Truth Maintained, or POSITIONS DELIVERED in a Sermon at the SAVOY: Since Traduced For dangerous: Now Asserted For sound and SAFE.  
By THOMAS Fuller, B. D. late of Sidney college in Cambridge.  
The Particulars are These. 

I That the Doctrine of the Impossibility of a church's perfection, in this world, being well understood, begets not laziness but the more indust●● in wise reformers.  
II That the Church of England cannot justly be taxed with superstitious innovations.  
III How far private Christians, Ministers, and subordinate Magistrates, are to concur to the advancing of a public Reformation.  
IIII What parts therein are only to be acted by the Supreme power.  
V Of the progress, and praise of passive obedience.  
VI That no extraordinary Excitations, Incitations, or Inspirations are bestowed from God, on men in these days.  
VII That it is utterly unlawful to give any just offence to the papist, or to any men whatsoever.  
VIII What advantage the Fathers had of us, in learning and religion, and what we have of them.  
Ix. That no new light, or new essential truths, are, or can be revealed in this age.  
X That the doctrine of the church's imperfection, may safely be preached, and cannot honestly be concealed.    
With several Letters, to clear the occasion of this Book.  
I will bear the wrath of the Lord, because I have sinned against him, until he plead my cause, and execute judgement for me; then will he bring me forth to the light, and I shall see his righteousness,  Micah. 7. 9 
Printed at London, Anno Dom. 1643.   

TO THE Most Sacred, and Reverend ASSEMBLY For the REFORMATION of the CHURCH, now convened by the PARLIAMENT.  
Most Sacred and Reverend Divines,  
I Have but the thoughts of an afternoon to spread before you; for I Examined the same Pace that i read, that if it were possible a Truth might overtake an error, ere it go too far. It is not a little Encouragement that I may sit like the prophetess under the palm tree, under such a Shade as yourselves, and what weakness soever may appear in these my Assertions: This airing them under your Patronage, will heal them. For so they brought forth the sick into the streets, that at least the shadow of Peter might touch some of them. Thus have I suddenly set up my Candle for others to Light their Torch at; and, I hope, you will pardon me, if my zeal to the Truth made me see another's faults sooner than mine own,  
Your Servant in Christ Jesus John Saltmarsh.   

TO the Two most Famous universities OF ENGLAND  
I Dare not give you such high epithets, as Master Saltmarsh bestoweth upon the Assembly, to call you the MOST SACRED. 
Quid amplius praepotenti & immortali Deo tribuimus si quod eius proprium est cripimus? Bodin. de Repub. l. 1. c. ult  Be contented to be styled the Two most Famous universities; a Title, which it is no Flattery to give you, but Injury to deny you.  
I have the Studies of some whole days to spread before you. I am not ashamed to confess so much, but should be ashamed to present your learned Considerations with less. And will rather run the hazard of other men's Censure, to have studied so long to no purpose, then to be guilty to myself of so much disrespect to You, as to offer to your Patronage what cost me but slight studying.  
Indeed I examined his Examinations of my Sermon with the same pace that I read them. But I could not confute his Errors so speedily as I could discover them, nor could I so soon make them appear to others, as they appeared to me; and the Evidencing of his Faults did cost me some pains, whereof I hope I shall never have just Cause to Repent.  
I am altogether out of hope that my Truth should quickly overtake his Error, which had the Advantage of me both at the Starting and in the Speed; And yet I believe what I want in the swiftness of my Feet, I shall have in the firmness of my footing. And when I overtake it at last, as I am sure I shall, seeing on truths will Tire (as being better at hand then at length) I am confident by God's Assistance, it will get firm and quiet Possession in spite of opposition.  
It is altogether Improper for me to compare You being Two in number to the palm Tree under which the prophetess Deborah; face; But the analogy will hold well, if I should resemble You to the Two Olive Trees continually dropping oil in the Presence of God. And methinks Master Saltmarsh his Expression to the Assembly, under such A SHADE AS your SELVES, making thou'lt in the Assembly but a Shadow, (and than what is the Shadow of a Shadow worth under which he desireth to sit?) was but an undervaluing and diminutive expressing of their worth.  
I honour you as You Deserve, and Counting You a Real and Lasting Substance, so I address my Respects unto you:  
Humbly requesting you to be pleased to Patronize and defend this my defence: the rather because what doctrines therein I deliver, not long since I sucked from One of you, and in this respect I believe both Breasts give milk alike; And therefore as your Learning is most Able, so your goodness will be willing to Protect the same, not so much because I had them from you, as because you had them from the Truth.  
Some perchance may blame my Choice in Choosing You for my Protection who in these troublesome times are scarce able to defend yourselves: The Universities being now Degraded, at least suspended from the degree of their former Honour. And I wonder, Men should now talk of an Extraordinary great Light, when the two Eyes of our Land (so you were ever accounted) are almost put out. However this short Interruption of your happiness will but add the more to your Honour hereafter.  
And here, as it were Store of Pride for me to counsel you, so it were want of duty not to Comfort you. Know, the only Good Token of these Times is, That they are so extremely Bad they can never last long. God give you a sanctified Impression of your Afflictions, neither to slight them nor sink under them; and so, forbearing to be longer troublesome to your more serious Employments, resteth  
The meanest of your sons or nephews Thomas Fuller.   

TO THE LEARNED AND MY WORTHY GOOD FRIEND, Master Charles Herle.  
SIR,  
WHen I read a Pamphlet of M. Saltmarsh written against me, it something moved my Affections, but nothing removed my Judgement. But when I saw it recommended to the world with your Approbation, in this manner,  

Nihil invenio in hoc Libello, cui Titulus, (Examinations, or a discovery of some dangerous Positions, delivered in a Sermon of Reformation Preached by Tho. Fuller, B. D. quin utiliter imprimatur.  
Charles Herle.   
I must confess it troubled me not a little, suspecting either my Eyes or my Understanding, that either I misread your Name, or had miswritten something in my Sermon. Wherefore fearing Partiality might blind me in mine own Book (knowing that Eli was not the only Indulgent Father to his own offspring) I imparted my Sermon to some whom you respect, and they respect you: Men of singular Learning and Piety, to Examine it. These likewise could discover no dangerous Positions in it, except such as were dangerous for a Preacher to deliver, but safe for People to Receive in these Troublesome Times. And I am Confident that their judgement was such, They would not be deceived with my Falsehoods: and their Honesty such, They would not deceive me by their Flattery.  
And now Sir (Love cannot Hate, but it may justly be Angry) Consider how your accusing of me, to maintain dangerous Positions, might, as the Times stand, have undone me and mine, and at least have entitled me to a Prison, now adays the Grave of men alive. Times are not as formerly, when scholars might safely Traverse a controversy in disputation. Honourable Tilting is left off, since men fell to downright killing; and in vain should I dispute my Innocence against soldier's violence, who would interpret the Accusation of a man of your Credit to be my sufficient Conviction.  
I have in this my Defence, so well as God did Enable me, more clearly expressed, and strongly confirmed the Positions I formerly delivered, and request you to tell me, which are the dangerous Points that here I maintain. By the laws of our Land, the Creditor hath his Choice, whether he will sue the principal, or the Surety, and discretion will advise him, to sue him which is most solveable. Your Ability is sufficiently known, and seeing you have been pleased to be bound for Master Saltmarsh his book, in your Approving it: blame me not Sir, if I (I will not say sue you) but Sue to you for my Reparation.  
If you can Convince me of my Faults herein (and I will bring great desire, and some capacity to learn from you) I shall own myself your Proselyte, thank God for you, and you for my Conversion. Yea in a Printed sheet I will do public Penance to the open view of the World, to show men, that although I had so much Ignorance as to err, I have not so much Impudence as to Persist in an error, and shall remain,  
Yours in all Christian Offices. THOMAS FULLER.   

To the Reverend and his Worthy good Friend, Master John DOWNAM.  
SIR,  
BEing about to read Master Saltmarsh his examination of a Sermon of mine, which you (to the Preachers credit, and Printers security) were pleased to approve for Orthodox and useful, mine eyes in the beginning thereof, were entertained (I cannot say welcomed) with this following note,  
An Advertisement returned to the Author, by a Reverend Divine, to certify him touching the Licensers allowance of Master Fuller's late Sermon of Reformation.  
Sir, To satisfy you concerning M. Downam's approbation of Master Fuller's Sermon of Reformation, I assure you I heard him complain, that he was wronged by him, in that having taken exception at some passages of that Sermon, Master Fuller promised to amend them according to his correction, but that he did not perform what he promised.  
Conclude me not guilty if I were moved, but senseless if I had not been perplexed with this accusation. Had it been true, I want a word bad enough to express the foulness of my deed. Yea justly may my preaching be suspected of falsehood, if my practice be convicted of dishonesty. We know how the Corinthians, from the supposed breach of S. Paul's solemn promise, were ready 
2 Cor. 1. 17. 18.  to infer the falsity, at least the levity of his doctrine, till the Apostle had rectified their mistake. This added also to my trouble, that I can privately enjoy my innocence with more contentment to myself, than I can publicly declare it with safety to others. For the present therefore, all that I will return, is this.  
Here is an Accusation without a witness, or a witness without a name, and both without truth. Would the ink of this reverend Divine (whosoever he was) only hold out to blot my name, and not to subscribe his own? We know what Court was complained of, as a great grievance, because Men therein might not know their Accusers. If it cannot consist with our mutual safety, to have my accusers (as S. Paul had) face to face, yet 
Acts 25. 16.  it will stand with equity, I should have them name to name: till when, I account this nameless note, no better than a Libel both on you and me.  
God put an end unto these woeful times, before they put an end to us; that all outward hostility being laid aside, we may have more leisure to attend, and comfort to follow, that inward Christian warfare, which your pains have so well described.  
Yours in Christ Jesus Thomas Fuller.   

To Master JOHN SALTMARSH Minister of Heslerton in Yorkshire.  
SIR,  
YOu have almost converted me, to be of your opinion, that some extraordinary Light is peculiarly conferred on men in this age. Seeing what cost me many days to make, you in fewer hours, could make void and confute. You examined (you say) the same pace, you read, and (as is intimated) wrote as fast, as you examined, and all in one ofternoon. This if it were false, I wonder you would say it; and if it were true, I wonder you could do it. However I commend your policy herein: for besides that you have given the world notice of the pregnancy of your parts, (and it is no fault of yours, if you be rather heard then believed) hereby you have done me a great disadvantage. For if I at leisure discover some notable errors in your examinations, you have a present Plea, that you wrote them suddenly, and I shall only be repaired for the wrong that you have done me, with your raptim scripta, whereas you had done God as much Glory, the cause as much good, more right to yourself, and credit to me, if you had took more time, and more truly.  
And now consider, you only endeavour to confute some dismembered sentences of my Sermon, of which some are falsely, and more of them imperfectly alleged. You know, how in a continued speech, one part receives and returns strength and lustre unto another. And how easy is it, to overthrow the strongest sentence, when it is cut off from the Assistance of the Coherence, before and after it? Alas, this disjointing of things, undoeth kingdoms as well as sermons, whilst even weak matters are preserved by their own unity and entireness. I have dealt more fairly with you, and set down your whole Examinations, thereby not expecting any praise, but preventing just censure, if I had done otherwise.  
If you demand why my answer comes so late, seeing so long silence may be interpreted a consent. Know Sir, it was the tenth of September, before either friend in love, would do me the favour: or foe in anger, the discourtesy, to convey your book unto me.  
Whether this proceeded from the intercepting commerce betwixt the City and the Country, or that your book was loath to come out of London: as sensible, that the strength of your positions, consisted in the fortifications thereof.  
When I had received one of your books, I had not your present parts to answer it. Men must do, as they may do: I hope, though my credit may, God's cause shall not suffer by my delay; seeing Truth doth not abate with time. Here I speak not of those many afflictions, that have befallen me, as not being so unreasonable, as to expect any pity from others, in these doleful days, wherein none are at leisure to bemoan the misery of any private men, whilst the general Calamity engrosseth all grief to itself; and yet, I may say, such losses could not but disturb my studies.  
When I had finished my answer, I could not so speedily provide to have it printed. And to speak plainly, I was advised by my best friends, to pass by your pamphlet altogether with silence and neglect, and apply myself only to enlarge my Sermon, for the satisfaction of others.  
However, that you may see I will not decline any thing: I have answered every operative passage in your Examination.  
Here I might take just exception at the sentence prefixed in the title page of your book, 2 Tim. 3. 5. Having a form of godliness, but denying the power thereof. Out of the whole quiver of the Bible, could you choose no other Arrow to shoot, and make me your mark? whom if you tax for a mere formalist; God grant I may make a good use of your bad suspicion of me, endeavouring to acquit myself in Heaven, whom you have accused on Earth: I must stand or fall to my own Master, to whom I hope I shall stand, being held up by my Saviour. Remember, remember, we must all appear before God's judgement Seat, when those things which have been done in secret, shall be brought to light. Mean time go you on, a fast as you can in the high way to heaven; but be not too free, wilfully to dash your fellow travellers, with foul aspersions: for if dirt may pass for coin, debts in this nature, may easily be paid you back again, so resteth  
Thomas Fuller.   

TO MY dear PARISH SAINT MARY SAVOY.  
MY dear Parish, for so I dare call you, as conceiving that although my calamities have divorced me from your bed and board, the matrimonial knot betwixt us is not yet rescinded. No not although you have admitted another, (for fear I hope rather than affection) into my place. I remember how David when forced to fly from his wife, yet still calls her, My wife Michall: even when at that time, she was in the possession of 
2 Sam. 3. 14.  Phaltiel the son of Laish, who had rather bedded then wedded her.  
This Sermon I first made for your sake, as providing it, not as a feast to entertain strangers, but a meal to feed my family. And now having again enlarged and confirmed it, I present it to you, as having therein a proper interest, being confident, that nothing but good and profitable truth is therein contained.  
Some perchance will object, that if my Sermon were so true, why then did I presently leave the parish when I had preached it? My answer is legible in the Capital letters of other ministers misery, who remain in the City. I went away, for the present distress, thereby reserving 
1 Cor 7. 26.  myself to do you longer and better service? if God's providence shall ever restore me unto you again. And if any tax me as Laban taxed Jacob. Wherefore didst thou flee away secretly, without taking solemn leave? I say 
Gen. 31. 27.  with Jacob to Laban, because I was afraid. And that plain 
Gen. 31. 31.  dealing Patriarch, who could not be accused for purloining a shoe latchet of other men's goods, confesseth himself guilty of that lawful felony, that he stole away for his own safety: seeing truth itself may sometimes seek corners, not as fearing her cause, but as suspecting her judge.  
And now all that I have to say to you, is this, Take heed 
Luk. 8. 18. Acts 17. 11.  how you hear: imitate the wise and noble Bereans, whatsoever the Doctor, or doctrine be which teacheth, or is taught unto you. Search the Scripture daily whether these things be so. Hansell this my counsel, on this my book: and here beginning, hence proceed to examine all Sermons, by the same rule of God's word.  
Only this I add also, Pray daily to God, to send us a good and happy Peace; before we be all brought to utter confusion. You know, how I in all my Sermons unto you, by leave of my Text, would have a passage in the praise of Peace. Still I am of the same opinion. The longer I see this war, the less I like it, and the more I loathe it. Not so much because it threatens temporal ruin to our kingdom, as because it will bring a general spiritual hardness of hearts. And if this war long continues, we may be affected for the departure of charity, as the Ephesians were at the going away of Saint Paul, Sorrowing most of all, that we shall see the face thereof no more. 
Act. 20. 38.  Strive therefore in your prayers that, that happy condition which our sins made us unworthy to hold, our repentance may, through God's acceptance thereof, make us worthy to regain.  
Your Loving Minister THOMAS FULLER.   

