thy Servant in Chriſt Ieſus Thomas Fuller.

§

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[Page] A SERMON OF Reformation. Preached at the Church of the SAVOY, laſt Faſt day, July 27, 1643.

By Thomas Fuller B. D. and Miniſter there.

LONDON, Printed in the yeare of our Lord. 1643.

A SERMON OF REFORMATION.

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HEB. 9. 10.‘Vntill the time of Reformation.’

1 THoſe who live beyond the Polar circles, are called Periſcii, becauſe they have ſhadows round about them. In a more myſticall meaning the Jewes before Chriſt may be ſo called, living in conſtant Umbrages of Types and Ceremonies which were taken away when the Sunne of Righteouſneſſe did ariſe. Their ſacrificing of Lambes and Rammes, and Kids and Goats, and Calves, and Kine, and Turtle-doves, with their obſerving of Meates and Drinkes, and Dayes, whereas the Apoſtle ſaith, Coloſ. 2. 17. A ſhadow of things to come, but the body is of Christ.

Yea, in ſome ſenſe I may ſafely ſay, that the very Sanctum and Sanctum Sanctorum, was ſtill but the outward Atrium, [Page] as containing therein ſuch Types, as related to a higher and holier truth: To inſtance only in the Holy of Holies, herein were ſeven ſacred Utenſils, all full fraught with Heavenly Myſteries.

3 Firſt, the Golden Cenſor, ſiguifying our prayers mingled with Chriſts merits (woefull for us if he did not give better Incenſe then we bring) which he offers up for us to his Father. Secondly, The Arke of the Covenant overlaid round about with gold; whileſt Shittim wood was in the middeſt thereof, to Typifie Chriſts humanity decked and adorned with his Godhead. Thirdly, the Pot of Manna, looking back wards in memoriall of the miraculous meat of the Iſraelites in the Wilderneſſe: And forwards to ſet forth Angels food in Heaven, which is neither to eat nor to drinke, but to doe Gods will, and to ſee Gods glory. Fourthly, Aarons Rod which budded, and beſides the Hiſtory contained therein, alluded to Chriſts Reſurrection, that Branch of Ieſſe cut downe and caſt out amongſt the dead: which yet afterwards did revive, flouriſh, and fructifie. Fifthly, The Tables of the Covenant, wherein the Commandements were written by Gods finger, to intimate, that only an infinite power can effectually print Gods Lawes in our hard and obdurate hearts. Sixthly, the golden Cherubims overſhadowing the Mercy-Seat with their wings, and looking towards it; to ſhew, that the myſtery of Gods mercy is to be covered from the curioſity of prophane eyes, whileſt the pious may with comfort behold it. Seventhly, and laſtly, the Mercy-Seat it ſelfe; the Embleme of that Mercy-Seat in Heaven, to which poore penitents being caſt at the Barre of Gods juſtice have a free and open appeale.

4 All theſe were of gold and pure gold, and yet Saint Paul (Gal. 4. 9.) calleth all legall ceremonies beggarly Elements, in compariſon of Chriſt the Truth, in whom theſe did determine and expire: As the rude lines of Black-Lead wherwith the Picture is firſt drawne, vaniſh away when the curious [Page] Limner layeth on the lively colours; ſo that all theſe outward Ordinances had an end at the comming of Chriſt, being only to laſt, Vntill the time of Reformation.

5 The Text is ſo ſhort, it needs not to be divided, only the word REFORMATION muſt bee expounded; a word long in pronouncing and longer in performing, as generally ſignifying the bettering, and amending of what is amiſſe; In Greeke [...], A Through Rectifying. However, ſometimes the word Reformation is not oppoſed to things bad in their owne nature, but to things that are leſſe perfect, and may be more perfected, as in the Text. For the Ceremoniall law of the Jewes was compleat in its kinde, as given of God, and every thing made by Him, muſt be like Him that made it very good. Yet comparatively that law was imperfect, and needed a Reformation, which was performed at Chriſts comming. Beſides, though the Ceremoniall Law was good in it ſelfe, yet it was bad as it was abuſed by the ignorant Jewes. For though the knowing Patriarks looked through, and beyond the Types to the Meſſias himſelfe: yet the dull People miſtaking the Shell for the Kernell, and the Casket for the Jewell; lodged their ſoules where they ſhould only have bayted, and did dote on the ſhadowes as on the ſubſtance it ſelfe; in which reſpect the Peoples judgements, as well as thoſe Ceremonies, needed a Reformation.

6 The maine point we ſhall inſiſt on, is this; That Chriſtians living under the Goſpel, live in a time of Reformation, which will appeare in ſeverall particulars: For beſides Ceremonies removed according to the principall intent of the Text; Manners are now reformed and Doctrine refined: Poligamy connived at in the Patriarks, now generally condemned, the Bill of Divorce cancelled by Chriſtianity, which was permitted to the Jewes, not becauſe that was good, but becauſe they were bad, and by this Tolleration were kept from being worſe. The ſecond Table [Page] abuſed by the reſtrictive Comments of the Phariſees, confining thoſe Lawes (which were made to confine them) onely to the outward Act, are now according to our Saviour interpretation extended to their true demention. The miſtery of the Trinity clouded in the old Teſtament, is cleered in the New. The Doctrine of Gods righteouſneſſe by faith, of the merrit of Chriſt, of the ſpirit of Adoption, of the Reſurrection of the Body, darkly delivered under the Law are manifeſted in the Goſpel, with many other heavenly Revelations.

7 Uſe. Let us be hartily thankfull to God, who gave us to be borne ſince the comming of Chriſt in the time of Reformation. Our Twi-light is cleerer then the Jewiſh Noonday: The men of China uſe to brag, that they (becauſe of their ingenious civility) have two Eyes, the Europaeans one, and that all the World beſides are ſtarke blinde; more truely it may be ſaid that the Chriſtans had two Eyes, the Law and Goſpell; the Jewes but one, the Law alone, and all people and Pagans beſides ſit in darkneſſe and the ſhadow of death. The Jewes indeed ſaw Chriſt preſented in a land-ſcept, and beheld him through the Perſpective of faith, ſeeing the promiſes a farre off. But at this day a Dwarfe-Chriſtian is an overmatch for a gyant Jew in knowledge, as appeareth by our Saviours Riddle, Mat. 11. 11. Among them that are borne of women there hath not riſen a greater then John the Baptiſt: Notwithſtanding he that is leaſt in the Kingdome of Heaven, is greater then he.

8 Which Riddle is thus untyed: Iobn Baptiſt was the greateſt amongſt the Children of Women, becauſe other Prophets foreſaw Chriſt, He ſaw him; others ſpake of Chriſt, He ſpake to him, and had the high honour to baptize him with water, by whoſe ſpirit he himſelfe was baptized: Yet was he the leaſt in the Kingdome of Heaven (which properly began after Ceriſts Aſcention) becauſe [Page] though perchance acquainted with the generals thereof, the particulars of the time, place, meanes and manner, were as much conceal'd from him, as cleerly revealed unto us. He never knew that Iudas ſhould betray Chriſt; Caiphas accuſe him, Peter deny him, Pilate condeme him, Souldiers crucifie him, Nicodemus embalme him, Ioſeph bury him. Theſe, and many more Circumſtances of our Saviours paſſion, Returrection and Aſcention, now Hiſtories to our Children, were Miſteries to Iohn Baptiſt; who, though Chriſts Harbinger to prepare his way, yet did not live to ſee his Maſter to poſſeſſe what he had provided for him: Wherefore if Alexander the Emperour did count himſelfe much indebted to the Gods, that he was borne a Grecian, and not a Barbarian, how thankfull ought we to be to God, who gave us to be borne neither Jewes, nor Pagans, but Chriſtians, ſince the time of Reformation.

9 But this indeed were true, if all things in the Church continued at this time in the ſame condition of Primative Purity, whereto Chriſt Reform'd it. Object. But long ſince, That falling away, foretold by the Apoſtle, is come to paſſe, and that man of ſinne hath played his part in the Church, therein deforming Manners with Vice, Doctrine with Hereſie, Diſcipline with Superſtition. As for any Reformation which ſince hath happened in England, it hath been but partiall and imperfect. King Henry the eight brake the Popes necke, but bruiſed not the leaſt finger of Popery; rejecting his Supremacy, but retaining his ſuperſtition in the ſix Articles. The Reformation under Edward the ſixth, was like the Reformer, little better then a childe, and he muſt needs be a weake Defender of the Faith, who needed a Lord Protector for himſelfe: As Nurſes to woe their Children to part from knives, doe ſuffer them to play with Rattles; ſo the State then permitted the People (infants in Piety) to pleaſe themſelves with ſome frivious points of [Page] Popery, on condition they would forſake the dangerous opinions thereof. As for Queene Elizabeth, her Character is given in that plaine, but true expreſſion, that ſhe ſwept the Church of England and left all the duſt behind the doore. Her Succeſſors have gone in the ſame path, and the ſame pace with little alteration, and leſſe Addition in matters of Moment, ſave that beſides ſome old errours unamended; many Innovations have broken in upon us, which might be inſtanced in, were it as ſafe as it is eaſie to reckon them up. We therefore deſire and expect a Through Reformation, to ſee Chriſt mounted on his Throne, with his Scepter in his hand, in the Purity of his Ordinances, and we ſhall grieve and groane untill ſuch a Reformation.

10 Anſw. This objection containes many parts, and muſt be taken aſunder: Some things therein are freely to be granted, and others flatly to be denied, and others warily to be qualified. We freely confeſſe the Deformation by Popery, as alſo, that the Reforming was by Henry the eight and Edward the ſixth (good Prince, of whom I had ſaid, that he dyed too ſoone, but becauſe he dyed when God would have him) were but partiall and imperfect. Withall, we flatly deny that Queene Elizabeth left the duſt behinde the Doore, which ſhe caſt out on the Dunghill; whence this uncivill expreſſion was raked up. The Doctrine by her eſtabliſhed, and by her Succeſſors maintained in the 39. Articles, if declared, explained and aſſerted from falſe Gloſſes, have all gold, no duſt or droſſe in them.

11 Againe, we freely confeſſe that there may be ſome faults in our Church in matters of practice and Ceremonies, and no wonder if there be, it would be a Miracle if there were not: Beſides, there be ſome Innovations, rather in the Church then of the Church, as not chargeable on the Publique Account, but on private mens ſcores, who are old enough, let them anſwer for themſelves. Religion in England, is like the Cloathes of the [Page] Iſralites, Deuteronomie 29. 5. which for many yeeres together waxed not old. Alas, in ſome places it is threadbare, may it have a new nappe; in more it is ſpotted, may it be well ſcowred; and in all places rent aſunder, may it be well mended.

12 A Through Reformation, we, and all good men doe deſire with as ſtrong affections, though perhaps not with ſo loud a noiſe, as any whatſoever. The higheſt clamour doth not alwayes argue the greateſt earneſtneſſe. But with this qualification, that by Through Reformation, we meane ſuch a one, whereof we are capable, pro ſtatu viatorum, made with all due and Chriſtian moderation: That Arrow is well drawne, that is drawne to the head, but it may over-drawne cleane through the Bow, and ſo doe no good. There is in like manner a poſſibility of out-doing, even in the point of Reforming: And therefore how a true Through Reformation may be made, and managed long to continue, by Gods aſſiſtance and your patience; I will take in hand to give the true Characters of ſuch who are to be true and proper Reformers.

13 Firſt, they muſt have a lawfull calling thereunto: What better deede then to make Brothers friends, and to be an equall Umpire betwixt them? Yet Chriſt himſelfe declin'd the Imployment, as out of his Vocation, Luke 12. 14. Who made me a Iudge or Devider over you. Some good duties lye in common to all good men. Whoſoever is called a Chriſtian hath a juſt calling to performe them: 'Tis ſo farre from being a ſinne for any to doe them, that it is a ſinne for any to leave them undone. But there be other duties, which God hath impaled in, for ſome particular perſons, ſo that it is a Ryot or Treſpaſſe at leaſt for any other to force their Entrance into them: Amongſt theſe Actions, Reformation of Churches is a chief, as of higeſt Honour, and greateſt concernment.

[Page] 14 Now, the Supreme power alone, hath a lawfull calling to Reforme a Church in thoſe reſpective places, wherein it is ſupreme; Where this ſupreme power is ſeated, the Statiſts of the ſeverall places may judge, the Divine goeth no farther, but to maintaine that where the Supreme power is, there alone is the power of Reformation; as it plainely appeares by the Kings of Iudah in their Kingdome. Two ſorts of Idolatry, the Jewes therein were guilty of: The one Groſſe, the other Refined. Groſſe Idolatry againſt the firſt Commandement, in worſhipping a falſe God, as Baal, and the like. Refined Idolatry, againſt the ſecond Commandement, in worſhipping the true God after falſe and forbidden manner, 2. Chronicles 33. 17. Nevertheleſſe the people did ſacrifice ſtill in the high places, yet unto the Lord their God onely. Groſſe Idolatry found many Reformers, Aſa, Ioaſh, Amaziah, Uzziah, Iotham, Manaſſeh, whileſt onely two Iehoſaphat and Hezekiah, endeavoured the Reforming of Refined Idolatry, and Ioſiah alone perfected it. In both we may obſerve, that the Kings were praiſed for doing ſo much, or diſpraiſed for doing no more, which plainly proves, that the Reforming of the Church did properly pertaine unto them. God neither miſtakes, nor confounds the good Deeds, or Rewards of men; but ſet the due praiſes on the true perſons; the perſon that doth well ſhall be praiſed: the Prince ſhall not be commended for the good Deeds of the people, not the people commended for the good Deeds of the Prince; indeed Gods threatens the common people of Iſrael, Levitieus 26. 23. with Beaſts, Warres, and many other Plagues, if they will not be reformed. But we never read that God reproved the people, for not Reforming the Jewiſh Church from Idolatry, as a Taske belonging to the Supreme power placed over them.

[Page] 15 Meane time meere private men muſt not be idle, but move in their Spheare till the Supreme power doth Reforme. Firſt, they are dayly to pray to God to inſpire thoſe who have power and place with Will and Skill, couragiouſly to begin, conſtantly to continue, and happily to conclude ſuch a Reformation. Secondly, they are ſeriouſly to reforme themſelves: He needs not to complaine of too little worke, who hath a little world in himſelfe to amend: A good man in Scripture is never called Gods Church (becauſe that is a collective terme belonging to many) but is often termed Gods Temple, ſuch a Temple it is lawfull for every private man to Reforme: He muſt ſee that the foundation of faith be firme, the Pillars of Patience be ſtrong, the windowes of Knowledge be cleere, the roofe of Perſeverance be perfected. Thirdly, he may Reforme the Church in his houſe, Philemon 2, carefully looking to his owne Family, Ioſhua 24. 15. that he and his houſe may ſerve the Lord. But as for the publique Reforming of the Church in generall, he muſt let it alone as belonging to the Supreme power, to whom it is appropriated.

Object. 16 But ſeeing wee have occaſion to ſpeake of lawfull Callings, what Calling (may ſome ſay) have you to meddle with this point above your reach, and without your Compaſſe; Who penned your Commiſſion to take ſuch matters in hand? Leave the deſcribing of Reformers Characters to ſuch, who have more age, experience, and ability to performe it.

Anſw. 17 I am, or ſhould be, moſt ſenſible of mine owne weakeneſſe, being [...], the leaſt of thoſe that diſpence the Word and Sacraments. Yet have I a calling as good as the Church of England could give me: And if ſhe be not aſhamed of ſuch a Sonne, I count my ſelfe honoured with ſuch a Mother. And though meere private Chriſtians may not intermeddle with publick Reforming of a Church, Gods [Page] Prophets have in all Ages, challenged the priviledge to tell neceſſary Truths unto the greateſt. The Tongue uſed to be cut out of the Roman Sacrifices, and given unto their Heraulds, to ſhew that freedome of language was allowed them. We are Chriſts Ambaſſadours, 2 Corinthians 5. 20. and claime the leave to ſpeak Truth with ſoberneſſe: And though I cannot expect my words ſhould be like Nailes fastened by the Maſters of the Aſſemblies, Eccl. 12. 11. Yet I hope they may prove as Tacks, entred by him that deſires to be faithfull and peaceable in Iſrael.

18 The ſecond Requiſite in Reformers, is Piety. The very Snuffers in the Tabernacle were made of pure Gold, Exodus 37. 23. They ought to be good themſelves, who are to amend others, leaſt that reproofe fall heavie on them, Pſalme 50. 16. But unto the ungodly (ſaith God) Why doeſt thou preach my lawes, and takeſt my Covenant in thy mouth? whereas thou hateſt to bee Reformed, and haſt caſt my words behinde thee. And though ſometimes bad men may Reforme others, by vertue of their Office: Yet when it is done by the Office of their Vertue, and efficacy of their goodneſſe, it is more gracefull in it ſelfe, more acceptable to God, and more comfortable to the Doer.

19 Thirdly, Knowledge in a competent, yea, plentifull meaſure: Dangerous was the miſtake committed by Sir Camdens Eliz. p. 367. Francis Drake in Eighty Eight; when neglecting to carry the Lanthorne, (as he was commanded) in the darke night, chaſed five Hulkes of the Dutch Merchants, ſuppoſing them to have been his Enemies of the Spaniards. Such and worſe Errors may be committed in the Reforming of a Church, good miſtaken for bad, and bad miſtaken for good, where the light of knowledge is wanting for direction.

20 Fourthly, true courage and magnanimity, Reformers need to be armed with a ſtout ſpirit Cap a Pee, which [Page] are to breake through the front of bad cuſtomes long received. Such Cuſtomes, as they are bad, are Vſurpers, as they are Cuſtomes are Tyrants, and will ſtickle ſtouſly to ſtand in their old place. Saint Matthew ſaith, 27. 15. At the feaſt the Governour was wont to releaſe unto the people a Priſoner. Saint Luke ſaith, 23. 17. Of neceſſity he muſt releaſe one unto them at the Feaſt. What was but a Curteſie at the firſt, grew in proceſſe of time to bee a cuſtome, and at laſt became a neceſſity. Such cuſtomes made neceſſary by continuance muſt Reformers expect to encounter, and reſolve to remove. O, Coward-lines in a Magiſtrate is a great ſinne! Who would thinke to finde the fearfull marching in the fore-front? and yet in that forlorne hope which goeth to Hell, Revelations 21. 8. ſee them firſt named, but the fearfull, the unbeleeving and abominable, &c. ſo neceſſary is Chriſtian courage, eſpecially in a Reformer.

21 Fifthly and laſtly, they muſt be endued with Chriſtian diſcretion, a grace that none ever ſpeak againſt, but thoſe that wanted it; A good man will guide his affaires with diſcretion, Pſalme 112. 5. I muſt confeſſe there is a diſcretion (falſely ſo called) both carnall in it ſelfe, and inconſiſtent with true Zeale, yea, diſtructive of it. Chriſt had two Diſciples of the ſame name, the one a true man, the other a Traytor, both Iudaſſes. Wherefore to prevent miſtakes, the former is never cited in Scriptures, but with an addition, Iudas ſaith unto him, not Iſcariot, Lord, &c. Iohn 14. 22. Iudas the ſervant of JESVS CHRIST, and Brother of Iames, Iude 1. In like manner wee, here mentioning Diſcretion, call it Chriſtian Diſcretion, for difference thereof, that all may know, we meane not that which deſtroyes Zeale, but that which directs it; not that which quencheth Zeale, but which keepes it in the Chimney, the proper place thereof; not that which makes it leſſe lively, but what [Page] makes it more laſting. This Diſcretion, though laſt named, is not leaſt needfull in the Reformers of a Church; and muſt principally appeare in two things; Firſt, the not ſparing of the Tares for the Wheats ſake. Secondly, the not ſpoyling the Wheat for the Tares ſake.

22 The not ſparing the Tares for the Wheats ſake. By Tares we underſtand, not only things unlawfull in a Church, but things unexpedient and unprofitable, which alſo muſt be removed. The barren Fig-tree, Luke 13. 17. was condemned, not for bearing deadly or dangerous fruit, but none at all. Cut it downe, why cumbereth it the ground? Gods Garden ought to bee ſo well dreſſed, as to have nothing ſuperfluous, that doth harme that doth no good therein. Hee that will not worke, neither ſhall hee eate, 2 Theſſalonians 3. 10. If ſuch Ceremonies are to be found in our Church, which will not labour, neither needfull in themſelves, nor conducing to decency, let them no longer have countenance in the Church, nor maintenance from it.

23 The not ſpoyling the Wheat for the Tares ſake, and letting thoſe things alone which are well ordered already. Yet is there a generation of Anabaptiſts, in number fewer, I hope, then are reported, yet more I fear then are diſcovered; people too turbulent to obey, and too tyrannicall to command. If it ſhould come into their hands to reforme, Lord what worke would they make. Very facile, but very foule is that miſtake in the vulgar Tranſlation, Luke 15. 8. Inſtead of Everrit domum, ſhee ſwept the houſe, 'Tis rendred, Evertit domum, She overturnd the houſe. Such ſweeping we muſt expect from ſuch Spirits, which under pretence to cleanſe our Church, would deſtroy it. The beſt is, they are ſo farre from ſitting at the Helme, that I hope they ſhall ever be kept under Hatches.

24 Now as diſcretion diſcovereth it ſelfe in the matter of [Page] Reformation, ſo alſo it appeareth in the manner thereof. Firſt, it is to be done with all reverence and reſpect to the ancient Fathers. Theſe, though they lived neer the Fountain of Religion, yet lived in the Marches of Paganiſme; as alſo in the time wherein the Myſtery of iniquity began to work, which we hope is now ready to receive the wages. If therefore there be found in their practice any Ceremonies ſmacking of Paganiſme or Popery, and if the ſame can be juſtly chalenged to continue in our Church, I plead not for their longer life, but for their decent buriall.

