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 year of our Lord. 1643.   

A SERMON OF REFORMATION.  HEB. 9.10. 
Until the time of Reformation.  
THose who live beyond the Polar circles, are called Periscii, because they have shadows round above them. In a more mystical meaning the Jews before Christ may be so called, living in constant Umbrages of Types and Ceremonies which were taken away when the sun of righteousness did arise. Their sacrificing of lambs and rams, and Kids and Goats, and Calves, and Kine, and Turtle-doves, with their observing of meats and drinks, and days, 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, signifying our prayers mingled with Christ's merits (Woeful for us if he did not give better Incense than we bring) which he offers up for us to his Father. Secondly, The ark of the Covenant overlaid round about with gold; whilst Shittim wood was in the midst thereof, to typify Christ's humanity decked and adorned with his Godhead. Thirdly, the Pot of Manna, looking backwards in memorial of the miraculous meat of the Israelites in the wilderness: And forwards to set forth Angels food in Heaven, which is neither to eat nor to drink, but to do God's will, and to see God's glory. Fourthly, Aaron's Rod which budded, and besides the History contained therein, alluded to Christ's Resurrection, that Branch of Jesse cut down and cast out amongst the dead: which yet afterwards did revive, flourish, and fructify. Fifthly, The Tables of the Covenant, wherein the commandments were written by God's finger, to intimate, that only an infinite power can effectually print God's laws in our hard and obdurate hearts. Sixthly, the golden Cherubims overshadowing the Mercy-Seat with their wings, and looking towards it; to show, that the mystery of God's mercy is to be covered from the curiosity of profane eyes, whilst the pious may with comfort behold it. Seventhly, and lastly, the Mercy-Seat itself; the emblem of that Mercy-Seat in Heaven, to which poor penitents being cast at the bar of God's justice have a free and open appeal.  
All these were of gold and pure gold, and yet Saint Paul (Gal. 4.9.) calleth all legal ceremonies beggarly Elements, in comparison of Christ the Truth, in whom these did determine and expire: As the rude lines of Black-Lead wherewith the Picture is first drawn, vanish away when the curious Limner layeth on the lively colours; so that all these outward Ordinances had an end at the coming of Christ, being only to last, until the time of Reformation.  
The Text is so short, it needs not to be divided, only the word REFORMATION must be expounded; a word long in pronouncing and longer in performing, as generally signifying the bettering, and amending of what is amiss; In Greek {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 own nature, but to things that are less perfect, and may be more perfected, as in the Text. For the ceremonial law of the Jews was complete in its kind, 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 Christ's coming. Besides, though the ceremonial Law was good in itself, yet it was bad as it was abused by the ignorant Jews. For though the knowing patriarchs looked through, and beyond the Types to the Messiah himself: yet the dull People mistaking the Shell for the kernel, and the Casket for the jewel; lodged their souls where they should only have baited, and did dote on the shadows as on the substance itself; in which respect the people's judgements, as well as those Ceremonies, needed a Reformation.  
The main point we shall insist on, is this; That Christians living under the Gospel, live in a time of Reformation, which will appear in several particulars: For besides Ceremonies removed according to the principal intent of the Text; Manners are now reformed and Doctrine refined: polygamy connived at in the patriarchs, now generally condemned, the Bill of Divorce canceled by Christianity, which was permitted to the Jews, not because that was good, but because they were bad, and by this toleration were kept from being worse. The second Table abused by the restrictive Comments of the Pharisees, confining those laws (which were made to confine them) only to the outward Act, are now according to our Saviour interpretation extended to their true demention. The mystery of the Trinity clouded in the old Testament, is cleared in the New. The Doctrine of God's righteousness by faith, of the merit 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.  
Let us be heartily thankful to God, who gave us to be borne since the coming of Christ in the time of Reformation. 
use.  Our twilight is clearer than the Jewish noonday: The men of China use to brag, that they (because of their ingenious civility) have two Eyes, the Europaeans one, and that all the World besides are stark blind; more truly it may be said that the Christians had two Eyes, the Law and gospel; the Jews but one, the Law alone, and all people and Pagans besides sit in darkness and the shadow of death. The Jews indeed saw Christ presented in a land-scept, and beheld him through the Perspective of faith, seeing the promises a far off. But at this day a Dwarfe-Christian is an overmatch for a giant Jew in knowledge, as appeareth by our saviour's Riddle, Mat. 11.11. Among them that are borne of women there hath not risen a greater than John the Baptist: Notwithstanding he that is least in the kingdom of Heaven, is greater than he.  
