Truth Maintained, Sermon – Commentary
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 foreign, A Through Rectifying. However, ſometimes the word Reformation is not oppoſed to things bad in their owne nature, but to things that are leſſe perfect, and may be more perfected, as in the Text. For the Ceremoniall law of the Jewes was compleat in its kinde, as given of God, and every thing made by Him, muſt be like Him that made it very good. Yet comparatively that law was imperfect, and needed a Reformation, which was performed at Chriſts comming. Beſides, though the Ceremoniall Law was good in it ſelfe, yet it was bad as it was abuſed by the ignorant Jewes. For though the knowing Patriarks looked through, and beyond the Types to the Meſſias himſelfe: yet the dull People miſtaking the Shell for the Kernell, and the Casket for the Jewell; lodged their ſoules where they ſhould only have bayted, and did dote on the ſhadowes as on the ſubſtance it ſelfe; in which reſpect the Peoples judgements, as well as thoſe Ceremonies, needed a Reformation.
The maine point we ſhall inſiſt on, is this; That Chriſtians living under the Goſpel, live in a time of Reformation, which will appeare in ſeverall particulars: For beſides Ceremonies removed according to the principall intent of the Text; Manners are now reformed and Doctrine refined: Poligamy connived at in the Patriarks, now generally condemned, the Bill of Divorce cancelled by Chriſtianity, which was permitted to the Jewes, not becauſe that was good, but becauſe they were bad, and by this Tolleration were kept from being worſe. The ſecond Table abuſed by the reſtrictive Comments of the Phariſees, confining thoſe Lawes (which were made to confine them) onelyonly to the outward Act, are now according to our Saviour interpretation extended to their true demention. The miſtery of the Trinity clouded in the old Teſtament, is cleered in the New. The Doctrine of Gods righteouſneſſe by faith, of the merrit of Chriſt, of the ſpirit of Adoption, of the Reſurrection of the Body, darkly delivered under the Law are manifeſted in the Goſpel, with many other heavenly Revelations.
Uſe. Let us be hartily thankfull to God, who gave us to be borne ſince the comming of Chriſt in the time of Reformation. Our Twi-light is cleerer then the Jewiſh Noonday: The men of China uſe to brag, that they (becauſe of their ingenious civility) have two Eyes, the Europaeans one, and that all the World beſides are ſtarke blinde; more truely it may be ſaid that the Chriſtans had two Eyes, the Law and Goſpell; the Jewes but one, the Law alone, and all people and Pagans beſides ſit in darkneſſe and the ſhadow of death. The Jewes indeed ſaw Chriſt preſented in a land-ſcept, and beheld him through the Perſpective of faith, ſeeing the promiſes a farre off. But at this day a Dwarfe-Chriſtian is an overmatch for a gyant Jew in knowledge, as appeareth by our Saviours Riddle, Mat. 11. 11. Among them that are borne of women there hath not riſen a greater then John the Baptiſt: Notwithſtanding he that is leaſt in the Kingdome of Heaven, is greater then he.
Which Riddle is thus untyed: Iobn Baptiſt was the greateſt amongſt the Children of Women, becauſe other Prophets foreſaw Chriſt, He ſaw him; others ſpake of Chriſt, He ſpake to him, and had the high honour to baptize him with water, by whoſe ſpirit he himſelfe was baptized: Yet was he the leaſt in the Kingdome of Heaven (which properly began after Ceriſts Aſcention) becauſe though perchance acquainted with the generals thereof, the particulars of the time, place, meanes and manner, were as much conceal'd from him, as cleerly revealed unto us. He never knew that Iudas ſhould betray Chriſt; Caiphas accuſe him, Peter deny him, Pilate condeme him, Souldiers crucifie him, Nicodemus embalme him, Ioſeph bury him. Theſe, and many more Circumſtances of our Saviours paſſion, Returrection and Aſcention, now Hiſtories to our Children, were Miſteries to Iohn Baptiſt; who, though Chriſts Harbinger to prepare his way, yet did not live to ſee his Maſter to poſſeſſe what he had provided for him: Wherefore if Alexander the Emperour did count himſelfe much indebted to the Gods, that he was borne a Grecian, and not a Barbarian, how thankfull ought we to be to God, who gave us to be borne neither Jewes, nor Pagans, but Chriſtians, ſince the time of Reformation.
