PEREZ VZZA. Or, A SERIOUS LETTER Sent To Master Edm. Calamy January the 17th 1663., TOUCHING HIS SERMON AT ALDERMANBURIC, December the 28th, Intimating his Close Design, and dangerous Insinuation against the Public Peace; with some 〈◊〉 he is to Answer, for the Satisfaction of the World. Nulla CONCIONE excitatum 〈◊〉 quis Novit. Tully Orat. LONDON, Printed for George Bisaker, 1663. PEREZ VZZA. OR, A SERIOUS LETTER Sent to Master EDMUND CALAMY January the 17th 1663., etc. Sir, BIshop Ridley, and Bishop Latimer, two good Men, good Bishops, godly reformers, and holy Martyrs (O Sir, Bishops were employed by the Lord as Instruments to deliver us from Popery, and (which I never heard any of their adversarles did) freely offered themselves as Martyrs against Popery) could not agree in the way, though they were Brethren, yet they agree in the end, though they were adversaries. (O in the end all sober, modest and, pious dissenters in the World will be of one heart, of one mind; then shall we see a gracious return of our Saviour's prayer; (& that God heard him in that which he prayed for:) that all Christians are one in Christ, joh 17.23. as the Father is in Him, & He in the Father; that they are one in the Father and the Son: and then the World which by our many Religions, is tempted to an unbelief of all; will own one pure Religion and undefiled, and will believe that God sent Christ into the World to teach it. 2 You and I who never fell out in the way, but were of one mind in those things whereunto we had already attained; and in other things waited patiently until the Lord revealed them unto us; in an unhappy variety of opinion, retaining a Christian Unity of affections, the many things we agree in having a greater power to unite us, than the few things we differ in have ●o divide us; so that in things necessary we came up to an holy Uniformity, in things indifferent we retained a Christian liberty: in all things we maintained a Gospel's charity; I say you and I who never fell out in the way, must now differ when we are come within view of that end you and I look for, you and I hasten unto; (for you must, I may:) I knew indeed you entertained other thoughts than I did, of the ancient, Primitive, Apostolic and Gospel Government of the Church; of its pure and decent Worship and Devotion, of its decent order and innocent Rites and Ceremonies: but I knew withal how to pity you as one subject to the like infirmities; as well persuaded— that we know but in part,— that something will be lacking to our Faith;— that our God divideth to every one severally as He will a measure of the gift of Christ;— as though we had not already attained, or were already perfect but did follow after— I knew you allowed yourself another practice of the same Religion answerable to your thoughts than I could; and I that could come up to the use of some harmless things enjoined despised not you who could not as I hope you who could not come up to the use of them, Ro 14.3. ☜ judged not me who could: I think him happy who alloweth not himself the use of what he condemneth, and he much happier who condemneth not himself in the use of that which he doth, or may allow: I knew your different practice from the grand establishment of the Nation rendered you uncapable of those encouragements which are allowed by no Nation to any that oppose its public constitution, (as what Government will maintain them that oppose it) I pitied you now under discouragement under this frame of Government which you cannot approve as I hope you would pity me if I should be, and did pity those many Orthodox and good men that were under discouragement under the frame of Government you do approve: when I heard that your conscience guided by some singular apprehensions peculiar to those of your way, persuaded you not to do some things which you have done formerly, and think others may do now as things indifferent, decent orderly & harmless enjoined by the power ordained of God over you, which you are to obey for conscience sake; I was sorry and said, O that any gracious soul should suffer itself to be so ensnared as to be under a sad necessity either of going against his conscience, which is dangerous; or of going against Authority; which is sinful when I heard that your conscience guided by the general principles of Christianity where you could not cheerfully obey obliged you patiently to suffer; (the truth after Godliness in this case which good men professed— was this (I cannot obey though I die, I can die rather than disobey) I rejoiced and said 〈◊〉 Mr. Calamy 〈◊〉 serve God passively, I must serve God actively, I am appointed to glorify God by obedience, he must glorify Him by patience: even so O Father because so it pleaseth thee. When I heard of your meekness and modesty, your candour and ingenuity, your humanity and charity, your piety and humility under this late dispensation which rendered you with the reverend Doctor Bates, Doctor Jacomh, Doctor Manton, Mr. Watson, etc. eminent and honourable in their eyes that differ from you,— (virtus vel in host— really we pity what we see of man, and we love what we see of God in you) I said cum tales sint, utinam nostrj essent— my thoughts sometimes (for here's more freedom for thoughts in this innocent solitude (a Paradise in all things, but that here are no Serpents, no temptations,) then in your throug of interests, passions, and men:) represent you unto me as serious as that man in the 10th of St. Mark— ask, what shall we do that we may inherit eternal life? and you are answered, honour, reverence, and obey your Superiors, honour Father and Mother; live honestly and peaceably with your neighbours:— defraud not, thou shalt not, etc. You answer and say— all these have we endeavoured to observe from our youth; as it was said of our blessed Saviour there, that beholding the Man, he loved him, etc. so I seriously reflecting upon you, cannot choose but love you, only one thing you lack:— O go your way, part with all the esteem, reputation, and interest you have gained, and devote it to the public welfare and peace of Christendom:— Have you liberty to do or to forbear some indifferent things, O use it not (this rich Jewel) for the offence of the weak below, nor the contempt of the strong above you, 〈◊〉 so as upon the same grounds any man may make it a cloak of maliciousnesses Are you possessed of the precious Jewel of a tender conscience? be fully persuaded in your own minds apart from all opinion, fancy, prejudice, interest, what part of the will of God by which you must be judged, you and your conscience, those things you scruple at are against? what forbids white any more than black Garments, kneeling any more than standing, etc. If they are against no Law, every one of them apart, how are they against a tender conscience that hath always an eye upon a Law, (and peace be upon them that walk according to this rule) if to read a good Prayer-book be no where forbidden, how is it a sin; and if it be no sin, how doth it trouble a tender conscience:— deny yourselves— and you shall have complacency and satisfaction enough to your thoughts and wishes in Heaven; if you should be as that man, sad at this saying, and go away grieved; O then submit at least to our Saviour's last Lesson to the man, Take up the Cross, and follow Me.