but disswade him as the Fox in the Fable did the other beasts from that bootie which you mean to make your own Now the least suspition of losse either of profit or gain by the work of reformation is ground enough in these men of malice and madnesse against it If the covetous and deceitfull tradesman cannot put off his ill commodities at a deare rate nor the oppressour buy in his neighbours land and houses and so depopulate whole Parishes the Usurer make benefit of his money with the greatest advantage of interest if not more then the Statute allows him but that he must be checked by the preaching of the Gospel Authoritie must curbe him by more stricter prescriptions then ordinarie then hee 'l have none of it but oppose it what possibly he can deal with the messengers of this news as the master and mistresse of the b Act. 16.19 damosel possessed with a spirit of divination did with Paul and Sylas when some hopes of their gains were gone bring them to be scouraged and never left them till they saw them in prison c Vers 20.21 These men say they do exceedingly trouble our Citie and teach customes which are not lawfull for us to receive neither to observe That Lydia was converted and the Apostles lodged in her house troubled them not their preaching to the Assemblies gathered by the water-side and their bringing every day new disciples unto Christ were no motives to incense them comparable to the losse of their private gain Thus was it here at Ephesus when Demetrius perceived the ruine not so much of the goddesse Diana as of his own gain and commoditie in making of silver shrines he sets the whole City in a tumult But what stand we in rehearsall of old examples saith d Gualther in Act. cap 18. Gualther seeing in our dayes covetousnesse doth chiefly hinder and stop the course of the truth The Bishops of Rome blinded with desire of lucre flie all kind of reformation the same saith he bindeth Princes and the Nobilitie unto Antichrist in that they perceive the Popes and Bishops may maintain many of their kinsfolks with Ecclesiasticall goods and livings which otherwise may go for rascals and be fain to labour and toil with their hands The same maketh Merchants Customers Souldiers and all States of men offended with the Gospel because they see if the Gospel be received such trades of waxing rich as many use in these dayes cannot stand It was a sad complaint which the Lord by Jeremie made against the people in those times e Ier. 6.13 from the least of them even unto the greatest of them every one is given to covetousnesse and from the Prophet even unto the Priest every one dealeth falsely I would to God the like complaint may not justly be taken up in our times that there were not amongst us f Isa 56.11 greedy dogs which can never have enough g Ier. 5.31 Prophets that prophecie lies and Priests that receive gifts in their hands h Isa 56.11 All looking to their own way every one for his gaine from his quarter Such as Micah speaks of who i Mica 3.11 teach for hire and divine for money while they bite with their teeth and i. while they find the sweetnesse and have to feed upon all is peace they cry peace to the feeders But if a man put not into their mouths i. satisfie not their appetite and desire they prepare war against him as if he were an enemie to God and man Oh what abundance of time-servers be there amongst us which will soothe up greatnesse in errours and labour to maintain the errours of the times against all reformation for their own advantage which are ready to embrace any religion so that by it they may procure their own private gain Oh where is the zeal of the Primitive Christians in the first reformation when for the good of the Church and the maintenance of the Gospel they sold their possessions What is become of the forwardnesse of the blessed Israelites when they offered so m 100. thousand pound sterling of gold and 35. thousand 470 oddepounds of silver besides brasse and other things Willet in Exod cap. 38. quaest 10. plentifully to the Tabernacle that Moses was driven to publish a n Exod. 36.6 restraint o Chap. 35.23 lawne and p Chap. 38.8 looking-glasses then furthered the building the people for that purpose were content to part both with their profits and pleasures it were great pitie that these now should prove impediments to hinder it Yet the truth hereof is so apparant that where men are wholly set upon their own private respects they fear not to oppose either the good of the Church or the commonweal And thus of the first sort 2. The superstitious who are so q Longe diversacarnificina pietas Lactant. opposite to the reformation that look what the one erects the other dejects what the one makes the other marres It s observed by r Weemse treat of foure degenerate sons Sect. 3 some that Religion hath two extreames s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheisme and t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superstition between which as Tertullian noteth she suffereth in the middest as