25 Secondly, with honourable reſervation to the memories of our firſt Reformers. Reverend Cranmer, Learned Ridley, Down right Lattimer, Zealous Bradford, Pious Philpot, patient Hooper, men that had their failings, but worthy in their Generations; Theſe bare the heat of the day, indeed, which were burnt to aſhes; and though we may write a fairer hand then they, yet they affixed a firmer Seal, that dyed for their Doctrine.

26 Laſtly, with carefulneſſe, not to give any juſt offence to the Papiſts. Say not, we need not to feare to offend them, who would confound us. We have ſo long waited for their converſion, we have almoſt ſeene our ſubverſion. Indeed we are forbidden to offend Gods little ones, but not inhibited to offend the Devils great ones. And though S. Paul bids us to give no offence to thoſe that are without, that is meant of pure Pagans; and therefore the Papiſts being neither well within nor well without, fall not under that precept. For all theſe Expreſſions ſavour more of Humor then Holineſſe, of Stomack, then the Spirit. Though Papiſts forget their duty to us, let us remember our duty to them; to them, not as Papiſts, but as profeſſors of Chriſtianity, to their perſons, not erronious [Page] opinions, not giving them any juſt offence. But if they will be offended without cauſe, be their amends in their own hands. If Rebeckah will come to Iſaac, ſhe ſhall be wellcome. But in no caſe ſhall Iſaac go back to Rebeckah, Geneſis 34. 6. Beware that thou bring not my ſon thither again.

27 Theſe five Ingredients muſt compound effectuall reformers. Where any, or all of theſe are wanting, a Reformation will either not be made, or not long kept. Witneſſe the pretended Reformation, the Papiſts ſo much bragge off, in the laſt of Queen Mary, in the Univerſity of Cambridge, by the Delegates of Cardinall Poole. Where nothing of worth was done, but many fooliſh ceremonies enforced, and the Bones of Bucer and Phagi [...] burnt. It paſſeth for the expreſſion of mad man, to beat the aire; and it is little better to beat the earth. To fight (as they did) againſt duſt and aſhes, bodies of men long before buried: except they thought by this ſimilitude of burning dead bodies, to worke in ſilly people a beliefe of Purgatory fire, tormenting ſoules deceaſed. Now when it came into queſtion whether the Ordinances and Deciſions of thoſe Reformers ſhould be ingroſſed in Parchment, or in paper, Fox. Acts Monum. pag. 1064 Doctor Swinborne, Maſter of Clare Hall gave his opinion, that paper would doe the deed well enough, as being likely to laſt longer then thoſe decrees ſhould ſtand in force; as afterward it came to paſſe, they being all reſcinded in the next yeer, being the firſt of Queene Elizabeth.

28 Two things more muſt here be well obſerved. Firſt, that there is a grand difference betwixt founding of a new Church, and reforming of an old. For the former, Saint Paul outſtript all men in the World. The Papiſts bragge much of King Edgar, who is ſaid to have founded as many Monaſteries, as there be weekes in [Page] the yeer. Surely more Churches in Aſia and Europe were built from the ground by Saint Paul, who ſtrived to preach the Goſpel, not where Chriſt was named, leſt he ſhould build upon another mans foundation, Romans 15. 20. But reforming of Churches is an eaſier work, as not giving a Church the life but the luſtre; not the birth but the beauty; either repairing what is defective, or removing what is redundant. Thus we acknowledge Solomon the ſole founder of the Temple, though Ioaſh repaired it, amending the breaches thereof. Iotham enlarged it, adding the beautifull porch thereto; and Ezechiah adorned it, covering the pillars with ſilver therein.

29 However, it is worth our obſerving, that Reformers are ſometimes ambitious to entitle themſelves to be founders, as being covetous of credit, and counting it more honour to make a thing, then to mend it. Thus Nebuchadnezzar boaſted, Daniel 4. 30. Is not this great Babylon that I have built for the houſe of the Kingdome, by the might of my power, and for the honour of my majeſty? Whereas Babylon was built by Nimrod, or (as others ſay) Semyramis, many yeers before Nebuchadnezzars cradle was made. Yet he, no doubt, did encreaſe, ſtrengthen, and beautifie it; on which title, ſee how he engroſſeth all the glory unto himſelfe, as firſt, and ſole founder! Is not this great Babylon that I have built?

30 Let none in like manner brag, that they are now the firſt Founders of a Church in England, built long ſince therein, time out of minde. We deny and defile ſuch Papiſts as ſay that Auguſtine the Monke was the firſt Apoſtle of this Iſland, where the Goſpel long before had been preached, though not to the Saxons our Anceſtors, yet to the Britans our Predeceſſors. Yea, having cauſe to ſearch who firſt brought Chriſtianity [Page] over into Britanny, my endeavours have been ſtill at a loſſe and left at uncertainty. Perchance as God, Deuteronomie 34. 6. buried the body of Moſes, That no man knoweth the place of his Sepulchre unto this day, to cut off from the Jewes all occaſion of Idolatry; So it ſeems his wiſdom hath ſuffered the names of the firſt founders of Religion Here to be covered in obſcurity, to prevent poſterity from being ſuperſtitious to their Memories. However, if juſtly we be angry with the Papiſts for making the Brittiſh Church (a tall ſtripling grown,) to weare ſwadling cloathes againe: more cauſe have we to diſtaffe the pens and preachings of ſuch who make their addreſſes unto us, as unto pure Pagans where the word is newly to be planted. A In a book of directions to travel. Moderne Author tels us a ſtrange ſtory, how the ſervants of Duke D. Alva, ſeeking for a Hawke they had loſt, found a new country in the Navell of Spaine, not known before, invironed with Mountaines, and peopled with naked Salvages; I ſhould wonder if ſuch a Terra incognita could be found in England; which (what betwixt the covetouſneſſe of Landlords and the carefulneſſe of Tenants) is almoſt meaſured to an Acre. But if ſuch a place were diſcovered, I muſt allow that the Preachers there were the firſt planters of the Goſpel, which in all others places of the kingdom are but the Continuers thereof. I hope Chriſt hath reaped much goodneſſe long ago, where theſe, now, new pretend to plant it. And if England hath not had a true Church hitherto, I feare it will not have a true Church hereafter.

31 The ſecond thing I commend unto you is this, That a perfect Reformation of any Church in this world may be deſired, but not hoped for. Let Zenophons Cyrus be King in Plato's Common-wealth; and Batchelors wives breed maides children in Mores Vtopia, whileſt Roſes [Page] grow in their Gardens without prickles, as Saint Baſil held they did before the fall of Adam. Theſe phanſies are pleaſing and plauſible, but the performance thereof unfeiſable; and ſo is the perfect reformation of a Church in this world difficult to bee deſcribed, and impoſſible to be practiſed. For beſides that Sathan will doe his beſt, or rather his worſt to undoe it; Man in this life is not capable of ſuch perfection. Look not to finde that in man out of Paradiſe, which was not found in man in Paradiſe, continuance in an holy eſtate. Martin Luther was wont to ſay, he never knew good order in the Church laſt above fifteen yeares, in the purity thereof; yea, the more perfect the Reformation is, the leſſe time it is likely to laſt. Mans minde being in conſtant motion, when it cannot aſcend higher, will not ſtand ſtill, but it muſt decline. I ſpeake not this to diſ-hearten men from endeavouring a perfect Reformation, but to keep them from being diſ-heartned, when they ſee the ſame cannot be exactly obſerved.

32 And yet there are ſome now adayes that talke of a great light, manifeſted in this age more then ever before. Indeed we Modernes have a mighty advantage of the Ancients, whatſoever was theirs, by Induſtry, may be ours. The Chriſtian Philoſophy of Iuſtin Martyr; the conſtant Sanctity of Cyprian; the Catholick faith of Athanaſius; the Orthodox judgement of Nazianzen; the manifold Learning of Ierome; the ſolid Comments of Chryſoſtome; the ſubtill Controverſies of Auguſtine; the excellent Morals of Gregory; the humble Devotions of Bernard: All contribute themſelves to the edification of us, who live in this later Age. But as for any tranſcendent extraordinary miraculous light, peculiarly conferred on our Times, the worſt I wiſh [Page] the opinion is this, that it were true. Sure I am that this light muſt not croſſe the Scripture, but cleere the Scripture. So that if it affirmeth any thing contrary to Gods written Word, or enforceth any thing (as neceſſary to ſalvation) not expreſt in Gods Word; I dare boldly ſay, That ſuch a light is kindled from Hell.

33 As for the opinion of Chriſts corporall viſible Kingdome, to come within few yeares, I will neither peremptorily reject it, nor dare abſolutely receive it. Not reject it, leſt I come within the compaſſe of the Apoſtles reproofe, 2 Peter 2. 12. Speaking evill of the things they underſtand not. Confeſſing my ſelfe not to know the reaſons of their opinions, who though citing for it much Canonicall Scripture, yet their interpretations thereof may be but Apocrypha. Nor dare we receive it, not being ſafe to be familiar with ſtrangers at the firſt ſight; and this Tenent is ſtrange, as ſet commonly afoot with theſe few laſt yeares. I am afraid rather on the contrary of a generall defection. Seeing the word is ſo ſlighted, and the gueſts begin to play with their meat, I feare leſt God the maſter of the feaſt, will call for the Voyder: that ſo when Chriſt comes to judgement, he ſhall finde no faith on the earth. But of things to come, little and doubtfully. If this opinion of Chriſts corporall comming very ſhortly be true, I hope if we live, we ſhall have our ſhare therein: if otherwiſe, Moſes hath no cauſe to complaine, if dying he commeth not into the earthly Canaan, but into the Heavenly.

34 Meane time whileſt we expect the perſonall comming of Chriſt, let us pray for the peaceable comming back of him, who ſometimes is called Chriſt in the Scripture, the Lords Annointed. O the miſerable condition of our Land at this time, God hath ſhewed [Page] the whole World, that England hath enough in it ſelfe to make it ſelfe happy or unhappy, as it uſeth or abuſeth it. Her homebred wares enough to maintain her, and her homebred warres enough to deſtroy her, though no forreigne Nation contribute to her Overthrow. Well, whileſt others fight for Peace, let us pray for Peace; for Peace on good termes, yea on Gods termes, and in GODs time, when he ſhall be pleaſed to give it, and we fitted to receive it. Let us wiſh both King and Parliament ſo well, as to wiſh neither of them better, but both of them beſt. Even a happy Accommodation.

35 Only this I will adde, that his Majeſty in making his Medals, hath tooke the right courſe to propagate his promiſes and moſt royall intentions to poſterity, and raiſe it to behold the performance thereof. Seeing Princes memories have beene perpetuated by their Coines, when all other Monuments, Arches, Obelisks, Piramids, Theaters, Trophies, and Triumphs, have yeelded to Time, and been quite forgotten. Yea, tis probable, that the names of ſome ſhort reigning Emperours had been quite loſt, if not found in their Impreſſes on their Monies, Coynes, having this peculiar priviledge to themſelves; that after they had beene buried many yeares in the ground, when taken up againe, they have life enough to ſpeake the names of thoſe Princes that cauſed them and their Impreſſions to be ſtamped, either to their eternall ſhame or laſting honour.

36 To conclude, let us all provide for that perfect Reformation in the world to come; when Chriſt ſhall preſent the Church his Spouſe to God his Father, Without ſpot, comming from mans corruption, or wrincle, cauſed by times continuance. When we ſhall have a [Page] new Heaven and a new Earth, wherein ſhall dwell Righteouſneſſe. With judgements reformed from error, wils reformed from wilfulneſſe, affections reformed from miſtaking their object, or exceeding their meaſure; all powers and parts of ſoule and body reformed from ſinne to ſanctity. Let us wait all the dayes of our appointed time till our change come. Untill this time of Reformation. Amen.

FINIS.

TRUTH Maintained.

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§

EXAMINER.

The A Policy of the Sermon of Reformation.

THE Scope of the Sermon is Reformation, but it ſo B moderates, ſo modificates, and conditionates the Perſons, and Time, and Buſineſſe, that Reformation can advance C little in this way, or Method. As our Aſtronomers who draw ſo many Lines and imaginary Circles in the Heavens, that they put the Sunne into an heavenly Labyrinth and learned D perplexity; ſuch is the Zodiack E you would make for the light of the Goſpell, and the Sunne of Reformation to move in. It was one of the Policyes of the Jewas F Adverſaries that when they heard of their Buildings, they would build with them. They ſaid, let us build with you, for we ſeeke your God as you doe. But the People of God would have no ſuch Helpers, there is no ſuch G Jeſuiticall way to hinder our worke as to work with us, and under ſuch Inſinnations ſet the Builders at variance when they ſhould fall to labour. And how eaſie is it to reaſon Fleſh and Blood back from a good way and good Reſolutions? I remember the old H Prophet had ſoon perſwaded even the man of God to returne when he told him I am a Prophet as thou art. 1 King. 13. 1 [...].

Treatiſe.

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A. The Policy of the Sermon.) Such carnall Policy wherein the ſubtilty of the Serpent ſtings the ſimplicity of the Dove to death, I utterly diſclaim in my Sermon. Chriſtian Policy is neceſſary, as in our Practice ſo in our Preaching, for Piety is alwayes to goe before it, but never to goe without it.

B. But it ſo moderates and modificates.) The moſt Civill Actions will turne wild, if not warily moderated. But if my Sermon clogges Reformation with falſe or needleſſe Qualifications (till the ſtrength of the matter leakes out at them) my guilt is great. I am confident of my Innocence, let the Evidence be produced and the Reader judge.

C. That Reformation can advance but little in this way.) Know that Zoar a little one that is laſting, is better then a great Babel of Confuſion. That Reformation which begins ſlowly and ſurely, will proceed cheerfully and comfortably, and continue conſtantly and durably. Builders are content to have their Foundations creepe, that ſo their Superſtructures may runne; let us make our Ground-worke good, and no more haſt then good ſpeed.

D. They put the Sunne into an heavenly Labyrinth and learned perplexity with their imaginary Lines.) This your ſtrong line more perplexeth me to underſtand it: Onely this I know, that you might have inſtanced more properly in any other Planet which is more loaden with Cycles, and Epicycles, whilſt the Sunne hath found from Aſtronomers this favour and freedome, to be left to the ſimpleſt Motion.

E. Such a Zodiack you would make for the light of the Goſpell.) were I to ſpread out the Zodiack of the Goſpell it ſhould ſtretch from Pole to Pole, and be adequate to the Heavens. There ſhould be no more Pagans in the World then there were Smiths at one time in Iſrael; not that I Sam. 13. 19. [Page] would have any kild, but all converted; yea the Sunne of Reformation ſhould not have ſo much darkneſſe as a ſhadow to follow it. To effect this, my wiſhes are as ſtrong as my power is weake. I will (God willing) pray and preach for it, and therefore doe not ſlander me to be an Hinderer of the Word.

F. G. H. Of the Jewes adverſaries. Jeſuiticall way. The old Prophet.) What you ſay is as true in the Hiſtory, as falſe in the Application to me. You compare me to the Ammonites (Adverſaries to Gods people, to Jeſuits, to the old lying Prophet. I hope the God of Michael the Arch-Angell will give me patience, when he that diſputed with him Jude [...]. ſhall furniſh others railing. And now torture me no longer with your Accuſation, come to the proofe.

Examiner.

I find there are three Principles animates the Sermon.

1 How imperfect I a Church will be and a Reformotion doe the beſt you can.

2 That the light which the K Fathers had formerly, was as full and glorious as the light of thoſe dayes, or rather brighter.

3 That none but the ſupreame Authoriy, or Authority L Royall, and that alone ought to begin and act in this Reformation.

Treatiſe.

I How imperfect a Church.) I ſaid it and I ſay it againe; it was a Truth before your Cradle was made, and will be one after your Coffin is rotten.

K That the light that the Fathers had formerly, was as full & glorious. Shew me ſuch a ſillable in all the Sermon and I'le yeeld the cauſe: Not that this Poſition is falſe but becauſe I never ſaid it; except you collect it from thoſe my words [Page] where I ſay, that the Moderns had a mighty advantage of the Ancients who lived in the Marches of Paganiſmes and in the time wherein the Mistery of Iniquity began to worke.

L. None but the ſupreame Authority or Authority Royall.) I ſaid that the ſupreame Authority alone in thoſe reſpective places wherein it is ſupreame, hath the lawfull calling to reforme. Thus of the three Principles which you reckon in my Sermon. The firſt I ſaid I will defend it: The ſecond I ſaid not, and doe deny it: The third I ſaid otherwiſe then you doe alleadge it. And yet even for the two latter (that you may not complaine for want of play) in due time as occaſion is offered, I will fully diſcover my opinion, that ſo we may either freely agree, or fairely diſſent.

Examiner.

Theſe are your principles and let M any judge if this be a Qualification fit for him, that judges or writes of ſuch a Truth. For firſt, he that conceits there can be no Perfection in a Church, will N ſcarce labour to make that Church better, which he is ſure will be bad at all times: Nor will he care for any new light, whilſt the old is in beſt reputation with him: nor will he ſeeke to advance the worke, but ſtay for a ſupreame Authority alone: A good policy to ſtay the Reformation till His Majeſties returne, and there is hopes it may coole in their hands.

Treatiſe.

M. And let any judge.) On Gods bleſſing ſet any indifferent perſon, who is deveſted of prejudice, which maketh a bad witneſſe and a worſe judge: And now we joyne Iſſues.

N. For firſt, he that conceits there can be no perfection in a Church, will ſcarce labour to make that Church better.) If [Page] the He you ſpake of be a meere carnall man, this nor any other principle (ſave Grace and Gods Spirit) can ſpurre him on to goodneſſe. But if this He be a regenerate man, this doctrine will make him tire no whit the ſooner in his endeavours of Reformation. You ſay, he will ſcarce labour, whereby you confeſſe he will labour. The Gramatian ſaith, Quod fere fit, non fit, quod vix fit, fit. One ſcarce is better then ten thouſand almosts. Yet I perceive by the ſcant meaſure in your expreſsion, that you conceive this Doctrine of the impoſsibility of a Churches perfection on earth, to be but a backe friend to Reformation. Heare therefore what I anſwer for my ſelfe.

Firſt, hereby you furniſh the papiſts with a Cavill, and 1 The Doctrine of the impoſſibility of a Churchesperfection in this world, being well underſtood, begets not lazineſſe but the more induſtry in wiſe reformer. with a Colour to enforce the ſame againſt the Proteſtants. For we teach and maintaine, that the beſt workes of men are ſtained with ſome imperfections. Hence the papiſts may inferre, That he that conceits there can be no perfection in a good deed, will ſcarce labour to doe one. And thus our Doctrine ſhall be condemned for diſheartning of holineſſe. See Sir how you meet popery in your undiſcreet ſhunning of it.

Secondly, though there can be no abſolute perfection in a Church, yet quo ad gradum, in ſome good degree it is attainable, and all good men will endeavour it. Mariners which make forth for the Northerne Diſcoveries, goe out with this aſſurance, that it is impoſſible to come to the pole. Yet have they ſought and found out very farre, almoſt to the eightieth degree of latitude. What covetouſneſſe or curioſity did in them, ſure Grace is as active to doe in Gods Children who will labour to draw neere to a perfect Reformation, in obedience to Gods command though they know they ſhall never fully attaine unto it.

Thirdly, the Doctrine of the impoſſibility of a perfect Reformation in this world well underſtood, begets not idleneſſe, but the more induſtry in mens endeavours. For thoſe that beleeve that the perfection of a Church may be attained [Page] in this life, are ſubject to this miſtake (one errour is precreative of another) to thinke that ſometimes they themſelves have attained it, and ſo ending in the midſt of their journey, may ſit downe and take up their reſt: Whereas thoſe who conceive the impoſſibility of perfection, are kept in conſtant doing, having ſtill plus ultra, with Saint Paul, forgetting thoſe things that are behind, they reach forth to thoſe things which are before, and preſſe towards the Phil. 3. 13. marke.

Fourthly, if it be objected that the impoſſibility of perfection diſcourageth men to endeavour it, ſeeing they cannot rationally deſire it, non eſt volunt as impoſſibilium, it is no levell wiſh aimed at a marke, but a Velleity ſhot at randome, which deſires an impoſſibility. It is anſwered, that Gods ſervants endeavouring a perfect Reformation, doe not light on a labour in vaine, that which is wanting in them being ſupplyed in Gods acceptance: If they doe their beſt, their deſire is taken for the deed: The deformities of their imperfect Reformation being pardoned by God in Chriſt, in which reſpect, their labours are not in vaine in the Lord.

Laſtly, ſeeing this point of the impoſſibility of a Churches perfection is moſt true (as hereafter we ſhall make ſo appeare) if hereupon any grow remiſſe and large in Reforming, it is not the fault of Gods ſtraight Doctrine, but of mens crooked practice: For if men inferre helliſh Concluſions from heavenly promiſes, ſuch bad conſequences are not the lawfull Children of Gods Truth, but the Baſtards of mans corruption, where they are juſtly to be fathered for their maintenance. And now I ſuppoſe that your exception in thoſe your words will ſcarce labour, is abundantly anſwered.

O. Nor will he care for any new light, whilſt the old is in beſt reputation with him.) This is grounded on what I never ſaid, but if by the old light be meant that which ſhined from the Ancient of dayes into the Scriptures and thence through the Fathers to us, I preferre it before any new light whatſoever.

