AN Humble Plea FOR THE QUIET REST OF GOD'S ARK. IN A SERMON Preached before the Right Honourable Sr. John Moor, LORD MAYOR of the CITY of LONDON, At St Mildred's Church, Feb. 5. 1681/ 2. By Samuel Crossman, B. D. Prebend of BRISTOL. Discidia nostra amicorum dispendia, hostium compendia, & publica irae divinae incendia sunt. Hieronymus. London, Printed for Henry Mortlock, at the Phoenix in St. Paul's Churchyard, and White Hart in Westminster-Hall. 1682. THE PREFACE. Reader, THE ensuing Discourse being in part a difficult expostulation with the renitencies of our present Age, I intent not to involve any man's name in the Patronage of it. Let it stand or fall, as the worth of the Subject (how weakly soever prosecuted) shall plead for its due Patronage in the hearts of all that wish well to the Peace of Church and State amongst us. May any who yet wander, be recovered from the error of their way, and the end of this exposure is fully attained. I have chosen for their sakes, to mention several persons and passages (highly and deservedly) honoured by themselves: Hoping they will please to give a kind audience (if not to us yet) at least to them. In the search of former times, both they and we may soon meet with the mournful complaints of History; while eminent Reformers in other Countries have taken all faithful care to redress whatever was truly evil: The giddy multitude, * Erant (apud nos) quibus nihil in reformando satis purum videbatur, unde & ab Ecclesiâ sese segregabant, & conventicula peculiaria constituebant. Quae mox Schismata & variae sectae consequebantur. Jucundum Papisticis Spectaculum. Epist. Hen. Bullingeri Episcopo Winton. Some to whom no Reformation seems pure enough, would notwithstanding separate from them, set up private Conventicles of their own, and run into endless Schisms. Such sport was made for Rome. This hath been the Epidemic distemper of England. Sad it is; but so it proves: We fastidiously refuse our own mercies, and are impetuously fond of inconsistent vanities. So great an evil must be seriously withstood. And it may be a real kindness, though unkindly taken. 'Twas the just observation of a most worthy person; calculated indeed for another Meridian, but may as truly serve our own: Had none (faith he) been willing Archbishop Whitgift's Answer to the Admon. In the Epistle. to bear the envy and censures of the common people, in withstanding the erterprises and proceedings of the Anabaptists when they began in Germany: Anabaptism had overrun those Churches, and utterly destroyed them. What was their danger then, hath been ours since. * Si suo quisque feratur impetu, non plane unit as erit, sed confusio. Bern. in Cant. Serm. 49. Exod. 32. 32, 33. And there needs no more to make us miserable, than that Anarchy and Confusion which some men's excentrical opinions, and ways of Separation would introduce. This necessitateth a Moses-like standing in the gap; and happy are they that can do it with his zeal, and yet with his compassion. And he said, this people have sinned agreat sin; yet now I beseech thee, O Lord! forgive their iniquity. We owe (and that justly) the utmost tenderness towards the persons of all; even those who descent furthest from us. There is no good Christian but wisheth we might live at circumstances of ease and comfort one by another. Every man sitting under his Vine, and under his Figtree. May the Patient be thus happily cured, and the disease only destroyed. 'Tis observed of Meteors, though they both blaze and frighten for a time; yet in conclusion, they spend themselves, and go out. We will also modestly hope, that these fiery exhalations, these passionate divisions of ours (the Achans that have so long troubled Gods Israel) may now at length expire and die. And the desired Shechinah of a Divine Presence rest upon the land. This seems the Princely aim of our Gracious Sovereign, in the most admired conduct of his Government over us. This, the very sum of those Royal expressions of his heart so condescensively vouchsafed to his people. As once the Eastern Constantine in his time, so our Western Constantine at this day to us. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Constantini Orat. ad Concil. Nic. Sozom. lib. 1. cap. 18. My Subjects, I have one thing to ask of you, in the name of the Great God, our common Master. 'Tis that which is acceptable to him, 'tis that which is proper for me to demand, 'tis that which is bounden duty for you to yield; Lay down all your quarrelsome controversies, and live henceforth in Love and Peace. O how undeniably must our reverence to God, and his Vicegerent; the sacredness of the authority, and the justness of the charge, even adjure us to the most cheerful immediate comportment with our duty? In order whereto, I cannot forbear mentioning the affectionate language of that reverend aged Bohemian, particularly directed by him (upon his Majesty's happy Restauration) to the Church of England; as the last token of his love to us, and his own Swanlike Song before his death. * Ecclesiae Anglicanae variis hactenus procellis jactatae, jam tranquillitatis suae portum prospectanti— (nempe reditu Regis)— Fratres, vos Spiritui gratiae commendo & Apostolico concilio, Omnia decenter & ordine fiant. Ut sicut Britannia nuper triste Discidiorum theatrum orbi visa fuit: Ita jam vivum concordiae fiat exemplar. Jo. Am. Come. Ratio Discipl. Dedicator. Alloq. Brethren, (says he) you have been tossed hitherto with various storms: but are now come in prospect of a quiet Harbour (upon your Sovereign's safe return) I commend you to the Spirit of Grace, and that Apostolical counsel, Let all things be done decently, and in order. That as Britain appeared lately a sad spectacle to the whole World for strife and variance, so it may now shine forth as a bright lively example of Peace and Concord. 'Twas his Desire; 'tis our Concern: The God of Heaven grant it may be our happy lot. Amen. S. C. Febr. 8. 