Christ betwixt the two theeves onely both prove her mortall enemies the one acknowledging no good to worship any way the other will worship God her own way of these it s an hard matter to say which is the worst and greatest enemy to Religion or Reformation yet the latter hath been so accounted and amongst other causes for these two 1. Because Atheisme leaves a man to sense to Philosophie to naturall piety to Laws to reputation all which are some kind of guides to morall vertue though Religion were not But Superstition dismounts all and prescribes a law to it self a form of worship which if God will not accept he shall have no obedience at all 2. Because Atheisme did never disturbe States but contracted it self with civilitie and subordinate obedience tumult and division for Religion were evils unknown to the heathen because they all served one devill under divers names and forms and for their pettie quarrels amongst their u Mulciber in Troiam pro Troja stabat Apollo puppet-gods these differences were soon taken up at a Tavern and reconciled over a cup of wine But Superstition is alwayes in garboiles it hath no w Superstitione imbutas aniâ—as nunquam quiet is esse potest Cicero 1. de finibus rest evermore causing uproares bringing government into disorder and endeavouring the confusion of Commonweals For proof hereof we need not go far for instance what hath more undermined these Kingdoms of England Scotland and Ireland then the treacherous plots of superstitious persons what more endangered the ruine of the true reformed Protestant Religion within these his Majesties Dominions established what hath more raised and fomented jealousies betwixt the King and his people what
in his first Booke to Thrasimund King of the Vandalles affirmeth i Pene id esse fidem nolle asserere quam negare uno codemque silentia firmat errorem qui terrore seu tempore possessus silendo non astruit veritatem to deny the faith and not to stand for it and maintaine it because as he there reasoneth a man by one and the same silence strengthneth errour who through feare or negligence holding his peace affirmeth not the truth And thus of the first thing which this point may move us to considered in this use of Exhortation viz. to stand fast in the times of opposition 2. It may serve to stirre up every one to the best of his power to endeavour the furtherance of the Reformation A dutic belonging indeed 1. Principally and particularly unto those that are put in authoritie for this purpose who by their k Non quod natura sint Dej sed quod officium corum sit ordinatio div na Bern. in Joan. 10. office and Ob communitatem ipsis potentiam potestatem Zanch. de natu Deilib 1. cap. 12. communication of power are m Exod. 22.8.18 21.6 Psal 82.6 Acts 23.5 Gods upon earth into whose hands the God of heaven hath committed the n Rom. 13.4 sword of justice that it may be drawne out of the Icabberd to wound the o Psal 68.21 hairie scalpe of such persons as are the greatest enemies to the Church of Christ and who more then our sâ—ducing and seduced Papists the pestilent disturbers of this Kingdome the sworne enemies of our Church and State the maine opposers of an hopefull Reformation How shall Israel enjoy the Land of Canaan in quiet if those cursed Cananites be not subdued What safetie can wee be in when such miscreants lurke in our dwelling When Priests and Jesuites shall be suffered to run from house to house and seduce whole families When neither Countrey nor Citie nor Court shall be free of such conspiratours who have not onely foveas but foventes their holes but friends and fautors to protect them But blessed be the God of Heaven who hath so furnished those Heroicall Spirits now at this present assembled in the Honourable Court of Parliament with p Eccles â— 9 stout hearts and undaunted q Exod. 18.21 courages that they feare not to execute Justice boldly upon the great and proudest offenders Goe on yee noble Worthies with the Spirit of fortitude well tempered zeale and godly constancy to brandish the sword of Justice and to run through as I may say the very heart of farre-spreading Popery Atheisme and all manner of Superstition to strike at the very roote of all those abominations which you are daily petitioned to redresse Not fearing the faces of men though their faces be as the faces of Lyons and their visages never so terrible What should hinder you in this course of reformation You have the prayers helpe and approbation of all good men the assured assistance of God himselfe the supreame Magistrate who will reward your care and crowne your diligence the Law Religion and Conscience is on your side You cannot want seconds while these take your part Proceed then as you have begun you blessed Instruments of this happie Reformation not onely severely to censure but utterly to suppresse the raging ranging and roaring sinnes both in Clergie and Laitie Let such be placed in Authoritie over either as may not onely by the dutie of their calling seeke earnestly the reformation