[Page] P. A good policy to ſtay the Reformation till His Majeſties returne.) It need not have ſtayed till His Majeſties returne, which might have been done before His going away; who ſo often and ſo earneſtly offered to reforme whatſoever could juſtly be convinced to be amiſſe in our Church; which proffers had they been as thankfully accepted, as they were graciouſly tendered, long ſince it had been done what we now diſpute of, though it matters not for the ſpilling of our inke, if other mens blood had beene ſpared. And I doubt not when opportunity is offered His Majeſty will make good his word, whom no Vollyes of diſcurteſies though diſcharged never ſo thicke againſt him, ſhall drive him from His Princely Promiſe, whilſt he lookes not downewards on mens behaviour to him, but upwards to his Proteſtations to God, learning from Him whom he repreſents to be Unchangeable. But if (which God forefend, and yet all earthly things are caſuall) it ſhould come to paſſe, that in point of Reformation, what formerly was proffered by the Sovereigne, and refuſed by the Subject, ſhould hereafter be requeſted by the Subject, and denied by the Sovereigne; we ſhall have leiſure enough to admire Gods Juſtice, bemoane our owne condition, and inſtruct our Poſterity not to outſtand good offers, leaſt for want of ſeeing their happineſſe they feele their owne miſery. But to returne to your mentioning of His Majeſties return; when all is done for ought I can ſee, Reformation muſt ſtay till His Majeſties returne. As for the time and manner thereof when and how it ſhall be done, God in his goodneſſe and wiſdome ſo order it, that it may be moſt for his glory, the Kings honour, the good of the Church and State. But this I ſay againe, that till this his returning, the generall enjoyning and peaceable practiſing of any Reformation cannot be performed.

Q. And then there is hope it may coole in their hands.) If by their hands you meane his Majeſties (and what elſe can your words import) it is as diſloyall a ſuſpition, as his [Page] would be an unfitting expreſſion that ſhould ſay, that Reformation would boyle over in the hands of the Parliament. But Sir, thus farre you have excepted againſt my Sermon in generall, now you are pleaſed to confute ſome particulars thereof.

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Sermon Paragraffe 10.

‘Withall we falſly deny that Queene Elizabeth left the duſt behind the doore, which ſhe caſt on the dunghill, whence this uncivill expreſſion is raked up. The Doctrine by her eſtabliſhed, and by her Succeſſors maintained in the 39. Articles if declared, explained and aſſerted from falſe gloſſes, hath all gold, no duſt or droſſe in them.’

Examiner.

I will not detract from the Religious huſwifry of ſuch a Queene of famous memory, but we know her Reformation is talk'd of now in a Politicke R Reverence, and we are commended backe into her times onely to hinder us from going forward in our owne; for I am ſure till this Engine was contrived, Shee was not ſuch a Saint in the Prelates S Calender.

Treatiſe.

R. If there be any ſo baſe that they now make Queene Elizabeths Reformation their protection, which formerly they diſdained (running in raine to that buſh for ſhelter, which they meane to burne in faire weather) ſhame light on them for their hypocriſie. Let ſuch be ſtript naked to their utter diſgrate, who onely weare the Memory of that worthy Queene to cloke and cover them in their neceſſity, whoſe Reformation was ſigned with ſucceſſe from Heaven; our Nation in her time being as famous for forreigne Atchivements [Page] as now it is infamous for home-bred diſſentions. Yet God forbid our eyes ſhould be ſo dazled with the luſtre of her days as not to goe forward to amend the faults thereof, if any ſuch be juſtly complained of.

S. Shee was not ſuch a Saint in the Prelates Calender.) I never ſaw the Prelates Calender, but in the late reformed Almanacks, I find neither Her nor any other for Saints.

EXAMINER.

For the Doctrine establiſhed from Queen Elizabeths times, though it be not the buſineſſe ſo much of our Reformation as the 39. Articles where it dwels; yet this we know, either the light of the Doctrine was very dimme, or the eyes Biſhop Montague, Franciſcus, Secta Clara. of our Biſhops T and Jeſuits, for one of them would needs ſpy Arminianiſme, and the Jeſuit Popery. And ſome will make it a Probleme; yet whether their gloſſe may accuſe the Articles, or the Article their gloſſe, ſuch Caſſanders found ſo much Latitude in our Doctrine as to attempt a V Reconciliation of their Articles and ours together.

TREATIS.

T. I expect (and ever may expect) that you would have produced ſome droſſe in our Articles, inſtancing in ſome falſe place or point contained in them, and then I muſt either have yeelded to you with diſgrace, or oppoſed you with diſadvantage. But inſtead of this, you only tell us how ſome have ſeene Arminianiſme and Popery in them. I anſwer: So the Papiſts doe read every point of Popery where you will ſay it was never written in the Scripture. Thoſe who bring the jaundies in their eyes doe find yellowneſſe in every object they behold; and nothing can be ſo cautiouſly pen'd, but ingaged perſons will conſtrue it to favour their opinions.

V. As to attempt a reconciliation of their Articles and [Page] ours together.) Thus many Egyptian Ks. attempted to let the red ſea into the Mediterranian. A project at firſt ſeeming eaſie to ſuch as meaſured their neerneſſe by the eye and at laſt found impoſſible by thoſe who ſurveyed their diſtance by their judgment; ſeeing art & induſtry can never marry thoſe things whoſe bands Nature doth forbid. And I am confident that with the ſame ſucces, any ſhal undertak the Accommodating of Engliſh and Romiſh Articles. Nor can the wiſeſt Church in ſuch a Caſe provide againſt the boldneſſe of mens attempting, though they may prevent their endeavours from taking effect. For my owne Opinion, as on the one ſide, I ſhould be loath that the Bels ſhould be taken downe out of the ſteeple and new-caſt every time that unwiſe people tune them to their Thinke: So on the other ſide, I would not have any juſt advantage given in our Articles to our Adverſaries. However, what you ſay confutes not, but confirmes my words in my Sermon, that the 39. Articles need declaring, explaining and aſſerting from falſe gloſſes. And ſeeing it is the peculiar Priviledge of Gods Word to be perfect at once and for ever, on Gods bleſſing let the darke words in our Articles be expounded by cleerer, doubtfull expreſſed in plainer, improper exchanged for fitter, what is ſuperfluous be removed wanting ſupplyed too large contracted, too ſhort enlarged, alwayes provided that this be done by thoſe who have calling, knowledge and diſcretion to doe it.

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SERMON Paragraffe 11.

Againe, we freely confeſſe that there may be ſome faults in our Church in matters of practiſe and Ceremonies, and no wonder if there be, it would be a miracle if there were not. Beſides, there be ſome Innovations rather in the Church then of the Church as not chargeable on the publike Account, but on private mens ſcores, who are old enough, let them anſwer for themſelves.

EXAMINER.

[Page]

Theſe are but ſubtill W Apologies and diſtinctions, for the X ſuperſtitions in the Church, and to take off the eyes of the Reformers, and entertaine them into changeable diſcourſes as if they were faults and no faults, and thoſe that were, were irreformable, and could not be made better. And thus while the errours of our Church ſhould call them to reforme, your difficulties Y and impoſſibilities would call them off. You ſay it were a Miracle to have none: This is ſuch Sophiſtry as the malignity of your Clergy would caſt in the way of our Reformation. And for theAInnovations they have beene made by your moſt learned the immediate iſſues of our Church, our Rubrick and practiſe have beene called to witneſſe it; therefore goe not on to perſwade ſuch a B Fundamentall Integrity and Eſſentiall Purity. You know in what a caſe that C Church was when ſhe thought her ſelfe rich; and full, and glorious. He is no leſſe an enemy to the Patient then to the Phyſitian that would perſwade him that all is well or at the leſt incurable.

TREATISE.

W. Theſe are but ſubtill Apologies.) Truly no ſuch matter; they are even plaine and downeright confeſſions from the ſimplicity of my heart.

X. For the ſuperſtitions in the Church.) Sir, lay not your Enditement higher then you are ſure your proof will reach. You might have done well to have inſiſted on ſome particulars, whilſt now your generals accuſe much, convict nothing.

Y. Your difficulties and impoſſibilities would call them off.) Not ſo; for to ſhew wiſe Reformers the true difficulties of their worke will quicken not quench their endeavours. Thus the Carpenter being truly told that the wood is hard, he is [Page] to hew, will therefore not throw away his Axe, but ſtrike with the greater force. And that the Doctrine of the impoſſibility of a Churches perfect Reformation on earth well underſtood, is no hinderer to mens Labours to Reforme, hath been largely proved before.

Z. You ſay it were a Miracle for a Church to have no faults: This is ſuch ſophistry as the Malignity of your Clergy would caſt in the way of our Reformation.) This ſophiſtry will at laſt prove good Logick, and whatſoever you pretend of Malignity, this is a truth to be confided in: Namely, That no Church in this world can be ſo compleat, but it will have faults. For the Church being a body conſiſting of imperfect men the Members thereof, the body muſt needs be imperfect alſo. This appeares by the conſtant neceſſity of Preaching, which otherwiſe might well be ſpared, and all our Sermons turned into Pſalmes, as alſo by the power of the Keyes, which will never ruſt in the Church for want of imployment. Yea that Petition in the Prayer of Chriſts providing for us (and forgive us our Trespaſſes, as we forgive them that Trespaſſe againſt us) were both needleſſe and falſe if men might be perfect in this world. This perchance is the reaſon why the Perfection-mongers of this Age quarrell with this Prayer, as having too much pride to confeſſe their owne faults, and too little Charity to forgive other mens, ſo ill doth a Publicans prayer fit a Phariſees mouth.

A. As for Innovations they have beene made by your moſt learned.) Concerning Innovations I muſt inlarge my ſelfe. That the Church of England cannot juſtly be taxed with ſuperſtitious inporations. In mixt Actions wherein good and bad are blended together, we can neither chuſe nor refuſe all, but may pick out ſome, and muſt leave the reſt.

Firſt, they may better be tearmed Renovations then Innovations, as lately not new forged, but new furbiſhed. Secondly, they were not ſo many as ſome complaine. The ſuſpitious old man cryes out in the Comedy, that 600. Cooks were let into his houſe, when they were but two. [Page] Jealouſie hath her hyper boles as well as her flattery. Thirdly, ſome of theſe Innovations may eaſier be rayled on then juſtly reproved; namely, ſuch as concerned the adorning of Churches, and the comlineſſe of mens behaviour in Gods ſervice, where outward decency (if not gariſh, coſtly above the Eſtates of the pariſh, mimicall affected or ſuperſtitious) is the Harbinger to provide the lodging for inward holineſſe. For ſome bodily diſtance brings our ſouls the neerer to God, with whom ſome have ſuch clowniſh familiarity, they have the leſſe friendſhip. Fourthly, if theſe gave offence, it was not for any thing in themſelves but either becauſe;

Firſt, they were challenged to be brought in without law. This often makes good matters to be ill reliſhed, honeſt men if wiſe withall, being loath to pay their obedience, before it becomes legally due.

Secondly, becauſe they ſeemed new and unuſuall, and we know how in dangerous times every well-meaning ſtranger may be ſuſpected for a ſpy till he hath given an account of himſelfe. Now few daughter-Churches had ſeen ſuch Ceremonies, though ſome of their Mother-Cathedrals could well remember them.

Thirdly, becauſe they were multiplied without any ſet number; and thoſe Ceremonies which men ſaw were indefinit, they feared would be infinit.

Fourthly, becauſe they were preſſed in ſome places without moderation. And herein ſome young men (I will not ſay ran without ſending, but) ran further then they were ſent, outſtripping them who firſt taught them to goe.

Fifthly, becauſe they were preſſed by men, ſome of whoſe perſons were otherwiſe much diſtaſted; how juſtly? let them ſeek who are concerned.

Laſtly, becauſe men complained that painfull Preaching and pious living, the life of Gods ſervice were not preſſed and practiſed with equall earneſtneſſe, as outward decency the luſtre thereof; whence their feares inferred, that the [Page] ſhaddowes would devoure the Subſtance.

Now whereas you ſay that theſe Innovations have been made by our moſt learned, herein I muſt confeſſe that the ſcales of my skill are too little in them to weigh the learning of great Schollers and to conclude who have the moſt. But this I know, that alwayes a diſtinction hath been made and admitted betwixt the opinions and practiſe of the moſt eminent particular Doctors (how great ſoever in place power or parts) and the Reſolutions and Commands of the Church in generall. In which reſpect, what hitherto you alleadge to the contrary, doth no whit diſprove my words, that ſuch Innovations are rather in the Church then of the Church, by which they were never abſolutely enjoyned nor generally received, as alwayes diſclaimed by many, and lately diſeſed by moſt.

Such indeed as uſed them out of Conſcience (I ſhould have no Conſcience to think otherwiſe of ſome) are not to be blamed if they privately practiſe them ſtill, at their own petill, till their judgements are otherwiſe informed. Such as took them up for faſhion ſake, for faſhion ſake have ſince laid them downe. Such as were frighted into them deſiſt, now their feare is removed. Laſtly, thoſe who uſed them in hope of preferment, now diſuſe them in deſpaire thereof, not to ſay ſome of them are as violent on the contrary ſide, and perchance onely wait the Word of command from the prevalent party to turne Faces about againe. In briefe, ſeeing generally theſe Ceremonies are left off, it ſeems neither Manners nor Charity, alwayes to lay that in mens diſhes, which the Voider ſome pretty while ſince hath cleane taken away.

Say not that theſe Innovations are now rather in a ſwound then dead & likly to revive, when cheriſhed with the warmth of Authority, ſeeing His Majeſty hath often and fully proffered, that whatſoever is juſtly offenſive in them ſhall be removed, and pitty it is but that the reſt ſhould by the ſame lawfull power be re-enforced. But enough hereof, and [Page] more perchance then will pleaſe the Reader, though leſſe could not have ſatisfied the Writer; If I have contented any, well; If I have diſpleaſed all, I am contented.

B. Therefore goe not on to perſwade ſuch a Fundamentall Integrity and Eſſentiall purity.) Indeed the pains may well be ſpared, for all wiſe men are ſufficiently perſwaded thereof already. For if hereby you meane (and I would faine learne what other ſence your words are capable of) that the Cſturch of England hath not as yet been Entire in the Fundamentals, and Pure in the Eſſentials to Salvation. We all are in a wofull Condition. Have we lived thus long in our Church, now to dye eternally therein? Seeing none can be ſaved therein if it be unſound in the Fundamentals of Religion; muſt the thouſand ſix hundred forty third yeer from Chriſt's birth be the firſt yeer of the nativity of the Church of England, from which ſhe may date her Eſſentiall purity? Sir, I could at the ſame time chide you with anger, bemoane you with pitty, bluſh for you with ſhame, were it not that I conceive this paſſage fell unawares from your pen, and that you intend to gather it up againe.

C. You know in what a caſe that Church was, when ſhee thought her ſelfe rich, and full and glorious.) Good Sir, accept of my ſervice to ſtay you, or elſe run on till you be ſtopt by your owne wearineſſe. Our Church never brag'd thus her ſelfe, nor any other for her; whoſe faults we have already freely confeſſed, yet maintained her to be ſound in all Fundamentals, and pure in all Eſſentials.

§

SERMON Paragraffe 12.

A thorow Reformation we and all good men deſire with as ſtrong affections, though perhaps not with ſo loud a noyſe as any whatſoever.

EXAMINER.

If your thorow Reformation in this page be compared with [Page] your fourteen, fifteen, ſixteen, ſeventeen pages, where you have bound it up with ſo many D Reſtrictions, the fallacy will ſoon appeare. You would ſmoothly tax ſome Brethren for clamour E and noyſe in their deſires after Reformation. Indeed if you could perſwade the Prophets of God into ſilence, or ſlight endeavours, halfe your Deſigne were finiſhed; but they have a Fire which flames into ſtronger expreſsions: If the zeale of the Prophets and F Martyrs had given no further teſtimony to the truth, then their own Boſomes, we had not had at this day ſuch a cloud of witneſſes; you know theſe loud importunities awaken and haſten men unto that holy G Buſineſſe you would ſo faine retard. If you think it your vertue that you can be ſilent in the midſt of our importunities and loud cryes after Reformation, I am ſure 'tis your policy too, for ſhould you make too great a noyſe after it, you might be heard H to Oxford, and perhaps you are loath to ſpeake out till you ſee further.

TREATIS.

D. Fourteen, fifteen, ſixteen, ſeventeen pages, where you have bound it up with ſo many Restrictions.) Indeed I bound Reformation with Reſtrictions, but ſuch as are Girdles to ſtrengthen it, not fetters to burthen it, and thereupon no fallacy, but plaine dealing will appeare. And if thoſe pages you inſtance in be guilty of any ſuch fault, no doubt when your examination doth come to them, you will preſſe it home, and I ſhall be ready to make my beſt defence.

E. You would ſmoothly tax ſome Brethren for clamour.) If any be faulty herein they deſerve not onely to be ſmoothly taxed. but ſharply reproved. For clamour (as the Engliſh Pro. 9. 13. A fooliſh woman is clamorous. Ephe. 4. 31. wrath and anger, and clamour. word is taken in Scripture) ſounds in a bad ſenſe, as arguing an ill tempered Spirit with a mixture of pride and impatience. And as Reformation ought to be proſecuted and ſought after with holy and zealous importunity (farre from [Page] all Lethargicall dulneſſe and carnall ſtupidity) ſo it muſt be done with a quiet and compoſed ſoule, a grace commended 1 Theſ. 4. 11. Study to be quiet. by the Apoſtle. Now grant none to be guilty, yet ſeeing all are ſubject (eſpecially in tumultuous times) to clamour and paſſionate extravagancies, my gentle Advertiſement by the bye could not be amiſſe.

F If the zeale of the Prophets and Martyrs had given.) I thanke you Sir for mentioning the Martyrs; They were the Champions of paſſive obedience, and the lively Patternes of that holy Temper I now deſcribed; Men of a meeke and quiet diſpoſition, not clamorous, though ſince their death, the noyſe and fame of their patience hath ſounded aloud thorow the whole world to all Poſterity. And I pray God in continuance of time the very Doctrine of Martyrdome be not Martyred.

G That holy Buſineſſe you would ſo faino retard.) I appeale from your hard Cenſure to the Searcher of hearts, who one day will acquit my innocence and puniſh your uncharitableneſſe, except it be firſt pardoned upon your repentance.

H For ſhould you make ſo great a noyſe, you might be heard to Oxford.) I care not how farre I be heard, nor which way, to Oxford and beyond it, to Geneva, or to Rome it ſelfe: Truth is Calculated for all meridians. But ſpeake nor ſlightingly of Oxford, it is ill wounding of a Court, and a Camp, and an Univerſity, and all in one word.

I And perhaps you are loath to speak out till you ſee farther.) I ſee too farre already; namely, that ruine and deſolation is likely to follow, except Moderation be uſed on both ſides: If you meane, till I ſee further into His Majeſties pleaſure of Reforming, what ſhall be found amiſſe, his unfained deſire thereof doth already plainly appeare? But if you meane till I ſee farther into his ſucceſſe, know Sir, my Religion obſerves not the tides of His Majeſties Fortune, to ebbe and flow therewith. Where Conſcience is the Fountaine, the ſtream keeps the ſame height.

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SERMON Paragraffe 12.

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‘But with this Qualification, that by thorow Reformation, we meane ſuch a one whereof we are capable, pro ſtatu viatorum, made with all due and Chriſtian Moderation.’

EXAMINER.

You write of the Reformation of a Church like K Bodin, not like Bucer, you make it a worke of Policy L not of Piety, of Reaſon, not Divinity. Such Counſellers had M Jeroboam and Jehu, and they made a Church as unhappy as a Kingdome miſerable. This Moderation and Qualification you ſpeak of, is not ſo conſiſtent with ſpirituall Eſſenſes and N operations: If the Spirit of God ſhould not work in the ſoules of O unregenerate, but expect an anſwerable Compliancy firſt, who ſhould be ſanctified? If God had expected any ſuch Congruity in our buſineſſe of ſalvation, we had been unredeemed. To ſpeak P cloſer, what Qualification did Queen Q Elizabeth expect when ſhee received a Kingdome warm from Popery? What Qualification did R Henry the eight expect in his Attempt againſt the Supremacy, when all his Kingdome was ſo univerſally conjured to Rome? Such Moderation and Qualification is no other but a diſcreet taking ſo much as will ſerve your turne. To the law (ſaith the Scripture) S and to the Testimony; Moſes wrought according to the Patterne, ſo Salomon too; godly Bucer makes it his worke to perſwade King Edward to build up a Bucer in lib. de Regno Christi. perfect Church, and he V propheſies ſadly, that he was afraid Popery would ſucceed, becauſe the Kingdome of England was ſo averſe to the Kingdome of Chriſt. And we know the Marian dayes followed, me-thinkes we are too like his propropheſie, and our W Marian times approach too faſt.

TREATIS.

[Page]

K You write of a Reformation of a Church like Bodin.) Would I wrote like Bodin, though on the condition that I never wrote Anſwer to your Examinations. Would we had ſome Bodins, ſome ſuch able Stateſ-men, that they might improve their parts to advance an happy Accommodation betwixt our Sovereigne and his Subjects.

L You make it a worke of Policy not of Piety.) I make it as indeed it is, a work both of Moſes and Aaron wherein Piety is to be prefer'd and Policy is not to be excluded.

M. Such Counſellours had Jeroboam and Jehu.) Sir, ſhoot your Arrowes at me till your Quiver be empty, but glance not with the leaſt ſlenting inſinuation at His Majeſty, by conſequence to compare him to Jeroboam or Jehu for their Idolatry; He knoweth how to beſtow his Gold farre better, and to leave the Calves for others.

N This Moderation and Qualification you speake of, is not ſo conſistent with ſpirituall Eſſenſes and Operations.) This your line is not ſo conſiſtent with ſenſe, as to need much leſſe deſerve a Confutation.