1681/ 2. PSALM CXXXII. viij. Arise O Lord! into thy rest: thou and the Ark of thy strength. CHristian Religion, as it is our highest Glory; so the true repose, the quiet settlement, and administration of it, must needs be the fairest Heaven we have to expect here on Earth. How unhappily soever we differ in these divided times upon other accounts (as we cannot conceal how far the * great Enemy of our Salvation hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Constantin. ad Concil. Nic. Sozomen. lib. 1. cap. 18. wrested many of our dearest comforts out of our hands) yet in this, I hope, we may all unanimously agree; to wish we could love one another better, and that we might together see the Ark of God at rest amongst us. This Psalm, whether made by David or Solomon, was certainly intended as part of the Jews Divine Service. Ut assiduè à piis decantando repeteretur. As a kind of Consecration-Anthem Mollerus. for the Temple. God's Public Worship was not then left loose or arbitrary, as every wind of extemporaneous fancy should happen to blow. 'Twas more deliberately settled, being first indicted by the Holy Ghost in Heaven, and after that established by Sovereign Authority for the use of God's Church here on Earth. We all know how greatly David had set his affection upon the house of God: Nor does he more signally express it in those generous preparations which he made for the structure of the Temple, than he did in his Pious Zeal for the Liturgy of it. Herein he furnished it (as Josephus attests) with those choice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Treasures of Heaven * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. Ant. Jud. l. 7. c. 10. , Psalms and Composures which he set in order, both for the Sabbath, and their other Festivals. That the solemnness of their Service might be the more suitable to the Majesty of that Great God, to whom 'twas offered up. This religious care succeeding Princes were still as zealous to preserve. 'Tis expressly said, Hezekiah the King, and the Princes commanded 2 Chron. 29. 30. the Levites to sing praise unto the Lord, with the words of David and Asaph the Seer. And they sang praises with gladness, and they bowed their Heads, and worshipped. We read not here of any Dissenters, we meet with none complaining of the Mischief of this Imposition: We hear of none refusing their presence or reverend comportment with these solemn assemblies. The King commands, and all Israel obeys. They praised God with the words of David and Asaph the Seer. And the people bowed their heads and worshipped. Liturgy and Decency were then no crimes. The Text, with the two following Verses, contains an humble address tendered to the King of Kings * Omnis religio quae sincerè ab hominibus colitur, Imperii conservatrix est. Blacuod. Apol. pro Regib. for the support of Church and State. Arise O Lord! into thy rest; thou and the Ark of thy strength. Let thy Priests be clothed with righteousness; and let thy Saint's shout for joy. For thy Servant David's sake turn not away the face of thine anointed. He that loves God's Church truly, is likewise most highly concerned for Gods anointed. He prays not for the one, without the most affectionate remembrances of the other. For thy Servant David's sake, turn not away the face of thine anointed. That is, remember O Lord! the rare pieties of the Father, and be thou pleased to be for ever propitious to the Son. Such an Orator at the Throne of Grace says not as some in our late wretched Wars, who insolently boasted, That God had cast the King out of the Hearts and Prayers of his Saints. So blasphemously would some men force Almighty God to patronise their highest affronts to his Vicegerent. So easily can they canonize their own Partisans. And by a new kind of Popery play over the old game, of treading upon the necks of Princes, and deposing Majesty at their pleasure. We will choose rather to sigh and mourn, than further aggravate what so openly proclaims its own shame. 'Tis too much that the whole Land saw, what our Dread Sovereign at so dear a rate personally felt, and with a bleeding Pen too truly recorded to all future ages; that The Devil of Rebellion doth commonly transform himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. into an Angel of Reformation. But we will pass by, and go on. The Address of the Text is now safely presented, and soon after as graciously answered. The piousness of the matter had made it dearly welcome. It pleased the Lord that they had asked this thing: And he replies, Vultu quo coelum tempestate sque serenat, as once to Solomon; Be of good comfort, I have heard the Prayer and Supplication which you have made unto me for the welfare of Church and State. Mine eyes and my heart shall be on both for good. The Lord hath chosen Zion: Ver. 13, 14, etc. He hath desired it for his habitation. This is my rest for ever; here will I dwell, for I have desired it. I will clothe her Priests with Salvation, and her Saints shall shout aloud for joy. There will I make the horn of David to bud: I have ordained a Lamp for mine anointed. His Enemies will I clothe with shame, but upon himself shall the Crown flourish. Amen. Should our Lips be silent, our very hearts would become vocal, and readily Echo Amen, Amen. Such Prayers on Earth, such Answers from Heaven; such Zeal in Christians toward God's House, such Loyalty in Subjects toward their Prince; and all this crowned with such a benign aspect; such sacred influences of tenderest love and mercy from Almighty God upon the whole: Lo here enough to render both Throne and Ark for ever happy. Lo here a salve sufficient for all our sores. Heal us O Lord! and we shall be healed. The affairs of Israel from their first coming up out of Egypt had been both in Religion and Civil Government much unsettled. Long had they desired some quieter state of life; but in part, their continual travels in the Wilderness, in part, their frequent oppressions under Eglon, Jabin, and others, (as the Annals of those times attest) obstructed their arrival at so comfortable a condition of Repose and Peace. In david's, and far more in Solomon's time, God gives them rest from all their Enemies round about. And now Solomon having these noble advantages before him, successfully effects what his Royal Father so earnestly desired, the fuller settlement of Religion*. A work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrates Scholar Proem lib. 5. Serviunt reges terrae Christo, etiam leges ferendo pro Christo. Aug. Epist. 48. ad Vin●. meet for the care of Princes; a Province reserved for their peculiar honour. In pursuance hereof he fixeth the Officers and Offices; the Rites and Ordinances of Divine Service. He raiseth that holy and beautiful house (as the Prophet delighted to call it) wherein the Fathers praised God. Thither he Isa. 64. 