Truth Maintained, Commentary · Part 6
SERMON Paragraffe 13. 14.
Such who are to be the true and proper Reformers, they muſt have a lawfull calling thereunto; duties which God hath impaled for ſome particular perſons, amongſt theſe Actions Reformation of a Church is chiefe. Now the ſupreame Power alone hath a lawfull calling to reforme a Church, as it plainely appeares by the Kings of Judah in their Kingdome.
EXAMINER.
I had not knowne your meaning by the lawfull calling you name, but that you expound it in the lines that follow, to be the calling of the ſupreame Magistrate; as if no calling were warrantable at firſt to X promove a Reformation but that. But you muſt take notice there is an inward and an outward Call. The inward Call is a Y ſpeciall excitation from the Spirit of God, and ſuch a Call is warrantable by God to be active; I am ſure it hath beene ſufficient alwayes to ſet holy men on worke: Another Call is outward, and that is either of Place and Magistracy, or publike Relation. Now though Magiſtracy be of publike Relation, yet when I ſpeake ſpecifically of publike Relation, I meane that in which every man ſtands bound in to God and his Country; now all theſe Callings are commiſſions enough either to meddle as Chriſtianly inſpired, or Chriſtianly ingaged. In ordinary tranſactions, I know the ordinary diſpenſation is to be reſorted to; but the buſineſſe of Reformation as it is extraordinary, ſo God giveth extraordinary Conjunctures of times and circumſtances, and extraordinary concurrences, and extraordniary incitations. In the building of the Temple you ſhall ſee in Ezra and Nehemiah ſuch workings of Nehem. 8 1.God, when the people were gathered together as one man, they ſpake to Ezra the Scribe to bring the Book of the Law of Moſes. Here the people put on even Ezra to his duty.
TREATIS.
Before I deale with the particulars of this examination, I will enlarge (not alter) what I ſaid in my Sermon of this point, promiſing as much brevity as God ſhall enable me to temper with Clearneſſe, and deſiring the Readers patience whilſt at mine owne perill I deliver my opinion.
But firſt, here we promiſe neceſſary diſtinction. Diſtinguiſh we betwixt thoſe Times, when the Church liveth under Pagan or perſecuting Princes, and when God bleſſeth her with a Chriſtian King, defender of the Faith: In the former caſe the Church may and muſt make an hard ſhift to reforme her ſelfe ſo well as ſhe can (for many things will be wanting, and more will be but meanly ſupplyed) without any relating to a ſupreame Power, whoſe leave therein will be dangerous to deſire and impoſſible to obtaine. But withall, they muſt provide themſelves to ſuffer, offering no violence, except it be to drowne a Tyrant in their teares, or to burne him with coales of kindneſſe heaped on his head. In the latter caſe, when the ſupreame Power is a nurſing Father to the Church, ſuckling it, not ſucking blood from it, the Church muſt have recourſe to it before ſhee may reforme. Reforming of a Church muſt neither ſtay behind for Nero his leave, nor runne before without the conſent of Conſtantine. Religion it ſelfe muſt not be deckt with thoſe flowers which are violently pluck'd from the Crownes of lawfull Princes.
Come we now then to ſhew, how in a Chriſtian ſtate, all are to contribute their joynt endeavours to promote a Reformation.
In a Church, and ſuch a State I conſider three degrees thereof. Firſt, meere private men without any 3 How far private Chriſtians, Miniſters and ſubordinate Magiſtrates are to concur to the advancing of a publike Reformation.mixture of a publike Relation. Secondly, perſons placed in a middle poſture with the Centurian in publike imployment over ſome, yet under Authority themſelves. Thirdly, the abſolute ſupreame Power, who depends of God alone.
For the firſt of theſe, meere private men; they have nothing to doe in publike reforming but to advance it by their hearty prayers to God, and to facilitate the generall Reformation, by labouring to amend their owne and their Families lives according to the Word; this is all God requireth of them and more I feare then moſt of them will performe.
Next, ſucceed thoſe perſons in a middle poſture, and theſe are either Miniſters or Magiſtrates. Miniſters even the meaneſt of them have thus far their part in publike Reforming, that they are to lift up their voice like a Trumpet (though not like Sheba his Trumpet to ſound ſedition) 2 Sam. 20. 1.both to reprove vitiouſneſſe in Manners, and to confute errors in Doctrine. And if men of power and imminent place in the Church, then as their ingagement is greater, ſo their endeavours muſt be ſtronger, to preſſe and perſwade a publike Reformation to ſuch whom it doth concerne.