Which Riddle is thus untied: John Baptist was the greatest amongst the Children of Women, because other Prophets foresaw Christ, He saw him; others spoke of Christ, He spoke to him, and had the high honour to baptize him with water, by whose spirit he himself was baptised: Yet was he the least in the kingdom of Heaven (which properly began after Cerists' ascension) because though perchance acquainted with the generals thereof, the particulars of the time, place, means and manner, were as much concealed from him, as clearly revealed unto us. He never knew that Judas should betray Christ; Caiphas accuse him, Peter deny him, Pilate condemn him, soldiers crucify him, Nicodemus embalm him, Joseph bury him. These, and many more Circumstances of our saviour's passion, Resurrection and ascension, now Histories to our Children, were mysteries to John Baptist; who, though Christ's Harbinger to prepare his way, yet did not live to see his Master to possess what he had provided for him: Wherefore if Alexander the Emperor did count himself much indebted to the Gods, that he was borne a Grecian, and not a Barbarian, how thankful ought we to be to God, who gave us to be borne neither Jews, 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 primitive Purity, 
Object.  whereto Christ reformed it. But long since, That falling away, foretold by the Apostle, is come to pass, and that man of sin hath played his part in the Church, therein deforming Manners with Vice, Doctrine with heresy, Discipline with Superstition. As for any Reformation which since hath happened in England, it hath been but partial and imperfect. King Henry the eight broke the Pope's neck, 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 than a child, and he must needs be a weak Defender of the Faith, who needed a Lord Protector for himself: As Nurses to woe their Children to part from knives, do 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 Queen Elizabeth, her Character is given in that plain, but true expression, that she swept the Church of England and left all the dust behind the door. Her Successors have gone in the same path, and the same pace with little alteration, and less Addition in matters of Moment, save that besides some old errors unamended; many Innovations have broken in upon us, which might be instanced in, were it as safe as it is easy to reckon them up. We therefore desire and expect a Through Reformation, to see Christ mounted on his Throne, with his sceptre in his hand, in the Purity of his Ordinances, and we shall grieve and groan until such a Reformation.  
This objection contains many parts, and must be taken asunder: 
Answ.  Some things therein are freely to be granted, and others flatly to be denied, and others warily to be qualified. We freely confess 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 died too soon, but because he died when God would have him) were but partial and imperfect. withal, we flatly deny that Queen Elizabeth left the dust behind the door, which she cast out on the Dunghill; whence this uncivil 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 dross in them.  
again, we freely confess 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 public Account, but on private men's scores, who are old enough, let them answer for themselves. Religion in England, is like the clothes of the Israelites, Deuteronomy 29.5. which for many years together waxed not old. Alas, in some places it is threadbare, may it have a new nap; in more it is spotted, may it be well scoured; and in all places rent asunder, may it be well mended.  
A Through Reformation, we, and all good men do desire with as strong affections, though perhaps not with so loud a noise, as any whatsoever. The highest clamour doth not always argue the greatest earnestness. But with this qualification, that by Through Reformation, we mean such a one, whereof we are capable, pro statu viatorum, made with all due and Christian moderation: That Arrow is well drawn, that is drawn to the head, but it may over-drawne clean through the Bow, and so do no good. There is in like manner a possibility of outdoing, even in the point of Reforming: And therefore how a true Through Reformation may be made, and managed long to continue, by God's 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 lawful calling thereunto: What better deed then to make Brothers friends, and to be an equal Umpire betwixt them? Yet Christ himself declined the employment, as out of his Vocation, Luke 12.14. Who made me a judge or divider over you. Some good duties lie in common to all good men. Whosoever is called a Christian hath a just calling to perform them: 'Tis so far from being a sin for any to do them, that it is a sin 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 riot or trespass 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 lawful calling to reform a Church in those respective places, wherein it is supreme; Where this supreme power is seated, the Statists of the several places may judge, the Divine goeth no farther, but to maintain that where the Supreme power is, there alone is the power of Reformation; as it plainly appears by the Kings of Judah in their kingdom. Two sorts of Idolatry, the Jews therein were guilty of: The one gross, the other Refined. Gross Idolatry against the first commandment, in worshipping a false God, as Baal, and the like. Refined Idolatry, against the second commandment, in worshipping the true God after false and forbidden manner, 2. Chronicles 33.17. nevertheless the people did sacrifice still in the high places, yet unto the Lord their God only. gross Idolatry found many Reformers, Asa, Joash, Amaziah, Uzziah, Jotham, Manasseh, whilst only two Jehosaphat and Hezekiah, endeavoured the Reforming of Refined Idolatry, and Josiah 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 pertain 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, Leviticus 26.23. with Beasts, wars, 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 task belonging to the Supreme power placed over them.  
