Fathers the honourable Reservation to our first Reformers Examination That it may appear I look not onely at the worst of the Sermon there are excellent truths in it and it is pitie they are not better situated I could alwayes wish to see a Diamond set in Gold These are good Positions and in their Pages not without their enamill of wit yet there is a Policy to write faire in one leafe though you make a blot in another but I cannot let these passe without some observation First for the Qualification I dare say never age afforded more eminent in this Kingdom their Calling lawfull their Pietie exemplary their knowledge radiant their courage experienced thorow a legion of difficulties their prudence in the conduct of a businesse though opposed with the Policy and Malignity of a grand and potent Enemy And for the decent buriall of Ceremonies and superstitions of the fathers they shall have a Parliament of Senators and an Assembly of Divines to lay them in their Grave and I dare say a godly Congregation in the Kingdom to sing a Psalm at their Funeralls and will not this be a very decent buriall And for the honourable reservation to the Reformers and their memories our Divines and Reformers now have ever made resorts and appeals to the truths they delivered and in those times when Beza and Calvin and P. Martyr were set lowest till the Master of the feast came lately and bid them sit up higher a Caietan and Bellarmine and a Councell of Trent I am sure had more honour from the Divinitie of the other year or your times so farre we admire the Reformers as to love their Truths and to pitty their errors But I will not say much a errors may be more provoked than remedied with overhandling let us be wise in the Colours of good and evill b though it be an honest yet it is a dangerous mistake to think too many our Friends and too few our Enemies Conclusion If I be now examined what Reformation I aime at I answer my endeavour here was only to take out of the way such rubbish as others would bring in if we can but clear the passage we go far in the work and in the meantime let us like Ioshuas spies bring no evill report upon the land we are going to But suppose this perfect Reformation or Church were among the c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Ragione di sacro dominio he were no wise nor faithful Divine who would not preserve that secret for holy advantages 't is Gods own design and his Apostles to hold out a perfection to us be perfect as your heavenly father and some Pastors for the perfecting of the Saints I commend Bodin Tacitus for their politicall faithfulness they writ far yet would not e sun the Imperiall {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nor make them popular Apology I have now done I will not say refuting but committing errors I am afraid my haste at this time hath made me mend one fault only with another FINIS New Quaeres OF CONSCIENCE Touching the late OATH Desiring Resolution Q. How it consists with 1. The threefold conditions of an Oath in generall of Truth Iudgement Righteousnes Jer. 4. 2. 2. The threefold Oath taken in particular viz. of 1. Allegiance 2. Supremacy 3. Protestation 3. Theirown introduction Limitation in speciall in order to the security and preservation of the True Reformed Protestant Religion I. Quaere How it consists with the three Conditions of an OATH 1. OF Truth which excludes falshood doublings fictions mentall evasions aequivocations and reservations and requires simplicity and sincerity according to the sense and purpose of the imposer 1 Liquide jurare 2. Of judgement not unadvisedly lightly or wantonly to satisfie the times to comply with great persons for advantage or carnall securitie not upon a Popish implicite faith but to let every man be perswaded in his own minde that it be grounded upon a necessary Cause and taken soberly advisedly discreetly reverently and in the rear of God 3. Of Righteousnesse That it be not to the prejudice of my Neighbour Hee that takes it with his private Reservation inconsistent with the Sense and purpose of the Oath offends against the first He that takes it for favour of men offends against the second He that takes it out of emulation and rage to the dammage of his Brother offends against the third For these Causes D. Augustine concludes Falsa juratio exitiosa est vera juratio periculosa nulla juratio secura False swearing is pernitious True swearing is dangerous no swearing is secure Ser. 28. de verb Apost. By an ancient Law of the Church No man was to be sworn but fasting Quaere II. How can it consist with the Oath 1 OF Supremacy For if he be once supream over all persons in all causes Ecclesiasticall and Temporall how can I swear to subject him or bring him under any person in any Cause whatsoever and though the chief occasion of that Oath was upon the Popes pretending jurisdiction yet the intention and extention was to shut all his Subjects under the same condition of