11. bringeth up the Ark, with as high solemnities of joy and devotion, as any History hath ever yet related. And having humbly tendered his Dedication Prayer, closeth with these very words, Arise O Lord! into thy rest: thou 2 Chron. 6. 41. and the Ark of thy strength. As if he had said, Thou O Lord! hast given us thy holy Ark; the pledge of thy favour, the sign of thy presence with us. Long has it wandered to and fro in the Wilderness; long has it dwelled between Curtains, in a mean obscure condition, such as our present circumstances were then able to bear. I have now by thy express order built this house, hither have I brought up thy Ark as to its resting place: And now I do most humbly beseech thee that this Sacred Ark may be tossed up and down no more. O let Church and State, Religion and Government remain at rest in that happy fixation to which thou hast in so rare a conduct of Divine Providence, at length brought them. Such was Solomon's Prayer then, and such should be every good man's Prayer now. In the sequel of our discourse I shall take leave to remove the scene from Jerusalem to England; and so come nearer home. Wherein we shall consider, 1. How far the 1. Ark hath already advanced toward its resting place amongst us. 2. I shall entreat that we would suffer it 2. now to rest. As to the former. 'Tis sufficiently known how early the Gospel arrived here in England. Scarce was our Saviour arisen from the dead, but presently all the glad tidings of this great Salvation were brought hither. 'Twas with a most amazing success that the Apostolical Fishers became Fishers of men in this Island. Then was it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodoret. Britannia Felix, and the whole Land, as the Prophets Beulah, a people married to the Lord. But this Golden Age too soon decayed, our Silver by degrees became dross; and the whole face of these Western Churches (as the Field of the sluggard) overgrown with weeds and corruptions. So far, that an eminent Writer amongst the Papists freely acknowledgeth * Vix ullum peccatum (solâ hae resi exceptâ) excogitari potest, quo sedes illa non fuerit turpiter maculata. Stapleton. , There was scarce any sin that could be devised or thought on, wherewith the See of Rome was not filthily defiled. These pollutions were now so open, they could be no longer concealed; so odious, that they could not with any face of modesty be further excused. Whereupon Pope Adrian the Sixth instructed his Legate to the Diet at Noremberg, to make Promise in his name * Polliceberis nos omnem operam adhibitur●s, ut primum curia haec, unde forte omne hoc malum processit, reformetur, etc. Ex instructionib. Papae Adr. sexti Franc. Cheregato. Vid. Spec. Eccl. Pontif. , That as this whole evil had arisen from his Court, so he would use the utmost endeavours, that from whence this corruption had originally sprung, from thence likewise Reformation might for the future stream forth. But these fair Promises being more speciously made, than Religiously kept; the disease increasing, and the Patient still languishing, the concern great, and he that would needs impose himself upon us as sole Physician, being beyond Sea, and very far off; we did, as * Quis enim membro vitio vertat, ss reliquo corpore laborante, & sui curam negligent, ipsum sui curam suscipiat? Non ut reliquo corpori insultet, sed ut curandi exemptum pr●beat, & ad sui imitationem invitet. Geor Cassand. de officio pii viri, etc. we justly might, make use of lawful help nearer hand. Our Church (without any indecent reflections upon others) proceeded to its own due Reformation; rather than incur more guilt and danger under that common infection. The whole conduct of this good work were a voluminous History. The sum is this: The exorbitancies of Rome were grown our heavy burdens: Our Physician little better than our Disease: And the casting off his usurpations and evil practices upon the Patient, our only way of cure. Hereupon the Pope's Titular (I might say Chimerical) Supremacy became thrown down. His Tables of Money-changers, those sordid pecuniary Indulgences, and other the like dehonestations of Christian Religion, turned out of the Temple; The inherent hereditary Prerogatives reassumed into the Crown; and the Ancient Faith, and way of Worship so unanimously observed in the purer ages of the Church, freely restored. Thus the Waters formerly bitter, were now healed. The Naaman before leprous, became now cleansed. And the Ark, after many high indignities put upon it, restored once more with much joy and comfort to a state of better rest amongst us. I might now justly say, as once Jonathan to his Father Saul concerning David, with very little alteration; This great Salvation God wrought 1Sam. 19 5. in Israel: Our pious forefathers saw it, and highly rejoiced in it. Wherefore then should we sin against such riches of Divine Goodness, and ungratefully turn our backs upon so happy a Reformation? 1. So happy, that the whole Kingdom in Parliament assembled, resented our Liturgy as a work done by the aid of the Holy Ghost; Giving 2, 3 Edw. 6 cap. 1. their most hearty and lowly thanks to King Edward for his godly travel therein. Nor did they less publicly lament the want of it, (when it had been for some time interrupted) They thought fit to declare again in Parliament, that the taking of it away had proved to the great decay of the due honour of God, and a discomfort to the Professors of the truth of Christ's Primo Eliz. Religion. So highly have our sage Governors reverenced, what our common people can now as rashly despise. 2. So happy, that experience hath been able to set a fair Seal to the good fruits of it. As a person of great Honour and Piety (upon undeniable observation), assured Queen Elizabeth's Council: Certifying them, That in King Edward 's Arch Bishop Whitg. in a Letter to the Council. Fuller's Church-Hist. Book 9 146. time, and in the beginning of her Reign, while this Book of Public Prayers was uniformly used, the Gospel mightily prevailed; but since this Schism and Division, the contrary effect hath fallen out. Whoever are gainers, we see Religion is a sufficient loser by our divisions. 