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A. The Policy of the Sermon.) Such carnall Policy wherein the subtilty of the Serpent stings the simplicity of the Dove to death, I utterly disclaim in my Sermon. Chri­stian Policy is necessary, as in our Practice so in our Prea­ching, for Piety is alwayes to goe before it, but never to goe without it.

B. But it so moderates and modificates.) The most Civill Actions will turne wild, if not warily moderated. But if my Sermon clogges Reformation with false or needlesse Qualifications (till the strength of the matter leakes out at them) my guilt is great. I am confident of my Innocence, let the Evidence be produced and the Reader judge.

C. That Reformation can advance but little in this way.) Know that Zoar a little one that is lasting, is better then a great Babel of Confusion. That Reformation which begins slowly and surely, will proceed cheerfully and comfortably, and continue constantly and durably. Builders are content to have their Foundations creepe, that so their Superstru­ctures may runne; let us make our Ground-worke good, and no more hast then good speed.

D. They put the Sunne into an heavenly Labyrinth and learned perplexity with their imaginary Lines.) This your strong line more perplexeth me to understand it: Onely this I know, that you might have instanced more properly in any other Planet which is more loaden with Cycles, and Epicycles, whilst the Sunne hath found from Astrono­mers this favour and freedome, to be left to the simplest Motion.

E. Such a Zodiack you would make for the light of the Gospell.) were I to spread out the Zodiack of the Gospell it should stretch from Pole to Pole, and be adequate to the Heavens. There should be no more Pagans in the World then there were Smiths at one time in Israel; not that I Sam. 13. 19. [Page 3] would have any kild, but all converted; yea the Sunne of Reformation should not have so much darknesse as a shadow to follow it. To effect this, my wishes are as strong as my power is weake. I will (God willing) pray and preach for it, and therefore doe not slander me to be an Hinderer of the Word.

F. G. H. Of the Jewes adversaries. Jesuiticall way. The old Prophet.) What you say is as true in the History, as false in the Application to me. You compare me to the Am­monites (Adversaries to Gods people, to Jesuits, to the old lying Prophet. I hope the God of Michael the Arch-An­gell will give me patience, when he that disputed with him Jude [...]. shall furnish others railing. And now torture me no lon­ger with your Accusation, come to the proofe.

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I How imperfect a Church.) I said it and I say it againe; it was a Truth before your Cradle was made, and will be one after your Coffin is rotten.

K That the light that the Fathers had formerly, was as full & glorious. Shew me such a sillable in all the Sermon and I'le yeeld the cause: Not that this Position is false but because I never said it; except you collect it from those my words [Page 4] where I say, that the Moderns had a mighty advantage of the Ancients who lived in the Marches of Paganismes and in the time wherein the Mistery of Iniquity began to worke.

L. None but the supreame Authority or Authority Roy­all.) I said that the supreame Authority alone in those re­spective places wherein it is supreame, hath the lawfull cal­ling to reforme. Thus of the three Principles which you reckon in my Sermon. The first I said I will defend it: The second I said not, and doe deny it: The third I said o­therwise then you doe alleadge it. And yet even for the two latter (that you may not complaine for want of play) in due time as occasion is offered, I will fully discover my o­pinion, that so we may either freely agree, or fairely dis­sent.

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M. And let any judge.) On Gods blessing set any indiffe­rent person, who is devested of prejudice, which ma­keth a bad witnesse and a worse judge: And now we joyne Issues.

N. For first, he that conceits there can be no perfection in a Church, will scarce labour to make that Church better.) If [Page 5] the He you spake of be a meere carnall man, this nor any other principle (save Grace and Gods Spirit) can spurre him on to goodnesse. But if this He be a regenerate man, this doctrine will make him tire no whit the sooner in his en­deavours of Reformation. You say, he will scarce labour, whereby you confesse he will labour. The Gramatian saith, Quod fere fit, non fit, quod vix fit, fit. One scarce is bet­ter then ten thousand almosts. Yet I perceive by the scant measure in your expression, that you conceive this Doctrine of the impossibility of a Churches perfection on earth, to be but a backe friend to Reformation. Heare therefore what I answer for my selfe.

First, hereby you furnish the papists with a Cavill, and 1 The Doctrine of the impo­ssibility of a Churchesper­fection in this world, being well under­stood, begets not lazinesse but the more industry in wise reformer. with a Colour to enforce the same against the Protestants. For we teach and maintaine, that the best workes of men are stained with some imperfections. Hence the papists may inferre, That he that conceits there can be no perfection in a good deed, will scarce labour to doe one. And thus our Doctrine shall be condemned for disheartning of holinesse. See Sir how you meet popery in your undiscreet shunning of it.

Secondly, though there can be no absolute perfection in a Church, yet quo ad gradum, in some good degree it is at­tainable, and all good men will endeavour it. Mariners which make forth for the Northerne Discoveries, goe out with this assurance, that it is impossible to come to the pole. Yet have they sought and found out very farre, almost to the eightieth degree of latitude. What covetousnesse or cu­riosity did in them, sure Grace is as active to doe in Gods Children who will labour to draw neere to a perfect Refor­mation, in obedience to Gods command though they know they shall never fully attaine unto it.

Thirdly, the Doctrine of the impossibility of a perfect Reformation in this world well understood, begets not idle­nesse, but the more industry in mens endeavours. For those that beleeve that the perfection of a Church may be attain­ed [Page 6] in this life, are subject to this mistake (one errour is pre­creative of another) to thinke that sometimes they them­selves have attained it, and so ending in the midst of their journey, may sit downe and take up their rest: Whereas those who conceive the impossibility of perfection, are kept in constant doing, having still plus ultra, with Saint Paul, forgetting those things that are behind, they reach forth to those things which are before, and presse towards the Phil. 3. 13. marke.

Fourthly, if it be objected that the impossibility of per­fection discourageth men to endeavour it, seeing they can­not rationally desire it, non est volunt as impossibilium, it is no levell wish aimed at a marke, but a Velleity shot at ran­dome, which desires an impossibility. It is answered, that Gods servants endeavouring a perfect Reformation, doe not light on a labour in vaine, that which is wanting in them being supplyed in Gods acceptance: If they doe their best, their desire is taken for the deed: The deformities of their imperfect Reformation being pardoned by God in Christ, in which respect, their labours are not in vaine in the Lord.

Lastly, seeing this point of the impossibility of a Chur­ches perfection is most true (as hereafter we shall make so appeare) if hereupon any grow remisse and large in Refor­ming, it is not the fault of Gods straight Doctrine, but of mens crooked practice: For if men inferre hellish Conclu­sions from heavenly promises, such bad consequences are not the lawfull Children of Gods Truth, but the Bastards of mans corruption, where they are justly to be fathered for their maintenance. And now I suppose that your excepti­on in those your words will scarce labour, is abundantly an­swered.

O. Nor will he care for any new light, whilst the old is in best reputation with him.) This is grounded on what I never said, but if by the old light be meant that which shined from the Ancient of dayes into the Scriptures and thence through the Fathers to us, I preferre it before any new light whatso­ever.

[Page 7] P. A good policy to stay the Reformation till His Maje­sties returne.) It need not have stayed till His Majesties re­turne, which might have been done before His going away; who so often and so earnestly offered to reforme whatsoever could justly be convinced to be amisse in our Church; which proffers had they been as thankfully accepted, as they were graciously tendered, long since it had been done what we now dispute of, though it matters not for the spilling of our inke, if other mens blood had beene spared. And I doubt not when opportunity is offered His Majesty will make good his word, whom no Vollyes of discurtesies though discharged never so thicke against him, shall drive him from His Princely Promise, whilst he lookes not downewards on mens behaviour to him, but upwards to his Protestations to God, learning from Him whom he repre­sents to be Unchangeable. But if (which God forefend, and yet all earthly things are casuall) it should come to passe, that in point of Reformation, what formerly was proffered by the Sovereigne, and refused by the Subject, should here­after be requested by the Subject, and denied by the Sove­reigne; we shall have leisure enough to admire Gods Ju­stice, bemoane our owne condition, and instruct our Poste­rity not to outstand good offers, least for want of seeing their happinesse they feele their owne misery. But to re­turne to your mentioning of His Majesties return; when all is done for ought I can see, Reformation must stay till His Majesties returne. As for the time and manner thereof when and how it shall be done, God in his goodnesse and wisdome so order it, that it may be most for his glory, the Kings honour, the good of the Church and State. But this I say againe, that till this his returning, the generall enjoy­ning and peaceable practising of any Reformation cannot be performed.

Q. And then there is hope it may coole in their hands.) If by their hands you meane his Majesties (and what else can your words import) it is as disloyall a suspition, as his [Page 8] would be an unfitting expression that should say, that Re­formation would boyle over in the hands of the Parliament. But Sir, thus farre you have excepted against my Sermon in generall, now you are pleased to confute some particulars thereof.

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R. If there be any so base that they now make Queene Elizabeths Reformation their protection, which formerly they disdained (running in raine to that bush for shelter, which they meane to burne in faire weather) shame light on them for their hypocrisie. Let such be stript naked to their utter disgrate, who onely weare the Memory of that worthy Queene to cloke and cover them in their necessity, whose Reformation was signed with successe from Heaven; our Nation in her time being as famous for forreigne At­chivements [Page 9] as now it is infamous for home-bred dissenti­ons. Yet God forbid our eyes should be so dazled with the lustre of her days as not to goe forward to amend the faults thereof, if any such be justly complained of.

S. Shee was not such a Saint in the Prelates Calender.) I never saw the Prelates Calender, but in the late reformed Almanacks, I find neither Her nor any other for Saints.

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T. I expect (and ever may expect) that you would have produced some drosse in our Articles, instancing in some false place or point contained in them, and then I must ei­ther have yeelded to you with disgrace, or opposed you with disadvantage. But instead of this, you only tell us how some have seene Arminianisme and Popery in them. I an­swer: So the Papists doe read every point of Popery where you will say it was never written in the Scripture. Those who bring the jaundies in their eyes doe find yellownesse in every object they behold; and nothing can be so cautiously pen'd, but ingaged persons will construe it to favour their opinions.

V. As to attempt a reconciliation of their Articles and [Page 10] ours together.) Thus many Egyptian K ^s. attempted to let the red sea into the Mediterranian. A project at first seeming ea­sie to such as measured their neernesse by the eye and at last found impossible by those who surveyed their distance by their judgment; seeing art & industry can never marry those things whose bands Nature doth forbid. And I am confident that with the same succes, any shal undertak the Accommo­dating of English and Romish Articles. Nor can the wisest Church in such a Case provide against the boldnesse of mens attempting, though they may prevent their endea­vours from taking effect. For my owne Opinion, as on the one side, I should be loath that the Bels should be taken downe out of the steeple and new-cast every time that un­wise people tune them to their Thinke: So on the other side, I would not have any just advantage given in our Arti­cles to our Adversaries. However, what you say confutes not, but confirmes my words in my Sermon, that the 39. Articles need declaring, explaining and asserting from false glosses. And seeing it is the peculiar Priviledge of Gods Word to be perfect at once and for ever, on Gods blessing let the darke words in our Articles be expounded by cleerer, doubtfull expressed in plainer, improper exchanged for fit­ter, what is superfluous be removed wanting supplyed too large contracted, too short enlarged, alwayes provided that this be done by those who have calling, knowledge and dis­cretion to doe it.

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W. These are but subtill Apologies.) Truly no such matter; they are even plaine and downeright confessions from the simplicity of my heart.

X. For the superstitions in the Church.) Sir, lay not your Enditement higher then you are sure your proof will reach. You might have done well to have insisted on some parti­culars, whilst now your generals accuse much, convict no­thing.

Y. Your difficulties and impossibilities would call them off.) Not so; for to shew wise Reformers the true difficulties of their worke will quicken not quench their endeavours. Thus the Carpenter being truly told that the wood is hard, he is [Page 12] to hew, will therefore not throw away his Axe, but strike with the greater force. And that the Doctrine of the im­possibility of a Churches perfect Reformation on earth well understood, is no hinderer to mens Labours to Reforme, hath been largely proved before.

Z. You say it were a Miracle for a Church to have no faults: This is such sophistry as the Malignity of your Cler­gy would cast in the way of our Reformation.) This sophistry will at last prove good Logick, and whatsoever you pretend of Malignity, this is a truth to be confided in: Namely, That no Church in this world can be so compleat, but it will have faults. For the Church being a body consisting of imperfect men the Members thereof, the body must needs be imperfect also. This appeares by the constant necessity of Preaching, which otherwise might well be spared, and all our Sermons turned into Psalmes, as also by the power of the Keyes, which will never rust in the Church for want of imployment. Yea that Petition in the Prayer of Christs providing for us (and forgive us our Trespasses, as we for­give them that Trespasse against us) were both needlesse and false if men might be perfect in this world. This per­chance is the reason why the Perfection-mongers of this Age quarrell with this Prayer, as having too much pride to confesse their owne faults, and too little Charity to for­give other mens, so ill doth a Publicans prayer fit a Phari­sees mouth.

A. As for Innovations they have beene made by your most learned.) Concerning Innovations I must inlarge my selfe. That the Church of England can­not justly be taxed with su­perstitious in­porations. In mixt Actions wherein good and bad are blended toge­ther, we can neither chuse nor refuse all, but may pick out some, and must leave the rest.

