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 EXAMINER The Gospel doth worke M and wind its beames into the world according to the propheticall seasons for Revelation many propheticall truthes were sealed up and those not unsealed but successively and as our Generations after may have a Starre rising to them which we have not so we may have Beames N and Radiations and shootings which our fathers had not The Apostles O had not all their truths and light revealed at once some early some late some not till the holy Ghost was bestowed Revelations are graduall and the vaile is not taken off at once not in one age We honour the Fathers as men in their Generations famous their light was glorious in its degree and quality but they had not all the degrees attainable they had a light for their owne times and we for ours and who cannot thinke that we are rising into that Age P wherein God shall powre his Spirit upon all flesh and wherein the light of the Moone shall be as the light of the Sunne and the light of the Sunne as the light of Seaven dayes TREATISE You hover in Generalls and seeme to me desirous that 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 * 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 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 * 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 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 dieâ—â— docet And to day which is yesterdaies schoolemaster will be Scholler to tomorrow in which respect the * Prophets words are most true Many shall runne too and fro and knowledge shall be increased But now
Besides there be some Innovations rather in the Church then of the Church as not chargeable on the Publique Account but on private mens scores who are old enough let them answer for themselves Religion in England is like the Cloathes of the Isralites Deuteronomie 29. 5. which for many yeeres together waxed not old Alas in some places it is thread-bare may it have a new nappe in more it is spotted may it be well scowred and in all places rent asunder may it be well mended A Through Reformation we and all good men doe desire with as strong affections though perhaps not with so loud a noise as any whatsoever The highest clamour doth not alwayes argue the greatest earnestnesse But with this qualification that by Through Reformation we meane such a one whereof we are capable pro statu viatorum made with all due and Christian moderation That Arrow is well drawne that is drawne to the head but it may over-drawne cleane through the Bow and so doe no good There is in like manner a possibility of out-doing even in the point of Reforming And therefore how a true Through Reformation may be made and managed long to continue by Gods assistance and your patience I will take in hand to give the true Characters of such who are to be true and proper Reformers First they must have a lawfull calling thereunto What better deede then to make Brothers friends and to be an equall Umpire betwixt them Yet Christ himselfe declin'd the Imployment as out of his Vocation Luke 12. 14. Who made me a Iudge or Devider over you Some good duties lye in common to all good men Whosoever is called a Christian hath a just calling to performe them 'T is so farre from being a sinne for any to doe them that it is a sinne for any to leave them undone But there be other duties which God hath impaled in for some particular persons so that it is a Ryot or Trespasse at least for any other to force their Entrance into them Amongst these Actions Reformation of Churches is a chief as of highest Honour and greatest concernment Now the Supreme power alone hath a lawfull calling to Reforme a Church in those respective places wherein it is supreme Where this supreme power is seated the Statists of the severall places may judge the Divine goeth no farther but to maintaine that where the Supreme power is there alone is the power of Reformation as it plainely appeares by the Kings of Iudah in their Kingdome Two sorts of Idolatry the Jewes therein were guilty of The one Grosse the other Refined Grosse Idolatry against the first Commandement in worshipping a false God as Baal and the like Refined Idolatry against the second Commandement in worshipping the true God after false and forbidden manner 2. Chronicles 33. 17. Neverthelesse the people did sacrifice still in the high places yet unto the Lord their God onely Grosse Idolatry found many Reformers Asa Ioash Amaziah Uzziah Iotham Manasseh whilest onely two Iehosaphat and Hezekiah endeavoured the Reforming of Refined Idolatry and Iosiah alone perfected it In both we may observe that the Kings were praised for doing so much or dispraised for doing no more which plainly proves that the Reforming of the Church did properly pertaine unto them God neither mistakes nor confounds the good Deeds or Rewards of men but set the due praises on the true persons the person that doth well shall be praised the Prince shall not be commended for the good Deeds of the people not the people commended for the good Deeds of the Prince indeed Gods threatens the common people of Israel Levitieus 26. 