Magiſtrates may have more to doe in publike Reforming having a calling from God, who therefore hath ſet them in a middle place betwixt Prince and people, to doe good offices under the one, over the other, betwixt both. And having a calling from the King, eſpecially if they be his Counſellours, whoſe good they are to advance by all lawfull meanes, and rather to diſpleaſe him with their ſpeech, then to diſhonour him with their ſilence; and having a calling from their Country, whoſe ſafety they muſt be tender and carefull of.
Firſt, therefore they are with all induſtry (both from the Miniſters mouth and by their owne inquiry) to take true notice of ſuch defects and deformities in the Church or State as are really to be reformed. Secondly, they are with all ſincerity to repreſent the ſame to the ſupreame Power. Thirdly, with all humility to requeſt the amendment of ſuch Enormities. Fourthly, with all gravity to improve their requeſt with arguments from Gods glory, the Princes honour, the peoples profit, and the like, Laſtly, with their beſt judgement to propound and commend the faireſt way whereby a Reformation may as ſpeedily as ſafely be effected. And if they meet with difficulties in the ſupreame Power delaying their requeſt, they are not to be diſheartned, but after their fervent prayers to God, who alone hath the hearts of Kings in his hands, they are conſtantly to renue their requeſt at times more ſeaſonable, in places more proper, with expreſſions more patheticall, having their words as full of earneſtneſſe, as their deeds farre from violence.
As laſt comes the ſupreame Power, who alone is to reforme by its own Authority, though not by its owne advice 4. What parts therein are onelyonly to be acted by the ſupreame Power.alone. For becauſe it is rationally to be preſumed, that Divines have beſt skill in matters of Divinity, they are to be conſulted with; and here comes in the neceſſity and uſe of Councels, Convocations, Synods and Aſſemblyes. And becauſe there is not onelyonly a conſtant correſpondency, but alſo an unſeperable complication betwixt the Church & State; Stateſmen are therefore to be adviſed with in a Reformation, ſo to ſettle it as may beſt comply with the Common-wealth. For God in that generall warrant, Let all things be done decently and in order; puts as I may ſay the Cloath and Sheeres into the hands of the Church and Chriſtian Princes, to cut out and faſhion each particular decency and order, ſo as may ſhape and ſuit beſt with the preſent Time and Place wherein ſuch a Reformation is to be made.
Theſe parts therefore are to be acted in a Reformation by the ſupreame Power. Firſt, he is (either by his owne Motion, or at the inſtance and intreaties of others) to call and congregate ſuch Aſſemblyes. Secondly, to give them leave and liberty to conſult and debate of matters needing to be reformed. Thirdly, to accept the reſults of their conſultations, and to weigh them in the ballance of his Princely diſcretion. Fourthly, to confirme ſo much with his Royall Aſſent as his judgement ſhall reſolve to be neceſſary or convenient. Laſtly, to ſtamp the Character of Authority upon it, that Recuſants to obey it may be ſubject to civill puniſhments.
But now all the queſtion will be what is to be done if the endeavours of Subjects be finally returned with deafneſſe or deniall in the ſupreame Power. In this caſe a pulike Reformation neither ought nor can be performed without the conſent of the ſupreame Power: It ought not,
Firſt becauſe God will not have a Church reformed by the deforming of his Commandement. He hath ſaid Honour thy Father and thy Mother and requireth that all Superiours ſhould be reſpected in their places. Secondly, the Scripture rich in Preſidents for our inſtruction in all caſes of importance affords us not one ſingle example, wherein people attempted publiquely to reforme, without or againſt the conſent of the ſupreame Power; and in this particular, I conceive a negative Argument followeth undeniably: wherefore ſeeing the Kings in Judah (there the ſupreame Power) were alwayes called upon to reforme, commended for doing ſo much, or condemned for doing no more; and the people neither commanded to remove, nor reproved for not removing publique Idolatry, without the conſent of the ſupreame Power; it plainly appeareth, that a publique Reformation belongeth to the ſupreame Power, ſo that without it, it ought not to be done.
As it ought not, ſo it cannot be done without the conſent thereof; for admit that the higheſt ſubordinate Power ſhould long debate, and at laſt conclude, the moſt wholſome Rules for Reformation; yet as Plato ſaid, that amongſt the many good Lawes that were made one ſtill was wanting, namely, a Law to command and oblige men to the due obſerving of thoſe Lawes which were made. So when the beſt Reſolutions are determined on by any inferiour Power, there ſtill remaines an abſolute neceſſity that the ſupreame Power ſhould bind and enforce to the obſerving thereof.