First, they may better be tearmed Renovations then In­novations, as lately not new forged, but new furbished. Se­condly, they were not so many as some complaine. The sus­pitious old man cryes out in the Comedy, that 600. Cooks were let into his house, when they were but two. [Page 13] Jealousie hath her hyper boles as well as her flattery. Third­ly, some of these Innovations may easier be rayled on then justly reproved; namely, such as concerned the adorning of Churches, and the comlinesse of mens behaviour in Gods service, where outward decency (if not garish, costly above the Estates of the parish, mimicall affected or superstitious) is the Harbinger to provide the lodging for inward holi­nesse. For some bodily distance brings our souls the neerer to God, with whom some have such clownish familiarity, they have the lesse friendship. Fourthly, if these gave of­fence, it was not for any thing in themselves but either be­cause;

First, they were challenged to be brought in without law. This often makes good matters to be ill relished, honest men if wise withall, being loath to pay their obedience, be­fore it becomes legally due.

Secondly, because they seemed new and unusuall, and we know how in dangerous times every well-meaning stranger may be suspected for a spy till he hath given an ac­count of himselfe. Now few daughter-Churches had seen such Ceremonies, though some of their Mother-Cathedrals could well remember them.

Thirdly, because they were multiplied without any set number; and those Ceremonies which men saw were in­definit, they feared would be infinit.

Fourthly, because they were pressed in some places with­out moderation. And herein some young men (I will not say ran without sending, but) ran further then they were sent, outstripping them who first taught them to goe.

Fifthly, because they were pressed by men, some of whose persons were otherwise much distasted; how justly? let them seek who are concerned.

Lastly, because men complained that painfull Preaching and pious living, the life of Gods service were not pressed and practised with equall earnestnesse, as outward decency the lustre thereof; whence their feares inferred, that the [Page 14] shaddowes would devoure the Substance.

Now whereas you say that these Innovations have been made by our most learned, herein I must confesse that the scales of my skill are too little in them to weigh the lear­ning of great Schollers and to conclude who have the most. But this I know, that alwayes a distinction hath been made and admitted betwixt the opinions and practise of the most eminent particular Doctors (how great soever in place pow­er or parts) and the Resolutions and Commands of the Church in generall. In which respect, what hitherto you alleadge to the contrary, doth no whit disprove my words, that such Innovations are rather in the Church then of the Church, by which they were never absolutely enjoyned nor generally received, as alwayes disclaimed by many, and late­ly disesed by most.

Such indeed as used them out of Conscience (I should have no Conscience to think otherwise of some) are not to be blamed if they privately practise them still, at their own petill, till their judgements are otherwise informed. Such as took them up for fashion sake, for fashion sake have since laid them downe. Such as were frighted into them desist, now their feare is removed. Lastly, those who used them in hope of preferment, now disuse them in despaire there­of, not to say some of them are as violent on the contrary side, and perchance onely wait the Word of command from the prevalent party to turne Faces about againe. In briefe, seeing generally these Ceremonies are left off, it seems nei­ther Manners nor Charity, alwayes to lay that in mens di­shes, which the Voider some pretty while since hath cleane taken away.

Say not that these Innovations are now rather in a swound then dead & likly to revive, when cherished with the warmth of Authority, seeing His Majesty hath often and fully prof­fered, that whatsoever is justly offensive in them shall be re­moved, and pitty it is but that the rest should by the same lawfull power be re-enforced. But enough hereof, and [Page 15] more perchance then will please the Reader, though lesse could not have satisfied the Writer; If I have contented any, well; If I have displeased all, I am contented.

B. Therefore goe not on to perswade such a Fundamentall Integrity and Essentiall purity.) Indeed the pains may well be spared, for all wise men are sufficiently perswaded there­of already. For if hereby you meane (and I would faine learne what other sence your words are capable of) that the Csturch of England hath not as yet been Entire in the Fun­damentals, and Pure in the Essentials to Salvation. We all are in a wofull Condition. Have we lived thus long in our Church, now to dye eternally therein? Seeing none can be saved therein if it be unsound in the Fundamentals of Reli­gion; must the thousand six hundred forty third yeer from Christ's birth be the first yeer of the nativity of the Church of England, from which she may date her Essentiall purity? Sir, I could at the same time chide you with anger, be­moane you with pitty, blush for you with shame, were it not that I conceive this passage fell unawares from your pen, and that you intend to gather it up againe.

C. You know in what a case that Church was, when shee thought her selfe rich, and full and glorious.) Good Sir, ac­cept of my service to stay you, or else run on till you be stopt by your owne wearinesse. Our Church never brag'd thus her selfe, nor any other for her; whose faults we have already freely confessed, yet maintained her to be sound in all Fundamentals, and pure in all Essentials.

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D. Fourteen, fifteen, sixteen, seventeen pages, where you have bound it up with so many Restrictions.) Indeed I bound Reformation with Restrictions, but such as are Girdles to strengthen it, not fetters to burthen it, and thereupon no fallacy, but plaine dealing will appeare. And if those pages you instance in be guilty of any such fault, no doubt when your examination doth come to them, you will presse it home, and I shall be ready to make my best defence.

E. You would smoothly tax some Brethren for clamour.) If any be faulty herein they deserve not onely to be smoothly taxed. but sharply reproved. For clamour (as the English Pro. 9. 13. A foolish wo­man is clamo­rous. Ephe. 4. 31. wrath and anger, and clamour. word is taken in Scripture) sounds in a bad sense, as arguing an ill tempered Spirit with a mixture of pride and impati­ence. And as Reformation ought to be prosecuted and sought after with holy and zealous importunity (farre from [Page 17] all Lethargicall dulnesse and carnall stupidity) so it must be done with a quiet and composed soule, a grace commended 1 Thes. 4. 11. Study to be quiet. by the Apostle. Now grant none to be guilty, yet seeing all are subject (especially in tumultuous times) to clamour and passionate extravagancies, my gentle Advertisement by the bye could not be amisse.

F If the zeale of the Prophets and Martyrs had given.) I thanke you Sir for mentioning the Martyrs; They were the Champions of passive obedience, and the lively Patternes of that holy Temper I now described; Men of a meeke and quiet disposition, not clamorous, though since their death, the noyse and fame of their patience hath sounded aloud thorow the whole world to all Posterity. And I pray God in continuance of time the very Doctrine of Martyrdome be not Martyred.

G That holy Businesse you would so faino retard.) I appeale from your hard Censure to the Searcher of hearts, who one day will acquit my innocence and punish your uncharitable­nesse, except it be first pardoned upon your repentance.

H For should you make so great a noyse, you might be heard to Oxford.) I care not how farre I be heard, nor which way, to Oxford and beyond it, to Geneva, or to Rome it selfe: Truth is Calculated for all meridians. But speake nor sligh­tingly of Oxford, it is ill wounding of a Court, and a Camp, and an University, and all in one word.

I And perhaps you are loath to speak out till you see farther.) I see too farre already; namely, that ruine and desolation is likely to follow, except Moderation be used on both sides: If you meane, till I see further into His Majesties pleasure of Reforming, what shall be found amisse, his unfained desire thereof doth already plainly appeare? But if you meane till I see farther into his successe, know Sir, my Religion ob­serves not the tides of His Majesties Fortune, to ebbe and flow therewith. Where Conscience is the Fountaine, the stream keeps the same height.

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K You write of a Reformation of a Church like Bodin.) Would I wrote like Bodin, though on the condition that I never wrote Answer to your Examinations. Would we had some Bodins, some such able States-men, that they might improve their parts to advance an happy Accommodation betwixt our Sovereigne and his Subjects.

L You make it a worke of Policy not of Piety.) I make it as indeed it is, a work both of Moses and Aaron wherein Pi­ety is to be prefer'd and Policy is not to be excluded.

M. Such Counsellours had Jeroboam and Jehu.) Sir, shoot your Arrowes at me till your Quiver be empty, but glance not with the least slenting insinuation at His Majesty, by consequence to compare him to Jeroboam or Jehu for their Idolatry; He knoweth how to bestow his Gold farre better, and to leave the Calves for others.

N This Moderation and Qualification you speake of, is not so consistent with spirituall Essenses and Operations.) This your line is not so consistent with sense, as to need much lesse deserve a Confutation.

O If the Spirit of God should not have wrought in the souls of Unregenerate.) I wonder that allotting (as you say) but one afternoon for the whole work of your Examination you could spend so much time (some minutes at least) in such impertinencies.

P To speake closer.) And truly no more then needs for as yet you are farre enough from the matter: But I will not confute what you confesse.

Q What Qualification did Queen Elizabeth expect.) She needed not to expect any, when she had all Requisites to re­forme. Those who have such Qualification are not to expect, but to fall a working; those that want it are not to fall a wor­king but still to expect. Queen Elizabeth as supream in her Dominions had a sufficient calling to reforme, nothing was [Page 20] wanting in her: Onely her Memory doth still deservedly expect a more thankfull acknowledgement of her worthy paines then generally she hath received hitherto.

R What Qualification did Henry the eight expect in his attempt against supremacy?) He likewise had Qualifi­cation sufficient (and therefore needed not to expect any) as your following words doe witnesse, wherein you say that All his Kingdome was universally conjured to Rome. If it was his Kingdome, then he had a cal­ling; if it was conjured to Rome, then he had a cause to reforme: and being the King was bound to be the Exorcist to un-conjure his Subjects from such superstition: Yea, had King Henry reformed as sincerely as he had a law­full Calling thereunto, his memory had not been constantly kept in such a purgatory of mens tongues for his luke­warme Temper, even the most moderate counting him too good for to be condemned, and too bad to be com­mended.

S To the Law (saith the Scripture) and to the testimony.) I will treasure up this excellent passage till a convenient time, being confident that before the next Paragraffe is ex­amined, I shall appeale to these Judges, and you decline them.

T Godly Bucer makes it his worke to perswade King Ed­ward to build up a perfect Church.) The book of godly Bu­cer which you cite I have seene on the selfe same token; that therein he makes Ex perpetuâ Ecclesiarum observatione ab ipsis iam Apo­stiolis v [...]d mus, visnm & hoc esse spiritui Sancto ut inter Presbiteros quibus Ecclesi­arum procura­tio potissimum est comm [...]ssa [...] ­nus Ecclesia­rum, & totius Sacri Ministe­rii curam g [...]ral singularem ca­que cnra & so­licitudina cunctis pree­rat aliis, qua de cansa Ep s­copi nomen hu­iusmodi sum­mis Ecclesia­rum Curatori­bus est peculia­ritur attribu­tum- Bucerus de regno Christi lib. 2. cap. 12. Bishops to be above Presbyters Jure divino. You know Bucer wrote this worke (as leading the front of his Opera Anglicana) in the very beginning of King Edwards reigne, before the Reformation was generally re­ceived in England, and whilst as yet Popery was practised in many places. And next to this his book followeth his gra­tulation to the English Church, for their entertaining of the Purity of the Gospell; so that what he doth perswade in the book you alleadge, was in some good measure performed in that Ks. reign, and afterwards better compleated by Queen Elizabeth.

[Page 21] And he prophesieth sadly that he was afraid Popery would succeed.) Herein he took shrewd aime and it happened he hit right. Such predictions are onely observed when after­wards they chance to take effect: otherwise, if missing the marke, men misse to marke them and no notice at all is ta­ken of them: I know a latter Divine (not the lowest in learning one of the highest in M. Greenham in his grave Counsels in the word A­theisme, pag. 3. zeale amongst them) who foretelleth that Atheisme rather then Popery is likely to o­verrunne England. Such Presages may serve to admonish not to afright us, as not proceeding from a propheticall spi­rit, but resulting from prudentiall observations. But be­fore we take our farewell of this book of Bucers, it will not be amisse to remember another passage (not to say presage) in the same worthy worke; that we may see what sinnes in his opinion were forerunners of mine in a Kingdome. The margin presents the Reader with the Quam hor­rendum illi faciunt di­vina Maiesta­ti contumeliam qui Templa Domini habent pro De Ambu­lacris locisque tam prophanis ut in illis quae­vis impura & prophana cum similibus suis garriant & pertractent.—Haec certa tan­ta est divini numinis Con­temptio ut ea vel sola pridem meriti sumus omnino de Ter­ra exterminari & quidem sup­pliciis gravis­simus multari Bucerus de regno Christi lib. 1. cap. 10. latin which I here translate, though the former part there of be englished alrea­dy in mens practise, and the latter I feare will be englished in Gods judgements.

How horrible an affront doe they doe to the Divine Maje­sty who use the Temples of the Lord for Galleries to walke in, and for places so prophane, that in them with their sellowes that prattle and treat of any uncleane and prophane businesse. This sure is so great, a contempt of God, that long since even for this alone we have deserved altogether to be banished from the face of the earth, and to be punished with heaviest judge­ments.

Such I am afraid will fall on our nation for their abomi­nable abusing of Churches (besides other of their sinnes) and prophaning the places of Gods worship. Not to speake of those (and yet what man can hold his tongue when the mouthes of graves are forced open) who in a place to vvhich their guilty conscience can point vvithout my pens directi­on, did by breaking up the Sepulchers of our Saxon Christi­an Kings, erect an everlasting Monument to their ovvn sa­criledge. Such practises must needs provoke Gods anger, [Page 22] and now me-thinks I write of the Reformation of a Church like Bucer and not like Bodin.