23. with Beasts Warres and many other Plagues if they will not be reformed But we never read that God reproved the people for not Reforming the Jewish Church from Idolatry as a Taske belonging to the Supreme power placed over them Meane time meere private men must not be idle but move in their Spheare till the Supreme power doth Reforme First they are dayly to pray to God to inspire those who have power and place with Will and Skill couragiously to begin constantly to continue and happily to conclude such a Reformation Secondly they are seriously to reforme themselves He needs not to complaine of too little worke who hath a little world in himselfe to amend A good man in Scripture is never called Gods Church because that is a collective terme belonging to many but is often termed Gods Temple such a Temple it is lawfull for every private man to Reforme He must see that the foundation of faith be firme the Pillars of Patience be strong the windowes of Knowledge be cleere the roofe of Perseverance be perfected Thirdly he may Reforme the Church in his house Philemon 2 carefully looking to his owne Family Ioshua 24. 15. that he and his house may serve the Lord But as for the publique Reforming of the Church in generall he must let it alone as belonging to the Supreme power to whom it is appropriated Object But seeing wee have occasion to speake of lawfull Callings what Calling may some say have you to meddle with this point above your reach and without your Compasse Who penned your Commission to take such matters in hand Leave the describing of Reformers Characters to such who have more age experience and ability to performe it Answ I am or should be most sensible of mine owne weakenesse being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the least of those that dispence the Word and Sacraments Yet have I a calling as good as the Church of England could give me And if she be not ashamed of such a Sonne I count my selfe honoured with such a Mother And though meere private Christians may not intermeddle with publick Reforming of a Church Gods Prophets have in all Ages challenged the priviledge to tell necessary Truths unto the greatest The Tongue used to be cut out of the Roman Sacrifices and given unto their Heraulds to shew that freedome of language was allowed them We are Christs Ambassadours 2 Corinthians 5. 20. and claime the leave to speak Truth with sobernesse And though I cannot expect my words should be like Nailes fastened by the Masters of the Assemblies Eccl. 12. 11. Yet I hope they may prove as Tacks entred by him that desires to be faithfull and peaceable in Israel The second Requisite in Reformers is Piety The very Snuffers in the Tabernacle were made of pure Gold Exodus 37. 23. They ought to be good themselves who are to amend others least that reproofe fall heavie on them Psalme 50. 16. But unto the ungodly saith God Why doest thou preach my lawes and takest my Covenant in thy mouth whereas thou hatest to bee Reformed and hast cast my words behinde thee And though sometimes bad men may Reforme others by vertue of their Office Yet when it is done by the Office of their Vertue and efficacy of their goodnesse it is more gracefull in it selfe more
proofe Examiner I find there are three Principles animates the Sermon 1 How imperfect I a Church will be and a Reformotion doe the best you can 2 That the light which the K Fathers had formerly was as full and glorious as the light of those dayes or rather brighter 3 That none but the supreame Authoriy or Authority L Royall and that alone ought to begin and act in this Reformation Treatise 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 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 Examiner These are your principles and let M any judge if this be a Qualification fit for him that judges or writes of such a Truth For first he that conceits there can be no Perfection in a Church will N scarce labour to make that Church better which he is sure will be bad at all times Nor will he care for any new light whilst the old is in best reputation with him nor will he seeke to advance the worke but stay for a supreame Authority alone A good policy to stay the Reformation till His Majesties returne and there is hopes it may coole in their hands Treatise 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 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 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 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 marke Fourthly if it be objected that the impossibility of perfection discourageth men to endeavour it seeing they cannot rationally desire it non est voluntas impossibilium it is no 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 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
Truth Maintained or POSITIONS DELIVERED in a Sermon at the SAVOY Since Traduced For DANGEROVS Now Asserted For SOVND and SAFE By THOMAS FVLLER B. D. late of Sidney Colledge in Cambridge The Particulars are These I That the Doctrine of the Impossibility of a Churches perfection in this world being wel understood begets not lazinesse but the more industâ—â— in wise reformers II That the Church of England cannot justly be taxed with superstitious innovations III How farre private Christians Ministers and subordinate Magistrates are to concurre to the advancing of a Publique Reformation IIII What parts therein are only to be acted by the Supreme power V Of the progresse and praise of passive obedience VI That no extraordinary Excitations Incitations or Inspirations are bestowed from God on men in these dayes VII That it is utterly unlawfull to give any just offence to the papist or to any men whatsoever VIII What advantage the Fathers had of us in learning and religion and what we have of them IX That no new light or new essentiall truths are or can be revealed in this age X That the doctrine of the Churches imperfection may safely be preached and cannot honestly be concealed With severall Letters to cleare the occasion of this Book I will beare the wrath of the Lord because I have sinned against him untill he plead my cause and execute iudgement for me then will he bring me forth to the light and I shall see his righteousnesse Micah 7. 