— Sometimes I think, (and it's no little pleasure to observe the innocent emanations of our souls, and the harmless springing of our thought, pure as the morning, clear as the first dawn of day, when we are composed, with quiet, tranquillity, and peace with our God, our conscience, and with all the World 〈…〉) sometimes I think I hear you a sked by sober men, as Agrippa was by Saint Paul, believe you the Prophets, believe you the Scripture that enjoys obedience to Magistrates, and those under them in Church and State, for 〈◊〉, under and peace; do you believe the primitive practice of the Church of God lead by the spirit of God in all ages; do you believe the decrees of Counsels; do you believe the holy say of the Fathers: we know you do believe them, and you considering how near we come to what the Scripture teacheth concerning obedience, decency, and order, and edification; what the Catholic Church, before Popery was heard of, practised;— say as Mr. Vines, &c and others would say,— you have almost persuaded us to an uniformity, to order, to decency, to obedience; (for if ancient History may be believed, and if humane evidence may be of any use (which it must be of, or else we have nothing sure, for if Laws were not as we are told they are by men, our estates are lost; if deeds are not such as they are witnessed, our Lands are forfeited; and if we in the World live only to deceive and be deceived, we are undone—) the Catholic Church before Popery kept up two things that were its glory, uniformity, and sincere obedience,— and if honest and knowing men may be believed, the reformed Churches keep up an uniformity among themselves, and obedience even to their Popish Princes—) and methinks I hear the sober men say as Saint Paul, we would to God not only you but all Christians this day, were not only almost but altogether such as we are, except only our unhappiness that we are looked upon as enthralled ourselves, and as those that would enthrall others; whereas we desire only that all men may be free from all prejudices, interest, and partiality to know what they ought to do and to do what they know: we desire only that Kings may be free to command according to their conscience; subjects may be free to obey according to their conscience; and that none may persuade the World that King's sin, commanding what they think in their conscience is good; and that Subject's sin in doing those things when commanded, which they think in their conscience are not in themselves evil. As we would all the truths of God were received not in Word but in Power; in the holy ghost, and in much assurance, so we would that great truth of obedience, which our Religion teacheth with most evidence, Enforceth with most motives, and presseth with most power of any Religion in the world, viz. of obedience and uniformity were owned among us so freely that Christian Kings and Princes might entertain our Religion as their interest, and all Christian people might entertain it as their peace, and composure. This is all the harm we wish; this is all the evil we think, we are thus harmless, thus innocent in our thoughts towards you: Amidst these pleasing thoughts of you at once, my duty and delight (that I might not know that undisturbed calm here below which I look for above) behold an unpleasing message is brought me this week (and I know not by what correspondence whatever you speak or do is suddenly spread abroad throughout the Kingdom) that you had 1. In contempt of the authority of a full and free Parliament, which you once cried up as the only power of God ordained in this Nation. 2. To the disturbance of a quiet Government, under which we began to lead peaceable and quiet lives, in all godliness and honesty. 3. To the offence of a gracious Sovereign many ways endeared to you. 4. To the grieving of many a poor soul which expected you of all men should show a pattern of humility, meekness and obedience: and the misleading of more who have that reverence for your person, that by your example may be induced to your miscarriage, to the great trouble of your Dtocesan, who is hereby in a straight betwixt the sad choice of either seeing you punished, so as not becoming a man of your Coat and Order, or of winking at you against the grand establishment of the present Parliament (and you know what it is to protect delinquents from Justice) you preached, I am afraid, by making use of that way to incense the people (for it is observed that preaching and printing undid) you will provoke the Magistrate to do as King Edward the sixth did, who ordained, that whereby of late by reason of certain controversious and seditious Preachers, his Majesty out of the love he bore to the quiet of his Subjects, inhibitted all men from preaching in any open audience, unless they were licenced by the Lord Protector, or my Lord's Grace of Canterbury; yea, by bringing the abomination of sedition that makes desolate into the holy place, you will make the Magistrate as much afraid to open the Church doors to you, as to open Janus his Temple, as much afraid to hear the Gospel as the Israelites were to hear the Law: equal the terror, the thunder, the fear under both, Christian Princes will look upon Lords days as days of Sabbaoth of Hosts, and armies and noise than of Sabbath of rest and peace: and when preachers truly lift up their voices like Trumpets to tell people of their former transgression, but to incite them to commit new ones: I am afraid that you call, cause men by these courses to abhor the service of God; and so by your fault the Word of the Lord be precious in our days: and there be no open vision: You preached, I hear Mr. Calamy, the 28. of December, when the King's thoughts were full of favour towards you, and all your friends were resolved of obedience and patience, that in so doing they might put to silence the ignorance of foolish men, where the Nobility and Gentry had their eyes upon your carriage and behaviour in order to a further clemency or severity: O Mr. Calamy, a wise man knoweth time and judgement, and the men of Issachar had understanding in the times; knowing what Israel ought to do: O there was a time to keep silence, and there would have been a time to speak. Your Text I hear was, 1 Sam. 4.13. where methinks I no sooner hear of the Ark, but I call to mind that passage, 2 Sam. 6.6, 7. And when they came to Nachons' threshing floor, Uzzah put forth his hand to the Ark of God, and took hold of it, for the Oxen shook it; and the anger of the Lord was kindled against Uzzah, and God smote him there for his error. The Ark may be in danger, and yet you have no call to uphold it; the Ark may seem to you in danger unless you put your hands to it, and you may be in danger if you meddle with it. Now consider your call; you were there by Law made a hearer, O how durst you but abide in that calling wherein you were called! Why did not you study to be quiet, and to follow your own business? and if you must speak a word of Exhortation to the people, why did you not assure them, that you and they must needs be obedient to every ordinance of man for the Lords sake, and to submit for conscience sake! Why did you not desire them to go home, and consider what that meaneth: If the spirit of the Ruler rise up against thee, stir not out of thy place, for yielding pacifieth great offences? Eccl. 10.4. Object. 