3. So happy, that Foreign Divines have highly congratulated our Church herein * Vehementer laudo ut mature apud se religionenem Angli constituant. Ne diutius rebus incertis, suspensi haereant plebis animi. Calv. Cranmero Epistola 127. , Greatly commending that timely care which Archbishop Cranmer, and others took for the good settlement of Religion amongst us, before it grew too late. And (soon after) when we became thus settled, then as heartily * Fruatur sane istâ singulari Dei beneficentiâ. Quae utinam sit illi perpetua. Beza. wishing, We might long enjoy this singular benefit of God, and that it might be continued to us for ever. God forbid we should count that a burden now, which was thought so great a blessing then. 4. So happy, that our Neighbours of Scotland (as their own Historians attest) could then take hold of our skirt, and cheerfully resolve to go with us * Scoti Anglorum auxiliis è servitute Gallic â liberati, religionis cultui & ritibus cum Anglis communibus subscripserunt. Buchanan. Hist. Scot lib. 19 . They subscribed and promised to use the same way of worship and rites there, which our Church useth here. A harmony not more comfortable, than needful in both Kingdoms. Oh how good and pleasant a thing it is for brethren to dwell together in unity! 5. So happy, that our reverend and rare Jewel hath been able in words of truth and soberness to tell the whole world * Accessimus (quantum maxime potuimus) ad Ecclesiam Apostolorum, & veterum Catholicorum Episcoporum, & Patrum, quam scimus adhuc fuisse integram, (utque Tertullianus) incorruptam Virginem.— Nec tantum doctrinam nostram, sed etiam Sacramenta, precumque publicarum formam ad illorum ritus & instituta direximus. Jewelli Apol. Eccl. Angl. , We are in this Reformation come (so far as through frailty we could attain) to the Church of the Apostles, the Church of the ancient Catholic Bishops and Fathers, which we know to have been a pure and uncorrupt Virgin; and that not only in our Doctrine, but in our administration of Sacraments, and Public Prayers. In the bosom of such a Church let us live; in the bosom of such a Church, O Lord! let us die. Lastly, (Which will be yet more Sacred with us, as a Divine Sentence from the lips of a King) 6. So happy, that our late Sovereign, under the greatest violence from his Rebellious Subjects, when he apprehended he might never see his dear children's faces any more (as indeed he did not, but became buried in that barbarous obscurity) yet then, even then, he leaves this Royal Legacy of Divine Counsel to our present Sovereign, I require and entreat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. you, as your Father and King, that you never suffer your heart to receive the least disaffection from the true Religion established in the Church of England. I have tried it, and after much search, and many disputes, have concluded it to be the best in the World; not only in its Community, as Christian; but in its special notion, as Reform. Such is the state of the Church of God amongst us. Encompassed with so great (I might still have added a far greater) cloud of Witnesses, all of them bearing their several testimonies of honour to it. And now let the whole World judge from what Spirit those men speak, who can take upon them before all Israel, and before the Sun, temerariously to revile this good order, as a mere Antichristian encroachment upon the inheritance of Christ: Our Liturgy and Episcopacy, as The two great So in Print from several persons of note, though not named here. Plague-sores of the Land: The Reverend guides of the Church, as The Military Instruments of the Devil: The Inferior Clergy, as Hogs, Dogs, Wolves, Foxes, Forlorn Atheists: And the whole body of our Divine Worship, as A stinking heap of Atheistical Roman rubbish, full of all abominations. But these calumnies (though very lewd) were thrown out generally amongst the inferior common people. Our accusers have appeared yet higher, threatening (even to astonishment) so august an Assembly as that of Parliament * Admonition to the Parliament, in the beginning of it. , If they learn not to detest this our English Church with a perfect hatred, they shall be left without excuse before the Majesty of God. Nor have they feared to arraign both Governors and Government with this odious charge * Ut supra, Soon after the former. , We are so far from having a Church rightly reform, that as yet we are not come to the outward face of it. So heavy were their censures of us; and yet the actions wherewith those censures were to be seconded, much heavier. They have elsewhere expressly menaced * Second Admonition. , That they would set themselves against us as the professed Enemies of the Church of Christ. Lord! what strange language is here? Who can forbear trembling, to think what dangerous issues such venomous expressions seem to drive at? Yet these are the reproaches our Church bears in its bosom. These are the Wounds she (almost daily) receives in the house of her Friends. She hath nourished, and brought up Children, and they have rebelled against her. Such amazing virulences (we must confess) may serve to trouble the Waters, to inflame the poor unstable multitude; but alas, all sober persons will sigh and say, Railing is not Religion. O that men would commune a little better with their own hearts, before they speak or write such rash things. O that they could be persuaded in cool blood to reflect upon those ponderous words of our Saviour, Ye know not what manner of Spirit ye are of. It may be, the Luke 9 55. meditation might work kindly, as in Peter's case, And when he thought thereon he wept. Mark 14. 72. However our best answer to whole Volumes of this intemperate Dialect, will be calmly to reply as once the Angel, The Lord rebuke thee. Or as that mild reverend man Bishop Usher, Little (says he) do these men consider Arch Bishop Ushers Sermon before the H. of Com. Febr. 18. 