9. Printed at London Anno Dom. 1643. TO THE Most Sacred and Reverend ASSEMBLY For the REFORMATION of the CHURCH now convened by the PARLIAMENT Most Sacred and Reverend Divines I Have but the thoughts of an Afternoone to spread before you for I Examined the same Pace that J read that if it were possible a Truth might overtake an Errour ere it goe too farre It is not a little Encouragement that I may sit like the Prophetesse under the Palme tree under such a Shade as your selves and what weakenesse soever may appeare in these my Assertions This ayring them under your Patronage will heale them For so they brought forth the sick into the streets that at least the shadow of Peter might touch some of them Thus have I suddenly set up my Candle for others to Light their Torch at and I hope you will pardon me if my Zeale to the Truth made me see Anothers faults sooner then mine Owne Your Servant in Christ Iesus Iohn Saltmarsh TO the Two most Famous VNIVERSITIES OF ENGLAND I Dare not give you such high Epithites as Master Saltmarsh bestoweth upon the Assembly to call you the MOST SACRED Be contented to be Stiled the Two most Famous Vniversities a Title which it is no Flattery to give you but Injury to deny you I have the Studies of some whole dayes to spread before you I am not ashamed to confesse so much but should be ashamed to present your learned Considerations with lesse And will rather runne the hazard of other mens Censure to have studied so long to no purpose then to be guilty to my selfe of so much disrespect to You as to offer to your Patronage what cost me but sleight studying Indeed I examined his Examinations of my Sermon with the same pace that I read them But I could not confute his Errors so speedily as I could discover them nor could I so soon make them appeare to others as they appeared to me and the Evidencing of his Faults did cost me some Paines whereof I hope I shall never have just Cause to Repent I am altogether out of hope that my Truth should quickly overtake his Error which had the Advantage of me both at the Starting and in the Speed And yet I beleeve what I want in the swiftnesse of my Feet I shall have in the Firmenesse of my footing And when I overtake it at last as I am sure I shall seeing on truths will Tire as being better at hand then at length I am confident by Gods Assistance it will get firme and quiet Possession in spight of opposition It is altogether Improper for mee to compare You being Two in number to the Palme Tree under which the Prophetesse Deborah face But the Analogie will hold well if I should resemble You to the Two Olive Trees continually dropping oyle in the Presence of God And methinks Master Saltmarsh his Expression to the Assembly VNDER SVCH A SHADE AS YOVR SELVES making thou t in the Assembly but a Shadow and then what is the Shadow of a Shadow worth under which hee desireth to sit was but an undervaluing and diminutive expressing of their worth I honour you as You Deserve and Counting You a Real and Lasting Substance so I addresse my Respects unto you Humbly requesting you to be pleased to Patronize and defend this my defence the rather because what doctrines therein I deliver not long since I suckt from One of you and in this respect I beleive both Breasts give Milke alike And therefore as your Learning is most Able so your Goodnesse will bee willing to Protect the same not so much because I had them from you as because you had them from the Truth Some perchance may blame my Choice in Choosing You for my Protection who in these troublesome times are scarce able to defend your selves The Universities being now Degraded at least suspended from the degree of their former Honour And I wonder Men should now talke of an Extraordinary great Light when the two Eyes of our Land so you were ever accompted are almost put out However this short Interruption of your Happinesse will but adde the more to your Honour hereafter And here as it were Store of Pride for me to Counsell you so it were want of duty not to Comfort you Know the only Good Token of these Times is That they are so extreamely Bad they can never last long God give you a sanctified Impression of your Afflictions neither to sleight them nor sink under them and so forbearing to be longer troublesome to your more serious Employments resteth The meanest of your Sonnes or Nephewes Thomas Fuller TO THE LEARNED AND MY WORTHY GOOD FRIEND Master Charles Herle SIR WHen I read a Pamphlet of M. Saltmarsh written against me it something moved my Affections but nothing removed my Judgement But when I saw it recommended to the world with your Approbation in this manner Nihil invenio in hoc Libello cui Titulus Examinations or a discovery of some dangerous Positions delivered in a Sermon of Reformation Preached by Tho. Fuller B. D. quin utiliter imprimatur Charles Herle I must confesse it troubled me not a little suspecting either my Eyes or my Understanding that either I misread your Name or had mis-written something in my Sermon Wherefore fearing Partiality might blind me in mine Owne Book knowing that Eli was not the onely Indulgent Father to his owne Off-spring I imparted my Sermon to some whom you respect and they respect