Mean time mere private men must not be idle, but move in their sphere till the Supreme power doth reform. First, they are daily to pray to God to inspire those who have power and place with Will and Skill, courageously to begin, constantly to continue, and happily to conclude such a Reformation. Secondly, they are seriously to reform themselves: He needs not to complain of too little work, who hath a little world in himself to amend: A good man in Scripture is never called God's Church (because that is a collective term belonging to many) but is often termed God's Temple, such a Temple it is lawful for every private man to reform: He must see that the foundation of faith be firm, the Pillars of Patience be strong, the windows of Knowledge be clear, the roof of Perseverance be perfected. Thirdly, he may reform the Church in his house, Philemon 2, carefully looking to his own Family, Joshua 24.15. that he and his house may serve the Lord. But as for the public Reforming of the Church in general, he must let it alone as belonging to the Supreme power, to whom it is appropriated.  
But seeing we have occasion to speak of lawful Callings, 
Object.  what Calling (may some say) have you to meddle with this point above your reach, and without your compass; 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 perform it.  
I am, or should be, most sensible of mine own weakness, being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Answ.  the least of those that dispense 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 son, I count myself honoured with such a Mother. And though mere private Christians may not intermeddle with public Reforming of a Church, God's Prophets have in all Ages, challenged the privilege to tell necessary Truths unto the greatest. The Tongue used to be cut out of the Roman Sacrifices, and given unto their heralds, to show that freedom of language was allowed them. We are Christ's ambassadors, 2 Corinthians 5.20. and claim the leave to speak Truth with soberness: And though I cannot expect my words should be like nails fastened by the Masters of the Assemblies, Eccl. 12.11. Yet I hope they may prove as Tacks, entered by him that desires to be faithful 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, lest that reproof fall heavy on them, psalm 50.16. But unto the ungodly (saith God) Why dost thou preach my laws, and takest my Covenant in thy mouth? whereas thou hatest to be Reformed, and hast cast my words behind thee. And though sometimes bad men may reform others, by virtue of their Office: Yet when it is done by the Office of their virtue, and efficacy of their goodness, it is more graceful in itself, more acceptable to God, and more comfortable to the Doer.  
Thirdly, Knowledge in a competent, yea, plentiful measure: 
Camden's Eliz. p. 367.  Dangerous was the mistake committed by Sir Francis Drake in Eighty Eight; when neglecting to carry the lantern, (as he was commanded) in the dark night, chased five hulks 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 bade 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 à Pee, which are to break through the front of bad customs long received. Such customs, as they are bad, are usurpers, as they are customs are Tyrants, and will stickle stoutly to stand in their old place. Saint Matthew saith, 27.15. At the feast the governor 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 courtesy at the first, grew in process of time to be a custom, and at last became a necessity. Such customs made necessary by continuance must Reformers expect to encounter, and resolve to remove. O, cowardlinesses in a Magistrate is a great sin! Who would think to find the fearful marching in the forefront? and yet in that forlorn hope which goeth to Hell, Revelations 21.8. see them first named, but the fearful, the unbelieving 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 affairs with discretion, psalm 112.5. I must confess there is a discretion (falsely so called) both carnal in itself, and inconsistent with true zeal, yea, destructive of it. Christ had two Disciples of the same name, the one a true man, the other a traitor, both Judases. Wherefore to prevent mistakes, the former is never cited in Scriptures, but with an addition, Judas saith unto him, not Iscariot, Lord, &c. John 14.22. Judas the servant of Jesus CHRIST, and Brother of James, Jude 1. In like manner we, here mentioning Discretion, call it Christian Discretion, for difference thereof, that all may know, we mean not that which destroys zeal, but that which directs it; not that which quencheth zeal, but which keeps it in the Chimney, the proper place thereof; not that which makes it less lively, but what makes it more lasting. This Discretion, though last named, is not least needful in the Reformers of a Church; and must principally appear in two things; First, the not sparing of the Tares for the Wheats sake. Secondly, the not spoiling the Wheat for the Tares sake.  
