pollutions like beds of Eeles are so knotted together that no lesse then a clap of thunder can dissolue them To prevent Reformation we have great beasts and huge bulls of Bashan that will be pushing and goring sons of Anak who are strongly set to maintain their gainfull corruptions as here Demetrius his Temples of Diana insomuch that there is little hopes of amendment by a voluntarie relinquishing of them unlesse the Lord come with a mightie hand qualifying the Instruments appointed for this purpose as were the brethren of Gideon u Iuâ—g 8.18 each one resembling the son of a King making them strong and aâ—â—â—e like Davids Worthies w 1 Châ—â—n 26.30 31 32. men of valour to turn the wheele of Justice upon the back of the wicked and to smite them that shall oppose it as Sampson did the Philistines both x Iud. 15.18 hip and thigh Experience in the beginning of the reformation in the time of Henry the eight in the violent overthrow of the Abbies doth evidently demonstrate this truth unto us as also under the reigne of that gracious Instrument of Gods glory Edward the sixth in whose time the reformation was encumbred not onely with seditions of the Subjects and umults of the Commons but also with much hurrying and banding of the Nobilitie It was prophetically spoken by that reverend man Robert Gnosted sometime Bishop of Lincolne who lived in the reigne of Henry the third and died in the yeer of our Lord 1253. a man who as y Cambden Britan. ex Matt. Paris Anonym Chronograph Cambdâ—n describes him from the words of one then living was a terrible reprover of the Pope an adviser of his Prince an instructer of the Clergie a maintainer of scholers a Preacher to the people a diligent searcher into the Scriptures and a Mallet of the Romanists This man a little before his death complaining of the wicked courses that were held by the Romanists said the Church should never find any ease from the oppressive burthens laid upon her nor be delivered from the Aegyptiacall bondage she was holden in till her deliverance was wrought In ore gladii cruentandi in the mouth of the Sword all bathed in blood What crueltie and barbarisme these hellish monsters have of late executed and do yet upon our distressed brethren in Ireland is not unknown to most of us in this Kingdom and all to oppose the reformation I do not say that either we or they are of the number of those Saints mentioned in the Revelations which shall z Rev. 7.14 come out of great tribulation having their robes washed and made white in the blood of the Lambe Neither is it my interpretation but a Marlâ—r in Rev. c. 7.14 Marlorates who makes it a periphrasis of the last persecution of the Church by Antichrist which of all others will be the most grievousest to such as are minded to live godlily in Christ Jesus as the last assault of Pharaoh was to the departing Israelites and the last endeavour of nature is to the dying patient though b Veniuntenim omnibus aetatibus nec desinunt quamdiu durat hic mundus Aret. in Loc. others understand it of the persecution and affliction of every age which shall be from the time of Christ to the end of the world But this I am sure of and experience to the great detriment of forreine Nations hath made the truth of it knowne unto us that where Religion setteth an edge upon discontent there not onely mutinies heart-burnings and jealousies but also bloudy frayes and massacres are much to be feared In Rome when the fire tooke hold of the Temple of c ArdebaÌ„t sancti sceleratis ignibus ignes mysta est flammae flamma prophanapiae Ovid. fast lib. 6. Vesta and mingled it selfe with the sacred flame then was the greatest mischiefe done Even so where the wild fire of contention mixeth it selfe with the sacred fire of zeale and both burne within the bowels of the same Church it s verily thought that scarce a river of bloud will be able to quench this direfull flame But the Lord of his mercy in his good time quench these coales of contention that they may never come to smoother the flame of our zeale And this is the second thing which this point may make knowne unto us viz. That reformation is neither easily nor suddenly effected 3. To informe us of the difference betwixt the militant Church here on earth and the triumphant Church in heaven here it is subject to opposition on every side the covetous the superstitious the licentious daily assault it it is in a continuall warfare and therefore called the Church Militant the gates of hell oppose themselves against it i. not onely persecutions and speciall sinnes but all manner of evills sweet or sower faire or fowle of what condition sâ—ever as the e Origen in Math. tract 1. Chrysost cont Gent. Quod Christus est Deus Greg. in 5. Psal paenitent The opbilact in Matth. 16. Hieron Rabon Comm. in Matth. 