To the unpartial Reader.  
BE not afraid to peruse my Positions, though they be accused to be dangerous. The Saints did not fear infection from the company of Saint Paul, though he was indicted to be a Pestilent Fellow.  
To acquaint you with my intentions in this Book (that 
Acts 24. 5.  so you may proportion your expectation accordingly) Herein I have to my Power vindicated the truth: consulting with my conscience, not outward safety; Insomuch that I care not whom I displeased, to please the Bird in my Breast. Yea when the actions of other men, have by the Examiner been laid to my charge, I have took the boldness to leave them to their Authors to defend. For though honesty commands me to pay my own debts, yet discretion adviseth me from Solomon's mouth, to avoid suretyship, and not to break myself with being bound for the Errors of others. 
Pro. 11. 15.   
I cannot but expect to procure the Ill-will of many, because I have gone in a middle and moderate way, betwixt all extremities. I remember a story too truly appliable to me. Once a jailer demanded of a Prisoner, newly committed unto him: whether or no he were a Roman Catholic. No, answered he: what then said he are you an Anabaptist? Neither replied the Prisoner, What, (said the other) are you a Brownist. Nor so said the man, I am a Protestant. Then said the jailer, get you into the dungeon: I will afford no favour to you, who shall get no profit by you: Had you been of any of the other religions, some hope I had to gain by the visits of such as are of your own profession. jam likely to find no better usage, in this age, who profess myself to be a plain Protestant, without wealt or guard, or any Addition: equally opposite to all heretics and Sectaries.  
Let me mate this with another observation. By the Law of the twelve Tables, if a man were indebted but to one creditor, he had no Power over his body: but 
Bodin. de Repub. lib. 1. p 50.  if he owed money to many, and was not solvable, all his creditors together might share his body betwixt them, and by joint consent pluck him in pieces. Me thinks, a good moral lurks in this cruel Law: namely, that men who oppose one adversary alone, may come off and shift pretty well, whilst he who provokes many enemies, must expect to be torn asunder: and thus the poor Levite, will be rent into as many pieces, as the Levites 
Iudg. 19 29.  wife was.  
Yet I take not myself to be of so desolate and forlorn a Religion, as to have no fellow professors with me. If I thought so, I should not only suspect, but condemn my judgement: having ever as much loved singleness of heart, as I have hated singularity of opinion. I conceive not myself like Eliah to be left alone: having, as I am confident, in England, more than seventy thousand, 
1 King. 19 14.  just of the same Religion with me. And amongst these, there is one in price and value, eminently worth ten thousand, even our gracious sovereign, whom God in safety and honour long preserve amongst us.  
And here I must wash away an aspersion, generally, but falsely cast on men of my profession and temper: for all moderate men, are commonly condemned for lukewarm  
As it is true, Saepelatet vitium proximitate boni.  
It is as true, Saepelatet virtus proximitate mali.  
And as lukewarmness hath often fared the better (the more men's ignorance) for pretending neighbourhood to moderation: so Moderation (the more her wrong) hath many times suffered for having some supposed vicinity with lukewarmness. However they are at a grand distance, Moderation being an wholesome cordial to the soul: whilst lukewarmness (a temper which seeks to reconcile hot and cold) is so distasteful, that health itself seems sick of it, and vomits it out. And we may observe 
Rev. 3 16.  these differences betwixt them.  
First the lukewarm man (though it be hard to tell what he is; who knows not what he is himself) is fixed to no one opinion, and hath no certain creed to believe; Whereas the Moderate man, sticks to his principles, taking Truth wheresoever he finds it, in the opinions of friend, or foe; gathering an herb, though in a ditch: and throwing away a weed, though in a Garden.  
Secondly, the lukewarm man, is both the archer and mark himself; aiming only at his own outward security. The Moderate man, levels at the glory of God, the quiet of the Church, the choosing of the Truth, and contenting of his conscience.  
Lastly, the lukewarm man, as he will live in any Religion, so he will die for none. The Moderate man, what he hath warily chosen, will valiantly maintain, at least wise intends, and desires to defend it, to the death. The kingdom of Heaven (saith our Saviour) suffereth violence. And in this sense, I may say, the most moderate 
Mat. 11. 12.  men are the most violent, and will not abate an hose, or hair's breadth, in their Opinions, whatsoever it cost them. And time will come, when Moderate men, shall be honoured as God's Doves, though now they be hooted at, as owls in the desert.  
But my Letter swells too great, I must break off. Only requesting the reader by all obligations of charity. First, to read over my Sermon, before he entreth on the Examination. To conclude, when I was last in London, it was generally reported that I was dead: nor was I displeased to hear it. May I learn from hence with the Apostle, To Die daily. And because to God alone 'tis known, how soon my death may come, I desire to set forth this book as my Will and Testament, which if it can be of no use to the reader, it may be some ease and comfort to the writer, that the world may know, in this multitude of Religions, what is the Religion of  
Thy Servant in Christ Jesus Thomas Fuller.   

A SERMON OF Reformation. Preached at the Church of the SAVOY, last Fast day, July 27, 1643.  
By Thomas Fuller B. D. and Minister there.  
LONDON, Printed in the 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 about 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, siguifying 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 back wards 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.  
Use. Let us be heartily thankful to God, who gave us to be borne since the coming of Christ in the time of Reformation. 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, Returrection 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, whereto Christ reformed it. Object. 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.  
Answ. This objection contains many parts, and must be taken asunder: Some things therein are freely to be granted, and others flatly to be denied, and others warily to be qualified. We freely 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, Levitieus 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.  
Object. But seeing we have occasion to speak of lawful Callings, 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.  
Answ. I am, or should be, most sensible of mine own weakness, being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 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: Dangerous was the mistake committed by Sir 
Camden's Eliz. p. 367.  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  a 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 stously 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 Phagi●● burnt. 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, 
a 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 
b 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, nor 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.   

TRUTH Maintained.  


EXAMINER.  
The Policy of the Sermon of Reformation.  
THE Scope of the Sermon is Reformation, but it so moderates, so modificates, and conditionates the Persons, and Time, and business, that Reformation can advance little in this way, or Method. As our Astronomers who draw so many Lines and imaginary Circles in the Heavens, that they put the sun into an heavenly Labyrinth and learned perplexity; such is the zodiac ᴱ you would make for the light of the gospel, and the sun of Reformation to move in. It was one of the policies of the Jewas F Adversaries that when they heard of their Buildings, they would build with them. They said, let us build with you, for we seek your God as you do. But the People of God would have no such Helpers, there is no such Jesuitical way to hinder our work as to work with us, and under such Insinnations set the Builders at variance when they should fall to labour. And how easy is it to reason Flesh and Blood back from a good way and good Resolutions? I remember the old H Prophet had soon persuaded even the man of God to return when he told him I am a Prophet as thou art. 
1 King. 13. 1●.    

Treatise.  
A. The Policy of the Sermon.) Such carnal Policy wherein the subtlety of the Serpent stings the simplicity of the Dove to death, I utterly disclaim in my Sermon. Christian Policy is necessary, as in our Practice so in our Preaching, for Piety is always to go before it, but never to go without it.  
B. But it so moderates and modificates.) The most civil Actions will turn wild, if not warily moderated. But if my Sermon clogs Reformation with false or needless Qualifications (till the strength of the matter leaks out at them) my guilt is great. I am confident of my Innocence, let the Evidence be produced and the Reader judge.  
C. That Reformation can advance but little in this way.) Know that Zoar a little one that is lasting, is better than a great Babel of Confusion. That Reformation which begins slowly and surely, will proceed cheerfully and comfortably, and continue constantly and durably. Builder's are content to have their Foundations creep, that so their Superstructures may run; let us make our groundwork good, and no more hast then good speed.  
D. They put the sun into an heavenly Labyrinth and learned perplexity with their imaginary Lines.) This your strong line more perplexeth me to understand it: only this I know, that you might have instanced more properly in any other Planet which is more loaden with Cycles, and Epicycles, whilst the sun hath found from Astronomers this favour and freedom, to be left to the simplest Motion.  
E. Such a zodiac you would make for the light of the gospel.) were I to spread out the zodiac of the gospel it should stretch from Pole to Pole, and be adequate to the Heavens. There should be no more Pagans in the World then there were Smiths at one time in Israel; not that I 
Sam. 13. 19  would have any killed, but all converted; yea the sun of Reformation should not have so much darkness as a shadow to follow it. To effect this, my wishes are as strong as my power is weak. I will (God willing) pray and preach for it, and therefore do not slander me to be an Hinderer of the Word.  
F. G. H. Of the Jews adversaries. Jesuitical way. The old Prophet.) What you say is as true in the History, as false in the Application to me. You compare me to the Ammonites (Adversaries to God's people, to Jesuits, to the old lying Prophet. I hope the God of Michael the archangel will give me patience, when he that disputed with him 
Jude ●.  shall furnish others railing. And now torture me no longer with your Accusation, come to the proof.   

Examiner.  
I find there are three Principles animates the Sermon.  
1 How imperfect I a Church will be and a Reformotion do the best you can.  
2 That the light which the K Fathers had formerly, was as full and glorious as the light of those days, or rather brighter.  
3 That none but the supreme Authoriy, or Authority L royal, and that alone ought to begin and act in this Reformation.   

Treatise.  
I How imperfect a Church.) I said it and I say it again; it was a Truth before your Cradle was made, and will be one after your Coffin is rotten.  
K That the light that the Fathers had formerly, was as full & glorious. show me such a syllable in all the Sermon and I'll yield the cause: Not that this Position is false but because I never said it; except you collect it from those my words where I say, that the Moderns had a mighty advantage of the Ancients who lived in the Marches of paganisms and in the time wherein the mystery of Iniquity began to work.  
L. None but the supreme Authority or Authority royal.) I said that the supreme Authority alone in those respective places wherein it is supreme, hath the lawful calling to reform. Thus of the three Principles which you reckon in my Sermon. The first I said I will defend it: The second I said not, and do deny it: The third I said otherwise then you do allege it. And yet even for the two latter (that you may not complain for want of play) in due time as occasion is offered, I will fully discover my opinion, that so we may either freely agree, or fairly dissent.   

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

Treatise.  
M. And let any judge.) On God's blessing set any indifferent person, who is devested of prejudice, which maketh a bad witness and a worse judge: And now we join Issues.  
N. For first, he that conceits there can be no perfection in a Church, will scarce labour to make that Church better.) If the He you spoke of be a mere carnal man, this nor any other principle (save Grace and God's Spirit) can spur him on to goodness. But if this He be a regenerate man, this doctrine will make him tire no whit the sooner in his endeavours of Reformation. You say, he will scarce labour, whereby you confess he will labour. The Gramatian saith, Quod fere fit, non fit, quod vix fit, fit. One scarce is better than ten thousand almosts. Yet I perceive by the scant measure in your expression, that you conceive this Doctrine of the impossibility of a church's perfection on earth, to be but a back friend to Reformation. Hear therefore what I answer for myself.  
First, hereby you furnish the papists with a cavil, and 
1 The Doctrine of the impossibility of a Churchesperfection in this world, being well understood, begets not laziness but the more industry in wise reformer.  with a Colour to enforce the same against the Protestants. For we teach and maintain, that the best works of men are stained with some imperfections. Hence the papists may infer, That he that conceits there can be no perfection in a good deed, will scarce labour to do one. And thus our Doctrine shall be condemned for disheartening of holiness. See Sir how you meet popery in your undiscreet shunning of it.  
Secondly, though there can be no absolute perfection in a Church, yet quo ad gradum, in some good degree it is attainable, and all good men will endeavour it. Mariners which make forth for the Northern Discoveries, go out with this assurance, that it is impossible to come to the pole. Yet have they sought and found out very far, almost to the eightieth degree of latitude. What covetousness or curiosity did in them, sure Grace is as active to do in God's Children who will labour to draw near to a perfect Reformation, in obedience to God's command though they know they shall never fully attain unto it.  
Thirdly, the Doctrine of the impossibility of a perfect Reformation in this world well understood, begets not idleness, but the more industry in men's endeavours. For those that believe that the perfection of a Church may be attained in this life, are subject to this mistake (one error is precreative of another) to think that sometimes they themselves have attained it, and so ending in the midst of their journey, may sit down and take up their rest: Whereas those who conceive the impossibility of perfection, are kept in constant doing, having still plus ultra, with Saint Paul, forgetting those things that are behind, they reach forth to those things which are before, and press towards the 
Phil. 3. 13.  mark.  
Fourthly, if it be objected that the impossibility of perfection discourageth men to endeavour it, seeing they cannot rationally desire it, non est voluntas impossibilium, it is no level wish aimed at a mark, but a Velleity shot at random, which desires an impossibility. It is answered, that God's servants endeavouring a perfect Reformation, do not light on a labour in vain, that which is wanting in them being supplied in God's acceptance: If they do their best, their desire is taken for the deed: The deformities of their imperfect Reformation being pardoned by God in Christ, in which respect, their labours are not in vain in the Lord.  
Lastly, seeing this point of the impossibility of a church's perfection is most true (as hereafter we shall make so appear) if hereupon any grow remiss and large in Reforming, it is not the fault of God's straight Doctrine, but of men's crooked practice: For if men infer hellish Conclusions from heavenly promises, such bad consequences are not the lawful Children of God's Truth, but the Bastards of man's corruption, where they are justly to be fathered for their maintenance. And now I suppose that your exception in those your words will scarce labour, is abundantly answered.  
O. Nor will he care for any new light, whilst the old is in best reputation with him.) This is grounded on what I never said, but if by the old light be meant that which shined from the Ancient of days into the Scriptures and thence through the Fathers to us, I prefer it before any new light whatsoever.  
P. A good policy to stay the Reformation till His majesty's return.) It need not have stayed till His majesty's return, which might have been done before His going away; who so often and so earnestly offered to reform whatsoever could justly be convinced to be amiss in our Church; which proffers had they been as thankfully accepted, as they were graciously tendered, long since it had been done what we now dispute of, though it matters not for the spilling of our ink, if other men's blood had been spared. And I doubt not when opportunity is offered His Majesty will make good his word, whom no volleys of discourtesies though discharged never so thick against him, shall drive him from His Princely Promise, whilst he looks not downwards on men's behaviour to him, but upwards to his Protestations to God, learning from Him whom he represents to be Unchangeable. But if (which God forefend, and yet all earthly things are casual) it should come to pass, that in point of Reformation, what formerly was proffered by the sovereign, and refused by the Subject, should hereafter be requested by the Subject, and denied by the sovereign; we shall have leisure enough to admire God's Justice, bemoan our own condition, and instruct our Posterity not to outstand good offers, lest for want of seeing their happiness they feel their own misery. But to return to your mentioning of His majesty's return; when all is done for aught I can see, Reformation must stay till His majesty's return. As for the time and manner thereof when and how it shall be done, God in his goodness and wisdom so order it, that it may be most for his glory, the King's honour, the good of the Church and State. But this I say again, that till this his returning, the general enjoining and peaceable practising of any Reformation cannot be performed.  
Q. And then there is hope it may cool in their hands.) If by their hands you mean his Majesties (and what else can your words import) it is as disloyal a suspicion, as his would be an unfitting expression that should say, that Reformation would boil over in the hands of the Parliament. But Sir, thus far you have excepted against my Sermon in general, now you are pleased to confute some particulars thereof.    


Sermon paragraph 10.  
withal we falsely deny that Queen Elizabeth left the dust behind the door, which she cast on the dunghill, whence this uncivil expression is raked up. The Doctrine by her established, and by her Successors maintained in the 39 Articles if declared, explained and asserted from false glosses, hath all gold, no dust or dross in them.   

Examiner.  
I will not detract from the Religious huswifry of such a Queen of famous memory, but we know her Reformation is talked of now in a politic Reverence, and we are commended back into her times only to hinder us from going forward in our own; for I am sure till this Engine was contrived, she was not such a Saint in the Prelates S Calender.   

Treatise.  
R. If there be any so base that they now make Queen Elizabeth's Reformation their protection, which formerly they disdained (running in rain to that bush for shelter, which they mean to burn in fair weather) shame light on them for their hypocrisy. Let such be stripped naked to their utter disgrate, who only wear the Memory of that worthy Queen to cloak and cover them in their necessity, whose Reformation was signed with success from Heaven; our Nation in her time being as famous for foreign Atchivements as now it is infamous for homebred dissensions. Yet God forbid our eyes should be so dazzled with the lustre of her days as not to go forward to amend the faults thereof, if any such be justly complained of.  
S. she was not such a Saint in the prelate's calendar.) I never saw the prelate's calendar, but in the late reformed almanacs, I find neither Her nor any other for Saints.   

EXAMINER.  
For the Doctrine established from Queen Elizabeth's times, though it be not the business so much of our Reformation as the 39 Articles where it dwells; yet this we know, either the light of the Doctrine was very dim, or the eyes 
Bishop Montague, Franciscus, Secta Clara.  of our Bishops and Jesuits, for one of them would needs spy Arminianism, and the Jesuit Popery. And some will make it a problem; yet whether their gloss may accuse the Articles, or the Article their gloss, such Cassander's found so much Latitude in our Doctrine as to attempt a Reconciliation of their Articles and ours together.   