^W Me-thinks we are too like his prophesie, and our Marian times approach too fast.) I hope otherwise; trusting on a good God and a gracious King. But if those times doe come, woe be to such as have been the cause or occasion to bring or hasten them. One day it will he determined whe­ther the peevish, perverse and undiscreet spirit of Sectaries, bringing a generall dis-repute on the Protestant, hath not concurred to the inviting in of superstition and Popery, may come riding in on the back of Anabaptisme. If those times doe come, I hope that God who in justice layeth on the burthen, will in mercy strengthen our shoulders, and what our prayers cannot prevent, our patience must un­dergoe. Nor is it impossible with God so to enable those whom you tax to have onely a forme of Godli­nesse, to have such Power thereof as to seale the Pro­testant Religion with their blood.

TREATIS.

Before I deale with the particulars of this examina­tion, I will enlarge (not alter) what I said in my Ser­mon of this point, promising as much brevity as God shall enable me to temper with Clearnesse, and desi­ring the Readers patience whilst at mine owne perill I deliver my opinion.

But first, here we promise necessary distinction. Di­stinguish [Page 24] we betwixt those Times, when the Church liveth under Pagan or persecuting Princes, and when God blesseth her with a Christian King, defender of the Faith: In the former case the Church may and must make an hard shift to reforme her selfe so well as she can (for many things will be wanting, and more will be but meanly supplyed) without any relating to a supreame Power, whose leave therein will be dan­gerous to desire and impossible to obtaine. But with­all, they must provide themselves to suffer, offering no violence, except it be to drowne a Tyrant in their teares, or to burne him with coales of kindnesse hea­ped on his head. In the latter case, when the supreame Power is a nursing Father to the Church, suckling it, not sucking blood from it, the Church must have recourse to it before shee may reforme. Reforming of a Church must neither stay behind for Nero his leave, nor runne before without the consent of Constantine. Religion it selfe must not be deckt with those flowers which are violently pluck'd from the Crownes of law­full Princes.

Come we now then to shew, how in a Christian state, all are to contribute their joynt endeavours to promote a Reformation.

In a Church, and such a State I consider three de­grees thereof. First, meere private men without any 3 How far pri­vate Christi­ans, Ministers and subordi­nate Magi­strates are to concur to the advancing of a publike Re­formation. mixture of a publike Relation. Secondly, persons pla­ced in a middle posture with the Centurian in publike imployment over some, yet under Authority themselves. Thirdly, the absolute supreame Power, who depends of God alone.

For the first of these, meere private men; they have nothing to doe in publike reforming but to advance it by their hearty prayers to God, and to facilitate the generall Reformation, by labouring to amend their owne and their Families lives according to the Word; [Page 25] this is all God requireth of them and more I feare then most of them will performe.

Next, succeed those persons in a middle posture, and these are either Ministers or Magistrates. Ministers even the meanest of them have thus far their part in publike Re­forming, that they are to lift up their voice like a Trumpet (though not like Sheba his Trumpet to sound sedition) 2 Sam. 20. 1. both to reprove vitiousnesse in Manners, and to confute er­rors in Doctrine. And if men of power and imminent place in the Church, then as their ingagement is greater, so their endeavours must be stronger, to presse and per­swade a publike Reformation to such whom it doth concerne.

Magistrates may have more to doe in publike Reforming having a calling from God, who therefore hath set them in a middle place betwixt Prince and people, to doe good offices under the one, over the other, betwixt both. And having a calling from the King, especially if they be his Counsellours, whose good they are to advance by all lawfull meanes, and rather to displease him with their speech, then to dishonour him with their silence; and having a calling from their Country, whose safety they must be tender and carefull of.

First, therefore they are with all industry (both from the Ministers mouth and by their owne inquiry) to take true notice of such defects and deformities in the Church or State as are really to be reformed. Secondly, they are with all sincerity to represent the same to the supreame Power. Thirdly, with all humility to request the amend­ment of such Enormities. Fourthly, with all gravity to improve their request with arguments from Gods glo­ry, the Princes honour, the peoples profit, and the like, Lastly, with their best judgement to propound and com­mend the fairest way whereby a Reformation may as spee­dily as safely be effected. And if they meet with difficulties in the supreame Power delaying their request, they are not [Page 26] to be disheartned, but after their fervent prayers to God, who alone hath the hearts of Kings in his hands, they are constantly to renue their request at times more seasonable, in places more proper, with expressions more patheticall, ha­ving their words as full of earnestnesse, as their deeds farre from violence.

As last comes the supreame Power, who alone is to re­forme by its own Authority, though not by its owne advice 4. What parts therein are onely to be acted by the supreame Power. alone. For because it is rationally to be presumed, that Di­vines have best skill in matters of Divinity, they are to be consulted with; and here comes in the necessity and use of Councels, Convocations, Synods and Assemblyes. And because there is not onely a constant correspondency, but also an un­seperable complication betwixt the Church & State; States­men are therefore to be advised with in a Reformation, so to settle it as may best comply with the Common-wealth. For God in that generall warrant, Let all things be done decently and in order; puts as I may say the Cloath and Sheeres into the hands of the Church and Christian Princes, to cut out and fashion each particular decency and order, so as may shape and suit best with the present Time and Place wherein such a Reformation is to be made.

These parts therefore are to be acted in a Reformation by the supreame Power. First, he is (either by his owne Motion, or at the instance and intreaties of others) to call and congregate such Assemblyes. Secondly, to give them leave and liberty to consult and debate of matters needing to be reformed. Thirdly, to accept the results of their consultations, and to weigh them in the ballance of his Princely discretion. Fourthly, to confirme so much with his Royall Assent as his judgement shall resolve to be neces­sary or convenient. Lastly, to stamp the Character of Au­thority upon it, that Recusants to obey it may be subject to civill punishments.

But now all the question will be what is to be done if the endeavours of Subjects be finally returned with deafnesse [Page 27] or deniall in the supreame Power. In this case a pulike Re­formation neither ought nor can be performed without the consent of the supreame Power: It ought not,

First because God will not have a Church reformed by the deforming of his Commandement. He hath said Honour thy Father and thy Mother and requireth that all Superiours should be respected in their places. Secondly, the Scrip­ture rich in Presidents for our instruction in all cases of importance affords us not one single example, where­in people attempted publiquely to reforme, without or against the consent of the supreame Power; and in this particular, I conceive a negative Argument followeth undeniably: wherefore seeing the Kings in Judah (there the supreame Power) were alwayes called upon to re­forme, commended for doing so much, or condemned for doing no more; and the people neither commanded to remove, nor reproved for not removing publique I­dolatry, without the consent of the supreame Power; it plainly appeareth, that a publique Reformation belongeth to the supreame Power, so that without it, it ought not to be done.

As it ought not, so it cannot be done without the consent thereof; for admit that the highest subordinate Power should long debate, and at last conclude, the most wholsome Rules for Reformation; yet as Plato said, that amongst the many good Lawes that were made one still was wanting, namely, a Law to command and oblige men to the due observing of those Lawes which were made. So when the best Resolutions are determined on by any infe­riour Power, there still remaines an absolute necessity that the supreame Power should bind and enforce to the ob­serving thereof.

For instance: Some Offenders are possessed with such uncleane Spirits of prophanenesse, that none can bind Mar. 5. 3. 28. them, no not with Chaines of Ecclesiasticall Censures, onely outward Mulcts in purse or person can hold [Page 28] and hamper them. Seythian slaves must be ordered with whips, and a present prison more affrights im­pudent persons, then Hel-fire to come. In the Writs De Excommunicato capiendo, & de Haeretico comburendo, such as flout at the Excommunicato and the Haeretico, are notwithstanding heartily afraid of the Capiendo and the Comburendo, Wherefore in such cases the Church when it is most perfectly reformed is fame to crave the aid of the State by civill and secular penalties, to reduce such as are Rebels to Church-Censures (sometimes inflicting death it selfe on blasphemous Heretickes) and this cannot be performed by any subordinate Power, in the State, but onely by the supreame Power. Otherwise, Offenders, if pressed by any inferiour Power would have a free Appeale and no doubt find full redresse from the supreame Pow­er, without whose consent such penalties were imposed on them,

Now if it be demanded, what at last remaines for a­ny to doe, in case the supreame Power finally refuseth to reforme. Thus they are to imploy themselves. First, to comfort themselves in this, that they have used the meanes, though it was Gods pleasure to with-hold the blessing. Secondly they are to reflect on themselves, and seri­ously to bemoane their own sinnes which have caused Gods justice to punish them in this kind. If a rhumaticke head sends downe a constant flux, to the corroding of the lungs, an ill affected stomacke first sent up the vapours which caused this distillation: And pious Subjects conceive that if God suffer Princes to persist in dangerous errours, this distemper of the head came originally from the stomack, from the sinnes of the people, who deserved this afflicti­on. Thirdly, they are to reforme their selves and Fami­lies, and if the supreame Power be offended thereat, to prepare themselves patiently to suffer, whatsoever it shall impose upon them, having the same cause though not the same comfort, to obey a bad Prince as a good one.

[Page 29] By the way, a word in commendation of passive obe­dience: When men who cannot be active without sin­ning, 5. Of the pro­gresse and praise of pas­sive Obedi­ence. are passive without murmuring. First, Christ set the principall copie thereof, leading Captivity captive on the Crosse, and ever since he hath sanctified suffering with a secret soveraigne vertue even to conquer and subdue persecution.

Secondly, it hath beene continued from the Primitive Church by the Albigences to the moderate Protestants, un­lesse Est haec ponti­ficiorum tessera crudelitas, ali­ud est Protestan tium symbolum clementia. Isti occidunt, Hi occidunt Lau­rentius Hum­phreys in re­spon. ad Episto­las Camp [...]ani. some of late ashamed of this their Masters badge, have pluckt their cognisance from their coats, and set up for themselves.

Thirdly, it is a Doctrine spirituall in it selfe. It must needs be good, it is so contrary to our bad natures and corrupt inclinations, who will affirme any thing rather then we will deny our selves, and our owne revengefull dispositions. And surely the Martyrs were no lesse com­mendable for their willing submitting to then for their constant enduring of their persecutors cruelty. And it was as much (if not more) for them to conquer their owne vindicative spirits, as to undergoe the heaviest tortures in­flicted on them.

Fourthly, it is a doctrine comfortable to the Practisers, bitter, but wholsome. Yet it is sweetned with the in­ward consolation of a cleere conscience, which is Food in Famine, Freedome in Fetters, Health in Sicknesse, yea, life in death.

Fifthly, it is glorious in the eyes of the beholders, who must needs like and love that Religion, whose professors (where they cannot lawfully dearly sell) doe frankly give their lives in the defence thereof.

Lastly, it is a Doctrine fortunate in successe. By prea­ching of passive obedience, the Dove hath out-flowne the Eagle. Christ's Kingdome hath out-streatched Caesars Mo­narchy. Hereby the wisdome of the East was subdued to the folly of Preaching. The Sunne of the Gospell arose in [Page 30] the Westerne parts. The parched South was watered with the dew of the Word. The frozen North was thawed with the heat of Religion: But since the Doctrine of resisting the supreame Power came into fashion, the Protestant Re­ligion hath runne up to a high top, but spread nothing in breadth; few Papists have beene reclaimed, and no Pa­gans have beene converted. Alas! that so good a Do­ctrine should be now in so great disgrace; yet will we praise such suffering, though we suffer for praising it. If we cannot keepe this Doctrine alive, we will grieve be­cause it is dying; being confident, that though now it be buried in so deepe dishonour, God in due time will give it a glorious resurrection. And though I must con­fesse, it is farre easier to praise passive Obedience then to practice it, yet to commend a vertue is one degree to the imitation of it, and to convince our judgements: First, of the goodnesse of the deede, is by Gods blessing one way to worke our wils to embrace it: In a word, if this Doctrine of passive Obedience be cryed downe, hereafter we may have many bookes of Acts and Monuments, but never more any bookes of Martyrs. And now these things premised, we returne to Master Saltmarsh his examination of my Sermon.

X As if no calling were warrantable at first to pro­mote a Reformation but the supreame Power.) I never said or thought so: But in what manner, and by what meanes inferiours may and must labour to promote it, I have at large declared.

Y The inward call is a speciall excitation from the spirit of God, and such a call is warrantable to be active.) I shall have presently a more proper place to deale with these speciall excitations, when I come to answer your ex­traordinary incitations.

Z Now all these callings are commission enough to meddle.) I am not of so froward a spirit, as to quarrell at a word. Otherwise I could tell you, that to-meddle generally im­porteth [Page 31] an over-businesse in some Pragmaticall person, tampering with that which is either unlawfull in it selfe, or hurtfull to, at least improper for the party who med­leth with it, and in Scripture it is commonly used with a prohibition, Meddle not. To passe this by, the question Deut. 2. 5. 2 King. 14. 10 Cro. 15. 19. Pro. 20 19. & 24. 21. & 26. 17. & 20. 3. is not whether Magistrates may meddle (as you say) in advancing a publique Reformation; but how? and how farre they may be active therein? Therein I report the Rea­der to what I have largely expressed.