1. I hear you observed, that the threaten of the second and third Chapter, and the terrors of the fourth, were denounced and inflicted, Because he did not restrain his wicked sons from their lewd courses. You have given his Majesty and his Parliament fair warning, to persist in their severe restraints of all licentiousness, and not to hearken to that indulgence which may be their ruin that they grant it to, and their own that grant it: To indulge men in a wrong way, is to undo them and ourselves too; Government is not so firm when it prevariously depends upon the private humours of Subjects, as when it is eternally established upon the public resolutions of Authority. An able Prince that would establish a troubled Government must have two things eminent, power and virtue; he ought to have virtue to preserve his dignity, and power to check others insolence; power begets fear, and fear makes Gods, and Kings. And really it is high time for discipline to awake, when by a sad liberty offences are grown so impudent as to control it, and so potent as to venture the suppressing of it. Oh! Ely may beget Phineas, Phineas may beget Ichabod. Remissness may beget profaneness, and profaneness may beget the departare of the glory. Irresolution loosens all the joints of State; a good nature may be a good companion for a private person, but for a Prince to be so is mischief to himself and others. Remissness and connivance are the ruin of unsettled Kingdoms. Let us satisfy ourselves in the best Principles of Religion and Government, and keep close to them, and leave the success to God. Ely must not let his sons escape, nor Magistrates their people, with a why do you these things? for I hear of your evil deal by all this people: nay my sons, for it is no good report that I hear. Upon the whole matter I appeal to your own Conscience, whether the establishment of great rules of piety, worship, order, and obedience, against which no man must appear (all men being publicly restrained by just penalties from saying or doing any thing scandalous to, or derogating from the true Religion, which is esteemed, and so settled, the best and most holy) be not a better way to preserve the Ark, then to allow lose men Liberty to do what they please sometime. I know you think you may be indulged in your opinions, though Ely's Sons were not to be indulged in their Practices:— You know these are damnable heresies as well at damnable practices; and though I cannot say your Opinions are such, yet upon the same ground that the Church allowed such Moderate men as you are, Liberty of Conscience, it must allow all men Liberty that can but pretend to Conscience: Besides, you have Liberty of Opinion (for the Government takes no notice of your opinions: but you must not have Liberty of practice, especially where your Practices hath been such, that their ears tingle that have heard of it. Now some there are that would make comparisons between your Practices and the Sons of Ely. The Sons of Ely were sons of Belial, i. e. that endure not the yoke. 2. They altered the custom, by taking too much to themselves. 3. And if any one said, Let them not fail to burn of the fat presently, and thou shalt take as much as thy soul desireth; then they would answer him, Nay, but we will have it presently, or we will take it by force. 4. They made men abhor the Sacrifice of the Lord. 1. Would the world did not observe of you that you cannot endure the yoke. 2. You altered a Custom in the Church, yea all the Customs of the Church, and have taken too much upon you. 3. If any one said unto you, be contented, let the great things of Government and obedience take place, and then you may do what you please: (for true Liberty to do good, and good Government, may very well contest together) than you answer, Nay, but we will take it presently, or we will take it by force. 4. And you have made men abhor true godliness, and serious holiness, because you did such strange things, who usually practised it. We cannot now own being holy, unless we own a suspicion, at least, of disloyalty too. O Sir, the good ways of God have been evil spoken of through you, and many a man was afraid of being serious, lest he should be suspected seditious; and many a poor soul applauded his very profaneness, because it was loyal and honest; and despised Religion, because he saw you made it disloyal and turbulent. And indeed, give me that Religion that is most charitable to all men. Object. 2. I hear you observed that the Israelites confessed the Lord had smitten them: Though we know all evil of punishment is from the Lord; yet we repine at men; we murmur against the Magistrate that dischargeth his Conscience; we exclaim against our Pastors who perform their duty; we complain of Parliaments, who enact according to the published reason: we entertain hard thoughts of the Magistrates that execute Justice and maintain Truth; whereas if we suffer any thing by these men performing their several duties, we are to look upon it as the hand of God upon us, and to say with old Ely, It is the Lord, let him do what seemeth him good. I am informed, that you observed, that they thought they were safe by the presence of the Ark, but therein they were miserably mistaken. Object. 