of those things that are amisse but also may by their well ordered holy lives be Lanternes and spectacles of vertue and godlines patternes and presidents of well-doing grace and goodnesse to all others That the people by them as by a glasse even as the youth of Greece did by Epaminondas may learne to trim and adorne themselves with all vertuous ornaments This this will be the most hopefullest course to rectifie things that are depraved to unite things that are divided to set in order and reforme things which had need to be amended Besides greater love you cannot shew to the Church of Christ more loyaltie to your Prince more safetie to the State and Kingdome that it may continue in peace a greater encrease of joy and comfort unto your owne lives and livings your wives and children your pleasures and contentments than in taking the Romish Foxes and abandoning those Lyons-Whelpes which hitherto have been nursed in this Kingdome for our owne destruction proceeding according to your just Lawes and wholesome Statutes to confiscation of goods to imprisonment banishment or death it selfe according to the quantie of their offences for where lenitie will not recover nor smaller punishments worke any correction with them to move or remove them from their heresies and other corruptions no further clemency is there to be shewed since as Lypsius hath well observed r Ipsa clementia est in desperate malos non esse clementem Lyps lib. de unareli It is good demencie not to shew any clemencie unto those that are desperately evill And thus principally unto whom this duty belongeth viz. unto those that are put in authoritie for that purpose 2. More generally it belongs unto all every member of the Common-weal ought to endeavour it and that two manner of wayes viz. 1. Privatively 2. Positively 1. Privatively by avoiding all such things as may hinder it I will omitting many others onely name these three 1. Diversitie of Religions there is no greater impediment to a blessed Reformation then a gallamaphry of religion when everie man shall be suffered to worship God his own way Symmachus indeed the Oratour laboured by way of argument to procure a generall toleration of Religion and thought of no such inconvenience in it Å¿ Quia Deus immensum quiddam est infiâ—â—tum cujus natura profecte cognosci non potest equum eâ—go est ut diversa ratione colatur pro ut quisque aliquid de Deo percipit aut intelligat Epist Sym. Because God said he is immense and infinite and his nature cannot perfectly be known it is convenient he should be as diversly worshipped as every man shall conceive or understand But he was deceived and so was Thâ—mistius that laboured to perswade Valens the Emperour that God was well pleased with variety of Sects t Dum ita pluribus modis colitur c. Socrat. Ecclesi lib 4. ca. 27. because by this tolleration of divers Religions he is worshipped after divers manners And so the Papist that sometime would have perswaded our late Soveraigne James of happy memory the great King of Britaine that it was not onely lawfull and expedient but also honourable for him to permit the publike profession and practise of the Romish Religion within this Kingdom as Parsons Allen Bishop and others of that hereticall crew have endeavoured to maintain But who may not see their ayme in this which is not so much to get harbour for their own
DEMETRIVS HIS OPPOSITION TO REFORMATION A SERMON VERY NECESSARIE FOR THESE TIMES As it was delivered this last VVinter before a great Assemblie in the City of LONDON By John Tillinghast sometimes Rector of Tarring-Nevill now Rector of Streate in the County of SUSSEX LONDON Printed by T. P. and M. S. for Andrew Kembe at St. Margarets hill in Southwark 1642. TO THE TRVLY VERTVOVS RIGHT HONORABLE AND Noble Lady IS ABELL Countesse of HOLLAND And to the most Religious Right Honorable and truly Noble LETICE Lady PAGET Baronesse of Beaudesert RIght Honorable and gracious Ladies when importunitie had so far prevailed as to suffer this Copie to passe the Presse my resolution was to send it forth under the shelter of your Noble persons my presumption herein soaring so high in the dedication was not a little emboldned by the generall and constant Fame of your Honours Heroicall and Benigne dispositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. lib. 6. who according to that of Antisthenes that vertue and true Nobilitie go together labour to excell other in goodnesse of mind as greatnesse of place Indeed I must confesse when I duely consider the greatnesse of your excellent persons and the sublimitie of your unspotted Honors I much condemne my self of boldnesse but on the other side recounting the magnificence of your bountie and the humanitie of your Noble dispositions I cannot but blame my self of slownesse in not labouring sooner to expresse my thankfulnesse I have long purposed to offer unto your Honors some poore token of that dutie which that underserved favour conferd upon me by both your Noble persons absque ullo commerito without any desert in the world tyes me unto the remembrance whereof cannot be buried in silence without the just aspersion of shamefull Ingratitude and should ere this time have been more really manifested in some present of far greater value if mine abilities would have reacht unto it â—orat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—azianz â—cra gratulaâ—o reprehendi â—n solet 〈◊〉 c. Epist 7. 