For inſtance: Some Offenders are poſſeſſed with ſuch uncleane Spirits of prophaneneſſe, that none can bind Mar. 5. 3. 28.them, no not with Chaines of Eccleſiaſticall Cenſures, onelyonly outward Mulcts in purſe or perſon can hold and hamper them. Seythian ſlaves muſt be ordered with whips, and a preſent priſon more affrights impudent perſons, then Hel-fire to come. In the Writs De Excommunicato capiendo, & de Haeretico comburendo, ſuch as flout at the Excommunicato and the Haeretico, are notwithſtanding heartily afraid of the Capiendo and the Comburendo, Wherefore in ſuch caſes the Church when it is moſt perfectly reformed is fame to crave the aid of the State by civill and ſecular penalties, to reduce ſuch as are Rebels to Church-Cenſures (ſometimes inflicting death it ſelfe on blaſphemous Heretickes) and this cannot be performed by any ſubordinate Power, in the State, but onelyonly by the ſupreame Power. Otherwiſe, Offenders, if preſſed by any inferiour Power would have a free Appeale and no doubt find full redreſſe from the ſupreame Power, without whoſe conſent ſuch penalties were impoſed on them,
Now if it be demanded, what at laſt remaines for any to doe, in caſe the ſupreame Power finally refuſeth to reforme. Thus they are to imploy themſelves. Firſt, to comfort themſelves in this, that they have uſed the meanes, though it was Gods pleaſure to with-hold the bleſſing. Secondly they are to reflect on themſelves, and ſeriouſly to bemoane their own ſinnes which have cauſed Gods juſtice to puniſh them in this kind. If a rhumaticke head ſends downe a conſtant flux, to the corroding of the lungs, an ill affected ſtomacke firſt ſent up the vapours which cauſed this diſtillation: And pious Subjects conceive that if God ſuffer Princes to perſiſt in dangerous errours, this diſtemper of the head came originally from the ſtomack, from the ſinnes of the people, who deſerved this affliction. Thirdly, they are to reforme their ſelves and Families, and if the ſupreame Power be offended thereat, to prepare themſelves patiently to ſuffer, whatſoever it ſhall impoſe upon them, having the ſame cauſe though not the ſame comfort, to obey a bad Prince as a good one.
By the way, a word in commendation of paſſive obedience: When men who cannot be active without ſinning, 5. Of the progreſſe and praiſe of paſſive Obedience.are paſſive without murmuring. Firſt, Chriſt ſet the principall copie thereof, leading Captivity captive on the Croſſe, and ever ſince he hath ſanctified ſuffering with a ſecret ſoveraigne vertue even to conquer and ſubdue perſecution.
Secondly, it hath beene continued from the Primitive Church by the Albigences to the moderate Proteſtants, unleſſe Eſt haec pontificiorum teſſera crudelitas, aliud eſt Protestan tium ſymbolum clementia. Isti occidunt, Hi occidunt Laurentius Humphreys in reſpon. ad Epistolas Camp…ani.ſome of late aſhamed of this their Maſters badge, have pluckt their cogniſance from their coats, and ſet up for themſelves.
Thirdly, it is a Doctrine ſpirituall in it ſelfe. It muſt needs be good, it is ſo contrary to our bad natures and corrupt inclinations, who will affirme any thing rather then we will deny our ſelves, and our owne revengefull diſpoſitions. And ſurely the Martyrs were no leſſe commendable for their willing ſubmitting to then for their conſtant enduring of their perſecutors cruelty. And it was as much (if not more) for them to conquer their owne vindicative ſpirits, as to undergoe the heavieſt tortures inflicted on them.
Fourthly, it is a doctrine comfortable to the Practiſers, bitter, but wholſome. Yet it is ſweetned with the inward conſolation of a cleere conſcience, which is Food in Famine, Freedome in Fetters, Health in Sickneſſe, yea, life in death.
Fifthly, it is glorious in the eyes of the beholders, who muſt needs like and love that Religion, whoſe profeſſors (where they cannot lawfully dearly ſell) doe frankly give their lives in the defence thereof.