3. And I have often observed of you and those of your way, that you confine your Religion, Worship, Church and safety to a few opinions and persons, equally modern, which if you can but secure, though the Catholic and Apostolic Faith, once delivered to the Saints, be endangered, though the public Worship be neglected, though all Order, Discipline and Decency be overthrown, though the ancient succession of Bishops, Pastors, and Ministers be interrupted, though the Word and Sacraments, that make and support the Church, be laid aside, you can call the saddest times that ever we saw Gospel-times, and you can say, that you enjoy in purity and plenty the Ordinances of Jesus Christ. But if that new way which Mr. Calvin in the year 1535. set up at Geneva, be rejected, as a novelty of an hundred years' continuance, by those that desire to live and die in that Christianity, which hath been practised by all good men in all places these 1600. years. If every Minister be no a Bishop in his own Parish; If a few ignorant, but devout souls, shall not bear sway over all the 1 Neighbours, as Lay-elders, admitting whom they please to, and turning whom they please from the Sacrament: If every man be not at liberty to utter what words he please before God, and neglect the wholesome form of sound words, commended by the Church: If a Minister must wear a linen Ephod, a harmless garment. If a man must rather kneel humbly, then stand untowardly, in his devotion to God. If men must repent of, and so renounce their former rebellion: If a few troublesome men be silenced, and if they that oppose the Church be not preferred by it; You say the Ark is removing; the glory is departing: the safety of Israel indeed was not in the Ark, but in an uniform and constant obedience to the eternal Law of God kept in the Ark: and our safety lieth not in any peculiar formality, opinion, or in any singular persons, but in a sincere profession of the ancient Truth that hath upheld the Church in all ages, in all places, and in all conditions. Object. 3. We hear that you should say: That the Ark of the Covenant would not preserve those that had broken Covenant with God; no privilege secures them that neglect their duty: the best man that doth as a malefactor must suffer so too. And Sir I pray consider, that Religion cannot preserve you if you live not according to the known principles of Religion, that it, if you in conscience cannot resist authority, yet speak against: if you who have taken an oath to be true to your Governors, will yet oppose them, The word of the Lord came unto me saying, saith Ezekiel, say now to the rebellious house, that by the keeping the Covenant, that is, your oath of allegiance to the king of Babylon (mark it to the heathenish king of Babylon) and not any Covenant against him the kingdom may stand: but you rebelled against him, i. e. your King to whom you had sworn allegiance, shall he prosper? shall he escape that doth such things? or shall he break the Covenant, i. e. his oath of allegiance to the King, and be delivered? In the place that the King liveth (whose oath he hath taken) saith the Lord to the king of Israel) he shall die: the holy discipline cannot preserve them that have broke the oath of Allegiance, the Oath of Supremacy, the oath of Canonical obedience, and the protestation, and all the public oaths they have taken before God and men. I know you think you have been very tender of the Covenant of God, and of any Covenant you have made with God, I hope you have. But as to that solemn League and Covenant, I must needs say: that I think you cannot keep your Covenants with God if you keep it. How can you keep your Covenant before God in the oath of allegiance to the King, if you keep that Covenant by which you fought against him? How can you keep your Covenant before God in the oath of Supremacy, if you keep this Covenant by which you oppose the King's Supremacy? How can you keep your Covenant before God in the protestation you made 1641. to defend Religion, as it was then established, if you keep that Covenant wherein you swear to alter the Religion established: as the Ark secured not them if they kept not their Covenant with God: so all the tokens of God's presence among you cannot secure you if you break your many oaths of allegiance, Supremacy, Canonical Obedience, Protestations made in the presence of God: nay let me tell you further (for I freely open you my heart) that I doubt no token of God's presence, which you may imagine you have among you may secure you, if you stand to the Covenant you have made against the King's authority and will, whose subjects you are, against the established way of the Catholic Church members whereof you are: against a government of Apostolical institution which hath been continued with such an universal, uninterrupted, unquestioned succession in all the Churches of God in all kingdoms that have been called Christians throughout the world, fifteen hundred years together against all principles and rules of Government. You cannot be safe until you have sincerely endeavoured to lay aside all the new humours, opinions, & practices which have been of late brought into the Church, and trouble yourselves and others no longer with any unquiet singularities, but return peaceably, meekly, and humbly to the Communion of the universal Church, standing soberly in the paths, and seriously considering which is the old way of the people of God in all ages, and walk therein, that you may find rest to your souls. Object. 3. And Eli sat, etc. saith the Text: Eli you know was his priest: for you need not be told that there were first Levites, secondly priests, thirdly higher priests among the Jews, as there were 1. disciples, 2. the seventy, 3. Apostles among the first Christians, and then by the Apostles institution with universal approbation, 1. Deacons, 2. Priests, 3. Bishops and Arch-Bishops: among us now, as 1. the people, 2. the Levites, 3. the priests did abide in that calling wherein they were called, whether the care of their families their own affairs and souls, or ministry they waited on their ministry, or they that teach on teaching, or they that exhort on exhortation, and they by prayer committed public affairs to the providence of God, and the care of Governors and Judges, meddling not with things too high for them: Only the high Priest the Governor (for in those days the Clergy had the care of civil affairs, and the Commonwealth was not deprived of their excellent worth, parts, and usefulness in government, and the Jews having any matter against others, went not to law before the unjust, but before the Saints. And know ye not that we shall judge Angels. How much more them of this life. Eli I say the high Priest and Judge who had the government on his shoulder sat in the way, and trembled because of the Ark, his head only was full of thoughts, his heart only was full of care for the public, other poor people studied to quiet, and to follow their own business: So the honest people, 2. the Deacons, 3. we the inferior may set our heart at rest, and leave the public cares to public breasts, wrapping up ourselves within an innocent privacy, and looking to ourselves and the flocks, over which the holy Ghost hath made us overseers while our Elies, our Prince, our Rulers, our Arch-Bishops & Bishops have many sad thoughts of our Church openly threatened, and secretly undermined by the old practices