Treatise.  
T. I expect (and ever may expect) that you would have produced some dross in our Articles, instancing in some false place or point contained in them, and then I must either have yielded to you with disgrace, or opposed you with disadvantage. But instead of this, you only tell us how some have seen Arminianism and Popery in them. I answer: So the Papists do read every point of Popery where you will say it was never written in the Scripture. Those who bring the jaundice in their eyes do find yellowness in every object they behold; and nothing can be so cautiously penned, but engaged persons will construe it to favour their opinions.  
V. As to attempt a reconciliation of their Articles and ours together.) Thus many Egyptian Ks. attempted to let the red sea into the Mediterranean. A project at first seeming easy to such as measured their nearness by the eye and at last found impossible by those who surveyed their distance by their judgement; seeing art & industry can never marry those things whose bands Nature doth forbid. And I am confident that with the same success, any shall undertak the Accommodating of English and Romish Articles. Nor can the wisest Church in such a Case provide against the boldness of men's attempting, though they may prevent their endeavours from taking effect. For my own Opinion, as on the one side, I should be loath that the bells should be taken down out of the steeple and new-cast every time that unwise people tune them to their think: So on the other side, I would not have any just advantage given in our Articles to our Adversaries. However, what you say confutes not, but confirms my words in my Sermon, that the 39 Articles need declaring, explaining and asserting from false glosses. And seeing it is the peculiar privilege of God's Word to be perfect at once and for ever, on God's blessing let the dark words in our Articles be expounded by clearer, doubtful expressed in plainer, improper exchanged for fitter, what is superfluous be removed wanting supplied too large contracted, too short enlarged, always provided that this be done by those who have calling, knowledge and discretion to do it.    


SERMON paragraph 11.  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.  

EXAMINER.  
These are but subtle Apologies and distinctions, for the superstitions in the Church, and to take off the eyes of the Reformers, and entertain them into changeable discourses as if they were faults and no faults, and those that were, were irreformable, and could not be made better. And thus while the errors of our Church should call them to reform, your difficulties and impossibilities would call them off. You say it were a Miracle to have none: This is such Sophistry as the malignity of your Clergy would cast in the way of our Reformation. And for theAInnovations they have been made by your most learned the immediate issues of our Church, our rubric and practice have been called to witness it; therefore go not on to persuade such a fundamental Integrity and essential Purity. You know in what a case that Church was when she thought herself rich; and full, and glorious. He is no less an enemy to the Patient then to the physician that would persuade him that all is well or at the lest incurable.   

TREATISE.  
W. These are but subtle Apologies.) Truly no such matter; they are even plain and downright confessions from the simplicity of my heart.  
X. For the superstitions in the Church.) Sir, lay not your indictment higher than you are sure your proof will reach. You might have done well to have insisted on some particulars, whilst now your generals accuse much, convict nothing.  
Y. Your difficulties and impossibilities would call them off.) Not so; for to show wise Reformers the true difficulties of their work will quicken not quench their endeavours. Thus the Carpenter being truly told that the wood is hard, he is to hew, will therefore not throw away his Axe, but strike with the greater force. And that the Doctrine of the impossibility of a Churches perfect Reformation on earth well understood, is no hinderer to men's Labours to reform, hath been largely proved before.  
Z. You say it were a Miracle for a Church to have no faults: This is such sophistry as the Malignity of your Clergy would cast in the way of our Reformation.) This sophistry will at last prove good logic, and whatsoever you pretend of Malignity, this is a truth to be confided in: Namely, That no Church in this world can be so complete, but it will have faults. For the Church being a body consisting of imperfect men the Members thereof, the body must needs be imperfect also. This appears by the constant necessity of Preaching, which otherwise might well be spared, and all our Sermons turned into psalms, as also by the power of the keys, which will never rust in the Church for want of employment. Yea that Petition in the Prayer of Christ's providing for us (and forgive us our Trespasses, as we forgive them that trespass against us) were both needless and false if men might be perfect in this world. This perchance is the reason why the Perfection-mongers of this Age quarrel with this Prayer, as having too much pride to confess their own faults, and too little Charity to forgive other men's, so ill doth a Publicans prayer fit a Pharisees mouth.  
A. As for Innovations they have been made by your most learned.) Concerning Innovations I must enlarge myself. 
That the Church of England cannot justly be taxed with superstitious inporations.  In mixed Actions wherein good and bad are blended together, we can neither choose nor refuse all, but may pick out some, and must leave the rest.  
First, they may better be termed Renovations than Innovations, as lately not new forged, but new furbished. Secondly, they were not so many as some complain. The suspicious old man cries out in the Comedy, that 600. Cooks were let into his house, when they were but two. Jealousy hath her hyper boles as well as her flattery. Thirdly, some of these Innovations may easier be railed on then justly reproved; namely, such as concerned the adorning of Churches, and the comeliness of men's behaviour in God's service, where outward decency (if not garish, costly above the Estates of the parish, mimical affected or superstitious) is the Harbinger to provide the lodging for inward holiness. For some bodily distance brings our souls the nearer to God, with whom some have such clownish familiarity, they have the less friendship. Fourthly, if these gave offence, it was not for any thing in themselves but either because;  
First, they were challenged to be brought in without law. This often makes good matters to be ill relished, honest men if wise withal, being loath to pay their obedience, before it becomes legally due.  
Secondly, because they seemed new and unusual, and we know how in dangerous times every well-meaning stranger may be suspected for a spy till he hath given an account of himself. Now few daughter-Churches had seen such Ceremonies, though some of their Mother-Cathedrals could well remember them.  
Thirdly, because they were multiplied without any set number; and those Ceremonies which men saw were indefinite, they feared would be infinite.  
Fourthly, because they were pressed in some places without moderation. And herein some young men (I will not say run without sending, but) ran further than they were sent, outstripping them who first taught them to go.  
Fifthly, because they were pressed by men, some of whose persons were otherwise much distasted; how justly? let them seek who are concerned.  
Lastly, because men complained that painful Preaching and pious living, the life of God's service were not pressed and practised with equal earnestness, as outward decency the lustre thereof; whence their fears inferred, that the shadows would devour the Substance.  
Now whereas you say that these Innovations have been made by our most learned, herein I must confess that the scales of my skill are too little in them to weigh the learning of great scholars and to conclude who have the most. But this I know, that always a distinction hath been made and admitted betwixt the opinions and practice of the most eminent particular Doctors (how great soever in place power or parts) and the Resolutions and Commands of the Church in general. In which respect, what hitherto you allege to the contrary, doth no whit disprove my words, that such Innovations are rather in the Church then of the Church, by which they were never absolutely enjoined nor generally received, as always disclaimed by many, and lately diseased by most.  
Such indeed as used them out of Conscience (I should have no Conscience to think otherwise of some) are not to be blamed if they privately practise them still, at their own petal, till their judgements are otherwise informed. Such as took them up for fashion sake, for fashion sake have since laid them down. Such as were frighted into them desist, now their fear is removed. Lastly, those who used them in hope of preferment, now disuse them in despair thereof, not to say some of them are as violent on the contrary side, and perchance only wait the Word of command from the prevalent party to turn Faces about again. In brief, seeing generally these Ceremonies are left off, it seems neither Manners nor Charity, always to lay that in men's dishes, which the Voider some pretty while since hath clean taken away.  
Say not that these Innovations are now rather in a swound then dead & likely to revive, when cherished with the warmth of Authority, seeing His Majesty hath often and fully proffered, that whatsoever is justly offensive in them shall be removed, and pity it is but that the rest should by the same lawful power be reinforced. But enough hereof, and more perchance then will please the Reader, though less could not have satisfied the Writer; If I have contented any, well; If I have displeased all, I am contented.  
B. Therefore go not on to persuade such a fundamental Integrity and essential purity.) Indeed the pains may well be spared, for all wise men are sufficiently persuaded thereof already. For if hereby you mean (and I would fain learn what other sense your words are capable of) that the Church of England hath not as yet been Entire in the Fundamentals, and Pure in the Essentials to Salvation. We all are in a woeful Condition. Have we lived thus long in our Church, now to die eternally therein? Seeing none can be saved therein if it be unsound in the Fundamentals of Religion; must the thousand six hundred forty third year from Christ's birth be the first year of the nativity of the Church of England, from which she may date her essential purity? Sir, I could at the same time chide you with anger, bemoan you with pity, blush for you with shame, were it not that I conceive this passage fell unawares from your pen, and that you intend to gather it up again.  
C. You know in what a case that Church was, when she thought herself rich, and full and glorious.) Good Sir, accept of my service to stay you, or else run on till you be stopped by your own weariness. Our Church never braged thus herself, nor any other for her; whose faults we have already freely confessed, yet maintained her to be sound in all Fundamentals, and pure in all Essentials.    


SERMON paragraph 12.  A thorough Reformation we and all good men desire with as strong affections, though perhaps not with so loud a noise as any whatsoever.  

EXAMINER.  
If your thorough Reformation in this page be compared with your fourteen, fifteen, sixteen, seventeen pages, where you have bound it up with so many Restrictions, the fallacy will soon appear. You would smoothly tax some Brethren for clamour and noise in their desires after Reformation. Indeed if you could persuade the Prophets of God into silence, or slight endeavours, half your design were finished; but they have a Fire which flames into stronger expressions: If the zeal of the Prophets and Martyrs had given no further testimony to the truth, than their own bosoms, we had not had at this day such a cloud of witnesses; you know these loud importunities awaken and hasten men unto that holy business you would so fain retard. If you think it your virtue that you can be silent in the midst of our importunities and loud cries after Reformation, I am sure 'tis your policy too, for should you make too great a noise after it, you might be heard to Oxford, and perhaps you are loath to speak out till you see further.   

Treatise.  
D. Fourteen, fifteen, sixteen, seventeen pages, where you have bound it up with so many Restrictions.) Indeed I bound Reformation with Restrictions, but such as are Girdles to strengthen it, not fetters to burden it, and thereupon no fallacy, but plain dealing will appear. And if those pages you instance in be guilty of any such fault, no doubt when your examination doth come to them, you will press it home, and I shall be ready to make my best defence.  
E. You would smoothly tax some Brethren for clamour.) If any be faulty herein they deserve not only to be smoothly taxed. but sharply reproved. For clamour (as the English 
Pro. 9 13. A foolish woman is clamorous. Ephe. 4. 31. wrath and anger, and clamour.  word is taken in Scripture) sounds in a bad sense, as arguing an ill tempered Spirit with a mixture of pride and impatience. And as Reformation ought to be prosecuted and sought after with holy and zealous importunity (Far from all lethargical dulness and carnal stupidity) so it must be done with a quiet and composed soul, a grace commended 
1 Thes. 4. 11. Study to be quiet.  by the Apostle. Now grant none to be guilty, yet seeing all are subject (especially in tumultuous times) to clamour and passionate extravagancies, my gentle Advertisement by the buy could not be amiss.  
F If the zeal of the Prophets and Martyrs had given.) I thank you Sir for mentioning the Martyrs; They were the Champions of passive obedience, and the lively patterns of that holy Temper I now described; Men of a meek and quiet disposition, not clamorous, though since their death, the noise and fame of their patience hath sounded aloud thorough the whole world to all Posterity. And I pray God in continuance of time the very Doctrine of martyrdom be not Martyred.  
G That holy business you would so faino retard.) I appeal from your hard Censure to the Searcher of hearts, who one day will acquit my innocence and punish your uncharitableness, except it be first pardoned upon your repentance.  
H For should you make so great a noise, you might be heard to Oxford.) I care not how far I be heard, nor which way, to Oxford and beyond it, to Geneva, or to Rome itself: Truth is Calculated for all meridians. But speak nor slightingly of Oxford, it is ill wounding of a Court, and a Camp, and an University, and all in one word.  
I And perhaps you are loath to speak out till you see farther.) I see too far already; namely, that ruin and desolation is likely to follow, except Moderation be used on both sides: If you mean, till I see further into His majesty's pleasure of Reforming, what shall be found amiss, his unfeigned desire thereof doth already plainly appear? But if you mean till I see farther into his success, know Sir, my Religion observes not the tides of His majesty's Fortune, to ebb and flow therewith. Where Conscience is the fountain, the stream keeps the same height.    


SERMON paragraph 12.  
But with this Qualification, that by thorough Reformation, we mean such a one whereof we are capable, pro statu viatorum, made with all due and Christian Moderation.   

EXAMINER.  
You write of the Reformation of a Church like Bodin, not like Bucer, you make it a work of Policy L not of Piety, of Reason, not Divinity. Such counsellors had Jeroboam and Jehu, and they made a Church as unhappy as a kingdom miserable. This Moderation and Qualification you speak of, is not so consistent with spiritual Essenses and operations: If the Spirit of God should not work in the souls of unregenerate, but expect an answerable Compliancy first, who should be sanctified? If God had expected any such Congruity in our business of salvation, we had been unredeemed. To speak closer, what Qualification did Queen Elizabeth expect when she received a kingdom warm from Popery? What Qualification did Henry the eight expect in his Attempt against the Supremacy, when all his kingdom was so universally conjured to Rome? Such Moderation and Qualification is no other but a discreet taking so much as will serve your turn. To the law (saith the Scripture) and to the Testimony; Moses wrought according to the pattern, so Solomon too; godly Bucer makes it his work to persuade King Edward to build up a 
Bucer in lib. de Regno Christi.  perfect Church, and he prophecies sadly, that he was afraid Popery would succeed, because the kingdom of England was so averse to the kingdom of Christ. And we know the Marian days followed, methinks we are too like his prophecy, and our Marian times approach too fast.   

Treatise.  
K You write of a Reformation of a Church like Bodin.) Would I wrote like Bodin, though on the condition that I never wrote Answer to your Examinations. Would we had some Bodins, some such able statesmen, that they might improve their parts to advance an happy Accommodation betwixt our sovereign and his Subjects.  
L You make it a work of Policy not of Piety.) I make it as indeed it is, a work both of Moses and Aaron wherein Piety is to be preferred and Policy is not to be excluded.  
M. Such counsellors had Jeroboam and Jehu.) Sir, shoot your arrows at me till your Quiver be empty, but glance not with the least slenting insinuation at His Majesty, by consequence to compare him to Jeroboam or Jehu for their Idolatry; He knoweth how to bestow his Gold far better, and to leave the Calves for others.  
N This Moderation and Qualification you speak of, is not so consistent with spiritual Essenses and Operations.) This your line is not so consistent with sense, as to need much less deserve a Confutation.  
O If the Spirit of God should not have wrought in the souls of Unregenerate.) I wonder that allotting (as you say) but one afternoon for the whole work of your Examination you could spend so much time (some minutes at least) in such impertinencies.  
P To speak closer.) And truly no more than needs for as yet you are far enough from the matter: But I will not confute what you confess.  
Q What Qualification did Queen Elizabeth expect.) She needed not to expect any, when she had all Requisites to reform. Those who have such Qualification are not to expect, but to fall a working; those that want it are not to fall a working but still to expect. Queen Elizabeth as supreme in her Dominions had a sufficient calling to reform, nothing was wanting in her: only her Memory doth still deservedly expect a more thankful acknowledgement of her worthy pains then generally she hath received hitherto.  
R What Qualification did Henry the eight expect in his attempt against supremacy?) He likewise had Qualification sufficient (and therefore needed not to expect any) as your following words do witness, wherein you say that All his kingdom was universally conjured to Rome. If it was his kingdom, than he had a calling; if it was conjured to Rome, than he had a cause to reform: and being the King was bound to be the Exorcist to unconjure his Subjects from such superstition: Yea, had King Henry reformed as sincerely as he had a lawful Calling thereunto, his memory had not been constantly kept in such a purgatory of men's tongues for his lukewarm Temper, even the most moderate counting him too good for to be condemned, and too bad to be commended.  
S To the Law (saith the Scripture) and to the testimony.) I will treasure up this excellent passage till a convenient time, being confident that before the next paragraph is examined, I shall appeal to these Judges, and you decline them.  
To Godly Bucer makes it his work to persuade King Edward to build up a perfect Church.) The book of godly Bucer which you cite I have seen on the self same token; that therein he makes 
a Ex perpetuâ Ecclesiarum observatione ab ipsis iam Apostiolis v●d mus, visnm & hoc esse spiritui Sancto ut inter Presbiteros quibus Ecclesiarum procuratio potissimum est comm●ssa ●nus Ecclesiarum, & totius Sacri Ministerii curam g●ral singularem caque cnra & solicitudina cunctis preerat aliis, qua de cansa Ep scopi nomen huiusmodi summis Ecclesiarum Curatoribus est peculiaritur attributum- Bucerus de regno Christi lib. 2. cap. 12.  Bishops to be above Presbyters Jure divino. You know Bucer wrote this work (as leading the front of his Opera Anglicana) in the very beginning of King Edward's reign, before the Reformation was generally received in England, and whilst as yet Popery was practised in many places. And next to this his book followeth his gratulation to the English Church, for their entertaining of the Purity of the gospel; so that what he doth persuade in the book you allege, was in some good measure performed in that Ks. reign, and afterwards better completed by Queen Elizabeth.  
And he prophesieth sadly that he was afraid Popery would succeed.) Herein he took shrewd aim and it happened he hit right. Such predictions are only observed when afterwards they chance to take effect: otherwise, if missing the mark, men miss to mark them and no notice at all is taken of them: I know a latter Divine (not the lowest in learning one of the highest in 
b M. Greenham in his grave Counsels in the word atheism, pag. 3.  zeal amongst them) who foretelleth that atheism rather than Popery is likely to overrun England. Such Presages may serve to admonish not to affright us, as not proceeding from a prophetical spirit, but resulting from prudential observations. But before we take our farewell of this book of Bucer's, it will not be amiss to remember another passage (not to say presage) in the same worthy work; that we may see what sins in his opinion were forerunners of mine in a kingdom. The margin presents the Reader with the 
c Quam horrendum illi faciunt divina Maiestati contumeliam qui Templa Domini habent pro De Ambulacris locisque tam prophanis ut in illis quaevis impura & prophana cum similibus suis garriant & pertractent.— Haec certa tanta est divini numinis Contemptio ut ea vel sola pridem meriti sumus omnino de Terra exterminari & quidem suppliciis gravissimus multari Bucerus de regno Christi lib. 1. cap. 10.  latin which I here translate, though the former part there of be englished already in men's practice, and the latter I fear will be englished in God's judgements.  
How horrible an affront do they do to the Divine Majesty who use the Temples of the Lord for Galleries to walk in, and for places so profane, that in them with their fellows that prattle and treat of any unclean and profane business. This sure is so great, a contempt of God, that long since even for this alone we have deserved altogether to be banished from the face of the earth, and to be punished with heaviest judgements.  
Such I am afraid will fall on our nation for their abominable abusing of Churches (besides other of their sins) and profaning the places of God's worship. Not to speak of those (and yet what man can hold his tongue when the mouths of graves are forced open) who in a place to which their guilty conscience can point without my pens direction, did by breaking up the Sepulchers of our Saxon Christian Kings, erect an everlasting Monument to their own sacrilege. Such practices must needs provoke God's anger, and now methinks I write of the Reformation of a Church like Bucer and not like Bodin.  
W methinks we are too like his prophecy, and our Marian times approach too fast.) I hope otherwise; trusting on a good God and a gracious King. But if those times do come, woe be to such as have been the cause or occasion to bring or hasten them. One day it will he determined whether the peevish, perverse and undiscreet spirit of Sectaries, bringing a general disrepute on the Protestant, hath not concurred to the inviting in of superstition and Popery, may come riding in on the back of Anabaptism. If those times do come, I hope that God who in justice layeth on the burden, will in mercy strengthen our shoulders, and what our prayers cannot prevent, our patience must undergo. Nor is it impossible with God so to enable those whom you tax to have only a form of godliness, to have such Power thereof as to seal the Protestant Religion with their blood.    