〈◊〉 2. but alas the best requitals that we poore Ministers can make to our Noble deserving friends for their undeserved favours Sunt verba voces as the Poet speaks in another sense are our papers and our prayers this is all we can exhibite as Nazianzen writeth to Sophronius and this kind of gratulation though it come somewhat late yet I hope shall find a candid acceptance with your Honorable persons according to the modell of the offerer not the magnitude of the receiver May it please your Honors to grace this poore piece such as it is with your favourable Patronage and to let it passe under the testimony of your pious approbation I shall have great cause to rejoyce in your devoted eminencie and never cease to enlarge my thoughts towards heaven for the continuance of the welfare and felicitie of your temporall spirituall and eternall happinesse together of all those flourishing branches and hopefull plants derived from both your Noble persons And this shall be the prayer of Your Honors most obliged and humble servant IOHN TILLINGHAST TO THE WORSHIPFVLL AND HIS MVCH RESPECTED Unkle Mr ROBERT TITCHBOURNE Deputy-Alderman in the Citie of LONDON WOrthy Sir Besides importunitie of friends that stale and common Apologie which by many is made for their appearing in Stationary view there is something else which hath cast mee on the censure of these over-criticall times in the publication of this poore Sermon and that is the unjust acception as I doubt not but the understanding Reader will so conceive it to be which was taken by some disaffected persons at the delivery of it who in open streete immediately so soone as the Sermon was finished were not ashamed to affirme that I were a mainteiner of Popish Superstition and an hatefull enemy to the Reformation upon what ground the Lord knowes if there be any just cause of offence given let them judge who shall be pleased to take the paines to reade over this following Discourse wherein so farre as I can remember I have not omitted any one thing of what was then delivered Some few passages indeed here and there are added as being forc't to cut off part of what I had determined to expresse because it was fit I should proportion my speech as neere as I could to the houre which notwithstanding upon entreatie were fully handled before another Congregation in the afternoone and so all that was at the first projected was in either of these places as you finde it here at large delivered Concerning which whatsoever the sharp and uncharitable censure of some may be I take God to witnesse whom I serve in my soule that in all singlenesse of minde out of an earnest and as I hope sincere desire and tender regard of the peace of the Church and quiet prosperitie of this Common-weale I addressed my selfe to the worke First invocating the great Name of God in my private devotions that it would please him so to sanctifie mine endeavours that something might be spoken in season for that purpose wishing unfeinedly that all wee who live in the visible Communion of the same body as brethren might also as brethren so farre as were possible a Rom. 15.6 With one minde and with one mouth glorifie God even the Father of our Lord Jesus Christ And therefore I shall not thinke I have laboured in â—aine seeing I assayed and endea voured to have profittâ—â— For 〈…〉 it may be with mâ—n yet sure I am with God it is as Cuptian spâ—aketh if Cyprian that b 〈…〉 Not the fruit of their Labours but the affection of mens hearts gets them respect with God And yet I am not lâ—ft altogether hopelesse of any profit that might be reaped by thâ—se â—y weake endeavours since without any affectation of publick notion or vaine glory be it spoken that which had so unjust an aspersion cast upon it by ill affected Spirits with a great deale more noise I hope then there was cause was yet notwithstanding highly applauded in the judgement of the best able hearers in the Congregation whose commendation I doube nâ—t but the judicious Reader will better c Malâ—â—â—me loâ—uuntur sed mali Movere 〈◊〉 me â—m â—ite sâ— Lelius sapiâ—â—s si duo Sâ—â—â—iones ista Loâ—uerentur nunc malis displicere laudâ—ri est Sen. de rem fort approve of then the others dispraise Besides the much solicitation of deserving persons for the making of them more publicke may give mee to thinke that they are not though weake and undigested yet altogether worthlesse whose importunitie I should have easily resisted as being conscious of mine owne meannesse and withall the great dispariritie twixt a d Haâ—er nescio quid latentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viva vox Hier. lively voyce and breathlesse lines had not the vindication of my Religion and profession upon so foule a scandall cald mee to it Sir J know there are a kinde of people whom the
