DEMETRIUS HIS OPPOSITION TO REFORMATION. A SERMON VERY NECESSARY FOR THESE TIMES. As it was delivered (this last Winter) before a great Assembly in the City of LONDON. By John Tillinghast, sometimes Rector of Tarring-Nevill, now Rector of Street in the County of SUSSEX  
LONDON: Printed by T. P. and M. S. for Andrew Comb at St. Margaret's hill in Southwark. 1642.   

TO THE TRULY VIRTUOUS, RIGHT HONOURABLE, AND Noble Lady IS ABEL, Countess of HOLLAND.  
And to the most Religious, Right Honourable, and truly Noble LETICE, Lady PAGET, Baronesse of Beaudesert.  
RIght Honourable and gracious Ladies, when importunity had so far prevailed, as to suffer this Copy to pass the Press, my resolution was, to send it forth under the shelter of your Noble persons; my presumption herein soaring so high in the dedication, was not a little emboldened by the general and constant Fame of your Honours Heroical and Benign dispositions, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. lib. 6.  who (according to that of Antisthenes, that virtue and true Nobility go together labour to excel other in goodness of mind, as greatness of place. Indeed I must confess, when I duly consider the greatness of your excellent persons, and the sublimity of your unspotted Honours, I much condemn myself of boldness; but on the other side, recounting the magnificence of your bounty, and the humanity of your Noble dispositions, I cannot but blame myself of slowness, in not labouring sooner to express my thankfulness. I have long purposed to offer unto your Honours some poor token of that duty, which that underserved favour conferred upon me by both your Noble persons (absque ullo commerito, without any desert in the world) ties me unto: the remembrance whereof cannot be buried in silence, without the just aspersion of shameful Ingratitude; and should ere this time have been more really manifested in some present of far greater value, if mine abilities would have reached unto it; 
●orat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●azianz. ●cra gratula●o reprehendi ●n solet. 〈◊〉. c. Epist. 7. 〈◊〉. 2.  but alas, the best requitals that we poor Ministers can make to our Noble deserving friends, for their undeserved favours, Sunt verba & voces, (as the Poet speaks in another sense) are our papers and our prayers, this is all we can exhibit (as Nazianzen writeth to Sophronius) and this kind of gratulation though it come somewhat late, yet I hope shall find a candid acceptance with your Honourable persons, according to the model of the offerer, not the magnitude of the receiver. May it please your Honours to grace this poor piece, (such as it is) with your favourable Patronage, and to let it pass under the testimony of your pious approbation: I shall have great cause to rejoice in your devoted eminency, and never cease to enlarge my thoughts towards heaven, for the continuance of the welfare and felicity of your temporal, spiritual, and eternal happiness, together of all those flourishing branches and hopeful plants derived from both your Noble persons: And this shall be the prayer of,  
Your Honours most obliged and humble servant, JOHN TILLINGHAST.   

TO THE WORSHIPFUL AND HIS MUCH RESPECTED Uncle, Mr ROBERT TITCHBOURNE, Deputy-Alderman in the City of LONDON.  
WOrthy Sir, Besides importunity of friends (that stolen and common Apology, which by many is made for their appearing in Stationary view) there is something else which hath cast me on the censure of these overcriticall times, in the publication of this poor Sermon; and that is, the unjust acception (as I doubt not but the understanding Reader, will so conceive it to be) which was taken by some disaffected persons at the delivery of it, who, in open street, (immediately) so soon as the Sermon was finished, were not ashamed to affirm, that I were a maintainer of Popish Superstition, and an hateful enemy to the Reformation; upon what ground, the Lord knows; if there be any just cause of offence given, let them judge, who shall be pleased to take the pains to read over this following Discourse, wherein so fare as I can remember, I have not omitted any one thing, of what was then delivered. Some few passages indeed, here and there are added, as being forced to cut off part of what I had determined to express, because it was fit I should proportion my speech, as near as I could to the hour, which notwithstanding (upon entreaty) were fully handled before another Congregation in the afternoon, and so all that was at the first projected, was in either of these places (as you find it here) at large delivered. Concerning which, whatsoever the sharp and uncharitable censure of some may be; I take God to witness, whom I serve in my soul, that in all singleness of mind, out of an earnest and (as I hope) sincere desire and tender regard of the peace of the Church, and quiet prosperity of this Commonweal, I addressed myself to the work; First invocating the great Name of God (in my private devotions) that it would please him so to sanctify mine endeavours, that something might be spoken in season for that purpose; wishing unfeignedly, that all we, who live in the visible Communion of the same body as brethren, might also as brethren (so fare as were possible) 
a Rom. 15.6.  With one mind, and with one mouth, glorify God, even the Father of our Lord Jesus Christ. And therefore I shall not think I have laboured in ●aine, seeing I assayed and endea voured to have profits, For 〈…〉 it may be with m●n, yet sure I am with God, it is as Cuptian speaks, (if Cyprian) that 
b 〈…〉.  Not the fruit of their Labours, but the affection of men's hearts, gets them respect with God. And yet I am not l●ft altogether hopeless of any profit, that might be reaped by th●se ●y weak endeavours, since (without any affectation of public notion or vain glory be it spoken) that which had so unjust an aspersion cast upon it, by ill affected Spirits, with a great deal more noise (I hope) then there was cause; was yet notwithstanding, highly applauded in the judgement of the best able hearers in the Congregation; whose commendation (I doube n●t, but) the judicious Reader, will better 
c Mal●●●me lo●uuntur, sed mali, Movere, 〈◊〉 me ●m. ●ite, s● Lelius sapi●●s, si duo S●●●iones, ista Lo●uerentur nunc malis displicere laud●ri est, Sen. de rem. fort.  approve of, than the others dispraise. Besides, the much solicitation of deserving persons, for the making of them more public, may give me to think, that they are not (though weak and undigested yet) altogether worthless; whose importunity I should have easily resisted, (as being conscious of mine own meanness, and withal the great dispariritie, twixt a 
d Ha●er nescio quid latentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viva vox. Hier.  lively voice, and breathless lines) had not the vindication of my Religion and profession (upon so foul a scandal) called me to it.  
Sir, I know there are a kind of people, whom the Prophet speaks of, 
e Isa. 29.21.  That make a man an offender for a word, and lay a snare for him that reproveth in the gate; at the least 
f jere. 18.18.  smite him with the tongue; Some who are 
g 1 Thes. 5.14. Inordi●ati ita sole● Livius ho● nomen usurpare, de Militihus qui stationem non servant: Eleganter id transtulit Paulus ad eos, non qui sunt in tractabiles, ut putavit Erasmus, sed qui tamen aliter quàm per infirmitatem peccant. Beza in loc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Apostle terms them) and 
h Titus 1.10. Of a private. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sonat autem quasi di●●s, Qui in ordinem ●ogi non possit. Erasm. Vulg Non subditi.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men that be 
i Titus 1.6.  unruly, that will not be brought into order, disobedient children, 
k Deut. 13.13.  Sons of Belial, or (as the word in the notation of it will bear) 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beliahal deducta ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bel●, non & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ja●●al, quod in Hiphil significat prodesse, ut significetur in ●●itas asque pernicies. Puss-cat. in Psal. 18.5.  Sons without profit, who are so perversely set upon their opinions, and so stiffened in their resolutions, (though never so erroneous) that they are ready to clamour against any reason, that might reduce them into the right way. Yet God forbidden, that we should therefore hold our peace, and refuse to preach the truth, because some will be found to carp against it. It were an happy thing, that we could all 
m Phil. 1.27.  stand fast in one Spirit, and 
n 1 Pet. 3.8.  be all of one mind, 
o 1 Cor. 1.10.  all speak the same thing, that there may be no divisions amongst us, but that we may be perfectly joined together in the same mind and in the same judgement, that so, by our joint conformity, we might all proceed in the common cause of Religion, and lead the people in the right way of the knowledge of Christ crucified, as the Israelites led David to Hebron, with a simple and a perfect heart, (My record is on high) this was the main thing I aimed at in this ensuing Sermon, wherein I have endeavoured the crying down of such corruptions, as might always oppose it, that so the anger of God, and his fearful punishments (for 
p Salvian. Missil. de gubernat. Dei.  Ira divinitatis est poena peccantis) that are now ready to fall upon us; may in the uniting of our affections, be both appeased and prevented: The Lord make the effect answerable.  
Howsoever it prove, I have made bold to assign you a place in the Dedication, and in the Frontispiece of the work to mention your name, together with those Honourable Ladies, as being a special instrument in that favour, by them bestowed upon me. Sir, I know your disposition is as free from vainglory, as I desire mine should be from flattery, otherwise I could ●●re insert a large discourse of your forweardnesse and impartial execution of Justice in the place committed to your trust; but you delight not in compliments, else would I give them, my desire is to be reputed thankful, and because I would (in this) follow the Philosopher's rule, not to tender i● 
q Senec. de Benific. lib. 1. cap. 23.  in angulo & ad aurem; I have made choice of this opportunity. May it find acceptance, and in any proportion, further you in the way to Heaven; I have no more to desire, only in the Apostles words, 
r Act. 20.31.  I commend you to God, and to the word of his grace; which is able to build you up, and to give you an inheritance, among all them which are sanctified; which shall be faithfully prayed for, by  
Your loving and poor kinsman, JOHN TILLINGHAST.   

An advertisement to the Reader.  
COurteous and gentle Reader, the Author of this Sermon living far distant from Town, and (upon entreaty) leaving the Copy of it behind him, immediately so soon as it was preached, lost not only that just liberty (which many take unto themselves) of altering here and there, (for matter of words) what shall seem best unto them; but also of viewing the Press, and correcting of such errors as for want of due oversight from thence may arise; If therefore you shall haply meet with any passages not so seasonable for the present times, as perhaps they were, when they were first delivered, or with any mistakes either in the page or margin. It is desired that you would be pleased to make a favourable construction, and not to impute that to ignorance, which merely shall, or may happen by means of the afore-named inconvenience. Farewell.   

DEMETRIUS HIS OPPOSITION TO REFORMATION.  ACT. 19.23. 
And the same time, there arose no small stir about that way.  
THE blessed Evangelist St. Luke being instructed by the holy Spirit of God, doth in this book of the Acts notably describe, not only the persecutions which were laid upon the Apostles by Magistrates and order of Law; But also the raging seditions of the furious Commons. Amongst others, that tumult which was begun by Demetrius against Paul at Ephesus, (expressed in the latter part of this Chapter) deserveth to be accounted the chief: and therefore 
a Sic Tertull: & Beza.  some do understand it, to be that persecution which the Apostle mentioneth, 1 Corinth. 15.32. where he is said to fight with beasts at Ephesus, (i) beastly men, men of beastly condition (as the 
b Sic Chrys. August. Cyrill. etc.  Fathers interpret it.)  
But whether it be this, or that trouble, that happened to him from the sons of Sceva, mentioned, verse the 14. (as others would have it) or generally (as others) the total of his troubles that he found at Ephesus, which he expresseth in 2 Corinth. 1.8. Brethren, I would not have you ignorant of the pressures and troubles that we sustained in Asia; how we were pressed and urged above strength, that we even despaired of life in ourselves.  
Sure I am, that this sedition which here they raised against him, may well be called a fight with beasts;  
If we consider, either,  
1. The original and proper causes of it.  
2. Their progress and continuance in it.  
The former of which is expressed in the words of our text, and so forward to the 28. verse. The latter from the beginning of that ver. to the end of the 34.  
In the text there are three things considerable about this tumult, viz.  
1. 
Parts 3.  The time when it was; the same time.  
2. The thing what it was, no small stir.  
3. The cause moving them unto it, that way.  
1. For the time; it was 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (i) Elapsojam illo biennio & consultante jam paulo de nova peregrinatione, etc. Aret. in loc.  illo tempore, the same time, then when St. Paul had set all things in order at Ephesus, and now began to think of departing thence, purposing to go unto Macedonia, and Achaia, and so to visit and confirm the Churches of the Philippians, Thessalonians, and Corinthians; and after, thence he meant to go to Jerusalem, and so to Rome, to bestow also some gift of the spirit upon the faithful there, and to receive mutual consolation of their belief; then, at the same time, this uproar began, whereby his purpose of visiting the Churches, was for a time prevented. From whence divers things might be observed. As,  
1. The holy purposes of God's children are many times hindered of their execution; our intendments come not always to accomplishment, though they concern the better things. 
e 2 Sam. 7.2.5. 2 Chron. 17.1.4.  David would have built an house to the Lord, but he was not permitted; and St. Paul more 
f Rom. 1.13.  oftener have visited the Romans, had he not been 
g Dei jussu as Chrysost. and Theophil. understand it.  inhibited: It's a common speech, and yet no oftener spoken, than experience makes it true; 
h Pro. 16.9.  Man may purpose many things, but God disposeth all things: 
i jer. 10.23.  the way of man (saith the Prophet) is not in himself, neither is it in him that walketh to direct his steps. We many times promise to ourselves, Multa magna, many things, great things, we plot, contrive, and commence them; yet all dies like Jonahs' 
k jonah 4.7  govard,. when we should expect their refresh, unless the Lord put to his seal and stamp of approbation.  
Therefore, as it may teach us an holy reservation in all our intendments, to submit our wills unto God; saying, 
l Hebr. 6.3.  this will we do if God permit, (and leave unto him the disposition of all our purposes, since neither tongue can speak, nor foot move, if he should enervate them, as sometimes he did 
m Luk. 1.22.  Zacharias his tongue in the Temple, and 
n 1 Kin. 13.4.  Jeroboams arm, when he would have reached it out against the Prophet.)  
So it may also comfort us in an assured expectation of the Lords defeating the mischievous plots of our malicious enemies, he may for a time suffer them; but if he hinder the good purposes of his own Saints from execution; he will much more defeat and bring to nought 
o Psal. 33.10.  the counsel of the heathen; and make the lewd intendments and devices of the wicked of none effect.  
2. How suddenly our hopes may be frustrated; St. Paul here thought that all was well; his doctrine had taken good effect amongst them, so that not only many of the people believed; but he had also gotten many of the chief of Asia to be his friends: and therefore doubted not to leave them awhile. But see how it fell out illo tempore, the same time, was this tumult raised.  
So quickly can the Lord turn the tide, and make the current of our happiness to run in a stream of heaviness: When we shall say, 
p 1 Thes. 5.3.  peace and safety, then may sudden desolation come upon us.  
It is not good to be secure; let no man say in pride, what David sometimes said in the assurance of faith, 
q Psal. 30.6, 7.  I cannot fall, thou O Lord of thy goodness hast made my hill so strong. But rather let us praise God, both for what we possess, and for what we have in hopes, and pray unto him that our sins subvert not either. If our privileges be more than of late, let our presumption be less, it's the safest way to possess more than we brag of. He took not his mark amiss, that observed it as an old and a sure rule, against the Atheist, against the worldlings, viz. that 
r Totum perfecte dictum est, quod ex partibus substantialibus & quantis per se unit is constat. Kecker. System. leg. lib. 1 c. 22.  the whole cannot be perpetual, whose parts be alterable; if Schism have torn the members, the body cannot be found.  
How many sons of Belial are there amongst us, who with the wicked Edomites curse the prosperity of our Zion, and gape for the day to cry, 
s Psal. 137.7.  Down with it, down with it, even to the ground? We know they have openly and privately assaulted the peace of our Jerusalem, but (praised be our God) they have received much shame, and are likely to receive more, for their traitorous and malicious attempts; let this make us thankful, and not secure; as if the Lord could not stretch out his arm to punish us as well as others.  