SERMON paragraph 13. 14.  Such who are to be the true and proper Reformers, they must have a lawful calling thereunto; duties which God hath impaled for some particular persons, amongst these Actions Reformation of a Church is chief. Now the supreme Power alone hath a lawful calling to reform a Church, as it plainly appears by the Kings of Judah in their kingdom.  

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

Treatise.  
Before I deal with the particulars of this examination, I will enlarge (not alter) what I said in my Sermon of this point, promising as much brevity as God shall enable me to temper with clearness, and desiring the Readers patience whilst at mine own peril I deliver my opinion.  
But first, here we promise necessary distinction. Distinguish we betwixt those Times, when the Church liveth under Pagan or persecuting Princes, and when God blesseth her with a Christian King, defender of the Faith: In the former case the Church may and must make an hard shift to reform herself so well as she can (for many things will be wanting, and more will be but meanly supplied) without any relating to a supreme Power, whose leave therein will be dangerous to desire and impossible to obtain. But withal, they must provide themselves to suffer, offering no violence, except it be to drown a Tyrant in their tears, or to burn him with coals of kindness heaped on his head. In the latter case, when the supreme Power is a nursing Father to the Church, suckling it, not sucking blood from it, the Church must have recourse to it before she may reform. Reforming of a Church must neither stay behind for Nero his leave, nor run before without the consent of Constantine. Religion itself must not be decked with those flowers which are violently plucked from the crowns of lawful Princes.  
Come we now then to show, how in a Christian state, all are to contribute their joint endeavours to promote a Reformation.  
In a Church, and such a State I consider three degrees thereof. First, mere private men without any 
3 How far private Christians, Ministers and subordinate Magistrates are to concur to the advancing of a public Reformation.  mixture of a public Relation. Secondly, persons placed in a middle posture with the Centurian in public employment over some, yet under Authority themselves. Thirdly, the absolute supreme Power, who depends of God alone.  
For the first of these, mere private men; they have nothing to do in public reforming but to advance it by their hearty prayers to God, and to facilitate the general Reformation, by labouring to amend their own and their Families lives according to the Word; this is all God requireth of them and more I fear then most of them will perform.  
Next, succeed those persons in a middle posture, and these are either Ministers or Magistrates. Ministers even the meanest of them have thus far their part in public Reforming, that they are to lift up their voice like a Trumpet (though not like Sheba his Trumpet to sound sedition) 
2 Sam. 20. 1.  both to reprove viciousness in Manners, and to confute errors in Doctrine. And if men of power and imminent place in the Church, then as their engagement is greater, so their endeavours must be stronger, to press and persuade a public Reformation to such whom it doth concern.  
Magistrates may have more to do in public Reforming having a calling from God, who therefore hath set them in a middle place betwixt Prince and people, to do good offices under the one, over the other, betwixt both. And having a calling from the King, especially if they be his counsellors, whose good they are to advance by all lawful means, and rather to displease him with their speech, then to dishonour him with their silence; and having a calling from their Country, whose safety they must be tender and careful of.  
First, therefore they are with all industry (both from the Ministers mouth and by their own inquiry) to take true notice of such defects and deformities in the Church or State as are really to be reformed. Secondly, they are with all sincerity to represent the same to the supreme Power. Thirdly, with all humility to request the amendment of such Enormities. Fourthly, with all gravity to improve their request with arguments from God's glory, the Prince's honour, the people's profit, and the like, Lastly, with their best judgement to propound and commend the fairest way whereby a Reformation may as speedily as safely be effected. And if they meet with difficulties in the supreme Power delaying their request, they are not to be disheartened, but after their fervent prayers to God, who alone hath the hearts of Kings in his hands, they are constantly to renew their request at times more seasonable, in places more proper, with expressions more pathetical, having their words as full of earnestness, as their deeds far from violence.  
As last comes the supreme Power, who alone is to reform by its own Authority, though not by its own advice 
4. What parts therein are only to be acted by the supreme Power.  alone. For because it is rationally to be presumed, that Divines have best skill in matters of Divinity, they are to be consulted with; and here comes in the necessity and use of counsels, Convocations, Synods and assemblies. And because there is not only a constant correspondency, but also an unseperable complication betwixt the Church & State; statesmen are therefore to be advised with in a Reformation, so to settle it as may best comply with the commonwealth. For God in that general warrant, Let all things be done decently and in order; puts as I may say the cloth and shears into the hands of the Church and Christian Princes, to cut out and fashion each particular decency and order, so as may shape and suit best with the present Time and Place wherein such a Reformation is to be made.  
These parts therefore are to be acted in a Reformation by the supreme Power. First, he is (either by his own Motion, or at the instance and entreaties of others) to call and congregate such assemblies. Secondly, to give them leave and liberty to consult and debate of matters needing to be reformed. Thirdly, to accept the results of their consultations, and to weigh them in the balance of his Princely discretion. Fourthly, to confirm so much with his royal Assent as his judgement shall resolve to be necessary or convenient. Lastly, to stamp the Character of Authority upon it, that Recusants to obey it may be subject to civil punishments.  
But now all the question will be what is to be done if the endeavours of Subjects be finally returned with deafness or denial in the supreme Power. In this case a pulike Reformation neither aught nor can be performed without the consent of the supreme Power: It ought not,  
First because God will not have a Church reformed by the deforming of his commandment. He hath said Honour thy Father and thy Mother and requireth that all superiors should be respected in their places. Secondly, the Scripture rich in precedents for our instruction in all cases of importance affords us not one single example, wherein people attempted publicly to reform, without or against the consent of the supreme Power; and in this particular, I conceive a negative Argument followeth undeniably: wherefore seeing the Kings in Judah (there the supreme Power) were always called upon to reform, commended for doing so much, or condemned for doing no more; and the people neither commanded to remove, nor reproved for not removing public Idolatry, without the consent of the supreme Power; it plainly appeareth, that a public Reformation belongeth to the supreme Power, so that without it, it ought not to be done.  
As it ought not, so it cannot be done without the consent thereof; for admit that the highest subordinate Power should long debate, and at last conclude, the most wholesome Rules for Reformation; yet as Plato said, that amongst the many good laws that were made one still was wanting, namely, a Law to command and oblige men to the due observing of those laws which were made. So when the best Resolutions are determined on by any inferior Power, there still remains an absolute necessity that the supreme Power should bind and enforce to the observing thereof.  
For instance: Some Offenders are possessed with such unclean Spirits of profaneness, that none can bind 
Mar. 5. 3. 28.  them, no not with chains of ecclesiastical Censures, only outward Mulcts in purse or person can hold and hamper them. Seythian slaves must be ordered with whips, and a present prison more affrights impudent persons, than hell-fire to come. In the Writs De Excommunicato capiendo, & de Haeretico comburendo, such as flout at the Excommunicato and the Haeretico, are notwithstanding heartily afraid of the Capiendo and the Comburendo, Wherefore in such cases the Church when it is most perfectly reformed is fame to crave the aid of the State by civil and secular penalties, to reduce such as are Rebels to Church-Censures (sometimes inflicting death itself on blasphemous heretics) and this cannot be performed by any subordinate Power, in the State, but only by the supreme Power. Otherwise, Offenders, if pressed by any inferior Power would have a free appeal and no doubt find full redress from the supreme Power, without whose consent such penalties were imposed on them,  
Now if it be demanded, what at last remains for any to do, in case the supreme Power finally refuseth to reform. Thus they are to employ themselves. First, to comfort themselves in this, that they have used the means, though it was God's pleasure to withhold the blessing. Secondly they are to reflect on themselves, and seriously to bemoan their own sins which have caused God's justice to punish them in this kind. If a rheumatic head sends down a constant flux, to the corroding of the lungs, an ill affected stomach first sent up the vapours which caused this distillation: And pious Subjects conceive that if God suffer Princes to persist in dangerous errors, this distemper of the head came originally from the stomach, from the sins of the people, who deserved this affliction. Thirdly, they are to reform their selves and Families, and if the supreme Power be offended thereat, to prepare themselves patiently to suffer, whatsoever it shall impose upon them, having the same cause though not the same comfort, to obey a bad Prince as a good one.  
By the way, a word in commendation of passive obedience: When men who cannot be active without sinning, 
5. Of the progress and praise of passive Obedience.  are passive without murmuring. First, Christ set the principal copy thereof, leading Captivity captive on the cross, and ever since he hath sanctified suffering with a secret sovereign virtue even to conquer and subdue persecution.  
Secondly, it hath been continued from the Primitive Church by the Albigences to the moderate Protestants, unless 
Est haec pontificiorum tessera crudelitas, aliud est Protestan tium symbolum clementia. Isti occidunt, Hi occidunt Laurentius Humphrey's in respon. ad Epistolas Camp●ani.  some of late ashamed of this their Master's badge, have plucked their cognisance from their coats, and set up for themselves.  
Thirdly, it is a Doctrine spiritual in itself. It must needs be good, it is so contrary to our bad natures and corrupt inclinations, who will affirm any thing rather than we will deny ourselves, and our own revengeful dispositions. And surely the Martyrs were no less commendable for their willing submitting to then for their constant enduring of their persecutors cruelty. And it was as much (if not more) for them to conquer their own vindicative spirits, as to undergo the heaviest tortures inflicted on them.  
Fourthly, it is a doctrine comfortable to the Practisers, bitter, but wholesome. Yet it is sweetened with the inward consolation of a clear conscience, which is Food in Famine, freedom in Fetters, Health in sickness, yea, life in death.  
Fifthly, it is glorious in the eyes of the beholders, who must needs like and love that Religion, whose professors (where they cannot lawfully dearly sell) do frankly give their lives in the defence thereof.  
Lastly, it is a Doctrine fortunate in success. By preaching of passive obedience, the Dove hath outflowne the Eagle. Christ's kingdom hath out-stretched Caesar's Monarchy. Hereby the wisdom of the East was subdued to the folly of Preaching. The sun of the gospel arose in the Western parts. The parched South was watered with the dew of the Word. The frozen North was thawed with the heat of Religion: But since the Doctrine of resisting the supreme Power came into fashion, the Protestant Religion hath run up to a high top, but spread nothing in breadth; few Papists have been reclaimed, and no Pagans have been converted. Alas! that so good a Doctrine should be now in so great disgrace; yet will we praise such suffering, though we suffer for praising it. If we cannot keep this Doctrine alive, we will grieve because it is dying; being confident, that though now it be buried in so deep dishonour, God in due time will give it a glorious resurrection. And though I must confess, it is far easier to praise passive Obedience then to practise it, yet to commend a virtue is one degree to the imitation of it, and to convince our judgements: First, of the goodness of the deed, is by God's blessing one way to work our wills to embrace it: In a word, if this Doctrine of passive Obedience be cried down, hereafter we may have many books of Acts and Monuments, but never more any books of Martyrs. And now these things premised, we return to Master Saltmarsh his examination of my Sermon.  
X As if no calling were warrantable at first to promote a Reformation but the supreme Power.) I never said or thought so: But in what manner, and by what means inferiors may and must labour to promote it, I have at large declared.  
Y The inward call is a special excitation from the spirit of God, and such a call is warrantable to be active.) I shall have presently a more proper place to deal with these special excitations, when I come to answer your extraordinary incitations.  
Z Now all these callings are commission enough to meddle.) I am not of so froward a spirit, as to quarrel at a word. Otherwise I could tell you, that to-meddle generally importeth an over-business in some pragmatical person, tampering with that which is either unlawful in itself, or hurtful to, at least improper for the party who meddleth with it, and in Scripture it is commonly used with a prohibition, Meddle not. To pass this by, the question 
Deut. 2. 5. 2 King. 14. 10 Cro. 15. 19 Pro. 20 19 & 24. 21. & 26. 17. & 20. 3.  is not whether Magistrates may meddle (as you say) in advancing a public Reformation; but how? and how far they may be active therein? Therein I report the Reader to what I have largely expressed.  
A In ordinary transactions, I know the ordinary dispensation is to be resorted to, but the business of Reformation as it is extraordinary, so God giveth extraordinary conjunctures of Times and circumstances, and extraordinary concurrences, and extraordinary incitations.) Now you soar high, give us leave to follow you as we can. First, I confess that a public Reformation is an extraordinary work in this sense, as not common or usually done every day (as private amendment of particular persons is or aught to be.) But it is a rare work, which cometh to pass but seldom, and the doing of it is out of the road of ordinary men's employment. But I deny a public Reformation to be extraordinary in this acception; as if it were to be ordered or managed by any other rules or precedents, than such as are ordinary and usual in the Bible, where many patterns of public Reformations are presented; in which respect the ordinary dispensation is to be resorted to in the performance thereof. Whereas you say, that in public Reformations, God giveth extraordinary conjunctures of Times and circumstance, and extraordinary concurrences. It is true in this sense, that the great Clock-keeper of Time so orders the coincidence of all things that when his hour is come, wherein such a Reformation shall be made, every officious circumstance will joyfully contribute his utmost assistance to the advancing thereof. Wherefore if men cannot make a Reformation without roving from their calling, or breaking God's commandment (according to which it cannot be done without the consent of the supreme Power.) Hereby it plainly appears, that the hand of Divine Providence doth not as yet point at that happy minute of Reformation, there being as yet times distracted with jars and disjunctures, not only in circumstances, but even in substantial matters requisite thereunto. And therefore seeing God's good time may not be prevented, but must be expected, men are still patiently to wait and pray for that conjuncture of Times and concurrency of circumstances, whereof you speak.  
But whereas you speak of Extraordinary Incitations (Parallel to what you said before, of special excitations and christianly inspired.) In these your expressions you open a dangerous Pit, and neither cover it again nor 
Exo. 21. 33. 34  rail it about with any cautions, so that Passengers may unawares fall into it.  
For everyman who hath done an unwarrantable act, which 
6. That no extraordinary excitations, incitations or inspirations are bestowed from God on men in these days.  he can neither justify by the law of God or man, will pretend presently that he had an extraordinary Incitation for it; a fine trick to plead God's leave to break his law. Nor can we disprove the impudence of such people except we may use some touchstones, thereby to try their counterfeit incitations; my opinion herein shall be contrived into three Propositions.  
First, no such extraordinary incitations are extant now a days from God, as stir men up to do any thing contrary to his commandments. Indeed, some such we meet with in the Scripture, where the lawgiver dispensing with his own law, incited Abraham to kill his son, Samson to kill himself, and the Israelites to rob the Egyptians. 
Gen. 22. 2. Judg. 16. 30. Exod. 12. 36.  In such cases it was no disobedience to God's public command, but obedience to his private countermand; if the servant varied his practice according to his absolute Masters peculiar direction. But such incitations come not now a days but from the spirit of delusion.  
Secondly, no extraordinary excitations are extant now a days from God, seizing on men (as anciently) in enthusiasms, or any such raptives, as make sensible impressions on them. For these are within the virge of Miracles, which are now ceased, and our age produceth things rather monstrous then miraculous.  
Thirdly, extraordinary incitations are still bestowed by God in these days; namely, such that he giveth to some of his servants; a more than usual and common proportion of his grace, whereby they are enabled for and incited to his service with greater rigour and activity then ordinary Christians. My judgement herein shall not be niggardly to restrain God's bountiful dealing, but I verily believe that he who was so exceedingly liberal in former ages, is not so close handed in our times, but that in this sense he bestoweth extraordinary motions, especially on such whom his Providence doth call to eminent Places, either in Church or State. But such motions quicken them to run the way of God's commandments, not to start without or beside it. And as hereby they are heightened to an heroical degree of Piety, so though sometimes we may say of them in a rhetorical expression, that they go beyond themselves, yet they never go beyond their calling, not never go beyond God's commandments.  
Now if any shall pretend that they have an extraordinary excitation to make a public Reformation without the consent of the supreme Power, to whom by God's law it belongs, such an excitation cannot come from the holy Ghost: For if the spirit of the Prophets be subject to the Prophets, much more is it subject to the God of the Prophets, and to the law of that God. And truly Sir, this passage of extraordinary incitations, as it is by you rawly laid down and so left, containeth in it seed enough if well (or rather ill) husbanded, to sow all the kingdom with sedition, especially in an age wherein the Auabaptist in their actions, beaten out of the field by God's Word, do daily fly to this their Fort of extraordinary excitations.  
And you may observe when God gave extraordinary excitations, quo ad regulam (stirring up men to do things contrary to the received rule of his commandments) than such excitations were always attended with extraordinary operations. Phinehas, who killed Cosby and Zimry, could stay the plague with his prayer; and Eliah who cursed the captains with their fifties, could cause fire to come down on them from Heaven. It appears this his curse was pronounced without malice, because inflicted by a miracle. It is lawful for such to call for fire, who can make fire come at their call; and would none would kindle discord on Earth, till first they fetched the sparks thereof from Heaven. Neither do we proudly tempt God's providence, but truly try such men's pretended extraordinary incitations, if when they wander from God's commandments in their Actions, and plead inspirations, we require of them to prove the truth of such inspirations, by working a miracle.  
Now Sir, you being (as it seems) an opposite to Prelacy, would make strange work, to put down one Ordinary in a diocese, and set up many extraordinaries in every Parish: And for aught I know, if some pretend extraordinary excitations, publicly to reform against the will of the supreme Power, such as side with the supreme Power, may with as much probability allege extraordinary excitations to oppose and cross the others' Reformation, and so betwixt them both our Church and State will be sufficiently miserable. And now Sir, remember what you said in the last paragraph: To the law (saith the Scripture) and to the Testimony; to such Judges we may safely appeal from all your special excitations, extraordinary Incitations and christian Inspirations.  
B In the building of the Temple you shall see in Ezra and Nehemiah such workings of God, when the people were gathered together as one 〈◊〉, they spoke to Ez●●the Scribe, to bring the book of the law of Moses.) The unanimous consent of so many we acknowledge to be God's work. O that we might see the like agreement in England, where the people are so far from being gathered together as one man, that almost every one man is distrasted in his thoughts, like the times, and scattered from himself as if he were many people. Well, they spoke to Ezra to bring the book of the law; what of all this?  
C Here the people put on even Ezra to his duty.) And little speaking would spur on him, who of himself was so ready to run in his calling: But I pray what was this Ezra? who were these people? Ezra was indeed a Priest, a learned Scribe of the law, who brought up a party out of Babylon to Jerusalem, armed with a large patent and Commission from Artaxerxes. The people here were the whole body of the Jewish Church and State together with Zerobabel the Prince and Jeshuah the high Priest, who (by leave from the Persian King) had the 
This appears because in the Prophet he is styled governor of Judah, Hag. 1. 14. and that at the self same time when Ezra came thither, see Luther's Chronology in 40. millenarco.  chief managing of spiritual and temporal matters. And judge how little this doth make for that purpose to which you allege it that from hence private persons may either make the supreme power to reform, or do it without his consent. Had you free leave of the whole Scripture to range in, and could the fruit of your pains find out no fitter instance for your purposes.   