hath more hindred the happie proceedings of Parliament whereby many illegall taxations have been raised to the great burthen and grief of the Subject what hath more endeavoured the subversion of the fundamentall laws of this Kingdom c. Then divers Innovations and superstitions which have been brought both into Church and State partly 1. By Papists who justifie a religion that gives way to all manner of rebellion both against God and the King Against God as is evident by that complaint of St. Bernard who affirmeth that x Bern li. 4. de considerat ad Eugentum the covetous luxurious ambitious incestuous sacrilegious and all such hellish monsters do flock to Rome to get a Warrant from the Apostolike See for their proceedings Against the King by affirming y Bellarm. lib. 5. de Rom. Pontific cap. 67. 4 2. Sigonius 9. hist Ital. that it is not lawfull for Christians to tolerate an hereticall King they may expell him depose him as they did z Henry the fourth of his Empire making him stand barefoot with the Empresse at the gate of Canessus yea murther him if he favour not their idolatries and superstitions witnesse Walpole Cardinall of Coome in his instructions to Parry about taking away the life of Queen Elizabeth and Sixtus the fifth his oration in defence of the Jacobine that murthered Henry the third King of France 2. By Anabaptists Familists and sundrie other Sects who by their pernitious and devillish Tenents do endeavour to cut the very throat of Reformation and labour what in them lieth to overthrow the true doctrine of Jesus Christ 3. By superstitious Formalisticall Protestants who are ready to embrace and maintain all that is or shall be proposed in hope of preferment whereof if their expectation at any time prove frustrate they endeavour to set all in an uprore and care not what doctrine they prove of though it be never so false and erroneous if by it they may be revenged of their adversaries Like a August Donatus who when he saw Cecilianus preferred before him in the Bishoprick of Carthage turn'd Heretique These are such who endeavour to quench the fire on the harth and leave it burning on the top of the chimney which will reform their least faults and let their worst be marring who like Aesops dog are known to let fall the substance by catching at the shadow whose religion is so mixt with multiplicitie of superstitious Ceremonies as that its hard to say whether they be Papists or Protestants the too too many experiments we have of such persons revives that which sometimes an b Pliny lib. 3. Britannia eam hodiè colebrat tam attonite tantis ceremontis ut dedisse Persis vtaeri possit heathen man affirmed of the ancient Britaines that they were so supendly superstitious in their Ceremonies that they went far beyond the Persians they much exceeded other Nations Now when all these shall meet together in one Kingdom what a combustion and distraction will they make by their severall doctrines one superstition opposing it self against another and all against Reformation furthering the ruine and destruction of a common-weal to the disturbance of peace if not to the generall confusion of all estates And thus of the second sort to these we may adde 3. The prophane and licentious who c Psal 50.17 Prov. 5.12 hate to be reformed and like those Israelites mentioned by the Prophet Amos cannot abide d Amos 5.10 him that rebuketh in the gate i. the Magistrate who gives publike judgement as e Tremel Pisâ—at in portis exercâ—b judicia publica some or else the Prophet which reproves them in the open Assemblies as f See the marginall note others talk of Reformation unto them and they will be ready to encounter with you as the Philosophers and Stoicks sometime did with Paul when he went about to reform Athens of idolatrie g Act. 17.18 What will this babler say or else as the Gergesites to our Saviour beseech you to h Matth. 8.34 depart out of their coasts they le be plain with you you are no guests for them their secure lives and your severe laws will not cotton May not the Jews keep i Ioh. 2.14 open Market in the Temple and make k Matt. 21 13. Matth. 