Oh, for those poor distressed Christians in France, Bohemia, Silesia, Moravia, Germany, Austria, Voltoline; who have a long time eaten the bread of unquietness, miserably wallowing in dust and blood; while we have lain upon our pillows of peace, and eaten the bread of plenty; ah and alas for our distressed brethren in Ireland, upon whom many bloodly massacres and inhuman butcheries are daily committed by the Rebels, while we remain untouched. Let us not be secure, there is still a devil, and a serpentine breed; who finding that the Gospel hath given a wound to the peace of hell, are the more busy to give a wound to the peace of the Gospel; evermore watching their best opportunities, for our disadvantage, which may be.  
3. A third thing considerable from the time when this tumult was raised, even then when Paul was purposed to do more good, to beat down the holds of Satan, and to build up the kingdom of Jesus Christ; then, even at the same time the devil raised this stir: so that we may see, the devil ever deals upon the advantage, when he knows that his kingdom is but short, than he bestirs him most; he 
t Rev. 12.12.  hath great wrath because he knoweth that he hath but a short time. He maketh use of the present opportunity; and so recompenseth brevitatem temporis, gravitate tentationis; the shortness of his time with the greatness of his tentation; like a malicious Tenant, that perceives his term to be almost expired, does what he can to ruin the house; or like a bloody Tyrant, that daily suspecting the loss of his usurped sovereignty, makes havoc amongst his subjects, and falls apace to cutting of throats. It shall be therefore our wisdom, to be the more watchful, as he is grown the more wrathful.  
But these are not the particulars I intent to insist upon; my meditations at this present being only furnished for the second part; and therefore we will pass from the time when it was, and so come to reveal unto you, the thing what it was.  
2. 
Part. 2.  St. Luke saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tumultus non medicus, non parvus, no small stir, (i) 
u Pisca. Scholar in loc.  maximus, an exceeding great stir.  
The word in the original to express this tumult, 
w Significat propriè perturbationem exprimens naturam seditionum. Aret. in loc.  properly signifies perturbatim, or disturbance, coming from a 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word which importeth a vehement and strong commotion, and is usually spoken of water, when it is muddied and stirred.  
It serveth here very fitly to express the nature of a sedition, Quae omnes in se habet rerum turbas, aut certè bonos viros perturbant: as Aretius speaketh.  
It was raised against St. Paul, who endeavouring the reformation of the Church of Ephesus, and labouring to overthrow their superstition; was cried down, by a company of illiterate Tradesmen, Smiths and Tinkers (as it's most likeliest by their profession) who had gotten for their Captain one Demetrius, a silver-Smith by his calling; he with this ratlement being met together, (the most part of them not knowing wherefore, ver. 32. labour with might and main to suppress St. Paul's doctrine by sedition.  
From whose example, we are taught this point of doctrine, viz.  
It is an usual thing in the Church's Reformation, Doct. to meet with opposition.  
Thus it hath been from the beginning; no sooner was order taken for God's worship and service, but hatred and spite fell to the portion and lot of Religion; the first man that offered the better sacrifice was 
y Gen. 4 4.8.  slain: the like hath been verified time after time, even till this our age.  
In the days of Moses, there were certain 
z Exod. 7.11.  Magicians, sorcerers, Men of corrupt minds, reprobate concerning the faith, (as the 
a 2 Tim. 3.8.  Apostle describes them) who wickedly and maliciously resisted the truth of God, withstood Moses, and kept Pharaoh in his blindness, by their juggling tricks (St. Paul nameth two of the chief of them, which he doth (as 
b Sic Chryso. Theodoret. & Theophilact. in 2 Tim. 3.  some think) either by inspiration or tradition, because their names are not elsewhere found in Scripture, or else (which is most likeliest) he had it from some private records kept amongst the Jews, as in their Babylonian 
c Tract. Menacoth. cap. 9  Thalmud to this day we may read, how Johanne and Mamre chief of the sorcerers of Egypt withstood Moses, and mocked him, thinking he did his miracles by sorceries, as the Magicians did.)  
This is that which the Apostle speaks of, 
d Galat. 4.29.  as than he that was born after the flesh persecuted him that was born after the spirit, even so it is now, and so it was indeed.  
For to omit those sundry clamours and oppositions of graceless men, which our Saviour Christ met withal, when he began the reformation of the Church of the Jews, (sometimes from the Pharisees, sometimes from the Sadduces, sometimes from the Essens, and so from divers others, pernicious Sects) that which Calvin speaks of this holy Apostle St. Paul, is very remarkable for our purpose, viz. 
e Calvin in Acts 17.5.  that he could not where erect the kingdom of Christ without some conflict. And though he were a man whose courses tended all to peace, tempering himself in things indifferent to every man's infirmity; yet meets with tumultuous contradictions: so soon as any fruit of doctrine appeared, there also arose persecution with it.  
Read for instance at your leisure, these places, Act. 13.8.45.50. and chap. 14.19. and chap. 17.5, 6, 7. 2 Tim. 3.8. and chap. 4.14, 15. Experience in later ages hath verified this truth: in those manifold oppositions, that Luther, Calvin, Zuinglius, and others found, who were notable reformers of the Church in their times, and sweepers of many abuses and Popish errors.  
What our times have and are likely to produce in this particular, I intent not now to express: my desire is rather to pray unto God to prevent it, then to trouble your patience to hear it.  
Some Reasons for it, may be such as these.  
Reas. 1. Reason 1 Because reformation breeds dissimilitude and distance of manners; & dissimilitude of manners, breeds alienation of affections; there is nothing doth so condemn the lives of wicked men exemplarily, as doth the prescribed rules and holy conversation of the godly; like Pharaohs 
f Gen. 41.3.  fat kine, they make the lean seem more ill favoured. And hence it is, that they fall into rage, and fury, and savage behaviour, not abiding such as are of a contrary temper with them, no more than clay and iron can wield together. Put fire to fire, and water to water, and there is no commotion; but put water to fire, and then you have a thundering coil: Even so, when riotous men and enemies of God's Church meet, there is shaking of hands, drinking of healths, the other pint, and the other quart; but let the righteous come amongst them, and 
g Psal. 141.5.  smite them with reproof, they will be ready to fly in his face.  
Reas. 2. Reas. 2 Almighty God, though he be able and might in an instant free his Church from opposition, yea and so far preserve it, as that 
h Matt. 16.18.  the gates of hell shall never prevail (nor fight) against it, yet he will have it so, and that for these reasons.  
1. For the better clearing of the doctrine of the Church; opposition of heresy makes men sharpen their wits the better to confute it, the Mystery of the Trinity had never been so exactly handled, by many of the Fathers in whole Tractates; if the Church had not been opposed by divers damnable Heretics, as Arrius and Sabellius, and others; therefore as wormwood, though bitter to the taste, yet good to clear the eyes: So opposition though no ways pleasing, yet may be profitable for the truth.  
2. For the greater manifestation of the graces that are in the children of the Church; as their faith, their obedience, their love to the truth, and such like; these in time of opposition, like stars in a dark night, make a glorious lustre; As in Queen Mary's days, when persecution wrung the Church, Martyrdom gave a manifest approbation of many (unknown) Saints; the virtues of divers had been less noted, if this fiery trial had not put them to it.  
3. For the better prevention of security in the children of the Church, that the more they are opposed, the better they may be armed; and the more subtle the enemies of the Church are, to lay snares and 'gins for them, the more circumspect they might be to prevent them. As the Palmtree, the more weight is laid upon it, so much the more it strives and heaves against it. For these and such like respects, when the Church in her reformation meets with opposition, it falls out just as God would have it.  
Reas. 3. Wicked men, Reas. 3 who cannot abide that their opinions and doing should be 
i joh. 3.20.  judged of others; they labour to have it so, and that for these reasons.  
1. Because true reformation many times lessens their estates; now desire of gain amongst such men, will quickly cause them to enter a wicked and ungodly combat. Demetrius and the rest of the silversmiths perceiving (by the means of St. Paul's preaching) a diminution of their gains, will withal therefore make head against it; had they not been like to have suffered loss by the Apostles doctrine; they would have 
k Calv. in loc.  sit quietly at home, and neither have taken thought for the worship of Diana, nor yet have troubled others: but because they were afraid of poverty and hunger, they raise this tumult, and for their own gain sake are not afraid to trouble a whole City with sedition.  
2. It questions their credits; those places and offices which formerly they enjoyed, either in Church or State (though with much corruption, yet) gained a popular applause, a reputation of greatness and power; of which, being now deprived by the reformation, their abuses are made obvious, and that to those who before durst not take notice of them; this makes them impatient, to rage and to rave, that a whole kingdom can scarce contain them, they endeavour to set all in a combustion; as 
l Diodor. Sic. Bibliothec●, lib. 12.  Pericles who being (not without desert) put out of his office by the Athenians, and called to yield an account, turned Rebel, and so plunged them into a grievous war.  
3. By this means their lives many times are brought into hazard; their treachery which formerly they were guilty of, being now discovered, is justly punished with death, as in the reformation in Hesthers' time 
m Hest. 7.10.  Haman was hanged, and in daniel's time, his accusers were 
n Dan. 6.24.  devoured. And therefore it is no strange thing that wicked men do labour to oppose the Reformation.  
Reas. 4. Reas. 4 Last of all, the devil, who (as the Apostle saith) is 
o 2 Cor. 4.4.  the god of this world) because as a God he reigneth, and ruleth in this world, and the men of this world do subject themselves unto him, as to their God: he would have it so, and that for these reasons.  
1. Because hereby he hopes to maintain his own kingdom, he is loath to be cast out, and therefore rages and foams when he perceiveth any reformation in the Church to this purpose; like a bad Tenant, when a Writ of ejection comes against him, and he sees that he must out, he will fire the house about his ears: see how he took on, when he was to be cast out but of one man in the Gospel; no wonder then if he rage's much more when he is to be cast out of the whole Church, than he stands to it with all his strength, with all his power, as the 
p Nova glossa in Matt. 16.10  Gloss understands that place in Matth. 16.8. by gates, Omne robur & omne munimentum, all power and all fortification; and by hell. Omnem vim contrariam, & Satanicam omnem hostis impetum, the devil himself and all his Angels, all the power that they have, the wicked world, all tyrants and seducers, which are the devils instruments, these strive vi & armis, against the Church in her reformation.  
2. Howsoever he knows that by this means he shall disturb the peace of the kingdom of Christ, bring the members thereof into great straits, hinder the free passage of the word, and scatter the doctrines of his own invention, and for the greater strengthening of this opposition, will unite the hearts of the Church's enemies together, join them in one, though otherwise at variance; cause 
q Isa. 9.21.  Ephraim and Manasses to be both against Judah, 
r Act 4.27  Herod. and Pilate both conspire to crucify Christ: the Epicures and Stoics (men as opposite as gluttony and sobriety) to agree in one for the persecuting of Paul, and so disturbing the peace of the Gospel.  
3. At least he doubts not, but hereby to stop the happy proceed of the Church in her reformation, persuading himself that with greater ease it may be supplanted in the rising, then destroyed when once settled upon the foundation; this makes him to bestir himself most at the first, and to take the opportunity of the Church's infancy, when 
t 1 Cor. 16.9.  a great door was opened, then were there many adversaries. Hence in the primitive Church, those bloody persecutions and plenty of heresies, wherewith the world was pestered: So at the first rising of Luther, those sundry uproars and manifold distractions spread abroad throughout all the Churches of Christendom; and still where the Gospel of Christ gins to be preached, and the more purer estate and condition of God's Church endeavoured; great tumults and outrageous storms are more frequently raised.  
And thus you see the reformation opposed on God's part, on man's part, on the devil's part, God suffreth, man raiseth, and the devil furthereth this opposition.  
The use that we are to make of it is divers, affording plenty of matter, either for reprehension, information, instruction, or exhortation, all which are very requisite and necessary to be applied in our times.  
Use 1. First for reprehension; and so it may serve, Use 1  
To reprove all such as are the main instruments and proper causes of this opposition. 
u Matth. 18.7.  It must needs be (saith our Saviour) that offences come: but woe to that man by whom the offence cometh. Opposition hath been, and ever will be against the Church of Christ, but beshrew them who are the authors of it. Would time permit us to insist upon all particulars, there might a list be taken of sundry several vices, whereof men being guilty, are justly to be censured in this Use of reprehension, as great enemies to the Reformation; I will only name some one or two. As,  
1. The covetous whose heart is so infected with his private gain, and desire extended to an insatiable wealth, that (like to our Monopolists) he neglects all public good; tell him how our kingdom groans for a Reformation; Church and State is in great danger without amendment; he minds it not, like Balaam, his thoughts are so fixed on the gold of Moab, that, though miraculously he should hear a beast speak, he will not regard it: In 
x Ezec. 33.31.  words he will tell you that he loves God well, wisheth the peace and prosperity of his country, and desires that all that is amiss may be reform; but in his actions it may easily be perceived, that he prefers his gain before all; what, part with a certainty for an uncertainty? If he can keep both well and good; but if not, what ere betides him, he will keep his money, the which by his good will he would carry with him into his grave, and so (as the story mentioneth of Hermocrates) in his last Testament, make himself heir of his own goods, he must needs be an enemy to reformation, for indeed he 
y Anacharsis.  is hardly capable of good counsel and instruction (as one of the wise men of Greece hath observed) he will sooner take upon him to correct God, then to amend his life.  
Call upon him to leave his covetousness, he will either laugh at you as the 
z Luk. 16.14.  Pharisees did at Christ; or else think you do but mock him, as Elisha did the Assyrian Army 
a 2 King. 6.19 : This is not the way neither is this the City, and say, you do but dissuade him, (as the Fox in the Fable did the other beasts) from that booty which you mean to make your own.  
Now the least suspicion of loss, either of profit or gain, by the work of reformation is ground enough in these men, of malice and madness against it. If the covetous and deceitful tradesman cannot put off his ill commodities at a dear rate, nor the oppressor buy in his neighbour's land and houses, and so depopulate whole Parishes, the Usurer make benefit of his money with the greatest advantage of interest (if not more then) the Statute allows him, but that he must be checked by the preaching of the Gospel: Authority must curb him, by more stricter prescriptions then ordinary, then he'll have none of it, but oppose it what possibly he can; deal with the messengers of this news, as the master and mistress of the 
b Act. 16.19.  damosel, possessed with a spirit of divination, did with Paul and Sylas (when some hopes of their gains were gone) bring them to be scouraged, and never left them till they saw them in prison; 
c Verse, 20.21.  These men (say they) do exceedingly trouble our City, and teach customs which are not lawful for us to receive, neither to observe. That Lydia was converted, and the Apostles lodged in her house, troubled them not; their preaching to the Assemblies gathered by the waterside, and their bringing every day new disciples unto Christ, were no motives to incense them, comparable to the loss of their private gain: Thus was it here at Ephesus, when Demetrius perceived the ruin (not so much of the goddess Diana, as) of his own gain and commodity in making of silver shrines, he sets the whole City in a tumult.  