they may doe I hope though my credit may Gods cause shall not suffer by my delay seeing Truth doth not abate with time Here I speake not of those many afflictions that have befalne me as not being so unreasonable as to expect any pitty from others in these dolefull dayes wherin none are at leisure to bemoane the misery of any private men whilst the generall Calamity ingrosseth all greife to it selfe and yet I may say such losses could not but disturbe my studies When I had finished my answer I could not so speedily provide to have it printed And to speake plainely I was advised by my best friends to passe by your pamphlet altogether with silence and neglect and apply my selfe onely to enlarge my Sermon for the satisfaction of others However that you may see I will not decline any thing I have answered every operative passage in your Examination Here I might take just exception at the sentence prefixed in the title page of your booke 2 Tim. 3. 5. Having a forme of Godlinesse but denying the power thereof Out of the whole quiver of the Bible could you choose no other Arrow to shoot and make me your marke whom if you taxe for a meere formalist God grant I may make a good use of your bad suspition of me endeavouring to acquit my selfe in Heaven whom you have accused on Earth I must stand or fall to my owne Master to whom I hope I shall stand being held up by my Saviour Remember remember we must all appeare before Gods Judgment Seat when those things which have been done in secret shall be brought to light Meane time goe you on a fast as you can in the high way to heaven but be not too free willfully to dash your fellow travellers with foule aspersions for if dirt may passe for coine debts in this nature may easily be paid you backe againe so resteth Thomas Fuller TO MY DEARE PARISH SAINT MARY SAVOY MY deare Parish for so I dare call you as conceiving that although my calamities have divorced me from your bed and board the matrimoniall knot betwixt us is not yet rescinded No not although you have admitted another for feare I hope rather then affection into my place I remember how David when forced to fly from his wife yet still cals her My wife Michall even when at that time she was in the possession of Phaltiel the sonne of Laish who had rather bedded then wedded her This Sermon I first made for your sake as providing it not as a feast to entertaine strangers but a meale to feed my family And now having againe inlarged and confirmed it I present it to you as having therein a proper interest being confident that nothing but good and profitable truth is therein contain'd Some perchance will obiect that if my Sermon were so true why then did I presently leave the parish when I had preached it My answer is legible in the Capital letters of other ministers miserie who remaine in the City I went away for the present distresse thereby reserving my selfe to doe you longer and better service if Gods providence shall ever restore me unto you againe And if any tax mee as Laban taxed Iacob Wherefore didst thou flee away secretly without taking solemne leave I say with Iacob to Laban because I was afraid And that plaine dealing Patriarch who could not be accused for purloining a shooe latchet of other mens goods confesseth himselfe guilty of that lawfull felony that hee stole away for his owne safety seeing truth it selfe may sometimes seeke corners not as fearing her cause but as suspecting her judge And now all that I have to say to you is this Take heed how you heare imitate the wise and noble Bereans whatsoever the Doctor or doctrine bee which teacheth or is taught unto you Search the Scripture dayly whether these things be so Hansell this my counsell on this my booke and here beginning hence proceed to examine all Sermons by the same rule of Gods word Only this I adde also Pray daily to God to send us a good and happy Peace before we be all brought to utter confusion You know how I in all my Sermons unto you by leave of my Text would have a passage in the praise of Peace Still I am of the same opinion The longer I see this warre the lesse I like it and the more I loath it Not so much because it threatens temporall ruine to our Kingdome as because it will bring a generall spirituall hardnesse of hearts And if this warre long continues we may be affected for the departure of charity as the Ephesians were at the going away of Saint Paul Sorrowing most of all that we shall see the face thereof no more Strive therefore in your prayers that that happy condition which our sinnes made us unworthy to hold our repentance may through Gods acceptance thereof make us worthy to regaine Your Loving Minister THOMAS FULLER To the unpartiall Reader BE not affraid to peruse my Positions though they be accused to bee dangerous The Saints did not feare infection from the company of Saint Paul though he was indicted to be a Pestilent Fellow To acquaint you with my intentions in this Book that so you may proportion your expectation accordingly Herein I have to my Power vindicated the truth consulting with my conscience not outward safety Insomuch that I care not whom I displeased to please the Bird in my Breast Yea when the actions of other men have by the Examiner beene laid to my charge I have tooke the boldnesse to leave them to their Authors to defend For though Honestie commands me to pay my owne debts yet discretion adviseth me from Solomons mouth to avoid Sureti-ship and not to Breake my selfe with being bound for the Errors of others I cannot but expect to procure the Ill-will of many because I have gone in a middle and moderate way betwixt all extremities I remember a story too truely appliable to me Once a Jayler demanded of a Prisoner newly committed unto him whether or no he were a Roman Catholick No answered he what then said he are you an Anabaptist Neither replied the Prisoner What said the other are you a Brownist Nor so said the man I am a Protestant Then said the Jayler get you into the dungeon I will afford no favor to you who shall get no profit by you Had you beene of any of the other religions some hope I had to gaine by the visits of such as are of your owne profession Iam likely to finde no better usage in this age who professe my selfe to be a plaine Protestant without wealt or garde or any Addition equally opposite to all Hereticks and Sectaries Let me mate this with another observation By the Law of the twelve Tables if a man were indebted but to one creditor he had no Power over his body but if he owed mony to many and was not solvable