A In ordinary transactions, I know the ordinary dispensa­tion is to be resorted to, but the businesse of Reformation as it is extraordinary, so God giveth extraordinary conjun­ctures of Times and circumstances, and extraordinary con­currences, and extraordinary incitations.) Now you soare high, give us leave to follow you as we can. First, I con­fesse that a publique Reformation is an extraordinary worke in this sense, as not common or usually done e­very day (as private amendment of particular persons is or ought to be.) But it is a rare worke, which commeth to passe but seldome, and the doing of it is out of the road of ordinary mens imployment. But I deny a pub­lique Reformation to be extraordinary in this acception; as if it were to be ordered or managed by any other rules or presidents, then such as are ordinary and usuall in the Bible, where many patterns of publique Reformations are presented; in which respect the ordinary dispensation is to be resorted to in the performance thereof. Whereas you say, that in publique Reformations, God giveth ex­traordinary conjunctures of Times and circumstance, and extraordinary concurrences. It is true in this sense, that the great Clock-keeper of Time so orders the coinci­dence of all things that when his houre is come, where­in such a Reformation shall be made, every officious cir­cumstance will joyfully contribute his utmost assistance to the advancing thereof. Wherefore if men cannot make a Reformation without roving from their calling, or break­ing [Page 32] Gods Commandement (according to which it cannot be done without the consent of the supreame Power.) Hereby it plainly appeares, that the hand of Divine Pro­vidence doth not as yet point at that happy minute of Reformation, there being as yet times distracted with jarres and disjunctures, not onely in circumstances, but even in substantiall matters requisite thereunto. And therefore seeing Gods good time may not be prevented, but must be expected, men are still patiently to wait and pray for that conjuncture of Times and concurrency of cir­cumstances, whereof you speake.

But whereas you speake of Extraordinary Incitations (paralell to what you said before, of speciall excitations and christianly inspired.) In these your expressions you open a dangerous Pit, and neither cover it againe nor Exo. 21. 33. 34 raile it about with any cautions, so that Passengers may unawares fall into it.

For everyman who hath done an unwarrantable act, which 6. That no ex­traordinary excitations, incitations or inspirations are bestowed from God on men in hese dayes. he can neither justifie by the law of God or man, will pre­tend presently that he had an extraordinary Incitation for it; a fine tricke to plead Gods leave to breake his law. Nor can we disprove the impudence of such people except we may use some touch-stones, thereby to try their counterfeit incitations; my opinion herein shall be contrived into three Propositions.

First, no such extraordinary incitations are extant now a dayes from God, as stirre men up to doe any thing con­trary to his Commandements. Indeed, some such we meet with in the Scripture, where the Law-giver dispen­sing with his owne law, incited Abraham to kill his son, Sampson to kill himselfe, and the Isralites to rob the E­gyptians. Gen. 22. 2. Judg. 16. 30. Exod. 12. 36. In such cases it was no disobedience to Gods publique command, but obedience to his private coun­termand; if the servant varied his practice according to his absolute Masters peculiar direction. But such incita­tions come not now a dayes but from the spirit of delusi­on.

[Page 33] Secondly, no extraordinary excitations are extant now a dayes from God, seizing on men (as anciently) in Enthusiasmes, or any such raptives, as make sensible im­pressions on them. For these are within the virge of Mi­racles, which are now ceased, and our age produceth things rather monstrous then miraculous.

Thirdly, extraordinary incitations are still bestowed by God in these dayes; namely, such that he giveth to some of his servants; a more then usuall and common proportion of his grace, whereby they are enabled for and incited to his service with greater rigour and activi­ty then ordinary Christians. My judgement herein shall not be niggardly to restraine Gods bountifull dealing, but I verily beleeve that he who was so exceedingly li­berall in former ages, is not so close handed in our times, but that in this sence he bestoweth extraordinary motions, especially on such whom his Providence doth call to eminent Places, either in Church or State. But such motions quicken them to runne the way of Gods Commandements, not to start without or beside it. And as hereby they are heightned to an Heroicall degree of Piety, so though sometimes we may say of them in a Rhetoricall expression, that they goe beyond themselves, yet they never goe beyond their calling, not never goe be­yond Gods Commandements.

Now if any shall pretend that they have an extraordinary excitation to make a publique Reformation without the consent of the supreame Power, to whom by Gods law it belongs, such an excitation cannot come from the ho­ly Ghost: For if the spirit of the Prophets be subject to the Prophets, much more is it subject to the God of the Prophets, and to the law of that God. And truly Sir, this passage of extraordinary incitations, as it is by you rawly laid downe and so left, containeth in it seed enough if well (or rather ill) husbanded, to sow all the Kingdome with sedition, especially in an age wherein the Auabaptist in their [Page 34] actions, beaten out of the field by Gods Word, doe daily flye to this their Fort of extraordinary excitations.

And you may observe when God gave extraordinary excitations, quo ad regulam (stirring up men to doe things contrary to the received rule of his Commandements) then such excitations were alwayes attended with extra­ordinary operations. Phinehas, who killed Cosby and Zim­ry, could stay the plague with his prayer; and Eliah who cursed the Captaines with their fifties, could cause fire to come downe on them from Heaven. It appeares this his curse was pronounced without malice, because in­flicted by a miracle. It is lawfull for such to call for fire, who can make fire come at their call; and would none would kindle discord on Earth, till first they fetcht the sparks thereof from Heaven. Neither doe we proudly tempt Gods providence, but truly trye such mens pretended ex­traordinary incitations, if when they wander from Gods Commandements in their Actions, and plead inspirations, we require of them to prove the truth of such inspirations, by working a miracle.

Now Sir, you being (as it seemes) an opposite to Pre­lacy, would make strange worke, to put downe one Ordi­nary in a Diocesse, and set up many extraordinaries in e­very Parish: And for ought I know, if some pretend ex­traordinary excitations, publikely to reforme against the will of the supreame Power, such as side with the supreame Power, may with as much probability alleadge extraordi­nary excitations to oppose and crosse the others Reforma­tion, and so betwixt them both our Church and State will be sufficiently miserable. And now Sir, remember what you said in the last Paragraffe: To the law (saith the Scrip­ture) and to the Testimony; to such Judges we may safe­ly appeale from all your speciall excitations, extraordinary Incitations and christian Inspirations.

^B In the building of the Temple you shall see in Ezra and Nehemiah such workings of God, when the people were ga­thered [Page 35] together as one [...], they spake to Ez [...] the Scribe, to bring the Booke of the law of Moses.) The unanimous consent of so many we acknowledge to be Gods worke. O that we might see the like agreement in England, where the people are so farre from being gathered together as one man, that almost every one man is distrasted in his thoughts, like the times, and scattered from himselfe as if he were many people. Well, they spake to Ezra to bring the Booke of the law; what of all this?

^C Here the people put on even Ezra to his duty.) And little speaking would spurre on him, who of himselfe was so ready to runne in his calling: But I pray what was this Ezra? who were these people? Ezra was indeed a Priest, a learned Scribe of the law, who brought up a par­ty out of Babylon to Jerusalem, armed with a large pa­tent and Commission from Artaxerxes. The people here were the whole body of the Jewish Church and State to­gether with Zerobabel the Prince and Jeshuah the high Priest, who (by leave from the Persian King) had the This appeares because in the Prophet he is stiled Gover­nour of Judah, Hag. 1. 14. and that at the self same time when Ezra came thither, see Luthers Chronology in 40. millen­arco. chiefe managing of spirituall and temporall matters. And judge how little this doth make for that purpose to which you alleadge it that from hence private persons may ei­ther make the supreame power to reforme, or doe it with­out his consent. Had you free leave of the whole Scrip­ture to range in, and could the fruit of your paines find out no fitter instance for your purposes.

TREATIS.

^D And whereas you say Reformation is of those duties that are impaled in for some particular persons.) It appeares that publike Reformation is so impaled; for whereas every man is commanded to observe the Sabbath, honour his Parents, and every man forbidden to have other Gods worship I­mages, take Gods Name in vaine, kill, steale, &c. Yet the supreame Power alone in Scripture is called on for pub­like Reformation, and no private person, as Saint Austin hath very well observed.

^E I answer, this were a grand designe, if you could heigh­ten Auferenda I­dola, non potest quisquam iu­bere privatus Aug. cont. li­teros Utilium lib. 2. cap. 92. Reformation into such an holy Prodigy.) I need not heighten it, which is so high a worke of it selfe, that our longest armes cannot reach it, though we stand on the tip­toes of our best desires and endeavours, till God shall first be pleased to send us a peace. A prodigy it is not (not long since you tearmed it an extraordinary businesse) yet if it be performed whilst warre lasteth, it is a worke of the Lord, and may justly seeme mervailous in our eyes.

^F As you would of late the Church into the Prelacy and the Clergy.) When and where did I doe this? I ever accounted that the Cetus fidelium, the Congregation of the faithfull was Gods Church on earth. Yet I often find the Church repre­sented in generall Counsels, by the Prelacy and Clergy (who are or should be the best & wisest in the Church) & their de­cisions in matters of Religion, interpreted and received as the resolutions of the Church in generall.

^G And excluded the Layty as a prophane crew, and to be [Page 37] taught their distance.) What honest man ever thought the Layty, as Layty, prophane? I conceive our Kingdome would be very happy, if none of the Clergy were worse then some of the Layty. And I am sure that the godly Clergy are Gods Layty his [...] & the godly Layty are Gods Clergy, his [...]. Yet now a dayes, some usurping Lay-men may well be taught their distance, who meddie with ministeriall functi­ons: Nor will a wel-meaning heart one day excuse the un­sanctified hands of such Vzzah's, who presuming to preach, hold not our Arke from shaking, but shake our Arke with holding it.

^H Luther will tell you this is one of the Romish engines.) Indeed this was a Popish device too much to depresse the Layty. But this engine (thanks be to God) is since broken asunder, and it will be in vaine for any to glew the peeces thereof together. And now since the Monopoly of the Po­pish Clergy (ingrossing all matters of Religion to themselves) is dissolved; it is fit Protestant Ministers lawfull propriety in their calling, should justly be maintained.

^I Thus you may take off many honest Labourers in the Vine­yard.) Farre be it from me especially if they be skilfull-La­bourers such as will prune the Vines, not pluck them up by the roots. But this and what you say of those to whom God hath held out his Scepter, is nothing to the purpose; except you could prove where God in the Scripture, hires or cals private men to make a publike Reformation.

TREATIS.

K If so the Parliament were now in a dangerous Praemu­nire.) I will not marre a meane Divine of him, to make a meaner States-man, by medling with matters in the Com­mon-wealth. I that maintaine that every man must stay in his calling, will not step out of mine owne: Let the diffe­rences betwixt our Soveraigne and his Subjects, which con­sist in points of State, be debated by the Politicians on ei­ther side, the questions in law be argued respectively by their learned Counsell and the controversies in Religion be dispu­puted by their severall Divines. But alas! such is our mise­ry when all is done, the finall decision is devolved to the Souldiers sword on either side, and God send the best cause the best successe.

L Onely this, I read of an Ordinance made by the Nobles and Elders of Israel those Lords and Commons.) By your fa­vour it was a compleat act of state as confirmed by the roy­all Assent. True, there was no King of Judah's hand unto it, [Page 39] because at that time Judah had no King; and who can ex­pect that the Sunne should shine at midnight, when there is none in that Horizon. Reasonable men will then be con­tented with the Moon-shine, and see that here. For Zeroba­bel shining with borrowed beames and a reflected light from the Persian King (in which respect he is stiled, Hag. 1. 14. the Governour of Judah) concurred to this Ordinance by his approbation thereof. Besides this, there was also a triple con­sent of the Persian Kings.

First, the grand and generall grant from Cyrus, Ezra 1. 3. which still stood in full force, as confirmed by Darius. Ezra 6. 12. whereby the Jewes being authorized to re-build the Temple, were also by the same enabled to settle Gods ser­vice in the best manner, by what wholsome lawes they thought fitting. Secondly, a particular implicite grant, in that the Persian King knowing thereof, did not forbid it when it was in his power, had it beene his pleasure; and such a not op­posing, amounts to a consent. Lastly, they had a large expresse command from King Artaxerxes to Ezra (chap. 7. ver. 26.) And whosoever will not doe the law of thy God, and the law of the King, let judgement be executed speedily upon him, whe­ther it be unto death or unto banishment, or to confiscation of goods, or to imprisonment. And now Sir, I have the lesse cause to be offended with you for citing mangled and dismembred peeces in my Sermon, seeing the Scripture it selfe finds as little favour from your hand; for had you compared on place thereof with another you could not but have seen the Persi­an Kings consent to this Reformation. Yea, so observant were the Jewes of the Persian Kings, that at the first issuing forth of their prohibition to that purpose, they instantly desisted building the Temple; having their soules so well managed, and mouthed with the reines of loyalty, that their Kings ne­gative voyce checkt and stopt them as they were running full speed in so good an imployment: so little doth the instance Ezra 4. 24. alleadged advantage your cause.