But what stand we in rehearsal of old examples (saith 
d Gualther in Act. cap 18.  Gualther) seeing in our day's covetousness doth chief hinder and stop the course of the truth: The Bishops of Rome blinded with desire of lucre, fly all kind of reformation, the same (saith he) bindeth Princes and the Nobility unto Antichrist, in that they perceive the Popes and Bishops may maintain many of their kinsfolks with Ecclesiastical goods and livings, which otherwise may go for rascals, and be fain to labour and toil with their hands: The same maketh Merchants, Customers, Soldiers, and all States of men, offended with the Gospel, because they see, if the Gospel be received, such trades of waxing rich, as many use in these days, cannot stand.  
It was a sad complaint which the Lord by Jeremy, made against the people in those times, 
e jer. 6.13.  from the least of them even unto the greatest of them, every one is given to covetousness; and from the Prophet even unto the Priest every one dealeth falsely. I would to God the like complaint may not justly be taken up in our times; that there were not amongst us, 
f Isa. 56.11.  greedy dogs which can never have enough, 
g jer. 5.31.  Prophets that prophecy lies, and Priests that receive gifts in their hands; 
h Isa. 56.11.  All looking to their own way, every one for his gain from his quarter. Such as Micah speaks of, who 
i Mica. 3.11.  teach for hire, and divine for money: while they by't with their teeth, and (i) while they find the sweetness and have to feed upon, all is peace, they cry peace to the feeders. But if a man put not into their mouths, (i) satisfy not their appetite and desire, they prepare war against him, as if he were an enemy to God and man. Oh what abundance of time-servers be there amongst us, which will sooth up greatness in errors, and labour to maintain the errors of the times, against all reformation for their own advantage, which are ready to embrace any religion, so that by it they may procure their own private gain. Oh where is the zeal of the Primitive Christians in the first reformation, when for the good of the Church, and the maintenance of the Gospel, they sold their possessions? What is become of the forwardness of the blessed Israelites, when they offered so 
m 100 thousand pound sterling of gold, and 35. thousand 470 & oddepounds of silver, besides brass and other things. Willet in Exod. cap. 38. quaest. 10.  plentifully to the Tabernacle, that Moses was driven to publish a 
n Exod. 36.6.  restraint, 
o Chap. 35.23.  lawn and 
p Chap. 38.8.  looking-glasses than furthered the building; the people (for that purpose) were content to part both with their profits and pleasures; it were great pity that these now should prove impediments to hinder it. Yet the truth hereof is so apparent, that where men are wholly set upon their own private respects, they fear not to oppose either the good of the Church or the commonweal: And thus of the first sort.  
2. The superstitious, who are so 
q Long diversacarnificina & pietas, Lactant.  opposite to the reformation, that look what the one erects, the other dejects; what the one makes, the other mars. It's observed by 
r Weemse treat. of four degenerate sons. Sect. 3:  some, that Religion hath two extremes, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Atheism and 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Superstition; between which (as Tertullian noteth) she suffereth in the midst, as Christ betwixt the two thiefs, only both prove her mortal enemies; the one acknowledging no good to worship any way; the other will worship God her own way: of these, it's an hard matter to say which is the worst, and greatest enemy to Religion or Reformation, yet the latter hath been so accounted, and amongst other causes for these two.  
1. Because Atheism leaves a man to sense, to Philosophy, to natural piety, to Laws, to reputation, all which are some kind of guides to moral virtue, though Religion were not. But Superstition dismounts all, and prescribes a law to itself a form of worship, which if God will not accept, he shall have no obedience at all.  
2. Because Atheism did never disturb States, but contracted itself with civility and subordinate obedience; tumult and division for Religion were evils unknown to the heathen, because they all served one devil under divers names and forms, and for their petty quarrels amongst their 
u Mulciber in Troiam pro Troja stabat Apollo.  puppet-gods, these differences were soon taken up at a Tavern, and reconciled over a cup of wine.  
But Superstition is always in garboils, it hath no 
w Superstitione imbutas ani●as nunquam quiet is esse potest. Cicero 1. de finibus.  rest, evermore causing uproars, bringing government into disorder, and endeavouring the confusion of Commonweals. For proof hereof we need not go far for instance; what hath more undermined these Kingdoms of England, Scotland, and Ireland, than the treacherous plots of superstitious persons? what more endangered the ruin of the true reformed Protestant Religion, within these his Majesty's Dominions established? what hath more raised and fomented jealousies betwixt the King and his people? what hath more hindered the happy proceed of Parliament, whereby many illegal taxations have been raised to the great burden and grief of the Subject? what hath more endeavoured the subversion of the fundamental laws of this Kingdom? etc. Then divers Innovations and superstitions which have been brought both into Church and State; partly,  
1. By Papists who justify a religion that gives way to all manner of rebellion both against God and the King.  
Against God, as is evident by that complaint of St. Bernard, who affirmeth that 
x Bern li. 4. the considerate. ad Eugentum.  the covetous, luxurious, ambitious, incestuous, sacrilegious, and all such hellish monsters do flock to Rome, to get a Warrant from the Apostolic See for their proceed.  
Against the King, by affirming, 
y Bellarm. lib. 5. de Rom. Pontific. cap. 67. & 4 2. Sigonius 9 hist. Ital.  that it is not lawful for Christians to tolerate an heretical King: they may expel him, depose him, (as they did ᶻ Henry the fourth, of his Empire, making him stand barefoot with the Empress at the gate of Canessus') yea murder him if he favour not their idolatries and superstitions, witness Walpole, Cardinal of Coome in his instructions to Parry about taking away the life of Queen Elizabeth; and Sixtus the fifth his oration in defence of the Jacobine that murdered Henry the third King of France.  
2. By Anabaptists, Familists, and sundry other Sects; who by their pernicious and devilish Tenants do endeavour to cut the very throat of Reformation, and labour what in them lieth, to overthrow the true doctrine of Jesus Christ.  
3. By superstitious Formalisticall Protestants, who are ready to embrace and maintain all that is or shall be proposed, in hope of preferment; whereof if their expectation at any time prove frustrate, they endeavour to set all in an uproar, and care not what doctrine they prove of, though it be never so false and erroneous, if by it, they may be revenged of their adversaries. Like 
a August.  Donatus who when he saw Cecilianus preferred before him in the Bishopric of Carthage, turned Heretic. These are such who endeavour to quench the fire on the hearth, and leave it burning on the top of the chimney; which will reform their least faults, and let their worst be marring: who like Aesop's dog, are known to let fall the substance, by catching at the shadow, whose religion is so mixed with multiplicity of superstitious Ceremonies, as that its hard to say whether they be Papists or Protestants; the too too many experiments we have of such persons revives that, which sometimes an 
b Pliny lib. 3. Britannia eam hodiè colebrat tam attonite, tantis ceremontis ut dedisse Persis utaeri possit.  heathen man affirmed of the ancient Britain's, that they were so supendly superstitious in their Ceremonies, that they went far beyond the Persians, (they much exceeded other Nations.)  
Now when all these shall meet together in one Kingdom, what a combustion and distraction will they make, by their several doctrines, one superstition opposing itself against another, and all against Reformation, furthering the ruin and destruction of a common-weal, to the disturbance of peace, if not to the general confusion of all estates.  
And thus of the second sort, to these we may add;  
3. The profane and licentious, who 
c Psal. 50.17. Prov. 5.12.  hate to be reform; and (like those Israelites mentioned by the Prophet Amos) cannot abide 
d Amos 5.10.  him that rebuketh in the gate, (i) the Magistrate, who gives public judgement (as 
e Tremel. Pis●at. in portis exerc●b. judicia publica.  some) or else the Prophet which reproves them in the open Assemblies (as 
f See the marginal note.  others) talk of Reformation unto them, and they will be ready to encounter with you, as the Philosophers and Stoics sometime did with Paul, (when he went about to reform Athens of idolatry) 
g Act. 17.18.  What will this babbler say? or else as the Gergesites to our Saviour, beseech you to 
h Matth. 8.34.  departed out of their coasts: they'll be plain with you you are no guests for them; their secure lives and your severe laws will not cotton. May not the Jews keep 
i joh. 2.14.  open Market in the Temple, and make 
k Matt. 21 13. Matth. 11.17.  the house of Prayer 
l Becles. 5.1.  (God's house) an house of Merchandise; but that Christ must come and disturb them, overthrew their tables, and whip them out. May not 
m Luk. 3.19.  Herod dally, and take his pleasure of his whore Herodias, but John the Baptist must prate on't? Cannot Demetrius (here) make an unreasonable advantage by his silver shrines, but Paul must cry down the goddess and so hinder his trade? Cannot the proud wear a garment of the fashion, nor yet the drunkard drink with a good fellow at his Tavern-session; nor the swearer strengthen his words with the credit of an oath, but that the pulpits must ring of it? then down shall that Gospel come (if they can subject it) that will not let them run to hell untroubled. 
n Non turbunt Evangelio, dum ab Evangelium non turbentur.  Let them alone, and they will let you alone: but if you fight against their sins, with the sword of the Spirit, they will have you by the ears, and salute you with the sword of death.  
How may it be thought then, that this work of Reformation should go forward in a Kingdom without opposition; wherein (almost in every passage) so much profaneness and licentiousness is daily to be observed. Run through every particular estate and calling, and you shall find by the practice (though not of all, God forbidden, that I should think so; I know there are in every Profession which make a conscience of their ways, and in all their actions set God before their eyes; God hath his number amongst us, and I hope it is not small, the Lord of his mercy every day increase it, to his glory, and the Church's comfort: yet) of the most part, that fraudulent and deceitufll dealing, or some other unlawful means, is thought the most expedite and beaten way for supporting them. Otherwise how comes it to pass that we see so much bribery and corruption in seats of 
o Qui sedet crimina judicaturus, &c: Cyprian ad Donatum.  Judicature, such perjuries at the Bar, partiality and unjust connivency in Magistrates, Sacrilege in Patrons, Symonaicall contracts in unconscionable Levites, cozening in bargains, breaking of promises, perfidious undermine, fraud in our houses, oppression in the open fields, robbery in the high ways, and divers such: which demonstrate unto us a general decay and declination of all goodness: So that in these days, not only the state and strength of the world, the alacrity and vigour of the whole creature is much worn; but the integrity which was to be found, even in our forefather's is much wasted; we are fallen into the 
p 2 Tim. 3.1, 2, 3, 4, 5.  last days, perilous times, (such as the golden age never knew) wherein men shall be lovers of themselves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high minded, lovers of pleasures, more than levers of God: Having a form of godliness, but denying the power thereof.  
There was indeed a time when this Kingdom fell so fast to commit wickedness, that to be ignorant of sinful crimes, was held to be a crime (as 
q Geruasius Dorobanensis.  one living in those times affirmeth) 
r Camden. Britan. hist. Darnorum.  the Commonwealth was full of an infinite sort of vices, the Priests were idle, the people given to riot and lose life; but pride above all (whose waiting maid is destruction) was come to a mighty head. Oh that our times might not (as sometime Jerusalem did Sodom) justify those times! that our Nation were not the Pontificial seat of sin where these abominations are never nonresident! but such is the continual concourse of all kinds of people from other countries, that all manner of iniquity by a general confluence meets here, as the lines at the centre: Idolatry from Rome, whoredoms from Venice, Atheism from Turkey, drunkenness from Germany, the ambition of Spain, the pride of France, and what not? insomuch that I scarcely persuade myself, that Sodom lieth in ashes for a greater offence, then hath been found amongst us, within these few days. Whither shall a man turn his eye? into what place? what Profession? what calling, and not behold that, which may truly 
t 2 Pet. 2.8.  vex his righteous soul? All these fight against Reformation, and therefore the more and greater the vices are to be reform, the stronger will the opposition be.  
4. Last of all, I would to God this work were not opposed, and (in some regard) hindered, even by some persons, who (I verily believe) seek and desire it. For observe it, always in the Church's reformation, there are certain public persons, appointed and set apart by God for that purpose; by whose prescripts and rules the rest of the people are to be ordered and governed: as Josiah, Nehemiah, and others in the reformation of the Church of the Jews, who made a great alteration in the face of the Church, purging the Idolaters, changing the office of the Levites, commanding a Passe-over: and under these, there was an election of some eminent and able ones, to further this work (as in the days of Josiah, Hilkiah was the high Priest, and executed these things under him: and whatsoever he enjoined, was done juxtapraeceptum Josiae, etc.)  
Now than if any private person out of a forward, though a misgoverned zeal (as 
w Robert Sanderson, Serm. 2. ad Clerum, & 3. ad Magistratum.  one calls it) shall take upon him to reform what he thinketh amiss, either in Church or State, (as to refuse with the public congregation to partake in the Sacrament, because some unclean persons presume to come unto it; to deny the ordinary administration of it in that regard, (though it be probable that our Saviour suffered Judas whom he knew to be a thief and a traitor to partake of it with his disciples) not to bury the dead, to marry with rings, and such like, especially things of indifferency, which in the judgement of a great 
x Omnia indifferentia in Ecclefiae libertate posita sunt. Calv. instit. lib. 4. ca 17. Sect. 43.  Divine) ought not to be ordered by one or two private persons, but wholly left to the disposition of the whole Church; I say, for any private man to refuse these before such time as Authority, which first enjoined them, have again repealed them: I see no warrant for this their forwardness, what is it but to execute and perform the office of a Magistrate, and so go before them in this work of Reformation, who are appointed for it.  
That fact of 
y Numb. 25.7.8.  Phinehees (being but a private man and no Magistrate) so often objected, in such cases as these, makes nothing for this purpose.  
He was indeed of the Tribe of Levi, of the sons of Aaron, and so of the family and lineage of the high Priest; therefore not to meddle in matters of Judicature, either to give sentence or to do execution. His fact notwithstanding approved of God, and rewarded with a● 
z Vers. 12.13.  everlasting Priesthood, it was 
a Psal. 106.31.  accounted to him for righteousness.  
Yet we are to know (and it is the common opinion of the learned) that he had an extraordinary notion, and a peculiar secret instinct of the Spirit of God, powerfully working in him, and prompting him thereunto: Id fit afflatu peculiari Divini Spiritus (as 
b Simlen. in Exod. 32.19.  Simlenus speaks of that fact of Moses in breaking of the Tables) it was done by the peculiar notion of God's Spirit.  
Now those, opera liberi spiritus (as Divines call them) 
c Non sunt exigenda ad regulas communes nec trahenda in exemplum vitae. Chytr. in Gen. 14. and in Exod. 32.  they are not to be measured by common rules of life, nor to become exemplary unto others; they were never intended, either by God that inspired them, or by those worthies that did them for that purpose.  
Therefore the error will be dangerous from the privilege, examples of some exempted one's, to take liberty to transgress the common rules both of life and of laws.  
Let no man think I speak this to quench any man's zeal, no, my desire is rather to increase it: and I would to God that all the sons of Levi were more earnestly zealous for the Churches pure reformation, than they are, that so the true worship of God may be performed without the mixture of humane corruption. But what I say in this case, is rather to regulate and keep us within the due bounds of Christian sobriety and our particular callings, that we may not disadvantage the truth nor this work of Reformation, by an overhasty and unseasonable zeal.  
I know there are some who are not afraid to say (though for my part I desire to judge more charitably) that these men presume too much upon their own zeal, and through an affectation of singularity, preach and commend themselves unto the people, though in the mean time by consequence and an underhand judgement, they do not only give an occasion of an uncharitable censure upon the rest of their brethren, that they are overcold in religion; but also upon the Magistrate and such as are put in authority for the Reformation, that they are too slack and unmindful of God's affairs.  