But this indeed were true, if all things in the Church continued at this time in the ſame condition of Primative Purity, whereto Chriſt Reform'd it. Object. But long ſince, That falling away, foretold by the Apoſtle, is come to paſſe, and that man of ſinne hath played his part in the Church, therein deforming Manners with Vice, Doctrine with Hereſie, Diſcipline with Superſtition. As for any Reformation which ſince hath happened in England, it hath been but partiall and imperfect. King Henry the eight brake the Popes necke, but bruiſed not the leaſt finger of Popery; rejecting his Supremacy, but retaining his ſuperſtition in the ſix Articles. The Reformation under Edward the ſixth, was like the Reformer, little better then a childe, and he muſt needs be a weake Defender of the Faith, who needed a Lord Protector for himſelfe: As Nurſes to woe their Children to part from knives, doe ſuffer them to play with Rattles; ſo the State then permitted the People (infants in Piety) to pleaſe themſelves with ſome frivious points of Popery, on condition they would forſake the dangerous opinions thereof. As for Queene Elizabeth, her Character is given in that plaine, but true expreſſion, that ſhe ſwept the Church of England and left all the duſt behind the doore. Her Succeſſors have gone in the ſame path, and the ſame pace with little alteration, and leſſe Addition in matters of Moment, ſave that beſides ſome old errours unamended; many Innovations have broken in upon us, which might be inſtanced in, were it as ſafe as it is eaſie to reckon them up. We therefore deſire and expect a Through Reformation, to ſee Chriſt mounted on his Throne, with his Scepter in his hand, in the Purity of his Ordinances, and we ſhall grieve and groane untill ſuch a Reformation.
Anſw. This objection containes many parts, and muſt be taken aſunder: Some things therein are freely to be granted, and others flatly to be denied, and others warily to be qualified. We freely confeſſe the Deformation by Popery, as alſo, that the Reforming was by Henry the eight and Edward the ſixth (good Prince, of whom I had ſaid, that he dyed too ſoone, but becauſe he dyed when God would have him) were but partiall and imperfect. Withall, we flatly deny that Queene Elizabeth left the duſt behinde the Doore, which ſhe caſt out on the Dunghill; whence this uncivill expreſſion was raked up. The Doctrine by her eſtabliſhed, and by her Succeſſors maintained in the 39. Articles, if declared, explained and aſſerted from falſe Gloſſes, have all gold, no duſt or droſſe in them.
Againe, we freely confeſſe that there may be ſome faults in our Church in matters of practice and Ceremonies, and no wonder if there be, it would be a Miracle if there were not: 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 threadbare, 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: 'Tis 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 higeſt 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 onelyonly. Groſſe Idolatry found many Reformers, Aſa, Ioaſh, Amaziah, Uzziah, Iotham, Manaſſeh, whileſt onelyonly 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 foreign, 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 acceptable to God, and more comfortable to the Doer.
Thirdly, Knowledge in a competent, yea, plentifull meaſure: Dangerous was the miſtake committed by Sir Camdens Eliz. p. 367.Francis Drake in Eighty Eight; when neglecting to carry the Lanthorne, (as he was commanded) in the darke night, chaſed five Hulkes of the Dutch Merchants, ſuppoſing them to have been his Enemies of the Spaniards. Such and worſe Errors may be committed in the Reforming of a Church, good miſtaken for bad, and bad miſtaken for good, where the light of knowledge is wanting for direction.
Fourthly, true courage and magnanimity, Reformers need to be armed with a ſtout ſpirit Cap a Pee, which are to breake through the front of bad cuſtomes long received. Such Cuſtomes, as they are bad, are Vſurpers, as they are Cuſtomes are Tyrants, and will ſtickle ſtouſly to ſtand in their old place. Saint Matthew ſaith, 27. 15. At the feaſt the Governour was wont to releaſe unto the people a Priſoner. Saint Luke ſaith, 23. 17. Of neceſſity he muſt releaſe one unto them at the Feaſt. What was but a Curteſie at the firſt, grew in proceſſe of time to bee a cuſtome, and at laſt became a neceſſity. Such cuſtomes made neceſſary by continuance muſt Reformers expect to encounter, and reſolve to remove. O, Coward-lines in a Magiſtrate is a great ſinne! Who would thinke to finde the fearfull marching in the fore-front? and yet in that forlorne hope which goeth to Hell, Revelations 21. 8. ſee them firſt named, but the fearfull, the unbeleeving and abominable, &c. ſo neceſſary is Chriſtian courage, eſpecially in a Reformer.