M Had Christ and his Apostles waited in their Reforma­tion [Page 40] for the consent of the Roman Magistrate.) I answer. First, Christ and his Apostles; were Christ and his Apostles, I meane extraordinary persons, immediately inspired. Se­condly, the Reformation they brought was mainly materiall indeed, being the Gospell, without which there was no salva­tion. Thirdly, because they had not the Emperours consent to their Reformation they pacified his displeased sword by preferring their necks unto it, not repining at the dearnesse of the purchase to buy the safety of their soules with the losse of their lives; all the Jury of the Apostles (John one­ly accepted) followed their Master to Martyrdome: and hence we truly deduced the patterne of passive obedience.

N Had Luther and Zuniglius, and Oecolampadius stayed for the Emperours Reformation.) Luther was a Minister, and so had his share in reforming, so farre as to propagate the truth and confute falshoods by his pen, preaching and disputations. What he did more then this was done by the flat command, at lest free consent of Frederick Duke of Saxony, under whom Luther lived. This Duke owing homage, but not subjection to the Emperour; counted himself and was reputed of others, absolutein his owne Dominions, as invested with the power of life and death to coine money, make offensive and defen­sive leagues and the like. And although this wary Prince long poised himself betwixt feare of the Emperor and love of the truth, yet he always either publikely defended Luther, or pri­vately concealed him, till at last having outgrowne his fears, he fell boldly to publike reforming. As for the states of Zu­rich and Basil, wherein Zuniglius and Oecolampadius lived, as those Cities in one Relation are but members of the Hel­vetian Common-wealth, so in another capacity they are in­tire bodies of themselves and in these states the Magistrates did stamp the Character of civill authority on that Reforma­tion which these Ministers did first set on foot by their prea­ching. But if any extravagant action of worthy men be ten­dred us in example, our love to their persons binds us not to defend their practice, much lesse to imitate it. We crave li­berty, [Page 41] & if denied, will take it to leave them to themselves who if they had any especiall warrant to justifie their deeds, will at the last day produce and plead it.

O There was a time when God took part of the spirit of Moses & put it upon the Elders.) I will not disp [...]ate the manner how the spirit was taken from Moses, perchance added to others, without being substracted from him, as a candle looseth no light by gi­ving Drūsius in pentetu­chen ex R. Aben-Ez­rah. it to another. But this is falsly alleaged by you to intimate that sometimes inferiour Officers may make Reformations without the knowledge, yea; against the will of the supreame power. For you must know that though the Sannedrin or seven­ty Elders were a constant Court and standing Counsell, yet when there was a chief Governour they had recourse to him in acti­ons of Moment, Num. 27. 15, 16, 17. And Moses spake unto the Lord saying, let the Lord the God of the spirits of all flesh set a man over the Congregation which may go out before them, and which may lead them out and bring them in, that the Congregation of the Lord be not as Sheep which have no Shepheard. See that not­withstanding the power of the Elders stood still in full force, & determined not at Moses his death, yet he accounted Gods peo­ple no better then Shepheardlesse, till they had a power Para­mount placed over them, and a supreame above the Elders to guide and direct them.

TREATIS.

^P. Still you drive on your designe thorow many plausible insinua­tions.) Not insinuations but positions and those no more plausi­ble then profitable. Truth hath a precious inside, and withall a pleasing face.

^Q You would keep private men doing, but still doing in their cir­cle.) And good reason too for if they be out of their circle, they are very troublesome spirits to conjure downe againe.

R Not like the lame at the poole of Bethesda waiting till a su­preame Power.) If God in his Word will have it so, they must wait. Better to lye still in the porch, though not cured then to rush headlong into the poole and be drowned.

^S Providence will guide them in finding out-wayes of facilitati­on.) I protest against all out-wayes if they be any way different from the high-road of the King of Heaven; Reformation how­ever must come lawfully, and if it will not come easily, let it come hardly, we will tug at it with our prayers (which are al­wayes best at a dead lift) and will sweat but not sin to obtain it. Nor can any better facilitation for private men be found out, then for every one of them to reform themselves. How doth an Army of ten thousand men almost change their postures from East to West in an instant, because every one turneth one, and so soone would the work be done in a publike Reformation, if particular persons would take care for their private amendment.

^T Besides some other arcana and secret preparations.) Good Sir [Page 43] play faire and above board: The surface of the earth is wide e­nough for us both, creep not into crannies, to put me to the pains of Pioners to mine for your meaning: I know the secret of the Pro. 3. 32. Lord is with the righteous; but then it is such a secret, as being concealed from prophane persons, is revealed in the Word. This your expression if cleer from fault, is not free from just suspiti­on, for hereby you buz into peoples hands (and such tinder I tell you is ready to take fire) that there are some strange unknown misteries of Religion lately communicated to some private men. Strange that others of the same forme with you for learn­ing and Religion should know no such secrets, except you have received from Heaven some expresse packet of intelligence. You might have done well to have told us what these arcana are, unlesse being of Heavens close Committee you be bound to secrecy. Meane time I will be bold to tell you, that if these se­crets differ from Gods will in his Word, they are depths of the Divell and misteries of Iniquity.

V We see every thing naturally is spirited with an instinct of ay­ding, the whole water and ayre will part with their owne interests to serve the universall in the danger of a vacuity.) I distinguish betwixt naturall Agents, and voluntary, rationall and Christian Agents. Naturall Agents goe the neerest way to their owne home, their Center, except countermanded to avoid a vacuity, which being yeelded to, necessarily inferres a destruction of the whole. In such a case heavy bodyes have from God a dispensati­on yea command to ascend, light bodies to descend, forgetting their particular propensity, to remember the publike good, ac­cording to the words of the Psalmist, He hath made a decree which they shall not passe. But voluntary, rationall and Christian Ps. 148. 6. Agents, are to regulate their actions by Gods will in his Word; the greatest and onely vacuity they are to feare is Gods displea­sure whose glory they are to preferre before their owne tempo­rall self-preservation; and indeed mans eternall good is wrap­ped up in his obedience to Gods will. Wherefore except you can produce a place in Gods Word, wherein private men are commanded to make publike Reformations, there is a meer vacuity of all you have alleadged.

[Page 44] W The very Romans by a morrall principle would contend to be first in the service of their Country.) It was well done of them. Their forwardnesse in serving their Country will one day con­demne our frowardnesse in deserving our rending our native soyle asunder with civill dissentions; but in such cases as this is which we have now afoot (whether private persons may reform without the consent of the supreame Power) we are not to be guided by the practice of the Pagan Romans, but by the precept of the Christian Romans, Let every soule be subject to the high­er Rom. 13. 1 Powers.

X And it remaines as a crime upon Record, that Gilead abode beyond Jordan, and that Dan remained in ships.) Thus it was; Sicera a Pagan generall under Jab in a Tyrant and Usurper ho­stilely invaded Israel. Deborah a Prophetesse by Divine inspira­tion incited Barach to resist him. In this case each single man had a double call to assist Barach: One from Nature to defend his Country, another from Gods, immediate vocation. Here it In publicos hostes, om­nius homo miles Ter­tullianus. was lawfull for all to be active sinfull for any to be idle: Jacl the woman was valiant; shall men be womanish and cowardly? Now prove that private men have the like calling in point of publike Reformation and if they be not active, we will not on­ly confesse it their crime but proclaime a curse against them with Meros, till this be done this instance befreindeth not your cause.

TREATIS.

^Y I confesse it is an ancient subtilty of Satan, to keep men ex­ercised in one good duty that they should not advance another. Thus he busieth some men all in praying to neglect preaching, all in preaching to neglect Catechizing all in prayers, preach­ing, catechizing, to neglect practising. Jesabels body was all ea­ten 2 King. 9. 35. [Page 45] up, save onely her head, hands and feet. But indiscreet zeal so consumes some, that they have neither hands nor feet left, either to worke or to walke in their Christian calling: Yea, of all their head nothing remains unto them but onely their ears, resolving all Gods service into hearing alone.

But this accusation is not onely improperly, but falsly here layed to my charge, because I forbid meer private men to med­dle with publike reforming, which belongs not at all unto them: That so cutting off the needlesse suckers the tree may be fed the better, an that private men leaving off those imploy­ments which pertaine not to them, may the more effectually advance their owne amendment; a taske which when it is done, the severest Divine will give them leave to play.

And because one dangerous Policy hath been mentioned by you, it will not be amisse to couple it with another device of the Divell, as seasonable and necessary in these times to be ta­ken notice of. Satan puts many meere private men on to be fierce and eager upon publike reforming thereby purposely to decline and avert them from their own selfe-amendment. For publike reforming hath some pleasure in it, as a Magisteriall act and work of authority consisting most in commanding and ordering of others; whereas private amendment is a worke all of paine, therein a man, as he is himselfe the judge, so he is the malefactor, and must indite himselfe, arraigne himselfe, convict himselfe, condemne hmselfe, and in part execute him­selfe, crucifying the old man and mortifying his owne corrupti­ons. And we can easier afford to put out both the eyes of other men, to force them to leave their deare darling sinnes, then to pluck out our own right eye (in obedience to our Saviours pre­cept) Mat. 5. 29. and forsake our owne sinnes which doe so easily beset us. Besides men may be prompted to publike reforming by cove­tousnes to gather chips at the felling of the old Church gover­ment, by ambition, to see and be seene in office; by revenge to wreck their spight on the personall offences of such, whom for­merly they distasted. Self-amendment is not so subject to pri­vate ends but goeth against the haire yea, against the flesh it selfe, in making men deny themselves in duty to God.

[Page 46] Yea, at the last day of judgement, when God shall arraigne men, and say, Thou art a drunkard, Thou art an adulterer, Thou art an oppressor; it will be but a poore plea for them to say, Yea Lord, but I have been a publike Reformer of Church and State. This plea, I say, will then not hold water, but prove a broken ci­sterne. Not will God distence with their want of obedience, because they have offered him store of sacrifice. Such people therefore are daily to be called upon, to amend themselves and their Families; which is a race long enough for the best brea­thed private Christians, though they state in their youth, and runne till their old age.

TREATIS.

^Z I wonder you should here expresse an indulgence which is not That it is utterly unlawfull to give a­ny just offence to the Pa­pists or to any men whatsoe­ver. allowable.) I wonder and am sorry withall, to see a Protestant take unjust offence at this Doctrine, that no just offence is to be given to the Papists. Know Sir, that besides those Papists in England and ^A Ireland to whom you say, the Parliament hath proclaimed an irreconcilable war; there be also many of their Religion in Spaine, France, Germany, Italy, Poland, &c. all Europe over, with whom the Parliament hath not as yet, any professed open hostility, and to these no offence must be gi­ven. The eye of all Christendome is upon us, the Sea sur­rounds, but doth not conceale us: Present Papists read the text of our actions, and their posterity will write comments upon them; we cannot therefore be too wary.

Besides, grant that this irreconcilable war you speak of should bind men in a martiall way to kill all Papists; yet I pray take notice, that in some cases we may justly kill them, whom in no case we may justly offend. Though a malefactor be condemned by the Judge to be executed, yet the Sheriffe is a murderer if he torment him to death, contrary to the sentence of law. Now giving unjust scandall to the Papists, is torturing of them, and tyranny to their souls which may eternally destroy them; and you are the first Divine, and I hope shall be the last, which ever held this to be lawfull.

Whereas you say, I much mistake the Divinity of Christ in matter of offence. I should be very thankfull to you; if you be pleased to rectifie my erroneous judgement, to which end I will crave the Readers leave, the more largely to expresse my opinion in this point.

I hold that we ought not to give just offence to any man whatsoever: Indeed there is no danger of giving offence to the divell. He who fears to offend Satan, offends God with his foo­lish [Page 48] fear: Because the divels very nature is all mischief and ma­lice, nothing being good in him save his being which he hath of God, and he is utterly incapable of salvation. But seeing in the very worst of men there is some goodnesse, or at lest a capabi­lity of grace here, and glory hereafter, through repentance and faith in Christ, we may not give any man just offence, as being against the rules of Piety, Charity and Christian Prudence.

Against the rule of Piety: Because God hath said give no of­fence to any. Against the rule of Charity; because thereby we are 1. Cor. 10. 32. 2 Cor. 63. cruell to them which are our Brethren by nature, and may be by grace. Against the rule of Christian Prudence, because we cannot give any just offence, but also thereby we doe give them a just advantage against us. I beleeve Sir, were you to dispute in an University against Popish Opponents, you would so warily state the question which you defend as that you would not wil­lingly give any upper ground to your Adversaries, more then what they could get for themselves. Wherfore as the wrestlers in the Olimpian games used to annoint themselves with oyle, not only thereby to supple their joynts, but also to make their naked bodies the more slick and slippery, that so those who wrestled with them might catch no hold upon them, so ought we, who are like to have constant opposition with the Papists, to give them no more advantage then what they can earn, & if we give them more, they will be more ready to jeere us for our folly, then thank us for our bounty unto them.

Yea, in this respect it is more dangerous to give just offence, and therby just advantage (for the one cannot be done without the other) to the Papists then to any meer Pagans: For Pagans being rude, dull and ignorant, though an advantage be given them, cannot in point of learning husband and improve it to the utmost. But the Papists whom we doe know and must ac­knowledge cunning fencers in the School of wit and learning, are so well skild, as ever to keep and inforce the advantage we once bestowed on them. And though we need never feare them and all their art, so long as we have God and a good cause on our side, so if we betray our cause by giving them just ad­vantage, it is just with God to deliver us over into their hands, to beat us with our owne weapons.