Nor is it my private opinion, but the opinion of the learned (whose judgement in this case is not to be slighted) that such men who inconsiderately will run before those who are put in authority to effect the Reformation; may as well take upon them to establish Laws, raise powers, administer justice, execute malefactors, or aught else belonging to a Magistrate, as to do what they do. The which if it should be granted, who sees not but that the end would be no other, than a vast anarchy and confusion, both in Church and commonwealth: whereupon must unavoidably follow, not only an opposition to reformation, but a speedy subversion both of Religion and State. For if every man (saith 
d Si suoquisque feratur impetum non plane uni●as erit, sed magis confusio. Bern. in Cant. serm. 49.  Bernard) shall be carried according to his own motion, after that spirit which he hath received, and do fly upon every thing indifferently, even as he is affected, and do not hasten to it by the judgement of reason, while no man is contented with the office assigned unto him, but all will attempt all things alike, by an indistinct administration, it will not be an unity, but rather a confusion.  
God for bid then that any of those who wish well to Zion, should be found in the least respect to hinder the building of the walls of Jerusalem; what though things be much amiss (as I believe no State in later ages more 
c See the Remonstrance lately set forth by the House of Commons.  corrupted) we that are inferior persons must lament it, show our dislike and detestation of it, both in public and private, sigh and pray for redress of it, and as occasion serveth and our condition and calling permitteth, soberly and discreetly put those in mind of it, to whom the reformation belongeth (as our Knights of the Shire, Burgesses, and such like, are from all several parts of the Kingdom chosen for this purpose) but we must not take their office from them to reform it; this were (as was said afore) rather to oppose and hinder, than any ways further the Reformation.  
And thus have I done with my first Use, the Use of reprehension.  
Use 2. Use 2 A second Use may be for Information, and so it may serve,  
1. To acquaint us with the estate and condition of Christ's Church militant here upon earth; it hath evermore been subject to opposition, no age from the beginning of the world till this present, but shows as much: if we consider her oeconomically, while she remains in a family; or naturally being dispersed through the country of the Jews; or ecumenically, dispersed through the whole world, we shall find that she never had any long settled vacation from these turbulent storms of opposition.  
1. While she remained in Adam's family, righteous Abel a principal member, was unnaturally 
f Gen. 4.8.  murdered by the bloody hand of his elder brother, here began the tempest against this boat and little bark of Jesus Christ, and so it continued under the families of Abraham, Isaac, and Jacob.  
2. Afterward, when farther dispersed (yet only limited to the Nation of the 
g Psal. 147.19, 20. Joh. 4.22.  Jews) she was still exposed to eminent danger, as in the time of Moses tyrannised by Pharaoh, distressed in the wilderness, and diversely tempted, before she could take possession of the Land of Promise; and then, what with the Philistines, Ammonites, Midianites, Babylonians, Persians, etc. in one day of fair weather, she had an whole year of storms and tempest.  
3. Last of all, under the times of the Gospel, since the times of Christ, being now enlarged to all the Gentiles, not one or two Nations of them, but all the world; her opposition hath been much more increased, being afflicted (as 
h Loc. come. tit. de persecut. verae Ecclesue.  Luther out of Austin observeth) by a threefold oppression; one violent by persecuting Emperors, another fraudulent by subtle heretics, and a third both violent and fraudulent, by pestilential Antichristians: Amora prius in niece Martyrum, etc. (saith 
i Serm. 33. supper Cantic.  Bernard) her (opposition or) oppression in the beginning was great, by the persecution of Tyrants, afterwards greater by the conflict of Heretics: but now greatest of all by the dangerous positions and practices of Antichrist in the Kingdom of Popery: whose 
k Dr. Boys Exposition of proper Psalms, Psal. 110.  very Masses are sometimes for massacres, and their sacred sacrifices offerings of blood. Every one of these, like those three regiments which came out of the 
l 1 Sam. 13.7  Camp of the Philistines, though taking several ways, one to Ophrah, another to Bethoron, a third to Zeboim, yet came all with a purpose to destroy; as those times which immediately followed Christ, wherein Stephen was stoned, Peter was imprisoned &c. and those w●● after followed, which endured for the space of three hundred years: the monuments of which days, and Ecclesiastical Histories do abundantly show; how that a man could no sooner make profession of his faith, but he was either 
o Eutch. Ecclesiast. hist. li. 1. ca 8.  maimed, racked, or scourged, or burnt to ashes, or drowned in the Sea, or hanged on the gallows, or sowed in the 
p Sulp. Severus lib. 2. & Tacit. li. 15. cap. 10.  skins of wild beasts and so cast to the dogs, or burnt in the night for lights; or made away, by some means or other, with more exquisite and more tragical torments (if that be possible) then the Perilli of our time have invented, to gratify the Romish Phaleris. Surely then Bellarmine, Sadell, Stapleton, and divers others of that Antichristian sect, were much deceived in making 
q Quicunque florent prosperi two sunt vera Ecclesia etc. vide Bellarm. controver. 2. l. 4. c. 4 de not is Eccles.  prosperity and outward happiness a special note of the Church of Christ; though Austin say, (whose judgement they refuse not in other things to subscribe unto) 
r Vsque ad hujus se●ulifinem inter persecutiones mundi & consolationes Dei peregrinando procurrit Ecclesia. August. de Civit. Dei. li. 18. ca 51.  so long as the world endureth she will go on, but as it were in a pilgrimage, between the persecutions of the world and the comforts of God: yea though Christ himself compare her to a 
s Cant. 2.2.  Lily amongst thorns; not only for her beauty surpassing all other Churches and congregations of the wicked: but also for her adversity, being assaulted on the one hand, by the contentious oppositions of Schismatics; and on the other, by the blasphemous propositions of Heretics, openly wronged by cruel Tyrants, secretly wringed by backbiting hypocrites. These as the Psalmist speaketh, 
t Psal. 94.5.  break in pieces thy people O Lord, and afflict thine heritage. And this is the first thing that this doctrine may acquaint us withal, viz. the estate and condition of the Church militant.  
2. To make known unto us, that Reformation is neither easily nor suddenly effected: the more corruption, the greater and longer time for the purgation of it. A disease which hath been long a breeding, will not presently be cured: how much our Church and State is corrupted, doth evidently appear by those manifold grievances that are daily exhibited; our pollutions, like beds of Eels are so knotted together, that no less than a clap of thunder can dissolve them: To prevent Reformation, we have great beasts and huge bulls of Bashan, that will be pushing and goring; sons of Anak, who are strongly set to maintain their gainful corruptions, (as here Demetrius his Temples of Diana) insomuch that there is little hopes of amendment by a voluntary relinquishing of them, unless the Lord come with a mighty hand, qualifying the Instruments appointed for this purpose, as were the brethren of Gideon, 
u jung. 8.18.  each one resembling the son of a King: making them strong and a●●●e like David's Worthies, 
w 1 Ch●●n. 26.30, 31, 32.  men of valour, to turn the wheel of Justice upon the back of the wicked, and to smite them that shall oppose it, as Samson did the Philistines, both 
x jud. 15.18.  hip and thigh.  
Experience, in the beginning of the reformation in the time of Henry the eight, in the violent overthrow of the Abbeys, doth evidently demonstrate this truth unto us, as also under the reign of that gracious Instrument of God's glory, Edward the sixth, in whose time the reformation was encumbered, not only with seditions of the Subjects, and umults of the Commons, but also with much hurrying and banding of the Nobility.  
It was prophetically spoken by that reverend man, Robert Gnosted, sometime Bishop of Lincoln, who lived in the reign of Henry the third, and died in the year of our Lord, 1253. a man who (as 
y Cambden. Britan. ex Matt. Paris. Anonym. Chronograph.  Cambd●n describes him from the words of one then living) was a terrible reprover of the Pope, an adviser of his Prince, an instructor of the Clergy, a maintainer of scholars, a Preacher to the people, a diligent searcher into the Scriptures, and a Mallet of the Romanists. This man a little before his death, complaining of the wicked courses that were held by the Romanists, said the Church should never find any ease from the oppressive burdens laid upon her, nor be delivered from the Aegyptiacall bondage she was holden in, till her deliverance was wrought: In ore gladii cruentandi; in the mouth of the Sword all bathed in blood.  
What cruelty and barbarism these hellish monsters, have of late executed (and do yet) upon our distressed brethren in Ireland, is not unknown to most of us in this Kingdom, (and all to oppose the reformation) I do not say▪ that either we or they are of the number of those Saints mentioned in the Revelations, which shall 
z Rev. 7.14.  come out of great tribulation having their robes washed and made white in the blood of the Lamb. Neither is it my interpretation, but 
a Marl●r in Rev. c. 7.14.  Marlorates, who makes it a periphrasis of the last persecution of the Church by Antichrist, which of all others will be the most grievousest, to such as are minded to live godlily in Christ Jesus, as the last assault of Pharaoh was to the departing Israelites, and the last endeavour of nature is to the dying patient, (though 
b Veniuntenim omnibus aetatibus nec desinunt quamdiu durat hic mundus. Aret. in Loc.  others understand it, of the persecution and affliction of every age, which shall be from the time of Christ to the end of the world.  
But this I am sure of, and experience to the great detriment of foreign Nations, hath made the truth of it known unto us, that where Religion setteth an edge upon discontent, there not only mutinies, heart-burnings, and jealousies, but also bloody frays and massacres are much to be feared. In Rome when the fire took hold of the Temple of 
c Ardebant sancti sceleratis ignibus ignes, & mysta est flammae flamma prophanapiae. Ovid. fast. lib. 6.  Vesta, and mingled itself with the sacred flame; then was the greatest mischief done; Even so, where the wild fire of contention mixeth itself with the sacred fire of zeal, and both burn within the bowels of the same Church; it's verily thought that scarce a river of blood, will be able to quench this direful flame. But the Lord of his mercy, in his good time, quench these coals of contention, that they may never come to smother the flame of our zeal. And this is the second thing which this point may make known unto us, viz. That reformation is neither easily nor suddenly effected.  
3. To inform us of the difference betwixt the militant Church here on earth, and the triumphant Church in heaven; here it is subject to opposition on every side, the covetous, the superstitious, the licentious daily assault it, it is in a continual warfare, and therefore called the Church Militant; the gates of hell oppose themselves against it, (i) not only persecutions and special sins, but all manner of evils, sweet or sour, fair or fowl, of what condition s●ever, as the 
e Origen in Math. tract 1. Chrysost. count. Gent. Quod Christus est Deus. Greg. in 5. Psal. penitent. The opbilact in Matth. 16. Hieron & Rabon. Comm. in Matth. 16. Raynold. conf. cap. 7. divis. 8.  learned well observe. But in heaven, nor Satan, nor any other enemy of the Church, can enter there to assault it; none of all these opposers come near unto heaven, nor covetous nor superstitions, nor licentious; the Church hath there no disturbance, no nor yet noise, unless it be the Songs of Saints and Angels, and the shouts of praises, tuned forth in the sweet melody of Hallelajah, which so many glorified voices shall sing unto God; there is nothing but tranquillity and eternal peace and comfort within those blessed doors; There our eyes shall not be dimmed with tears, nor our souls surprised with fears, nor our hearts dejected with sorrows, nor one ears disturbed with cries, nor our senses distracted with pain; There are possessions without impeachment, Kingdoms without cares, length of years with strength of delights, greatness of state, without conscience of corruption, love of all, without jealousy of any; there men shall be good and not persecuted, truly religious and not opposed, happy and not envied, rich and not rob, Kings and not flattered: Oh glorious Church triumphant, who would be unwilling to be dissolved, when it shall seem good to the divine Providence; that he may be translated thither, where is freedom from all assaults and oppositions. 
f 〈◊〉 August. 〈…〉 Dei. cap. 22.  Cl●●mbrotus reading Plato's Book de immutalitate animae, cast himself down from a Wall, and so ended his days, hoping thereby speedily to come to that blessed estate, which is prepared for good men after this life. But for all his haste, his fact is rather to be lamented then imitated; we may desire the fruition of this blessed happiness in the Church triumphant, but we must wait and stay God's leisure for it; possessing ourselves with patience (in the mean time) under the manifold oppositions, that we are here likely to meet withal in the Church Militant; And this is the third and last thing which we may here be informed of, viz. the difference between the Militant Church on earth, and the triumphant in heaven.  
A third Use may be for Instruction, Use 3 and so it may serve,  
1. To put us in mind, that we be always well prepared against these oppositions, it is no 
g 1 Pet. 4.12.  strange thing that happens unto us, when we meet with disturbances in the Church of Christ; For 
h 2 Tim. 3.12.  all that will live godly in Christ Jesus, shall suffer persecution; the counsel of the Wiseman (though Apochyphall yet holy) in this case is not to be rejected; 
i Ecclus. 2.1.  My soone if thou come to serve the Lord, prepare thy soul for temptation. Our Saviour Christ being to leave his Disciples, and knowing that after his departure evil days would come upon them, prescribes them one Petition, amongst the rest, for this purpose, which is the 
k Matth. 6.13.  last in his Prayer.  
I know it is controverted among the Philosophers, 
l Vtrum melius sit praescire, vel nescire mala futura.  whether it be better to know or not to know future evils; and howsoever some resolve it as a thing unprofitable, yet well disposed judgements have ever held it as a fair conclusion, That it is better to know a calamity before we feel it, then to feel a calamity before we know it; this makes the prepared heart with more ease to undergo the trouble; and though the assault be great, yet being afore known, the fear will be the less. When the Prophet's servant saw the Host of Chariots compassing the City, he cried out, 
m 2 Kings 6.15, 16.  Alas, Master, how shall we do? Elisha answered, fear not; for they that be with us, be more than they that be with them. The like speech useth 
n 2 Chron. 32. ●.  Hezekiah unto the people; these both knew before what would happen, and therefore were not dismayed when they were thus assaulted.  
In the time then of our greatest tranquillity and Halcyon days of the Church, it will not be amiss for the members thereof, to meditate of future evils, to think of oppositions, that they may be the better provided for them.  
The children of this world are in this respect wiser than many Christians, who use in time of peace to have their trainings, muster, tiltings, and many other martial exercises, that so they may be before hand prepared for war; the Mariner in a calm makes all his tackling sure and strong againut a storm; the traveller who is to pass in a suspected way, provides himself accordingly: we of the Church are to fight a great battle, to encounter with 
o Ephes. 6.12.  principalities and powers, etc. to sail in a tempestuous Sea, to travel through a Wilderness of many distressful dangers; the greater therefore the troubles are we are like to meet withal, the better furnished and forearmed we ought to be. Saint Ambrose his counsel, in this case, is to good purpose; 
p Ambros lib. 1. Offic. cap. 38.  Gratia praeparandus est animus, etc. The mind is to be prepared with grace, and to be established unto constancy, that it may not be troubled with any terrors, nor yet dismayed with any sorrows, nor ever yield with any punishment. And this is the first thing which we are here taught, viz. that we be always well prepared against these oppositions.  
2. It may serve to teach us, not to be too much over-troubled when we meet with them; He that is for Christ and his Church must fear no rumours, but in 
q 2 Cor. 6.8.  good reports and bad reports, and through prospericie and mischief, he must make way unto him that he seeks for, of whose name he makes profession.  