EXAMINER.  
And whereas you say, Reformation is of those duties that are impaled in for some particular persons. I answer, this were a grand design if you could heighten Reformation into such a holy prodigy as you would of late the Church into the Prelacy and F Clergy, and excluded the laity as a profane Crew and to be taught their distance. Luther H will tell you, this is one of the Roman engines▪ to make such an holy business; like the mountain in the law not to be touched or approached to, but by Moses alone. Thus you might take off many good workmen, and honest Labourers in the Vineyard whom Christ hath hired and sent in, and so whom he hath held out his sceptre as Ahasuerus to Ester.   

Treatise.  
ᴰ And whereas you say Reformation is of those duties that are impaled in for some particular persons.) It appears that public Reformation is so impaled; for whereas every man is commanded to observe the Sabbath, honour his Parents, and every man forbidden to have other God's worship Images, take God's Name in vain, kill, steal, &c. Yet the supreme Power alone in Scripture is called on for public Reformation, and no private person, as Saint Austin hath very well observed.  
ᴱ I answer, this were a grand design, if you could heighten 
Auferenda Idola, non potest quisquam iubere privatus Aug. cont. literos Utilium lib. 2. cap. 92.  Reformation into such an holy Prodigy.) I need not heighten it, which is so high a work of itself, that our longest arms cannot reach it, though we stand on the tiptoes of our best desires and endeavours, till God shall first be pleased to send us a peace. A prodigy it is not (not long since you termed it an extraordinary business) yet if it be performed whilst war lasteth, it is a work of the Lord, and may justly seem marvelous in our eyes.  
F As you would of late the Church into the Prelacy and the Clergy.) When and where did I do this? I ever accounted that the Cetus fidelium, the Congregation of the faithful was God's Church on earth. Yet I often find the Church represented in general Counsels, by the Prelacy and Clergy (who are or should be the best & wisest in the Church) & their decisions in matters of Religion, interpreted and received as the resolutions of the Church in general.  
ᴳ And excluded the laity as a profane crew, and to be taught their distance.) What honest man ever thought the laity, as laity, profane? I conceive our kingdom would be very happy, if none of the Clergy were worse than some of the laity. And I am sure that the godly Clergy are God's laity his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & the godly laity are God's Clergy, his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Yet now a days, some usurping laymen may well be taught their distance, who meddie with ministerial functions: Nor will a well-meaning heart one day excuse the unsanctified hands of such vzzahs, who presuming to preach, hold not our ark from shaking, but shake our ark with holding it.  
H Luther will tell you this is one of the Romish engines.) Indeed this was a Popish device too much to depress the laity. But this engine (thanks be to God) is since broken asunder, and it will be in vain for any to glue the pieces thereof together. And now since the Monopoly of the Popish Clergy (Engrossing all matters of Religion to themselves) is dissolved; it is fit Protestant Ministers lawful propriety in their calling, should justly be maintained.  
I Thus you may take off many honest Labourers in the Vineyard.) far be it from me especially if they be skilfull-Labourers such as will prune the Vines, not pluck them up by the roots. But this and what you say of those to whom God hath held out his sceptre, is nothing to the purpose; except you could prove where God in the Scripture, hires or calls private men to make a public Reformation.   

EXAMINER.  
And whereas you tell us, that the supreme Power alone hath the lawful calling as appears in the Kings of Judah. I answer, that if so the Parliament were now in a dangerous praemunire, for you know that is suspended from us, and yet our state goes on in their work enabled (as they say) by their fundamental power and constitution: I shall not here dispute the emanations of this power in ordinances, votes and orders they have made it appear in their own declarations; only this I read of an ordinance made by the Nobles and Elders of Israel, those Lords and Commons, That whosoever would not come according to the counsel which was taken for Reformations all his substance should be forfeited. Here is no King of Judah's hand, nor a Cyrus' King of Persias, but an ordinance of their own to their own people; only they have King Cyrus' writ for their assembling and consulting. Had Christ and his Apostles waited in their Reformation for the consent of the Roman Magistrate the supreme Power, they had not made that holy expedition they did. Had Luther and Zuniglius N and Oecolampadius stayed for the Emperor's Reformation, they had not shed half that light in the German hemisphere: There was a time when God took part of the spirit of Moses and put it upon the Elders.   

Treatise.  
K If so the Parliament were now in a dangerous Praemunire.) I will not mar a mean Divine of him, to make a meaner statesman, by meddling with matters in the commonwealth. I that maintain that every man must stay in his calling, will not step out of mine own: Let the differences betwixt our sovereign and his Subjects, which consist in points of State, be debated by the Politicians on either side, the questions in law be argued respectively by their learned counsel and the controversies in Religion be dispuputed by their several Divines. But alas! such is our misery when all is done, the final decision is devolved to the soldier's sword on either side, and God send the best cause the best success.  
L only this, I read of an Ordinance made by the Nobles and Elders of Israel those Lords and Commons.) By your favour it was a complete act of state as confirmed by the royal Assent. True, there was no King of Judah's hand unto it, because at that time Judah had no King; and who can expect that the sun should shine at midnight, when there is none in that Horizon. Reasonable men will then be contented with the moonshine, and see that here. For Zerobabel shining with borrowed beams and a reflected light from the Persian King (in which respect he is styled, Hag. 1. 14. the governor of Judah) concurred to this Ordinance by his approbation thereof. Besides this, there was also a triple consent of the Persian Kings.  
First, the grand and general grant from Cyrus, Ezra 1. 3. which still stood in full force, as confirmed by Darius. Ezra 6. 12. whereby the Jews being authorized to rebuild the Temple, were also by the same enabled to settle God's service in the best manner, by what wholesome laws they thought fitting. Secondly, a particular implicit grant, in that the Persian King knowing thereof, did not forbid it when it was in his power, had it been his pleasure; and such a not opposing, amounts to a consent. Lastly, they had a large express command from King Artaxerxes to Ezra (chap. 7. ver. 26.) And whosoever will not do the law of thy God, and the law of the King, let judgement be executed speedily upon him, whether it be unto death or unto banishment, or to confiscation of goods, or to imprisonment. And now Sir, I have the less cause to be offended with you for citing mangled and dismembered pieces in my Sermon, seeing the Scripture itself finds as little favour from your hand; for had you compared on place thereof with another you could not but have seen the Persian King's consent to this Reformation. Yea, so observant were the Jews of the Persian Kings, that at the first issuing forth of their prohibition to that purpose, they instantly desisted building the Temple; having their souls so well managed, and mouthed with the reins of loyalty, that their Kings negative voice checked and stopped them as they were running full speed in so good an employment: so little doth the instance 
Ezra 4. 24.  alleged advantage your cause.  
M have Christ and his Apostles waited in their Reformation for the consent of the Roman Magistrate.) I answer. First, Christ and his Apostles; were Christ and his Apostles, I mean extraordinary persons, immediately inspired. Secondly, the Reformation they brought was mainly material indeed, being the gospel, without which there was no salvation. Thirdly, because they had not the Emperor's consent to their Reformation they pacified his displeased sword by preferring their necks unto it, not repining at the dearness of the purchase to buy the safety of their souls with the loss of their lives; all the Jury of the Apostles (John only accepted) followed their Master to martyrdom: and hence we truly deduced the pattern of passive obedience.  
N Had Luther and Zuniglius, and Oecolampadius stayed for the Emperor's Reformation.) Luther was a Minister, and so had his share in reforming, so far as to propagate the truth and confute falsehoods by his pen, preaching and disputations. What he did more than this was done by the flat command, at lest free consent of Frederick Duke of Saxony, under whom Luther lived. This Duke owing homage, but not subjection to the Emperor; counted himself and was reputed of others, absolutein his own Dominions, as invested with the power of life and death to coin money, make offensive and defensive leagues and the like. And although this wary Prince long poised himself betwixt fear of the Emperor and love of the truth, yet he always either publicly defended Luther, or privately concealed him, till at last having outgrown his fears, he fell boldly to public reforming. As for the states of Zurich and Basil, wherein Zuniglius and Oecolampadius lived, as those Cities in one Relation are but members of the Helvetian commonwealth, so in another capacity they are entire bodies of themselves and in these states the Magistrates did stamp the Character of civil authority on that Reformation which these Ministers did first set on foot by their preaching. But if any extravagant action of worthy men be tendered us in example, our love to their persons binds us not to defend their practice, much less to imitate it. We crave liberty, & if denied, will take it to leave them to themselves who if they had any especial warrant to justify their deeds, will at the last day produce and plead it.  
O There was a time when God took part of the spirit of Moses & put it upon the Elders.) I will not disp●ate the manner how the spirit was taken from Moses, perchance added to others, without being subtracted from him, as a candle loseth no light by giving 
Drunsius in pentetuchen ex R. Aben-Ezrah.  it to another. But this is falsely alleged by you to intimate that sometimes inferior Officers may make Reformations without the knowledge, yea; against the will of the supreme power. For you must know that though the Sannedrin or seventy Elders were a constant Court and standing counsel, yet when there was a chief governor they had recourse to him in actions of Moment, Num. 27. 15, 16, 17. And Moses spoke unto the Lord saying, let the Lord the God of the spirits of all flesh set a man over the Congregation which may go out before them, and which may lead them out and bring them in, that the Congregation of the Lord be not as Sheep which have no shepherd. See that notwithstanding the power of the Elders stood still in full force, & determined not at Moses his death, yet he accounted God's people no better than Shepheardlesse, till they had a power Paramount placed over them, and a supreme above the Elders to guide and direct them.    


SERMON paragraph 15.  
Mean time meet private men must not be idle but move in their sphere, till the supreme Power doth reform they must pray to inspire those that have power. Secondly, they must reform themselves and their Families.   

EXAMINER.  
Still you drive on your design thorough many plausible insinuations, you would keep private men doing but still doing in their own circle; I confess I would not improve their interest too high, nor too soon, for the early settings forth of private men is apt to exceed into a tumultuary motion: Yet I would not put them so far behind as they should like the lame & the diseased at the pool of Bethesda waiting till a supreme Power came down amongst them. There are many public engagements which they are capable on, & which providence will often guide them to as in finding out-ways of facilitation & advancement for the business; besides some other arcana and secret preparations; we see every thing naturally is spirited with an instinct of aiding, the whole water and air will part with their own interest to serve the universal in the danger of a vacuity; the very Romans, by a moral principle, would contend to be first in the service of their Country, and it remains as a crime upon record, that Gilead abode beyond Jordan, and that Dan remained in ships, and Ashur abode in his breaches; that is, that they would sit down encircled with their own interest and affairs.   