Fifthly and laſtly, they muſt be endued with Chriſtian diſcretion, a grace that none ever ſpeak againſt, but thoſe that wanted it; A good man will guide his affaires with diſcretion, Pſalme 112. 5. I muſt confeſſe there is a diſcretion (falſely ſo called) both carnall in it ſelfe, and inconſiſtent with true Zeale, yea, diſtructive of it. Chriſt had two Diſciples of the ſame name, the one a true man, the other a Traytor, both Iudaſſes. Wherefore to prevent miſtakes, the former is never cited in Scriptures, but with an addition, Iudas ſaith unto him, not Iſcariot, Lord, &c. Iohn 14. 22. Iudas the ſervant of JESVS CHRIST, and Brother of Iames, Iude 1. In like manner wee, here mentioning Diſcretion, call it Chriſtian Diſcretion, for difference thereof, that all may know, we meane not that which deſtroyes Zeale, but that which directs it; not that which quencheth Zeale, but which keepes it in the Chimney, the proper place thereof; not that which makes it leſſe lively, but what makes it more laſting. This Diſcretion, though laſt named, is not leaſt needfull in the Reformers of a Church; and muſt principally appeare in two things; Firſt, the not ſparing of the Tares for the Wheats ſake. Secondly, the not ſpoyling the Wheat for the Tares ſake.
The not ſparing the Tares for the Wheats ſake. By Tares we underſtand, not only things unlawfull in a Church, but things unexpedient and unprofitable, which alſo muſt be removed. The barren Fig-tree, Luke 13. 17. was condemned, not for bearing deadly or dangerous fruit, but none at all. Cut it downe, why cumbereth it the ground? Gods Garden ought to bee ſo well dreſſed, as to have nothing ſuperfluous, that doth harme that doth no good therein. Hee that will not worke, neither ſhall hee eate, 2 Theſſalonians 3. 10. If ſuch Ceremonies are to be found in our Church, which will not labour, neither needfull in themſelves, nor conducing to decency, let them no longer have countenance in the Church, nor maintenance from it.
The not ſpoyling the Wheat for the Tares ſake, and letting thoſe things alone which are well ordered already. Yet is there a generation of Anabaptiſts, in number fewer, I hope, then are reported, yet more I fear then are diſcovered; people too turbulent to obey, and too tyrannicall to command. If it ſhould come into their hands to reforme, Lord what worke would they make. Very facile, but very foule is that miſtake in the vulgar Tranſlation, Luke 15. 8. Inſtead of Everrit domum, ſhee ſwept the houſe, 'Tis rendred, Evertit domum, She overturnd the houſe. Such ſweeping we muſt expect from ſuch Spirits, which under pretence to cleanſe our Church, would deſtroy it. The beſt is, they are ſo farre from ſitting at the Helme, that I hope they ſhall ever be kept under Hatches.
Now as diſcretion diſcovereth it ſelfe in the matter of Reformation, ſo alſo it appeareth in the manner thereof. Firſt, it is to be done with all reverence and reſpect to the ancient Fathers. Theſe, though they lived neer the Fountain of Religion, yet lived in the Marches of Paganiſme; as alſo in the time wherein the Myſtery of iniquity began to work, which we hope is now ready to receive the wages. If therefore there be found in their practice any Ceremonies ſmacking of Paganiſme or Popery, and if the ſame can be juſtly chalenged to continue in our Church, I plead not for their longer life, but for their decent buriall.
Secondly, with honourable reſervation to the memories of our firſt Reformers. Reverend Cranmer, Learned Ridley, Down right Lattimer, Zealous Bradford, Pious Philpot, patient Hooper, men that had their failings, but worthy in their Generations; Theſe bare the heat of the day, indeed, which were burnt to aſhes; and though we may write a fairer hand then they, yet they affixed a firmer Seal, that dyed for their Doctrine.