of Papists, and the new attempts of some of the separation, though we here hug ourselves here in peace, quiet, and great content, committing the world to the care of God and his servants, and attending only on that part of it, hereof we have a care, and not without call looking further. Object. He sat alone thinking with himself he had that peace within which he wanted abroad, that composure and quiet he wished in the kingdom, he enjoyed in himself: he went not among the vulgar to incense them against the misgovernment, who were of themselves apt enough to be untoward and troublesome to stir them up to add the misery of domestic sedition to a foreign war, here he suits and confines his thoughts to his own breast, and if any man hath a faith of this nature, the evidence of things not seen, he ought to have it to himself. Vi more quod sua natura tranquillum sit ventorum vi agitari atque tribori, sic & populum sua sponte placatum hominum seditiosorum vocibus, ut violentissimis tempestatibus citari, Tul. Orat. cap. 1. fol. 14 sect. 46 Really Mr. Calamy, I blessed myself in the late calm and serenity of the Church after its great settlement in Law, when upon a sudden this attempt of yours raised the usual storms of murmuring, complaint, whispering, speaking evil of dignities, fears, jealousies, and discontent, and that general discomposure, for which you will be one day sorry. When the people hear evil tidings they murmur. Object. 6. Exod. 33.2. A Text they say quoted by Mr. Calamy. They say you observed that the old man was not troubled what became of his sons so the Ark was safe. O Mr. Calamy, if he was so careful of the Church, as to neglect his own as indeed Mr. Calamy we are not to seek our own opinion, esteem, or advantage, but the good of the Church, how much more careful aught we to be of the Church's peace, in in which our own is involved. In the peace thereof you shall have peace, how much more careful aught we to be that we disturb not the peace of the Church in whose trouble we are sure to be ruined. O Sir, if not for our own, yet for our children's sake; for alas! what have these done: yea for their sakes that are yet unborn, let us follow the things that make for peace. He took more care of his children, etc. O if you will be so unnatural to your wives and children as to part with their livelihood, and maintenance rather than with your own singular opinions and imaginations, learn from your own observation of Eli, not to disturb the peace of the Church, that you may come again to a capacity to provide for the necessities of your families, then and not till then shall I see the peace of the Church, when we have all learned to deny ourselves our own wisdom, honour, and interest, and seeks his own but all the great things of public peace and good. Object. 7. I hear you observed that the Ark was an holy place for God's presence, and now I hope poor souls will learn from you if not from us, that some things may be holy with a relative holiness, i. e. so dedicared to an holy service, that they may not be profaned to a common use (what is separated unto God that call not thou common or profane) and that our God who is every where by his presence, in heaven by his glory, in hell by his justice, in the world by his providence, in the consciences of men by his law and fear, in the hearts of his people by his grace and Spirit, was in the Ark as you say in the Tabernacle and Temple, as the Scripture saith, is in our Churches too by his presence and blessing. And now I hope you will persuade your people that these places are holy, and that they are no other than the houses of God, that they may take heed to themselves when they come to the House of God. And as they do well in keeping the Sahbaths, times dedicated to God, so they would do well in reverencing the Sanctuaries, the places devoted to his service. Now I hope Sacrilege may be a sin and it may be accounted once again a sin to devour that which is boly, and after vows to make enquiry. And I hope none of you will any more repine to see the Lord served in the beauty of holiness. When you say the Ark was holy, I hope you think places of God's special manifestations of himself are holy too, and that we ought to compose ourselves to Reverence in those places where we set ourselves as in the presence of God. Object. 8. This holy Ark, you said, (as I am informed) was the Type of the Church; for as the Ark, so the Church preserves the Scripture, and is the pillar and ground of truth. And I hope you will hear the Church therefore; and you will teach your people that if they heard not the Church, they are (as the Scripture saith) as publicans and sinners. O Sir, away with all private suggestions and opinions, and submissively yield to the Rules the Church delivers as it delivered the Scripture. If the Church took care to preserve the Scripture, oh fear not that she will enjoin any thing contrary to the Scriptures, and if you believe her not for her own sake, yet believe her for the Scriptures sake which she preserves. Oh charge her not too rashly with error, whose care (as you say) it is to preserve the truth; the Church preserved the truth five thousand years before Presbytery was heard of, and it may preserve them many years more when Presbytery shall be heard of no more. Object. 9 The Ark, I am told you said, was a Type of the Ordinances of Christ; for as God communicated himself then by the Ark, so he doth now by the Ordinances. O then why do those of your way separate themselves from the Ordinances? why are the Congregations in London so thin as I am told they are? It may be you say because their Ministers are removed into corners. O did they come formerly to hear men, or did they come to hear God? Did they come to hear the Word as it was the word of this or that man, or did they come to hear it as it was and is still the word of God. I hope they did not go to hear men, and if they went to hear what God would say unto them, is not he the same, as yesterday, so to day as for ever: and granting (though I hope you do not think so) that Ministers are now weaker than they were, must we hear in faith of man's power, or rather must not we hear in the faith of the power of God, whose strength is most apparent in weakness. Ah! will some poor souls say, precious Mr. Watson, Mr. Calamy, sweet Mr. Venning, etc. what is Paul, what is Apollo: what is Mr. Calamy, what is Mr. Watson, but Ministers by whom they believe: even as the Lord gave to every man: you plant, others water, God giveth the increase: so then neither is he that planteth any thing, nor he that watereth, but God that giveth the increase; tell me seriously whereas there is among you envying, and strife, and divisions, are you not carnal, and walk as men: for while one saith I am of Paul, and another I am of Apollo, and another I am of Cephas, are ye not carnal? O you can never receive the Word of God in the holy Ghost, in power, and in much assurance, while ye have men's persons in admiration, & receive the faith of God in respect of persons. Object. 