The not sparing the Tares for the Wheats sake. By Tares we understand, not only things unlawful in a Church, but things unexpedient and unprofitable, which also must be removed. The barren figtree, Luke 13.17. was condemned, not for bearing deadly or dangerous fruit, but none at all. Cut it down, why cumbereth it the ground? God's Garden ought to be so well dressed, as to have nothing superfluous, that doth harm that doth no good therein. he that will not work, neither shall he eat, 2 Thessalonians 3.10. If such Ceremonies are to be found in our Church, which will not labour, neither needful in themselves, nor conducing to decency, let them no longer have countenance in the Church, nor maintenance from it.  
The not spoiling 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 tyrannical to command. If it should come into their hands to reform, Lord what work would they make. Very facile, but very foul is that mistake in the vulgar Translation, Luke 15.8. Instead of Everrit domum, she swept the house, 'Tis rendered, 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 far from sitting at the helm, that I hope they shall ever be kept under Hatches.  
Now as discretion discovereth itself 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 near the Fountain of Religion, yet lived in the Marches of paganism; 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 paganism or Popery, and if the same can be justly challenged to continue in our Church, I plead not for their longer life, but for their decent burial.  
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 than they, yet they affixed a firmer Seal, that died for their Doctrine.  
Lastly, with carefulness, not to give any just offence to the Papists. Say not, we need not to fear to offend them, who would confound us. We have so long waited for their conversion, we have almost seen our subversion. Indeed we are forbidden to offend God's 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 humour then holiness, of stomach, than 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 erroneous 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 welcome. 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 effectual reformers. Where any, or all of these are wanting, a Reformation will either not be made, or not long kept. Witness the pretended Reformation, the Papists so much brag off, in the last of Queen Mary, in the University of Cambridge, by the Delegates of Cardinal Poole. Where nothing of worth was done, but many foolish ceremonies enforced, and the Bones of Bucer and Phagius burned. It passeth for the expression of mad man, to beat the air; 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 work in silly people a belief of Purgatory fire, tormenting souls deceased. Now when it came into question whether the Ordinances and Decisions of those Reformers should be engrossed in Parchment, or in paper, 
Fox. Acts Monum. pag. 1064  Doctor Swinborne, Master of Clare Hall gave his opinion, that paper would do the deed well enough, as being likely to last longer than those decrees should stand in force; as afterward it came to pass, they being all rescinded in the next year, being the first of Queen 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 outstripped all men in the World. The Papists brag much of King Edgar, who is said to have founded as many Monasteries, as there be weeks in the year. 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 man's 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 Joash repaired it, amending the breaches thereof. Jotham enlarged it, adding the beautiful 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 Nabuchadnezzar boasted, Daniel 4.30. Is not this great Babylon that I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty? Whereas Babylon was built by Nimrod, or (as others say) Semiramis, many years before Nebuchadnezar's cradle was made. Yet he, no doubt, did increase, strengthen, and beautify it; on which title, see how he engrosseth all the glory unto himself, 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 mind. We deny and defile such Papists as say that Augustine the monk 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 Britains our Predecessors. Yea, having cause to search who first brought Christianity over into Britanny, my endeavours have been still at a loss and left at uncertainty. Perchance as God, Deuteronomy 34.6. buried the body of Moses, That no man knoweth the place of his Sepulchre unto this day, to cut off from the Jews 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 British Church (a tall stripling grown,) to wear swaddling clothes again: more cause have we to distaff the pens and preachings of such who make their addresses unto us, as unto pure Pagans where the word is newly to be planted. A 
In a book of directions to travel.  modern Author tells us a strange story, how the servants of Duke D. Alva, seeking for a hawk they had lost, found a new country in the navel of Spain, not known before, environed with mountains, and peopled with naked savages; I should wonder if such a Terra incognita could be found in England; which (what betwixt the covetousness of Landlords and the carefulness 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 goodness long ago, where these, now, new pretend to plant it. And if England hath not had a true Church hitherto, I fear 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 commonwealth; and bachelors wives breed maids children in Mores Utopia, whilst Roses grow in their Gardens without prickles, as Saint Basil held they did before the fall of Adam. These fancies are pleasing and plausible, but the performance thereof unfeisable; and so is the perfect reformation of a Church in this world difficult to be described, and impossible to be practised. For besides that Satan will do his best, or rather his worst to undo it; Man in this life is not capable of such perfection. Look not to find 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 years, in the purity thereof; yea, the more perfect the Reformation is, the less time it is likely to last. Man's mind being in constant motion, when it cannot ascend higher, will not stand still, but it must decline. I speak not this to dishearten men from endeavouring a perfect Reformation, but to keep them from being disheartened, when they see the same cannot be exactly observed.  