1620. how precious the Peace of the Church ought to be in our eyes, and of what dangerous consequence the matter of Schism is to all our Souls. And so we proceed to the Second: To entreat, that the Ark thus settled, might be suffered 2. now to rest. We read of the Philistims, how rudely they carted God's Ark in their time. From Ashdod to Gath, from Gath to Ekron; any way whither fancy and humour had a mind to drive it. Truly, we have had too much of such carting of Religion up and down amongst us. From this Opinion to that Opinion, from this Conventicle to that Conventicle, whithersoever giddiness inclined to go; till we have almost carted the Glory of Israel out of our Land. Most men will industriously strive to excuse themselves. But to be plain with you, our posture (in this very particular) may be just matter of astonishment to all: And I presume, there are few, but sit at this day (as once Eli) our hearts trembling within us for the Ark of God. O let it rest. 1. I entreat you by all the Religious care that has been shown in the good settlement of it amongst us. It began (as we all know) with that pious charge of King Edward to Arch Bishop Cranmer, and others, as the Act of Parliament still openly records, That having as well an eye and respect 2, 3 Edw. 6. cap. 1. to the most sincere and pure Religion taught by the Scripture, as to the usage of the Primitive Church, they should draw up one meet form of Common Prayer and administration of the Sacraments to be used amongst us. As it began with God, so it proceeded, so it ended still with God. We can scarce read words of more solemnness than what we find extant from those reverend persons, whose lot it was to close this honourable work. We have endeavoured (say they) to discharge our duties in this Preface to the Liturgy. weighty affair as in the sight of God; And to approve our sincerity therein (as far as in us lay) to the Consciences of all men. And now for which of these good deeds do we so fiercely stone the memory of these worthy persons? O that men would be modest and sober-minded! The search of truth is deep, and the lapse of time now very great; above sixteen hundred years since the first planting of Christian Religion. What a prodigious piece of Confidence must it needs be, for every illiterate Mechanic, for every private or discontented person scornfully to tread under foot the most deliberate Constitutions of their lawful Governors; and audaciously to set up another Altar besides the Altar of the Lord! It will become us to conclude and act far otherwise. Lo! here the Authority, the Wisdom, the Learning, the Piety of the whole Kingdom, saying to us (as that voice in the Prophet) This is the way, walk ye in it. 2. I entreat you by the manifest clearness, so apparent through the body of our Reformation thus established. 'Tis not possible to enumerate every particular. Let it suffice to say, We have here no administration of God's Worship in an unknown Tongue, we have here no mutilated Sacraments obtruded upon us, no Key of Knowledge taken from us; but all things so fairly ordered (as * Accessimus adillam Ecclesiam, in qua ne ipsi quidem, si vere, & ex animo loqui volunt, negare possunt, omnia caste, & reverenter (& quantum maxime affequi potuimus) proxime ad priscorum temporum rationem administrari. Jewelli Apol. our learned Apologist avouches) that our Adversaries themselves being Judges, it must be acknowledged, Our Church is very far restored to the chaste and reverend administrations of the Apostolical and Primitive times. Lo here the words of eternal life. In God's name what would we have, or whither would we go? 'Tis true, men's mouths are full of objections. But Manna is Manna still, though we through length of time may grow weary of it. The fault is not in the Bed, 'tis the inward indisposition in the sick person himself, that makes him so restless upon it. 1. Is it objected that we have here set forms of Prayer? Calvin * Quod ad formulam precum & rituum Ecclesiasticorum, valde probo, ut certailla extet; à quâ pastoribus discedero in functione suâ non liceat. Calvin. Epist. 87. will readily answer for us, and acknowledge, That he approves greatly of it, and would by all means have it so. 2. Is it urged, O but we retain the sign of the Cross in Baptism, and still receive the Holy Communion in that offensive gesture of kneeling, both of them gross superstitions? To this we answer; That learned man Bucer will be our sufficient Advocate in the one, and the Brethren of Bohemia in the other. The former, says he * Signum hoc (nempe Crucis) usus in Ecclesiis antiquissimi, cum sit admodum simplex, & presence orucis Christi admonitio; nec indecens, nec inutile existimo. Bucer. de signo Crucis. , Being so very ancient, and a plain harmless memorial of Christ's passion, and our bounden mortification; I conceive it neither uncomely, nor unprofitable. The latter, say they * Procumbimus in genua Sacram sumendo coenam. Ipse in genua procumbendi ritus, pic à piis usurpatus devotionem ipsam & in conspectu Dei humilitatem, adeoque gaudium cum tremore augeat. Ratio Discipl. Ord. Eccl. Fratr. Bohem. , We ourselves practise it: And this rite of Kneeling (being piously used) may increase our devotion, and teach us how to rejoice even with trembling in the sight of God. 3. Is it further alleged, Ay, but we have Festivals and holidays for Christ and his Apostles? Melancthon, that modest man, will both justify and commend us in it * Se adesse velut spectatorem illorum eventuum cogitabit; quibus Deus illa tempora insignivit. Imo! cogitemus hos pulcherrimos congressus imaginem esse aeternae consuetudinis cum Deo, Christo, Patribus, Prophetis, Apostolis, aliisque Sanctis. Melanct. Loc. Com. de Ceremon. . At these Anniversary Solemnities (says he) every good man will reckon himself an auditor of the Doctrine then taught, a Spectator of the Miracles then wrought; a contemporary, as one who lived in those illustrious Gospel times, and still discerns these Festival Assemblies a fair adumbration of our future blessed communion with God, with Christ, the Patriarches, Prophets, Apostles, and Saints for ever. 4. It were needless to take any notice of that weak clamour against the use of the Surplice, or such vulgar murmurs: Our ancient Reformers have done it to our hand. Say they * Ejusmodi vestuum usus ante Papam Rom. fuerit pie à sanctissimis patribus usurpatus— Oportet ministros vestibus uti, quae aliquid significent, & alicujus admoneant.— Populus debet ex harum vestium conspectu de nullâ aliâ re cogitare, quam de coelesti puritate, at que candore. Bucer. dear Vestiaria. , These innocent Vestments were piously used by the Holy Fathers long before any such thing as Popery ever was. Aaron 's garments may and aught to be significant of good things to God's Israel. Instead of that angry captiousness (which so much disquiets the present age) we may freely say of this point, as the same Reformers have also said before us, From the consideration of these White Garments, the people's minds should be devoutly raised to aspire after that spotless purity in which we ought all to appear before the Holy God. O what restless endeavours have been used to bring up an evil report upon a good Land! But the accusations have been observed unhappily to recoil upon the Accusers. When our Dissenting Brethren had made their bitter complaints (to some beyond Sea) against us; expecting thanks and countenance from Reformers there: Instead thereof * Nos certe istorum narratio vehementer perturbavit.