Treatise.  
P. Still you drive on your design thorough many plausible insinuations.) Not insinuations but positions and those no more plausible than profitable. Truth hath a precious inside, and withal a pleasing face.  
Q You would keep private men doing, but still doing in their circle.) And good reason too for if they be out of their circle, they are very troublesome spirits to conjure down again.  
R Not like the lame at the pool of Bethesda waiting till a supreme Power.) If God in his Word will have it so, they must wait. Better to lie still in the porch, though not cured then to rush headlong into the pool and be drowned.  
S Providence will guide them in finding outways of facilitation.) I protest against all outways if they be any way different from the high-road of the King of Heaven; Reformation however must come lawfully, and if it will not come easily, let it come hardly, we will tug at it with our prayers (which are always best at a dead lift) and will sweat but not sin to obtain it. Nor can any better facilitation for private men be found out, then for every one of them to reform themselves. How doth an Army of ten thousand men almost change their postures from East to West in an instant, because every one turneth one, and so soon would the work be done in a public Reformation, if particular persons would take care for their private amendment.  
T Besides some other arcana and secret preparations.) Good Sir play fair and above board: The surface of the earth is wide enough for us both, creep not into crannies, to put me to the pains of pioneers to mine for your meaning: I know the secret of the 
Pro. 3. 32.  Lord is with the righteous; but than it is such a secret, as being concealed from profane persons, is revealed in the Word. This your expression if clear from fault, is not free from just suspicion, for hereby you buzz into people's hands (and such tinder I tell you is ready to take fire) that there are some strange unknown mysteries of Religion lately communicated to some private men. Strange that others of the same form with you for learning and Religion should know no such secrets, except you have received from Heaven some express packet of intelligence. You might have done well to have told us what these arcana are, unless being of Heavens close Committee you be bound to secrecy. Mean time I will be bold to tell you, that if these secrets differ from God's will in his Word, they are depths of the devil and mysteries of Iniquity.  
V We see every thing naturally is spirited with an instinct of aiding, the whole water and air will part with their own interests to serve the universal in the danger of a vacuity.) I distinguish betwixt natural Agents, and voluntary, rational and Christian Agents. Natural Agents go the nearest way to their own home, their centre, except countermanded to avoid a vacuity, which being yielded to, necessarily infers a destruction of the whole. In such a case heavy bodies have from God a dispensation yea command to ascend, light bodies to descend, forgetting their particular propensity, to remember the public good, according to the words of the Psalmist, He hath made a decree which they shall not pass. But voluntary, rational and Christian 
Ps. 148. 6.  Agents, are to regulate their actions by God's will in his Word; the greatest and only vacuity they are to fear is God's displeasure whose glory they are to prefer before their own temporal self-preservation; and indeed man's eternal good is wrapped up in his obedience to God's will. Wherefore except you can produce a place in God's Word, wherein private men are commanded to make public Reformations, there is a mere vacuity of all you have alleged.  
W The very Romans by a moral principle would contend to be first in the service of their Country.) It was well done of them. Their forwardness in serving their Country will one day condemn our frowardness in deserving our rending our native soil asunder with civil dissensions; but in such cases as this is which we have now afoot (whether private persons may reform without the consent of the supreme Power) we are not to be guided by the practice of the Pagan Romans, but by the precept of the Christian Romans, Let every soul be subject to the higher 
Rom. 13. 1  Powers.  
X And it remains as a crime upon Record, that Gilead abode beyond Jordan, and that Dan remained in ships.) Thus it was; Sicera a Pagan general under Jab in a Tyrant and Usurper hostilely invaded Israel. Deborah a prophetess by Divine inspiration incited Barach to resist him. In this case each single man had a double call to assist Barach: One from Nature to defend his Country, another from Gods, immediate vocation. Here it 
In publicos hostes, omnius homo miles Tertullianus.  was lawful for all to be active sinful for any to be idle: Jacl the woman was valiant; shall men be womanish and cowardly? Now prove that private men have the like calling in point of public Reformation and if they be not active, we will not only confess it their crime but proclaim a curse against them with Meros, till this be done this instance befreindeth not your cause.   

EXAMINER.  
And though you would put private men upon such duties here as are godly & commendable the policy is to keep them exercised in one good duty that they should not advance another & thus you would cunningly make one piece of Divinity to betray another, and make the friends of Reformation do it a discourtesy in ignorance.   

Treatise.  
Y I confess it is an ancient subtlety of Satan, to keep men exercised in one good duty that they should not advance another. Thus he busieth some men all in praying to neglect preaching, all in preaching to neglect catechising all in prayers, preaching, catechising, to neglect practising. Jesabel's body was all eaten 
2 King. 9 35.  up, save only her head, hands and feet. But indiscreet zeal so consumes some, that they have neither hands nor feet left, either to work or to walk in their Christian calling: Yea, of all their head nothing remains unto them but only their ears, resolving all God's service into hearing alone.  
But this accusation is not only improperly, but falsely here laid to my charge, because I forbid mere private men to meddle with public reforming, which belongs not at all unto them: That so cutting off the needless suckers the tree may be fed the better, an that private men leaving off those employments which pertain not to them, may the more effectually advance their own amendment; a task which when it is done, the severest Divine will give them leave to play.  
And because one dangerous Policy hath been mentioned by you, it will not be amiss to couple it with another device of the devil, as seasonable and necessary in these times to be taken notice of. Satan puts many mere private men on to be fierce and eager upon public reforming thereby purposely to decline and avert them from their own self-amendment. For public reforming hath some pleasure in it, as a magisterial act and work of authority consisting most in commanding and ordering of others; whereas private amendment is a work all of pain, therein a man, as he is himself the judge, so he is the malefactor, and must indite himself, arraign himself, convict himself, condemn himself, and in part execute himself, crucifying the old man and mortifying his own corruptions. And we can easier afford to put out both the eyes of other men, to force them to leave their dear darling sins, then to pluck out our own right eye (in obedience to our saviour's precept) 
Mat. 5. 29.  and forsake our own sins which do so easily beset us. Besides men may be prompted to public reforming by covetousness to gather chips at the felling of the old Church government, by ambition, to see and be seen in office; by revenge to wreck their spite on the personal offences of such, whom formerly they distasted. Self-amendment is not so subject to private ends but goeth against the hair yea, against the flesh itself, in making men deny themselves in duty to God.  
Yea, at the last day of judgement, when God shall arraign men, and say, Thou art a drunkard, Thou art an adulterer, Thou art an oppressor; it will be but a poor plea for them to say, Yea Lord, but I have been a public Reformer of Church and State. This plea, I say, will then not hold water, but prove a broken cistern. Not will God distence with their want of obedience, because they have offered him store of sacrifice. Such people therefore are daily to be called upon, to amend themselves and their Families; which is a race long enough for the best breathed private Christians, though they state in their youth, and run till their old age.    


SERMON paragraph 26.  Lastly, with carefulness not to give any just offence to the Papists.  

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

Treatise.  
Z I wonder you should here express an indulgence which is not 
That it is utterly unlawful to give any just offence to the Papists or to any men whatsoever.  allowable.) I wonder and am sorry withal, to see a Protestant take unjust offence at this Doctrine, that no just offence is to be given to the Papists. Know Sir, that besides those Papists in England andA Ireland to whom you say, the Parliament hath proclaimed an irreconcilable war; there be also many of their Religion in Spain, France, Germany, Italy, Poland, &c. all Europe over, with whom the Parliament hath not as yet, any professed open hostility, and to these no offence must be given. The eye of all Christendom is upon us, the Sea surrounds, but doth not conceal us: Present Papists read the text of our actions, and their posterity will write comments upon them; we cannot therefore be too wary.  
Besides, grant that this irreconcilable war you speak of should bind men in a martial way to kill all Papists; yet I pray take notice, that in some cases we may justly kill them, whom in no case we may justly offend. Though a malefactor be condemned by the Judge to be executed, yet the sheriff is a murderer if he torment him to death, contrary to the sentence of law. Now giving unjust scandal to the Papists, is torturing of them, and tyranny to their souls which may eternally destroy them; and you are the first Divine, and I hope shall be the last, which ever held this to be lawful.  
Whereas you say, I much mistake the Divinity of Christ in matter of offence. I should be very thankful to you; if you be pleased to rectify my erroneous judgement, to which end I will crave the Readers leave, the more largely to express my opinion in this point.  
I hold that we ought not to give just offence to any man whatsoever: Indeed there is no danger of giving offence to the devil. He who fears to offend Satan, offends God with his foolish fear: Because the devil's very nature is all mischief and malice, nothing being good in him save his being which he hath of God, and he is utterly incapable of salvation. But seeing in the very worst of men there is some goodness, or at lest a capability of grace here, and glory hereafter, through repentance and faith in Christ, we may not give any man just offence, as being against the rules of Piety, Charity and Christian Prudence.  
Against the rule of Piety: Because God hath said give no offence to any. Against the rule of Charity; because thereby we are 
1. Cor. 10. 32. 2 Cor. 63.  cruel to them which are our Brethren by nature, and may be by grace. Against the rule of Christian Prudence, because we cannot give any just offence, but also thereby we do give them a just advantage against us. I believe Sir, were you to dispute in an University against Popish Opponents, you would so warily state the question which you defend as that you would not willingly give any upper ground to your Adversaries, more than what they could get for themselves. Wherefore as the wrestlers in the Olympian games used to anoint themselves with oil, not only thereby to supple their joints, but also to make their naked bodies the more slick and slippery, that so those who wrestled with them might catch no hold upon them, so ought we, who are like to have constant opposition with the Papists, to give them no more advantage than what they can earn, & if we give them more, they will be more ready to jeer us for our folly, then thank us for our bounty unto them.  
Yea, in this respect it is more dangerous to give just offence, and thereby just advantage (for the one cannot be done without the other) to the Papists then to any mere Pagans: For Pagans being rude, dull and ignorant, though an advantage be given them, cannot in point of learning husband and improve it to the utmost. But the Papists whom we do know and must acknowledge cunning fencers in the School of wit and learning, are so well skilled, as ever to keep and enforce the advantage we once bestowed on them. And though we need never fear them and all their art, so long as we have God and a good cause on our side, so if we betray our cause by giving them just advantage, it is just with God to deliver us over into their hands, to beat us with our own weapons.  
And here let the Reader be pleased to take notice, as much material to our purpose, that there is a grand difference, betwixt the Removing of things, bad in their own nature, and betwixt the manner of removing them. If any thing be bad in itself, it may not be continued, it must be removed. None can dispense with the retaining thereof, though never so many or 〈◊〉 Persons take offence at the taking of it away. If 〈◊〉 〈◊〉 offended thereat, let them turn their girdles, with all their knots in them behind them, whilst we need not care for their causeless anger. They who were so quick sighted that they could see an offence, where it was never given them; Let them look again in the same place, and their quick eyes will behold there, the amends which were never tendered them.  
But now, as for the manner of removing of things bad in themselves, when there is a liberty and latitude lest unto us after what fashion we will do it, either this way or that way we must do it so as to give none any just offence. For where it is at our choice and pleasure to use variety of ways, our discretion must pitch on the best, whereby God may receive the most glory, the action the most luster, we ourselves the greatest comfort, and all others no just cause of offence. And here once again let me request the Reader to observe, that in my Sermon, I never mentioned any rendernes, to give the Papists offence, in removing of things bad in themselves, but this caution of not giving the Papists just offence, was inserted in the proper place, when we came to show how discretion is to appear in the manner of a reformation.  
Yea the same thing for substance may be done and just offence, either may or may not be given according to the different manner of doing it. For instance, such Pictures which are in the suburbs of superstition; because the gate of that City is always open, may without any giving of just offence be fairly taken away. But to shoot off the head of the statue of Christ, either to spite the Papists, or sport our selves giveth just offence. Though the Image be nothing, yet such usage thereof is something, the bullet shot at the picture, wounds piety: For to do serious work in a jeering way, is inconsistent with Christian gravities, and argueth not light of knowledge but lightness, not to say lewdness of behaviour.  
Another instance. Suppose that some ceremonies ancient for time, used by the fathers, (though abused by the Papists (reduced by the Protestants, defended by our English, not opposed by foreign divines, be practised in our Church. And withal suppose, that such ceremonies as they are harmless so to be useless, and not without the suspicion of danger, as the present times stand. In this case it will give no just offence to the Papists to take them away under the Nation, of things unnecessary, and unsuting with our present condition. But to remove them as things profane, Idolatrous, or superstitious, giveth just offence and great advantage to our Romish adversaries, by the disgrace we put on Antiquity. Besides, hereby we betray our friends which have done good service for our Religion, namely such English divines who with their pens have Learnedly and truly asserted the lawfulness of such ceremonies, and this our retreating from them and leaving them engaged, (as Joas served Uriah 
* 2. Sam. 11. 35.  at the siege of Rahab treacherously) shows much baseness in us and in such a case, the dishonouring of good men, is the dishonouring of God himself.  
But if I should in courtesy yield so much unto you (which I never will) that it were lawful to give just offence to & grounded dedicated Papists, yet know there be some, who in their opinions, & affections, the borderers betwixt us & the Papists, almost Protestants not far from our Religion, having one foot in it, and the other likely to follow, such People when they see, that we take no care, and make no conscience, to give just offence to the Papists, will be ready to retract their resolutions, and call back their forward affections, say not that such men are better lost then found. Is this the bowels of Christian compassion, which ought to be in us, If we wilfully blast such blossoms, we are not worthy of any ripe fruit, and it is both cruelty and profaneness to cast such do bake cakes to the dogs, which by standing a while longer in the Oven, would make good and wholesome bread. Nor herein do I write only by guess, but too much by knowledge, such as I can, neither well conceal nor comfortably, relate. For when the Religious pains of some reverend divines whom I know, have brought some Papists to the door of our Church, the just offence given them, by the modern extravagances of some undiscreer Protestants, caused them to fall back again to Popery. And now to return to your Examination. All things contained therein, are easily to be answered by that which we have promised.  
B. Saint Paul was of another Spirit, who forbere not a Disciple 
* Gall. 2. 11  and Apostle, Saint Paul perceiving a dangerous error, in Peter, reproved him, both presently while the wound was green, and publicly, that the plaster might be as broad as the sore. But in thus doing he gave no just offence to Peter but blamed Peter for giving just offence to other Christians.  
C. He goeth on and pursueth the offence till they left him) This instance of Christ's his carriage herein nothing advantageth you. Give me leave to repeat what I said before, If things be bad in themselves, they must be removed, though they give never so many offence, or rather though never so many or great men, take offence thereat, so also if a necessary Truth be to be introduced, it must be preached and brought into the Church, though never so many be offended thereat. And if there be but one way, and no more allowed us, how and in what manner to do it, according to that one way, it must be done, not valluing the offending of any. But if verity of way be permitted unto us, God expects that we should give the least; and if possible no offence to any. Now to apply the truth which our Saviour hear preached, and pressed, was of absolute and necessary concernment. Namely that he was the true Manna Messiah and broad from heaven. Such truths must be preached, and if any burn with anger thereat, let not their fire be quenched, till it go out for went of fuel. The case is forre otherwise in this Reformation, betwixt us and the Papists. We had all essential truths before, and if any ornamental, or additional truths be now to be brought in, they must be so done as to give no just offence to the Papists.  
D. Those truths, which are essentially, universally, always, and at all times holy ought not to be measured, by the umbrage and scandal of the adversaries.) If hereby you mean, that necessary truths must not be forborn to be preached, for fear of giving any offence, I clearly concur with you. Only I say that all such truths are in our Church already, and not now to be newly brought in, (as you intimate) by the Reformation.  
E. And yet the Apostle Preacheth, and lays those blocks and this rock of offence in the way too.) The Apostle preached Christ, and intended him to be a rock of deserve to all, As for those who perverted him to be a rock of offence to themselves, this scandal was not justly given to them, but unjustly taken by them. If Papist take offence at any such truth, it shall affect us no more than the cries of Baal's Prophets 
* 1 King. 18. 29.  affected any of whom it is said, there was none to answer them nor any that regarded them. But as for the manner of removing away any errors, or bringing in any Truths, we ought to be wary and circumspect, for our own sakes, as well as theirs, to give them no just offence.  
To conclude. For mine own part Sir I pity the Persons of all Papists, & heartily desire their conversion, but hate theirs, and all other errors, with a perfect hatred. And this my enmity to all Popish tenants, doth the more plainly appear to be grounded on my Judgement not on my passion, Because I would have almen so cautious, as not to give them just advantage lest out actions fight for them, whilst our affections fight against them. What friar will not laugh in his cowl at this your opinion, that it is lawful to give Papists just offence? Well, you never shall have my consent, to combat as our church's Champion, against Rome for the Protestant cause, until you have learned more skill in fencing, and not to lie at so open a guard. And if you hold it lawful to give Papists just offence, by the next return you will hold it lawful to give just offence to all, which are termed Popishly affected, the Gangrean of which expression, is by some extended to taint as sound and hearty Protestants, as any be in England.    


SERMON Page. 24.  
That it is to be desired, not hoped for, a Plat'oes commonwealth and More's Utopia These Phrases are pleasing but unfeerable.   

EXAMINER.  
He that looks abroad shall soon have his sight terminated, but the more he goes on the more beseech, and that which closed his prospect opens then into new discoveries; if you see no perfect reformation as you stand, do not therefore say there is none, they that stand higher and on a holier mountain perhaps see farther, you that stand in the Horizon ᴳ of Prelacy cannot see much beyond it; Corruption is deceitful and makes us like Adam see all Generations in ourselves, because we will not be pefectly reformed, letus not argue our judgements into a belief that we cannot it let us think it as possible to be the best, as easy to be the worst. Let-us not think that a 〈◊〉 Common wealth or a Moor's Utopia which for aught we know is real and existent, there is under the gospel I a royal priesthood, an holy nation, a peculiar People, and certainly had forms ages lived to see, but the discovery of latter times, they would have admired their own ignorance and our happiness.   