Laſtly, with carefulneſſe, not to give any juſt offence to the Papiſts. Say not, we need not to feare to offend them, who would confound us. We have ſo long waited for their converſion, we have almoſt ſeene our ſubverſion. Indeed we are forbidden to offend Gods little ones, but not inhibited to offend the Devils great ones. And though S. Paul bids us to give no offence to thoſe that are without, that is meant of pure Pagans; and therefore the Papiſts being neither well within nor well without, fall not under that precept. For all theſe Expreſſions ſavour more of Humor then Holineſſe, of Stomack, then the Spirit. Though Papiſts forget their duty to us, let us remember our duty to them; to them, not as Papiſts, but as profeſſors of Chriſtianity, to their perſons, not erronious opinions, not giving them any juſt offence. But if they will be offended without cauſe, be their amends in their own hands. If Rebeckah will come to Iſaac, ſhe ſhall be wellcome. But in no caſe ſhall Iſaac go back to Rebeckah, Geneſis 34. 6. Beware that thou bring not my ſon thither again.
Theſe five Ingredients muſt compound effectuall reformers. Where any, or all of theſe are wanting, a Reformation will either not be made, or not long kept. Witneſſe the pretended Reformation, the Papiſts ſo much bragge off, in the laſt of Queen Mary, in the Univerſity of Cambridge, by the Delegates of Cardinall Poole. Where nothing of worth was done, but many fooliſh ceremonies enforced, and the Bones of Bucer and Phagi… burnt. It paſſeth for the expreſſion of mad man, to beat the aire; and it is little better to beat the earth. To fight (as they did) againſt duſt and aſhes, bodies of men long before buried: except they thought by this ſimilitude of burning dead bodies, to worke in ſilly people a beliefe of Purgatory fire, tormenting ſoules deceaſed. Now when it came into queſtion whether the Ordinances and Deciſions of thoſe Reformers ſhould be ingroſſed in Parchment, or in paper, aFox. Acts Monum. pag. 1064Doctor Swinborne, Maſter of Clare Hall gave his opinion, that paper would doe the deed well enough, as being likely to laſt longer then thoſe decrees ſhould ſtand in force; as afterward it came to paſſe, they being all reſcinded in the next yeer, being the firſt of Queene Elizabeth.
Two things more muſt here be well obſerved. Firſt, that there is a grand difference betwixt founding of a new Church, and reforming of an old. For the former, Saint Paul outſtript all men in the World. The Papiſts bragge much of King Edgar, who is ſaid to have founded as many Monaſteries, as there be weekes in the yeer. Surely more Churches in Aſia and Europe were built from the ground by Saint Paul, who ſtrived to preach the Goſpel, not where Chriſt was named, leſt he ſhould build upon another mans foundation, Romans 15. 20. But reforming of Churches is an eaſier work, as not giving a Church the life but the luſtre; not the birth but the beauty; either repairing what is defective, or removing what is redundant. Thus we acknowledge Solomon the ſole founder of the Temple, though Ioaſh repaired it, amending the breaches thereof. Iotham enlarged it, adding the beautifull porch thereto; and Ezechiah adorned it, covering the pillars with ſilver therein.
However, it is worth our obſerving, that Reformers are ſometimes ambitious to entitle themſelves to be founders, as being covetous of credit, and counting it more honour to make a thing, then to mend it. Thus Nebuchadnezzar boaſted, Daniel 4. 30. Is not this great Babylon that I have built for the houſe of the Kingdome, by the might of my power, and for the honour of my majeſty? Whereas Babylon was built by Nimrod, or (as others ſay) Semyramis, many yeers before Nebuchadnezzars cradle was made. Yet he, no doubt, did encreaſe, ſtrengthen, and beautifie it; on which title, ſee how he engroſſeth all the glory unto himſelfe, as firſt, and ſole founder! Is not this great Babylon that I have built?