And yet there are some now adays that talk of a great light, manifested in this age more than ever before. Indeed we moderns have a mighty advantage of the Ancients, whatsoever was theirs, by Industry, may be ours. The Christian Philosophy of Justin Martyr; the constant Sanctity of Cyprian; the Catholic faith of Athanasius; the Orthodox judgement of Nazianzen; the manifold Learning of Jerome; the solid Comments of Chrysostom; the subtle 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 cross the Scripture, but clear the Scripture. So that if it affirmeth any thing contrary to God's written Word, or enforceth any thing (as necessary to salvation) not expressed in God's Word; I dare boldly say, That such a light is kindled from Hell.  
As for the opinion of Christ's corporal visible kingdom, to come within few years, I will neither peremptorily reject it, not dare absolutely receive it. Not reject it, lest I come within the compass of the Apostles reproof, 2 Peter 2.12. Speaking evil of the things they understand not. Confessing myself not to know the reasons of their opinions, who though citing for it much canonical 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 years. I am afraid rather on the contrary of a general defection. Seeing the word is so slighted, and the guests begin to play with their meat, I fear lest God the master of the feast, will call for the voider: that so when Christ comes to judgement, he shall find no faith on the earth. But of things to come, little and doubtfully. If this opinion of Christ's corporal coming very shortly be true, I hope if we live, we shall have our share therein: if otherwise, Moses hath no cause to complain, if dying he cometh not into the earthly Canaan, but into the Heavenly.  
mean time whilst we expect the personal coming of Christ, let us pray for the peaceable coming back of him, who sometimes is called Christ in the Scripture, the Lord's anointed. O the miserable condition of our Land at this time, God hath showed the whole World, that England hath enough in itself to make itself happy or unhappy, as it useth or abuseth it. Her homebred wares enough to maintain her, and her homebred wars enough to destroy her, though no foreign Nation contribute to her Overthrow. Well, whilst others fight for Peace, let us pray for Peace; for Peace on good terms, yea on God's terms, and in God's 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 add, that his Majesty in making his Medals, hath took the right course to propagate his promises and most royal intentions to posterity, and raise it to behold the performance thereof. Seeing Princes memories have been perpetuated by their coins, when all other Monuments, Arches, Obelisks, pyramids, Theaters, Trophies, and Triumphs, have yielded to Time, and been quite forgotten. Yea, 'tis probable, that the names of some short reigning Emperors had been quite lost, if not found in their Impresses on their moneys, coins, having this peculiar privilege to themselves; that after they had been buried many years in the ground, when taken up again, they have life enough to speak the names of those Princes that caused them and their Impressions to be stamped, either to their eternal 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, coming from man's corruption, or wrinkle, caused by times continuance. When we shall have a new Heaven and a new Earth, wherein shall dwell righteousness. With judgements reformed from error, wils reformed from wilfulness, affections reformed from mistaking their object, or exceeding their measure; all powers and parts of soul and body reformed from sin to sanctity. Let us wait all the days of our appointed time till our change come. until this time of Reformation. Amen.  
FINIS.