Laſtly, it is a Doctrine fortunate in ſucceſſe. By preaching of paſſive obedience, the Dove hath out-flowne the Eagle. Chriſt's Kingdome hath out-ſtreatched Caeſars Monarchy. Hereby the wiſdome of the Eaſt was ſubdued to the folly of Preaching. The Sunne of the Goſpell aroſe in the Weſterne parts. The parched South was watered with the dew of the Word. The frozen North was thawed with the heat of Religion: But ſince the Doctrine of reſiſting the ſupreame Power came into faſhion, the Proteſtant Religion hath runne up to a high top, but ſpread nothing in breadth; few Papiſts have beene reclaimed, and no Pagans have beene converted. Alas! that ſo good a Doctrine ſhould be now in ſo great diſgrace; yet will we praiſe ſuch ſuffering, though we ſuffer for praiſing it. If we cannot keepe this Doctrine alive, we will grieve becauſe it is dying; being confident, that though now it be buried in ſo deepe diſhonour, God in due time will give it a glorious reſurrection. And though I muſt confeſſe, it is farre eaſier to praiſe paſſive Obedience then to practice it, yet to commend a vertue is one degree to the imitation of it, and to convince our judgements: Firſt, of the goodneſſe of the deede, is by Gods bleſſing one way to worke our wils to embrace it: In a word, if this Doctrine of paſſive Obedience be cryed downe, hereafter we may have many bookes of Acts and Monuments, but never more any bookes of Martyrs. And now theſe things premiſed, we returne to Master Saltmarſh his examination of my Sermon.
X As if no calling were warrantable at firſt to promote a Reformation but the ſupreame Power.) I never ſaid or thought ſo: But in what manner, and by what meanes inferiours may and muſt labour to promote it, I have at large declared.
Y The inward call is a ſpeciall excitation from the ſpirit of God, and ſuch a call is warrantable to be active.) I ſhall have preſently a more proper place to deale with theſe ſpeciall excitations, when I come to anſwer your extraordinary incitations.
Z Now all theſe callings are commiſſion enough to meddle.) I am not of ſo froward a ſpirit, as to quarrell at a word. Otherwiſe I could tell you, that to-meddle generally importeth an over-buſineſſe in ſome Pragmaticall perſon, tampering with that which is either unlawfull in it ſelfe, or hurtfull to, at leaſt improper for the party who medleth with it, and in Scripture it is commonly uſed with a prohibition, Meddle not. To paſſe this by, the queſtion Deut. 2. 5. 2 King. 14. 10 Cro. 15. 19. Pro. 20 19. & 24. 21. & 26. 17. & 20. 3.is not whether Magiſtrates may meddle (as you ſay) in advancing a publique Reformation; but how? and how farre they may be active therein? Therein I report the Reader to what I have largely expreſſed.
A In ordinary tranſactions, I know the ordinary diſpenſation is to be reſorted to, but the buſineſſe of Reformation as it is extraordinary, ſo God giveth extraordinary conjunctures of Times and circumstances, and extraordinary concurrences, and extraordinary incitations.) Now you ſoare high, give us leave to follow you as we can. Firſt, I confeſſe that a publique Reformation is an extraordinary worke in this ſenſe, as not common or uſually done every day (as private amendment of particular perſons is or ought to be.) But it is a rare worke, which commeth to paſſe but ſeldome, and the doing of it is out of the road of ordinary mens imployment. But I deny a publique Reformation to be extraordinary in this acception; as if it were to be ordered or managed by any other rules or preſidents, then ſuch as are ordinary and uſuall in the Bible, where many patterns of publique Reformations are preſented; in which reſpect the ordinary diſpenſation is to be reſorted to in the performance thereof. Whereas you ſay, that in publique Reformations, God giveth extraordinary conjunctures of Times and circumſtance, and extraordinary concurrences. It is true in this ſenſe, that the great Clock-keeper of Time ſo orders the coincidence of all things that when his houre is come, wherein ſuch a Reformation ſhall be made, every officious circumſtance will joyfully contribute his utmoſt aſſiſtance to the advancing thereof. Wherefore if men cannot make a Reformation without roving from their calling, or breaking Gods Commandement (according to which it cannot be done without the conſent of the ſupreame Power.) Hereby it plainly appeares, that the hand of Divine Providence doth not as yet point at that happy minute of Reformation, there being as yet times diſtracted with jarres and disjunctures, not onelyonly in circumſtances, but even in ſubſtantiall matters requiſite thereunto. And therefore ſeeing Gods good time may not be prevented, but muſt be expected, men are ſtill patiently to wait and pray for that conjuncture of Times and concurrency of circumstances, whereof you ſpeake.