all his creditors together might share his body betwixt them and by joynt consent pluck him in peeces Me thinks a good Morall lurkes in this cruell Law namely that men who oppose one adversary alone may come off and shift pretty well whilst he who provokes many enemies must expect to bee torne asunder and thus the poore Levite will bee rent into as many pieces as the Levites wife was Yet I take not my selfe to bee of so desolate and forlorne a Religion as to have no fellow professors with me If I thought so I should not only suspect but condemne my judgement having ever as much loved singlenesse of heart as I have hated singularity of opinion I conceive not my selfe like Eliah to be left alone having as I am confident in England more then seventy thousand just of the same Religion with me And amongst these there is one in price and value eminently worth tenne thousand even our gratious Soveraigne whom God in safety and honour long preserve amongst us And here I must wash away an aspersion generally but falsely cast on men of my profession and temper for all moderate men are commonly condemned for Lukewarme As it is true Saepelatet vitium proximitate boni It is as true Saepelatet virtus proximitate mali And as Lukewarmnesse hath often fared the better the more mens ignorance for pretending neighbourhood to moderation so Moderation the more her wrong hath many times suffered for having some supposed vicinity with lukewarmnesse However they are at a grand distance Moderation being an wholesome Cordiall to the soule whilst lukewarmnesse a temper which seekes to reconcile hot and cold is so distastefull that health it selfe seemes sick of it and vomits it out And we may observe these differences betwixt them First the Lukewarme man though it be hard to tell what he is who knowes not what he is himselfe is fix't to no one opinion and hath no certain creed to beleeve Whereas the Moderate man sticks to his principles taking Truth wheresoever he findes it in the opinions of friend or foe gathering an herb though in a ditch and throwing away a weed though in a Garden Secondly the Lukewarme man is both the archer and marke himselfe aiming only at his owne outward security The Moderate man levels at the glory of God the quiet of the Church the choosing of the Truth and contenting of his conscience Lastly the Lukewarme man as hee will live in any Religion so he will dye for none The Moderate man what he hath warily chosen will valiantly maintaine at least wise intends and desires to defend it to the death The Kingdome of Heaven saith our Saviour suffereth violence And in this sense I may say the most moderate men are the most violent and will not abate an hoose or haires breadth in their Opinions whatsoever it cost them And time will come when Moderate men shall be honoured as Gods Doves though now they be hooted at as Owles in the Desart But my Letter swels too great I must break off Only requesting the reader by all obligations of charity First to read over my Sermon before he entreth on the Examination To conclude when I was last in London it was generally reported that I was dead nor was I displeased to heare it May I learne from hence with the Apostle To Die daily And because to God alone t is known how soon my death may come I desire to set forth this book as my Will and Testament which if it can be of no use to the reader it may be some ease and comfort to the writer that the world may know in this multitude of Religions what is the Religion of Thy Servant in Christ Iesus Thomas Fuller A SERMON OF Reformation Preached at the Church of the SAVOY last Fast day July 27 1643. By Thomas Fuller B. D. and Minister there LONDON Printed in the yeare of our Lord 1643. A SERMON OF REFORMATION HEB. 9. 10. Vntill the time of Reformation THose who live beyond the Polar circles are called Periscii because they have shadows round about them In a more mysticall meaning the Jewes before Christ may be so called living in constant Umbrages of Types and Ceremonies which were taken away when the Sunne of Righteousnesse did arise Their sacrificing of Lambes and Rammes and Kids and Goats and Calves and Kine and Turtle-doves with their observing of Meates and Drinkes and Dayes whereas the Apostle saith Colos. 2. 