O If the Spirit of God ſhould not have wrought in the ſouls of Unregenerate.) I wonder that allotting (as you ſay) but one afternoon for the whole work of your Examination you could ſpend ſo much time (ſome minutes at leaſt) in ſuch impertinencies.

P To ſpeake cloſer.) And truly no more then needs for as yet you are farre enough from the matter: But I will not confute what you confeſſe.

Q What Qualification did Queen Elizabeth expect.) She needed not to expect any, when ſhe had all Requiſites to reforme. Thoſe who have ſuch Qualification are not to expect, but to fall a working; thoſe that want it are not to fall a working but ſtill to expect. Queen Elizabeth as ſupream in her Dominions had a ſufficient calling to reforme, nothing was [Page] wanting in her: Onely her Memory doth ſtill deſervedly expect a more thankfull acknowledgement of her worthy paines then generally ſhe hath received hitherto.

R What Qualification did Henry the eight expect in his attempt againſt ſupremacy?) He likewiſe had Qualification ſufficient (and therefore needed not to expect any) as your following words doe witneſſe, wherein you ſay that All his Kingdome was univerſally conjured to Rome. If it was his Kingdome, then he had a calling; if it was conjured to Rome, then he had a cauſe to reforme: and being the King was bound to be the Exorciſt to un-conjure his Subjects from ſuch ſuperſtition: Yea, had King Henry reformed as ſincerely as he had a lawfull Calling thereunto, his memory had not been conſtantly kept in ſuch a purgatory of mens tongues for his lukewarme Temper, even the moſt moderate counting him too good for to be condemned, and too bad to be commended.

S To the Law (ſaith the Scripture) and to the teſtimony.) I will treaſure up this excellent paſſage till a convenient time, being confident that before the next Paragraffe is examined, I ſhall appeale to theſe Judges, and you decline them.

T Godly Bucer makes it his worke to perſwade King Edward to build up a perfect Church.) The book of godly Bucer which you cite I have ſeene on the ſelfe ſame token; that therein he makes Ex perpetuâ Eccleſiarum obſervatione ab ipſis iam Apostiolis v [...]d mus, viſnm & hoc eſſe spiritui Sancto ut inter Presbiteros quibus Eccleſiarum procuratio potiſſimum eſt comm [...]ſſa [...] nus Eccleſiarum, & totius Sacri Ministerii curam g [...]ral ſingularem caque cnra & ſolicitudina cunctis preerat aliis, qua de canſa Ep ſcopi nomen huiuſmodi ſummis Eccleſiarum Curatoribus eſt peculiaritur attributum- Bucerus de regno Christi lib. 2. cap. 12. Biſhops to be above Presbyters Jure divino. You know Bucer wrote this worke (as leading the front of his Opera Anglicana) in the very beginning of King Edwards reigne, before the Reformation was generally received in England, and whilſt as yet Popery was practiſed in many places. And next to this his book followeth his gratulation to the Engliſh Church, for their entertaining of the Purity of the Goſpell; ſo that what he doth perſwade in the book you alleadge, was in ſome good meaſure performed in that Ks. reign, and afterwards better compleated by Queen Elizabeth.

[Page] And he propheſieth ſadly that he was afraid Popery would ſucceed.) Herein he took ſhrewd aime and it happened he hit right. Such predictions are onely obſerved when afterwards they chance to take effect: otherwiſe, if miſſing the marke, men miſſe to marke them and no notice at all is taken of them: I know a latter Divine (not the loweſt in learning one of the higheſt in M. Greenham in his grave Counſels in the word Atheiſme, pag. 3. zeale amongſt them) who foretelleth that Atheiſme rather then Popery is likely to overrunne England. Such Preſages may ſerve to admoniſh not to afright us, as not proceeding from a propheticall ſpirit, but reſulting from prudentiall obſervations. But before we take our farewell of this book of Bucers, it will not be amiſſe to remember another paſſage (not to ſay preſage) in the ſame worthy worke; that we may ſee what ſinnes in his opinion were forerunners of mine in a Kingdome. The margin preſents the Reader with the Quam horrendum illi faciunt divina Maiestati contumeliam qui Templa Domini habent pro De Ambulacris lociſque tam prophanis ut in illis quaevis impura & prophana cum ſimilibus ſuis garriant & pertractent.—Haec certa tanta est divini numinis Contemptio ut ea vel ſola pridem meriti ſumus omnino de Terra exterminari & quidem ſuppliciis graviſſimus multari Bucerus de regno Christi lib. 1. cap. 10. latin which I here tranſlate, though the former part there of be engliſhed already in mens practiſe, and the latter I feare will be engliſhed in Gods judgements.

How horrible an affront doe they doe to the Divine Majeſty who uſe the Temples of the Lord for Galleries to walke in, and for places ſo prophane, that in them with their ſellowes that prattle and treat of any uncleane and prophane buſineſſe. This ſure is ſo great, a contempt of God, that long ſince even for this alone we have deſerved altogether to be baniſhed from the face of the earth, and to be puniſhed with heavieſt judgements.

Such I am afraid will fall on our nation for their abominable abuſing of Churches (beſides other of their ſinnes) and prophaning the places of Gods worſhip. Not to ſpeake of thoſe (and yet what man can hold his tongue when the mouthes of graves are forced open) who in a place to vvhich their guilty conſcience can point vvithout my pens direction, did by breaking up the Sepulchers of our Saxon Chriſtian Kings, erect an everlaſting Monument to their ovvn ſacriledge. Such practiſes muſt needs provoke Gods anger, [Page] and now me-thinks I write of the Reformation of a Church like Bucer and not like Bodin.

W Me-thinks we are too like his propheſie, and our Marian times approach too faſt.) I hope otherwiſe; truſting on a good God and a gracious King. But if thoſe times doe come, woe be to ſuch as have been the cauſe or occaſion to bring or haſten them. One day it will he determined whether the peeviſh, perverſe and undiſcreet ſpirit of Sectaries, bringing a generall diſ-repute on the Proteſtant, hath not concurred to the inviting in of ſuperſtition and Popery, may come riding in on the back of Anabaptiſme. If thoſe times doe come, I hope that God who in juſtice layeth on the burthen, will in mercy ſtrengthen our ſhoulders, and what our prayers cannot prevent, our patience muſt undergoe. Nor is it impoſſible with God ſo to enable thoſe whom you tax to have onely a forme of Godlineſſe, to have ſuch Power thereof as to ſeale the Proteſtant Religion with their blood.

§

SERMON Paragraffe 13. 14.

Such who are to be the true and proper Reformers, they muſt have a lawfull calling thereunto; duties which God hath impaled for ſome particular perſons, amongſt theſe Actions Reformation of a Church is chiefe. Now the ſupreame Power alone hath a lawfull calling to reforme a Church, as it plainely appeares by the Kings of Judah in their Kingdome.

EXAMINER.

I had not knowne your meaning by the lawfull calling you name, but that you expound it in the lines [Page] that follow, to be the calling of the ſupreame Magistrate; as if no calling were warrantable at firſt to X promove a Reformation but that. But you muſt take notice there is an inward and an outward Call. The inward Call is a Y ſpeciall excitation from the Spirit of God, and ſuch a Call is warrantable by God to be active; I am ſure it hath beene ſufficient alwayes to ſet holy men on worke: Another Call is outward, and that is either of Place and Magistracy, or publike Relation. Now though Magiſtracy be of publike Relation, yet when I ſpeake ſpecifically of publike Relation, I meane that in which every man ſtands bound in to God and his Country; now all theſe Callings are commiſſions enough either to meddle as Chriſtianly inſpired, or Chriſtianly ingaged. In ordinary tranſactions, I know the ordinary diſpenſation is to be reſorted to; but the buſineſſe of Reformation as it is extraordinary, ſo God giveth extraordinary Conjunctures of times and circumſtances, and extraordinary concurrences, and extraordniary incitations. In the building of the Temple you ſhall ſee in Ezra and Nehemiah ſuch workings of Nehem. 8 1. God, when the people were gathered together as one man, they ſpake to Ezra the Scribe to bring the Book of the Law of Moſes. Here the people put on even Ezra to his duty.

TREATIS.

Before I deale with the particulars of this examination, I will enlarge (not alter) what I ſaid in my Sermon of this point, promiſing as much brevity as God ſhall enable me to temper with Clearneſſe, and deſiring the Readers patience whilſt at mine owne perill I deliver my opinion.

But firſt, here we promiſe neceſſary diſtinction. Diſtinguiſh [Page] we betwixt thoſe Times, when the Church liveth under Pagan or perſecuting Princes, and when God bleſſeth her with a Chriſtian King, defender of the Faith: In the former caſe the Church may and muſt make an hard ſhift to reforme her ſelfe ſo well as ſhe can (for many things will be wanting, and more will be but meanly ſupplyed) without any relating to a ſupreame Power, whoſe leave therein will be dangerous to deſire and impoſſible to obtaine. But withall, they muſt provide themſelves to ſuffer, offering no violence, except it be to drowne a Tyrant in their teares, or to burne him with coales of kindneſſe heaped on his head. In the latter caſe, when the ſupreame Power is a nurſing Father to the Church, ſuckling it, not ſucking blood from it, the Church muſt have recourſe to it before ſhee may reforme. Reforming of a Church muſt neither ſtay behind for Nero his leave, nor runne before without the conſent of Conſtantine. Religion it ſelfe muſt not be deckt with thoſe flowers which are violently pluck'd from the Crownes of lawfull Princes.

Come we now then to ſhew, how in a Chriſtian ſtate, all are to contribute their joynt endeavours to promote a Reformation.

In a Church, and ſuch a State I conſider three degrees thereof. Firſt, meere private men without any 3 How far private Chriſtians, Miniſters and ſubordinate Magiſtrates are to concur to the advancing of a publike Reformation. mixture of a publike Relation. Secondly, perſons placed in a middle poſture with the Centurian in publike imployment over ſome, yet under Authority themſelves. Thirdly, the abſolute ſupreame Power, who depends of God alone.

For the firſt of theſe, meere private men; they have nothing to doe in publike reforming but to advance it by their hearty prayers to God, and to facilitate the generall Reformation, by labouring to amend their owne and their Families lives according to the Word; [Page] this is all God requireth of them and more I feare then moſt of them will performe.

Next, ſucceed thoſe perſons in a middle poſture, and theſe are either Miniſters or Magiſtrates. Miniſters even the meaneſt of them have thus far their part in publike Reforming, that they are to lift up their voice like a Trumpet (though not like Sheba his Trumpet to ſound ſedition) 2 Sam. 20. 1. both to reprove vitiouſneſſe in Manners, and to confute errors in Doctrine. And if men of power and imminent place in the Church, then as their ingagement is greater, ſo their endeavours muſt be ſtronger, to preſſe and perſwade a publike Reformation to ſuch whom it doth concerne.

Magiſtrates may have more to doe in publike Reforming having a calling from God, who therefore hath ſet them in a middle place betwixt Prince and people, to doe good offices under the one, over the other, betwixt both. And having a calling from the King, eſpecially if they be his Counſellours, whoſe good they are to advance by all lawfull meanes, and rather to diſpleaſe him with their ſpeech, then to diſhonour him with their ſilence; and having a calling from their Country, whoſe ſafety they muſt be tender and carefull of.

Firſt, therefore they are with all induſtry (both from the Miniſters mouth and by their owne inquiry) to take true notice of ſuch defects and deformities in the Church or State as are really to be reformed. Secondly, they are with all ſincerity to repreſent the ſame to the ſupreame Power. Thirdly, with all humility to requeſt the amendment of ſuch Enormities. Fourthly, with all gravity to improve their requeſt with arguments from Gods glory, the Princes honour, the peoples profit, and the like, Laſtly, with their beſt judgement to propound and commend the faireſt way whereby a Reformation may as ſpeedily as ſafely be effected. And if they meet with difficulties in the ſupreame Power delaying their requeſt, they are not [Page] to be diſheartned, but after their fervent prayers to God, who alone hath the hearts of Kings in his hands, they are conſtantly to renue their requeſt at times more ſeaſonable, in places more proper, with expreſſions more patheticall, having their words as full of earneſtneſſe, as their deeds farre from violence.

As laſt comes the ſupreame Power, who alone is to reforme by its own Authority, though not by its owne advice 4. What parts therein are onely to be acted by the ſupreame Power. alone. For becauſe it is rationally to be preſumed, that Divines have beſt skill in matters of Divinity, they are to be conſulted with; and here comes in the neceſſity and uſe of Councels, Convocations, Synods and Aſſemblyes. And becauſe there is not onely a conſtant correſpondency, but alſo an unſeperable complication betwixt the Church & State; Stateſmen are therefore to be adviſed with in a Reformation, ſo to ſettle it as may beſt comply with the Common-wealth. For God in that generall warrant, Let all things be done decently and in order; puts as I may ſay the Cloath and Sheeres into the hands of the Church and Chriſtian Princes, to cut out and faſhion each particular decency and order, ſo as may ſhape and ſuit beſt with the preſent Time and Place wherein ſuch a Reformation is to be made.

Theſe parts therefore are to be acted in a Reformation by the ſupreame Power. Firſt, he is (either by his owne Motion, or at the inſtance and intreaties of others) to call and congregate ſuch Aſſemblyes. Secondly, to give them leave and liberty to conſult and debate of matters needing to be reformed. Thirdly, to accept the reſults of their conſultations, and to weigh them in the ballance of his Princely diſcretion. Fourthly, to confirme ſo much with his Royall Aſſent as his judgement ſhall reſolve to be neceſſary or convenient. Laſtly, to ſtamp the Character of Authority upon it, that Recuſants to obey it may be ſubject to civill puniſhments.

But now all the queſtion will be what is to be done if the endeavours of Subjects be finally returned with deafneſſe [Page] or deniall in the ſupreame Power. In this caſe a pulike Reformation neither ought nor can be performed without the conſent of the ſupreame Power: It ought not,

Firſt becauſe God will not have a Church reformed by the deforming of his Commandement. He hath ſaid Honour thy Father and thy Mother and requireth that all Superiours ſhould be reſpected in their places. Secondly, the Scripture rich in Preſidents for our inſtruction in all caſes of importance affords us not one ſingle example, wherein people attempted publiquely to reforme, without or againſt the conſent of the ſupreame Power; and in this particular, I conceive a negative Argument followeth undeniably: wherefore ſeeing the Kings in Judah (there the ſupreame Power) were alwayes called upon to reforme, commended for doing ſo much, or condemned for doing no more; and the people neither commanded to remove, nor reproved for not removing publique Idolatry, without the conſent of the ſupreame Power; it plainly appeareth, that a publique Reformation belongeth to the ſupreame Power, ſo that without it, it ought not to be done.

As it ought not, ſo it cannot be done without the conſent thereof; for admit that the higheſt ſubordinate Power ſhould long debate, and at laſt conclude, the moſt wholſome Rules for Reformation; yet as Plato ſaid, that amongſt the many good Lawes that were made one ſtill was wanting, namely, a Law to command and oblige men to the due obſerving of thoſe Lawes which were made. So when the beſt Reſolutions are determined on by any inferiour Power, there ſtill remaines an abſolute neceſſity that the ſupreame Power ſhould bind and enforce to the obſerving thereof.

For inſtance: Some Offenders are poſſeſſed with ſuch uncleane Spirits of prophaneneſſe, that none can bind Mar. 5. 3. 28. them, no not with Chaines of Eccleſiaſticall Cenſures, onely outward Mulcts in purſe or perſon can hold [Page] and hamper them. Seythian ſlaves muſt be ordered with whips, and a preſent priſon more affrights impudent perſons, then Hel-fire to come. In the Writs De Excommunicato capiendo, & de Haeretico comburendo, ſuch as flout at the Excommunicato and the Haeretico, are notwithſtanding heartily afraid of the Capiendo and the Comburendo, Wherefore in ſuch caſes the Church when it is moſt perfectly reformed is fame to crave the aid of the State by civill and ſecular penalties, to reduce ſuch as are Rebels to Church-Cenſures (ſometimes inflicting death it ſelfe on blaſphemous Heretickes) and this cannot be performed by any ſubordinate Power, in the State, but onely by the ſupreame Power. Otherwiſe, Offenders, if preſſed by any inferiour Power would have a free Appeale and no doubt find full redreſſe from the ſupreame Power, without whoſe conſent ſuch penalties were impoſed on them,

Now if it be demanded, what at laſt remaines for any to doe, in caſe the ſupreame Power finally refuſeth to reforme. Thus they are to imploy themſelves. Firſt, to comfort themſelves in this, that they have uſed the meanes, though it was Gods pleaſure to with-hold the bleſſing. Secondly they are to reflect on themſelves, and ſeriouſly to bemoane their own ſinnes which have cauſed Gods juſtice to puniſh them in this kind. If a rhumaticke head ſends downe a conſtant flux, to the corroding of the lungs, an ill affected ſtomacke firſt ſent up the vapours which cauſed this diſtillation: And pious Subjects conceive that if God ſuffer Princes to perſiſt in dangerous errours, this diſtemper of the head came originally from the ſtomack, from the ſinnes of the people, who deſerved this affliction. Thirdly, they are to reforme their ſelves and Families, and if the ſupreame Power be offended thereat, to prepare themſelves patiently to ſuffer, whatſoever it ſhall impoſe upon them, having the ſame cauſe though not the ſame comfort, to obey a bad Prince as a good one.

[Page] By the way, a word in commendation of paſſive obedience: When men who cannot be active without ſinning, 5. Of the progreſſe and praiſe of paſſive Obedience. are paſſive without murmuring. Firſt, Chriſt ſet the principall copie thereof, leading Captivity captive on the Croſſe, and ever ſince he hath ſanctified ſuffering with a ſecret ſoveraigne vertue even to conquer and ſubdue perſecution.

Secondly, it hath beene continued from the Primitive Church by the Albigences to the moderate Proteſtants, unleſſe Eſt haec pontificiorum teſſera crudelitas, aliud eſt Protestan tium ſymbolum clementia. Isti occidunt, Hi occidunt Laurentius Humphreys in reſpon. ad Epistolas Camp [...]ani. ſome of late aſhamed of this their Maſters badge, have pluckt their cogniſance from their coats, and ſet up for themſelves.

Thirdly, it is a Doctrine ſpirituall in it ſelfe. It muſt needs be good, it is ſo contrary to our bad natures and corrupt inclinations, who will affirme any thing rather then we will deny our ſelves, and our owne revengefull diſpoſitions. And ſurely the Martyrs were no leſſe commendable for their willing ſubmitting to then for their conſtant enduring of their perſecutors cruelty. And it was as much (if not more) for them to conquer their owne vindicative ſpirits, as to undergoe the heavieſt tortures inflicted on them.

Fourthly, it is a doctrine comfortable to the Practiſers, bitter, but wholſome. Yet it is ſweetned with the inward conſolation of a cleere conſcience, which is Food in Famine, Freedome in Fetters, Health in Sickneſſe, yea, life in death.

Fifthly, it is glorious in the eyes of the beholders, who muſt needs like and love that Religion, whoſe profeſſors (where they cannot lawfully dearly ſell) doe frankly give their lives in the defence thereof.

Laſtly, it is a Doctrine fortunate in ſucceſſe. By preaching of paſſive obedience, the Dove hath out-flowne the Eagle. Chriſt's Kingdome hath out-ſtreatched Caeſars Monarchy. Hereby the wiſdome of the Eaſt was ſubdued to the folly of Preaching. The Sunne of the Goſpell aroſe in [Page] the Weſterne parts. The parched South was watered with the dew of the Word. The frozen North was thawed with the heat of Religion: But ſince the Doctrine of reſiſting the ſupreame Power came into faſhion, the Proteſtant Religion hath runne up to a high top, but ſpread nothing in breadth; few Papiſts have beene reclaimed, and no Pagans have beene converted. Alas! that ſo good a Doctrine ſhould be now in ſo great diſgrace; yet will we praiſe ſuch ſuffering, though we ſuffer for praiſing it. If we cannot keepe this Doctrine alive, we will grieve becauſe it is dying; being confident, that though now it be buried in ſo deepe diſhonour, God in due time will give it a glorious reſurrection. And though I muſt confeſſe, it is farre eaſier to praiſe paſſive Obedience then to practice it, yet to commend a vertue is one degree to the imitation of it, and to convince our judgements: Firſt, of the goodneſſe of the deede, is by Gods bleſſing one way to worke our wils to embrace it: In a word, if this Doctrine of paſſive Obedience be cryed downe, hereafter we may have many bookes of Acts and Monuments, but never more any bookes of Martyrs. And now theſe things premiſed, we returne to Master Saltmarſh his examination of my Sermon.

X As if no calling were warrantable at firſt to promote a Reformation but the ſupreame Power.) I never ſaid or thought ſo: But in what manner, and by what meanes inferiours may and muſt labour to promote it, I have at large declared.

Y The inward call is a ſpeciall excitation from the ſpirit of God, and ſuch a call is warrantable to be active.) I ſhall have preſently a more proper place to deale with theſe ſpeciall excitations, when I come to anſwer your extraordinary incitations.

Z Now all theſe callings are commiſſion enough to meddle.) I am not of ſo froward a ſpirit, as to quarrell at a word. Otherwiſe I could tell you, that to-meddle generally importeth [Page] an over-buſineſſe in ſome Pragmaticall perſon, tampering with that which is either unlawfull in it ſelfe, or hurtfull to, at leaſt improper for the party who medleth with it, and in Scripture it is commonly uſed with a prohibition, Meddle not. To paſſe this by, the queſtion Deut. 2. 5. 2 King. 14. 10 Cro. 15. 19. Pro. 20 19. & 24. 21. & 26. 17. & 20. 3. is not whether Magiſtrates may meddle (as you ſay) in advancing a publique Reformation; but how? and how farre they may be active therein? Therein I report the Reader to what I have largely expreſſed.