But whereas you ſpeake of Extraordinary Incitations (paralell to what you ſaid before, of ſpeciall excitations and christianly inſpired.) In theſe your expreſſions you open a dangerous Pit, and neither cover it againe nor Exo. 21. 33. 34raile it about with any cautions, ſo that Paſſengers may unawares fall into it.
For everyman who hath done an unwarrantable act, which 6. That no extraordinary excitations, incitations or inſpirations are beſtowed from God on men in heſe dayes.he can neither juſtifie by the law of God or man, will pretend preſently that he had an extraordinary Incitation for it; a fine tricke to plead Gods leave to breake his law. Nor can we diſprove the impudence of ſuch people except we may uſe ſome touch-ſtones, thereby to try their counterfeit incitations; my opinion herein ſhall be contrived into three Propoſitions.
Firſt, no ſuch extraordinary incitations are extant now a dayes from God, as ſtirre men up to doe any thing contrary to his Commandements. Indeed, ſome ſuch we meet with in the Scripture, where the Law-giver diſpenſing with his owne law, incited Abraham to kill his ſon, Sampſon to kill himſelfe, and the Iſralites to rob the Egyptians. Gen. 22. 2. Judg. 16. 30. Exod. 12. 36.In ſuch caſes it was no diſobedience to Gods publique command, but obedience to his private countermand; if the ſervant varied his practice according to his abſolute Maſters peculiar direction. But ſuch incitations come not now a dayes but from the ſpirit of deluſion.
Secondly, no extraordinary excitations are extant now a dayes from God, ſeizing on men (as anciently) in Enthuſiaſmes, or any ſuch raptives, as make ſenſible impreſſions on them. For theſe are within the virge of Miracles, which are now ceaſed, and our age produceth things rather monſtrous then miraculous.
Thirdly, extraordinary incitations are ſtill beſtowed by God in theſe dayes; namely, ſuch that he giveth to ſome of his ſervants; a more then uſuall and common proportion of his grace, whereby they are enabled for and incited to his ſervice with greater rigour and activity then ordinary Chriſtians. My judgement herein ſhall not be niggardly to reſtraine Gods bountifull dealing, but I verily beleeve that he who was ſo exceedingly liberall in former ages, is not ſo cloſe handed in our times, but that in this ſence he beſtoweth extraordinary motions, eſpecially on ſuch whom his Providence doth call to eminent Places, either in Church or State. But ſuch motions quicken them to runne the way of Gods Commandements, not to ſtart without or beſide it. And as hereby they are heightned to an Heroicall degree of Piety, ſo though ſometimes we may ſay of them in a Rhetoricall expreſſion, that they goe beyond themſelves, yet they never goe beyond their calling, not never goe beyond Gods Commandements.
Now if any ſhall pretend that they have an extraordinary excitation to make a publique Reformation without the conſent of the ſupreame Power, to whom by Gods law it belongs, ſuch an excitation cannot come from the holy Ghoſt: For if the ſpirit of the Prophets be ſubject to the Prophets, much more is it ſubject to the God of the Prophets, and to the law of that God. And truly Sir, this paſſage of extraordinary incitations, as it is by you rawly laid downe and ſo left, containeth in it ſeed enough if well (or rather ill) husbanded, to ſow all the Kingdome with ſedition, eſpecially in an age wherein the Auabaptiſt in their actions, beaten out of the field by Gods Word, doe daily flye to this their Fort of extraordinary excitations.
And you may obſerve when God gave extraordinary excitations, quo ad regulam (ſtirring up men to doe things contrary to the received rule of his Commandements) then ſuch excitations were alwayes attended with extraordinary operations. Phinehas, who killed Cosby and Zimry, could ſtay the plague with his prayer; and Eliah who curſed the Captaines with their fifties, could cauſe fire to come downe on them from Heaven. It appeares this his curſe was pronounced without malice, becauſe inflicted by a miracle. It is lawfull for ſuch to call for fire, who can make fire come at their call; and would none would kindle diſcord on Earth, till firſt they fetcht the ſparks thereof from Heaven. Neither doe we proudly tempt Gods providence, but truly trye ſuch mens pretended extraordinary incitations, if when they wander from Gods Commandements in their Actions, and plead inſpirations, we require of them to prove the truth of ſuch inſpirations, by working a miracle.