11.17 the house of Prayer l Becles 5.1 Gods house an house of Merchandise but that Christ must come and disturbe them overthrow their tables and whip them out May not m Luk. 3.19 Herod dally and take his pleasure of his whore Herodias but John the Baptist must prate on 't Cannot Demetrius here make an unreasonable advantage by his silver shrines but Paul must cry down the goddesse and so hinder his trade Cannot the proud weare a garment of the fashion nor yet the drunkard drink with a good fellow at his Tavern-session nor the swearer strengthen his words with the credit of an oath but that the pulpits must ring of it then down shall that Gospel come if they can subject it that will not let them run to hell untroubled n Non turbunt Evangelio dum ab Evangelium non turbentur Let them alone and they will let you alone but if you fight against their sins with the sword of the Spirit they will have you by the eares and salute you with the sword of death How may it be thought then that this work of Reformation should go forward in a Kingdom without opposition wherein almost in every passage so much prophanenesse and licentiousnesse is daily to be observed Run through every particular estate and calling and you shall find by the practise though not of all God forbid that I should think so I know there are in every Profession which make a conscience of their wayes and in all their actions set God before their eyes God hath his number amongst us and I hope it is not small the Lord of his mercy every day increase it to his glory and the Churches comfort yet of the most part that fraudulent and deceitufll dealing or some other unlawfull means is thought the most expedite and beaten way for supporting them Otherwise how comes it to passe that we see so much briberie and corruption in seats of o Qui sedet crimina judicaturus c Cyprian ad Donatum Judicature such perjuries at the Barre partialitie and unjust connivencie in Magistrates Sacriledge in Patrons Symonaicall contracts in unconscionable Levites cozening in bargains breaking of promises perfidious underminings fraud in our houses oppression in the open fields robberie in the high wayes and divers such which demonstrate unto us a generall decay and declination of all goodnesse So that in these dayes not onely the state and strength of the world the alacritie and vigour of the whole creature is much worn but the integritie which was to be found even in our fore-Fathers is much wasted we are fallen into the p 2 Tim. 3.1 2 3
pollutions like beds of Eeles are so knotted together that no lesse then a clap of thunder can dissolue them To prevent Reformation we have great beasts and huge bulls of Bashan that will be pushing and goring sons of Anak who are strongly set to maintain their gainfull corruptions as here Demetrius his Temples of Diana insomuch that there is little hopes of amendment by a voluntarie relinquishing of them unlesse the Lord come with a mightie hand qualifying the Instruments appointed for this purpose as were the brethren of Gideon u Iuâ—g 8.18 each one resembling the son of a King making them strong and aâ—â—â—e like Davids Worthies w 1 Châ—â—n 26.30 31 32. men of valour to turn the wheele of Justice upon the back of the wicked and to smite them that shall oppose it as Sampson did the Philistines both x Iud. 15.18 hip and thigh Experience in the beginning of the reformation in the time of Henry the eight in the violent overthrow of the Abbies doth evidently demonstrate this truth unto us as also under the reigne of that gracious Instrument of Gods glory Edward the sixth in whose time the reformation was encumbred not onely with seditions of the Subjects and umults of the Commons but also with much hurrying and banding of the Nobilitie It was prophetically spoken by that reverend man Robert Gnosted sometime Bishop of Lincolne who lived in the reigne of Henry the third and died in the yeer of our Lord 1253. a man who as y Cambden Britan. ex Matt. Paris Anonym Chronograph Cambdâ—n describes him from the words of one then living was a terrible reprover of the Pope an adviser of his Prince an instructer of the Clergie a maintainer of scholers a Preacher to the people a diligent searcher into the Scriptures and a Mallet of the Romanists This man a little before his death complaining of the wicked courses that were held by the Romanists said the Church should never find any ease from the oppressive burthens laid upon her nor be delivered from the Aegyptiacall bondage she was holden in till her deliverance was wrought In ore gladii cruentandi in the mouth of the Sword all bathed in blood What crueltie and barbarisme these hellish monsters have of late executed and do yet upon our distressed brethren in Ireland is not unknown to most of us in this Kingdom and all to oppose the reformation I do not say that either we or they are of the number of those Saints mentioned in the Revelations which shall z Rev. 7.14 come out of great tribulation having their robes washed and made white in the blood of the Lambe Neither is it my interpretation but a Marlâ—r in Rev. c. 7.14 Marlorates who makes it a periphrasis of the last persecution of the Church by Antichrist which of all others will be the most grievousest to such as are minded to live godlily in Christ Jesus as the last assault of Pharaoh was to the departing Israelites and the last endeavour of nature is to the dying patient though b Veniuntenim omnibus aetatibus nec desinunt quamdiu durat hic mundus Aret. in Loc. others understand it of the persecution and affliction of every age which shall be from the time of Christ to the end of the world But this I am sure of and experience to the great detriment of forreine Nations