10 I am told you discoursed of the danger of losing the Ordinances and Ministry of the gospel. You know, Mr. Calamy, we are in danger of losing nothing, but what we never had until these twenty years: there is no more danger that I see, then that we are like to lose those novelties with which we have been troubled of late, that we may gain that ancient way, in which we have been happy, as you say, these hundred years (for I am told, that you said, England hath enjoyed the Gospel this hundred yea:) Had England the Gospel in the Episcopal, or in the Presbyterian way? after the Common-prayer, or after the Directory? with order and decency, or in disorder and confusion? Let all the world judge. Came the Gospel from you to us, who all know are of yesterday? or came it not unto you from us? We dare not make our selvas of the number, or compare ourselves with some that commend themselves; but they measuring themselves by themselves, and comparing themselves among themselves, are not wise 2 Cor. 10.12, 13, 14. We boast not of things without our measure, that is, of other men's labours, only we hoped your ingenuity would have acknowledged, that the Gospel Ordinances are not in any danger by your late removal; for you know you found Gospel Ordinances here, when you came into the world, and, I hope, they may be found here after you are gone hence and are seen no more. O do a few Ministers think, that their removing is the removing of the Gospel! that it should enter into a few men's hearts that they uphold the Church: O if King Charles could say (when he was advised to grant what he could, to save, upon which he Church depended) God forbidden that the Church of God should depend upon a mortalman: O how much more may you say, that you were nourished and brought up by the Church, and depended upon it, rather than it upon you: some indeed preach Christ out of contention, some you will say for gain notwithstanding Christ is preached, and you may rejoice. Ob. 11. One reason they say you gave for Christians care for the Ark was their love to the place of God's presence, but do your people love the habitation of God's house, or rather this or that person that ministereth there; do they desire to dwell in the house of God, to see the beauty of the Lord, or to hear a friend judge you? oh these things ought not to be: If they love the Church, it is as it was these many years, if they love a party, we know what you mean by the Ark. Obj. 12. You said, as Mr. Cartwright used to say, for Zion sake I will not hold my tongue: O alas! Mr. Calamy, when the Government of the Church, to which you they say, swore obedience, was subverted, when 3000. Orthodox men were silenced, sequestered and undone; when the ancient worship of God was abolished which you once used, (for you know you and I were once of a judgement and practice) when the Church was in the greatest danger that it hath been since the Reformation you were silent: now a few opinions of yours about a few garments, gestures, words, and other small formalities, are not allowed, a few men wedded to these opinions will not preach because they are not allowed; you cannot be silent, be not deceived, God is not mocked. Obj. 13. They say you said, a child of God was careful of the Ark because of his interest therein; by his care we might know the children of God: here Mr. Calamy I am afraid poor souls may wrest the Scripture to their own damnation: if you mean by the Ask of God, the Church of God with his Ordinances, after the primitive and universal, all good take care of it; and the King and Parliament at this time take care to establish it: If you mean only your own way (as every party cry up their own way for the only way of God) and the way of others of the separation, and make it a sign of a Child of God to be careful of you. O Sir, what a stone of stumbling do you cast before all the ages of the Church, where there was one that knew, much less was careful, for this way. But I hope you will not say, Then it is a certain sign there were but few or none that were the children of God in those ages. O Sir, to be of a Religion that saves only a party, is not a sign of the Child of God, but of a man of contention. O let me live and die in that Religion, which (if not neglected) may save the world. Object. 14. You said I am informed, That the Ordinances of God are the treasures of a Christian, and the loss of them cannot but trouble them. The Ordinances of God are Reading, Hearing, Sacraments and Prayer. Common prayer in a wholesome form of sound words, to which all could say Amen; was neglected for men's private notion, to which very few could say Amen: Reading was quite disufed, preaching the Gospel was turned to the preaching of Opinions and Parties, and the Sacrament of Baptism allowed to few, and that of the Lords Supper denied almost to all (O Ely would have trembled at these things) the ways of Zion, God knows, mourned, the ancient Ministers of Christ were driven into corners, and were you troubled? did you lay it to heart? these are restored, what alles you now? Object. 15. Christ Jesus you said is the joy of Christians, and therefore when Christ is departing they cannot but be much troubled at it. O Mr. Calamy, take heed of persuading people, that the advancing of this or that party is the advancing of Christ, or that the discountenancing of them is the departing of Christ. If any man say ●o, here is Christ, or there, or here he is departed, or there. O teach poor people, not to believe them, for there shall arise false Christ's, and false prophets, and shall show great signs and wonders, insomuch that (if it were possible) they shall deceive the very Elect. And I pray teach them wherefore if they shall say unto you, behold, he is in the desert, go not forth, behold, he is in the secret chambers, or meetings, believe it not. Object. 