16. Raynold conf cap. 7. divis 8. learned well observe But in heaven nor Satan nor any other enemy of the Church can enter there to assault it none of all these opposers come neare unto heaven nor covetous nor superstitions nor licentious the Church hath there no disturbance no nor yet noise unlesse it be the Songs of Saints and Angells and the shouts of prayses tuned forth in the sweet melody of Hallelajah which so many glorified voyces shall sing unto God there is nothing but tranquillitie and eternall peace and comfort within those blessed doores There our eyes shall not be dimmed with teares nor our soules surprised with feares nor our hearts dejected with sorrowes nor one eares disturbed with cryes nor our senses distracted with paine There are possessions without impeachment Kingdomes without cares length of yeares with strength of delights greatnesse of state without conscience of corruption love of all without jealousie of any there men shall be good and not persecuted truly religious and not opposed happie and not envied rich and not robbed Kings and not flattered Oh glorious Chuâ—ch triumphant who would be unwilling to be dissolved when it shall seeme good to the divine Providence that he may be translated thither where is freedome from all assaults and oppositions f 〈◊〉 August 〈…〉 Dei cap. 22. Clâ—â—mbrotus reading Platoes Booke de immutalitate animae cast himselfe downe from a Wall and so ended his dayes hoping thereby speedily to come to that blessed estate which is prepared for good men after this life But for all his hast his fact is rather to be lamented then imitated we may desire the fruition of this blessed happinesse in the Church triumphant but we must waite and stay Gods leisure for it possessing our selves with patience in the meane time under the manifold oppositions that wee are here likely to meete withall in the Church Militant And this is the third and
last thing which we may here be informed of viz. the difference betweene the Militant Church on earth and the triumphant in heaven A third Use may be for Instruction Vse 3 and so it may serve 1. To put us in minde that wee be alwayes well prepared against these oppositions it is no g 1 Pet. 4.12 strange thing that happens unto us when we meet with disturbances in the Church of Christ For h 2 Tim. 3.12 all that will live godly in Christ Jesus shall suffer persecution the counsell of the Wiseman though Apochyphall yet holy in this case is not to be rejected i Ecclus. 2.1 My soone if thou come to serve the Lord prepare thy soule for temptation Our Saviour Christ being to leave his Disciples and knowing that after his departure evill dayes would come upon them prescribes them one Petition amongst the rest for this purpose which is the k Matth. 6.13 last in his Prayer I know it is controverted among the Philosophers l Vtrum melius sit praescire vel nescire mala futura whether it be better to know or not to know future evills and howsoever some resolve it as a thing unprofitable yet well disposed judgements have ever held it as a faire conclusion That it is better to know a calamitie before we feele it then to feele a calamitie before we know it this makes the prepared heart with more ease to undergoe the trouble and though the assault be great yet being afore knowne the feare will be the lesse When the Prophets servant saw the Hoste of Chariots compassing the Citie he cryed out m 2 Kings 6.15 16. Alas Master how shall wee doe Elisha answered feare not for they that be with us be more then they that be with them The like speech useth n 2 Chron. 32. â— Hezekiah unto the people these both knew before what would happen and therefore were not dismayed when they were thus assaulted In the time then of our greatest tranquillitie and Halcyon dayes of the Church it will not be amisse for the members thereof to meditate of future evills to thinke of oppositions that they may be the better provided for them The children of this world are in this respect wiser then many Christians who use in time of peace to have their traynings musterings tiltings and many other martiall exercises that so they may be before hand prepared for warre the Mariner in a calme makes all his tackling sure and strong againvt a storme the traveller who is to passe in a suspected way provides himselfe accordingly wee of the Church are to fight a great battaile to encounter with o Ephes 6.12 principalities and powers c. to saile in a tempestuous Sea to travell through a Wildernesse of many distressefull dangers the greater therefore the troubles are wee are like to meete withall the better furnished and forearmed wee ought to be Saint Ambrose his counsell in this case is to good purpose p Ambros lib. 1. Offic. cap. 38. Gratia praeparandus est animus c. The minde is to be prepared with grace and to be established unto constancy that it may not be troubled with any terrours nor yet dismayed with any sorrowes nor ever yeeld with any punishment And this is the first thing which wee are here taught viz. that we be alwayes well prepared against these oppositions 2. It may serve to teach us not to be too much over-troubled when wee meet with them He that is for Christ and his Church must feare no rumours but in q 2 Cor. 6.8 good reports and bad reports and through prospericie and mischiefe he must make way unto him that he seeks for of whose name he makes profession This is the usuall case of the Gospell He that gave us that blessed Covenant meant not that we should sticke at these conditions it is enough to have this Passeover though wee eate it with sower hearbes and to enjoy the r Cant. 2.2 Lillie though in the middest of thornes Be not then dismayed with the tumultuous oppositions raysed by the false censures of the wicked world What though the roaring sonnes of Beliall make sonnes of thee at