This is the usual case of the Gospel, He that gave us that blessed Covenant, meant not that we should stick at these conditions; it is enough to have this Passeover, though we eat it with sour herbs, and to enjoy the 
r Cant. 2.2.  Lily, though in the midst of thorns.  
Be not then dismayed with the tumultuous oppositions, raised by the false censures of the wicked world; What though the roaring sons of belial, make sons of thee at their jovial compotations? What though they brand thee for an hypocrite and dissembler? What though the erroneous Courts of men, wrongfully adjudge thee, the friends and factors of hell compass thee in on every side, reviling thine holiness, oppressing thine innocency, neglecting thine equity, overlaying thy poverty, etc. yet quiet thine heart with this encouragement, 
s joh. 16.33.  In the world thou shalt have tribulation, but be of good cheer, in Christ thou shalt have peace, yea, that peace which 
t Phil. 4.7.  passeth all understanding; which is enough for a man to enjoy, though he lack the (ill conditioned) peace of the world; for he is unworthy of God's favour, that cannot go away contented with it, unless he may also enjoy the favour of the world. It was a worthy resolution of holy Jer●●e 
u utinam ob Domint mei nomen atque jus●●ttam ●●ncta ●●nti●●um turba mesersequuntur & tribulet; uttnam in op●robrium meum stolidus bi● mandus exurgat, tantum ut ego mercedem Jesus consequer. jeron.  I would to God that the whole Nation of the Gentiles, Pagans and Infidels, would for the name of my God, and for the glory of his Gospel, persecute me and trouble me; I would to God, this mad and foolish world, would rise up against me, for the profession of God's blessed truth, only that I may obtain Christ Jesus for my reward.  
He that expects here a soft and gentle entertainment (living in the Church of Christ) will be much deceived; are not afflictions for the Gospel called by St Paul, the 
w Galat. 6.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide Bez●e. Annotat. major.  Marks of the Lord Jesus? and the 
x 2 Cor. 4.10.  dying of our Lord Jesus? What are they? are they not 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic vocat vincula car●eres cicatrices, etc. Paraeus in Galat. 6.17.  bonds, imprisonments, infamies, disgraces, etc. Yet here is our comfort, they are the sufferings of the Lord Jesus; the bonds and imprisonments of the members of that body, whereof he is the head; for his sake and the Gospels they were inflicted; and therefore, let us not be over-troubled when we meet with them; but rather rejoice in our tribulation, especially since it is for our Saviour's sake: the loyal subject that suffers in his Prince's cause, contents himself as well in his iron fetters, as the proudest Courtier doth in his golden chain; much more may he glory and delight himself that meets with opposition in the Church's quarrel, and suffers ignominy for the profession of the truth. It should be so fare from disheartening us, that the more we are opposed, the more should our zeal for the good of God's Church be increased. Like the Spirit of Elihu, being suppressed, it was 
z job 32.18, 19  as Wine that had no vent; or as natural corruptions in carnal men, become more sinful when restrained by the commandment; so love to the truth in God's children, should grow more fervent, when the Devil and wicked men labour to oppose it.  
And this is the third Use.  
A fourth and last, Use 4 may be for Exhortation, and so it may serve,  
1. To encourage us, to stand fast in the times of opposition and to think never a whit the worse, but rather the better of our profession; accounting it an honour, that we are the true members of the Church of Christ, though others (who are contemptible) do cast contempt upon us for it. Things of good esteem are neither easily kept, nor yet attained unto, and were there not great worth in the sincerity of our profession, it would never meet with such opposition, the Devil and wicked men, would never so much band against it. Shall we then lose our hopes of so blessed a Covenant, because there be so many enemies strive against it? Shall we betake ourselves into the Wilderness, and there live a Monastical & Heretical life, alienating ourselves from our work and labour, because we are afraid of opposition? Oh, fare be it from us, how unworthy shall we show ourselves of so glorious a privilege, that will not stand to it, and for it, when the Devil and wicked men oppose it? 
b Theodoret. Eccles. lib. 4. c. 24.  Theodoret reporteth in his Ecclesiastical Story, that when Valens the Emperor with his Arrian heresy, had bepestered the Christian world, and struck a deep wound in the white bosom of the Church, by which means the flock of Christ stood in great danger. Aphraates, a certain Monk, a holy man of that time, contrary to his order, came forth of his vowed and confining Monastery, to secure the endangered truth; and being asked by the Emperor (who was offended at him) what he did out of his Ce●l● I would (saith he) have kept it, and did keep it so long as Christ's sheep were in peace; but now that tempests do come on, and storms bring them in danger; I cannot be cooped up and suffer them in hazard of ruin, every stone is to be turned, every means is to be sought, to free them from this peril. He further adds, If I were Daughter to any man whatsoever, and were confined by my Father to a Closet or some secret chamber, and 〈◊〉 part of the house; yet if my Father's dwelling were on fire, should I not be very careless, if I would not then come forth to help to quench it, or give direction for it? So if now I should not help to teach true faith in Christ, by coming out of my Monastery, I should do much amiss.  
A resolution very fitting for these times, wherein the affairs of the Church call us forth; God forbidden we should now keep ourselves within our Cloisters, and be terrified with the spiteful looks of our daring adversaries. He that would wear the wreath of Victory, must not like a coward either absent himself, or run out of the field, though he see much blood to be spilt before his eyes. Israel had never gotten the promised Land of Canaan, had they been afraid of the sons of Anak; the more and the greater the oppesition is, the stronger should our resolution be. It's recorded of Saul, that when 
c 1 Sam. 11.2, 6, 7.  Naash the Ammonite, came up and encamped against Jabesh-Gilead, and there indenting with the people, to enter into Covenant with them, upon a base and deadly condition, to the great disparagement of Israel; It is said the Spirit of God came upon him when he heard those things, and his anger was greatly enkindled, insomuch, that although the Ammonites were many in number, great and terrible, and the case desperate, having but seven day's respite; yet so much the more strong was the Spirit of God in Saul. and he took a yoke of Oxen, and hewed them in pieces, and sent them throughout all the coasts of Israel, by the hands of Messengers, saying to this purpose; that even so should their Cattles be dealt withal, whosoever would not follow him in this just quarrel. It was valiantly done, and like a worthy Captain.  
Such undaunted Spirits there have been, who in the Church's cause, have stood it out against all oppositions; our blessed Apostle St Paul. when he came to Athens, a place full of Idols, yea I may say of Devils; in every corner were Temples set up for that purpose. It is said that his Spirit was 
d Acts 17.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In●●●abatur, Vulg. Irritabatur. Aug. Erasm. Tremell. Beza.  stirred in him, incited, exasperated, (as the word will bear) in so much that he was as it were without himself, to see that horrible blasphemy against God; and did he not here at Ephesus adventure himself in this uproar, when he would have 
e Acts 19.30.  entered in unto the people, hazarding his own life; as well for the maintenance of that truth which was opposed, as for the defence of his friends, which were then surprised. The like worthy resolution was in that holy man Martin Luther, who having stirred up the whole world against him, and perceiving little or no hopes, but that the doctrine of the Gospel should have been stifled in the Cradle; endeavoured the maintenance thereof against all opposition, and hearing that the Divines of 
f Massaeus Chron. 20. p. 27 3.  Louvain and Cullen had burned many of his Books, by the command of the Pope, he openly burned the Pope's Laws, decretals, and Bulls, saying, I have done to them, as they to me; and so heroical was his Spirit, that he dared to profess, that he would enter into that forewarned City of 
g Fox Martyroll. Anno. 1521. pag. 977.  Worms, though there had been as many Devils in their streets as Tiles on their houses, to answer for himself before Charles the fifth of that name, against Cekius and others.  
Thus natural it hath ever been to true Spirits, that are guided by the Holy Ghost, not to be daunted with peril, nor to hang down their heads for the opposition of the Devil. But what speak I of the noble Champions of Christ; the very Heathens were so undaunted in their Heathenish Religion, that they feared no danger, while they were about their superstitious rites. As Numa Pompilius, sometime King of the Romans, when news was brought him of his enemies, that they were at hand ready to surprise him, put the Messenger off with this memorable Speech; 
h Plutarch. Apotheg. & in vita Numae.  What tell you me of dangers or enemies, do ye not see that I am sacrificing to my God? What a shame were it for us, if the true Religion should not beget in us a more noble resolution, for the maintenance of it against all opposition, since we have God bound by promise to deliver us, when we faithfully crave his succour and assistance; and since it is almost all one (as Fulgertius in his first Book to Thrasimund King of the vandals affirmeth) 
i Pene id esse fidem nolle asserere, quam negare, uno codemque silentia firmat errorem qui terrore seu tempore possessus silendo non astruit veritatem.  to deny the faith and not to stand for it and maintain it, because, (as he there reasoneth) a man by one and the same silence, strengtheneth error, who through fear or negligence holding his peace affirmeth not the truth.  
And thus of the first thing, which this point may move us to, considered in this use of Exhortation, viz. to stand fast in the times of opposition  
2. It may serve to stir up every one, (to the best of his power) to endeavour the furtherance of the Reformation; A dutic belonging indeed,  
1. Principally and particularly unto those that are put in authority for this purpose, who by their 
k Non quod natura sint Dej, sed quod officium corum sit ordinatio div na. Bern. in Joan. 10.  office and 
Ob communitatem ipsis potentiam & potestatem. Zanch. de natu. Deilib. 1. cap. 12.  communication of power, are 
m Exod. 22.8.18. & 21.6. Psal. 82.6. Acts 23.5.  Gods upon earth; into whose hands, the God of heaven hath committed the 
n Rom. 13.4.  sword of justice, that it may be drawn out of the Icabberd, to wound the 
o Psal. 68.21.  hairy scalp of such persons, as are the greatest enemies to the Church of Christ; and who more than our seducing and seduced Papists, the pestilent disturbers of this Kingdom, the sworn enemies of our Church and State, the main opposers of an hopeful Reformation. How shall Israel enjoy the Land of Canaan in quiet, if those cursed Canaanites be not subdued? What safety can we be in, when such miscreants lurk in our dwelling? When Priests and Jesuits shall be suffered to run from house to house, and seduce whole families? When neither Country, nor City, nor Court, shall be free of such conspirators? who have not only (foveas but foventes) their holes, but friends and fautors to protect them. But blessed be the God of Heaven, who hath so furnished those Heroical Spirits (now at this present assembled in the Honourable Court of Parliament) with 
p Eccles ●. 9.  stout hearts, and undaunted 
q Exod. 18.21.  courages, that they fear not to execute Justice boldly, upon the great and proudest offenders; Go on ye noble Worthies, with the Spirit of fortitude, well tempered zeal, and godly constancy, to brandish the sword of Justice, and to run through (as I may say) the very heart of farre-spreading Popery, Atheism, and all manner of Superstition; to strike at the very root of all those abominations, which you are daily petitioned to redress: Not fearing the faces of men, though their faces be as the faces of Lions, and their visages never so terrible. What should hinder you in this course of reformation? You have the prayers, help and approbation of all good men, the assured assistance of God himself (the supreme Magistrate) who will reward your care, and crown your diligence: the Law, Religion, and Conscience, is on your side, You cannot want seconds, while these take your part. Proceed then (as you have begun) you blessed Instruments of this happy Reformation; not only severely to censure, but utterly to suppress, the raging, ranging, and roaring sins, both in Clergy and Laity. Let such be placed in Authority over either, as may not only by the duty of their calling, seek earnestly the reformation of those things that are amiss, but also may by their well ordered holy lives, be Lanterns and spectacles of virtue and godliness, patterns and precedents of well-doing, grace and goodness to all others. That the people by them, as by a glass (even as the youth of Greece did by Epaminondas) may learn to trim and adorn themselves with all virtuous ornaments; This, this, will be the most hopefullest course, to rectify things that are depraved, to unite things that are divided, to set in order and reform things which had need to be amended.  
Besides, greater love you cannot show to the Church of Christ, more loyalty to your Prince, more safety to the State and Kingdom, that it may continue in peace; a greater increase of joy and comfort unto your own lives and live, your wives and children, your pleasures and contentments, than in taking the Romish Foxes, and abandoning those Lyons-Whelpes, which hitherto have been nursed in this Kingdom for our own destruction, proceeding (according to your just Laws and wholesome Statutes) to confiscation of goods, to imprisonment, banishment, or death itself, according to the quantity of their offences; for where lenity will not recover, nor smaller punishments work any correction with them, to move, or remove them from their heresies and other corruptions, no further clemency is there to be showed, since (as Lypsius hath well observed) 
r Ipsa clementia est, in desperate malos, non esse clementem. Lips. lib. de unareli.  It is good demencie not to show any clemency unto those that are desperately evil. And thus principally unto whom this duty belongeth, viz. unto those that are put in authority for that purpose.  
2. More generally it belongs unto all; every member of the Common-weal ought to endeavour it, and that two manner of ways, viz.  
1. Privatively.  
2. Positively.  
1. Privatively, by avoiding all such things as may hinder it, I will (omitting many others) only name these three.  
1. Diversity of, Religions, there is no greater impediment to a blessed Reformation, than a gallamaphry of religion, when every man shall be suffered to worship God his own way. Symmachus indeed the Orator, laboured by way of argument to procure a general toleration of Religion, and thought of no such inconvenience in it: 
s Quia Deus immensum quiddam est & infi●●tum cujus natura profecte cognosci non potest, equum e●go est ut diversa ratione colatur, pro ut quisque aliquid de Deo percipit aut intelligat. Epist Sym.  Because God (said he) is immense and infinite, and his nature cannot perfectly be known; it is convenient he should be as diversely worshipped as every man shall conceive or understand. But he was deceived, and so was Th●mistius, that laboured to persuade Valens the Emperor, that God was well pleased with variety of Sects, 
t Dum ita pluribus modis colitur, etc. Socrat. Ecclesi. lib 4. ca 27.  because by this toleration of divers Religions, he is worshipped after divers manners: And so the Papist that sometime would have persuaded our late Sovereign James (of happy memory) the great King of Britain, that it was not only lawful and expedient, but also honourable for him to permit the public profession and practice of the Romish Religion within this Kingdom, (as Parsons, Allen, Bishop, and others of that heretical crew, have endeavoured to maintain.) But who may not see their aim in this, which is not so much to get harbour for their own, as to shuffle out ours, and to bring all to theirs; or at leastwise to set us together by the cares, that so they may the better work their advantage: Which was the plot of Julian the Apostata (as St. 
u Augu. Epist. 166.  Augustine reports of him) having a desire to set all Christendom in combustion, cast a fireball of contention amongst them, by proclaiming liberty to all heretics and schismat ques, to set abroach their damnable doctrine; hoping thereby utterly to extinguish the name of Christians. True it is, we are too too faulty i● this kind, and whether I may say through the subtlety of our seducing adversaries, or through the too much connivency of those which hitherto have sat in the seats of Justice, suffering the wholesome Laws and Statutes (ordained for the suppressing of all heresy and superstition) to rust (as the 
w Habemus senatus consultum velut gladium in vagina reconditum. Cic. orat 1. in Catil.  Orator speaketh) like swords in the scabards, and never draw them forth against the sworn enemies of our Church and State. I say whether by means of either of these, or (as it's most likely) by both of them, so it is, that if you would seek the religion of all Heretics, here you may find them in this Kingdom; insomuch that England (as sometimes a Member of the House of Commons in a Speech of his hath of late declared) is like to turn itself into a great Amsterdam: there is amongst us a confusion of religions as there was in Babel of languages. Ah and alas, that this Land which heretofore hath been a Sanctuary for true Religion, a refuge and shade in the heat of the day, for persecuted professors, who have been chased like Bees from their own hives, should now become a common receptacle for Atheists, Anabaptists, Adamites, Famalists, Neuters, Hypocrites, lukewarm professors, and Popish wanderers: can he be safe in the toleration of all these religions? will the Lord hold any Prince or State guiltless, which permit a pollution of his name? as the worship of a false god, or the false worship of the true God, is a pollution of his Name, (as himself hath 
y Ezec. 20.39.  declared.)  