Obedience 2 Of Allegiance For I am bound First To defend the King and his Successours to the uttermost of my power against all Treasons Conspiracies against his Person Crown and dignity Secondly To doe my best endeavour to reveal all Conspiracies I know or hear against him or any of them and Third That no person whatsoever hath power to absolve me of the Oath and All which seem to be endangered by taking up Armes against him or his life-guard or the forces raised by him 3. Of the late Protestation in regard of a double seeming Contradiction For I promise vow and protest to maintain the Protestant Religion expressed in the Doctrine of the Church of England But this assertion That in my Conscience I do beleeve that the Forces raised by the two Houses of Parliament are raised and continued for their just defence and for the defence of the true Protestant Religion seems to contradict the Protestant Religion Doctrin of our Church For though there be many strange Fancies and doctrines in the Church of England yet there is but One expresse Doctrine of the Church of England and that is conteined in the 39 Articles and Book of Common Prayer to which all the regular Clergy must subscribe and are confirmed by an Act of Parliament Now one Protestant point of our Religion expressed in the Doctrine of this Church is in the 37 Article Viz. 1. The Kings Majesty hath the Chief power id est supremacy in this Realme of England unto whom the Chiefe gouernment of All Estates of this Realme whether Ecclesiasticall or Civill in all Causes doth appertaine To Rule All estates and degrees committed to his charge and to restrain with the sword the Stubborne and evill doers
which hee cannot doe if the Sword or Militia bee taken from him 2. That a man may take up Armes when the Magistrate id est Supream power commandeth 3. That a man may sweare when the Magistrate requires in a cause of Faith and Charity Implying that no man ought to sweare take solemne Oathes or Beare Armes without the injunction of the supreame Magistrate 4. That the two Books of Homilies containes a godly and wholsome Doctrine and are to be read in Churches by the Ministers not only reading Ministers diligently and distinctly that they may be understood of the people 5. Homil. 21. Against Rebellion That it is not lawfull for Subjects to raise up Armes against their Soveraigne under colour of Religion Eccles. 4. 12. A threefold cord is not easily broken except by such as furiously rage together and lightly imagine a vain thing By Rulers that take Counsell together against the Lord and against his Anointed saying Let us break their bonds asunder and cast away their Cords from us But he that sits in Heaven laughs them to scorne the Lord shall have them in derision And yet will I set my King upon his holy hill of Sion Hee will bruise them with a rod of iron and Be wise therefore and kisse the Son lest he be angry Psal. 2. 1 2 3. Quaere III. How can it consist with the Protestation in the second particular Against all Popish Innovations within the Realm c. For to tak up Armes in Case of Religion against the supream Power is a plain Popish Jesuiticall Innovation taught and maintained by them in this last age And in the third particular For I vow and protest to maintain with my life power and estate according to the duty of my Allegiance his Maiesties 1. Power 2. Honour 3. Estate Now the Quaere is How can I maintain 1 HIs Person with my life power and estate if I swear To assist an army of men which he declares as is thought by many pious and judicious men to be utter enemies to his life honour and estate Or how can I maintain 2. His Honour when by the Oath I professe not onely in my heart and thought to curse him contrary to the word of God Eccles. 10. 20. Exod. 22. 28. but openly with my mouth to blaspheme him and in effect say which is Nefandum He is an utter enemy of Gods true Religion a violator of all sacred Vowes Oaths Bonds and Covenants And shall I yet say I maintain his honour Am I thus presumptuous to judge him and not afraid to speak evill of Dignities and yet maintain his Honour or the Protestant Religion Did Cham honour his father when he discovered his nakednesse And doe they honor their father that cover and extinguish his vertues and glory and cast aspertions of disgrace and calumny upon him Would such Honour be taken of the Father from his children of the servant from his master Go and offer that honour to thy Father thy Master thy Governour and see if hee will take it at thy hands Mal. 1. 6. 