their joviall compotations What though they brand thee for an hypocrite and dissembler What though the erronious Courts of men wrongfully adjudge thee the friends and factors of hell compasse thee in on every side reviling thine holinesse oppressing thine innocency neglecting thine equitie overlaying thy povertie c. yet quiet thine heart with this encouragement Å¿ Ioh. 16.33 In the world thou shalt have tribulation but be of good cheare in Christ thou shalt have peace yea that peace which t Phil. 4.7 passeth all understanding which is enough for a man to enjoy though he lacke the ill conditioned peace of the world for he is unworthy of Gods favour that cannot goe away contented with it unlesse he may also enjoy the favour of the world It was a worthy resolution of holy Jerâ—â—e u Vtinam ob Domint mei nomen atque jusâ—â—ttam â—â—ncta â—â—ntiâ—â—um turba mesersequuntur tribulet uttnam in opâ—robrium meum stolidus biâ— mandus exurgat tantum ut ego mercedem Jesu consequer Ieron I would to God that the whole Nation of the Gentiles Pagans and Infidells would for the name of my God and for the glory of his Gospell persecute mee and trouble mee I would to God this mad and foolish world would rise up against mee for the profession of Gods blessed truth onely that I may obteine Christ Jesus for my reward He that expects here a soft and gentle entertainment living in the Church of Christ will be much deceived are not afflictions for the Gospell called by St Paul the w Galat. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Bezâ—e Annotat. major Markes of the Lord Jesus and the x 2 Cor. 4.10 dying of our Lord Jesus What are they are they not y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic vocat vincula carâ—eres cicatrices c. Paraeus in Galat. 6.17 bonds imprisonments infamies disgraces c. Yet here is our comfort they are the sufferings of the Lord Jesus the bonds and imprisonments of the members of that body whereof he is the head for his sake and the Gospells they were inflicted and therefore let us not be over-troubled when wee meete with them but rather rejoyce in our tribulation especially since it is for our SAviours sake the loyall subject that suffers in his Princes cause contents himselfe as well in his iron fetters as the proudest Courtier doth in his golden chaine much more may he glory and delight himselfe that meets with opposition in the Churches quarrell and suffers ignominie for the profession of the truth It should be so farre from disheartning us that the more wee are opposed the more should our zeale for the good of Gods Church be encreased Like the Spirit of Elihu being suppressed it was z Iob
as to shuffle out ours and to bring all to theirs or at leastwise to set us together by the cares that so they may the better work their advantage Which was the plot of Julian the Apostata as St. u Augu. Epist 166. Augustine reports of him having a desire to set all Christendome in combustion cast a fire-ball of contention amongst them by proclaiming libertie to all heretiques and schismat ques to set abroach their damnable doctrine hoping thereby utterly to extinguish the name of Christians True it is we are too too faultie iâ— this kind and whether I may say through the subtiltie of our seducing adversaries or through the too much connivencie of those which hitherto have sate in the seats of Justice suffering the wholsome Laws and Statutes ordained for the suppressing of all heresie and superstition to rust as the w Habemus senatus consultuÌ„ velut gladium in vagina reconditum Cic. orat 1. in Catil Oratour speaketh like swords in the scabards and never draw them forth against the sworn enemies of our Church and State I say whether by means of either of these or as it s most likely by both of them so it is that if you would seek the religion of all Heretiques here you may find them in this Kingdom insomuch that England as sometimes a Member of the House of Commons in a Speech of his hath of late declared is like to turn it self into a great Amsterdam there is amongst us a confusion of religions as there was in Babel of languages Ah and alas that this Land which heretofore hath been a Sanctuarie for true Religion a refuge and shade in the heat of the day for persecuted professors who have been chased like Bees from their own hives should now become a common receptacle for Atheists Anabaptists Adamites Famalists Neuters Hypocrites luke-warme professors and Popish wanderers can he be safe in the tolleration of all these religions will the Lord hold any Prince or State guiltlesse which permit a pollution of his name as the worship of a false god or the false worship of the true God is a pollution of his Name as himself hath y Ezec. 20.39 declared He is a jealous God and will not endure any rivals z Theod. l. 6. ca. 4. Valentinian the Emperour when his Souldiers had chosen him consulted to have joyned another with him No faith he it was in your power to give me the Empire while I had it not but now when I have it it is not in your power to give me a partner God will have the whole and cannot endure that our hearts should be divided between him and another if we do he will cut us off from the land of the living as he threatneth Zeph 1.5 Is not our Religion the foundation that even beareth up the whole frame