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. This text is an enriched version of the TCP digital transcription A70084 of text R222778 in the English Short Title Catalog (Wing F2475). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 234 KB of XML-encoded text transcribed from 63 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A70084 Wing F2475 ESTC R222778 07888680 ocm 07888680 40297 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70084) Transcribed from: (Early English Books Online ; image set 40297) Images scanned from microfilm: (Early English books, 1641-1700 ; 1188:42 or 1206:22) 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. [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. eng Church of England -- Doctrines -- Apologetic works. Reformation -- Sermons. Sermons, English -- 17th century. A70084 R222778 (Wing F2475). civilwar no Truth maintained, or Positions delivered in a sermon at the Savoy: since traduced for dangerous: now asserted for sound and safe. By Thomas Fuller, Thomas 1643 41509 15 65 0 0 0 0 19 C The rate of 19 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Judith Siefring Sampled and proofread 2005-07 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion 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 . 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 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 I Dare not give you such high Epithites , as Master Saltmarsh bestoweth upon the Assembly , to call you the MOST SACRED . Be 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 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 ; 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 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 . 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 . 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 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 . 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 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 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 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 . 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 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 . 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 . 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 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 . 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 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 with Iacob to Laban , because I was afraid . And that plaine 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 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 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 . 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 . 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 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 . 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 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 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 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 , 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 , 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 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 . The Kingdome of Heaven ( saith our Saviour ) suffereth violence . And in this sense , I may say , the most moderate 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 t is 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 . 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 . HEB. 9. 10. Vntill the time of Reformation . 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 , 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 . 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 . 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 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 . 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 . 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 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 . 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 Noon-day : 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 . Which Riddle is thus untyed : John 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 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 . 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 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 . 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 . 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 Isralites , Deuteronomie 29. 5. which for many yeeres together waxed not old . Alas , in some places it is thread-bare , 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 . 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 . 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 : 'T is 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 highest Honour , and greatest concernment . 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 . 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 . 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 . I am , or should be , most sensible of mine owne weakenesse , being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 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 . 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 . Thirdly , Knowledge in a competent , yea , plentifull measure : Dangerous was the mistake committed by Sir 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 . Fourthly , true courage and magnanimity , Reformers need to be armed with a stout spirit Cap a Pee , which 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 . 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 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 . 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 . 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 , 'T is 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 . Now as discretion discovereth it selfe in the matter of 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 . 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 . 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 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 . 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 , a 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 . 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 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 . 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 ? 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 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 b 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 . 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 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 . 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 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 . 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 . 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 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 . 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 , t is 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 . 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 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 . 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 . Treatise . 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 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 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 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 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 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 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 marke . Fourthly , if it be objected that the impossibility of perfection discourageth men to endeavour it , seeing they cannot rationally desire it , non est voluntas 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 . 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 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 . 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 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 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 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 . 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 . 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 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 . 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 . 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 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 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 Church 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 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 't is 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 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 all Lethargicall dulnesse and carnall stupidity ) so it must be done with a quiet and composed soule , a grace commended 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 . SERMON Paragraffe 12. 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 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 . 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 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 a 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 . 