He is a jealous God, and will not endure any rivals; 
z Theod. l. 6. ca 4.  Valentinian the Emperor when his Soldiers had chosen him, consulted to have joined another with him; No (faith he) it was in your power to give me the Empire, while I had it not; but now when I have it, it is not in your power to give me a partner. God will have the whole, and cannot endure that our hearts should be divided between him and another: if we do he will cut us off from the land of the living, (as he threatneth, Zeph 1.5.)  
Is not our Religion the foundation that even beareth up the whole frame and fabric of State? and can it be possible for a building to stand upon three or four foundations? Religion, it is the soul which animateth the great body of the Commonwealth; and will not that body prove a monster, that shall be informed with divers souls? The Church and commonwealth have but one centre; every new motion therefore in the one, must needs make a commotion in the other: for as one 
a Revel. 12.7.  heaven held not Michael and the Dragon in peace, nor one house the 
b 1 Sam. 5.2, 3.  Ark and Dagon, nor one 
c Gen. 25.22.  womb Jacob and Esau, nor one 
d joh. 2.16.  Temple, Prayer and Marchandizing, nor one 
e Numb 5.2.  lamp the clean and leprous, nor one 
f Euseb. Eccle. li. 2. ca 22.  bath, John and Corinthus no more can this Kingdom an hotch-porch of religions; when one Congregation shall be Jews, another Samaritans, one Papists, another Protestants; some calling upon God, some upon Angels and Saints, creeping to Crosses, bowing to Images, and so burning in emulation for their several services, as fire and water shall sooner agree, than these accord in their judgements and affections about a reformation.  
It was therefore good advice and sage counsel, which Maecenas gave to Augustus, to punish severally all innovations in matter of Religion: 
g Non solum Deorum causased quia nova quedam numina ●●●tales inducentes multos impellunt ad rerum mutationem.  Non solum Deorum causa, etc. not only out of a regard of piety, but also for reason of State: And 
h Quod filentium ●ereticis indixerit. Niceph l. 12. c. 15.  Theodosius is commended for putting all Heretics to silence. Assuredly the body and state is then strongest when the multitude of believers (like those in the Acts) shall be of 
i Act. 4.32.  one heart, and of one soul.  
Beware then of sundering and distracting yourselves into many religions, turn neither to the one hand nor to the other, but keep you close to the true Religion. I but in these troublesome times, you desire to know which is the true. I must confess indeed, that we may truly and justly complain with Calvin, 
k Hoc nostrum seculum borrenda quedam sectarum portexta protulit. Calvin. in 1 joh. 4.1.  This our age hath brought forth strange monsters of heresies; and some (none of the worst nor meanest neither) out of their just and great hatred to Superstition, have overshot themselves, and run into extremes. Now it is no slight stratagem of Satan (as a 
l Dr. Featly Serm. in 2 Cor. 2.11.  learned man, yet living hath demonstrated) to bring us from one extreme to another, and so by over reaching against heresy and superstition, to wrong the true Religion; as St. Augustine in his zeal against the Pelagians, who sleightned Baptism, went too far in urging the necessity thereof, pronouncing all children that died unbaptised to be damned: and how many are there amongst us (saith mine Author) who out of hatred of the Antichristian tyranny, condemn all Ecclesiastical Hierarchy? out of detestation of superstitious rites, dislike even decent ceremonies? in opposition to garish and idolatrous trimming of Temples, are brought to disallow all cost in adorning and beautifying Christian Churches. This is not the truth: In medio consistit veritas; errors in doctrine may be in both extremes, and truth in the middle. As men therefore when they pass over a narrow bridge, if they be be not exceeding careful, when the body swayeth, or the foot slippeth one way, by hastily leaning too far the other, they may irrecoverably fall; therefore the 
m Medio tutissinius this.  middle way is the safest. Even so in this case. Tertullian (to find out the true Religion) would have us fix our eyes upon that 
n Quod Ecclesia ab Apostolis, Apostoli à Christ, Chrisus à D●o didi●●t. Tertul. de prescript. ca 21. & 37.  which the Church hath received from the Apostles, the Apostles from Christ, and Christ from God. This was that which our Church of England resolved upon in her first reformation, in the days of Edward the sixth, when for the avoiding of diversities of opinions, and for the stablishing of consent touching true Religion, those 39 Articles of our Church were agreed upon. To these (though happily by some in these days contested against) let us still subscribe, if we desire a reformation of those corruptions that are now crept into our Religion. And this is the first thing we must avoid, diversity of Religions.  
2. Division of hearts, a true effect of diversity of Religions, and not only a great impediment to Reformation, but an open gap to confusion; the enemy having thereby a greater advantage to work his purpose. For it hath ever been the wiliness of Satan, to make first a division in the Church, and then singly to set upon her, that he may the easier make his conquest upon a part, than the whole; as the last of the Horatij dealt with the two Curatii in the 
p Addito ad virtutem dolo ut dist●aberet hoste simulat fugam, singulosque (prout sequi poterunt) adortus exuperat. Flor. li. 1. ca 3.  Roman story; the manner whereof by 
q Livi. Decad. 1. lib. 1.  Livy is thus at large described. It being agreed by both Armies of the Romans and the Albans, for the sparing of much bloodshed, to put the trial of all to the issue of a battle, between six brethren, three on the one side the sons of Curatius, and three on the other side the sons of Horatius; while the Curatii were united, though they were all three sorely wounded, they killed two of the Horatij; the third remaining though not hurt at all yet finding himself not able to make his party good against all three, begins to take his heers, and when he saw them follow him slowly, one after the other as they were able, by reason of their heavy armour and sore wounds he falls upon them one after another, and slays them all three. Even so, the devil assaults not this body while it is healthy and strong, as long as the parts are nearly compacted and condensated by charity; but like a wily enemy, takes advantage by some dangerous breach, and enters through the disbanded troops of our armies.  
Divisions have evermore been an enemy unto any good work, especially to this of Reformation; how should our adversaries be ever persuaded to accord with us, when we cannot agree amongst ourselves? will not they boast the goodness of their errors, whilst we differ in our truth? and be deterred from our communion, when they shall see and behold our dissension? One of the main arguments whereby 
r Gen. 34.21,  Hamor and Shechem went about to persuade their people to entertain Jacob and his family, and their Religion, was, because they were peaceable: the very Heathen will condemn what we profess, as untrue and unwarrantable; 
s Quia omnis secta Christianismi titulos sibi vendicat, tamen alia aliam execratur & condemnat, Clement. Alex. Stromat. l. 7.  when every sect challenging to itself the title and right of true Christianity, shall yet nevertheless one curse and condemn another.  
It is a military principle, Tempt not an enemy by giving him the advantage: what is this but to hearten their malignant opposition to assault us, when they spy a breach amongst us? 
t Anximus Philippum no● ipsi Athenienses.  The Athenians complained, that they had strengthened King Philip against themselves, by their own contentions: and so may we, our own seditions have been our enemy's gains, broken down the walls of Zion, and betrayed the peace of our Jerusalem: and how indeed can it be otherwise, when as the dissolving the union of parts, is the overthrowing the unity of the whole. 'tis so in other bodies, 
v 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. orat. 12. p. 198.  every part of the world subsisting by a peaceable temper, and dissolving by the contrary: so true is that maxim in Philosophy, in all States and Societies, Omne divisibile est corruptibile. In the body of a man, so long as the humours are at a fair agreement, choler proportionably allayed with phlegm, and the sprightful blood ballast with melancholy, the whole is preserved by the harmony of its parts; the perfect 
w Connexi● totius corporis unam sanitatem unam pulchritudinem facit. Leo Epist. 84, c. 11.  joining of each together, causeth one health to bless it, and one beauty to grace the whole composure of it; but when these are striving one with another, when the blood and the choler are one against another, than there is an evidence and open sign and overture of destruction; there being as it were all the banners of nature displayed, to destroy itself. Even so in the Church of God, when one member shall strive and fight against another, learned men set themselves against learned men; one Protestant Preacher set to dispute that which another teacheth, and to pull down that which another buildeth: to wrangle and jangle not so much (it may be) about fundamentals, as trifles, mere unnecessary superstitions, a consent (perhaps) of opinions in contrary terms, (as 
x 1 Sent. d. 11. q. 1.  Scotus censures the difference betwixt the Eastern and Western Churches) for a little meat and for days, (as the Church of 
y Rom. 14 5.15,  Rome was grievously distracted, great stirs were raised (as afterwards by Victor Bishop thereof) about the use of leavened and unleavened bread, as 
z Euseb li. 5. cap. 14.  Eusebius testifieth) the like contentions about things indifferent, do trouble the 
a Angli●as quoque & Scoti●as E●●l●sias sim. lecerta●●n de re●●us adiaphoris in hanc usque diem exerc●t. Paraeus in Rom. cap. 14.  English and Scottish Churches to this day; about sitting and kneeling, about black and white, (as sometimes the constantinopolitans did in the days of Justinian about blue and green, till (as one saith) they were all neither blew not green, the slain swimming in blood, and the Emperor himself endangered. So the factions of the Bianchi and Neri about the two colours of black and white, cost the Dukedom of Florence dear, even the beauty and peace of the Country.)  
This of all others is most dangerous, and a forerunner of a great and fearful calamity that must befall the whole house. Thus I was in Grecce, but when? even a little before it came to rheum. It is our Saviour's axiom, 
b Mark 3.14.  A Kingdom divided against itself cannot stand: the building is much endangered to ruin when the stones square and jar one with another. Needs must the daughter of Israel be disquieted, and her peace disturbed, when such opposites, like Rebeckahs' twins 
c Gen. 25.22.  struggle in her womb. If the distraction of voices hindered the building of Babel, will not division of hearts hinder the building of Jerusalem? Miserable experience hath made it manifest, to the great detriment of sundry Nations, that disunion follows, where distraction went before. The division amongst the Troyans', made way for the Grecians; the Grecians being divided, Philip was brought in: The division of the Assyrian Monarchy, brought in the Persians; of the Persian, brought in the Macedonian; of the Macedonian brought in the Roman; of the Roman brought in the Turk; which unclean bird should never have roosted in those sanctified Dominions, Mahomet should never have been worshipped, where once the Ark stood; had Israel been true to Judah, but the renting of the ten Tribes from the two, hath made both the two and the ten miserable.  
Divisions in the Church do usually lead to a disturbance in the State, and so both fight one against another, until at length an utter extirpation devour and swallow all. Oh the unhappiness of civil dissensions! The 
d Gallo●um decies centum millia ceciderunt Ecclesiarun 20. millia fundamentis excisa. Collignius.  French our neighbours, can speak it by experience, in whose late civil wars there were no less in ten year's space, than ten hundred thousand men consumed, twenty thousand Churches overthrown. Our own homebred garboils are yet fresh upon record, in those distracted times of Henry the sixth, betwixt the Houses of Lancaster and York, in which unhappy quarrel before they were united, there were cruelly butchered an hundred thousand men (as 
e Pont. Heute.  one saith) ten thousand families (as 
f Comineus.  another) were rooted out, and fourscore Princes of the blood Royal, put to death; insomuch, that no man can but marvel (saith 
g Sic Comineus, ut nullus non execretur & admiretur crudelitatem & barbaram insaniam quae inter bomines eodem sub caelo natos, ejusdem linguae sanguinis religionis exercabatur.  one) at that barbarous immanity and feral madness, committed betwixt men of the same Nation, language, and Religion.  
In a word, they that have been least endamaged, have but little cause to joy in it: the Lord bless this Nation from it, rather let it befall the enemies of God and his Church, that they may be 
h Isa. 49.26.  fed with their own flesh, and made drunken with their own blood, as with new wine.  
As for us let there be no 
i 1 Cor. 1.10.  divisions amongst us; but let us be perfectly joined together in the same mind and in the same judgement. 
k Psal. 133.1.  Behold, how good and how pleasant a thing it is for brethren to dwell together in unity! when inter multa corpora non multa corda (as 
l Aug. in Psal. 133.  Augustine speaketh) amongst divers men, there are not divers minds: It is precious as the ointment of Aaron, and profitable as the dew of Hermon; the Lord make this dew abundantly to fall about the Tents of the Church of England.  
This sweet agreement amongst ourselves, is (as 
m Hoc praecipium est religionis nostre caput. Calvin in 1. Cor. 1.10.  Calvin saith) the main head of our Religion; upon this 
n Hoc etiam consensu stat & submixa est salus Ecclesiae. Calv. ib.  rock the health and safety of the Church is founded and settled; if therefore we desire to further the reformation of it, from such corruptions and abuses as are in it, let us beware of these divisions: which is the second thing we must endeavour to avoid.  
3. Dissension about teachers, which ordinarily effecteth a division of hearts, and so makes a most dangerous rent and breach in the Church of Christ; Some are so wise, that they care for no Preache●s at all, no man's gift likes them, nor yet any man's labour prevails with them: like the 
o Matth. 11.18.19.  Jews, though John came in one sort, and Christ in another; yet neither John nor Christ could please them.  
Others are so wilful that such an one shall teach them, and no body else, none comparable unto him: and they that do not hear him, are not worthy (in their judgements) to be accounted Professors.  
The refractory will hear none but refusers of conformity, condenming all others that shall subscribe and interpose themselves for the Church's peace, as time-servers, enemies to all goodness, men of profane minds, haters of Religion, despisers of the Word, and such as would be as forward for the Mass, as the Communion, if the State should alter; on the contrary, the conformist will not hear them as do not suit with him in every point, flouting and deriding them under the name of Puritans, Brethren, Precisians, and such like. The licentious and corrupt liver, he likes none but such as will 
p 1 Pet. 4.4.  run into the same excess of riot with him, drink, and swear, and drab, as he doth; preach to his Parishioners in the Lycaonian language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omnia bene, every thing is as it should be, when God knows all is stark naught; unless he will 
q Ezek. 13.18  sew pillows (where indeed he should rather quilt thorns) and proclaim 
r jer. 8.11. Ezek. 13.10.  peace, peace, in stead of war, and 
s Prov. 24.24.  say to the wicked, thou art righteous; he is no Parson for him: let him 
t Micah 2.11. Isa. 56.12.  prophesy of wine and of strong drink, and he shall be a Prophet for these men. Others again esteem of none, but such as are excellently endowed with more than ordinary gifts both of nature and grace; to him they will flock, and him they will admire: but if a man of less eminency and meaner parts, be in place, (though approved of by the Church, and one who is conscionable in his way, diligent and painful in the employment of that talon which is committed unto him, for his Master's advantage, of an holy life and conversation) yet, they will not vouchsafe to hear him: he is either of a slow voice, or else of a bad memory, he looks too much on his book, his method pleaseth them not, nor yet sometimes his doctrine; some say he preaches too much mercy, others too much judgement (as if he knew not 
u 2 Tim. 2.15.  rightly how to divide the word of truth) and so one way or other he is not for their tooth.  