[Page 49] And heare let the Reader be pleased to take notice, as much materiall to our purpose, that there is a grand diffe­rence, betwixt the Removing of things, bad in their owne nature, and betwixt the manner of removing them. If any thing be bad in it selfe, it may not be continued, it must be removed. None can dispence with the retaining there­of, though never so many or [...] Persons take offence at the taking of it away. If [...] [...] offended thereat, let them turne their girdles, with all their knots in them behind them, whilst wee neede not care for their causelesse anger. They who were so quick fighted that they could see an of­fence, where it was never given them; Let them looke a­gaine in the same place, and their quick eyes will behold there, the amends which were never tendered them.

But now, as for the manner of removing of things badd in themselves, when there is a liberty and latitude lest un­to us after what fashion we will doe it, either this way or that way we must doe it so as to give none any just offence. For where it is at our choice and pleasure to use variety of waies, our discretion must pitch on the best, whereby God may receive the most glory, the action the most luster, wee our selves the greatest comfort, and all others no just cause of offence. And here once againe let mee request the Rea­der to observe, that in my Sermon, I never mentioned any rendernes, to give the Papists offence, in removing of thinges bad in themselves, but this caution of not giving the Pa­pists just offence, was inserted in the proper place, when we came to shew how discretion is to appeare in the man­ner of a reformation.

Yea the same thing for substance may be done and just offence, either may or may not be given according to the different manner of doing it. For instance, such Pictures which are in the suburbs of superstition; because the gate of that City is alwaies open, may without any giving of just offence be fairely taken away. But to shoot off the head of the statue of Christ, either to spite the Papists, or sport our [Page 50] selves giveth just offence. Though the Image be nothing, yet such usage thereof is something, the bullet shott at the picture, wounds pietie: For to do serious worke in a jea­ring way, is inconsistent with Christian gravities, and ar­gueth not light of knowledge but lightnesse, not to say lewdnesse of behaviour.

Another instance. Suppose that some ceremonies anci­ent for time, used by the fathers, (though abused by the Papists (reduced by the Protestants, defended by our English, not opposed by forraigne Devines, be practised in our Church. And withall suppose, that such ceremonies as they are harmelesse so to be uselesse, and not without the suspition of danger, as the present times stand. In this case it will give no just offence to the Papists to take them away under the Nation, of things unnecessary, and unsuting with our present condition. But to remove them as things pro­phane, Idolatrous, or superstitious, giveth just offence and great advantage to our Romish adversaries, by the disgrace we put on Antiquity. Besides, hereby we betray our friends which have don good service for our Religion, namely such English Devines who with their penns have Learnedly and truly asserted the lawfulnesse of such ceremonies, and this our retreating from them and leaving them ingaged, (as Ioas served Vriah 2. Sam. 11. 35. at the siege of Rahab treacherously) shews much basenesse in us and in such a case, the disho­nouring of good men, is the dishonoring of God himselfe.

But if I should in Courticie yeeld so much unto you (which I never will) that it were lawfull to give just offence to & grounded dedicated Papists, yet know there be some, who in their opnions, & affections, the borderers betwixt us & the Papists, almost Protestants not far from our Religion, having one foote in it, and the other likely to follow, such People when they see, that we take no care, and make no conscience, to give just offence to the Papists, will be rea­dy to retract their resolutions, and call back their forward affections, say not that such men are better lost then found. [Page 51] Is this the bowels of Christian compassion, which ought to be in us, If we wilfully blast such blossomes, we are not worthy of any ripe fruite, and it is both cruelty and pro­fanesse to cast such doe bake cakes to the Doggs, which by standing a while longer in the Oven, would make good and wholsome bread. Nor herein do I write only by guesse, but too much by knowledge, such as I can, neither well conceale nor comfortably, relate. For when the Re­ligious paines of some reverend Devines whom I know, have brought some Papists to the doore of our Church, the just offence given them, by the moderne extravagances of some undiscreer Protestants, caused them to fale backe againe to Popery. And now to returne to your Examina­tion. All things contained therein, are easily to be answe­red by that which we have promised.

B. Saint Paule was of another Spirit, who forbere not a Disciple Gall. 2. 11 and Apostle, Saint Paule perceiving a dangerous error, in Peter, reproved him, both presently while the wound was greene, and publiquely, that the plaister might be as broad as the sore. But in thus doing he gave no just offence to Peter but blamed Peter for giving just offence to other Christians.

C. He goeth on and persueth the offence till they left him) This instance of Christs his cariage herein nothing advan­tageth you. Give me leave to repeate what I said before, If things be bad in themselves, they must be removed, though they give never so many offence, or rather though never so many or great men, take offence thereat, so also if a necessary Truth bee to be introduced, it must be preached and brought into the Church, though never so many be offended thereat. And if there be but one way, and no more allowed us, how and in what manner to do it, accor­ding to that one way, it must be don, not valluing the offen­ding of any. But if verity of way be permitted unto us, God expects that we should give the least; and if possible no offence to any. Now to apply the truth which our [Page 52] Saviour heare preached, and pressed, was of absolute and necessary concernment. Namely that he was the true Manna Messiah and broad from heaven. Such truths must bee preached, and if any burne with anger thereat, let not their fire be quenched, till it goe out for went of fuell. The case is forre otherwise in this Reformation, betwixt us and the Papists. We had all essentiall truths before, and if any orna­mentall, or additionall truths be now to be brought in, they must be so done as to give no just offence to the Papists.

D. Those truths, which are essentially, universally, al­waies, and at all times holy ought not to be measured, by the umbrage and scandall of the adversaries.) If hereby you meane, that necessary truths must not bee forborne to bee preached, for feare of giving any offence, I clearely con­curre with you. Onely I say that all such truths are in our Church already, and not now to bee newly brought in, (as you intimate) by the Reformation.

E. And yet the Apostle Preacheth, and layes those blockes and this rock of offence in the way too.) The Apostle preached Christ, and intended him to be a rock of deserue to all, As for those who perverted him to bee a rock of offence to themselves, this scandall was not justly given to them, but unjustly taken by them. If Papist take offence at any such truth, it shall affect us no more then the cryes of Baals Prophets 1 King. 18. 29. affected any of whom it is said, there was none to answer them nor any that regarged them. But as for the manner of removing away any errors, or bringing in any Truths, we ought to bee wary and circumspect, for our own sakes, as well as theirs, to give them no just offence.

To conclude. For mine owne part Sir I pittie the Persons of all Papists, & heartily desire their convertion, but hate theirs, and all other errors, with a perfect hatred. And this my enmity to all Popish Tenents, doth the more plainely ap­peare to be grounded on my Judgement not on my passion, Because I would have almen so cautious, as not to give them just advantage least out actions fight for them, whilst our [Page 53] affections fight against them. What Frier will not laugh in his Coule at this your opinion, that it is lawfull to give Papists just offence? Well, you never shall have my consent, to combate as our Churches Champion, against Rome for the Protestant cause, untill you have learnt more skill in fencing, and not to lye at so open a guard. And if you hold it lawfull to give Papists just offence, by the next returne you will hold it lawfull to give just offence to all, which are termed Popishly affected, the Gangrean of which expression, is by some extended to taint as sound and hearty Prote­stants, as any be in England.

TREATIS.

F. They that stand higher and on a holyer mountaine, perhapp's see further) I deny it not. But if they see a perfect Church on earth they see it in a trance or vision.

G. You that stand in the Horizon of Prelacy, cannot see much beyond it.) Misse not the matter, to hitt my person, if I stand in the Horizon of Prelacy, I stand no more for it, then it stands, with Gods glory, and will in his word. Because you taxe me with dimnesse of sight, I will strive by my stu­dy to get the best advantage ground I can, I will begg of God, to animate mine eyes with his Rev. 3. 18. eyesalve, I will be carefull to keepe mine eyes from being bloodshot, by ani­mating any to cruelty in this unnaturall Warr. And know Sir that they who stand in the Horizon of Presbutary, or Independency, are subject also to Errors, and mistakes. As delight in old Customes may deceive some, so desire of Novelty, may blind the eyes of others. God helpe us all we are badd at the best.

H. Because we will not be perfectly reformed, let us not argue our Iudgments into a beleife that we cannot) A di­stinction or two of perfection and your fallacy will perfect­ly appeare. Some Saints in the Scripture phrase are stiled perfect, but then it is Comparatively as they stand in op­position to Sanctorum nonnulli per­fecti dicuntur respectu mun­danorum, qui negligunt res divinas nec ingrediuntur unquam viam profectionis Amb. Com. in Epist: ad Phil. Cap. 3. wicked men who have no goodnesse at all in them. Or else they are called perfect as so denominated from their better part (good reason the best Godfather, should name the Child) their regenerate halfe, which de­sires and delights in endeavoring towards perfection, or lastly perfection is taken for integrity, sincerity, and un­rightnesse opposite to inward hippocrisie, and in such a perfection the Heart may have many defects by the by, but no dissimulation in the maine service of God. Such a [Page 55] perfection as this, men may have, yea must have, in this life, and without such a perfection here, no hope of any hap­pinesse hereafter.

But as for an exact, legall perfection (such as some Pa­pists dreame of, and most Anabaptists doate on) a perfecti­on able to stand before Gods Iustice, without the support of his mercy, it is utterly impossible for mortall men to at­taine unto it. In which sence in my Sermon, I said that a Perfect reformation of a Church in this world is difficult to be prescribed, and impossible to be practised.

Yea let me tell you Sir (cautious comming from good will, deserve to be heard, if not heeded) if you persist in this o­pinion of exact perfection, I conceive your condition dan­gerous. Elisha told King Ioram, Beware that thou passe not 2 King. 6. 9. such a place, for thither the Aramites are come downe. I may frinedly tell you, presse not one any further in this point, for spirituall pride lyeth hard by in waite, and the ambush thereof will surprise you. For my owne part, as I hate my badnesse, so I hugge the confession that I am badd, And Gods children, finde both contentment and comfort in knowing they cannot bee perfect. Hence they learne, (what soule so bad, which hath not sometimes some holy­day thoughts) to loath earth to love Heaven, to runne from themselves, to fly to their Saviour, to pittie others, to pray heartily for them, to hope comfortably of them, in a word this doctine, abateth pride, increaseth charity, and con­foundeth censuring.

Yea I solemnely professe that I would not herein change my doctrine for yours, to have much to boote. Should I say; that I could be perfect, both my head and my heart would give my tongue the lye. And one of the best hopes, I have to goe to Heaven, is that I am sure I deserve Hell. I remember a strange, but true and memerable speech of Re­verend Mr. Fox Cited by Mr. Capel in his Booke of Temptation. to this effect, that his Graces sometimes did him harme, whilst his sinne did him much good. A wonderfull thing, yet sometimes so it commthe to passe, God [Page 56] making a cordiall for us of our owne wickednesse, thereby teaching us humility.

I. There is under the Gospel a Royall Priesthood, an holy Nation a peculiar people.) True, Here these things are sin­cerely begunne, and hereafter fully perfected, for in this life there is still some basenesse, even in the royall priesthood, im­piety in the holy Nation, commonnesse in the Peculiar people. And I pray remember you are to prove, that a whole Church may bee perfectly reformed in this world. For though it were granted that some men might be perfect, yet it followeth not thereupon, that any one Church is existent on Earth, consisting intirely all of perfect members. Hipo­crites are of so glutenous a nature, they will stick close in e­very visible Church. They cannot be devided, who cannot be discerned, except one could borrow Gods touchstone of hearts, such shining drosse will ever passe current in this Kingdome of Grace.

K. Had former ages lived, but to see the discovery of lat­ter times) If by former ages you meane the time of Popery, I concurre with you. If you understand the times of the Primitivs Fathers, I suspend my suffrage till the next pa­ragrave. But if you extend it to the age of Christ and his Apostles, I flatly discent. Nor am I sensible of any such late discoveries in Religion though many Recoveries thanks be to God there have been, in rescuing the faith from Romish superstition.

L. They would have admired their owne ignorance and our happinesse.) By our Happinesse, I suppose you meane, what lately we had before this Warre began, and what we had not the happinesse to keepe, and wee trust in due time, God will restore to us againe. Otherwise, as for our pre­sent woefull condition, I would not wish our friends, or en­vie our foes such happinesse.

TREATISE.

To cut off all occasion and pretence of caviling, wee will 8. What advan­tage the Fa­thers had of us in Learning, and Religion, and what wee heve of them. shew, God willing in what respect the Fathers, for know­ledge excelled, and exceeded us, and in what respect wee modernes goe beyond them. They had a threesold advan­tage above us. 1. Of sight. 2. Of light. 3. and of a nearer object.

First, Of a better light, Being men of eminent natural [Page 58] parts, improved with excellent learning, and to the Ea­sterne fathers, the Greeke tongue, the language of the New Teastament was naturall, so that it costeth us much paines and sweat but to come to the place whence they started.

