Truth Maintained 2, Discourse · Second commentary 9 – First commentary 10
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,3 How far private Chriſtians, Miniſters and ſubordinate Magiſtrates are to concur to the advancing of a publike Reformation. and ſuch a State I conſider three degrees thereof. Firſt, meere private men without any 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) both to reprove vitiouſneſſe in Manners,2 Sam. 20. 1. 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 Enromities. 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 ſervent prayers to God, who alone hath the hearts of Kings in his hands, they are conſtantly to re…ue 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,4. What parts therein are onelyonly to be acted by the ſupreame Power. who alone is to reforme by its own Authority, though not by its owne adviſe 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; p…ts 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,Mar. 5. 3. 2…. that none can bind them, no not with Chaines of Eccleſiaſticall Cenſures, onelyonly outward Mulcts in purſe or perſon can hold and hamper them. Scythian 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 Haeritico 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,5. Of the progreſſe and praiſe of paſſive O…e… ence. a word in commendation of paſſive obedience: When men who cannot be active without ſinning, are paſſive without murmuring. Firſt, Chriſt ſet the principall copie thereof, leading Captivity captive on the …roſſe, 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 ſome of late aſhamed of this their Maſters badge,Eſt haec pontificiorum teſſ…ra crudelitas, aliud eſt Protestantium ſymbol…m clementia. Isti occidunt, Hi occidunt Laurentius Humphreys in reſp…n. ad Epistolas Camp…ani. 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 …indicative 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 D…ve hath out-flowne the Eagle. Chriſt's Kingdome hath out-ſtreatched Ca…ſars 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 fro…en 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,Deut. 2. 5. Meddle not. To paſſe this by, the queſtion is not whether Magiſtrates may meddle (as you ſay) in advancing a publique Reformation;2 King. 14. to Cro. 15. 19. Pro. 20 19. & 24. 21. & 26. 17. & 20. 3. 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. Whetefore 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 conjnncture 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,Exo. 21. 33. 34 and neither cover it againe nor raile it about with any cautions, ſo that Paſſengers may unawares fall into it.
For everyman who hath done an unwarrantable act,6. That no extraordinary excitations, incitations or inſpirations are beſtowed from God on men in theſe dayes. which 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,Gen. 22. 2. Judg. 16. 30. Exod. 12. 36. and the Iſralites to rob the Egyptians. 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 nto 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, nor 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 Anabaptiſt in their actions, beaten out of the field by Gods Word, doe daily ſlye 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 Zim…y, 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 nore 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 man, they ſpake to Ezra 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 diſtracted 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 he 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,This appeares becauſe in the Prop…et he is ſtiled Governo…r of Judah, Hag 1. 14. and that at the ſ…lf ſame time when Ezra came thither, ſee Luthers Chronology in 40. millenarco. who (by leave from the Perſian King) had the 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 touc…t or approacht to, but by Moſes alone. Thus you might take off many good Workemen, and honeſt l Labourers in the Vineyard whom Chriſt hath hired and ſent in, and to whom he hath held out his Scepter, as Ahaſuerus to Ester.