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 b 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 c 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 fellowes 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 , 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 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 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 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 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 ; 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 ) 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 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 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 ; States-men 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 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 them , no not with Chaines of Ecclesiasticall Censures , onely outward Mulcts in purse or person can hold 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 . By the way , a word in commendation of passive obedience : When men who cannot be active without sinning , 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 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 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 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 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 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 raile it about with any cautions , so that Passengers may unawares fall into it . For everyman who hath done an unwarrantable act , which 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 . 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 . 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 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 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 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 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 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & the godly Layty are Gods Clergy , his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 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 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 , 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 alleadged advantage your cause . M Had Christ and his Apostles waited in their Reformation 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 , & 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 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 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 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 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 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 . 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 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 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 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 ) 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 . 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 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 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 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 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 . 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 sighted 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 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 * 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 . 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 * and 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 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 * affected any of whom it is said , there was none to answer them nor any that regarded 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 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 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 * 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 * 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 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 * 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 holy-day 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 * 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 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. 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 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 threefold 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 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 * 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 * 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 , 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 * 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 , ( 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 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 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 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 * 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 . 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 . * 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 . 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 * 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 , 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 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 * 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 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 * 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 young-men 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 falsly-reputed , 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 * 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 flattery . 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 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 . 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 * 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 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 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 ) 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 as high as Heaven , * 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I thinke you would say {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 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 . 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . ) 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 * 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 be not faultie in making the Imperiall {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 * 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 afraid 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 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 . Notes, typically marginal, from the original text Notes for div A70084e-410 Quid amplius praepotenti & immortali Deo tribuimus si quod eius proprium est cripimus ? Bodin . de Repub. l. 1. c. ult Notes for div A70084e-910 2 Cor. 1. 17. 18. Acts 25. 16. Notes for div A70084e-1460 2 Sam. 3. 14. 1 Cor 7. 26. Gen. 31. 27. Gen. 31. 31. Luk. 8. 18. Acts 17. 11. Act. 20. 38. Notes for div A70084e-1780 Acts 24. 5. Pro. 11. 15. Bodin . de Repub. lib. 1. p 50. Iudg. 19. 29. 1 King. 19. 14. Rev. 3 16. Mat. 11. 12. Notes for div A70084e-2380 Camdens Eliz. p. 367. a Fox . Acts Monum. pag. 1064 b In a book of directions to travel . Notes for div A70084e-5350 1 King. 13. 1● . Sam. 13. 19. Jude ● . 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 . Phil. 3. 13. Bishop Montague , Franciscus , Secta Clara . That the Church of England cannot justly be taxed with superstitious inporations . Pro. 9. 13. A foolish woman is clamorous . Ephe. 4. 31. wrath and anger , and clamour . 1 Thes. 4. 11. Study to be quiet . Bucer in lib. de Regno Christi . a 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. b M. Greenham in his grave Counsels in the word Atheisme , pag. 3. c 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. Nehem. 8 1. 3 How far private Christians , Ministers and subordinate Magistrates are to concur to the advancing of a publike Reformation . 2 Sam. 20. 1. 4. What parts therein are onely to be acted by the supreame Power . Mar. 5. 3. 28. 5. Of the progresse and praise of passive Obedience . Est haec pontificiorum tessera crudelitas , aliud est Protestan tium symbolum clementia . Isti occidunt , Hi occidunt Laurentius Humphreys in respon. ad Epistolas Camp●ani . Deut. 2. 5. 2 King. 14. 10 Cro. 15. 19. Pro. 20 19. & 24. 21. & 26. 17. & 20. 3. Exo. 21. 33. 34 6. That no extraordinary excitations , incitations or inspirations are bestowed from God on men in hese dayes . Gen. 22. 2. Judg. 16. 30. Exod. 12. 36. 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 . Auferenda Idola , non potest quisquam iubere privatus Aug. cont. literos Utilium lib. 2. cap. 92. Ezra 4. 24. Drūsius in pentetuchen ex R. Aben-Ezrah . Pro. 3. 32. Ps. 148. 6. Rom. 13. 1 In publicos hostes , omnius homo miles Tertullianus . 2 King. 9. 35. Mat. 5. 29. That it is utterly unlawfull to give any just offence to the Papists or to any men whatsoever . 1. Cor. 10. 32. 2 Cor. 63. * 2. Sam. 11. 35. * Gall . 2. 11 * 1 King. 18. 29. * Rev. 3. 18. * Sanctorum nonnulli perfecti dicuntur respectu mundanorum , qui negligunt res divinas nec ingrediuntur unquam viam profectionis Amb. Com. in Epist : ad Phil. Cap. 3. * 2 King. 6. 9. * Cited by Mr. Capel in his Booke of Temptation . 8. What advantage the Fathers had of us in Learning , and Religion , and what wee heve of them . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1 Cor. 11. 23. * Iudg. 2. 7. * Nos nani sumus stantes super humeros Gygantum . Hol. cott. . 9. Now new light or new essentiall truths are or can be revealed in this age . * Revel. 14. 3. * Reve. 21. 18 * Dan. 12. 4. * 1 Sam. 25. 10 * Ioel 2. 28. Acts 2. 17. * Gal. 2. 11. * 2 Sam. 3 : Paragraffe 24. * 1 Dut. 28. 10. That the Doctrine of the Churches imperfection may safely bee preached and cannot honestly bee concealed . * Math. 10. 26 * Iude. 3.