— Non multo post, evidentius apparuit, quid molirentur sub disciplinae Ecclesiasticae praetextu.— Ab eo tempore cum vanis istis rixatoribus nobis nihil rel fuit, Gualtheri Epist. Episcopo Eleensi. 1572. , several eminent persons, upon a fuller knowledge of the whole matter, openly disclaimed their case, and as deeply condoled with ours. * Dolet nobis non mediocriter, quod tot vobis se objiciúnt obstacula, atque remorae, ab illis quoque exortae, qui maxime Evangelici videri volunt. Hen. Bullingeri Epistola Episcopo Winton. 1572. Expressing a great sorrow of mind, that persons professing so much for Reformation, (as these zealous accusers did) should notwithstanding so apparently dishonour and obstruct it. And now if the sense of so many famous persons must be perfectly set at nought, if all those old objections (long since answered) must needs be raked out of their graves, and revived as fresh matter of endless quarrel amongst us; God forgive them that do it. Our condition may become hereby joyless enough to all of us. But however the real merits of the controversy are still the same. The Church will be yet found (as Joseph in that case of his) falsely slandered, and the present Schism not at all justified. Our severest pleaders for this uncomfortable Separation, we might fairly refer them to that grave censure of Holy Clement; a person so venerable that St. Paul was pleased to call him his Fellow Labourer; * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Epistola ad Corin. Brethren (says he) I perceive ye Phil. 4. 3. strive about things not at all conducing to your Salvation. The truth is, men might (if they would) employ themselves and their time far better. 3. I entreat you by all the sad History, and experience of our divisions: So sad, that 'tis now high time to recollect ourselves, and say as Luther * Satis jam altercatum, si quid modo altercando profici potuit. Luther. ad Helvet. , We have had enough and enough of these wranglings, for any good we ever got by them. The subject is here too joyless to be long insisted on. Such miscarriages may serve as Sea marks to warn us: (and would to God they could.) But we must by no means look upon them as pleasant Prospects to delight us. What work and havoc the old Donatists made, is not yet forgotten: Nor have the fruits of our new Donatism been much better. Here has the world sometimes heard and seen the bitterest (I might say childish) * Thus between Brown and Harrison, Johnson and Ainsworth, Melvil and Buchanan, etc. quarrelings amongst themselves; Sometimes the most execrable Blasphemies against God, at other times † As in the cases of Hackett, Coppinger, Penry, Barrow, Wightman, Thacker, Copping, etc. Stow's Annals. Treasons, and crimes of an unsufferable nature against all quiet civil Society amongst men. What Alarms the Government received in Queen Elizabeth's Reign from seditious Sectaries, appears not only by their own daring Pamphlets, and the Sword of Public Justice drawn upon divers of them, but by the Act 35 Eliz. cap. 1. of Parliament then made, and so much at this day discoursed of. Doubtless had not the danger been real, so strict an Act, at such a juncture, had not been made. And how far our late horrid Rebellion was animated (if no more) from the increase of this ill humour, may not be so meet for me here to determine. The wound still bleeds: And the arguments (if but named) would be too demonstrative and upbraiding. The good Lord forgive us all. 'Twere little better than the abandoning of * In tranquillo tempestatem ad versam optare dementis est: Subvenire tempestati quâvis ratione, sapientis. Cicero de office. Reason as well as Religion, to run upon those dangerous Rocks again: God hath been pleased in much mercy to speak peace to us; O let not us return to those follies any more. May the issue of such woeful obliquities for the future, be like those last words of Mr. Cartwright; who having been so long the Chieftain to the dividing party, when he came to die (as our Author relates) He seriously lamented the unnecessary troubles which he had Sir Henry Yelverton's Preface to Episcopacy justified. caused in the Church, by the Schism he had been the great somenter of; and wished he were to begin his life again; that he might testify to the world the dislike he had of his former ways: In which good frame of mind (saith our Author) he died. May none (who have been unhappily drawn aside) die worse. 4. I entreat you by all the critical difficulties and distresses of our present times. So great, that we are a grief to our Friends, a scorn to our Foes, and an object of deep amazement to all. 'Tis hard using a due freedom in so tender a point: But pray bear a little with me. The veneration and dread of Majesty is strangely fallen amongst us, the Reverence of Government almost lost, the mutual good offices of truehearted Christian Charity generally suspended, the rights of civil conversation openly failing in the streets, the sweetness of life perished, and the whole land (as once Israel) at the waters of strife, where all flesh is too prone to speak unadvisedly with our lips. The hard question will now be, Where's the fault? Truly every where. We have all sinned together, pray God we may all mend together. But still where's the fault? Our Saviour will tell us, An Enemy hath done this. History Mat. 13. 28. will inform us, one of Samaria can scarce afford so much as a cup of Water to one of Judea, without some cursed Sarcasm or other to embitter it. How is it that thou being a Jew, John 4. 9 askest Water of me, who am a woman of Samaria? They were (it seems) as the Panther and Dragon, the fiercest opposites: No meeting without snarling. * Summus utrinque inde furor vulgo Juvenal. Such indecent violations of humanity are various opinions, and modes of Worship, prone to breed. And if I may have leave to repeat the words after him, Mr. Fox * Magis me commovet publicae Ecclesiae ratio. Video enim suboriri quoddam hominum genus, qui si invalescant, viresque in hoc regno colligant; piget hic referre quid futurae perturbaetionis praesagit mihi animus.