Truth Maintained, Commentary · Part 1
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.1 King. 13. 1….
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: OnelyOnly this I know, that you might have inſtanced more properly in any other Planet which is more loaden with Cycles, and Epicycles, whilſt the Sunne hath found from Aſtronomers this favour and freedome, to be left to the ſimpleſt Motion.
E. Such a Zodiack you would make for the light of the Goſpell.) were I to ſpread out the Zodiack of the Goſpell it ſhould ſtretch from Pole to Pole, and be adequate to the Heavens. There ſhould be no more Pagans in the World then there were Smiths at one time in Iſrael; not that I Sam. 13. 19.would have any kild, but all converted; yea the Sunne of Reformation ſhould not have ſo much darkneſſe as a ſhadow to follow it. To effect this, my wiſhes are as ſtrong as my power is weake. I will (God willing) pray and preach for it, and therefore doe not ſlander me to be an Hinderer of the Word.
F. G. H. Of the Jewes adverſaries. Jeſuiticall way. The old Prophet.) What you ſay is as true in the Hiſtory, as falſe in the Application to me. You compare me to the Ammonites (Adverſaries to Gods people, to Jeſuits, to the old lying Prophet. I hope the God of Michael the Arch-Angell will give me patience, when he that diſputed with him Jude ….ſhall furniſh others railing. And now torture me no longer with your Accuſation, come to the proofe.
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 1 The Doctrine of the impoſſibility of a Churchesperfection in this world, being well underſtood, begets not lazineſſe but the more induſtry in wiſe reformer.with a Colour to enforce the ſame againſt the Proteſtants. For we teach and maintaine, that the beſt workes of men are ſtained with ſome imperfections. Hence the papiſts may inferre, That he that conceits there can be no perfection in a good deed, will ſcarce labour to doe one. And thus our Doctrine ſhall be condemned for diſheartning of holineſſe. See Sir how you meet popery in your undiſcreet ſhunning of it.
Secondly, though there can be no abſolute perfection in a Church, yet quo ad gradum, in ſome good degree it is attainable, and all good men will endeavour it. Mariners which make forth for the Northerne Diſcoveries, goe out with this aſſurance, that it is impoſſible to come to the pole. Yet have they ſought and found out very farre, almoſt to the eightieth degree of latitude. What covetouſneſſe or curioſity did in them, ſure Grace is as active to doe in Gods Children who will labour to draw neere to a perfect Reformation, in obedience to Gods command though they know they ſhall never fully attaine unto it.
Thirdly, the Doctrine of the impoſſibility of a perfect Reformation in this world well underſtood, begets not idleneſſe, but the more induſtry in mens endeavours. For thoſe that beleeve that the perfection of a Church may be attained in this life, are ſubject to this miſtake (one errour is precreative of another) to thinke that ſometimes they themſelves have attained it, and ſo ending in the midſt of their journey, may ſit downe and take up their reſt: Whereas thoſe who conceive the impoſſibility of perfection, are kept in conſtant doing, having ſtill plus ultra, with Saint Paul, forgetting thoſe things that are behind, they reach forth to thoſe things which are before, and preſſe towards the Phil. 3. 13.marke.
Fourthly, if it be objected that the impoſſibility of perfection diſcourageth men to endeavour it, ſeeing they cannot rationally deſire it, non eſt volunt as impoſſibilium, it is no levell wiſh aimed at a marke, but a Velleity ſhot at randome, which deſires an impoſſibility. It is anſwered, that Gods ſervants endeavouring a perfect Reformation, doe not light on a labour in vaine, that which is wanting in them being ſupplyed in Gods acceptance: If they doe their beſt, their deſire is taken for the deed: The deformities of their imperfect Reformation being pardoned by God in Chriſt, in which reſpect, their labours are not in vaine in the Lord.
Laſtly, ſeeing this point of the impoſſibility of a Churches perfection is moſt true (as hereafter we ſhall make ſo appeare) if hereupon any grow remiſſe and large in Reforming, it is not the fault of Gods ſtraight Doctrine, but of mens crooked practice: For if men inferre helliſh Concluſions from heavenly promiſes, ſuch bad conſequences are not the lawfull Children of Gods Truth, but the Baſtards of mans corruption, where they are juſtly to be fathered for their maintenance. And now I ſuppoſe that your exception in thoſe your words will ſcarce labour, is abundantly anſwered.
O. Nor will he care for any new light, whilſt the old is in beſt reputation with him.) This is grounded on what I never ſaid, but if by the old light be meant that which ſhined from the Ancient of dayes into the Scriptures and thence through the Fathers to us, I preferre it before any new light whatſoever.
P. A good policy to ſtay the Reformation till His Majeſties returne.) It need not have ſtayed till His Majeſties returne, which might have been done before His going away; who ſo often and ſo earneſtly offered to reforme whatſoever could juſtly be convinced to be amiſſe in our Church; which proffers had they been as thankfully accepted, as they were graciouſly tendered, long ſince it had been done what we now diſpute of, though it matters not for the ſpilling of our inke, if other mens blood had beene ſpared. And I doubt not when opportunity is offered His Majeſty will make good his word, whom no Vollyes of diſcurteſies though diſcharged never ſo thicke againſt him, ſhall drive him from His Princely Promiſe, whilſt he lookes not downewards on mens behaviour to him, but upwards to his Proteſtations to God, learning from Him whom he repreſents to be Unchangeable. But if (which God forefend, and yet all earthly things are caſuall) it ſhould come to paſſe, that in point of Reformation, what formerly was proffered by the Sovereigne, and refuſed by the Subject, ſhould hereafter be requeſted by the Subject, and denied by the Sovereigne; we ſhall have leiſure enough to admire Gods Juſtice, bemoane our owne condition, and inſtruct our Poſterity not to outſtand good offers, leaſt for want of ſeeing their happineſſe they feele their owne miſery. But to returne to your mentioning of His Majeſties return; when all is done for ought I can ſee, Reformation muſt ſtay till His Majeſties returne. As for the time and manner thereof when and how it ſhall be done, God in his goodneſſe and wiſdome ſo order it, that it may be moſt for his glory, the Kings honour, the good of the Church and State. But this I ſay againe, that till this his returning, the generall enjoyning and peaceable practiſing of any Reformation cannot be performed.
Q. And then there is hope it may coole in their hands.) If by their hands you meane his Majeſties (and what elſe can your words import) it is as diſloyall a ſuſpition, as his would be an unfitting expreſſion that ſhould ſay, that Reformation would boyle over in the hands of the Parliament. But Sir, thus farre you have excepted againſt my Sermon in generall, now you are pleaſed to confute ſome particulars thereof.