Secondly, Of a brighter light. As their constancie in per­secution was great, so no doubt the heate of their zeale was attended with a proportionable light, and heavenly illumi­nation God doing much for them that suffer much for him. Especially in those points wherein they encountred here­ticks, they were more then men, and went beyond them­selves, as St. Athanasius against the Arians, St. Au­gustine against the Pelagians and Donatists, from whom our moderne Brownists differ no more, then the same man differs from himselfe in new cloathes.

3. Of a nearer Object. They living closer to Christs times, could therefore better understand the sence of the Church in the doctrine delivered to the Apostles. Here we must know that Apostles, and Apostolick men as they wrote Gods word in their Epistles, and Gospels for the pro­fit of all posterity, so for the instruction of their present age they also [...]. 1 Cor. 11. 23. traditioned it in their Preaching by word of mouth to the people of those times, not that they delivered any thing viva voce contrary or dissertent from what they wrote, or that (as the Papists stile for their traditions) they supplyed and enjoyned any thing as necessary to salvation, which otherwise was wanting in the Scripture but the selfe same things which they wrote in the New Testament, they also delivered in their Sermons, and in their Preaching de­lated upon them, wherefore the prime primative age, ha­ving (as I may say) two strings to their bow, Scripture, and Preaching, must needes bee allowed to have had the clea­rest apprehention of the meaning of heavenly misteries, and as the children Iudg. 2. 7. of Israell served the Lord all the dayes of Iehossuah and all the dayes of the Elders, who outlived Ie­hossuah, who had seene all the great workes of the Lord which he did for Israell, in like manner wee may conclude, [Page 59] that the greatest puritie and the clearest light of the Church, lasted so long as any, within sight, hearing, or memory of Christ or his Apostles preaching, or miracles, did survive.

Now to hold the scales even, we in like manner have a three fold advantage over the Fathers. First a degree of experimentall light more then they had or could have; ha­ving seene the whole conduct, Manuaging and Progresse of Religion since their times, whereby (with a litle helpe of history) a Devine who is under sixtie in age, may be a bove sixteene hundred in experience.

Secondly, we have the benefits of the Fathers bookes, a mightie advantage if we were as carefull to use it to Gods Glory, as we are ready to bragg of it for our owne credit. And here I must complaine of many mens lazi­nesse. Indeed a learned man Nos nani su­mus stantes super humeros Gygantum. Hol. cott. compareth such as live in the latter times in respect of the Fathers to Dwarffes stan­ding on Giants Shoulders. But then if we will have pro­fitt by the fathers learning, we must take paines to mount to the tope of their Shoulders. But if like idle Dwarfes, we still do but stand on the ground, our heads will not reach to their girdles, it is not enough to through the bookes of the fathers, togeather on an heape, and then making their workes our footestoolle to stand on the out­side and Covers of them, as if it were no more, but V P and RIDE boasting now far we behold beyond them. No, if we expect to gett advantage by their writings, we must open their bookes, read understand, compare, digest and meditate on them. And I am affraid many that least looke into the Fathers, boast most that they looke beyond them.

Thirdly. Wee have the advantage of a darknesse remo­ved by Gods goodnesse from our eyes, which in some mat­ters did dimme the sight of the Fathers. Namely the mistery of Iniquity which wrought in their times, & now is taken away in the Protestant Church. That Bramble of Rome, [Page 60] (soone will it prick, which will be a thorne,) which after­wards Lorded it over the Vine, Olive, and figtree, beganne very timely to play his parte, And the Man of sin, then but an infant (and every thing is pretty when it is yonge,) was unawares dandled on the knees of many a devout Monke and rockt in the cell of many an holy hermit, who litle suspected that then voluntary sequestring themselves to enjoy heavenly thoughts, would by degrees degenerate to be in after ages the cover of Pride, lust and lazinesse. Now seing this man of sinne, is dead already in the Protestant Church, and hath a consumption attended with the Heck­tick Fever in all other places, the taking away of Popish superstition may justly be accounted the third advantage which our age hath.

By the way we must take heed of a fault whereof many are guilty. For some are ready to challenge every thing in the practise of the Fathers which doth not please them pre­sently to be Popish, and pretend they tast superstition in whatsoever themselves distast. O say they, the Fathers lived when the mystery of iniquity did worke, and hence they in­fer that it is evidence enough without further tryall to con­demne any cerimonies used by them, because they were used by them. The way indeede to make Short Assises, but Perjur'd Iudges, whereas it is not enough to say, but to shew that they are superstitious, to anotomize, and dissect the Popery conteined in them, demonstrating where it crosseth the word of God, wheras on the contrary all wise and charitable men ought to esteeme the practises of the primitive Church not only to be innocent, but usefull and honourable till they be legally convicted to be otherwise.

If any object that the Fathers had another disadvantage, that besides the spreading of Popery; other Heresies did also spring and sprout apace in that time, to the darkening of the light of the truth, let them know that such oppositi­on only gave truth the opportunity to tryumph, and the teeth of Error filled it the brighter Heresies, In eodom secu­lo [Page 61] quo nat a, damnat a equos errores patrum aetas tulit, eos & sustulis, condemnig them in Synods and Councells, And in this point to be an equall Empire betwixt the ancients and us, we must consider that we live in the Later age, and commonly bad humors which have visited the whole body do settle at last in the leggs and lowest parts, with us Sects and Schismes do also abound, and some Heresies first set a broach in the Primitive times, now runne a Tilt with all their dredgs in out dayes.

Thus we see how the Fathers were both before and behind us, for knowledge, and wee therein both above and beneath them in severall respects. See the wisdome and goodnesse of God, how he hath sweely tempered things together. So good that all have some, so wise that none have all. And how easie may this controvercy be accommodated, whether ours or the Fathers light were the greatest, where if the difference be but cleerly under­stood, the parties are fully reconciled. And now I con­ceive having answered you in grosse, I need not apply my selfe to any perticulers of your examination.

TREATISE.

You hover in Generalls, and seeme to me desirous that 9. Now new light or new essen­tiall truths are or can be revealed in this age. your Reader should understand more then you are willing to expresse; my opinion breifly is this. That no new Re­velations, or new infused light in essentiall points of Re­ligion, is bestowed on any now-adayes, but that the same light hath in as plentifull a measure beene given to former ages, especially to the age wherein the Apostles lived, and when the faith was once delivered to the Saints, and by them sett downe in the Scripture, and that then so perfectly and compleatly, that it needed not the accessions of any fu­ture Revelations.

I confesse that men by searching the Scripture (that oyle will never leave increasing as long as more vessells be still brought) and diligent prayer to God may and do arive daily at a clearer understanding of many places of Gods word which they had not before. These words; Thou art Peter and on this rock will I build my Church, and that Place, this is my body, are now more truly and plainly un­derstood then they were 200 yeares agoe, when the Popes supremacy was as falsly founded on the former as transub­stantiation was unjustly inferred from the latter. How­ever these were not Revelations of new truthes, but repa­rations of ould. For the prime primative Church received and embraced the same, The Saints Revel. 14. 3. in the time of Popery Sung as it were a new song, a Song not new but renewed, not new in it selfe but perchance to the hearers, and such are many truthes, which are preached in our age in the Protestant Church.

[Page 63] They that maintaine the contrary opinion of moderne re­velations of new essentiall truths doe a three fold mischiefe therein. First they lay an aspertion of ignorance and imper­fection of knowledge on the Apostles themselves, and this is no lesse then Scandalum Magnatum.

Secondly they much unsettle men in matters of Religion, and produce a constant inconstancy and scepticall hovering in all oppinions and as the Athenians erected an Altar to the unknowne God, so men must reserve a blancke in their soules therin to write truths at yet unknown, when they shall be revealed. Thus men will never know when their creede is ended, and will daily waver in that truth which they have in possession, whilst they waite for a clearer and firmer as yet in revertion.

Thirdly they sixe on the Scripture an imputation of im­perfection and such as talke of new revelations of truth, may well remember the passage in the Old Revelation. Reve. 21. 18 If any man shall add unto these things, God shall add unto him the plagues that are written in this booke. And it seemes to mee all one in effect whether men peece the Scriptures, with old Traditions, or new Revelations; and thus the Pa­pist and Anabaptist are agreed like men in a circle going so farre from each other with their faces, till their backes meete together. And I professe I should sooner trust a tradition containing in it nothing crosse to the Scripture and com­ming to mee recommended from the primitive times, and countenanced with the practise of the Church in all ages, then a new upstart Revelation. The best is, wee have no neede to trust either, whilst we have Gods word alone suf­ficient to relie on.

The result of all is this, We have now a-dayes no new truths revealed, but old ones either more fairely cleared or more firmely assented to, no new Starres of Revelation a­rise in any hearts. If any such doe burne and blaze there, they are but comments which will fade at last. In a word this age is not happie with any new truths, but guiltie of many old lyes.

[Page 64] Yea, it rendereth it suspitious, that some men are going about some what, which they cannot justifie by the old knowne lawes of God, because they beginne to broach pre­parative doctrines, Introductorie of new revelations: Di­strusting (as it seemes) the Scripture, the old Iudge, as not for their turnes, because they provide for an Appeale to an other Vmpirer; and if those are justly accounted dange­rous members in the Church, who would bring in Innova­tions in Ceremonies, then pretenders of new Revelations in Essentiall points of Doctrine are so much the greater offen­ders, by how much Doctrine is more necessary, and funda­mentall in a Church then ceremonies. But I will answer some passages in your Examination particularlie.

M. The Gospel doth worke and winde its beames into the world, according to the propheticall seasons for Revelotions.) Distinguish we heare, betwixt matters of fact, and matters of faith. Matters of fact being foretold in the Scripture, are best understood when they are accomplished: In which re­spect the longer the world lasteth, the clearer men see & the plainer they understand such predictions. The Seales in the Revelations were successively opened, the Trumpets succes­sively blowne, the Vialls successively powred out, and the things imported in and by them, are successively performed. Wherefore time is the best comentator on the propheticall parts of the Bible, Dies die [...] docet. And to day, which is yesterdaies schoolemaster will be Scholler to tomorrow, in which respect the Dan. 12. 4. Prophets words are most true. Many shall runne too and fro, and knowledge shall be increased. But now, as for matters of Faith, they were at once, and for ever, fully, and freely, delivered at the first to the Apostles, and so from them to us, and that so perfectly, & compleatly, they neede no new revelations, quo ad Materium, though quoad modum, old truths may now have a new measure to be more clearely understood then in the darke times of Po­pery.

N. We may have Beames, and Radications, and Shoot­ings, [Page 65] which our Fathers had not.) For Beames and Radica­tion of knowledge, I have delivered my oppinion: but as for Shootings, God knowes wee have many such as our Fa­thers never had; God in his mercy cease such Shootings or else in his Iustice direct the Bulletts to such markes, as in truth have been the troublers of our Israel.

O. The Apostles had not all their truths and light, revea­led at once, some early, some late, some not till the Holy Ghost was bestowed.) All this is most true which you say, The Apo­stles at first were (as we may say) Freshmen, newly admitted into Christs Company. Then they tooke their first degree of knowledge, when sent forth to Preach the Gospel, Mat. 10. to the Iewes alone in their Masters life time. They com­menced in a higher knowledge after Christ his Resurrecti­on: And after his Assention, assended yet higher in Spiritu­all Illuminations: Lastly, after the comming of the Holy Ghost, they proceeded Doctors in deede; I meane, they then had the completion and consumation of all understan­ding necessary to salvation. Now Sir, Consider that after this time, they wrote the New Testament, and therein all essentialls for us to know and doe for our soules health, so that we now doe deduce and derive our knowledge, not from the Apostles in their infancy, or minority of Judgement, but from them having attained to the Top, and Verticall point of their perfectest skill in heavenly misteries.

P. And who cannot thinke wee are rising into that age, wherein God will power his Spirit upon all flesh, &c.) What proportion doth this beare with what you said not long since, Prophesying that our Marian Times did approach too fast? When nothing was light but the Bonefiers to burne the Marters. I will not deny but this great sun may arrise, but the reigning vices of the time are but an ill Mor­ning Starre to harbinger the rising thereof. We have taken the St. Shippe from those in heaven, but have no more holi­nesse in our selves here on earth. What betwixt the sins which brought this Warre, and the sinnes this warre hath [Page 66] brought, they are sad prefages of better times. Never was Gods name more taken in vaine by oathes and imprecations. The Lords day, formerly profained with mirth, is now profained with malice, and now as much broken with Drummes as formerly with a Tuber and Pipe. Superiours never so much slighted. so that what 1 Sam. 25. 10 Naball said sullenly, and (as he applyed in) falsly, we may say sadly & truly, there be many servants now adayes, that breake away, everyman from his Master. Killing is now the only Trade in fashi­on, & Adultery never more common, so that our Nation (in my opinion) is not likely to confound the spirituall Whore of Babilon, whilst corporall whoredom is in here very where committed, no where punished. Their so usuall, that they have stollen away the word of Stealing and hid it under the Name of Plundering. Lying both in word & Print grown Epidemicall, so that it is questionable whether Gunnes or Printing, (two inventions of the same Countrey and stan­ding) at the present doe more mischeife in this Kingdome. It is past covering of our Neighbours houses, when it is come to violent keeping them. He therefore that doth seriously consider, the Grievousnesse and Generality of these sinnes, will rather conclude that some Darkenesse of Desolation, then any Great light is likely to follow upon them. God I confesse in mercy may doe much, both to pardon and pro­sper us, and can extract Light out of Darkenesse, but whe­ther he will or no, I (though confident of his power,) see little cause to hope of his pleasure herein, And though here­in I must confesse, many of these inormities. may, (though not wholy be excused, yet) be something extenuated, by pleading the unavoidable necessities which warre doth cause, yet surely wee shall answer to God for causing this warre by our crying sinnes, and transgressions.