Now Sir, you being (as it ſeemes) an oppoſite to Prelacy, would make ſtrange worke, to put downe one Ordinary in a Dioceſſe, and ſet up many extraordinaries in every Pariſh: And for ought I know, if ſome pretend extraordinary excitations, publikely to reforme againſt the will of the ſupreame Power, ſuch as ſide with the ſupreame Power, may with as much probability alleadge extraordinary excitations to oppoſe and croſſe the others Reformation, and ſo betwixt them both our Church and State will be ſufficiently miſerable. And now Sir, remember what you ſaid in the laſt Paragraffe: To the law (ſaith the Scripture) and to the Testimony; to ſuch Judges we may ſafely appeale from all your ſpeciall excitations, extraordinary Incitations and christian Inſpirations.
B In the building of the Temple you ſhall ſee in Ezra and Nehemiah ſuch workings of God, when the people were gathered together as one …, they ſpake to Ez… the Scribe, to bring the Booke of the law of Moſes.) The unanimous conſent of ſo many we acknowledge to be Gods worke. O that we might ſee the like agreement in England, where the people are ſo farre from being gathered together as one man, that almoſt every one man is diſtraſted in his thoughts, like the times, and ſcattered from himſelfe as if he were many people. Well, they ſpake to Ezra to bring the Booke of the law; what of all this?
C Here the people put on even Ezra to his duty.) And little ſpeaking would ſpurre on him, who of himſelfe was ſo ready to runne in his calling: But I pray what was this Ezra? who were theſe people? Ezra was indeed a Prieſt, a learned Scribe of the law, who brought up a party out of Babylon to Jeruſalem, armed with a large patent and Commiſſion from Artaxerxes. The people here were the whole body of the Jewiſh Church and State together with Zerobabel the Prince and Jeſhuah the high Prieſt, who (by leave from the Perſian King) had the This appeares becauſe in the Prophet he is ſtiled Governour of Judah, Hag. 1. 14. and that at the ſelf ſame time when Ezra came thither, ſee Luthers Chronology in 40. millenarco.chiefe managing of ſpirituall and temporall matters. And judge how little this doth make for that purpoſe to which you alleadge it that from hence private perſons may either make the ſupreame power to reforme, or doe it without his conſent. Had you free leave of the whole Scripture to range in, and could the fruit of your paines find out no fitter inſtance for your purpoſes.
EXAMINER.
And whereas you ſay, Reformation is of thoſe duties that are D impaled in for ſome particular perſons. I anſwer, this were a grand deſigne if you could heighten E Reformation into ſuch a holy prodigy as you would of late the Church into the Prelacy and F Clergy, and excluded the Layty as a prophane G Crew and to be taught their diſtance. Luther H will tell you, this is one of the Roman engines▪ to make ſuch an holy buſineſſe; like the mountaine in the law not to be toucht or approacht to, but by Moſes alone. Thus you might take off many good Workemen, and honeſt I Labourers in the Vineyard whom Chriſt hath hired and ſent in, and ſo whom he hath held out his Scepter as Ahaſuerus to Ester.
TREATIS.
D And whereas you ſay Reformation is of thoſe duties that are impaled in for ſome particular perſons.) It appeares that publike Reformation is ſo impaled; for whereas every man is commanded to obſerve the Sabbath, honour his Parents, and every man forbidden to have other Gods worſhip Images, take Gods Name in vaine, kill, ſteale, &c. Yet the ſupreame Power alone in Scripture is called on for publike Reformation, and no private perſon, as Saint Austin hath very well obſerved.
E I anſwer, this were a grand deſigne, if you could heighten Auferenda Idola, non poteſt quiſquam iubere privatus Aug. cont. literos Utilium lib. 2. cap. 92.Reformation into ſuch an holy Prodigy.) I need not heighten it, which is ſo high a worke of it ſelfe, that our longeſt armes cannot reach it, though we ſtand on the tiptoes of our beſt deſires and endeavours, till God ſhall firſt be pleaſed to ſend us a peace. A prodigy it is not (not long ſince you tearmed it an extraordinary buſineſſe) yet if it be performed whilſt warre laſteth, it is a worke of the Lord, and may justly ſeeme mervailous in our eyes.
F As you would of late the Church into the Prelacy and the Clergy.) When and where did I doe this? I ever accounted that the Cetus fidelium, the Congregation of the faithfull was Gods Church on earth. Yet I often find the Church repreſented in generall Counſels, by the Prelacy and Clergy (who are or ſhould be the beſt & wiſeſt in the Church) & their deciſions in matters of Religion, interpreted and received as the reſolutions of the Church in generall.