A In ordinary tranſactions, I know the ordinary diſpenſation is to be reſorted to, but the buſineſſe of Reformation as it is extraordinary, ſo God giveth extraordinary conjunctures of Times and circumstances, and extraordinary concurrences, and extraordinary incitations.) Now you ſoare high, give us leave to follow you as we can. Firſt, I confeſſe that a publique Reformation is an extraordinary worke in this ſenſe, as not common or uſually done every day (as private amendment of particular perſons is or ought to be.) But it is a rare worke, which commeth to paſſe but ſeldome, and the doing of it is out of the road of ordinary mens imployment. But I deny a publique Reformation to be extraordinary in this acception; as if it were to be ordered or managed by any other rules or preſidents, then ſuch as are ordinary and uſuall in the Bible, where many patterns of publique Reformations are preſented; in which reſpect the ordinary diſpenſation is to be reſorted to in the performance thereof. Whereas you ſay, that in publique Reformations, God giveth extraordinary conjunctures of Times and circumſtance, and extraordinary concurrences. It is true in this ſenſe, that the great Clock-keeper of Time ſo orders the coincidence of all things that when his houre is come, wherein ſuch a Reformation ſhall be made, every officious circumſtance will joyfully contribute his utmoſt aſſiſtance to the advancing thereof. Wherefore if men cannot make a Reformation without roving from their calling, or breaking [Page] Gods Commandement (according to which it cannot be done without the conſent of the ſupreame Power.) Hereby it plainly appeares, that the hand of Divine Providence doth not as yet point at that happy minute of Reformation, there being as yet times diſtracted with jarres and disjunctures, not onely in circumſtances, but even in ſubſtantiall matters requiſite thereunto. And therefore ſeeing Gods good time may not be prevented, but muſt be expected, men are ſtill patiently to wait and pray for that conjuncture of Times and concurrency of circumstances, whereof you ſpeake.

But whereas you ſpeake of Extraordinary Incitations (paralell to what you ſaid before, of ſpeciall excitations and christianly inſpired.) In theſe your expreſſions you open a dangerous Pit, and neither cover it againe nor Exo. 21. 33. 34 raile it about with any cautions, ſo that Paſſengers may unawares fall into it.

For everyman who hath done an unwarrantable act, which 6. That no extraordinary excitations, incitations or inſpirations are beſtowed from God on men in heſe dayes. he can neither juſtifie by the law of God or man, will pretend preſently that he had an extraordinary Incitation for it; a fine tricke to plead Gods leave to breake his law. Nor can we diſprove the impudence of ſuch people except we may uſe ſome touch-ſtones, thereby to try their counterfeit incitations; my opinion herein ſhall be contrived into three Propoſitions.

Firſt, no ſuch extraordinary incitations are extant now a dayes from God, as ſtirre men up to doe any thing contrary to his Commandements. Indeed, ſome ſuch we meet with in the Scripture, where the Law-giver diſpenſing with his owne law, incited Abraham to kill his ſon, Sampſon to kill himſelfe, and the Iſralites to rob the Egyptians. Gen. 22. 2. Judg. 16. 30. Exod. 12. 36. In ſuch caſes it was no diſobedience to Gods publique command, but obedience to his private countermand; if the ſervant varied his practice according to his abſolute Maſters peculiar direction. But ſuch incitations come not now a dayes but from the ſpirit of deluſion.

[Page] Secondly, no extraordinary excitations are extant now a dayes from God, ſeizing on men (as anciently) in Enthuſiaſmes, or any ſuch raptives, as make ſenſible impreſſions on them. For theſe are within the virge of Miracles, which are now ceaſed, and our age produceth things rather monſtrous then miraculous.

Thirdly, extraordinary incitations are ſtill beſtowed by God in theſe dayes; namely, ſuch that he giveth to ſome of his ſervants; a more then uſuall and common proportion of his grace, whereby they are enabled for and incited to his ſervice with greater rigour and activity then ordinary Chriſtians. My judgement herein ſhall not be niggardly to reſtraine Gods bountifull dealing, but I verily beleeve that he who was ſo exceedingly liberall in former ages, is not ſo cloſe handed in our times, but that in this ſence he beſtoweth extraordinary motions, eſpecially on ſuch whom his Providence doth call to eminent Places, either in Church or State. But ſuch motions quicken them to runne the way of Gods Commandements, not to ſtart without or beſide it. And as hereby they are heightned to an Heroicall degree of Piety, ſo though ſometimes we may ſay of them in a Rhetoricall expreſſion, that they goe beyond themſelves, yet they never goe beyond their calling, not never goe beyond Gods Commandements.

Now if any ſhall pretend that they have an extraordinary excitation to make a publique Reformation without the conſent of the ſupreame Power, to whom by Gods law it belongs, ſuch an excitation cannot come from the holy Ghoſt: For if the ſpirit of the Prophets be ſubject to the Prophets, much more is it ſubject to the God of the Prophets, and to the law of that God. And truly Sir, this paſſage of extraordinary incitations, as it is by you rawly laid downe and ſo left, containeth in it ſeed enough if well (or rather ill) husbanded, to ſow all the Kingdome with ſedition, eſpecially in an age wherein the Auabaptiſt in their [Page] actions, beaten out of the field by Gods Word, doe daily flye to this their Fort of extraordinary excitations.

And you may obſerve when God gave extraordinary excitations, quo ad regulam (ſtirring up men to doe things contrary to the received rule of his Commandements) then ſuch excitations were alwayes attended with extraordinary operations. Phinehas, who killed Cosby and Zimry, could ſtay the plague with his prayer; and Eliah who curſed the Captaines with their fifties, could cauſe fire to come downe on them from Heaven. It appeares this his curſe was pronounced without malice, becauſe inflicted by a miracle. It is lawfull for ſuch to call for fire, who can make fire come at their call; and would none would kindle diſcord on Earth, till firſt they fetcht the ſparks thereof from Heaven. Neither doe we proudly tempt Gods providence, but truly trye ſuch mens pretended extraordinary incitations, if when they wander from Gods Commandements in their Actions, and plead inſpirations, we require of them to prove the truth of ſuch inſpirations, by working a miracle.

Now Sir, you being (as it ſeemes) an oppoſite to Prelacy, would make ſtrange worke, to put downe one Ordinary in a Dioceſſe, and ſet up many extraordinaries in every Pariſh: And for ought I know, if ſome pretend extraordinary excitations, publikely to reforme againſt the will of the ſupreame Power, ſuch as ſide with the ſupreame Power, may with as much probability alleadge extraordinary excitations to oppoſe and croſſe the others Reformation, and ſo betwixt them both our Church and State will be ſufficiently miſerable. And now Sir, remember what you ſaid in the laſt Paragraffe: To the law (ſaith the Scripture) and to the Testimony; to ſuch Judges we may ſafely appeale from all your ſpeciall excitations, extraordinary Incitations and christian Inſpirations.

B In the building of the Temple you ſhall ſee in Ezra and Nehemiah ſuch workings of God, when the people were gathered [Page] together as one [...], they ſpake to Ez [...] the Scribe, to bring the Booke of the law of Moſes.) The unanimous conſent of ſo many we acknowledge to be Gods worke. O that we might ſee the like agreement in England, where the people are ſo farre from being gathered together as one man, that almoſt every one man is diſtraſted in his thoughts, like the times, and ſcattered from himſelfe as if he were many people. Well, they ſpake to Ezra to bring the Booke of the law; what of all this?

C Here the people put on even Ezra to his duty.) And little ſpeaking would ſpurre on him, who of himſelfe was ſo ready to runne in his calling: But I pray what was this Ezra? who were theſe people? Ezra was indeed a Prieſt, a learned Scribe of the law, who brought up a party out of Babylon to Jeruſalem, armed with a large patent and Commiſſion from Artaxerxes. The people here were the whole body of the Jewiſh Church and State together with Zerobabel the Prince and Jeſhuah the high Prieſt, who (by leave from the Perſian King) had the This appeares becauſe in the Prophet he is ſtiled Governour of Judah, Hag. 1. 14. and that at the ſelf ſame time when Ezra came thither, ſee Luthers Chronology in 40. millenarco. chiefe managing of ſpirituall and temporall matters. And judge how little this doth make for that purpoſe to which you alleadge it that from hence private perſons may either make the ſupreame power to reforme, or doe it without his conſent. Had you free leave of the whole Scripture to range in, and could the fruit of your paines find out no fitter inſtance for your purpoſes.

EXAMINER.

And whereas you ſay, Reformation is of thoſe duties that are D impaled in for ſome particular perſons. I anſwer, this were a grand deſigne if you could heighten E Reformation into ſuch a holy prodigy as you would of late the Church into the Prelacy and F Clergy, and excluded the Layty as a prophane G Crew and to be taught their diſtance. Luther H will tell you, this is one of the Roman [Page] engines▪ to make ſuch an holy buſineſſe; like the mountaine in the law not to be toucht or approacht to, but by Moſes alone. Thus you might take off many good Workemen, and honeſt I Labourers in the Vineyard whom Chriſt hath hired and ſent in, and ſo whom he hath held out his Scepter as Ahaſuerus to Ester.

TREATIS.

D And whereas you ſay Reformation is of thoſe duties that are impaled in for ſome particular perſons.) It appeares that publike Reformation is ſo impaled; for whereas every man is commanded to obſerve the Sabbath, honour his Parents, and every man forbidden to have other Gods worſhip Images, take Gods Name in vaine, kill, ſteale, &c. Yet the ſupreame Power alone in Scripture is called on for publike Reformation, and no private perſon, as Saint Austin hath very well obſerved.

E I anſwer, this were a grand deſigne, if you could heighten Auferenda Idola, non poteſt quiſquam iubere privatus Aug. cont. literos Utilium lib. 2. cap. 92. Reformation into ſuch an holy Prodigy.) I need not heighten it, which is ſo high a worke of it ſelfe, that our longeſt armes cannot reach it, though we ſtand on the tiptoes of our beſt deſires and endeavours, till God ſhall firſt be pleaſed to ſend us a peace. A prodigy it is not (not long ſince you tearmed it an extraordinary buſineſſe) yet if it be performed whilſt warre laſteth, it is a worke of the Lord, and may justly ſeeme mervailous in our eyes.

F As you would of late the Church into the Prelacy and the Clergy.) When and where did I doe this? I ever accounted that the Cetus fidelium, the Congregation of the faithfull was Gods Church on earth. Yet I often find the Church repreſented in generall Counſels, by the Prelacy and Clergy (who are or ſhould be the beſt & wiſeſt in the Church) & their deciſions in matters of Religion, interpreted and received as the reſolutions of the Church in generall.

G And excluded the Layty as a prophane crew, and to be [Page] taught their diſtance.) What honeſt man ever thought the Layty, as Layty, prophane? I conceive our Kingdome would be very happy, if none of the Clergy were worſe then ſome of the Layty. And I am ſure that the godly Clergy are Gods Layty his [...] & the godly Layty are Gods Clergy, his [...]. Yet now a dayes, ſome uſurping Lay-men may well be taught their diſtance, who meddie with miniſteriall functions: Nor will a wel-meaning heart one day excuſe the unſanctified hands of ſuch Vzzah's, who preſuming to preach, hold not our Arke from ſhaking, but ſhake our Arke with holding it.

H Luther will tell you this is one of the Romiſh engines.) Indeed this was a Popiſh device too much to depreſſe the Layty. But this engine (thanks be to God) is ſince broken aſunder, and it will be in vaine for any to glew the peeces thereof together. And now ſince the Monopoly of the Popiſh Clergy (ingroſſing all matters of Religion to themſelves) is diſſolved; it is fit Proteſtant Miniſters lawfull propriety in their calling, ſhould juſtly be maintained.

I Thus you may take off many honeſt Labourers in the Vineyard.) Farre be it from me eſpecially if they be skilfull-Labourers ſuch as will prune the Vines, not pluck them up by the roots. But this and what you ſay of thoſe to whom God hath held out his Scepter, is nothing to the purpoſe; except you could prove where God in the Scripture, hires or cals private men to make a publike Reformation.

EXAMINER.

And whereas you tell us, that the ſupreame Power alone hath the lawfull calling as appeares in the Kings of Judah. I anſwer, that if ſo the Parliament were now in a dangerous K praemunire, for you know that is ſuſpended from us, and yet our ſtate goes on in their worke enabled (as they ſay) by their fundamentall power and conſtitution: I ſhall not here diſpute the emanations of this power in ordinances, votes [Page] and orders they have made it appeare in their owne declarations; onely this I read of an ordinance made by the Nobles and Elders of Iſrael, thoſe Lords L and Commons, That whoſoever would not come according to the Counſell which was taken for Reformations all his ſubstance ſhould be forfeited. Here is no King of Judah's hand, nor a Cyrus King of Perſias, but an ordinance of their owne to their owne people; onely they have King Cyru's writ for their aſſembling and conſulting. Had Chriſt M and his Apoſtles waited in their Reformation for the conſent of the Roman Magiſtrate the ſupreame Power, they had not made that holy expedition they did. Had Luther and Zuniglius N and Oecolampadius ſtaid for the Emperours Reformation, they had not ſhed halfe that light in the Germane hemiſphere: There was a time when God tooke part of the ſpirit of Moſes and put it upon O the Elders.

TREATIS.

K If ſo the Parliament were now in a dangerous Praemunire.) I will not marre a meane Divine of him, to make a meaner Stateſ-man, by medling with matters in the Common-wealth. I that maintaine that every man muſt ſtay in his calling, will not ſtep out of mine owne: Let the differences betwixt our Soveraigne and his Subjects, which conſiſt in points of State, be debated by the Politicians on either ſide, the queſtions in law be argued reſpectively by their learned Counſell and the controverſies in Religion be diſpuputed by their ſeverall Divines. But alas! ſuch is our miſery when all is done, the finall deciſion is devolved to the Souldiers ſword on either ſide, and God ſend the beſt cauſe the beſt ſucceſſe.

L Onely this, I read of an Ordinance made by the Nobles and Elders of Iſrael thoſe Lords and Commons.) By your favour it was a compleat act of ſtate as confirmed by the royall Aſſent. True, there was no King of Judah's hand unto it, [Page] becauſe at that time Judah had no King; and who can expect that the Sunne ſhould ſhine at midnight, when there is none in that Horizon. Reaſonable men will then be contented with the Moon-ſhine, and ſee that here. For Zerobabel ſhining with borrowed beames and a reflected light from the Perſian King (in which reſpect he is ſtiled, Hag. 1. 14. the Governour of Judah) concurred to this Ordinance by his approbation thereof. Beſides this, there was alſo a triple conſent of the Perſian Kings.

Firſt, the grand and generall grant from Cyrus, Ezra 1. 3. which ſtill ſtood in full force, as confirmed by Darius. Ezra 6. 12. whereby the Jewes being authorized to re-build the Temple, were alſo by the ſame enabled to ſettle Gods ſervice in the beſt manner, by what wholſome lawes they thought fitting. Secondly, a particular implicite grant, in that the Perſian King knowing thereof, did not forbid it when it was in his power, had it beene his pleaſure; and ſuch a not oppoſing, amounts to a conſent. Laſtly, they had a large expreſſe command from King Artaxerxes to Ezra (chap. 7. ver. 26.) And whoſoever will not doe the law of thy God, and the law of the King, let judgement be executed ſpeedily upon him, whether it be unto death or unto baniſhment, or to confiſcation of goods, or to impriſonment. And now Sir, I have the leſſe cauſe to be offended with you for citing mangled and diſmembred peeces in my Sermon, ſeeing the Scripture it ſelfe finds as little favour from your hand; for had you compared on place thereof with another you could not but have ſeen the Perſian Kings conſent to this Reformation. Yea, ſo obſervant were the Jewes of the Perſian Kings, that at the firſt iſſuing forth of their prohibition to that purpoſe, they inſtantly deſiſted building the Temple; having their ſoules ſo well managed, and mouthed with the reines of loyalty, that their Kings negative voyce checkt and ſtopt them as they were running full ſpeed in ſo good an imployment: ſo little doth the inſtance Ezra 4. 24. alleadged advantage your cauſe.

M Had Chriſt and his Apostles waited in their Reformation [Page] for the conſent of the Roman Magistrate.) I anſwer. Firſt, Chriſt and his Apoſtles; were Chriſt and his Apoſtles, I meane extraordinary perſons, immediately inſpired. Secondly, the Reformation they brought was mainly materiall indeed, being the Goſpell, without which there was no ſalvation. Thirdly, becauſe they had not the Emperours conſent to their Reformation they pacified his diſpleaſed ſword by preferring their necks unto it, not repining at the dearneſſe of the purchaſe to buy the ſafety of their ſoules with the loſſe of their lives; all the Jury of the Apoſtles (John onely accepted) followed their Maſter to Martyrdome: and hence we truly deduced the patterne of paſſive obedience.

N Had Luther and Zuniglius, and Oecolampadius ſtayed for the Emperours Reformation.) Luther was a Miniſter, and ſo had his ſhare in reforming, ſo farre as to propagate the truth and confute falſhoods by his pen, preaching and diſputations. What he did more then this was done by the flat command, at leſt free conſent of Frederick Duke of Saxony, under whom Luther lived. This Duke owing homage, but not ſubjection to the Emperour; counted himſelf and was reputed of others, abſolutein his owne Dominions, as inveſted with the power of life and death to coine money, make offenſive and defenſive leagues and the like. And although this wary Prince long poiſed himſelf betwixt feare of the Emperor and love of the truth, yet he always either publikely defended Luther, or privately concealed him, till at laſt having outgrowne his fears, he fell boldly to publike reforming. As for the ſtates of Zurich and Baſil, wherein Zuniglius and Oecolampadius lived, as thoſe Cities in one Relation are but members of the Helvetian Common-wealth, ſo in another capacity they are intire bodies of themſelves and in theſe ſtates the Magiſtrates did ſtamp the Character of civill authority on that Reformation which theſe Miniſters did firſt ſet on foot by their preaching. But if any extravagant action of worthy men be tendred us in example, our love to their perſons binds us not to defend their practice, much leſſe to imitate it. We crave liberty, [Page] & if denied, will take it to leave them to themſelves who if they had any eſpeciall warrant to juſtifie their deeds, will at the laſt day produce and plead it.

O There was a time when God took part of the ſpirit of Moſes & put it upon the Elders.) I will not diſp [...]ate the manner how the ſpirit was taken from Moſes, perchance added to others, without being ſubſtracted from him, as a candle looſeth no light by giving Drūſius in pentetuchen ex R. Aben-Ezrah. it to another. But this is falſly alleaged by you to intimate that ſometimes inferiour Officers may make Reformations without the knowledge, yea; againſt the will of the ſupreame power. For you muſt know that though the Sannedrin or ſeventy Elders were a conſtant Court and ſtanding Counſell, yet when there was a chief Governour they had recourſe to him in actions of Moment, Num. 27. 15, 16, 17. And Moſes ſpake unto the Lord ſaying, let the Lord the God of the ſpirits of all fleſh ſet a man over the Congregation which may go out before them, and which may lead them out and bring them in, that the Congregation of the Lord be not as Sheep which have no Shepheard. See that notwithſtanding the power of the Elders ſtood ſtill in full force, & determined not at Moſes his death, yet he accounted Gods people no better then Shepheardleſſe, till they had a power Paramount placed over them, and a ſupreame above the Elders to guide and direct them.

§

SERMON Paragraffe 15.

‘Mean time meet private men muſt not be idle but move in their ſphere, till the ſupream Power doth reform they muſt pray to inſpire thoſe that have power. Secondly, they muſt reforme themſelves and their Families.’

EXAMINER.

Stil you drive on your deſign thorow many plauſible P inſinuations, you would keep private men doing but ſtill doing in their owne Q circle; I confeſſe I would not improve their intereſt too high, nor too ſoon, for the early ſettings forth of private men is apt to exceed into a tumultuary motion: Yet I would not put them ſo far behind as they ſhould like the lame & the diſeaſed at the poole of Betheſda waiting till a ſupreame R Power came downe amongſt them. There are many publike ingagements [Page] which they are capable on, & which providence will often guide them to as in finding S out-ways of facilitation & advancement for the buſineſſe; beſides ſome other arcana and ſecret T preparations; we ſee every thing naturally is ſpirited with an inſtinct of aiding, the whole V water and ayre will part with their own intereſt to ſerve the univerſall in the danger of a vacuity; the very W Romans, by a morrall principle, would contend to be firſt in the ſervice of their Country, and it remains as a crime upon record, that X Gilead abode beyond Jordan, and that Dan remained in ſhips, and Aſhur abode in his breaches; that is, that they would ſit downe encircled with their owne intereſt and affaires.

TREATIS.

P. Still you drive on your deſigne thorow many plauſible inſinuations.) Not inſinuations but poſitions and thoſe no more plauſible then profitable. Truth hath a precious inſide, and withall a pleaſing face.

Q You would keep private men doing, but ſtill doing in their circle.) And good reaſon too for if they be out of their circle, they are very troubleſome ſpirits to conjure downe againe.

R Not like the lame at the poole of Betheſda waiting till a ſupreame Power.) If God in his Word will have it ſo, they muſt wait. Better to lye ſtill in the porch, though not cured then to ruſh headlong into the poole and be drowned.

S Providence will guide them in finding out-wayes of facilitation.) I proteſt againſt all out-wayes if they be any way different from the high-road of the King of Heaven; Reformation however muſt come lawfully, and if it will not come eaſily, let it come hardly, we will tug at it with our prayers (which are alwayes beſt at a dead lift) and will ſweat but not ſin to obtain it. Nor can any better facilitation for private men be found out, then for every one of them to reform themſelves. How doth an Army of ten thouſand men almoſt change their poſtures from Eaſt to Weſt in an inſtant, becauſe every one turneth one, and ſo ſoone would the work be done in a publike Reformation, if particular perſons would take care for their private amendment.