Now this must needs breed a great distraction and unorderly confusion in the Church, when some shall be extolled, others slighted, and others despised, it works much upon the contemned part, stirs them up to anger, provokes them to discontent, settles them in malice, incites them to envy: All which are grounded upon contempt (as the 
w Aristot. li. 2. Rest. cap. 2. ubi ira sic difficitur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Philosopher showeth) nothing being at any time taken offensively, but sub ratione contemptus; when men shall be neglected by others, as if they were not, and have no reckoning at all made of them, as if they were not worth the whistling after, in respect of others (to whom it may be they are no ways inferior in regard of some other graces of the Spirit) this I say is grievous to their nature, makes them many times prefer greater inconveniences before it (as he in the 
x Satius est mibi quovis exitia interire etc. Plaut. in Cistel. Act. 4. Scen. 3.  Comedy, who had rather be banished, then derided or contemned) this exasperates men's thoughts, makes them impatient one of another, drives every side upon a peculiar bottom, and so procures an inseparable division amongst them.  
The Church of Corinth, though otherwise a renowned Church, 
y 1 Cor. 1.2.  sanctified in Christ Jesus; 
z Vers. 6.  confirmed in Christ, 
a Vers. 9  called unto the fellowship of the Son of God; yet are blamed by the Apostle for these 
b Vers. 11.12.  contentions amongst them.  
They had three famous Preachers, men of extraordinary worth and great eminency in the Church.  
There was St Paul, who for his learning, zeal, sanctification, miraculous conversion, fiery devotion, though he were Novissimus Apostolorum in ordine, yet he was Primus in merito, being rapt up into the heavens, where he learned Divinity amongst the Angels in the School of Paradise, under the tuition of God himself.  
There was Apollo, who was borne at 
c Acts 18.24.  Alexandria, powerful in the Scriptures, fervent in Spirit, received amongst the Disciples, after some instructions from Aquila and Priscilla, teaching Christ eloquently, and powerfully, and refuteth his enemies boldly.  
There was Cephas, who (as 
d Jerom. Catalogue. Script.  Jerome styles him) was Princeps Apostolum, or (as chrysostom calls him) 
e Supremus praecipuus, sive supremum locum obtinens. Excellentissimus, sive Eminentissimus, apud Herodia. lib. 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Primate and chief of the Apostles, either for the privilege of his age, or the liberty of his speech, or honours conferred upon him by our Saviour, as choosing him for his individual companion in raising the dead, in his transfiguration on the Mount, in his last Vigils in the garden; his speech always directed to him, as a person representing the rest, his favourite and darling, etc.  
All of them (no doubt) men of grace and excellent gifts, though not all of one sort; and through this diverfitie, the Church of Corinth falls into as great distemper; Some will be for Paul, professing themselves to be only his followers; others for Apollo, magnifying his powerful Eloquence, and slighting Paul's plainness; others for none of them both, but only for Cephas; they will go hear him, he goes beyond the other two. Now these dissensions amongst them about their Pastors, did not only hinder the Apostles proceed, who was to impart unto them some great mysteries; but also hatched contentions in their secular affairs; as may easily be seen by his gradation, cap. 3.3. there being amongst them 
f 1 Cor. 3.3.  envying, and strife, and divisions.  
The same effects hath this dissension wrought in other Churches; What it may do in ours, may easily be perceived, if in some reasonable time it be not amended.  
All you then that desire an happy proceeding in the reformation, avoid this dissension. You that are Non-conformists, despise not them who have willingly subscribed, (I do not say, like those subtle 
g Gelas. Cyzic. part. 2. cap. 27.  Arrian Bishops, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only with their hands, but not with their hearts; but such as have freely and cheerfully conformed) It is no impossibility for such men to be good and honest, and religious and zealous men too, yea and to lay down their lives for the testimony of God's truth, and for the maintenance of the Gospel, if they should be thereunto called; as many such in this Kingdom did, both Bishops and conformable Ministers in the days of Queen Mary.  
And you that are Conformists, neglect not to hear them, who refuse subscription; there be of that part also, good and honest men, of unreprovable conversation, who have upright and sincere hearts to God-ward, who are unfeignedly zealous of his truth, in the maintenance of pure Religion, there may be 
h Sanctistante charitate possunt errare etiam contra Catholi●am veritatem. O●cham. Dial. part. 1. lib. 2. cap. 4.  error in judgement in both; both subject to infirmity, and therefore let neither be despised more than either. Keep you close to your own Pastors (especially at such times when they give their attendance within the doors of the Lords Sanctuary, 
i Heb. 13.17.  watching for your souls) though their gifts be fare inferior, and come much short of the gifts of many others; yet they are they that must give an account of you unto God. Besides, all the Lords servants in the Ministry, are not alike endowed; some have 
k Math. 25.15.  five talents, some but two, some but one; some have a more excellent gift of conference, some of prayer, some of exhortation, some in opening of a Text, some in application, etc. and yet all are Gods faithful servants, and have their gifts given them to 
l 1 Cor. 12.7.  profit withal,. and from any of their gifts, 
m 1 Cor. 14.31.  all may learn and get profit, if the fault be not their own. He that hath the meanest, (being truly sanctified,) may yet confer aliquid in publicam, cast his gift such as it is into the common treasury of the Church; which may some way or other be profitable unto God's people, and help on-ward the edification of those committed to his charge (as I have 
n In a Sermon preached at a Visitation, holden at St. M●●haels Church in Lewes April the ninth 1638.  elsewhere declared.)  
Physicians say, that the Constitutions of all men's bodies, are of a mixture of hot, dry, cold, and moist, and yet the wisdom of God hath so diversely tempered these, that scarce in the world are two men to be found, in every point of the like temper; The face of man is not above a span over, yet let ten thousand men be together, and their countenances shall all differ: So in the Church, let divers men Preach of the same Text, and all sound and to the point; yet scarce two of an hundred to be found, that have in all things the like gift, either of matter or utterance (therefore it was to the amazement and admiration of Ptolemy, that the seventy Interpreters, being placed in sundry rooms, never conferring and seeing one another, did yet upon the same Text, writ the same thing, not only for sense of matter, but even for sound of words (as Augustine reports) but this is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That manifold wisdom of God, that liking not one, we may like another, and the variety of men's affections be satisfied with the variety of his gifts. Accord then in this particular, do not abuse this great mercy, contemn none for the meanness of his gifts (if truly sanctified) but make a good use of all, that by some one or other of them, you may be throughly reform, and so brought from all your sins unto God. And this is the last impediment which must be avoided, if we desire the furtherance of the Reformation, viz. dissension about Teachers.  
And thus of the first way, how it ought to be endeavoured, viz. privatively.  
2. Now positively, and that two manner of ways.  
1. By a general Humiliation.  
2. By a particular Reformation.  
1. By a general humiliation, When all of us from the highest unto the lowest, shall like the 
o jonah 3.5, 6.  Ninivites, present ourselves before God, in sackcloth and ashes, and ply him with our sighs and tears, our fastings and prayers, which are 
p Hae● sunt arma coelestia quae stare & perseverare fortiter faciunt, hoc sunt munimenta sptritualia & tela divina quae protigunt nos. Cyprian E●●●● 1.  the spiritual weapons, we alone can trust unto, and the proper armour of a Christian Soldier, to fight against the fearful combinations, of the Churches powerful and vigilant enemies. The Lord requires this at our hands, when we desire great things to be wrought for us, he must and will be sought unto, in the use of this means: At all times we ought to 
q Macah. 6.8.  walk humbly with our God; in times of prosperity, in times of greatest joy; but especially in such times as these, now this grace is chief called for; when our crying sins have awakened God's justice, and broken the Vial of his anger over our heads, insomuch, that the drops of blood hang hoovering in the air, like clouds of vengeance, ready to break down upon us; when the dark and misty fogs of wickedness, are gathered together from sundry places, threatening some great tempest of thundering and lightning, insomuch, that we have just cause to fear a black and dismal day, a bloody day of invasion and utter desolation near at hand. Now, (if ever) we have need to humble ourselves, that if possible, the strong wind of our devotions, together with the swift gale of our sighs and tears, may clear the sky, and so dispel those cloudy vapours in such sort, as that they shall not fall upon us. This is the course proposed unto us; the most effectual means for the averting of judgement, and the obtaining of mercy: This will fly to the Heavens, and pierce the clouds, and not be terrified with the height, nor yet frighted with the frowns of justice; therefore the Saints in their greatest streits and strongest oppositions, have betaken themselves unto this means. The 
r judg. 20.26.  Israelites when they were distressed, for the murder of their men, which were slain by the Benjamites, went up to the house of God, and there spent an whole day, in weeping, fasting, and prayer. 
s 2 Chro. 20.3.  Jehosaphat commanded a public fast to be kept, when the enemies of the Jews invaded his Kingdom. So did 
t Nehem. 9.1.  Nehemiah, of purpose to turn away the vengeance which might justly have befallen them, for marrying of strange wives.  
This kind of humiliation was exercised by 
u Exod. 34.28.  Moses, 
w 1 King 19.8  Elias,. and our 
x Mat. 4.2.  Saviour Christ, at such times as when great matters were to be attempted by them, It is that, which in these dangerous times of ours, both God, our King and Country, have called upon us to perform. The glistering ornaments of Courtly robes, have already been changed into mourning weeds; The great King of England (as sometime the King of 
y jonah 3.6.  Ninive) hath arose from his throne, and stripped himself of his costly raiment; the Princes, the Nobles, and Peers, have already moistened this way with their tears, and put on with all their force of zealous prayers: You in the City, and we in the Country, have sat in ashes, and girded ourselves with sackcloth; how fare we have prevailed, the God of heaven only knows: My charity gives me to think, that in the great and solemn days of your humiliation, you humbled yourselves 
z 2 Chron. 33.12.  greatly before the God of your Fathers; and cried 
a jonah 3.8.  mightily unto him; with holy eagerness, ye devour those fasts, and are well content with the austerity of that pious penitence; It is the comfort of your soul to be persuaded, you shall prevail with God; the very thoughts of the continuance of his frowns upon you, were enough (with 
b Gen. 4.5, 6.  Cain) to make you cast your countenance down to the ground. If success prove not answerable to your hopes, there is yet required a greater measure of humiliation; 
c Joel 2.16.  Let the Bridegroom go forth of his Chamber, & the Bride out of her Closet; Let every man humble himself in his own family, betwixt himself and his own Spirit, himself and his own household, (no further I durst not warrant you, as to assume that prerogative to yourselves, by gathering (when you please) an open assembly, to sanctify a public fast, to call to sackcloth & mourning, before the Magistrate have decreed it; this were to deny Caesar his due, to prescribe a service contrary to the precedent of many 
d 1 Sam. 7.6. 2 Chron. 20.3. Ezra 8.21. Hest. 4.16. 1 Kin. 24.8. joel 3.15.  Scriptures, and to teach a point of discord and confusion, which within a Christian Commonwealth, must carefully be avoided) only with yourselves, in your own private domestical charge, (if need require) weekly use the benefit of this means; 
e Psal. 55.17.  Cry aloud unto God, evening and morning, and at noon; 
f Gen. 32.24, 26.  Wrestle with him (as Jacob did) never let him go, until you have obtained the blessing; be your resolution as the Shunamites was when she spoke to Elisha, 
g 2 Kin. 4.30.  As the Lord liveth, I will not leave thee. And if through the continuance of his anger, the time shall require it, you may in a godly and modest manner, as humble remembrancers, solicit Authority, for a more frequent dispatch of this duty, and in your private devotions desire the Lord to move their hearts, to proclaim that which shall be truly pleasing in his eyes, that a whole  offering might be made unto the Lord, from the highest to the lowest, a solemn dedication of every person and state, throughout the whole Kingdom; that so every one in general may more frequently concur and agree, in seeking remedy against our eminent danger; oh! what a pleasing sacrifice will this be unto God, how may it prevail with him, to cause him to alter his purpose & change his determination, concerning our destruction. jacob's submission to 
b Gen. 33.3, 4. etc.  Esau, altered the purpose of Esau, and prevailed with him, it caused his very bowels to yearn, he was not the man that he was before; our submission hath ever annexed the melting and relenting, or (to use the Scripture phrase) the 
i Isa. 63.15.  sounding of the 
k jer. 31.20.  bowels of the Lord; How resolved soever he was to destroy Ninive (as appeareth in the Message of the Prophet, 
l jonah 3.4.  Yet forty days and Ninive shall be destroyed,) upon their general humiliation it is said, 
m Verse 10.  God repent of the evil, that he had said, that he would do unto them, and he did it not. So afterwards to peevish Jonah, 
n Cap. 4.11.  Should not I spare Ninive that great City, wherein are six score thousand persons, not discerning between the right hand and the left. It is never in vain to humble ourselves, and call upon the Lord; the promise is, 
o Psal. 91.15.  He will hear and deliver.  
Those many good things, which by this means the Saints have obtained, may confirm us in the truth of it, (not to instance in Moses, Joshua, Samuel, David, and Solomon,) by this mean 
p 2 King. 19.15.  Hezekiah did turn that evil thought of Senacherib away from his Land and people; by these very weapons St 
q 2 Cor. 6.6.  Paul oppugned his enemies; by this the good 
r Euseb. de vira Constant. lib. 1. c. 11.  Constantius was said to strengthen his family, and 
s Lib. 4. c. 14.  Constantine the Great, his Son, did hereby fortify all his Empire. How frequent were the primitive Saints in this means, against the Propositions of Christ and his Gospel; When Arrius the Heretic (having an injunction of the Emperor for it) would needs come to the Communion; 
t Socrat. hist. Eccles. 1. c. 25.  Alexander the good Bishop, did betake himself to abstinence, and fasting, did pray Christ Jesus to take the matter into his own hand, which accordingly was granted unto him, to the destruction of the Heretic both in body and soul. Long since this, in later ages that worthy member of Jesus Christ, Martin Luther perceiving the doctrine of the Gospel to be brought into a great streite; strong opposition being made against it, by the enemies thereof; he flies to his God, lays hold upon him by faith, and offereth violence to him by prayer; never leaveth wrestling with him until he received comfort from him; at length rising up cheerfully from his devotion, comes out of his closet triumphantly to his fellow-labourers, saying, Vicimus, We have overcome. At which time, 
u joh. Sleidan. in Comment.  Sleidan observeth, that there came out a Proclamation from Charles 5 that none should be further molested for the profession of the Gospel. Every age affordeth many examples of Gods gracious assistance in the conscionable use of this means, when great matters are to be effected. Motives sufficient (in these times) to stir us up to the performance of this duty; which is the first I here positively commend unto your Christian practice, viz. A general humiliation.  
2. By a particular Reformation, when every man and woman in their own private persons, shall endeavour to amend what they find amiss, and reform themselves in their personal corruptions; so every one amending one, it will be a speedy way to accomplish the reformation of all. Now what these corruptions are, you yourselves best know, your own consciences being throughly acquainted with the sundry passages of your conversation: for my part, I could be content, not to tell them in 
w 2 Sam. 1.20. Micah 1.10.  Gath, nor yet declare them in the streets of Askelon; but the Lord willeth that we 
x Isa. 58.1.  cry aloud and spare not, that we lift up our voice like a trumpet, and show his people their transgressions, and the house of Jacob their sins.  
