Truth Maintained 2, Discourse · Second commentary 3 – First commentary 6
Treatiſe.
M, And let any judge.) On Gods bleſſing let 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 Gramarian 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,1 The Doctrine of the impoſſibility o… a Churches perfection in this world, being well underſtood, begets not lazineſſe but the more induſtry in wiſe reformers hereby you furniſh the papiſts with a Cavill, and with a Colour to enforce the ſame againſt the Proteſtants. For we teach and maintaine, that the beſt workes of men are ſtained with ſome imperfections. Hence the papiſts may inferre, That he that conceits there can be no perfection in a good deed, will ſcarce labour to doe one. And thus our Doctrine ſhall be condemned for diſheartning of holineſſe. See Sir how you meet popery in your undiſcreet ſhunning of it.
Secondly, though there can be no abſolute perfection in a Church, yet quo ad gradum, in ſome good degree it is attainable, and all good men will endeavour it. Mariners which make forth for the Northerne Diſcoveries, goe out with this aſſurance, that it is impoſſible to come to the pole. Yet have they ſought and found out very farre, almoſt to the eightieth degree of latitude. What covetouſneſſe or curioſity did in them, ſure Grace is as active to doe in Gods Children who will labour to draw neere to a perfect Reformation, in obedience to Gods command, though they know they ſhall never fully attaine unto it.
Thirdly, the Doctrine of the impoſſibility of a perfect Reformation in this world well underſtood, begets not idleneſſe, but the more induſtry in mens endeavours. For thoſe that beleeve that the perfection of a Church may be attained in this life, are ſubject to this miſtake (one errour is procreative 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, Phil. 3. 13.and preſſe towards the marke.
Fourthly, if it be objected that the impoſſibility of perfection diſcourageth men to endeavour it, ſeeing they cannot rationally deſire it, non eſt voluntas impoſſibilium, it is no levell wiſh aimed at a marke, but a Velleity ſhot at randome, which deſires an impoſſibility. It is anſwered, that Gods ſervants endeavouring a perfect Reformation, doe not light on a labour in vaine, that which is wanting in them being ſupplyed in Gods acceptance: If they doe their beſt, their deſire is taken for the deed: The deformities of their imperfect Reformation being pardoned by God in Chriſt, in which reſpect, their labours are not in vaine in the Lord.
Laſtly, ſeeing this point of the impoſſibility of a Churches perfection is moſt true (as hereafter we ſhall make ſo appeare) if hereupon any grow remiſſe and large in Reforming, it is not the fault of Gods ſtraight Doctrine, but of mens crooked practice: For if men inferre helliſh Concluſions from heavenly premiſes, 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 we 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 foreſend, 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 wiſdome and goodneſſe 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.
Sermon Paragraffe 10.
Withall we falſly deny that Queene Elizabeth left the duſt behind the doore, which ſhe caſt on the dunghill, whence this uncivill expreſſion is raked up. The Doctrine by her eſtabliſhed, and by her Succeſſors maintained in the 39. Articles if declared, explained and aſſerted from falſe gloſſes, hath all gold, no duſt or droſſe in them.
Examiner.
I will not detract from the Religious huſwifry of ſuch a Queene of famous memory, but we know her Reformation is talk'd of now in a Politicke R Reverence, and we are commended backe into her times onelyonly to hinder us from going forward in our owne; for I am ſure till this Engine was contrived, Shee was not ſuch a Saint in the Prelates S Calender.
Treatiſe.
R. If there be any ſo baſe that they now make Queene Elizabeths Reformation their protection, which formerly they diſdained (running in raine to that buſh for ſhelter, which they meane to burne in faire weather) ſhame light on them for their hypocriſie. Let ſuch be ſtript naked to their utter diſgrace, who onelyonly weare the Memory of that worthy Queene to cloke and cover them in their neceſſity, whoſe Reformation was ſigned with ſucceſſe from Heaven; our Nation in her time being as famous for forreigne Atchievements as now it is infamous for home-bred diſſentions. Yet God forbid our eyes ſhould be ſo dazled with the luſtre of her days as not to goe forward to amend the faults thereof, if any ſuch be juſtly complained of.