16. The people of God you said were much troubled because of the misery of a nation when the Ark is departed. A Gentleman to whom words of this nature were communicated, and I am loath to write this of myself, that where is you said ●o be to that nation when the Ark is gone, said, woe be to that nation where the Ark of Presbytery, for it's followed and attended with war, sedition, blood, ruin and confusion, and O that sad experience did not confirm this in England, Scotland, and other places. Insomuch that the foreign Churches the men of Ashdod of the Ark say, this way shall not abide with us, let it be carried about to Gath to other Churches, as Scotland, and in those places it was attended with very great destruction, and they send it to England, and the English cried out, they have brought this way hither to slay us, and our people: and the King, Lords, and Commons in Parliament say, send this way to its own place, that it slay us not, and our people, for there was a deadly destruction throughout the whole Country that came along with it, and the hand of God was very heavy here. And the cry of the Country went up to heaven, destruction and misery, saith he, is in their way, and the way of peace have they not known. Obj. 17. I was glad indeed to hear you say, That the people of God must needs tremble when the Ark is in danger, because of their accessariness to the losing of the Ark; for to deal plainly with you, is the Church in danger? your disturbances cause it: doth Popery break in upon us? the breaches you made upon Law and Government open the way to it: doth profaneness prevail? O you have made serious holiness odious by goodly pretences and unworthy practices: doth not the Magistrate watch over Papists? It's because your dangerous attempts makes him wholly intent upon you: doth he indulge them? you say men must have liberty of conscience: do we want Ministers? why did you withdraw yourselves? is the nation divided against itself? who hath occasioned it? have we lost our first love? why do you by depraving the first Reformation cause us to lose our first love? Do the people run beadlong to the Garlic and Onions of Egypt? you mean Popery: and have not you forced them to do so, by crying down every thing that was established for Popery, that the people have nothing upon which they may settle themselves, but Popery: if they stay with us, they are in Babylon, say your party: if they go over to you, you are antichristian say the poor Libertines: where ever they are in an orderly established way, they are in Popery: and if all that is orderly and settled be Popery, to hear Papists we will go: if all decent worship, and regular Government be Popery, the Popish people shall be my people, & their God shall be my God; where they die, I will die and there be buried: do poor discontented souls desire to return to the Church of Rome Is it not because they of the separation say there is no true Church in England. Object. 18. But you were plain it seems at last, and told them it must not be denied, but the Ark was in danger to be lost,— If you mean Presbytery, which we never had established, there is no harmedone,— If you mean the Church of England with her Doctrine, Discipline, Worship, Rites and Ceremonies as established by Law, it's well you have forewarned us, the King and Parliament I hope will take you at your words, and will take care to secure the Church upon such foundations, as the Gates of Hell cannot prevail against; well Sir I leave with you that of Eccl. 3.11. with you; He hath made every thing beautiful in his season, yea he hath set the World in thine heart, so that no Man can find out the work that God maketh from the beginning to the end, who know what is good for a Man in this life, all the days of his vain life which he spendeth as a shadow, for who can tell a Man what shall be after him under the Sun; the thing that hath been it is that which shall be; and that which is done is that which shall be done: and Sir there is no new thing under the Sun, is there any thing whereof it may be said be hold this is new? it hath been already of old Time which was before us: Mr. Calamy I know whatever God doth it shall be for ever; nothing can be put to it, nor any thing taken from it; and God doth it that men should fear before him. That which hath been is now, and that which is to be hath already been, and God requireth that which was passed. Object. 19 I was informed you told your people that in their own concernments they were very sensible: But in the concernments of Religion very careless. If you intended to raise a sedition (which I hope you did not, I am sure the providence of God never called you to it) you could not take a better course then to add to civil grievances which you know the people murmur against Religious jealousies and fears: O when Religion which should restrain the multitude provokes them to sedition, to what excess of riot do they run; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. inde furor vulgo— its natural for men to think nothing little in the case of Religion; so that they can hardly persuade themselves, they can be angry enough in the case of a Deity— a discreet man will never stir up the people in the defence of any point of Religion,— for their force when stirred up will destroy all religion: you know the late popular tumults were not so easily ellayed as they were raised by you; you know when the multitude had served your humours in pulling down Episcopacy, they served their in overthrowing you.— It's more proper to tell the people of their duty then of their danger: our business is to discover to the people the state of their souls; let those that are in Authority show them the state of the Government as who attend upon this very thing; and for the people— let them stand still, and see the salvation of God;— let them peaceably walk with God, and God will watch over them— let them keep Religion every one in his heart, and Religion will keep its self in the Church.— Object. 20. I hear you said We had enjoyed the Gospel these hundred years and above? It's true we enjoined the Gospel these 1400. years (as we can make it appear against the Papists from the several men that in all ages were eminent for their adherence to the Word of God, and to the Testimony of Jesus: And truly I would not have the Papists hear that we have a Gospel only of an hundred year old;) but it's as true that you were never contented under the Gospel. We have had the Gospel these hundred years, and yet we have had admonitions, supplications, warnings, prophesyings,— remonstrances ever since— you have never been contented since we left Popery; and if you gone complying with the Popish undermine whose great design is by our divisions to bring us back again; you will never be quiet until we return to Popery again. Object. 21. When I was told how you challenged any Scholar to show where any Nation enjoyed the Gospel for an hundred years together; it put me in mind of a witty Gentleman's answer to one that asked, what if a Papist should ask a Presbyterian where his Religion was 200. year ago? he might answer I know no more where it was two hundred year ago, then where it will be two hundred year hence: but (not to allow myself even a sober mirth on so sad an occasion) this puts me in mind of Bishop Hall's solemn offer: That if any man living can show any one lay Presbyter that ever was in the World till Farell and Viret, or any Presbyterian Discipline till Mr. Calvin set one up,— let me (saith he) forfeit my reputation to shame, and my life to justice.