17. A shadow of things to come but the body is of Christ Yea in some sense I may safely say that the very Sanctum and Sanctum Sanctorum was still but the outward Atrium as containing therein such Types as related to a higher and holier truth To instance only in the Holy of Holies herein were seven sacred Utensils all full fraught with Heavenly Mysteries First the Golden Censor siguifying our prayers mingled with Christs merits woefull for us if he did not give better Incense then we bring which he offers up for us to his Father Secondly The Arke of the Covenant overlaid round about with gold whilest Shittim wood was in the middest thereof to Typifie Christs humanity decked and adorned with his Godhead Thirdly the Pot of Manna looking back wards in memoriall of the miraculous meat of the Israelites in the Wildernesse And forwards to set forth Angels food in Heaven which is neither to eat nor to drinke but to doe Gods will and to see Gods glory Fourthly Aarons Rod which budded and besides the History contained therein alluded to Christs Resurrection that Branch of Iesse cut downe and cast out amongst the dead which yet afterwards did revive flourish and fructifie Fifthly The Tables of the Covenant wherein the Commandements were written by Gods finger to intimate that only an infinite power can effectually print Gods Lawes in our hard and obdurate hearts Sixthly the golden Cherubims overshadowing the Mercy-Seat with their wings and looking towards it to shew that the mystery of Gods mercy is to be covered from the curiosity of prophane eyes whilest the pious may with comfort behold it Seventhly and lastly the Mercy-Seat it selfe the Embleme of that Mercy-Seat in Heaven to which poore penitents being cast at the Barre of Gods justice have a free and open appeale All these were of gold and pure gold and yet Saint Paul Gal. 4. 9. calleth all legall ceremonies beggarly Elements in comparison of Christ the Truth in whom these did determine and expire As the rude lines of Black-Lead wherwith the Picture is first drawne vanish away when the curious Limner layeth on the lively colours so that all these outward Ordinances had an end at the comming of Christ being only to last Vntill the time of Reformation The Text is so short it needs not to be divided only the word REFORMATION must bee expounded a word long in pronouncing and longer in performing as generally signifying the bettering and amending of what is amisse In Greeke {non-Roman}
not to know the reasons of their opinions who though citing for it much Canonicall Scripture yet their interpretations thereof may be but Apocrypha Nor dare we receive it not being safe to be familiar with strangers at the first sight and this Tenent is strange as set commonly afoot with these few last yeares I am afraid rather on the contrary of a generall defection Seeing the word is so slighted and the guests begin to play with their meat I feare lest God the master of the feast will call for the Voyder that so when Christ comes to judgement he shall finde no faith on the earth But of things to come little and doubtfully If this opinion of Christs corporall comming very shortly be true I hope if we live we shall have our share therein if otherwise Moses hath no cause to complaine if dying he commeth not into the earthly Canaan but into the Heavenly Meane time whilest we expect the personall comming of Christ let us pray for the peaceable comming back of him who sometimes is called Christ in the Scripture the Lords Annointed O the miserable condition of our Land at this time God hath shewed the whole World that England hath enough in it selfe to make it selfe happy or unhappy as it useth or abuseth it Her homebred wares enough to maintain her and her homebred warres enough to destroy her though no forreigne Nation contribute to her Overthrow Well whilest others fight for Peace let us pray for Peace for Peace on good termes yea on Gods termes and in GODs time when he shall be pleased to give it and we fitted to receive it Let us wish both King and Parliament so well as to wish neither of them better but both of them best Even a happy Accommodation Only this I will adde that his Majesty in making his Medals hath tooke the right course to propagate his promises and most royall intentions to posterity and raise it to behold the performance thereof Seeing Princes memories have beene perpetuated by their Coines when all other Monuments Arches Obelisks Piramids Theaters Trophies and Triumphs have yeelded to Time and been quite forgotten Yea t is probable that the names of some short reigning Emperours had been quite lost if not found in their Impresses on their Monies Coynes having this peculiar priviledge to themselves that after they had beene buried many yeares in the ground when taken up againe they have life enough to speake the names of those Princes that caused them and their Impressions to be stamped either to their eternall shame or lasting honour To conclude let us all provide for that perfect Reformation in the world to come when Christ shall present the Church his Spouse to God his Father Without spot comming from mans corruption or wrincle caused by times continuance When we shall have a new Heaven and a new Earth wherein shall dwell Righteousnesse With judgements reformed from error wils reformed from wilfulnesse affections reformed from mistaking their object or exceeding their measure all powers and parts of soule and body reformed from sinne to sanctity Let us wait all the dayes of our appointed time till our change come Untill this time of Reformation Amen FINIS TRUTH Maintained EXAMINER The A Policy of the Sermon of Reformation THE Scope of the Sermon is Reformation but it so B moderates so modificates and conditionates the Persons and Time and Businesse that Reformation can advance C little in this way or Method As our Astronomers who draw so many Lines and imaginary Circles in the Heavens that they put the Sunne into an heavenly Labyrinth and learned D perplexity such is the Zodiack E you would make for the light of the Gospell and the Sunne of Reformation to move in It was one of the Policyes of the Jewas F Adversaries that when they heard of their Buildings they would build with them They said let us build with you for we seeke your God as you doe But the People of God would have no such Helpers there is no such G Jesuiticall way to hinder our worke as to work with us and under such Insinnations set the Builders at variance when they should fall to labour And how easie is it to reason Flesh and Blood back from a good way and good Resolutions I remember the old H Prophet had soon perswaded even the man of God to returne when he told him I am a Prophet as thou art Treatise 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 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 shall furnish others railing And now torture me no longer with your Accusation come to the