hath made the truth of it knowne unto us that where Religion setteth an edge upon discontent there not onely mutinies heart-burnings and jealousies but also bloudy frayes and massacres are much to be feared In Rome when the fire tooke hold of the Temple of c ArdebaÌ„t sancti sceleratis ignibus ignes mysta est flammae flamma prophanapiae Ovid. fast lib. 6. Vesta and mingled it selfe with the sacred flame then was the greatest mischiefe done Even so where the wild fire of contention mixeth it selfe with the sacred fire of zeale and both burne within the bowels of the same Church it s verily thought that scarce a river of bloud will be able to quench this direfull flame But the Lord of his mercy in his good time quench these coales of contention that they may never come to smoother the flame of our zeale And this is the second thing which this point may make knowne unto us viz. That reformation is neither easily nor suddenly effected 3. To informe us of the difference betwixt the militant Church here on earth and the triumphant Church in heaven here it is subject to opposition on every side the covetous the superstitious the licentious daily assault it it is in a continuall warfare and therefore called the Church Militant the gates of hell oppose themselves against it i. not onely persecutions and speciall sinnes but all manner of evills sweet or sower faire or fowle of what condition sâ—ever as the e Origen in Math. tract 1. Chrysost cont Gent. Quod Christus est Deus Greg. in 5. Psal paenitent The opbilact in Matth. 16. Hieron Rabon Comm. in Matth. 16. Raynold conf cap. 7. divis 8. learned well observe But in heaven nor Satan nor any other enemy of the Church can enter there to assault it none of all these opposers come neare unto heaven nor covetous nor superstitions nor licentious the Church hath there no disturbance no nor yet noise unlesse it be the Songs of Saints and Angells and the shouts of prayses tuned forth in the sweet melody of Hallelajah which so many glorified voyces shall sing unto God there is nothing but tranquillitie and eternall peace and comfort within those blessed doores There our eyes shall not be dimmed with teares nor our soules surprised with feares nor our hearts dejected with sorrowes nor one eares disturbed with cryes nor our senses distracted with paine There are possessions without impeachment Kingdomes without cares length of yeares with strength of delights greatnesse of state without conscience of corruption love of all without jealousie of any there men shall be good and not persecuted truly religious and not opposed happie and not envied rich and not robbed Kings and not flattered Oh glorious Chuâ—ch triumphant who would be unwilling to be dissolved when it shall seeme good to the divine Providence that he may be translated thither where is freedome from all assaults and oppositions f 〈◊〉 August 〈…〉 Dei cap. 22. Clâ—â—mbrotus reading Platoes Booke de immutalitate animae cast himselfe downe from a Wall and so ended his dayes hoping thereby speedily to come to that blessed estate which is prepared for good men after this life But for all his hast his fact is rather to be lamented then imitated we may desire the fruition of this blessed happinesse in the Church triumphant but we must waite and stay Gods leisure for it possessing our selves with patience in the meane time under the manifold oppositions that wee are here likely to meete withall in the Church Militant And this is the third and
as to shuffle out ours and to bring all to theirs or at leastwise to set us together by the cares that so they may the better work their advantage Which was the plot of Julian the Apostata as St. u Augu. Epist 166. Augustine reports of him having a desire to set all Christendome in combustion cast a fire-ball of contention amongst them by proclaiming libertie to all heretiques and schismat ques to set abroach their damnable doctrine hoping thereby utterly to extinguish the name of Christians True it is we are too too faultie iâ— this kind and whether I may say through the subtiltie of our seducing adversaries or through the too much connivencie of those which hitherto have sate in the seats of Justice suffering the wholsome Laws and Statutes ordained for the suppressing of all heresie and superstition to rust as the w Habemus senatus consultuÌ„ velut gladium in vagina reconditum Cic. orat 1. in Catil Oratour speaketh like swords in the scabards and never draw them forth against the sworn enemies of our Church and State I say whether by means of either of these or as it s most likely by both of them so it is that if you would seek the religion of all Heretiques here you may find them in this Kingdom insomuch that England as sometimes a Member of the House of Commons in a Speech of his hath of late declared is like to turn it self into a great Amsterdam there is amongst us a confusion of religions as there was in Babel of languages Ah and alas that this Land which heretofore hath been a Sanctuarie for