— Object. 22. A wicked, profane, drunken Ministry you say will never settle the Ark— you say; others say an envious, ambitious, seditious, unlearned, factious, will never settle the Ark, you would not hear the one, O speak not the other: if you had known any such, you had done well to tell them of it that they might amend; and not the people that they might be incensed, this public censuring and backbiting may provoke those that do amiss, it will never reform them;— this had been better told the Magistrate who might regulate the Ministry, and not the people, who (as you know and have at other times complained) being too much prejudiced against them which take this occasion to have them the more: would to God (Mr. Calamy) you could bear with us a little in our folly; and indeed bear with us: I demand in the 〈◊〉 of the English Clergy who have been so disinherited, so disconntenanced, so dejected, so despised, so desolated, so depressed, wherein did they come short of the best of Presbyters, were Presbyters good Preachers so were they before them; were Presbyters able Writers— they more; were Presbyters devout Men, so are they; were Presbyters zealous opposers of Popery so were they; were Presbyters of unblamed lives so are they;— were Presbyters Martyrs— they more; were Presbyters Instruments in the first just and orderly reformation they more; were Presbyters hospitable and charitable, they more;— who was more downright than Bishop Latimer? more holy than Hooper? more severe than Farrar; more Grave than Archbishop Parker; more pious than Grindall; more candid and charitable than Whitgift; more pious and prudent than Bankroft; more holy and moderate then Abbot; more public spirited then Laud, who was more Venerable than Bishop King; who a greater Scholar and better Man than Bishop Andrews; who more virtuous and judicious than Bishop Lake; who more profound than Bishop White; who more moderate than Bishop Overall; who more exact than Bishop Davenant; who more useful than Bishop Field; who more honest than Bishop Bilson; who more Saintly than Bishop Fetton; who more devoutly than Bishop Carleton; who more conscientious than Bishop Finhouse; who more meek and peaceable than Bishop Hall; who more innocent than Bishop Patter; who more honest than Bishop Winniffe; who more renowned than Bishop Usher; who more excellent than Dr. Himmond; who more meek, holy and judicious then Mr. Hooker; who more Heavenly than Mr. Lyford, etc. who more complete than Bishop Brownrig. Not the thousands more living and dead in our memory; some spots we have among us and so have you; some miscarrages, and they that have not let them throw the first stone at us. Object. 23. You added (I am told) these expressions to the rest, O that God would encourage our Nobles and Magistrates, that they might be solicitous to settle the Ark:— Your meaning here Mr Calamy is as the Ark under a covering,— the King and his Nobles in Parliament have settled the Ark, Ordinances, the Church, would you have the Nobles unsettle them again,— the Government is settled, would you have the Nobles oppose it? what a Baron's War, we never heard of a settlement these hundred years that you were satisfied with; O when will it once be?— yes, you would be contented, but that the Ark is set in the House of Dagon, whom you call Dagon we worship, as the God of our Fathers in the Lord Jesus Christ's as for the Dagons of Popish Images, and of new Imaginations, with which indeed our Ark is encompassed, we hope to see them fall down suddenly before the Ark; the English Church, Orthodox in Doctrine, devout in Worship, orderly in Ceremonies, strict in Discipline, and safe under Authority; and here we set up our Pillar of gratitude with the sacred Inscription, Hitherto the Lord hath helped us, only I shall leave with you these Questions to be resolved as in the light of God for the satisfaction of your conscience, which you have by this action at least discomposed, and of the Nation, whose peace and tranquillity you have disturbed. 1. Quest. Whether you do not think in your conscience (as you have often declared) that the Church of England is a true Church, enjoying all Ordinances and Privileges necessary to men's salvation. 2 Quest. If so, (as you all confessed) whether the Ark, which you say is a Type of the true Church, be not a Type of the Church of England? 3 Quest. The Ark being a Type of the Church of England, whether it be now in danger, being newly established by public Authority. 4 Quest. If it be in danger as now established, whether this danger proceeds not from your open opposition, and private endeavours against it; and whether it be just in you to create the Church's danger, and then increase it by suggesting to the people fears and jealousies of its being in danger?— 5 Quest. Whether or no you aught in Conscience to put us to these dangers only for few opinions, which none own but yourselves, and yourselves understood not an hundred year ago; or against a few Ceremonies and points indifferent, which yourselves submitted to twenty years ago. 6 Quest. And indeed whether the Church of the Living God doth so depend upon a few mortal Men, such as you are who lately left the Ministry, that upon the removal of a few singular Men it is in danger of being lost; or if it doth so far depend upon them, whether they could in Conscience hazard the ruin of the Church, rather than declare that they disown the former miscarriage, and they would lead peaceable and quiet lives under the present Government; If there had been enjoined a great thing, would they not have done it? much more when they were commanded only to Wash and be Clean? and to serve God (as some of them had done) as decently and orderly as their Brethren.— 7 Que. Whether now with twenty year's fears jealousies, and imaginations, we have been almost run out of all Religion, Church, Ordinances, and public Tokens of the visible of God, the Nation had not best resolve to lay aside all private suggestions, and to proceed to such a stable settlement, as that we may say Return to thy Rest O Lord with the Ark of thy strength. Well Master Calamy, there will come a time when three words uttered with meekness and charity shall receive a far more blessed reward, than three thousand Volumes written with disdainful sharpness of wit, and with malicious partiality; you are a man Master Calamy, you may err and mistake, your discipline may be suppressed, some opinions of yours may be disowned; you may be laid, and yet the Church of God stand upon the Foundation of the Prophets, and Apostles, and Pastors, Jesus Christ himself being the Cornerstone:— Thus much I thought became the respects I always beared you, and the kindness I had for your far former sobriety and moderation; for indeed Sir I am Your affectionate Friend in our common Saviour, O. Udall. FINIS.