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 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 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 EXAMINER And Y though you would put private men upon such duties here as are godly commendable the policy is to keepe them exercised in one good duty that they should not advance another thus you would cunningly make one peece of Divinity to betray another and make the freinds of Reformation doe it a discurtesie in ignorance 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 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 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 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 SERMON Paragraffe 26. Lastly with carefulnesse not to give any just offence to the Papists EXAMINER I Z wonder you would here expresse an indulgence which is not allowable and the memory of the Parliament will be honourable for that they knew so much divinity as taught them not to value their offence to proclaim to them both in England andA Ireland an irreconcilable warre This carefulnesse and tendernesse you plead for was the first principle which our Church so farre as to take up their Altars and Ceremonies to avoid offence Saint Paul was of another spirit who forbore not B a Disciple and Apostle When I saw saith he that they walked not uprightly according to the truth of the Gospell You much mistake the Divinity of Christ in matter of offence who never forbore to preach or publish any necessary truth Nay when his Disciples were scandalized and said this is an hard saying doth this offend you saith he What and if c. He goeth on C and pursues the offence till they left him and his Doctrine too And for the Papists they are much of the relation and constitution of the Scribes and Pharisees not without as you say nor within yet see if you can find our Saviour or his Apostles letting out themselves into such restrictions and moderation and cautions Those truths which are essentially D universally alwayes and at all times holy ought not to be measured by the unbrage and scandall of the Adversary Indeed in things meerly civill or indifferent our use or liberty may appeare more but for such truths as our Reformation shall bring they will be alwayes an offence to the Adversary We preach Christ saith the Apostle unto the Jewes a stumbling-blocke and to the Greeks foolishnesse and yet the Apostle preacheth E and layes these blocks this rock of offence in the way too TREATIS Z I wonder you should here expresse an indulgence which is not 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
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 * 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 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 * 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 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 * affected any of whom it is said there was none to answer them nor any that regarded them But as for the manner of removing away any errors or bringing in any Truths we ought to 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 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 SERMON Page 24. That it is to be desired not hoped for a Plat'oes Common-wealth and Moores Vtopia These Phrases are pleasing but unfeerable EXAMINER Hee that lookes abroad shall soone have his sight terminated but the more hee goes on the more besees and that which closed his prospect opens then into new discoveries if you see no perfect reformation as you stand do not therefore say there is none they that stand higher and on a holyer mountaine perhapps see farher you that stand in the Horizon G of Prelacy cannot see much beyond it Corruption is deceitfull and makes us like Adam see all Generations in our selves because we will not be pefectly reformed letus not argue our Iudgments into a beleeife that we cannot it let us think it as possible to be the best as easie to be the worst Let-us not thinke that a 〈◊〉
Common wealth or a Mores Vtopia which for ought we know is reall and existent there is under the Gospell I a royall Preisthood an holy nation a peculier People and certainly had formes K ages lived to see but the discovery of latter times they would have admired their owne ignorance and our happinesse 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 * 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 * 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 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 * 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 holy-day 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 * 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 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 SERMON Paragarffe 32. There are some now a dayes talke of a great light mainfested in this age more then before Indeede we modernes have a mighty advantage of the antients whatsoever was theirs by industry may be ours all contribute themselves to us who live in this latter age EXAMINER If we had no more light then what you insinuate were seene from the Fathers why doe we see more and more cleerely and further He that sees far must either have a good fight or a cleare light and sure in this age wee have both Those errours which our Fathers saw for dimme truthes we see for Herisies so surely both our eyes and our light are better for the light which our Fathers have in their lamps can discover but so much to us as it did to them and we know our discovery is such as wee are able to see the shadow which followed them even that Mistery which was working in their dayes both in Prelacy and ceremony who will deny but that the