G And excluded the Layty as a prophane crew, and to be taught their diſtance.) What honeſt man ever thought the Layty, as Layty, prophane? I conceive our Kingdome would be very happy, if none of the Clergy were worſe then ſome of the Layty. And I am ſure that the godly Clergy are Gods Layty his foreign & the godly Layty are Gods Clergy, his foreign. Yet now a dayes, ſome uſurping Lay-men may well be taught their diſtance, who meddie with miniſteriall functions: Nor will a wel-meaning heart one day excuſe the unſanctified hands of ſuch Vzzah's, who preſuming to preach, hold not our Arke from ſhaking, but ſhake our Arke with holding it.
H Luther will tell you this is one of the Romiſh engines.) Indeed this was a Popiſh device too much to depreſſe the Layty. But this engine (thanks be to God) is ſince broken aſunder, and it will be in vaine for any to glew the peeces thereof together. And now ſince the Monopoly of the Popiſh Clergy (ingroſſing all matters of Religion to themſelves) is diſſolved; it is fit Proteſtant Miniſters lawfull propriety in their calling, ſhould juſtly be maintained.
I Thus you may take off many honeſt Labourers in the Vineyard.) Farre be it from me eſpecially if they be skilfull-Labourers ſuch as will prune the Vines, not pluck them up by the roots. But this and what you ſay of thoſe to whom God hath held out his Scepter, is nothing to the purpoſe; except you could prove where God in the Scripture, hires or cals private men to make a publike Reformation.
EXAMINER.
And whereas you tell us, that the ſupreame Power alone hath the lawfull calling as appeares in the Kings of Judah. I anſwer, that if ſo the Parliament were now in a dangerous K praemunire, for you know that is ſuſpended from us, and yet our ſtate goes on in their worke enabled (as they ſay) by their fundamentall power and conſtitution: I ſhall not here diſpute the emanations of this power in ordinances, votes and orders they have made it appeare in their owne declarations; onelyonly this I read of an ordinance made by the Nobles and Elders of Iſrael, thoſe Lords L and Commons, That whoſoever would not come according to the Counſell which was taken for Reformations all his ſubstance ſhould be forfeited. Here is no King of Judah's hand, nor a Cyrus King of Perſias, but an ordinance of their owne to their owne people; onelyonly they have King Cyru's writ for their aſſembling and conſulting. Had Chriſt M and his Apoſtles waited in their Reformation for the conſent of the Roman Magiſtrate the ſupreame Power, they had not made that holy expedition they did. Had Luther and Zuniglius N and Oecolampadius ſtaid for the Emperours Reformation, they had not ſhed halfe that light in the Germane hemiſphere: There was a time when God tooke part of the ſpirit of Moſes and put it upon O the Elders.
TREATIS.
K If ſo the Parliament were now in a dangerous Praemunire.) I will not marre a meane Divine of him, to make a meaner Stateſ-man, by medling with matters in the Common-wealth. I that maintaine that every man muſt ſtay in his calling, will not ſtep out of mine owne: Let the differences betwixt our Soveraigne and his Subjects, which conſiſt in points of State, be debated by the Politicians on either ſide, the queſtions in law be argued reſpectively by their learned Counſell and the controverſies in Religion be diſpuputed by their ſeverall Divines. But alas! ſuch is our miſery when all is done, the finall deciſion is devolved to the Souldiers ſword on either ſide, and God ſend the beſt cauſe the beſt ſucceſſe.
L OnelyOnly this, I read of an Ordinance made by the Nobles and Elders of Iſrael thoſe Lords and Commons.) By your favour it was a compleat act of ſtate as confirmed by the royall Aſſent. True, there was no King of Judah's hand unto it, becauſe at that time Judah had no King; and who can expect that the Sunne ſhould ſhine at midnight, when there is none in that Horizon. Reaſonable men will then be contented with the Moon-ſhine, and ſee that here. For Zerobabel ſhining with borrowed beames and a reflected light from the Perſian King (in which reſpect he is ſtiled, Hag. 1. 14. the Governour of Judah) concurred to this Ordinance by his approbation thereof. Beſides this, there was alſo a triple conſent of the Perſian Kings.