Let none in like manner brag, that they are now the firſt Founders of a Church in England, built long ſince therein, time out of minde. We deny and defile ſuch Papiſts as ſay that Auguſtine the Monke was the firſt Apoſtle of this Iſland, where the Goſpel long before had been preached, though not to the Saxons our Anceſtors, yet to the Britans our Predeceſſors. Yea, having cauſe to ſearch who firſt brought Chriſtianity over into Britanny, my endeavours have been ſtill at a loſſe and left at uncertainty. Perchance as God, Deuteronomie 34. 6. buried the body of Moſes, That no man knoweth the place of his Sepulchre unto this day, to cut off from the Jewes all occaſion of Idolatry; So it ſeems his wiſdom hath ſuffered the names of the firſt founders of Religion Here to be covered in obſcurity, to prevent poſterity from being ſuperſtitious to their Memories. However, if juſtly we be angry with the Papiſts for making the Brittiſh Church (a tall ſtripling grown,) to weare ſwadling cloathes againe: more cauſe have we to diſtaffe the pens and preachings of ſuch who make their addreſſes unto us, as unto pure Pagans where the word is newly to be planted. A bIn a book of directions to travel.Moderne Author tels us a ſtrange ſtory, how the ſervants of Duke D. Alva, ſeeking for a Hawke they had loſt, found a new country in the Navell of Spaine, not known before, invironed with Mountaines, and peopled with naked Salvages; I ſhould wonder if ſuch a Terra incognita could be found in England; which (what betwixt the covetouſneſſe of Landlords and the carefulneſſe of Tenants) is almoſt meaſured to an Acre. But if ſuch a place were diſcovered, I muſt allow that the Preachers there were the firſt planters of the Goſpel, which in all others places of the kingdom are but the Continuers thereof. I hope Chriſt hath reaped much goodneſſe long ago, where theſe, now, new pretend to plant it. And if England hath not had a true Church hitherto, I feare it will not have a true Church hereafter.
The ſecond thing I commend unto you is this, That a perfect Reformation of any Church in this world may be deſired, but not hoped for. Let Zenophons Cyrus be King in Plato's Common-wealth; and Batchelors wives breed maides children in Mores Vtopia, whileſt Roſes grow in their Gardens without prickles, as Saint Baſil held they did before the fall of Adam. Theſe phanſies are pleaſing and plauſible, but the performance thereof unfeiſable; and ſo is the perfect reformation of a Church in this world difficult to bee deſcribed, and impoſſible to be practiſed. For beſides that Sathan will doe his beſt, or rather his worſt to undoe it; Man in this life is not capable of ſuch perfection. Look not to finde that in man out of Paradiſe, which was not found in man in Paradiſe, continuance in an holy eſtate. Martin Luther was wont to ſay, he never knew good order in the Church laſt above fifteen yeares, in the purity thereof; yea, the more perfect the Reformation is, the leſſe time it is likely to laſt. Mans minde being in conſtant motion, when it cannot aſcend higher, will not ſtand ſtill, but it muſt decline. I ſpeake not this to diſ-hearten men from endeavouring a perfect Reformation, but to keep them from being diſ-heartned, when they ſee the ſame cannot be exactly obſerved.
And yet there are ſome now adayes that talke of a great light, manifeſted in this age more then ever before. Indeed we Modernes have a mighty advantage of the Ancients, whatſoever was theirs, by Induſtry, may be ours. The Chriſtian Philoſophy of Iuſtin Martyr; the conſtant Sanctity of Cyprian; the Catholick faith of Athanaſius; the Orthodox judgement of Nazianzen; the manifold Learning of Ierome; the ſolid Comments of Chryſoſtome; the ſubtill Controverſies of Auguſtine; the excellent Morals of Gregory; the humble Devotions of Bernard: All contribute themſelves to the edification of us, who live in this later Age. But as for any tranſcendent extraordinary miraculous light, peculiarly conferred on our Times, the worſt I wiſh the opinion is this, that it were true. Sure I am that this light muſt not croſſe the Scripture, but cleere the Scripture. So that if it affirmeth any thing contrary to Gods written Word, or enforceth any thing (as neceſſary to ſalvation) not expreſt in Gods Word; I dare boldly ſay, That ſuch a light is kindled from Hell.
As for the opinion of Chriſts corporall viſible Kingdome, to come within few yeares, I will neither peremptorily reject it, nor dare abſolutely receive it. Not reject it, leſt I come within the compaſſe of the Apoſtles reproofe, 2 Peter 2. 12. Speaking evill of the things they underſtand not. Confeſſing my ſelfe 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, tis 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.