— In istis, nescia quod, novum monachorum genus reviviscere videtur, etc. Vide Fuller's Church-Hist. Book 9 106. (that painful Writer of the Book of Martyrs) hath further told us, He saw a new generation of Monks springing up (for foe he calleth the Puritans of those times) who if they gathered strength; it sorely grieved him to express how much trouble and distraction he foresaw, would ensue by them to this Church and State. Come my Brethren, let not any of us trouble Gods Israel. Dissension and Religion are two different things; We may be Christians, we need not be Dissenters. The Jews (that poor unhappy people) were contrary enough 2 Thess. 2. 15. to all men, and yet they pleased not God neither. We will choose rather to weep in one another's bosoms, and strive who shall exceed in love. If our Divisions have had an unhappy hand in raising the Storm; 'tis but just, our better Consistency should now promote a Calm. 5. I entreat you by all the tender Sympathy between Church and State. So tender, that if one be wounded, both bleed. We have not yet forgotten those days wherein that mournful Elegy was heard in our Land, Duo nunc moriuntur in uno. Two Funerals in one. Church and State both buried together in the same grave. These high concerns of Religion and Empire, were anciently vested in one and the same person. Rex Anius, Rex idem hominum Phoebique Sacerdos. Holy Scripture confirms it to us, both in the Type and Antitype. The same Melchizedec that was Priest of the most high God, was also King of Salem. So that we must now fear and tremble, lest our striving with the Priest, should run into Rebellion against the Prince. Sure we are, Corah's invading the Priesthood is arraigned as an insurrection against Deut. 33. 5. him that was King in Jesurun. The conspiracy was as truly against the Magistrate as against the Minister. The Text tells us, They gathered themselves together against Moses, and Numb. 16. 3. against Aaron. God resents the Treason, grants a particular Commission of Oyer and Terminer, finds the Bill, and passeth as severe a judgement upon it: The Earth opened her mouth, and swallowed them up, and they went down alive into the Numb. 16. 32, 33. pit. God is not mocked. 'Tis a remark well worthy all men's serious thoughts, which a considerable Writer hath made on this account. * Uno eodemque momento numinis, & principis jugum excusserunt. Nec justum magistratum agnoverunt, ex quo Sacris & Sacerdotibus bellum indixerunt. Blacuod. Apol. pro Regibus. The giddy people (saith he) in one and the same moment cast off both God and their Prince: Nor would they ever bear any just Government, after they had bidden defiance to the holy things of God, and of his Priests. This says Zuinglius, have our Anabaptists sadly exemplified * Horum factionem & dogmataEcclesiarum unitatem scindere, rerum or dinem interturbare, & omnes Magistratus Sanctiones annihilare constat. Zuingl. Respons. ad Libel. Baltaz. in fine. Rending the Church, disquieting the State, and making mere Ciphers of all the Sanctions of Magistracy amongst us. And thus far their Principles seem to lead them; If they own what some of the greatest Writers (in this Separation-controversie) expressly assert. Say they, As the Hangings are made fit to the house, so the Commonwealth must be Cartwrights Reply, Ch. 2. Divis. 17. made to agree with the Church, and the Government thereof with her Government. It seems then, it must be a Commonwealth; or at best such a Government, as must be made to agree with their Church. From which bold Premises, he that runs may plainly read, what a dismal conclusion is like to follow. The whole Systeme of our present Monarchy must then lie at the mercy of those who now separate from us; what they and their Church will please to have done with it. The truth is, the Schismatics Loyalty is a deep riddle: He must be an Oedipus indeed that understands it. 'Twas but an odd method which was sometimes taken, To reform the Church by ruining the State, to enthrone Christ by dethroning Caesar. And yet such procedures from evil to evil are plainly natural, if God doth not almost miraculously restrain us. The same evil Spirit which thus easily seduceth us from the Ark, can with the like facility absolve us from our Allegiance to the Crown. Their eager zeal for the Holy Discipline in Queen Elizabeth's time satisfied them not. There were high words of some special service they had to do. They boasted much of a hundred thousand already of their mind. The great distaste which stuck with them was, Spretae injuria formae; That the Queen was not for their Geneva platform: But steady in maintaining the present Government of the Church. This they were pleased to call the defence of abomination, and a bearing the mark of the Beast. Disappointment in their hopes, bred rage Flectere si nequeo superos, Acheronta movebo. in their Councils. The next measures are plainly desperate: Because the Queen could not be persuaded, she must be compelled. And accordingly (as appears by several Confessions of themselves and others) the black design was now very far laid, To remove the Lords of the Council, to secure the Queen's person, as Dangerous Positions, p. 133, 166 167, etc. one whom they esteemed worthy to be deprived, for giving credit and countenance to the Bishops, and such other wicked persons. To such poisonous bitterness do some adust opinions of course, ferment. The History proceeds still further; but I forbear. 'Tis well there is a God in Heaven, to defeat the Hellish Machinations of evil and unquiet men on Earth. That poor wretch in the same Queen's Hackett. Stow's Annals. 