T Beſides ſome other arcana and ſecret preparations.) Good Sir [Page] play faire and above board: The ſurface of the earth is wide enough for us both, creep not into crannies, to put me to the pains of Pioners to mine for your meaning: I know the ſecret of the Pro. 3. 32. Lord is with the righteous; but then it is ſuch a ſecret, as being concealed from prophane perſons, is revealed in the Word. This your expreſſion if cleer from fault, is not free from juſt ſuſpition, for hereby you buz into peoples hands (and ſuch tinder I tell you is ready to take fire) that there are ſome ſtrange unknown miſteries of Religion lately communicated to ſome private men. Strange that others of the ſame forme with you for learning and Religion ſhould know no ſuch ſecrets, except you have received from Heaven ſome expreſſe packet of intelligence. You might have done well to have told us what theſe arcana are, unleſſe being of Heavens cloſe Committee you be bound to ſecrecy. Meane time I will be bold to tell you, that if theſe ſecrets differ from Gods will in his Word, they are depths of the Divell and miſteries of Iniquity.

V We ſee every thing naturally is ſpirited with an instinct of ayding, the whole water and ayre will part with their owne interests to ſerve the univerſall in the danger of a vacuity.) I diſtinguiſh betwixt naturall Agents, and voluntary, rationall and Chriſtian Agents. Naturall Agents goe the neereſt way to their owne home, their Center, except countermanded to avoid a vacuity, which being yeelded to, neceſſarily inferres a deſtruction of the whole. In ſuch a caſe heavy bodyes have from God a diſpenſation yea command to aſcend, light bodies to deſcend, forgetting their particular propenſity, to remember the publike good, according to the words of the Pſalmiſt, He hath made a decree which they ſhall not paſſe. But voluntary, rationall and Chriſtian Pſ. 148. 6. Agents, are to regulate their actions by Gods will in his Word; the greateſt and onely vacuity they are to feare is Gods diſpleaſure whoſe glory they are to preferre before their owne temporall ſelf-preſervation; and indeed mans eternall good is wrapped up in his obedience to Gods will. Wherefore except you can produce a place in Gods Word, wherein private men are commanded to make publike Reformations, there is a meer vacuity of all you have alleadged.

[Page] W The very Romans by a morrall principle would contend to be firſt in the ſervice of their Country.) It was well done of them. Their forwardneſſe in ſerving their Country will one day condemne our frowardneſſe in deſerving our rending our native ſoyle aſunder with civill diſſentions; but in ſuch caſes as this is which we have now afoot (whether private perſons may reform without the conſent of the ſupreame Power) we are not to be guided by the practice of the Pagan Romans, but by the precept of the Chriſtian Romans, Let every ſoule be ſubject to the higher Rom. 13. 1 Powers.

X And it remaines as a crime upon Record, that Gilead abode beyond Jordan, and that Dan remained in ſhips.) Thus it was; Sicera a Pagan generall under Jab in a Tyrant and Uſurper hoſtilely invaded Iſrael. Deborah a Propheteſſe by Divine inſpiration incited Barach to reſiſt him. In this caſe each ſingle man had a double call to aſſiſt Barach: One from Nature to defend his Country, another from Gods, immediate vocation. Here it In publicos hostes, omnius homo miles Tertullianus. was lawfull for all to be active ſinfull for any to be idle: Jacl the woman was valiant; ſhall men be womaniſh and cowardly? Now prove that private men have the like calling in point of publike Reformation and if they be not active, we will not only confeſſe it their crime but proclaime a curſe againſt them with Meros, till this be done this inſtance befreindeth not your cauſe.

EXAMINER.

And Y though you would put private men upon ſuch duties here as are godly & commendable the policy is to keepe them exerciſed in one good duty that they ſhould not advance another & thus you would cunningly make one peece of Divinity to betray another, and make the freinds of Reformation doe it a diſcurteſie in ignorance.

TREATIS.

Y I confeſſe it is an ancient ſubtilty of Satan, to keep men exerciſed in one good duty that they ſhould not advance another. Thus he buſieth ſome men all in praying to neglect preaching, all in preaching to neglect Catechizing all in prayers, preaching, catechizing, to neglect practiſing. Jeſabels body was all eaten 2 King. 9. 35. [Page] up, ſave onely her head, hands and feet. But indiſcreet zeal ſo conſumes ſome, that they have neither hands nor feet left, either to worke or to walke in their Chriſtian calling: Yea, of all their head nothing remains unto them but onely their ears, reſolving all Gods ſervice into hearing alone.

But this accuſation is not onely improperly, but falſly here layed to my charge, becauſe I forbid meer private men to meddle with publike reforming, which belongs not at all unto them: That ſo cutting off the needleſſe ſuckers the tree may be fed the better, an that private men leaving off thoſe imployments which pertaine not to them, may the more effectually advance their owne amendment; a taske which when it is done, the ſevereſt Divine will give them leave to play.

And becauſe one dangerous Policy hath been mentioned by you, it will not be amiſſe to couple it with another device of the Divell, as ſeaſonable and neceſſary in theſe times to be taken notice of. Satan puts many meere private men on to be fierce and eager upon publike reforming thereby purpoſely to decline and avert them from their own ſelfe-amendment. For publike reforming hath ſome pleaſure in it, as a Magiſteriall act and work of authority conſiſting moſt in commanding and ordering of others; whereas private amendment is a worke all of paine, therein a man, as he is himſelfe the judge, ſo he is the malefactor, and muſt indite himſelfe, arraigne himſelfe, convict himſelfe, condemne hmſelfe, and in part execute himſelfe, crucifying the old man and mortifying his owne corruptions. And we can eaſier afford to put out both the eyes of other men, to force them to leave their deare darling ſinnes, then to pluck out our own right eye (in obedience to our Saviours precept) Mat. 5. 29. and forſake our owne ſinnes which doe ſo eaſily beſet us. Beſides men may be prompted to publike reforming by covetouſnes to gather chips at the felling of the old Church goverment, by ambition, to ſee and be ſeene in office; by revenge to wreck their ſpight on the perſonall offences of ſuch, whom formerly they diſtaſted. Self-amendment is not ſo ſubject to private ends but goeth againſt the haire yea, againſt the fleſh it ſelfe, in making men deny themſelves in duty to God.

[Page] Yea, at the laſt day of judgement, when God ſhall arraigne men, and ſay, Thou art a drunkard, Thou art an adulterer, Thou art an oppreſſor; it will be but a poore plea for them to ſay, Yea Lord, but I have been a publike Reformer of Church and State. This plea, I ſay, will then not hold water, but prove a broken ciſterne. Not will God diſtence with their want of obedience, becauſe they have offered him ſtore of ſacrifice. Such people therefore are daily to be called upon, to amend themſelves and their Families; which is a race long enough for the beſt breathed private Chriſtians, though they ſtate in their youth, and runne till their old age.

§

SERMON Paragraffe 26.

Laſtly, with carefulneſſe not to give any juſt offence to the Papiſts.

EXAMINER.

I Z wonder you would here expreſſe an indulgence which is not allowable, and the memory of the Parliament will be honourable for that; they knew ſo much divinity, as taught them not to value their offence, & to proclaim to them both in England andA Ireland an irreconcilable warre. This carefulneſſe and tenderneſſe you plead for, was the firſt principle which our Church ſo farre, as to take up their Altars and Ceremonies to avoid offence. Saint Paul was of another ſpirit who forbore not B a Diſciple and Apoſtle. When I ſaw, ſaith he, that they walked not uprightly according to the truth of the Goſpell. You much miſtake the Divinity of Chriſt, in matter of offence, who never forbore to preach, or publiſh any neceſſary truth: Nay, when his Diſciples were ſcandalized, and ſaid, this is an hard ſaying, doth this offend you, ſaith he? What and if, &c. He goeth on C and purſues the offence, till they left him and his Doctrine too. And for the Papiſts, they are much of the relation and conſtitution of the Scribes and Phariſees, not without, as you ſay nor within & yet ſee if you can find our Saviour or his Apoſtles letting out themſelves into ſuch reſtrictions and moderation, and cautions. Thoſe truths which are eſſentially, D univerſally, alwayes and at all times holy ought not to be meaſured by the unbrage and ſcandall of the Adverſary. Indeed in [Page] things meerly civill or indifferent, our uſe or liberty may appeare more but for ſuch truths as our Reformation ſhall bring they will be alwayes an offence to the Adverſary: We preach Chriſt, ſaith the Apoſtle, unto the Jewes a ſtumbling-blocke, and to the Greeks fooliſhneſſe, and yet the Apoſtle preacheth, E and layes theſe blocks, & this rock of offence in the way too.

TREATIS.

Z I wonder you ſhould here expreſſe an indulgence which is not That it is utterly unlawfull to give any juſt offence to the Papiſts or to any men whatſoever. allowable.) I wonder and am ſorry withall, to ſee a Proteſtant take unjuſt offence at this Doctrine, that no juſt offence is to be given to the Papists. Know Sir, that beſides thoſe Papiſts in England andA Ireland to whom you ſay, the Parliament hath proclaimed an irreconcilable war; there be alſo many of their Religion in Spaine, France, Germany, Italy, Poland, &c. all Europe over, with whom the Parliament hath not as yet, any profeſſed open hoſtility, and to theſe no offence muſt be given. The eye of all Chriſtendome is upon us, the Sea ſurrounds, but doth not conceale us: Preſent Papiſts read the text of our actions, and their poſterity will write comments upon them; we cannot therefore be too wary.

Beſides, grant that this irreconcilable war you ſpeak of ſhould bind men in a martiall way to kill all Papiſts; yet I pray take notice, that in ſome caſes we may juſtly kill them, whom in no caſe we may juſtly offend. Though a malefactor be condemned by the Judge to be executed, yet the Sheriffe is a murderer if he torment him to death, contrary to the ſentence of law. Now giving unjuſt ſcandall to the Papiſts, is torturing of them, and tyranny to their ſouls which may eternally deſtroy them; and you are the firſt Divine, and I hope ſhall be the laſt, which ever held this to be lawfull.

Whereas you ſay, I much mistake the Divinity of Chriſt in matter of offence. I ſhould be very thankfull to you; if you be pleaſed to rectifie my erroneous judgement, to which end I will crave the Readers leave, the more largely to expreſſe my opinion in this point.

I hold that we ought not to give juſt offence to any man whatſoever: Indeed there is no danger of giving offence to the divell. He who fears to offend Satan, offends God with his fooliſh [Page] fear: Becauſe the divels very nature is all miſchief and malice, nothing being good in him ſave his being which he hath of God, and he is utterly incapable of ſalvation. But ſeeing in the very worſt of men there is ſome goodneſſe, or at leſt a capability of grace here, and glory hereafter, through repentance and faith in Chriſt, we may not give any man juſt offence, as being againſt the rules of Piety, Charity and Chriſtian Prudence.

Againſt the rule of Piety: Becauſe God hath ſaid give no offence to any. Againſt the rule of Charity; becauſe thereby we are 1. Cor. 10. 32. 2 Cor. 63. cruell to them which are our Brethren by nature, and may be by grace. Againſt the rule of Chriſtian Prudence, becauſe we cannot give any juſt offence, but alſo thereby we doe give them a juſt advantage againſt us. I beleeve Sir, were you to diſpute in an Univerſity againſt Popiſh Opponents, you would ſo warily ſtate the queſtion which you defend as that you would not willingly give any upper ground to your Adverſaries, more then what they could get for themſelves. Wherfore as the wreſtlers in the Olimpian games uſed to annoint themſelves with oyle, not only thereby to ſupple their joynts, but alſo to make their naked bodies the more ſlick and ſlippery, that ſo thoſe who wreſtled with them might catch no hold upon them, ſo ought we, who are like to have conſtant oppoſition with the Papiſts, to give them no more advantage then what they can earn, & if we give them more, they will be more ready to jeere us for our folly, then thank us for our bounty unto them.

Yea, in this reſpect it is more dangerous to give juſt offence, and therby juſt advantage (for the one cannot be done without the other) to the Papiſts then to any meer Pagans: For Pagans being rude, dull and ignorant, though an advantage be given them, cannot in point of learning husband and improve it to the utmoſt. But the Papiſts whom we doe know and muſt acknowledge cunning fencers in the School of wit and learning, are ſo well skild, as ever to keep and inforce the advantage we once beſtowed on them. And though we need never feare them and all their art, ſo long as we have God and a good cauſe on our ſide, ſo if we betray our cauſe by giving them juſt advantage, it is juſt with God to deliver us over into their hands, to beat us with our owne weapons.

[Page] And heare let the Reader be pleaſed to take notice, as much materiall to our purpoſe, that there is a grand difference, betwixt the Removing of things, bad in their owne nature, and betwixt the manner of removing them. If any thing be bad in it ſelfe, it may not be continued, it muſt be removed. None can diſpence with the retaining thereof, though never ſo many or [...] Perſons take offence at the taking of it away. If [...] [...] offended thereat, let them turne their girdles, with all their knots in them behind them, whilſt wee neede not care for their cauſeleſſe anger. They who were ſo quick fighted that they could ſee an offence, where it was never given them; Let them looke againe in the ſame place, and their quick eyes will behold there, the amends which were never tendered them.

But now, as for the manner of removing of things badd in themſelves, when there is a liberty and latitude leſt unto us after what faſhion we will doe it, either this way or that way we muſt doe it ſo as to give none any juſt offence. For where it is at our choice and pleaſure to uſe variety of waies, our diſcretion muſt pitch on the beſt, whereby God may receive the moſt glory, the action the moſt luſter, wee our ſelves the greateſt comfort, and all others no juſt cauſe of offence. And here once againe let mee requeſt the Reader to obſerve, that in my Sermon, I never mentioned any rendernes, to give the Papiſts offence, in removing of thinges bad in themſelves, but this caution of not giving the Papiſts juſt offence, was inſerted in the proper place, when we came to ſhew how diſcretion is to appeare in the manner of a reformation.

Yea the ſame thing for ſubſtance may be done and juſt offence, either may or may not be given according to the different manner of doing it. For inſtance, ſuch Pictures which are in the ſuburbs of ſuperſtition; becauſe the gate of that City is alwaies open, may without any giving of juſt offence be fairely taken away. But to ſhoot off the head of the ſtatue of Chriſt, either to ſpite the Papiſts, or ſport our [Page] ſelves giveth juſt offence. Though the Image be nothing, yet ſuch uſage thereof is ſomething, the bullet ſhott at the picture, wounds pietie: For to do ſerious worke in a jearing way, is inconſiſtent with Chriſtian gravities, and argueth not light of knowledge but lightneſſe, not to ſay lewdneſſe of behaviour.

Another inſtance. Suppoſe that ſome ceremonies ancient for time, uſed by the fathers, (though abuſed by the Papiſts (reduced by the Proteſtants, defended by our Engliſh, not oppoſed by forraigne Devines, be practiſed in our Church. And withall ſuppoſe, that ſuch ceremonies as they are harmeleſſe ſo to be uſeleſſe, and not without the ſuſpition of danger, as the preſent times ſtand. In this caſe it will give no juſt offence to the Papiſts to take them away under the Nation, of things unneceſſary, and unſuting with our preſent condition. But to remove them as things prophane, Idolatrous, or ſuperſtitious, giveth juſt offence and great advantage to our Romiſh adverſaries, by the diſgrace we put on Antiquity. Beſides, hereby we betray our friends which have don good ſervice for our Religion, namely ſuch Engliſh Devines who with their penns have Learnedly and truly aſſerted the lawfulneſſe of ſuch ceremonies, and this our retreating from them and leaving them ingaged, (as Ioas ſerved Vriah 2. Sam. 11. 35. at the ſiege of Rahab treacherouſly) ſhews much baſeneſſe in us and in ſuch a caſe, the diſhonouring of good men, is the diſhonoring of God himſelfe.

But if I ſhould in Courticie yeeld ſo much unto you (which I never will) that it were lawfull to give juſt offence to & grounded dedicated Papiſts, yet know there be ſome, who in their opnions, & affections, the borderers betwixt us & the Papiſts, almoſt Proteſtants not far from our Religion, having one foote in it, and the other likely to follow, ſuch People when they ſee, that we take no care, and make no conſcience, to give juſt offence to the Papiſts, will be ready to retract their reſolutions, and call back their forward affections, ſay not that ſuch men are better loſt then found. [Page] Is this the bowels of Chriſtian compaſſion, which ought to be in us, If we wilfully blaſt ſuch bloſſomes, we are not worthy of any ripe fruite, and it is both cruelty and profaneſſe to caſt ſuch doe bake cakes to the Doggs, which by ſtanding a while longer in the Oven, would make good and wholſome bread. Nor herein do I write only by gueſſe, but too much by knowledge, ſuch as I can, neither well conceale nor comfortably, relate. For when the Religious paines of ſome reverend Devines whom I know, have brought ſome Papiſts to the doore of our Church, the juſt offence given them, by the moderne extravagances of ſome undiſcreer Proteſtants, cauſed them to fale backe againe to Popery. And now to returne to your Examination. All things contained therein, are eaſily to be anſwered by that which we have promiſed.

B. Saint Paule was of another Spirit, who forbere not a Diſciple Gall. 2. 11and Apoſtle, Saint Paule perceiving a dangerous error, in Peter, reproved him, both preſently while the wound was greene, and publiquely, that the plaiſter might be as broad as the ſore. But in thus doing he gave no juſt offence to Peter but blamed Peter for giving juſt offence to other Chriſtians.

C. He goeth on and perſueth the offence till they left him) This inſtance of Chriſts his cariage herein nothing advantageth you. Give me leave to repeate what I ſaid before, If things be bad in themſelves, they muſt be removed, though they give never ſo many offence, or rather though never ſo many or great men, take offence thereat, ſo alſo if a neceſſary Truth bee to be introduced, it muſt be preached and brought into the Church, though never ſo many be offended thereat. And if there be but one way, and no more allowed us, how and in what manner to do it, according to that one way, it muſt be don, not valluing the offending of any. But if verity of way be permitted unto us, God expects that we ſhould give the leaſt; and if poſſible no offence to any. Now to apply the truth which our [Page] Saviour heare preached, and preſſed, was of abſolute and neceſſary concernment. Namely that he was the true Manna Meſsiah and broad from heaven. Such truths muſt bee preached, and if any burne with anger thereat, let not their fire be quenched, till it goe out for went of fuell. The caſe is forre otherwiſe in this Reformation, betwixt us and the Papiſts. We had all eſſentiall truths before, and if any ornamentall, or additionall truths be now to be brought in, they muſt be ſo done as to give no juſt offence to the Papiſts.

D. Thoſe truths, which are eſſentially, univerſally, alwaies, and at all times holy ought not to be meaſured, by the umbrage and ſcandall of the adverſaries.) If hereby you meane, that neceſſary truths muſt not bee forborne to bee preached, for feare of giving any offence, I clearely concurre with you. Onely I ſay that all ſuch truths are in our Church already, and not now to bee newly brought in, (as you intimate) by the Reformation.

E. And yet the Apoſtle Preacheth, and layes thoſe blockes and this rock of offence in the way too.) The Apoſtle preached Chriſt, and intended him to be a rock of deſerue to all, As for thoſe who perverted him to bee a rock of offence to themſelves, this ſcandall was not juſtly given to them, but unjuſtly taken by them. If Papiſt take offence at any ſuch truth, it ſhall affect us no more then the cryes of Baals Prophets 1 King. 18. 29. affected any of whom it is ſaid, there was none to anſwer them nor any that regarged them. But as for the manner of removing away any errors, or bringing in any Truths, we ought to bee wary and circumſpect, for our own ſakes, as well as theirs, to give them no juſt offence.

To conclude. For mine owne part Sir I pittie the Perſons of all Papiſts, & heartily deſire their convertion, but hate theirs, and all other errors, with a perfect hatred. And this my enmity to all Popiſh Tenents, doth the more plainely appeare to be grounded on my Judgement not on my paſſion, Becauſe I would have almen ſo cautious, as not to give them juſt advantage leaſt out actions fight for them, whilſt our [Page] affections fight againſt them. What Frier will not laugh in his Coule at this your opinion, that it is lawfull to give Papiſts juſt offence? Well, you never ſhall have my conſent, to combate as our Churches Champion, againſt Rome for the Proteſtant cauſe, untill you have learnt more skill in fencing, and not to lye at ſo open a guard. And if you hold it lawfull to give Papiſts juſt offence, by the next returne you will hold it lawfull to give juſt offence to all, which are termed Popiſhly affected, the Gangrean of which expreſſion, is by ſome extended to taint as ſound and hearty Proteſtants, as any be in England.

§

SERMON Page. 24.

‘That it is to be deſired, not hoped for, a Plat'oes Common-wealth and Moores Vtopia Theſe Phraſes are pleaſing but unfeerable.’

EXAMINER.

Hee that lookes abroad ſhall ſoone have his ſight terminated, but the more hee goes on the more beſees, and that which cloſed his proſpect opens then into new diſcoveries; if you ſee no perfect reformation as you ſtand, do not therefore ſay there is none, they that ſtand higher and on a holyer mountaine perhapps ſee farher, you that ſtand in the Horizon G of Prelacy cannot ſee much beyond it; Corruption is deceitfull and makes us like Adam ſee all Generations in our ſelves, becauſe we will not be pefectly reformed, letus not argue our Iudgments into a beleeife that we cannot it let us think it as poſſible to be the beſt, as eaſie to be the worſt. Let-us not thinke that a [...] Common wealth or a Mores Vtopia which for ought we know is reall and exiſtent, there is under the Goſpell I a royall Preiſthood, an holy nation, a peculier People, and certainly had formes K ages lived to ſee, but the diſcovery of [Page] latter times, they would have admired their owne ignorance and our happineſſe.