S. Shee was not ſuch a Saint in the Prelates Calender.) I never ſaw the Prelates Calender, but in the late reformed Almanacks, I find neither Her nor any other for Saints.
EXAMINER.
For the Doctrine establiſhed from Queen Elizabeths times, though it be not the buſineſſe ſo much of our Reformation as the 39. Articles where it dwels; yet this we know, either the light of the Doctrine was very dimme,Biſhop Montague, Franciſcus, Secta Clara. or the eyes of our Biſhops T and Jeſuits, for one of them would needs ſpy Arminianiſme, and the Jeſuit Popery. And ſome will make it a Probleme; yet whether their gloſſe may accuſe the Articles, or the Article their gloſſe, ſuch Caſſanders …ound ſo much Latitude in our Doctrine as to attempt a V Reconciliation of their Articles and ours together.
TREATIS.
T. I expect (and ever may expect) that you would have produced ſome droſſe in our Articles, inſtancing in ſome falſe place or point contained in them, and then I muſt either have yeelded to you with diſgrace, or oppoſed you with diſadvantage. But inſtead of this, you only tell us how ſome have ſeene Arminianiſme and Popery in them. I anſwer: So the Papiſts doe read every point of Popery where you will ſay it was never written in the Scripture. Thoſe who bring the jaundies in their eyes doe find yellowneſſe in every object they behold; and nothing can be ſo cautiouſly pen'd, but ingaged perſons will conſtrue it to favour their opinions.
V. As to attempt a reconciliation of their Articles and ours together.) Thus many Egyptian Ks. attempted to let the red ſea into the Mediterranian. A project at firſt ſeeming eaſie to ſuch as meaſured their neerneſſe by the eye and at laſt found impoſſible by thoſe who ſurveyed their diſtance by their judgement; ſeeing art & induſtry can never marry thoſe things whoſe bands Nature doth forbid. And I am confident that with the ſame ſucces, any ſhal undertak the Accommodating of Engliſh and Romiſh Articles. Nor can the wiſeſt Church in ſuch a Caſe provide againſt the boldneſſe of mens attempting, though they may prevent their endeavours from taking effect. For my owne Opinion, as on the one ſide, I ſhould be loath that the Bels ſhould be taken downe out of the ſteeple and new-caſt every time that unwiſe people tune them to their Thinke: So on the other ſide, I would not have any juſt advantage given in our Articles to our Adverſaries. However, what you ſay confutes not, but confirmes my words in my Sermon, that the 39. Articles need declaring, explaining and aſſerting from falſe gloſſes. And ſeeing it is the peculiar Priviledge of Gods Word to be perfect at once and for ever, on Gods bleſſing let the darke words in our Articles be expounded by cleerer, doubtfull expreſſed in plainer, improper exchanged for fitter, what is ſuperfluous be removed wanting ſupplyed, too large contracted, too ſhort enlarged alwayes provided that this be done by thoſe who have calling, knowledge and diſcretion to doe it.
SERMON Paragraffe 11.
Againe, we freely confeſſe that there may be ſome faults in our Church in matters of practiſe 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 publike Account, but on private mens ſcores, who are old enough, let them anſwer for themſelves.
EXAMINER.
Theſe are but ſubtill W Apologies and diſtinctions, for the X ſuperſtitions in the Church, and to take off the eyes of the Reformers, and entertaine them into changeable diſcourſes, as if they were faults and no faults, and thoſe that were, were irreformable, and could not be made better. And thus while the errours of our Church ſhould call them to reforme, your difficulties Y and impoſſibilities would call them off. You ſay it were a Miracle to have none: This is ſuch Sophiſtry as the malignity of your Clergy would caſt in the way of our Reformation. And for the A Innovations they have beene made by your moſt learned the immediate iſſues of our Church, our Rubrick and practiſe have beene called to witneſſe it; therefore goe not on to perſwade ſuch a B Fundamentall Integrity and Eſſentiall Purity. You know in what a caſe that C Church was when ſhe thought her ſelfe rich, and full, and glorious. He is no leſſe an enemy to the Patient then to the Phyſitian that would perſwade him that all is well or at the leſt incurable.