Treatise.  
F. They that stand higher and on a holier mountain, perhaps see further) I deny it not. But if they see a perfect Church on earth they see it in a trance or vision.  
G. You that stand in the Horizon of Prelacy, cannot see much beyond it.) miss not the matter, to hit my person, if I stand in the Horizon of Prelacy, I stand no more for it, than it stands, with God's glory, and will in his word. Because you tax me with dimness of sight, I will strive by my study to get the best advantage ground I can, I will beg of God, to animate mine eyes with his 
* Rev. 3. 18.  eyesalve, I will be careful to keep mine eyes from being bloodshot, by animating any to cruelty in this unnatural war. And know Sir that they who stand in the Horizon of Presbutary, or Independency, are subject also to Errors, and mistakes. As delight in old customs may deceive some, so desire of Novelty, may blind the eyes of others. God help us all we are bad at the best.  
H. Because we will not be perfectly reformed, let us not argue our judgements into a belief that we cannot) A distinction or two of perfection and your fallacy will perfectly appear. Some Saints in the Scripture phrase are styled perfect, but than it is Comparatively as they stand in opposition to 
* Sanctorum nonnulli perfecti dicuntur respectu mundanorum, qui negligunt res divinas nec ingrediuntur unquam viam profectionis Amb. Com. in Epist: ad Phil. Cap. 3.  wicked men who have no goodness at all in them. Or else they are called perfect as so denominated from their better part (good reason the best Godfather, should name the Child) their regenerate half, which desires and delights in endeavouring towards perfection, or lastly perfection is taken for integrity, sincerity, and uprightness opposite to inward hypocrisy, and in such a perfection the Heart may have many defects by the by, but no dissimulation in the main service of God. Such a perfection as this, men may have, yea must have, in this life, and without such a perfection here, no hope of any happiness hereafter.  
But as for an exact, legal perfection (such as some Papists dream of, and most Anabaptists dote on) a perfection able to stand before God's justice, without the support of his mercy, it is utterly impossible for mortal men to attain unto it. In which sense in my Sermon, I said that a Perfect reformation of a Church in this world is difficult to be prescribed, and impossible to be practised.  
Yea let me tell you Sir (cautious coming from good will, deserve to be heard, if not heeded) if you persist in this opinion of exact perfection, I conceive your condition dangerous. Elisha told King Joram, Beware that thou pass not 
* 2 King. 6. 9  such a place, for thither the Aramites are come down. I may frinedly tell you, press not one any further in this point, for spiritual pride lieth hard by in wait, and the ambush thereof will surprise you. For my own part, as I hate my badness, so I hug the confession that I am bad, And God's children, find both contentment and comfort in knowing they cannot be perfect. Hence they learn, (what soul so bad, which hath not sometimes some holiday thoughts) to loath earth to love Heaven, to run from themselves, to fly to their Saviour, to pity others, to pray heartily for them, to hope comfortably of them, in a word this doctrine, abateth pride, increaseth charity, and confoundeth censuring.  
Yea I solemnly profess that I would not herein change my doctrine for yours, to have much to boot. Should I say; that I could be perfect, both my head and my heart would give my tongue the lie. And one of the best hopes, I have to go to Heaven, is that I am sure I deserve Hell. I remember a strange, but true and memerable speech of Reverend Mr. Fox 
* Cited by Mr. Capel in his book of Temptation.  to this effect, that his Graces sometimes did him harm, whilst his sin did him much good. A wonderful thing, yet sometimes so it cometh to pass, God making a cordial for us of our own wickedness, thereby teaching us humility.  
I. There is under the Gospel a royal Priesthood, an holy Nation a peculiar people.) True, Here these things are sincerely begun, and hereafter fully perfected, for in this life there is still some baseness, even in the royal priesthood, impiety in the holy Nation, commonness in the Peculiar people. And I pray remember you are to prove, that a whole Church may be perfectly reformed in this world. For though it were granted that some men might be perfect, yet it followeth not thereupon, that any one Church is existent on Earth, consisting entirely all of perfect members. Hypocrites are of so glutenous a nature, they will stick close in every visible Church. They cannot be divided, who cannot be discerned, except one could borrow God's touchstone of hearts, such shining dross will ever pass current in this kingdom of Grace.  
K. Had former ages lived, but to see the discovery of latter times) If by former ages you mean the time of Popery, I concur with you. If you understand the times of the primitius Fathers, I suspend my suffrage till the next paragraph. But if you extend it to the age of Christ and his Apostles, I flatly descent. Nor am I sensible of any such late discoveries in Religion though many Recoveries thanks be to God there have been, in rescuing the faith from Romish superstition.  
L. They would have admired their own ignorance and our happiness.) By our happiness, I suppose you mean, what lately we had before this war began, and what we had not the happiness to keep, and we trust in due time, God will restore to us again. Otherwise, as for our present woeful condition, I would not wish our friends, or envy our foes such happiness.    


SERMON paragraph 32.  There are some now a days talk of a great light mainfested in this age more than before. Indeed we moderns have a mighty advantage of the ancients, whatsoever was theirs by industry may be ours, all contribute themselves to us who live in this latter age.  

EXAMINER.  
If we had no more light, than what you insinuate were seen from the Fathers, why do we see more, and more clearly and further? He that sees far, must either have a good fight or a clear light, and sure in this age we have both, Those errors which our Fathers saw for dim truths we see for heresies; so surely both our eyes, and our light are better; for the light which our Fathers have in their lamps can discover, but so much to us, as it did to them, and we know our discovery is such, as we are able to see the shadow which followed them, even that mystery, which was working in their days both in Prelacy and ceremony, who will deny but that the cloud of Antichristianism, was thick in their times, and then the light could not be so glorious, as now when those clouds grow thinner, and more attenuated by the preaching of the Gospel.   

TREATISE.  
To cut off all occasion and pretence of caviling, we will 
8. What advantage the Fathers had of us in Learning, and Religion, and what we have of them.  show, God willing in what respect the Fathers, for knowledge excelled, and exceeded us, and in what respect we moderns go beyond them. They had a threefold advantage above us. 1. Of sight. 2. Of light. 3. and of a nearer object.  
First, Of a better light, Being men of eminent natural parts, improved with excellent learning, and to the Eastern fathers, the Greek tongue, the language of the New testament was natural, so that it costeth us much pains and sweat but to come to the place whence they started.  
Secondly, Of a brighter light. As their constancy in persecution was great, so no doubt the heat of their zeal was attended with a proportionable light, and heavenly illumination God doing much for them that suffer much for him. Especially in those points wherein they encountered heretics, they were more than men, and went beyond themselves, as St. Athanasius against the Arians, St. Augustine against the Pelagians and Donatists, from whom our modern Brownists differ no more, than the same man differs from himself in new clothes.  
3. Of a nearer Object. They living closer to Christ's times, could therefore better understand the sense of the Church in the doctrine delivered to the Apostles. Here we must know that Apostles, and Apostolic men as they wrote God's word in their Epistles, and Gospels for the profit of all posterity, so for the instruction of their present age they also 
* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. 1 Cor. 11. 23.  traditioned it in their Preaching by word of mouth to the people of those times, not that they delivered any thing viva voce contrary or dissertent from what they wrote, or that (as the Papists style for their traditions) they supplied and enjoined any thing as necessary to salvation, which otherwise was wanting in the Scripture but the self same things which they wrote in the New Testament, they also delivered in their Sermons, and in their Preaching delated upon them, wherefore the prime primitive age, having (as I may say) two strings to their bow, Scripture, and Preaching, must needs be allowed to have had the clearest apprehension of the meaning of heavenly mysteries, and as the children 
* Iudg. 2. 7.  of Israel served the Lord all the days of Jehossuah and all the days of the Elders, who outlived Jehossuah, who had seen all the great works of the Lord which he did for Israel, in like manner we may conclude, that the greatest purity and the clearest light of the Church, lasted so long as any, within sight, hearing, or memory of Christ or his Apostles preaching, or miracles, did survive.  
Now to hold the scales even, we in like manner have a three fold advantage over the Fathers. First a degree of experimental light more than they had or could have; having seen the whole conduct, Manuaging and progress of Religion since their times, whereby (with a little help of history) a divine who is under sixty in age, may be a 'bove sixteen hundred in experience.  
Secondly, we have the benefits of the father's books, a mighty advantage if we were as careful to use it to God's Glory, as we are ready to brag of it for our own credit. And here I must complain of many men's laziness. Indeed a learned man 
* Nos nani sumus stantes super humeros Gygantum. Hol. cott..  compareth such as live in the latter times in respect of the Fathers to dwarves standing on Giants Shoulders. But then if we will have profit by the father's learning, we must take pains to mount to the tope of their Shoulders. But if like idle dwarfs, we still do but stand on the ground, our heads will not reach to their girdles, it is not enough to through the books of the fathers, together on an heap, and then making their works our footestoolle to stand on the outside and Covers of them, as if it were no more, but V P and RIDE boasting now far we behold beyond them. No, if we expect to get advantage by their writings, we must open their books, read understand, compare, digest and meditate on them. And I am afraid many that least look into the Fathers, boast most that they look beyond them.  
Thirdly. We have the advantage of a darkness removed by God's goodness from our eyes, which in some matters did dim the sight of the Fathers. Namely the mystery of Iniquity which wrought in their times, & now is taken away in the Protestant Church. That Bramble of Rome, (Soon will it prick, which will be a thorn,) which afterwards Lorded it over the Vine, Olive, and figtree, began very timely to play his part, And the Man of sin, then but an infant (and every thing is pretty when it is young,) was unawares dandled on the knees of many a devout monk and rocked in the cell of many an holy hermit, who little suspected that then voluntary sequestering themselves to enjoy heavenly thoughts, would by degrees degenerate to be in after ages the cover of Pride, lust and laziness. Now seeing this man of sin, is dead already in the Protestant Church, and hath a consumption attended with the hectic Fever in all other places, the taking away of Popish superstition may justly be accounted the third advantage which our age hath.  
By the way we must take heed of a fault whereof many are guilty. For some are ready to challenge every thing in the practice of the Fathers which doth not please them presently to be Popish, and pretend they taste superstition in whatsoever themselves distaste. O say they, the Fathers lived when the mystery of iniquity did work, and hence they infer that it is evidence enough without further trial to condemn any ceremonies used by them, because they were used by them. The way indeed to make Short assizes, but perjured judges, whereas it is not enough to say, but to show that they are superstitious, to anatomize, and dissect the Popery contained in them, demonstrating where it crosseth the word of God, whereas on the contrary all wise and charitable men ought to esteem the practices of the primitive Church not only to be innocent, but useful and honourable till they be legally convicted to be otherwise.  
If any object that the Fathers had another disadvantage, that besides the spreading of Popery; other Heresies did also spring and sprout apace in that time, to the darkening of the light of the truth, let them know that such opposition only gave truth the opportunity to triumph, and the teeth of Error filled it the brighter Heresies, In eodom seculo quo nat a, damnat a equos errores patrum aetas tulit, eos & sustulis, condemnig them in Synods and counsels, And in this point to be an equal Empire betwixt the ancients and us, we must consider that we live in the Later age, and commonly bad humours which have visited the whole body do settle at last in the legs and lowest parts, with us Sects and schisms do also abound, and some Heresies first set a broach in the Primitive times, now run a Tilt with all their dredgs in out days.  
Thus we see how the Fathers were both before and behind us, for knowledge, and we therein both above and beneath them in several respects. See the wisdom and goodness of God, how he hath sweely tempered things together. So good that all have some, so wise that none have all. And how easy may this controversy be accommodated, whether ours or the father's light were the greatest, where if the difference be but clearly understood, the parties are fully reconciled. And now I conceive having answered you in gross, I need not apply myself to any particulars of your examination.   

EXAMINER.  
The Gospel doth work and wind its beams into the world according to the prophetical seasons for Revelation, many prophetical truths were sealed up, and those not unsealed but successively, and as our Generations after may have a star rising to them which we have not so we may have beams N and Radiations, and shootings which our fathers had not. The Apostles O had not all their truths and light revealed at once, some early, some late, some not till the holy Ghost was bestowed. Revelations are gradual and the veil is not taken off at once, not in one age. We honour the Fathers as men in their Generations famous, their light was glorious in its degree and quality, but they had not all the degrees attainable, they had a light for their own times, and we for ours, and who cannot think that we are rising into that Age wherein God shall pour his Spirit upon all flesh, and wherein the light of the moon shall be as the light of the sun and the light of the sun as the light of seven days.   

TREATISE.  
You hover in generals, and seem to me desirous that 
9 Now new light or new essential truths are or can be revealed in this age.  your Reader should understand more than you are willing to express; my opinion briefly is this. That no new Revelations, or new infused light in essential points of Religion, is bestowed on any nowadays, but that the same light hath in as plentiful a measure been given to former ages, especially to the age wherein the Apostles lived, and when the faith was once delivered to the Saints, and by them set down in the Scripture, and that then so perfectly and completely, that it needed not the accessions of any future Revelations.  
I confess that men by searching the Scripture (that oil will never leave increasing as long as more vessels be still brought) and diligent prayer to God may and do arrive daily at a clearer understanding of many places of God's word which they had not before. These words; Thou art Peter and on this rock will I build my Church, and that Place, this is my body, are now more truly and plainly understood than they were 200 years ago, when the Pope's supremacy was as falsely founded on the former as transubstantiation was unjustly inferred from the latter. However these were not Revelations of new truths, but reparations of old. For the prime primitive Church received and embraced the same, The Saints 
* Revel. 14. 3.  in the time of Popery Sung as it were a new song, a Song not new but renewed, not new in itself but perchance to the hearers, and such are many truths, which are preached in our age in the Protestant Church.  
They that maintain the contrary opinion of modern revelations of new essential truths do a three fold mischief therein. First they lay an aspersion of ignorance and imperfection of knowledge on the Apostles themselves, and this is no less than Scandalum Magnatum.  
Secondly they much unsettle men in matters of Religion, and produce a constant inconstancy and sceptical hovering in all opinions and as the Athenians erected an Altar to the unknown God, so men must reserve a blank in their souls therein to write truths at yet unknown, when they shall be revealed. Thus men will never know when their creed is ended, and will daily waver in that truth which they have in possession, whilst they wait for a clearer and firmer as yet in reversion.  
Thirdly they six on the Scripture an imputation of imperfection and such as talk of new revelations of truth, may well remember the passage in the Old Revelation. 
* Reve. 21. 18  If any man shall add unto these things, God shall add unto him the plagues that are written in this book. And it seems to me all one in effect whether men piece the Scriptures, with old Traditions, or new Revelations; and thus the Papist and Anabaptist are agreed like men in a circle going so far from each other with their faces, till their backs meet together. And I profess I should sooner trust a tradition containing in it nothing cross to the Scripture and coming to me recommended from the primitive times, and countenanced with the practice of the Church in all ages, than a new upstart Revelation. The best is, we have no need to trust either, whilst we have God's word alone sufficient to rely on.  
The result of all is this, We have now adays no new truths revealed, but old ones either more fairly cleared or more firmly assented to, no new stars of Revelation arise in any hearts. If any such do burn and blaze there, they are but comments which will fade at last. In a word this age is not happy with any new truths, but guilty of many old lies.  
Yea, it rendereth it suspicious, that some men are going about some what, which they cannot justify by the old known laws of God, because they begin to broach preparative doctrines, introductory of new revelations: Distrusting (as it seems) the Scripture, the old judge, as not for their turns, because they provide for an appeal to an other umpire; and if those are justly accounted dangerous members in the Church, who would bring in Innovations in Ceremonies, than pretenders of new Revelations in essential points of Doctrine are so much the greater offenders, by how much Doctrine is more necessary, and fundamental in a Church than ceremonies. But I will answer some passages in your Examination particularly.  
M. The Gospel doth work and wind its beams into the world, according to the prophetical seasons for Revelotions.) Distinguish we hear, betwixt matters of fact, and matters of faith. Matters of fact being foretold in the Scripture, are best understood when they are accomplished: In which respect the longer the world lasteth, the clearer men see & the plainer they understand such predictions. The seals in the Revelations were successively opened, the Trumpets successively blown, the vials successively poured out, and the things imported in and by them, are successively performed. Wherefore time is the best commentator on the prophetical parts of the Bible, Dies die●● docet. And to day, which is yesterday's schoolmaster will be scholar to tomorrow, in which respect the 
* Dan. 12. 4.  prophet's words are most true. Many shall run too and fro, and knowledge shall be increased. But now, as for matters of Faith, they were at once, and for ever, fully, and freely, delivered at the first to the Apostles, and so from them to us, and that so perfectly, & completely, they need no new revelations, quo ad Materium, though quoad modum, old truths may now have a new measure to be more clearly understood then in the dark times of Popery.  
N. We may have beams, and Radications, and Shootings, which our Fathers had not.) For beams and Radication of knowledge, I have delivered my opinion: but as for Shootings, God knows we have many such as our Fathers never had; God in his mercy cease such Shootings or else in his justice direct the bullets to such marks, as in truth have been the troublers of our Israel.  
O. The Apostles had not all their truths and light, revealed at once, some early, some late, some not till the Holy Ghost was bestowed.) All this is most true which you say, The Apostles at first were (as we may say) Freshmen, newly admitted into Christ's Company. Then they took their first degree of knowledge, when sent forth to Preach the Gospel, Mat. 10. to the Jews alone in their Master's life time. They commenced in a higher knowledge after Christ his Resurrection: And after his ascension, ascended yet higher in spiritual Illuminations: Lastly, after the coming of the Holy Ghost, they proceeded Doctors in deed; I mean, they then had the completion and consummation of all understanding necessary to salvation. Now Sir, Consider that after this time, they wrote the New Testament, and therein all essentials for us to know and do for our soul's health, so that we now do deduce and derive our knowledge, not from the Apostles in their infancy, or minority of Judgement, but from them having attained to the Top, and vertical point of their perfectest skill in heavenly mysteries.  
P. And who cannot think we are rising into that age, wherein God will power his Spirit upon all flesh, &c.) What proportion doth this bear with what you said not long since, Prophesying that our Marian Times did approach too fast? When nothing was light but the bonfires to burn the Marters. I will not deny but this great sun may arrise, but the reigning vices of the time are but an ill Morning star to harbinger the rising thereof. We have taken the St. Ship from those in heaven, but have no more holiness in ourselves here on earth. What betwixt the sins which brought this war, and the sins this war hath brought, they are sad prefages of better times. Never was God's name more taken in vain by oaths and imprecations. The Lord's day, formerly profained with mirth, is now profained with malice, and now as much broken with drums as formerly with a Tuber and Pipe. Superiors never so much slighted. so that what 
* 1 Sam. 25. 10  Naball said sullenly, and (as he applied in) falsely, we may say sadly & truly, there be many servants now adays, that break away, everyman from his Master. Killing is now the only Trade in fashion, & Adultery never more common, so that our Nation (in my opinion) is not likely to confound the spiritual Whore of Babylon, whilst corporal whoredom is in here very where committed, nowhere punished. Their so usual, that they have stolen away the word of Stealing and hid it under the Name of Plundering. Lying both in word & Print grown epidemical, so that it is questionable whether guns or Printing, (two inventions of the same country and standing) at the present do more mischief in this kingdom. It is past covering of our Neighbours houses, when it is come to violent keeping them. He therefore that doth seriously consider, the grievousness and Generality of these sins, will rather conclude that some darkness of Desolation, than any Great light is likely to follow upon them. God I confess in mercy may do much, both to pardon and prosper us, and can extract Light out of darkness, but whether he will or no, I (though confident of his power,) see little cause to hope of his pleasure herein, And though herein I must confess, many of these inormities. may, (though not wholly be excused, yet) be something extenuated, by pleading the unavoidable necessities which war doth cause, yet surely we shall answer to God for causing this war by our crying sins, and transgressions.  
Q Wherein the light of the moon shall be as the light of the sun, and the light of the Sun as the light of the seven days.) This, for aught I can find to the contrary, was accomplished at Christ coming, and the general giving of the Gospel to the Gentiles, with the sending of God's Spirit miraculously upon them, sure I am a parallel place of the Prophet was then fulfilled, by the exposition of Saint 
* Joel 2. 28. Acts 2. 17.  Peter himself, And it shall come to pass in the last days (saith God) I will power out my spirit upon all flesh: and your sons and your Daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. These words having the advantage of that Date In the last days, might with the more colour have been alleged by you, and applied to these times, to prove some special Revelations in our days, had not the Apostle marred your Mart, and prevented you by applying the prophecy to the primitive times.   