8. Or how can I maintain 3. His Estate when I take part with them that withhold and withdraw it from him 2. That put him to such an exhausting and consuming charge by maintaining an Army to guard and protect his Person and his Subjects Nor will the after Limitation serve to heal the breach of the Oath by saying It was not to be extended to the maintenance of any Form or Worship Discipline or Government of the Church of England for first all the ordained Ministers have subscribed and sworn to all the Doctrine of the Church c. and cannot be absolved from any lawfull Oath by any power whatsoever 4. Though it should not be extended to Church government yet it will reach to the Civill Supremacy and power of the sword which it avoucheth to be only in the King and not in any Subjects whatsoever Quaere IIII. How can it consist with its own Introduction id est That there hath been and now is a Popish and Traterous Plot for the subversion of the true Religion First How can I beleeve it and beleeve the Kings Protestation to the contrary Secondly And how can I honour the King and not beleeve him Thirdly How can I call it a Popish Army when the better and greater part by far are Protestants and against all Popish Plots And Expression 1 IN declaring my sorrow for my sins past and purpose to amend if in the very Oath I commitgreater sins of Disobedience perjury and blasphemy then I repented of if the Repentance it self be a mockery a sin and a Transgression its a Repentance to be repented of and if the light which is in â—â— be darknesse how great is that darknesse if the Repentance it self include a Transgression how great is that Trausgression 2. How is it in order to the securing of our Protestant Religion When as it is clear by that which is above said it is directly contrary to the Doctrine of our Church which clearly assents the Kings Supremacy over all persons in all Causes and plainly denies any power of Armes to be used by Subjects against the King under colour of Religion Besides what our Lord answered for himself Luk. 12. we his servants may follow him to the like offers Quis constituit me divisorem super vos when one desired him to speak to his Brother to divide the inheritance he answered Man who hath made me a divider or judge over you if any speak to us to take up Armes Quaere Who hath made me a Judge over my Soveraigne When he hath protested by all that is sacred That he will defend the true Protestant Religion and Liberty of the Subject c. Who hath made me a judge over his heart to sit in Gods Tribunall or who hath made me a divider betwixt the King and his two Houses of Parliament or who hath made me a Defender of the faith by any power coercive or force of Sword Am I not rather excluded from it by our Saviour He that taketh the sword shall perish by the sword How can it consist with former Oaths Viz. To maintain the Kings Person honor and estate and all and every person in order to the Protestation in whatsoever they shall doe in pursuance of the same And yet assist to the utmost of my power First Those that hazard his Person honor and Estates 2. those that go contrary to the Doctrine of the Church of England in taking up Armes against the King under colour of Religion in all that they shall doe in pursuance of the same What if I should be required to kill my own father naturall civill or spirituall my Soveraign my Parents my Pastours if they shall oppose their force by word or deed and maintain the Kings Cause against them and all this may be encluded in pursuance of the same and we haue cause to fear it is so intended or may be on occasion extended
strong affections though perhaps not with so loude a noise as any whatsoever Examination If your thorough Reformation in this page be compared with your 14. 15. 16. 17. pages where you have bound it up with so many restrictions the falacy will soone appear You would smoothly taxe some brethren for clamor and noise in their desires after Reformation indeed if you could perswade the Prophets of God into silence or slight endeavours halfe your designe were finished but they have a fire which flames into stronger expressions if the zeale of the Prophets and Martyrs had given no further testimony to the truth then their own bosoms we had not had at this day such a cloud of witnesses you know these loud importunities awakens and hastens men into that holy business you would so faine retard if you think it your vertue that you can be silent in the midst of our importunities and loud cryes after Reformation I am sure 't is your policy too for should you make too great a noise after it you might be heard to Oxford and perhaps you are loath to speak out till you see further Sermon page 10. But with this qualification That by thorough Reformation we meane such a one whereof we are capable pro statu viatorum made with all due and Christian moderation Examination You write of the Reformation of a Church like Bodin not like Bucer you make it a work of Policy not of Piety of Reason not Divinity such Counsellors had Ieroboam and Iehu and they made a Church as unhappy as a Kingdome miserable This moderation and qualification you speak of is not so consistent with spirituall essences and operations if the spirit of God should not work in the soules of unregenerate but expect an answerable compliancy first who should be sanctified if God had expected any such