Firſt, the grand and generall grant from Cyrus, Ezra 1. 3. which ſtill ſtood in full force, as confirmed by Darius. Ezra 6. 12. whereby the Jewes being authorized to re-build the Temple, were alſo by the ſame enabled to ſettle Gods ſervice in the beſt manner, by what wholſome lawes they thought fitting. Secondly, a particular implicite grant, in that the Perſian King knowing thereof, did not forbid it when it was in his power, had it beene his pleaſure; and ſuch a not oppoſing, amounts to a conſent. Laſtly, they had a large expreſſe command from King Artaxerxes to Ezra (chap. 7. ver. 26.) And whoſoever will not doe the law of thy God, and the law of the King, let judgement be executed ſpeedily upon him, whether it be unto death or unto baniſhment, or to confiſcation of goods, or to impriſonment. And now Sir, I have the leſſe cauſe to be offended with you for citing mangled and diſmembred peeces in my Sermon, ſeeing the Scripture it ſelfe finds as little favour from your hand; for had you compared on place thereof with another you could not but have ſeen the Perſian Kings conſent to this Reformation. Yea, ſo obſervant were the Jewes of the Perſian Kings, that at the firſt iſſuing forth of their prohibition to that purpoſe, they inſtantly deſiſted building the Temple; having their ſoules ſo well managed, and mouthed with the reines of loyalty, that their Kings negative voyce checkt and ſtopt them as they were running full ſpeed in ſo good an imployment: ſo little doth the inſtance Ezra 4. 24.alleadged advantage your cauſe.
M Had Chriſt and his Apostles waited in their Reformation for the conſent of the Roman Magistrate.) I anſwer. Firſt, Chriſt and his Apoſtles; were Chriſt and his Apoſtles, I meane extraordinary perſons, immediately inſpired. Secondly, the Reformation they brought was mainly materiall indeed, being the Goſpell, without which there was no ſalvation. Thirdly, becauſe they had not the Emperours conſent to their Reformation they pacified his diſpleaſed ſword by preferring their necks unto it, not repining at the dearneſſe of the purchaſe to buy the ſafety of their ſoules with the loſſe of their lives; all the Jury of the Apoſtles (John onelyonly accepted) followed their Maſter to Martyrdome: and hence we truly deduced the patterne of paſſive obedience.
N Had Luther and Zuniglius, and Oecolampadius ſtayed for the Emperours Reformation.) Luther was a Miniſter, and ſo had his ſhare in reforming, ſo farre as to propagate the truth and confute falſhoods by his pen, preaching and diſputations. What he did more then this was done by the flat command, at leſt free conſent of Frederick Duke of Saxony, under whom Luther lived. This Duke owing homage, but not ſubjection to the Emperour; counted himſelf and was reputed of others, abſolutein his owne Dominions, as inveſted with the power of life and death to coine money, make offenſive and defenſive leagues and the like. And although this wary Prince long poiſed himſelf betwixt feare of the Emperor and love of the truth, yet he always either publikely defended Luther, or privately concealed him, till at laſt having outgrowne his fears, he fell boldly to publike reforming. As for the ſtates of Zurich and Baſil, wherein Zuniglius and Oecolampadius lived, as thoſe Cities in one Relation are but members of the Helvetian Common-wealth, ſo in another capacity they are intire bodies of themſelves and in theſe ſtates the Magiſtrates did ſtamp the Character of civill authority on that Reformation which theſe Miniſters did firſt ſet on foot by their preaching. But if any extravagant action of worthy men be tendred us in example, our love to their perſons binds us not to defend their practice, much leſſe to imitate it. We crave liberty, & if denied, will take it to leave them to themſelves who if they had any eſpeciall warrant to juſtifie their deeds, will at the laſt day produce and plead it.
O There was a time when God took part of the ſpirit of Moſes & put it upon the Elders.) I will not diſp…ate the manner how the ſpirit was taken from Moſes, perchance added to others, without being ſubſtracted from him, as a candle looſeth no light by giving Drūſius in pentetuchen ex R. Aben-Ezrah.it to another. But this is falſly alleaged by you to intimate that ſometimes inferiour Officers may make Reformations without the knowledge, yea; againſt the will of the ſupreame power. For you muſt know that though the Sannedrin or ſeventy Elders were a conſtant Court and ſtanding Counſell, yet when there was a chief Governour they had recourſe to him in actions of Moment, Num. 27. 15, 16, 17. And Moſes ſpake unto the Lord ſaying, let the Lord the God of the ſpirits of all fleſh ſet a man over the Congregation which may go out before them, and which may lead them out and bring them in, that the Congregation of the Lord be not as Sheep which have no Shepheard. See that notwithſtanding the power of the Elders ſtood ſtill in full force, & determined not at Moſes his death, yet he accounted Gods people no better then Shepheardleſſe, till they had a power Paramount placed over them, and a ſupreame above the Elders to guide and direct them.