EXAMINER.  
But we see the Policy of commending the father's light to our Generation, for could you prevail with us to set our dials by that, you than might reform our Church by the Canterburian Gnomen, and so set us back to a falsely-reputed, Primitive Reformation.   

TREATISE.  
R. But we see the policy of commending the Fathers.) I protest before Almighty God I have neither base nor by respect in praising the Fathers. Saint Paul's blamed 
* Gal. 2. 11.  Peter at Antioach, because he was to be blamed. I in the like manner commend the Light of Fathers, because it is to be commanded not for any favour or flattery. A falsely reputed primitive Reformation, I abhor from my heart, & I presume our Church is to wise to be cozened therewith: If Canterbury hath misbehaved himself, his friends for him desire no more, and foes to him should grant no less, than a legal trial. But insult not on any man's sufferings, Organs I dare say, are not so offensive in Churches as the making of music on men in misery. Time was when you set as much by a smile from Canterbury, as he still set●s little by a scoff from you.    


SERMON paragraph 13. 14. 15. 16.  
The qualification for Reformers, the Decent burials of such Ceremonies, as are taken from the Fathers, the honourable Reservation to our first Reformers.   

EXAMINER.  
That it may appear I look not only at the worst of the Sermon, There are Excellent Truths in it, and it is pity they are not betters situated, I could always wish to see a Diamond set in Gold.  
These are good Positions, and in their pages not without their enamel of wit, yet there is a policy to write fair in one leaf, though you make a blot in another, but I cannot let these pass without some observation.   

TREATISE.  
S. And it is pity they are not better situated, I could always wish, to see a Diamond set in Gold.) I cannot blame you, especially if the Diamond be their own. But what mean you by this Expression; Would you have had the Truths in my Sermon to have been set in the Gold of rich & glittering language. Truly I could not go to the cost thereof, especially on so short warning, wherein the Sermon was made. How ever a Diamond, is a Diamond though set in Home, whereby the luster thereof may be somewhat dimmed, but the worth thereof no whit diminished. But in one respect I must confess these truths were ill situated, that they stood too near to a captions Reader, who took causeless exception at them.  
T. Yet there is apolicie to write fair in one leaf, though you make a blot in another) show me Sir, where these blots be. For as yet I am more troubled to know my fault, than my defence.   

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

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

EXAMINER.  
And for the decent, burial of Ceremonies, and super stitions W of the Fathers) They shall have a Parliament of Senators, and an Assembly of divines to lay them in their grave, And I dare say a Godly Congregation in the kingdom to sing a psalm at their funeral; and will not this be a very decent burial? And for the honourable reservation, to the reformer●, and their memories, our divines and reformers, now have ever made resort and appeal to the Truths they delivered; and in those times when Beza, and Calvin, and Peter Mertir were set lowest, till the Master of the feast came lately, and bid them sit up higher, a Caistan and Bellarmine, and a council of Trent, I am sure had more honour from the Devinity of the other year, or your times, so far we admire the reformers, as to love their Truths and to pity their Errors. But I will not say much, Errors may be more provoked, then remedied with over-handling; let us be wise in the Colours of good and evil, though it be an honest, yet it is a dangerous mistake to many our friends, and to few our Enemies.   

TREATISE.  
W. As for the decent burial of Ceremonies and superstitions of the Father.) You are cunning to improve yourself 
paragraph 24.  on my words. In my Sermon I made a double supposition, Fist, if there be found in the father's practice any Ceremonies smacking of paganism or Popery. Secondly, If the same can be justly Challenged to be continued in our Church now, (as if two Suppositions made a Position) you flatly, infer & perumtorily conclude such Superstitions are in our Church. I should be loath to sell wares to such a Chapman, and to trust his honesty in measuring of them out, who hath such a slight in slipping his fingers, that gives him an inch and he will take an ell, You might have done better, to have could us what the particulars of these superstitions are.  
X. And will not this be a decent burial.) The pleasantness of your wit doth please me, some mirth in this sad times doth well. But you might have been pleased to have taken notice, that by the decent burial of superstitions Ceremonies, (if any such can be proved to be in our Church) I meant the removing of them in that manner, as might give no just offence to any, as I have largely discoursed of before. However as you say, let but a Parliament lay them in the ground and I shall not mourn for their death but rejoice at their solemn and legal Interment.  
Y. have more honour from the devinity of the other year, or your times.) The more shame for such, if any who under valued such Worthy Men. And blessed be God that they have recovered their former esteem. For my part they have not with me regained any new degree of honour, but still keep the selfsame place in my valuation of them whereof they ever were peaceably possessed.   

EXAMINER.  
If I be now examined what reformation I aim at, I answer, my endeavour here, was only to take out of the way such rubbish as others would bring in; If we can but clear the passage, we go far in the work, and in the mean time let us like joshua's spies, bring no evil report upon the land we are going to.   

TREATISE.  
Z. My endeavour here was only to take out of the way such rubbish as others would bring in.) Whether rather, you have not brought in such Rubbish, which others have taken away, be it reported to the judicious Reader.  
A. Let us like joshua's spies, bring no evil report upon the Land we are going to.) By joshua's spies, you mean those who accompanied Caleb, & Joshun, to spy the Land of Cavaan, and these were guilty of a three fold Fault.  
First they spoke truth with an ill intent, to dishearten the Israelites, in their reporting of the strength of the Country. Secondly, they speak more than truth, raising the walls of the Cannanitish Cities by their hyperboles as high as Heaven, 
* 1 Dut. 28.  Lastly they suppressed the most material point, not encouraging the people, (as Caleb and Joshua did, by the assured assistance of God against their enemies. But I conceive myself, (against whom your words are darted) to be innocent in the foresaid particulars.   

EXAMINER.  
But suppose this perfect reformation, B or Church, were among the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Ragione di sacro Dominio. He were no wise D, nor faithful divine who would not preserve that secret for holy advantages, 'tis God's own design and his Apostles to hold out a perfection to us, be perfect as your Heavenly Father, And some pastors for the perfection of the Saints, I commend Bodin and Tacitus for their political faithfulness, they writ far yet would not sun the imperial, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nor make them Popular.   

TREATISE.  
B. But suppose this perfect Reformation were e. c.) It seems you suspect the strength of your outworks, that you so seasonably retire to your Castle, Now at last condemning this doctrine, not as false, but unfitting to be preached.  
C. Were among the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I think you would say {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or otherwise Sir my learning will not extend to understand this your new Greek.  
D. He were no wise and faithful divine) So than you conclude me a foolish & deceitful Minister, & I had rather you should call me so ten times, than my guilty conscience should tell me so once, for concealing of a necessary truth.  
E. Who would not preserve that secret for holy advantages.) First the question is, whither or no it lay in my power if I would to keep this Point secret. What your people at Hestertonn in Yorkshire are, you best know in this Doctrine, I was not the teacher but the remembrancer of my people at the Savoy, from whom had I closely covered it with both my hands, they would have seen it through all my fingers. Besides what hope can one have to keep it secret when (as you say) so great and glorious a light is shining nowadays.  
But if I could, I ought not to suppress it. Let Popish tenants 
10. That the Doctrine of the church's imperfection may safely be preached and cannot honestly be concealed.  be shirt in a cloister, and sick opinions keep their Chamber, God never lighted this Truth for us to put it under a bushel, it being always seasonable to be divulged, and now dangerous to be concealed.  
These holy advantages, (I would not count them advantages were they not holy,) arise from Preaching this point. First, it a wakens men from their Idle dreams of their conceited perfection of a Church here, and too many I fear have made this commonwealth here woefully militant, under pretence here to make the Church happily triumphant.  
Secondly, to teach all Christians (Magistrates and Ministers most especially) as industry so patience, daily to do, and constantly to suffer no whit disheartened in their endeavours to perfection. Knowing though things be bad, after their best labours to amend them, that this proceeds from the inevitable vanity, to which the creature is subject.  
Thirdly, to wean men from this world, making them to love and long for the time of the restitution of all things, when this world as a watch out of tune shall not only be taken asunder and scoured, but also have all the wheels made new and then be perfectly reformed.  
Yea Sir, let us try whether you or I proceeding on our contrary principles, shall more effectually persuade a reformation, you will tell the world that a perfect reformation in this life is attaineable, even to the anticipating of Heaven hear, and this you will press with all your power and flowers of rhetoric, and all little enough to perform so unsavoury an untruth. Now see sit what mischiefs will follow hereupon.  
1. Because one falsehood requires more to support it, you must call in other auxiliary falsities to defend this, and so engage yourself in a multitude of errors.  
2. Seeing flights and shifts can never last long, your forgery will be detected.  
3. You are liable to heaven's pillory to be punished for holy fraud.  
4. You will scarce be trusted afterwards though telling truth, being once convicted and ever suspected of falsehood.  
As for those whom you have deceived unto the utmost of their endeavours of Reformation, on your false persuasion that the perfection thereof may be had in this world, though their labours therein be very forward at the first, yet soon will they wither and weaken with the grain in the Gospel that wanted root (no root and a false root are the same in effect,) and God's blessing cannot be expected on the deceitful proceedings.  
As for me who have no cunning in such hunting, but please myself with Jacob to be a plain man, I would go another way to work, and tell them the worst first, that indeed it is vain to expect a perfect reformation in this world. However let them comfort themselves, that we serve such a Master who accepts of the will for the deed, and knows whereof we are made. He remembreth that we are but dust. And therefore let us do our best, and struggle against our infirmities, being confident that God in Christ will pardon what is amiss, and reward what is good in us. And I doubt not but such doctrine by God's blessing will both take deeper impression in men's hearts, and bring forth better fruits of amendment in their lives.  
F. I commend Bodin and Tacitus for their political faithfulness, they writ far, yet would not Sun the imperial {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nor make them popular.) I confess it to be unfitting, yea dangerous to impart mysteries of State to private people, for such jewels are to be locked in a safe and sure Cabinet, the bosoms of politicians, Not so in necessary Points of Divinity, for though every private man hath not a State to govern, he hath a soul to save, and therefore must be partner in all wholesome doctrines.  
Indeed in some cases, Preachers may though not finally suppress, yet seasonably conceal, or rather warily defer the publishing of some points of Religion, First when they are not of absolute concernment to salvation, & the Minister by his Christian discretion plainly foresees, that all the good which rationally can be expected to redound from Preaching such a Truth, will not countervail the ill, which in probability will inevitably follow thereupon; Or else when the Auditors are not capable as yet of such difficult Doctrines. Christ himself did fit his Wines to his bottles, pouring in not what he could give, but they could take, lest otherwise he should rather spill his liquour, then fill his vessels.  
Neither of these cases now alleged take place concerning the publishing of the Doctrine of the Impossibility of the church's perfection in this world. For we may by God's blessing justly expect and promise to ourselves and others much good and comfort from the preaching thereof, as we have largely proved before. Nor dare I so much to disparage the times we live in, (now it being above a hundred years since Luther's reformation) as to count them to have age so much, and Knowledge so little, as not yet to be capable with safety & profit of so plain & true a Doctrine, some shortly expect the day of judgement, and sure then the world is already come to Age to understand Truths, except she come not out of her minority till just she be ready to die and to be dissolved.  
G. Would not sun the imperial {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.) Godly secrets in Religion in some respects may be sunned. First that thereby they may be tried, (all Truths have Eagles eyes) whether or no they can behold, and bear the sun beams. Secondly, because our 
* Math. 10. 26  Saviour hath said, what I tell you in darkness, that speak in the light, and what you hear in the ear that preach you upon the House top. Lastly, that by proclaiming them the Godly may have an opportunity to receive them, and the wicked be rendered unexcusable for refusing them, when such Truths are made generally known.  
H. Nor make them popular.) I distinguish on the word Popular. If it be taken, as generally it is, (use having confined a word of general acception in itself, to an ill sense) to Court the good will of people for any private or sinister end, it is utterly unlawful for Popularity, which is necessary love, in a Prince, is unlawful lust, in a Subject, who may not Court the King's wife, for to him alone, are the People married in a politic Relation. All honest men therefore disclaim, to make Truths Popular in this sense, to impart them to the vulgar to gain any vain applause. Yea, consider herein, whether you rather be not faulty in making the imperial {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be Popular, who incite and encourage ordinary People, to make a public Reformation.  
But Truths in Divinity must be made Popular, that is be communicated to all people, in true sincerity for the saving of their souls.  
The 
* Iude. 3.  Apostle, calleth it the Common salvation, and therefore it must be preached to all in common, our Sermons must, as well be ad Populum as ad clerum.  
Otherwise such Monopolies are illegal and destructive to the State of the Church, for any Ministers to engross any wholesome Doctrine to themselves, and not impart it to their Parish, except in the cases afore mentioned.   

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

TREATISE.  
I will not oppose yours, but annex my own conclusion. If I should deny my own many Imperfections, my practice would confute what my Pen hath maintained. Reader, for the matter of what I have written, I require thee, in God's name do me justice, for the manner, method, or words thereof, I request thee, as I am a Man show me favour. Think not the worse of the Truths, for my sake, but think the better of me, for the truth's sake which I have defended. And conceive me not to be of a brawling and controversial disposition, who do desire and will pray for an Agreement from my soul, so long as my speech shall serve me. Yea if I should chance to be stricken dumb, I would with Zacharia make signs for table books and write the name of that which I desire above all earthly thing is PEACE. God send it, Amen.  
FINIS.