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 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 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 * 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 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 * 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 young-men 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 EXAMINER But we see the Policy R of commending the Fathers light to our Generation for could you prevaile with us to set our Dialls by that you then might reforme our Church by the Canterburian Gnomen and so set us backe to a falsly-reputed Primitive Reformation 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 * 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 flattery 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 on men in misery Time was when you sett as much by a smile from Canterbury as he still setâ—s litle by a Scoffe from you SERMON Paragraffe 13. 14. 15. 16. The qualification for Reformers the Decent burialls of such Ceremonies as are taken from the Fathers the honorable Reservation to our first Reformers EXAMINER That it may appeare I looke not only at the worst of the Sermon There are Excellent Truths in it and it is pitty they are not betters scituated I could alwaies wish to see a Diamond set in Gold These are good Positions and in their pages not without their enamill of witt yet there is a policy to write faire in one
Leafe though you T make a blot in another but I cannot let these passe without some observation 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 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 EXAMINER First for qualification V I dare say never age afforded more eminent in this Kimgdome their calling lawfull their Pietie exemplary their knowledge radiant their courage experienced through 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 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 * 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 EXAMINER And for the decent buriall of Ceremonies and super stitions W of the Fathers They shall have a Parliament of Senators and an Assembly of Devines to lay them in their grave And I dare say a Godly Congregation in the Kingdome to sing a Psalme at their Funerall and will not this be a very decent X buriall And for the Honorable reservation to the reformerâ— and their memories our Devines and reformers now have ever made resorte and appeale to the Truths they delivered and in those times when Beza and Calvin and Peter Mertir were set lowest till the Master of the feast came lately and bid them sitt up higher a Caistan and Bellarmine and a Councell of Trent I am sure had more honor from the Devinity of the other yeare or your times so farre we admire the reformers as to love their Truths and to pittie their Errors But I will not say much Errors may be more provoked then remedied with over-handling let us be wise in the Colours of good and evill though it be an honest yet it is a dangerous mistake to many our freinds and to few our Enemies TREATISE W. As for the decent buriall of Ceremonies and superstitions of the Father You are cunning to improve your selfe 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 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 EXAMINER If I be now examined what reformation I aime at I answere my endeavour here was only to take out of the way such rubbish as others would bring in If we can but cleare the passage we go farre in the worke and in the meane time let us like Ioshuas spies bring no evill report upon the land we are going to TREATISE Z. My endeavour here was only to take out of the way such rubbish as others would bring in Whether rather you have not brought in such Rubbish which others have taken away be it reported to the 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 as high as Heaven * 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 EXAMINER But suppose this perfect reformation B or Church were among the C {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Ragione di sacro Dominio He were no wise D nor faithfull Devine who would not preserve that secret E for holy advantages t' is Gods owne designe and his Apostles to hould out a perfection to us be perfect as your Heavenly Father And some pastors for the perfection of the Saints I commend Bodin and Tacitus for their Politicall faithfulnesse they writt farre yet would not sunne the imperiall {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nor make them Popular TREATISE B. But suppose this perfect Reformation were e. c. It 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I thinke you would say {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or otherwise Sir my learning will not extend to understand this your new 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 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 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 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 * 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