TREATIS.

F. They that ſtand higher and on a holyer mountaine, perhapp's ſee further) I deny it not. But if they ſee a perfect Church on earth they ſee it in a trance or viſion.

G. You that ſtand in the Horizon of Prelacy, cannot ſee much beyond it.) Miſſe not the matter, to hitt my perſon, if I ſtand in the Horizon of Prelacy, I ſtand no more for it, then it ſtands, with Gods glory, and will in his word. Becauſe you taxe me with dimneſſe of ſight, I will ſtrive by my ſtudy to get the beſt advantage ground I can, I will begg of God, to animate mine eyes with his Rev. 3. 18. eyeſalve, I will be carefull to keepe mine eyes from being bloodſhot, by animating any to cruelty in this unnaturall Warr. And know Sir that they who ſtand in the Horizon of Preſbutary, or Independency, are ſubject alſo to Errors, and miſtakes. As delight in old Cuſtomes may deceive ſome, ſo deſire of Novelty, may blind the eyes of others. God helpe us all we are badd at the beſt.

H. Becauſe we will not be perfectly reformed, let us not argue our Iudgments into a beleife that we cannot) A diſtinction or two of perfection and your fallacy will perfectly appeare. Some Saints in the Scripture phraſe are ſtiled perfect, but then it is Comparatively as they ſtand in oppoſition to Sanctorum nonnulli perfecti dicuntur reſpectu mundanorum, qui negligunt res divinas nec ingrediuntur unquam viam profectionis Amb. Com. in Epiſt: ad Phil. Cap. 3. wicked men who have no goodneſſe at all in them. Or elſe they are called perfect as ſo denominated from their better part (good reaſon the beſt Godfather, ſhould name the Child) their regenerate halfe, which deſires and delights in endeavoring towards perfection, or laſtly perfection is taken for integrity, ſincerity, and unrightneſſe oppoſite to inward hippocriſie, and in ſuch a perfection the Heart may have many defects by the by, but no diſſimulation in the maine ſervice of God. Such a [Page] perfection as this, men may have, yea muſt have, in this life, and without ſuch a perfection here, no hope of any happineſſe hereafter.

But as for an exact, legall perfection (ſuch as ſome Papiſts dreame of, and moſt Anabaptiſts doate on) a perfection able to ſtand before Gods Iuſtice, without the ſupport of his mercy, it is utterly impoſſible for mortall men to attaine unto it. In which ſence in my Sermon, I ſaid that a Perfect reformation of a Church in this world is difficult to be preſcribed, and impoſsible to be practiſed.

Yea let me tell you Sir (cautious comming from good will, deſerve to be heard, if not heeded) if you perſiſt in this opinion of exact perfection, I conceive your condition dangerous. Eliſha told King Ioram, Beware that thou paſſe not 2 King. 6. 9. ſuch a place, for thither the Aramites are come downe. I may frinedly tell you, preſſe not one any further in this point, for ſpirituall pride lyeth hard by in waite, and the ambuſh thereof will ſurpriſe you. For my owne part, as I hate my badneſſe, ſo I hugge the confeſſion that I am badd, And Gods children, finde both contentment and comfort in knowing they cannot bee perfect. Hence they learne, (what ſoule ſo bad, which hath not ſometimes ſome holyday thoughts) to loath earth to love Heaven, to runne from themſelves, to fly to their Saviour, to pittie others, to pray heartily for them, to hope comfortably of them, in a word this doctine, abateth pride, increaſeth charity, and confoundeth cenſuring.

Yea I ſolemnely profeſſe that I would not herein change my doctrine for yours, to have much to boote. Should I ſay; that I could be perfect, both my head and my heart would give my tongue the lye. And one of the beſt hopes, I have to goe to Heaven, is that I am ſure I deſerve Hell. I remember a ſtrange, but true and memerable ſpeech of Reverend Mr. Fox Cited by Mr. Capel in his Booke of Temptation. to this effect, that his Graces ſometimes did him harme, whilſt his ſinne did him much good. A wonderfull thing, yet ſometimes ſo it commthe to paſſe, God [Page] making a cordiall for us of our owne wickedneſſe, thereby teaching us humility.

I. There is under the Goſpel a Royall Prieſthood, an holy Nation a peculiar people.) True, Here theſe things are ſincerely begunne, and hereafter fully perfected, for in this life there is ſtill ſome baſeneſſe, even in the royall prieſthood, impiety in the holy Nation, commonneſſe in the Peculiar people. And I pray remember you are to prove, that a whole Church may bee perfectly reformed in this world. For though it were granted that ſome men might be perfect, yet it followeth not thereupon, that any one Church is exiſtent on Earth, conſiſting intirely all of perfect members. Hipocrites are of ſo glutenous a nature, they will ſtick cloſe in every viſible Church. They cannot be devided, who cannot be diſcerned, except one could borrow Gods touchſtone of hearts, ſuch ſhining droſſe will ever paſſe current in this Kingdome of Grace.

K. Had former ages lived, but to ſee the diſcovery of latter times) If by former ages you meane the time of Popery, I concurre with you. If you underſtand the times of the Primitivs Fathers, I ſuſpend my ſuffrage till the next paragrave. But if you extend it to the age of Chriſt and his Apoſtles, I flatly diſcent. Nor am I ſenſible of any ſuch late diſcoveries in Religion though many Recoveries thanks be to God there have been, in reſcuing the faith from Romiſh ſuperſtition.

L. They would have admired their owne ignorance and our happineſſe.) By our Happineſſe, I ſuppoſe you meane, what lately we had before this Warre began, and what we had not the happineſſe to keepe, and wee truſt in due time, God will reſtore to us againe. Otherwiſe, as for our preſent woefull condition, I would not wiſh our friends, or envie our foes ſuch happineſſe.

§

SERMON Paragarffe 32.

[Page]

There are ſome now a dayes talke of a great light mainfeſted in this age more then before. Indeede we modernes have a mighty advantage of the antients, whatſoever was theirs by induſtry may be ours, all contribute themſelves to us who live in this latter age.

EXAMINER.

If we had no more light, then what you inſinuate were ſeene from the Fathers, why doe we ſee more, and more cleerely and further? He that ſees far, muſt either have a good fight or a cleare light, and ſure in this age wee have both, Thoſe errours which our Fathers ſaw for dimme truthes we ſee for Heriſies; ſo ſurely both our eyes, and our light are better; for the light which our Fathers have in their lamps can diſcover, but ſo much to us, as it did to them, and we know our diſcovery is ſuch, as wee are able to ſee the ſhadow which followed them, even that Miſtery, which was working in their dayes both in Prelacy and ceremony, who will deny but that the cloud of Antichriſtianiſme, was thicke in their times, and then the light could not be ſo glorious, as now when thoſe clouds grow thinner, and more attenuated by the preaching of the Goſpel.

TREATISE.

To cut off all occaſion and pretence of caviling, wee will 8. What advantage the Fathers had of us in Learning, and Religion, and what wee heve of them. ſhew, God willing in what reſpect the Fathers, for knowledge excelled, and exceeded us, and in what reſpect wee modernes goe beyond them. They had a threeſold advantage above us. 1. Of ſight. 2. Of light. 3. and of a nearer object.

Firſt, Of a better light, Being men of eminent natural [Page] parts, improved with excellent learning, and to the Eaſterne fathers, the Greeke tongue, the language of the New Teaſtament was naturall, ſo that it coſteth us much paines and ſweat but to come to the place whence they ſtarted.

Secondly, Of a brighter light. As their conſtancie in perſecution was great, ſo no doubt the heate of their zeale was attended with a proportionable light, and heavenly illumination God doing much for them that ſuffer much for him. Eſpecially in thoſe points wherein they encountred hereticks, they were more then men, and went beyond themſelves, as St. Athanaſius againſt the Arians, St. Auguſtine againſt the Pelagians and Donatiſts, from whom our moderne Browniſts differ no more, then the ſame man differs from himſelfe in new cloathes.

3. Of a nearer Object. They living cloſer to Chriſts times, could therefore better underſtand the ſence of the Church in the doctrine delivered to the Apoſtles. Here we muſt know that Apoſtles, and Apoſtolick men as they wrote Gods word in their Epiſtles, and Goſpels for the profit of all poſterity, ſo for the inſtruction of their preſent age they alſo [...]. 1 Cor. 11. 23. traditioned it in their Preaching by word of mouth to the people of thoſe times, not that they delivered any thing viva voce contrary or diſſertent from what they wrote, or that (as the Papiſts ſtile for their traditions) they ſupplyed and enjoyned any thing as neceſſary to ſalvation, which otherwiſe was wanting in the Scripture but the ſelfe ſame things which they wrote in the New Teſtament, they alſo delivered in their Sermons, and in their Preaching delated upon them, wherefore the prime primative age, having (as I may ſay) two ſtrings to their bow, Scripture, and Preaching, muſt needes bee allowed to have had the cleareſt apprehention of the meaning of heavenly miſteries, and as the children Iudg. 2. 7. of Iſraell ſerved the Lord all the dayes of Iehoſſuah and all the dayes of the Elders, who outlived Iehoſſuah, who had ſeene all the great workes of the Lord which he did for Iſraell, in like manner wee may conclude, [Page] that the greateſt puritie and the cleareſt light of the Church, laſted ſo long as any, within ſight, hearing, or memory of Chriſt or his Apoſtles preaching, or miracles, did ſurvive.

Now to hold the ſcales even, we in like manner have a three fold advantage over the Fathers. Firſt a degree of experimentall light more then they had or could have; having ſeene the whole conduct, Manuaging and Progreſſe of Religion ſince their times, whereby (with a litle helpe of hiſtory) a Devine who is under ſixtie in age, may be a bove ſixteene hundred in experience.

Secondly, we have the benefits of the Fathers bookes, a mightie advantage if we were as carefull to uſe it to Gods Glory, as we are ready to bragg of it for our owne credit. And here I muſt complaine of many mens lazineſſe. Indeed a learned man Nos nani ſumus ſtantes ſuper humeros Gygantum. Hol. cott. compareth ſuch as live in the latter times in reſpect of the Fathers to Dwarffes ſtanding on Giants Shoulders. But then if we will have profitt by the fathers learning, we muſt take paines to mount to the tope of their Shoulders. But if like idle Dwarfes, we ſtill do but ſtand on the ground, our heads will not reach to their girdles, it is not enough to through the bookes of the fathers, togeather on an heape, and then making their workes our footeſtoolle to ſtand on the outſide and Covers of them, as if it were no more, but V P and RIDE boaſting now far we behold beyond them. No, if we expect to gett advantage by their writings, we muſt open their bookes, read underſtand, compare, digeſt and meditate on them. And I am affraid many that leaſt looke into the Fathers, boaſt moſt that they looke beyond them.

Thirdly. Wee have the advantage of a darkneſſe removed by Gods goodneſſe from our eyes, which in ſome matters did dimme the ſight of the Fathers. Namely the miſtery of Iniquity which wrought in their times, & now is taken away in the Proteſtant Church. That Bramble of Rome, [Page] (ſoone will it prick, which will be a thorne,) which afterwards Lorded it over the Vine, Olive, and figtree, beganne very timely to play his parte, And the Man of ſin, then but an infant (and every thing is pretty when it is yonge,) was unawares dandled on the knees of many a devout Monke and rockt in the cell of many an holy hermit, who litle ſuſpected that then voluntary ſequeſtring themſelves to enjoy heavenly thoughts, would by degrees degenerate to be in after ages the cover of Pride, luſt and lazineſſe. Now ſeing this man of ſinne, is dead already in the Proteſtant Church, and hath a conſumption attended with the Hecktick Fever in all other places, the taking away of Popiſh ſuperſtition may juſtly be accounted the third advantage which our age hath.

By the way we muſt take heed of a fault whereof many are guilty. For ſome are ready to challenge every thing in the practiſe of the Fathers which doth not pleaſe them preſently to be Popiſh, and pretend they taſt ſuperſtition in whatſoever themſelves diſtaſt. O ſay they, the Fathers lived when the myſtery of iniquity did worke, and hence they infer that it is evidence enough without further tryall to condemne any cerimonies uſed by them, becauſe they were uſed by them. The way indeede to make Short Aſſiſes, but Perjur'd Iudges, whereas it is not enough to ſay, but to ſhew that they are ſuperſtitious, to anotomize, and diſſect the Popery conteined in them, demonſtrating where it croſſeth the word of God, wheras on the contrary all wiſe and charitable men ought to eſteeme the practiſes of the primitive Church not only to be innocent, but uſefull and honourable till they be legally convicted to be otherwiſe.

If any object that the Fathers had another diſadvantage, that beſides the ſpreading of Popery; other Hereſies did alſo ſpring and ſprout apace in that time, to the darkening of the light of the truth, let them know that ſuch oppoſition only gave truth the opportunity to tryumph, and the teeth of Error filled it the brighter Hereſies, In eodom ſeculo [Page] quo nat a, damnat a equos errores patrum aetas tulit, eos & ſuſtulis, condemnig them in Synods and Councells, And in this point to be an equall Empire betwixt the ancients and us, we muſt conſider that we live in the Later age, and commonly bad humors which have viſited the whole body do ſettle at laſt in the leggs and loweſt parts, with us Sects and Schiſmes do alſo abound, and ſome Hereſies firſt ſet a broach in the Primitive times, now runne a Tilt with all their dredgs in out dayes.

Thus we ſee how the Fathers were both before and behind us, for knowledge, and wee therein both above and beneath them in ſeverall reſpects. See the wiſdome and goodneſſe of God, how he hath ſweely tempered things together. So good that all have ſome, ſo wiſe that none have all. And how eaſie may this controvercy be accommodated, whether ours or the Fathers light were the greateſt, where if the difference be but cleerly underſtood, the parties are fully reconciled. And now I conceive having anſwered you in groſſe, I need not apply my ſelfe to any perticulers of your examination.

EXAMINER.

The Goſpel doth worke M and wind its beames into the world according to the propheticall ſeaſons for Revelation, many propheticall truthes were ſealed up, and thoſe not unſealed but ſucceſſively, and as our Generations after may have a Starre riſing to them which we have not ſo we may have Beames N and Radiations, and ſhootings which our fathers had not. The Apoſtles O had not all their truths and light revealed at once, ſome early, ſome late, ſome not till the holy Ghoſt was beſtowed. Revelations are graduall and the vaile is not taken off at once, not in one age. We honour the Fathers as men in their Generations famous, their light was glorious in its degree and quality, but they had not all the degrees attainable, they had [Page] a light for their owne times, and we for ours, and who cannot thinke that we are riſing into that Age P wherein God ſhall powre his Spirit upon all fleſh, and wherein the light of the Moone ſhall be as the light of the Sunne and the light of the Sunne as the light of Seaven dayes.

TREATISE.

You hover in Generalls, and ſeeme to me deſirous that 9. Now new light or new eſſentiall truths are or can be revealed in this age. your Reader ſhould underſtand more then you are willing to expreſſe; my opinion breifly is this. That no new Revelations, or new infuſed light in eſſentiall points of Religion, is beſtowed on any now-adayes, but that the ſame light hath in as plentifull a meaſure beene given to former ages, eſpecially to the age wherein the Apoſtles lived, and when the faith was once delivered to the Saints, and by them ſett downe in the Scripture, and that then ſo perfectly and compleatly, that it needed not the acceſſions of any future Revelations.

I confeſſe that men by ſearching the Scripture (that oyle will never leave increaſing as long as more veſſells be ſtill brought) and diligent prayer to God may and do arive daily at a clearer underſtanding of many places of Gods word which they had not before. Theſe words; Thou art Peter and on this rock will I build my Church, and that Place, this is my body, are now more truly and plainly underſtood then they were 200 yeares agoe, when the Popes ſupremacy was as falſly founded on the former as tranſubſtantiation was unjuſtly inferred from the latter. However theſe were not Revelations of new truthes, but reparations of ould. For the prime primative Church received and embraced the ſame, The Saints Revel. 14. 3. in the time of Popery Sung as it were a new ſong, a Song not new but renewed, not new in it ſelfe but perchance to the hearers, and ſuch are many truthes, which are preached in our age in the Proteſtant Church.

[Page] They that maintaine the contrary opinion of moderne revelations of new eſſentiall truths doe a three fold miſchiefe therein. Firſt they lay an aſpertion of ignorance and imperfection of knowledge on the Apoſtles themſelves, and this is no leſſe then Scandalum Magnatum.

Secondly they much unſettle men in matters of Religion, and produce a conſtant inconſtancy and ſcepticall hovering in all oppinions and as the Athenians erected an Altar to the unknowne God, ſo men muſt reſerve a blancke in their ſoules therin to write truths at yet unknown, when they ſhall be revealed. Thus men will never know when their creede is ended, and will daily waver in that truth which they have in poſſeſſion, whilſt they waite for a clearer and firmer as yet in revertion.

Thirdly they ſixe on the Scripture an imputation of imperfection and ſuch as talke of new revelations of truth, may well remember the paſſage in the Old Revelation. Reve. 21. 18 If any man ſhall add unto theſe things, God ſhall add unto him the plagues that are written in this booke. And it ſeemes to mee all one in effect whether men peece the Scriptures, with old Traditions, or new Revelations; and thus the Papiſt and Anabaptiſt are agreed like men in a circle going ſo farre from each other with their faces, till their backes meete together. And I profeſſe I ſhould ſooner truſt a tradition containing in it nothing croſſe to the Scripture and comming to mee recommended from the primitive times, and countenanced with the practiſe of the Church in all ages, then a new upſtart Revelation. The beſt is, wee have no neede to truſt either, whilſt we have Gods word alone ſufficient to relie on.

The reſult of all is this, We have now a-dayes no new truths revealed, but old ones either more fairely cleared or more firmely aſſented to, no new Starres of Revelation ariſe in any hearts. If any ſuch doe burne and blaze there, they are but comments which will fade at laſt. In a word this age is not happie with any new truths, but guiltie of many old lyes.

[Page] Yea, it rendereth it ſuſpitious, that ſome men are going about ſome what, which they cannot juſtifie by the old knowne lawes of God, becauſe they beginne to broach preparative doctrines, Introductorie of new revelations: Diſtruſting (as it ſeemes) the Scripture, the old Iudge, as not for their turnes, becauſe they provide for an Appeale to an other Vmpirer; and if thoſe are juſtly accounted dangerous members in the Church, who would bring in Innovations in Ceremonies, then pretenders of new Revelations in Eſſentiall points of Doctrine are ſo much the greater offenders, by how much Doctrine is more neceſſary, and fundamentall in a Church then ceremonies. But I will anſwer ſome paſſages in your Examination particularlie.

M. The Goſpel doth worke and winde its beames into the world, according to the propheticall ſeaſons for Revelotions.) Diſtinguiſh we heare, betwixt matters of fact, and matters of faith. Matters of fact being foretold in the Scripture, are beſt underſtood when they are accompliſhed: In which reſpect the longer the world laſteth, the clearer men ſee & the plainer they underſtand ſuch predictions. The Seales in the Revelations were ſucceſſively opened, the Trumpets ſucceſſively blowne, the Vialls ſucceſſively powred out, and the things imported in and by them, are ſucceſſively performed. Wherefore time is the beſt comentator on the propheticall parts of the Bible, Dies die [...] docet. And to day, which is yeſterdaies ſchoolemaſter will be Scholler to tomorrow, in which reſpect the Dan. 12. 4. Prophets words are moſt true. Many ſhall runne too and fro, and knowledge ſhall be increaſed. But now, as for matters of Faith, they were at once, and for ever, fully, and freely, delivered at the firſt to the Apoſtles, and ſo from them to us, and that ſo perfectly, & compleatly, they neede no new revelations, quo ad Materium, though quoad modum, old truths may now have a new meaſure to be more clearely underſtood then in the darke times of Popery.

N. We may have Beames, and Radications, and Shootings, [Page] which our Fathers had not.) For Beames and Radication of knowledge, I have delivered my oppinion: but as for Shootings, God knowes wee have many ſuch as our Fathers never had; God in his mercy ceaſe ſuch Shootings or elſe in his Iuſtice direct the Bulletts to ſuch markes, as in truth have been the troublers of our Iſrael.

O. The Apoſtles had not all their truths and light, revealed at once, ſome early, ſome late, ſome not till the Holy Ghoſt was beſtowed.) All this is moſt true which you ſay, The Apoſtles at firſt were (as we may ſay) Freſhmen, newly admitted into Chriſts Company. Then they tooke their firſt degree of knowledge, when ſent forth to Preach the Goſpel, Mat. 10. to the Iewes alone in their Maſters life time. They commenced in a higher knowledge after Chriſt his Reſurrection: And after his Aſſention, aſſended yet higher in Spirituall Illuminations: Laſtly, after the comming of the Holy Ghoſt, they proceeded Doctors in deede; I meane, they then had the completion and conſumation of all underſtanding neceſſary to ſalvation. Now Sir, Conſider that after this time, they wrote the New Teſtament, and therein all eſſentialls for us to know and doe for our ſoules health, ſo that we now doe deduce and derive our knowledge, not from the Apoſtles in their infancy, or minority of Judgement, but from them having attained to the Top, and Verticall point of their perfecteſt skill in heavenly miſteries.