He hath somewhat against every inhabitant of this great Island, even from 
y Which were the utmost Towns bounding the Land of Palestina from North to South. Dan. viz. Ab Aquilone & Bersheba versus Meridiem. Petr. Martyr. in 1 Sam. 3.20. & Piscat. Scholar in loc.  Dan to Bersheba, from the point of Catnesse to the cape of St. Burien, from the King that sitteth in the throne, to the maid that grindeth at the Mill, from the Cedar to the shrub, from the Eagle to the Wren, from the highest to the lowest, from the youngest to the oldest, from the richest to the poorest, we have all 
z Gen. 6.12.  corrupted our ways; Aegrotat humanum genus (as 
a Serm. 6. de verb. Domini.  Austin speaks) we are all sick with sin, and overgrown with heaps of vices, as was 
b Cicer. Tusc. quaest. lib. 5.  Archimedes tomb with thorns, when Cicero came to visit it.  
I cannot rip up, neither am I acquainted with all the particulars of our national sins; time and your patience would prevent me, if I should but reckon up so many as deserve our speediest reformation; as our transcendent pride, unmerciful oppression, cruel extortion, over-mercifull connivance to sin, open profaneness, wasteful prodigality, insatiable avarice, symonaicall sacrilege, unbridled luxury, beastly drunkenness, bloody treachery slanderous detraction, cunning fraud, envious undermine, ambitious temporize, and such like, together with coldness in zeal, contempt of God's Word, profanation of his Sabbaths, neglect of his Sacraments, and what not? to name all were impossible. We need rather tears to bewail them, than a tongue to report them; for every one of them threatens our destruction, thwarts our hopes, hinders our proceed, disturbs our peace, heartens our enemies, displays our weakness, and will in the end (if not amended) make us a fearful spectacle of God's justice. Oh blame me not for discovering the wretched nakedness of this sinful Nation; I know indeed complaints, howsoever they may be just, yet they are seldom pleasing; but now, not more unpleasing than necessary; and therefore I could yet be more particular, Is it not before the Lord, whom I speak? Is not God's hand in those judgements which hang over our heads? Is it for nothing that we are circuled round with so many eminent dangers? that the glory of this our Kingdom (which not long ago was so resplendent, that it dazzled the eyes of such as were near or about it;) hath been of late so darkly eclipsed? that God goes not forth with our Armies, but suffers our enemies to prevail? that our friends wonder, and our foes rejoice at our ill success? hissing and clapping their hands to see our glory swallowed up? that our own swords are daily threatened to be drawn against us, and the unnatural brood of our own nests, ready to by't out our bellies? All which are infallible tokens that God is highly displeased with us: is there not a cause then that we inquire? that I cry? Do I alone speak of these things? have not the Turtles of this land in every corner thereof, groaned out the sad tunes of woe and misery? Is it not the usual subject of your public Sermons in this City? hath not God so guided the hearts and tongues of his faithful Ministers, that almost all of them (even as one man) do constantly cry out (with that 
c joseph. li. 7. ●e bell. Iud.. ●●. 12.  Jesus the son of Anani a little before the destruction of Jerusalem) woe to England and the Inhabitants thereof, by reason of such outrageous wickedness, as doth every where abound amongst them. These sad complaints occasioned by our presumptuous sins, are manifest symptoms of some greater evil that will certainly follow; as the cracking of the house is the forewarning of his fall: these be but the flashing lightnings, the thunderbolt of destruction will come suddenly after, unless by our repentance and reformation, we house ourselves under the wings of God's protection from the danger.  
Oh, let us then in time bethink ourselves of some remedy, 
d Mittamus ●reces & la●heymas cordis ●gatos. Cyprian. li. 4. 〈◊〉 4.  dispatch messengers to heaven and meet God by the way, make an atonement with him before the fullness of his wrath break in upon us: yet there is space and opportunity (and not more then) enough; the manifest breaches threatening the destruction of this Kingdom, may yet be repaired, upon our amendment; as some reasonable cost will set to rights the beginning ruins of a decaying house, which when it is once dropped down with danger about our ears, will hardly be re-edified. Let every one in his several place and calling, put his hand to this work; cease any more from complaints, and fall all to amendment.  
You that be Magistrates, who sit in the stern of this Commonwealth in the seat of Justice, cease to beak yourselves, like 
e jer. 36.22.  Jehoiakim before the fire of ease and rest; let not the Sword of Justice rust in the scabbard of connivance, when God, your King, your Country, calls to have it drawn against the enemies of our peace; do not stand like St. George's picture, with your hands up, and never strike; rather reason with yourselves, as sometimes the Orator did against Catiline; Did Publius Scipio, a private man, kill Tiberius Gracchus, but lightly weakening the state of the Commonwealth; and shall we that are Consul, let Catiline alone, desirous to lay waste all the world with slaughtering and firings. Let it be your care with David, 
f Psal 101.8.  Early to destroy the wicked of the land, and to cut off all wicked doers from the City of the Lord: give a downright blow to those offensive evils, which cry for a mighty stroke, that they may no more stalk by you, much less stare upon you uncontrolled. For this purpose walk the streets, search all disordered houses, and constrain the profane to frequent the sanctuaries; to hear the good word of the Lord. In your own persons, follow the directions of the Prophet Isaiah, 
g Isa 33.15.  Walk righteously, and speak uprightly, despise the gain of oppressions, shake your hands from holding of bribes, lest your ears be stopped from hearing of blood, and your eyes shut from seeing of evil. Let not gold weigh heavier than Naboths wrongs in the schools of Justice; lest you sell your connivance (and withal your conscience) when and where you should give punishment.  
You that are Ministers and messengers of God, 
h joel 2.17.  Weep between the porch and the Altar: 
i jer. 22.20. Hosea 5.8.  Cry aloud against your own sins and the sins of others; fear not any man's person, nor yet spare any man's profession, teacher nor hearer, Prince nor people, Ruler nor Subject, rich nor poor, your Commission stretcheth itself as far as Christ, redemption to all sorts in general; Be not like those four hundred prophets mentioned the 1 King. 22.6. slaves and vassals to any man's affections, preaching not otherwise then the best man in your Parish would have you, deliver the word of God plainly, powerfully, in 
k 2 Tim. 4.2.  season and out of season; let your life and doctrine agree together (as it was sometime said of Origen, 
l Quale habuit verbumtale habuit vitam.  his life was answerable to his doctrine) beat down the body of sin in yourselves as well as in others: suffer not your gifts to be wrapped up in an idle brain without practice, as 
m 1 Sam. 21.9.  Goliahs' sword was in a cloth without use; nor yet the fountain of your knowledge like 
n Gen. 29.10.  Laban's Well, to be shut up with a great stone of security, making either the Court with 
o 3 joh. 9  Diotrephes, or the University with 
p Ille Athenas profectius, desiderto Philosophy captus est cujus ea fuit, etc. Ex Suida.  Cleanthes, a sanctuary for your idleness; but rather pass your time with holy 
q Hieron. epist. ad Marcel.  Ambrose, in conference with God, and practise of holy duties, as in reading, or meditating, or praying, or conferring, or counselling, or comforting, or writing, or preaching.  
You that are called to the study of the Laws, (for such also I perceive to tread on the pavement of this sacred place, and to sit within the compass of these consecrated walls) your noble Science and profession is commendable, none but 
r Anabaptista arguunt illicitum, etc. Vide Paraeum in 1 Cor. c. 3.7.  Anabaptists will deny a Christian that liberty of seeking remedy from you, when injurious persons shall grow worse by forbearance, and ground their insolence upon others patience. Let not favour nor affection oversway you in your places; but rather count him an enemy that will allege friendship to pervert justice Go as far as you can in offices of love and service to your friends and betters, Salvis pietate & justitia but not a step further for a world: if you seek to 
s Galat. 1.10.  please men beyond this, you cannot be the servants of God. Do not hid the native face of your Client's cause by shuffling plainness into difficulties; you should employ your best knowledge in untying the knots of the Law, and be as Antroposes to cut off the thread of controversies between man and man, and not feed those that come unto you for counsel, with golden hopes and sugared words, and large promises, while in the mean time like Lachesis, ye draw in length the thread of contention, using unnecessary delays, and posting off the matter from Term to Term, from Court to Court, from year to year, dealing with your best causes, as unconscionable Surgeons are wont to do with sore legs, hold them long in hand, not for the difficulty of the cure, but for present hope of future gain.  
But rather harden your faces, and strengthen your resolutions with an holy obstinacy, against these and all other like temptations; so doing, you shall further the Reformation, bring glory unto God, good unto his Church, safety unto your Prince and State, peace and quiet unto the Commonwealth wherein you live; and last of all, a crown of blessings upon your head for ever.  
You that are Merchants and Tradesmen, do not like those in 
t Amos 8.5.  Amos, grudge the Lord of his day, through the longing thoughts of your own Market, nor yet falsify the balances by deceit, nor make the ephah small, nor the shekel great. Let not desire of profit in overprizing, nor yet pride of wit in overreaching, be the main principles of your profession; do not prejudice your conscience, by putting off your 
u Vers. 6.  refuse wares, under a vain pretext of caveat emptor: sell not your oaths and protestations, and withal your souls, by venting off your bad commodities; do not through a dark window, nor yet by the help of an impudent tongue, deal unconscionable, when as you tell your customers, you ask but reasonable; take not advantage of any man's necessities; and so thrust your wares upon him, which have stood longer by you then the years of an Apprenticeship; watch not opportunity to abuse the simple plainness of your honest customers, whose apprehensions come far short of yours in the driving of a bargain. But in all your trading, so carry yourselves, as in the parting with your commodities, you may still keep the peace of a good conscience.  
You that are Masters of families, and petty Kings and Priests in your own houses, look to your charges, with David 
w Psal. 101.6.  fix your eyes upon the faithful in the Land, that such may dwell with you, and serve you; Be there within the compass of your own regiment, a 
x 2 King. 5.25.  lying Jehazi, or a 
y 2 Sam. 16.3.  backbiting Ziba, an 
z Luk. 16.6, 7.  unjust Steward, or a 
a Matth. 25.26.30.  wicked and unprofitable servant, an Atheist, a Papist, a swearer, a profaner of the Sabbaths, a swaggerer, an unclean person, or such like, endeavour by admonition and correction to reclaim them, and if they prove incorrigible, with 
b Gen. 35.2.  Jacob cleanse and purge your families of them, do not suffer such to 
c Psal. 101.7.  dwell in your house; Let no corruption be within your compass connived a●, nor yet unpurged; beware of giving ill example unto such as are under your charge, through your lose conversation, but rather endeavour to the utmost of your power, (by family-duties) 
d De salute corum qui in domo tua sunt solicitus ac pervigie exist as, quia pro omnibus tibi subiectis rationem Domino reddes. Aug. de salut. do cum ca 29.  to seek their spiritual edification; 
e Deut. 6.7.  talk of the Laws of GOD when you sit in your house, and with 
f Gen. 18.19.  Abraham command your children and servants to keep the way of the Lord; so shall you not only love their bodies here on earth, but one day meet their souls in heave.  
In a word, Let every one that loves his Nation, that favours Religion, that wisheth continuance of the Gospel, the prosperous proceeding of Parliament, peace & prosperity unto the Kingdom; reform himself in his conversation, and consecrate his own hands, to the pulling down of the Kingdom of sin; Down with it, down with it, even to the ground. And this is the second positive duty which we must endeavour to perform, if we desire to further the Reformation, viz. A particular amendment in every person.  
But now I fear me, through too much prolixity of speech, I have overboldly entrenched upon your patience; the time is more than past, & it is most fitting we should draw to an end; The zeal of God's glory, and the hearty desire of my countries' welfare, hath hitherto enlarged my discourse (further than I had thought) against the transgressions of the time, the main enemies of God and this Kingdom; Let me crave your attendance but to one thing more, and so I shall dismiss you for this present; and that is this:  
Suppose the question which once was made by the Prophet David, should now be propounded in this great Assembly, 
g Psal. 34.12.  What man is he that desireth life, and loveth many days, that he may see good, or that he may see good days (as the 
h 1 Pet. 3.10.  Apostle expresseth it, following the Septuagint) (i.e.) good and quiet days; 
i Aynsworth Annotat. in Psal. 3.4.  days of prosperity, pleasure, and comfort, etc. Such days wherein your consciences shall be no more enthralled to the ordinances of men; wherein your zeal shall be rectified by sound knowledge; wherein your Religion shall be reform by statutes of the highest God; Such days, wherein peace being once more settled amongst us, we may 
k 2 Sam. 7.1.  every one without fear, sit under our own Vines and Figtrees; Such days wherein our Merchants may cheerfully trade abroad, & bring home 
l Psal. 104.15.  Wines to glad our hearts, and Oil to make our face to shine; Such days wherein our Artificers may sit at home and sing in their shops; wherein our husbandmen cheerfully following the plough, may 
m james 5.7.  sow their Corn in hope, and reap with joy; Such days wherein our 
n Psal. 144.12.  sons may be as plants grown up in their youth; and our daughters may be as corner stones, polished after the similitude of a Palace; Such days wherein our 
o Vers. 13.14.  garners may be full, affording all manner of store; wherein our sheep may bring forth thousands, and ten thousands in our streets; wherein our Oxen may be strong to labour; wherein there may be no breaking in, nor going out; no complaining in our streets, etc. I say, if the question should be demanded; Who would desire to see these days? I doubt not, but we should suddenly hear a whispering noise proceed from the joyful hearts of many here assembled. I would, says one, I would, says another; yea, a loud cry, with an unanimous consent of all your voices, even from the Magistrate in the Pew, to the Water-bearer in the Belfry; I, I, I, desire to see it.  
Be silent then a while; you have heard how this may be done; be not covetous, nor superstitious, nor licentious, nor yet run before those appointed in the reformation; Labour to be settled in the true Religion; be not divided in your affections, descent not about your Teachers; humble yourselves mightily before God, by fasting, by prawer; amend every one your evil ways.  
Then will the Lord be merciful to this Land; he will quickly turn the sour looks of an angry and sin-revenging Judge, into the smiling countenance of a mild and gentle Father; he will take the rod which he hath prepared for us, and burn it in the fire; he will stay the stroke, which is now begun in Ireland, and restore to them and us, our helps again: All things shall prosper with us, and nothing shall stop the current of his blessings from us; he will confound our enemies, by disappointing their hopes, and breaking their power in sunder; he will wash away all the dregs of Popery and superstition, which now oppose & trouble the state of the Church of Christ; he will subdue Antichrist, with all his Adherents, and so overthrow his purposes, that his very memory shall be had in confusion. Of his liberal goodness, he will give us more of such aid and help, as shall be needful to work the through reformation of our State in general, and of every one of us in particular; He will go on with that blessed work begun in Parliament, and increase the good gifts of his holy Spirit, upon the happy Members of both Houses; furnish them with such a measure of knowledge, zeal, diligence, & holy constancy, as that they shall clear the passage of the glorious Gospel of Jesus Christ, from all disturbance: build up the profession of God's pure Religion in sincerity, and establish the civil regiment of this Commonwealth in peace & equity.  
The which God of Heaven grant for his mercy's sake, Jesus Christ the righteous for his merits sake, the Holy Ghost the comforter, for his name's sake, to whom be all praise, power, and glory, now and for ever, Amen.  
FINIS.