and fabrick of State and can it be possible for a building to stand upon three or foure foundations Religion it is the soul which animateth the great body of the Common-wealth and will not that body prove a monster that shall be informed with divers souls The Church and common-wealth have but one center every new motion therefore in the one must needs make a commotion in the other for as one a Revel 12.7 heaven held not Michael and the Dragon in peace nor one house the b 1 Sam. 5.2 3. Arke and Dagon nor one c Gen. 25.22 wombe Jacob and Esau nor one d Ioh. 2.16 Temple Prayer and Marchandizing nor one e Numb 5.2 lampe the clean and leprous nor one f Euseb Eccle. li. 2. ca. 22. bath John and Corinthus no more can this Kingdom an hotch-porch of religions when one Congregation shall be Jews another Samaritanes one Papists another Protestants some calling upon God some upon Angels and Saints creeping to Crosses bowing to Images and so burning in emulation for their severall services as fire and water shall sooner agree then these accord in their judgements and affections about a reformation It was therefore good advice and sage counsell which Maecenas gave to Augustus to punish severally all innovations in matter of Religion g Non solum Deorum causased quia nova quedam numina â—â—â—tales inducentes multos impellunt ad rerum mutationem Non solum Deorum causa c. not onely out of a regard of piety but also for reason of State And h Quod filentium â—ereticis indixerit Niceph l. 12. c. 15. Theodosius is commended for putting all Heretiques to silence Assuredly the body and state is then strongest when the multitude of beleevers like those in the Acts shall be of i Act. 4.32 one heart and of one soul Beware then of sundring and distracting your selves into many religions turn neither to the one hand nor to the other but keep you close to the true Religion I but in these troublesome times you desire to know which is the true I must confesse indeed that we may truly and justly complain with Calvin k Hoc nostrum seculum borrenda quedam sectarum portexta protulit Calvin in 1 Ioh. 4.1 This our age hath brought forth strange monsters of heresies and some none of the worst nor meanest neither out of their just and great hatred to Superstition have overshot themselves and run into extreames Now it is no slight stratagem of Satan as a l Dr. Featly Serm. in 2 Cor. 2.11 learned man yet living hath demonstrated to bring us from one extream to another and so by over reaching against heresie and superstition to wrong the true Religion as St. Augustine in his zeal against the Pelagians who sleightned Baptisme went too far in urging the necessitie thereof pronouncing all children that died unbaptized to be damned and how many are there amongst us saith mine Author who out of hatred of the Antichristian tyrannie condemne all Ecclesiasticall Hierarchy out of detestation of superstitious rites dislike even decent ceremonies in opposition to garish and idolatrous trimming of Temples are brought to disallow all cost in adorning and beautifying Christian Churches This is not the truth In medio consistit veritas errours in doctrine may be in both extreames and truth in the middle As men therefore when they passe over a narrow bridge if they be be not exceeding carefull when the body swayeth or the foot slippeth one way by hastily leaning too far the other they may irrecoverably fall therefore the m Medio tutissinius this middle way is the safest Even so in this case Tertullian to find out the true Religion would have us fix our eyes upon that n Quod Ecclesia ab Apostolis Apostoli à Christe Chrisus à Dâ—o didiâ—â—t Tertul. de praescript ca. 21. 37. which the Church hath received from the Apostles the Apostles from Christ and Christ from God This was that which our Church of England resolved upon in her first reformation in the dayes of Edward the sixth
Cistel Act. 4. Scen. 3. Comedie who had rather be banished then derided or contemned this exasperates mens thoughts makes them impatient one of another drives every side upon a peculiar bottome and so procures an inseparable division amongst them The Church of Corinth though otherwise a renowned Church y 1 Cor. 1.2 sanctified in Christ Jesus z Vers 6. confirmed in Christ a Vers 9. called unto the fellowship of the Sonne of God yet are blamed by the Apostle for these b Vers 11.12 contentions amongst them They had three famous Preachers men of extraordinary worth and great eminency in the Church There was St Paul who for his learning zeale sanctification miraculous conversion fiery devotion though he were Novissimus Apostolorum in ordine yet he was Primus in merito being rapt up into the heavens where he learned Divinitie amongst the Angells in the Schoole of Paradise under the tuition of God himselfe There was Apollo who was borne at c Acts 18.24 Alexandria powerfull in the Scriptures fervent in Spirit received amongst the Disciples after some instructions from Aquila and Priscilla teaching Christ eloquently and powerfully and refuteth his enemies boldly There was Cephas who as d Jerom. Catalog Script Jerome stiles him was Princeps Apostolum or as Chrysostome calls him e Supremus praecipuus sive supremum locum obtinens Excellentissimus sive Eminentissimus apud Herodia lib. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Primate and chiefe of the Apostles either for the priviledge of his age or the libertie of his speech or honours conferd upon him by our Saviour as choosing him for his individuall companion in raising the dead in his transfiguration on the Mount in his last Vigils in the garden his speech alwayes directed to him as a person representing the rest his favourite and darling c. All of them no doubt men of grace and excellent gifts though not all of one sort and through this diverfitie the Church of Corinth falls into as great distemper Some will be for Paul professing themselves to be onely his followers others for Apollo magnifying his powerfull Eloquence and slighting Pauls plainnesse others for none of them both but onely for Cephas they will goe heare him he goes beyond the other two Now these dissentions amongst them about their Pastours did not onely hinder the Apostles proceedings who was to impart unto them some great mysteries but also hatcht contentions in their secular affaires as may easily be seene by his gradation cap. 3.3 there being amongst them f 1 Cor. 3.3 envying and strife and divisions The same effects hath this dissention wrought in other Churches What it may doe in ours may easily be perceived if in some reasonable time it be not amended All you then that desire an happy proceeding in the reformation avoyd this dissention You that are Non-conformists despise not them who have willingly subscribed I doe not say like those subtill g Gelas Cyzic part 2. cap. 27. Arrian Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely with their hands but not with their hearts but such as have freely and chearfully conformed It is no impossibilitie for such men to be good and honest and religious and zealous men too yea and to lay downe their lives for the testimony of Gods truth and for the maintenance of the Gospell if they should be thereunto called as many such in this Kingdome did both Bishops and conformable Ministers in the dayes of Queene Mary And you that are Conformists neglect not to heare them who refuse subscription there be of that part also good and honest men of unreproveable conversation who have upright and sincere hearts to God-ward who are unfeinedly zealous of his truth in the maintenance of pure Religion there may be h Sanctistante charitate possunt errare etiam contra Catholiâ—am veritatem Oâ—cham Dial. part 1. lib. 2. cap. 4. errour in judgement in both both subject to infirmitie and therefore let neither be despised more then either Keepe you close to your owne Pastours especially at such times when they give their attendance within the doores of the Lords Sanctuary i Heb. 13.17 watching for your soules though their gifts be farre inferiour and come much short of the gifts of many others yet they are they that must give an account of you unto God Besides all the Lords servants in the Ministery are not alike endowed some have k Math. 25.15 five talents some but two some but one some have a more excellent gift of conference some of prayer some of exhortation some in opening of a Text some in application c. and yet all are Gods faithfull servants and have their gifts given them to l 1 Cor. 12.7 profit withall and from any of their gifts m 1 Cor. 14.31 all may learne and get profit if the fault be not their owne He that hath the meanest being truly sanctified may yet conferre aliquid in publicam cast his gift such as it is into the common treasury of the Church which may some way or other be profitable unto Gods people and helpe on-ward the edification of those committed to his charge as I have n In a Sermon preached at a Visitation holden at St. Mâ—â—haels Church in Lewes Aprill the ninth 1638. elsewhere declared Physitians say that the Constitutions of all mens bodies are of a mixture of hot dry cold and moist and yet the wisdome of God hath so diversly tempered these that scarce in the world are two men to be found in every point of the like temper The face of man is not above a span over yet let ten thousand men be together and their countenances shall all differ So in the Church let diverse men Preach of the same Text and all soundly and to the point yet scarce two of an hundred to be found that have in all things the like gift either of matter or utterance therefore it was to the amazement and admiration of Ptolomie that the Seventie Interpreters being placed in sundry roomes never conferring and seeing one another did yet upon the same Text write the same thing not onely for sence of matter but even for sound of words as Augustine reports but this is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That manifold wisedome of God that liking not one wee may like another and the varietie of mens affections be satisfied with the varietie of his gifts Accord then in this particular doe not abuse this great mercy contemne none for the meannesse of his gifts if truly sanctified but make a good use of all that by some one or other of them you may be throughly reformed and so brought from all your sinnes unto God And this is the last impediment which must be avoyded if we desire the furtherance of the Reformation viz. dissention about Teachers And thus of the first way how it ought to be endeavoured viz. privatively 2. Now positively and that two manner of