P. And who cannot thinke wee are riſing into that age, wherein God will power his Spirit upon all fleſh, &c.) What proportion doth this beare with what you ſaid not long ſince, Propheſying that our Marian Times did approach too faſt? When nothing was light but the Bonefiers to burne the Marters. I will not deny but this great ſun may arriſe, but the reigning vices of the time are but an ill Morning Starre to harbinger the riſing thereof. We have taken the St. Shippe from thoſe in heaven, but have no more holineſſe in our ſelves here on earth. What betwixt the ſins which brought this Warre, and the ſinnes this warre hath [Page] brought, they are ſad prefages of better times. Never was Gods name more taken in vaine by oathes and imprecations. The Lords day, formerly profained with mirth, is now profained with malice, and now as much broken with Drummes as formerly with a Tuber and Pipe. Superiours never ſo much ſlighted. ſo that what 1 Sam. 25. 10 Naball ſaid ſullenly, and (as he applyed in) falſly, we may ſay ſadly & truly, there be many ſervants now adayes, that breake away, everyman from his Maſter. Killing is now the only Trade in faſhion, & Adultery never more common, ſo that our Nation (in my opinion) is not likely to confound the ſpirituall Whore of Babilon, whilſt corporall whoredom is in here very where committed, no where puniſhed. Their ſo uſuall, that they have ſtollen away the word of Stealing and hid it under the Name of Plundering. Lying both in word & Print grown Epidemicall, ſo that it is queſtionable whether Gunnes or Printing, (two inventions of the ſame Countrey and ſtanding) at the preſent doe more miſcheife in this Kingdome. It is paſt covering of our Neighbours houſes, when it is come to violent keeping them. He therefore that doth ſeriouſly conſider, the Grievouſneſſe and Generality of theſe ſinnes, will rather conclude that ſome Darkeneſſe of Deſolation, then any Great light is likely to follow upon them. God I confeſſe in mercy may doe much, both to pardon and proſper us, and can extract Light out of Darkeneſſe, but whether he will or no, I (though confident of his power,) ſee little cauſe to hope of his pleaſure herein, And though herein I muſt confeſſe, many of theſe inormities. may, (though not wholy be excuſed, yet) be ſomething extenuated, by pleading the unavoidable neceſſities which warre doth cauſe, yet ſurely wee ſhall anſwer to God for cauſing this warre by our crying ſinnes, and tranſgreſſions.

Q Wherein the light of the Moone ſhall be as the light of the Sunne, and the light of the Sun as the light of the ſeven dayes.) This, for ought I can finde to the contrary, was accompliſhed at Chriſt Comming, and the generall giving of [Page] the Goſpel to the Gentiles, with the ſending of Gods Spirit miraculouſly upon them, ſure I am a Paralell place of the Prophet was then fulfilled, by the expoſition of Saint Ioel 2. 28. Acts 2. 17. Peter himſelfe, And it ſhall come to paſſe in the laſt dayes (ſaith God) I will power out my ſpirit upon all fleſh: and your Sonnes and your Daughters ſhall propheſie, and your youngmen ſhall ſee viſions, and your old men ſhall dreame dreames. Theſe words having the advantage of that Date In the laſt daies, might with the more colour have beene alleadged by you, and applyed to theſe times, to prove ſome ſpeciall Revelations in our dayes, had not the Apoſtle marred your Mart, and prevented you by applying the propheſie to the primative times.

EXAMINER.

But we ſee the Policy R of commending the Fathers light to our Generation, for could you prevaile with us to ſet our Dialls by that, you then might reforme our Church by the Canterburian Gnomen, and ſo ſet us backe to a falſlyreputed, Primitive Reformation.

TREATISE.

R. But wee ſee the policie of commending the Fathers.) I proteſt before Almighty God I have neither baſe nor by reſpect in praiſing the Fathers. Saint Pauls blamed Gal. 2. 11. Peter at Antioach, becauſe he was to be blamed. I in the like manner commend the Light of Fathers, becauſe it is to bee commanded not for any favour or ſlattery. A falſely reputed primitive Reformation, I abhorre from my heart, & I preſume our Church is to wiſe to be coſened therewith: If Canterbury hath misbehaved himſelfe, his friends for him deſire no more, and foes to him ſhould grant no leſſe, then a legall triall. But inſult not on any mans ſufferings, Organs I dare ſay, are not ſo offenſive in Churches as the making of Muſicke [Page] on men in miſery. Time was when you ſett as much by a ſmile from Canterbury, as he ſtill ſet [...]s litle by a Scoffe from you.

§

SERMON Paragraffe 13. 14. 15. 16.

‘The qualification for Reformers, the Decent burialls of ſuch Ceremonies, as are taken from the Fathers, the honorable Reſervation to our firſt Reformers.’

EXAMINER.

That it may appeare I looke not only at the worſt of the Sermon, There are Excellent Truths in it, and it is pitty they are not betters ſcituated, I could alwaies wiſh to ſee a Diamond ſet in Gold.

Theſe are good Poſitions, and in their pages not without their enamill of witt, yet there is a policy to write faire in one Leafe, though you T make a blot in another, but I cannot let theſe paſſe without ſome obſervation.

TREATISE.

S. And it is Pitty they are not better ſcituated, I could alwaies wiſh, to ſee a Diamond ſet in Gold.) I cannot blame you, eſpecially if the Diamond be their owne. But what meane you by this Expreſſion; Would you have had the Truths in my Sermon to have beene ſet in the Gold of rich & glittering language. Truly I could not go to the coſt thereof, eſpecially on ſo ſhort warning, wherein the Sermon was made. How ever a Diamond, is a Diamond though ſet in Home, whereby the luſter thereof may be ſomewhat dimmed, but the worth thereof no whit deminiſhed. But in one reſpect I muſt confeſſe theſe Truthes were ill ſcituated, that they ſtood too neere to a captions Reader, who tooke cauſeleſſe exception at them.

[Page] T. Yet there is apolicie to write faire in one leafe, though you make a blot in another) Shew me Sir, where theſe blotts bee. For as yet I am more troubled to know my fault, then my defence.

EXAMINER.

Firſt for qualification, V I dare ſay, never age afforded more eminent in this Kimgdome, their calling lawfull, their Pietie exemplary, their knowledge radiant, their courage experienced through a legion of difficulties, Their prudence in the conduct of a buſineſſe, though oppoſed with the Policy, and malignity of a grand and Potent Enemy.

TREATISE.

V. For their qualification I dare ſay.) If you dare ſay it, I dare not to gain ſay it. Their calling no doubt is lawfull, if the ſupreame powers concurres with them. Of their pietie, which conſiſts in their hearts, God alone is Iudge. I will not diſpute againſt their radiant Knowledge, nor fight with their experienced Courage, and it were folly in me to oppoſe their Prudence. Let not the perfections of King Davids 2 Sam. 3: Subjects be numbered. God make their Konwledge, their Courage, their Prudence, an hundred fold more then it is, and may the Eyes of my Lord the King ſee the ſame, to his comfort and Honour.

EXAMINER.

And for the decent, buriall of Ceremonies, and ſuper ſtitions W of the Fathers) They ſhall have a Parliament of Senators, and an Aſſembly of Devines to lay them in their grave, And I dare ſay a Godly Congregation in the Kingdome to ſing a Pſalme at their Funerall; and will not this [Page] be a very decent X buriall? And for the Honorable reſervation, to the reformer [...], and their memories, our Devines and reformers, now have ever made reſorte and appeale to the Truths they delivered; and in thoſe times when Beza, and Calvin, and Peter Mertir were ſet loweſt, till the Maſter of the feaſt came lately, and bid them ſitt up higher, a Caiſtan and Bellarmine, and a Councell of Trent, I am ſure had more honor from the Devinity of the other yeare, or your times, ſo farre we admire the reformers, as to love their Truths and to pittie their Errors. But I will not ſay much, Errors may be more provoked, then remedied with over-handling; let us be wiſe in the Colours of good and evill, though it be an honeſt, yet it is a dangerous miſtake to many our freinds, and to few our Enemies.

TREATISE.

W. As for the decent buriall of Ceremonies and ſuperſtitions of the Father.) You are cunning to improve your ſelfe Paragraffe 24. on my words. In my Sermon I made a double ſuppoſition, Fiſt, if there be found in the Fathers practice any Ceremonies ſmacking of Paganiſme or Popery. Secondly, If the ſame can be juſtly Challenged to be continued in our Church now, (as if two Suppoſitions made a Poſition) you flatly, infer & perumtorily conclude ſuch Superſtitions are in our Church. I ſhould be loth to ſell wares to ſuch a Chapman, and to truſt his honeſty in meaſuring of them out, who hath ſuch a ſlight in ſlipping his fingers, that gives him an inch and hee will take an ell, You might have don better, to have could us what the perticulers of theſe ſuperſtitions are.

X. And will not this be a decent buriall.) The pleaſantneſſe of your witt doth pleaſe me, ſome mirth in this ſadd times doth well. But you might have been pleaſed to have taken notice, that by the decent buriall of ſuperſtitions Ceremonies, (if any ſuch can be proved to be in our Church) [Page] I ment the removing of them in that manner, as might give no juſt offence to any, as I have largely diſcourſed of before. However as you ſay, let but a Parliament lay them in the ground and I ſhall not moorne for their death but rejoyce at their ſolemne and legall Interment.

Y. Had more honour from the Devinitie of the other yeare, or your times.) The more ſhame for ſuch, if any who under valued ſuch Worthy Men. And bleſſed be God that they have recovered their former eſteem. For my part they have not with me regained any new degree of Honor, but ſtill keepe the ſelfeſame place in my valuation of them whereof they ever were peaceably poſſeſſed.

EXAMINER.

If I be now examined what reformation I aime at, I anſwere, my endeavour here, was only to take out of the way ſuch rubbiſh as others would bring in; If we can but cleare the paſſage, we go farre in the worke, and in the meane time let us like Ioſhuas ſpies, bring no evill report upon the land we are going to.

TREATISE.

Z. My endeavour here was only to take out of the way ſuch rubbiſh as others would bring in.) Whether rather, you have not brought in ſuch Rubbiſh, which others have taken away, be it reported to the juditious Reader.

A. Let us like Ioſhuas ſpies, bring no evill report upon the Land we are going to.) By Ioſhuas ſpies, you meane thoſe who accompanied Caleb, & Ioſhun, to ſpie the Land of Cauaan, and theſe were guilty of a three fold Fault.

Firſt they ſpake truth with an ill intent, to diſharten the Iſraelites, in their reporting of the ſtrength of the Country. Secondly, they ſpeake more then truth, raiſing the walls of the Cannanitiſh Cities by their Hyperbolyes [Page] as high as Heaven, 1 Dut. 28. Laſtly they ſuppreſſed the moſt materiall point, not incouraging the people, (as Caleb and Ioſhua did, by the aſſured aſſiſtance of God againſt their enemies. But I conceive my ſelfe, (againſt whome your words are darted) to be innocent in the foreſaid perticulers.

EXAMINER.

But ſuppoſe this perfect reformation, B or Church, were among the C [...] the [...] the Ragione di ſacro Dominio. He were no wiſe D, nor faithfull Devine who would not preſerve that ſecret E for holy advantages, t'is Gods owne deſigne and his Apoſtles to hould out a perfection to us, be perfect as your Heavenly Father, And ſome paſtors for the perfection of the Saints, I commend Bodin and Tacitus for their Politicall faithfulneſſe, they writt farre yet would not ſunne the imperiall, [...] nor make them Popular.

TREATISE.

B. But ſuppoſe this perfect Reformation were e. c.) It ſeemes you ſuſpect the ſtrength of your outworkes, that you ſo ſeaſonably retire to your Caſtle, Now at laſt condemning this doctrine, not as falſe, but unfitting to be preached.

C. Were among the [...] I thinke you would ſay [...] or otherwiſe Sir my learning will not extend to underſtand this your new greeke.

D. He were no wiſe and faithfull Devine) So then you conclude me a fooliſh & deceitful Miniſter, & I had rather you ſhould call me ſo ten times, then my guiltie conſcience ſhould tell me ſo once, for concealing of a neceſſary truth.

E. Who would not preſerve that ſecret for holy advantages.) Firſt the queſtion is, wheither or no it lay in my [Page] power if I would to keepe this Point ſecret. What your people at Heſtertonn in Yorkeſhire are, you beſt know in this Doctrine, I was not the teacher but the remembrancer of my people at the Savoy, from whom had I cloſely covered it with both my hands, they would have ſeene it through all my fingers. Beſides what hope can one have to keepe it ſecret when (as you ſay) ſo great and glorious a light is ſhining now-a-dayes.

But if I could, I ought not to ſuppreſſe it. Let Popiſh tenents 10. That the Doctrine of the Churches imperfection may ſafely bee preached and cannot honeſtly bee concealed. be ſhurt in a cloiſter, and ſicke opinions keepe their Chamber, God never lighted this Truth for us to put it under a buſhell, it being alwaies ſeaſonable to bee divulged, and now dangerous to bee concealed.

Theſe holy advantages, (I would not count them advantages were they not holy,) ariſe from Preaching this point. Firſt, it a wakens men from their Idle dreames of their conceited perfection of a Church here, and too many I feare have made this common-wealth here woefully militant, under pretence here to make the Church happily triumphant.

Secondly, to teach all Chriſtians (Majeſtrates and Miniſters moſt eſpecially) as induſtry ſo patience, daily to doe, and conſtantly to ſuffer no whitt diſheartned in their endeavours to perfection. Knowing though things bee badd, after their beſt labours to amend them, that this proceedes from the inevitable vanity, to which the creature is ſubject.

Thirdly, to weane men from this world, making them to love and long for the time of the reſtitution of all things, when this world as a watch out of tune ſhall not onely bee taken aſſunder and ſcoured, but alſo have all the wheeles made new and then bee perfectly reformed.

[Page] Yea Sir, let us try whether you or I proceeding on our contrary principles, ſhall more effectually perſwade a reformation, you will tell the world that a perfect reformation in this life is attaineable, even to the anticipating of Heaven heare, and this you will preſſe with all your power and flowers of Retorick, and all little enough to performe ſo unſavory an untruth. Now ſee ſit what miſchiefes will follow hereupon.

1. Becauſe one falſehood requires more to ſupport it, you muſt call in other auxilliary falſities to defend this, and ſo engage your ſelfe in a multitude of errors.

2. Seeing flights and ſhifts can never laſt long, your forgery will be detected.

3. You are lyable to Heavens Pillorie to bee punniſhed for holy fraud.

4. You will ſcarce be truſted afterwards though telling truth, being once convicted and ever ſuſpected of falſhood.

As for thoſe whom you have deceived unto the utmoſt of their endevours of Reformation, on your falſe perſwaſion that the perfection thereof may bee had in this world, though their labours therein bee very forward at the firſt, yet ſoone will they wither and weaken with the graine in the Goſpel that wanted Roote (no Roote and a falſe Roote are the ſame in effect,) and Gods bleſſing cannot be expected on the deceitfull proceedings.

As for mee who have no cunning in ſuch hunting, but pleaſe my ſelfe with Iacob to bee a plaine man, I would goe another way to worke, and tell them the worſt firſt, that indeede it is vaine to expect a perfect reformation in this world. However let them comfort themſelves, that wee ſerve ſuch a Maſter who accepts of the will for the deede, and knowes whereof we are made. Hee remembreth that wee are but duſt. And therefore let us doe our beſt, and ſtrugle againſt our [Page] infirmities, being confident that God in Chriſt will pardon what is amiſſe, and reward what is good in us. And I doubt not but ſuch doctrine by Gods bleſſing will both take deeper impreſſion in mens hearts, and bring forth better fruits of amendment in their lives.

F. I commend Bodin and Tacitus for their politicall faithfulneſſe, they writt far, yet would not Sun the imperiall [...] nor make them popular.) I confeſſe it to bee unfitting, yea dangerous to impart miſteries of State to private people, for ſuch Iewels are to bee lockt in a ſafe and ſure Cabinet, the boſoms of Polititians, Not ſo in neceſſary Points of Divinity, for though every private man hath not a State to governe, hee hath a ſoule to ſave, and therefore muſt be partner in all wholſome doctrines.

Indeede in ſome caſes, Preachers may though not finally ſuppreſſe, yet ſeaſonably conceale, or rather warily deferre the publiſhing of ſome points of Religion, Firſt when they are not of abſolute concernement to ſalvation, & the Miniſter by his Chriſtian diſcretion plainely foreſees, that all the good which rationally can bee expected to redound from Preaching ſuch a Truth, will not countervaile the ill, which in probability will inevitably follow thereupon; Or elſe when the Auditors are not capeable as yet of ſuch difficult Doctrines. Chriſt himſelfe did fitt his Wines to his bottles, powring in not what hee could give, but they could take, leaſt otherwiſe hee ſhould rather ſpill his liquor, then fill his veſſells.

Neither of theſe caſes now alledged take place concerning the publiſhing of the Doctrine of the Impoſsibility of the Churches perfection in this world. For we may by Gods bleſſing juſtly expect and promiſe to [Page] ourſelves and others much good and comfort from the preaching thereof, as we have largely proved before. Nor dare I ſo much to diſparage the times we live in, (now it being above a hundred yeares ſince Luthers reformation) as to count them to have age ſo much, and Knowledge ſo litle, as not yet to be capable with ſafety & profit of ſo plaine & true a Doctrine, ſome ſhortly expect the day of Iudgment, and ſure then the world is already come to Age to underſtand Truths, except ſhee come not out of her Mynority till juſt ſhee be ready to die and to be diſſolved.

G. Would not Sunne the Imperiall [...].) Godly ſecrets in Religion in ſome reſpects may be Sunn'd. Firſt that thereby they may be tryed, (all Truths have Eagles eyes) whether or no they can behold, and beare the Sunne Beames. Secondly, becauſe our Math. 10. 26 Saviour hath ſaid, what I tell you in darkneſſe, that ſpeake in the light, and what you heare in the Eare that preach you upon the Houſe toppe. Laſtly, that by proclaiming them the Godly may have an oppertunity to receive them, and the wicked be rendred unexcuſable for refuſing them, when ſuch Truths are made generally knowne.

H. Nor make them popular.) I diſtinguiſh on the word Popular. If it be taken, as generally it is, (uſe having confined a word of generall acception in it ſelfe, to an ill ſence) to Court the good will of people for any private or ſineſter end, it is utterly unlawfull for Popularity, which is neceſſary love, in a Prince, is unlawfull luſt, in a Subject, who may not Court the Kings wife, for to him a lone, are the People married in a Politicke Relation. All honeſt men therefore diſclaime, to make Truths Popular in this ſence, to impart them to the vulgar to gaine any vaine applauſe. Yea, conſider herein, whether you rather [Page] be not faultie in making the Imperiall [...] to bee Popular, who incite and incourage ordinary People, to make a Publique Reformation.

But Truths in Divinity muſt be made Popular, that is bee communicated to all people, in true ſinceritie for the ſaving of their Soules.

The Iude. 3. Apoſtle, calleth it the Common ſalvation, and therefore it muſt be preached to all in common, our Sermons muſt, aſwell be ad Populum as ad clerum.

Otherwiſe ſuch Monopolies are illegall and diſtructive to the State of the Church, for any Miniſters to engroſſe any wholſome Doctrine to themſelves, and not imparte it to their Pariſh, except in the caſes afore mentioned.

EXAMINER. Apology.

I have now done (I will not ſay) refuting, but committing Errors, I am a fraid my haſt at this time, hath made me mend one fault, only with another.

TREATISE.

I will not oppoſe yours, but annex my owne concluſion. If I ſhould deny my owne many Imperfections, my practiſe would confute what my Pen hath maintained. Reader, for the matter of what I have written, I require thee, in Gods name do me Iuſtice, for the manner, method, or words thereof, I requeſt thee, as I am a Man ſhew mee favour. Thinke not the worſe of the Truths, for my ſake, but thinke the better of me, for the Truths ſake which I have defended. And [Page] conceive me not to be of a brawling and controverſiall diſpoſition, who do deſire and will pray for an Agreement from my Soule, ſo long as my ſpeech ſhall ſerve me. Yea if I ſhould chance to be ſtricken dumbe, I would with Zacharia make ſignes for table bookes and write the name of that which I deſire above all earthly thing is PEACE. God ſend it, Amen.

FINIS.

[Page]

Information about this book

Title statement

Truth maintained, or, Positions delivered in a sermon at the Savoy since traduced for dangerous, now asserted for sovnd and safe / by Thomas Fvller.

Fuller, Thomas, 1608-1661.

Edition statement

1643

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2005-12 (EEBO-TCP Phase 1).

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A70084

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Wing F2475

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ESTC R222778

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07888680

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ocm 07888680

ID [VID]

40297

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(EEBO-TCP ; phase 1, no. A70084)

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— Truth maintained, or, Positions delivered in a sermon at the Savoy since traduced for dangerous, now asserted for sovnd and safe / by Thomas Fvller., Fuller, Thomas, 1608-1661., Fuller, Thomas, 1608-1661. Sermon of reformation..

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[21], 24, 78 p.

[s.n.],. Printed at London :: 1643.. ("A sermon of reformation" has special t.p.) (This work appears on reel 1188:42 and 1206:22.) (Reproduction of original in the Union Theological Seminary Library, New York.) (Includes bibliographical references.) ((from t.p.) I. That the doctrine of the impossibility of a churches perfection, in this world, being wel understood, begets not laziness but the more indust[ry] in wise reformers -- II. That the Church of England cannot be justly taxed withe superstitious innovations -- III. How farre private Christians, ministers, and subordinate magistrates, are to concurre to the advancing of a publique reformation -- IIII. What parts therein are only to be acted by the supreme power -- V. Of the progresse, and praise of passive obedience -- VI. That no extraordinary excitations, incitations, or inspirations are bestowed from God, on men in these days -- VII. That it is utterly unlawfull to give any just offence to the papist, or to any men whatsoever --) (VIII. What advantage the fathers had of us, in learning and religion, and what we have of them -- IX. That no new light, or essentiall truths, are, or can be revealed in this age -- X. That the doctrine of the churches imperfection, may safely be preached, and cannot honestly be concealed.)

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Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.