Q Wherein the light of the Moone shall be as the light of the Sunne, and the light of the Sun as the light of the seven dayes.) This, for ought I can finde to the contrary, was ac­complished at Christ Comming, and the generall giving of [Page 67] the Gospel to the Gentiles, with the sending of Gods Spi­rit miraculously upon them, sure I am a Paralell place of the Prophet was then fulfilled, by the exposition of Saint Ioel 2. 28. Acts 2. 17. Peter himselfe, And it shall come to passe in the last dayes (saith God) I will power out my spirit upon all flesh: and your Sonnes and your Daughters shall prophesie, and your young­men shall see visions, and your old men shall dreame dreames. These words having the advantage of that Date In the last daies, might with the more colour have beene allead­ged by you, and applyed to these times, to prove some spe­ciall Revelations in our dayes, had not the Apostle marred your Mart, and prevented you by applying the prophesie to the primative times.

TREATISE.

R. But wee see the policie of commending the Fathers.) I protest before Almighty God I have neither base nor by respect in praising the Fathers. Saint Pauls blamed Gal. 2. 11. Peter at Antioach, because he was to be blamed. I in the like man­ner commend the Light of Fathers, because it is to bee com­manded not for any favour or slattery. A falsely reputed pri­mitive Reformation, I abhorre from my heart, & I presume our Church is to wise to be cosened therewith: If Canterbu­ry hath misbehaved himselfe, his friends for him desire no more, and foes to him should grant no lesse, then a legall triall. But insult not on any mans sufferings, Organs I dare say, are not so offensive in Churches as the making of Mu­sicke [Page 68] on men in misery. Time was when you sett as much by a smile from Canterbury, as he still set [...]s litle by a Scoffe from you.

TREATISE.

^S. And it is Pitty they are not better scituated, I could alwaies wish, to see a Diamond set in Gold.) I cannot blame you, especially if the Diamond be their owne. But what meane you by this Expression; Would you have had the Truths in my Sermon to have beene set in the Gold of rich & glittering language. Truly I could not go to the cost there­of, especially on so short warning, wherein the Sermon was made. How ever a Diamond, is a Diamond though set in Home, whereby the luster thereof may be somewhat dim­med, but the worth thereof no whit deminished. But in one respect I must confesse these Truthes were ill scituated, that they stood too neere to a captions Reader, who tooke causelesse exception at them.

[Page 69] T. Yet there is apolicie to write faire in one leafe, though you make a blot in another) Shew me Sir, where these blotts bee. For as yet I am more troubled to know my fault, then my defence.

TREATISE.

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

TREATISE.

W. As for the decent buriall of Ceremonies and supersti­tions of the Father.) You are cunning to improve your selfe Paragraffe 24. on my words. In my Sermon I made a double supposition, Fist, if there be found in the Fathers practice any Ceremo­nies smacking of Paganisme or Popery. Secondly, If the same can be justly Challenged to be continued in our Church now, (as if two Suppositions made a Position) you flatly, in­fer & perumtorily conclude such Superstitions are in our Church. I should be loth to sell wares to such a Chapman, and to trust his honesty in measuring of them out, who hath such a slight in slipping his fingers, that gives him an inch and hee will take an ell, You might have don better, to have could us what the perticulers of these superstitions are.

X. And will not this be a decent buriall.) The pleasant­nesse of your witt doth please me, some mirth in this sadd times doth well. But you might have been pleased to have taken notice, that by the decent buriall of superstitions Ce­remonies, (if any such can be proved to be in our Church) [Page 71] I ment the removing of them in that manner, as might give no just offence to any, as I have largely discoursed of before. However as you say, let but a Parliament lay them in the ground and I shall not moorne for their death but rejoyce at their solemne and legall Interment.

Y. Had more honour from the Devinitie of the other yeare, or your times.) The more shame for such, if any who under valued such Worthy Men. And blessed be God that they have recovered their former esteem. For my part they have not with me regained any new degree of Honor, but still keepe the selfesame place in my valuation of them whereof they ever were peaceably possessed.

TREATISE.

Z. My endeavour here was only to take out of the way such rubbish as others would bring in.) Whether rather, you have not brought in such Rubbish, which others have taken away, be it reported to the juditious Reader.

A. Let us like Ioshuas spies, bring no evill report upon the Land we are going to.) By Ioshuas spies, you meane those who accompanied Caleb, & Ioshun, to spie the Land of Cauaan, and these were guilty of a three fold Fault.

First they spake truth with an ill intent, to disharten the Israelites, in their reporting of the strength of the Country. Secondly, they speake more then truth, rai­sing the walls of the Cannanitish Cities by their Hyper­bolyes [Page 72] as high as Heaven, 1 Dut. 28. Lastly they suppressed the most materiall point, not incouraging the people, (as Ca­leb and Ioshua did, by the assured assistance of God against their enemies. But I conceive my selfe, (against whome your words are darted) to be innocent in the foresaid per­ticulers.

TREATISE.

B. But suppose this perfect Reformation were e. c.) It seemes you suspect the strength of your outworkes, that you so seasonably retire to your Castle, Now at last condemning this doctrine, not as false, but unfitting to be preach­ed.

C. Were among the [...] I thinke you would say [...] or otherwise Sir my learning will not extend to understand this your new greeke.

D. He were no wise and faithfull Devine) So then you conclude me a foolish & deceitful Minister, & I had rather you should call me so ten times, then my guiltie conscience should tell me so once, for concealing of a necessary truth.

E. Who would not preserve that secret for holy advan­tages.) First the question is, wheither or no it lay in my [Page 73] power if I would to keepe this Point secret. What your people at Hestertonn in Yorkeshire are, you best know in this Doctrine, I was not the teacher but the re­membrancer of my people at the Savoy, from whom had I closely covered it with both my hands, they would have seene it through all my fingers. Besides what hope can one have to keepe it secret when (as you say) so great and glorious a light is shining now-a-dayes.

But if I could, I ought not to suppresse it. Let Po­pish tenents 10. That the Do­ctrine of the Churches im­perfection may safely bee preached and cannot honest­ly bee concea­led. be shurt in a cloister, and sicke opinions keepe their Chamber, God never lighted this Truth for us to put it under a bushell, it being alwaies seasonable to bee divulged, and now dangerous to bee concea­led.

These holy advantages, (I would not count them ad­vantages were they not holy,) arise from Preaching this point. First, it a wakens men from their Idle dreames of their conceited perfection of a Church here, and too many I feare have made this common-wealth here woefully militant, under pretence here to make the Church happily triumphant.

Secondly, to teach all Christians (Majestrates and Mi­nisters most especially) as industry so patience, daily to doe, and constantly to suffer no whitt disheartned in their endeavours to perfection. Knowing though things bee badd, after their best labours to amend them, that this proceedes from the inevitable vanity, to which the creature is subject.

Thirdly, to weane men from this world, making them to love and long for the time of the restitution of all things, when this world as a watch out of tune shall not one­ly bee taken assunder and scoured, but also have all the wheeles made new and then bee perfectly refor­med.

[Page 74] Yea Sir, let us try whether you or I proceeding on our contrary principles, shall more effectually perswade a reformation, you will tell the world that a perfect reformation in this life is attaineable, even to the antici­pating of Heaven heare, and this you will presse with all your power and flowers of Retorick, and all little enough to performe so unsavory an untruth. Now see sit what mischiefes will follow hereupon.

1. Because one falsehood requires more to support it, you must call in other auxilliary falsities to defend this, and so engage your selfe in a multitude of errors.

2. Seeing flights and shifts can never last long, your forgery will be detected.

3. You are lyable to Heavens Pillorie to bee punni­shed for holy fraud.

4. You will scarce be trusted afterwards though telling truth, being once convicted and ever suspected of falshood.

As for those whom you have deceived unto the utmost of their endevours of Reformation, on your false perswa­sion that the perfection thereof may bee had in this world, though their labours therein bee very forward at the first, yet soone will they wither and weaken with the graine in the Gospel that wanted Roote (no Roote and a false Roote are the same in effect,) and Gods blessing can­not be expected on the deceitfull proceedings.

As for mee who have no cunning in such hunting, but please my selfe with Iacob to bee a plaine man, I would goe another way to worke, and tell them the worst first, that indeede it is vaine to expect a perfect re­formation in this world. However let them comfort themselves, that wee serve such a Master who accepts of the will for the deede, and knowes whereof we are made. Hee remembreth that wee are but dust. And therefore let us doe our best, and strugle against our [Page 75] infirmities, being confident that God in Christ will pardon what is amisse, and reward what is good in us. And I doubt not but such doctrine by Gods bles­sing will both take deeper impression in mens hearts, and bring forth better fruits of amendment in their lives.

F. I commend Bodin and Tacitus for their politi­call faithfulnesse, they writt far, yet would not Sun the imperiall [...] nor make them popular.) I con­fesse it to bee unfitting, yea dangerous to impart mi­steries of State to private people, for such Iewels are to bee lockt in a safe and sure Cabinet, the bosoms of Polititians, Not so in necessary Points of Divinity, for though every private man hath not a State to go­verne, hee hath a soule to save, and therefore must be partner in all wholsome doctrines.

Indeede in some cases, Preachers may though not finally suppresse, yet seasonably conceale, or rather wa­rily deferre the publishing of some points of Religion, First when they are not of absolute concernement to salvation, & the Minister by his Christian discretion plaine­ly foresees, that all the good which rationally can bee ex­pected to redound from Preaching such a Truth, will not countervaile the ill, which in probability will ine­vitably follow thereupon; Or else when the Auditors are not capeable as yet of such difficult Doctrines. Christ himselfe did fitt his Wines to his bottles, powring in not what hee could give, but they could take, least otherwise hee should rather spill his liquor, then fill his vessells.

Neither of these cases now alledged take place con­cerning the publishing of the Doctrine of the Im­possibility of the Churches perfection in this world. For we may by Gods blessing justly expect and promise to [Page 76] ourselves and others much good and comfort from the preaching thereof, as we have largely proved before. Nor dare I so much to disparage the times we live in, (now it being above a hundred yeares since Luthers reformation) as to count them to have age so much, and Knowledge so litle, as not yet to be capable with safety & profit of so plaine & true a Doctrine, some short­ly expect the day of Iudgment, and sure then the world is already come to Age to understand Truths, except shee come not out of her Mynority till just shee be ready to die and to be dissolved.

G. Would not Sunne the Imperiall [...].) Godly secrets in Religion in some respects may be Sunn'd. First that thereby they may be tryed, (all Truths have Eagles eyes) whether or no they can behold, and beare the Sunne Beames. Secondly, because our Math. 10. 26 Saviour hath said, what I tell you in darknesse, that speake in the light, and what you heare in the Eare that preach you upon the House toppe. Lastly, that by pro­claiming them the Godly may have an oppertunity to re­ceive them, and the wicked be rendred unexcusable for refusing them, when such Truths are made generally knowne.

H. Nor make them popular.) I distinguish on the word Popular. If it be taken, as generally it is, (use having con­fined a word of generall acception in it selfe, to an ill sence) to Court the good will of people for any private or sinester end, it is utterly unlawfull for Popularity, which is necessary love, in a Prince, is unlawfull lust, in a Subject, who may not Court the Kings wife, for to him a lone, are the People married in a Politicke Relation. All honest men therefore disclaime, to make Truths Popular in this sence, to impart them to the vulgar to gaine any vaine applause. Yea, consider herein, whether you ra­ther [Page 77] be not faultie in making the Imperiall [...] to bee Popular, who incite and incourage ordinary People, to make a Publique Reformation.

But Truths in Divinity must be made Popular, that is bee communicated to all people, in true sinceritie for the saving of their Soules.

The Iude. 3. Apostle, calleth it the Common salvation, and therefore it must be preached to all in common, our Ser­mons must, aswell be ad Populum as ad clerum.

Otherwise such Monopolies are illegall and distructive to the State of the Church, for any Ministers to engrosse any wholsome Doctrine to themselves, and not im­parte it to their Parish, except in the cases afore men­tioned.

TREATISE.

I will not oppose yours, but annex my owne con­clusion. If I should deny my owne many Imperfecti­ons, my practise would confute what my Pen hath maintained. Reader, for the matter of what I have written, I require thee, in Gods name do me Iustice, for the manner, method, or words thereof, I request thee, as I am a Man shew mee favour. Thinke not the worse of the Truths, for my sake, but thinke the better of me, for the Truths sake which I have defended. And [Page 78] conceive me not to be of a brawling and controversiall disposition, who do desire and will pray for an Agree­ment from my Soule, so long as my speech shall serve me. Yea if I should chance to be stricken dumbe, I would with Zacharia make signes for table bookes and write the name of that which I desire above all earthly thing is PEACE. God send it, Amen.