congruity in our businesse of salvation we had yet been unredeemed To speak closer what Qualification did Queen Elizabeth expect when she received a Kingdom warme from Popery what Qualification did Henry the eigth expect in his attempt against the Supremacy when all his Kingdom was so universally conjured to Rome such moderation and qualification is no other but a discreet taking so much as will serve your turne to the Law saith the Scripture and to the testimony Moses wrought according to the Patterne so Solomon too godly Bucer makes it his work to perswade King Edward to build up a perfect Church and he prophesies sadly that he was afraid Popery would succeed because the Kingdom of England was so averse to the Kingdom of Christ and we know the Marian dayes followed me thinks we are too like his prophecy and our Marian times approach too fast Sermon page 10 11. Such who are to be true and proper Reformers they must have a lawfull Calling thereunto duties which God hath impaled in for some particular persons amongst these actions Reformation of Churches is chiefe Now the Supreme Power alone hath a lawfull calling to reforme a Church as it plainly appeares by the Kings of Iudah in their Kingdome Examination I had not known your meaning by the lawfull Calling you name but that you expound it in the lines that follow to be the Calling of the supreme Magistrate as if no calling were warrantable at first to premove a reformation but that but you must take notice there is an inward and outward Call the inward is a speciall excitation from the spirit of God and such a Call is warrantable to be active I am sure it hath been sufficient alwayes to set holy men on work Another Call is outward and that is either of Place and Magistracy or publike relation now though Magistracy be of publike relation yet when I speak specifically of publike relation I mean that in which every man stands bound in to God and his Countrey now all these callings are Commission enough either to meddle as Christianly inspired or Christianly engaged in ordinary transactions I know the ordinary dispensation is to be resorted to but the businesse of Reformation as it is extraordinary so God gives extraordinary conjunctures of times and circumstances and extraordinary concurrencies and extraordinary incitations In the building of the Temple you shall see in Ezra and Nehemiah such workings of God when the people were gathered together as one man they spake to Ezra the Scribe to bring the book of the law of Moses here the people put one even Ezra to his duty And whereas you say Reformation is of those duties that are impaled in for some particular persons I answer this were a grand designe if you could heigthen Reformation into such a holy Prodigy as you would of late the Church into the Prelacy and Clergy and excluded the Laity as a prophane crew and to be taught their distance Luther will tell you this is one of the Romish engines to make such an holy businesse like the mountaine in the Law not to be toucht or approached to but by Moses alone Thus you might take off many good workmen and honest labourers in the Vineyard whom Christ hath hired and sent in and to whom he hath held out his Seepter as Ahasuerus to Esther And whereas you tell us that the supreme Power alone hath the lawfull Calling as appears in the Kings of Iudah I answer that if so the Parliament were now in a dangerous Praemunire for you know that is suspended from us and yet our state goes on in their work enabled as they say by their fundamentall power and constitution I shall not here dispute the eâ—â—â—ations of this power in ordinances votes and orders they have made it appeare in their owne Declarations only this I read of an ordinance made by the Nobles and Elders of Israel those Lords and Commons That whosoever would not come according to the Counsell which was taken for Reformation all his substance should bee forfeited here is no King of Iudahs hand nor a Cyrus King of Persia's but an ordinance of their own to their own people only they have King Cyru's writ for their first assembling and consulting Had Christ and his Apostles waited in their Reformation for the consent of the Roman Magistrate the supreme power they had not made that holy expedition they did Had Luther and Zuinglius and Oecolampadius staied for the Emperours Reformation they had not shed halfe that light in the German Hemisphere There was a time when God took part of the spirit of Moses and put it upon the Elders Sermon page 12. Meane time meere private men must not be idle but move in their sphere till the supreme power doth reforme they must pray to inspire those that have power secondly they must reforme themselves and their families Examination Still you drive on your design through many plausible insinuations you would keep private men doing but still doing in their own circle I confesse I would not improve their interest too high nor too soon for the early settings