true Religion a refuge and shade in the heat of the day for persecuted professors who have been chased like Bees from their own hives should now become a common receptacle for Atheists Anabaptists Adamites Famalists Neuters Hypocrites luke-warme professors and Popish wanderers can he be safe in the tolleration of all these religions will the Lord hold any Prince or State guiltlesse which permit a pollution of his name as the worship of a false god or the false worship of the true God is a pollution of his Name as himself hath y Ezec. 20.39 declared He is a jealous God and will not endure any rivals z Theod. l. 6. ca. 4. Valentinian the Emperour when his Souldiers had chosen him consulted to have joyned another with him No faith he it was in your power to give me the Empire while I had it not but now when I have it it is not in your power to give me a partner God will have the whole and cannot endure that our hearts should be divided between him and another if we do he will cut us off from the land of the living as he threatneth Zeph 1.5 Is not our Religion the foundation that even beareth up the whole frame and fabrick of State and can it be possible for a building to stand upon three or foure foundations Religion it is the soul which animateth the great body of the Common-wealth and will not that body prove a monster that shall be informed with divers souls The Church and common-wealth have but one center every new motion therefore in the one must needs make a commotion in the other for as one a Revel 12.7 heaven held not Michael and the Dragon in peace nor one house the b 1 Sam. 5.2 3. Arke and Dagon nor one c Gen. 25.22 wombe Jacob and Esau nor one d Ioh. 2.16 Temple Prayer and Marchandizing nor one e Numb 5.2 lampe the clean and leprous nor one f Euseb Eccle. li. 2. ca. 22. bath John and Corinthus no more can this Kingdom an hotch-porch of religions when one Congregation shall be Jews another Samaritanes one Papists another Protestants some calling upon God some upon Angels and Saints creeping to Crosses bowing to Images and so burning in emulation for their severall services as fire and water shall sooner agree then these accord in their judgements and affections about a reformation It was therefore good advice and sage counsell which Maecenas gave to Augustus to punish severally all innovations in matter of Religion g Non solum Deorum causased quia nova quedam numina â—â—â—tales inducentes multos impellunt ad rerum mutationem Non solum Deorum causa c. not onely out of a regard of piety but also for reason of State And h Quod filentium â—ereticis indixerit Niceph l. 12. c. 15. Theodosius is commended for putting all Heretiques to silence Assuredly the body and state is then strongest when the multitude of beleevers like those in the Acts shall be of i Act. 4.32 one heart and of one soul Beware then of sundring and distracting your selves into many religions turn neither to the one hand nor to the other but keep you close to the true Religion I but in these troublesome times you desire to know which is the true I must confesse indeed that we may truly and justly complain with Calvin k Hoc nostrum seculum borrenda quedam sectarum portexta protulit Calvin in 1 Ioh. 4.1 This our age hath brought forth strange monsters of heresies and some none of the worst nor meanest neither out of their just and great hatred to Superstition have overshot themselves and run into extreames Now it is no slight stratagem of Satan as a l Dr. Featly Serm. in 2 Cor. 2.11 learned man yet living hath demonstrated to bring us from one extream to another and so by over reaching against heresie and superstition to wrong the true Religion as St. Augustine in his zeal against the Pelagians who sleightned Baptisme went too far in urging the necessitie thereof pronouncing all children that died unbaptized to be damned and how many are there amongst us saith mine Author who out of hatred of the Antichristian tyrannie condemne all Ecclesiasticall Hierarchy out of detestation of superstitious rites dislike even decent ceremonies in opposition to garish and idolatrous trimming of Temples are brought to disallow all cost in adorning and beautifying Christian Churches This is not the truth In medio consistit veritas errours in doctrine may be in both extreames and truth in the middle As men therefore when they passe over a narrow bridge if they be be not exceeding carefull when the body swayeth or the foot slippeth one way by hastily leaning too far the other they may irrecoverably fall therefore the m Medio tutissinius this middle way is the safest Even so in this case Tertullian to find out the true Religion would have us fix our eyes upon that n Quod Ecclesia ab Apostolis Apostoli à Christe Chrisus à Dâ—o didiâ—â—t Tertul. de praescript ca. 21. 37. which the Church hath received from the Apostles the Apostles from Christ and Christ from God This was that which our Church of England resolved upon in her first reformation in the dayes of Edward the sixth