761. And the History by itself. Reign, who could by no means come to our assemblies, for fear of being defiled, stayed not long there; but soon after stabbed the Queen's Picture, as an argument of his Treasonable intentions against her person; for which he justly suffered. Nor were Parliaments much better handled by them, being displeased at some proceedings of Parliament in that Queen's Reign; what thundering Anathema's did they presently send forth? It shall Second Admonit. p. 3. be more tolerable (say they) for Sodom and Gomorrha in the day of judgement than for such a Court. Not a man of their seed shall prosper to be a Parliament man, or bear rule in England any more. Suppl. p. 43. A John of Leiden does but half his work in pulling down the Oeconomy of Religion; his next business was (as that lamentable story relates) to set up himself (according to his goodly revelation * Rex factus deligit sibi proceres, coronas, torquem, sceptrum, & alia id genus ornamenta. Sleidan. Comment. lib. 10. ) as King of Zion. When the disease is thus flown up into the head: When 'tis once come to the Prophet's censure, That the Spiritual man is mad; Lord! what Hosea 9 7. popular frenzies must needs ensue? What firebrands and arrows are then thrown up and down; with all manner of mischief throughout the Land? But let men take heed, If he that troubleth his own house shall inherit the Wind; that is, (as some Pro. 11. 29. read it) he shall leave his blasted family an inheritance of sighs * Familiam suam calamitate percellit. Rab. Sol. Isac. , the stones of emptiness, and the line of confusion stretched upon it; of how much sorer punishment shall he be thought worthy, who troubleth both the Ark of God, and the Throne of his anointed? Here (if ever) it becomes us to stand in fear lest that severe Thunderbolt which fell so heavy upon the head of the offendor of old, should light on us likewise now. And Joshua said, why hast thou troubled us? The Lord shall trouble Josh. 7. 25. thee this day. And the malefactor died. 'Tis true, such is the levity of humane nature, that every novel mode of Religion is prone to please our fancy, and carry us captive after it. But when it comes to trial, 'tis usually found impracticable; like Saul's Armour to David, very uneasy; The Government cannot go in it. The case is not, we want a better Government: God Almighty give us better Hearts and Lives to adorn and practise what we already have, and we may be happy. The Close. And now Men, Brethren, and Fathers! Are we in earnest? Do we sincerely desire this Holy Ark of God might be at rest amongst us? O then let us turn every one from the evil of our ways. Let there be all due exemplariness in the Clergy, all religious conformableness in the Laity; all true Piety and Loyalty in both. Let not Eli's Sons cause the Sacrifices of God to be abhorred through their profaneness, lest it proves Shilo's fall, as well as their ruin. Let not Uzzah dare to touch the Ark pragmatically with his Lay-hands; lest it pulls down another Peretz uzzah, God's displeasure, and some fatal breach upon us. We have no less than Life and Death this day set before us. On the left hand all the woeful miseries of our Divisions, if we will needs wilfully persist in them. Then must it be * Non mihi si linguae certum sint orague centum, Schismatis infandos valeam memorare dolores. Parei Iren. de discidiis Evangelicorum componend. 74. , Ichabod, Ichabod. Farewell thou dear Ark of God. The staves of Beauty and Bands are broken. And poor England left bleeding in its own Dissensions, biting and devouring one another, till we are consumed one of another. At so dear a rate do we buy our joyless differences. On the right hand we have the comfortable fruits of Concord and Union. Our present dangerous Collisions, our sore Convulsisions might then be fairly cured. The inveterate envy (of so long standing) between Ephraim and Judah would then cease for ever. A perfect Amnesty of all former Animosities. Our Gracious Sovereign highly pleased, and truly great in the good harmony of his people. The Church even overjoyed in the re-imbracement of her children. The ancient honour of our English Nation safely retrieved. And (which is yet far more) that worthy name of God, by which we are all called, would then be but one, and his praise one throughout the Land. I must be bold to say, we have here mercies Quis non vità etiam suâ redimeret submotum istud infinitum discidii scandalum? Bucer. more worth than our very lives. Our bowels cannot but secretly yern within us. O that we might see such good days, and peace upon Israel. You will give me leave to call to you as that man of Macedonia; Come over (O let all good men) come over, and help us. That the great things of Religion, the practic part of Piety and Virtue, so much impaired, so manifestly obstructed by our unkind breaches, may be henceforth as effectually carried on by our better accord. And thou London, the Imperial City of our Great King, whose Merchants are as Princes, and whose Traffickers as the honourable of the Earth; let no man take thy Crown from thee: but be thou a leading example to all England herein. O let us never be, as that infamous Babel, a byword of confusion: Where we may (with so much thanks and ease, with so much honour and comfort) be as God's Jerusalem, a people of unity and decent order. I beseech you bear with my iterated importunity. The extreme importance of the matter exacts it from us. Yourselves right well see, how far the Honour of God, and of our holy Religion; the welfare of our native Country, and all our comforts lie at stake. * Metuendum ne diuturnis hisce ac funestis contentionibus (quod Deus avertat) suum omnes accelerent interitum. Davenant. adhort. ad pacem. Quid nobis felicius, si positis discidiis concorditer versemur in domo Domini? Erasm. de Eccles. Concord. Our gainsaying as Core (if not given over) will most certainly undo us. A Kingdom divided against itself cannot stand. Pray let a generous united zeal for our happy Government in Church and State preserve us. If others could heretofore think the Pulpit a fit place, from whence to tell their hearers, They desired to be looked upon as those who came to beat a Drum in their ears, though that Drum The persons name is forborn. was little less than a Drum of downright Rebellion: I hope it cannot be offensive to any, if all modest earnestness be used in the discharge of our Sacred Ministry, to recommend (what better becomes the Gospel) the things which belong to our Peace. That it might be no longer so wildly said, Lo here, and lo there: but rather a sober unanimous practice of that indisputable Scripture Uniformity: Come let us go to the house of the Lord, for thither the Tribes go up, the Tribes of the Lord; Psal. 122. 4. to the testimony of Israel, to give thanks to the name of the Lord. To which I hope no good man will scruple saying, Amen. Now to him that loveth the Gates of Zion more than all the dwelling places of Jacob; to him be Glory in the Church through all ages. Psal. 87. 2. AMEN. FINIS.