A sermon of conforming and reforming made to the convocation at S. Pauls Church in London / by John Colet upon Rom. xii, 2 ... writ an hundred and fiftie years since : to which is now added an appendix of Bp. Andrews and Dr. Hammonds solemn petition and advice to the convocation : with his directions to the laity how to prolong their happiness.

D^r. Hen. Hammonds petition and advice to the Convocation.

IT is now my publick solemn PETI∣TION both to God and man, That 1 the power of the keys, and the exercise of that power, 2 the due use of confir∣mation, and (previous to that) 3 exami∣nation and triall of youth, 4 a strict search into the manners, and tempers, and suffi∣ciencies of those that are to be admitted into holy Orders, and 5 to be licentiate for publick preachers, 6 the visitation of each parish in each Diocess, and 7 the ex∣ercise of Church discipline upon all of∣fenders, together with 8 painfull, mature, and sober preaching, and 9 catechizing, 10 studies of all kinds and parts of Theo∣logical learning (languages, controver∣sies, writings of the schools, and Casuists, &c.) may be so far taken into considera∣tion by our LAW-MAKERS, and so far con∣sidered in the collating of Church prefer∣ments

and dignities: So much of duty re∣quired in Clergy-men, and so little left ar∣bitrary or at large, that every Church pre∣ferment in this kingdome, may have such a due burden annexed to it, that no ignorant person shall be able, no lazy or luxurious person willing or forward to undergo it. Considerations of present use concerning Church-government, pag. 12. printed by R. Royston, 1644.

The same D^r. Hammond in his third ser∣mon, p. 74. printed 1649. hath these words: Shall one take up a snare from the earth, and take nothing at all? Amos iii. 5. that is, Shall God remove his judgements from a nation, while the sins are still at high wa∣ter? Infallibly he will not do it. If he do, 'tis a sad presage that his soft hand is but absolute desertion; the leaving us to our selves, is the giving us up to our bloudiest enemies, that unseasonable heaven is the far worse 〈◊〉〈◊〉 of the twain.

Let but the present calamities work the cure on us, and then all the Canaans in the world are ready at hand to perfect it; the old flourishing England, hid under that

heap of thunderbolts, is ready to be our bath & palaestra once again, to refresh and confirm what was thus acquired, and to be∣get a whole treasure of health in us. But til then, prosperity is quite beside the purpose, a mere ignorant Emperick prescription, which hath nothing of purging or medi∣cinal in it. Should it be administred, it would never reform or convert any.

The beast that is not tamed or hum∣bled by the whip or goad, the rich pasture in all reason will never break or work on. The libertie of the field is a new tempta∣tion; & that plenty strengthens for a stur∣dier resistance: and both libertie and plentie, respite and peace are apt to be mi∣staken for a reward of former stubborn∣nesses, far from any restraint of them. Will you see this exemplified in the most eminent stories of deliverances and pro∣sperities that the Scripture takes notice of, that will enforce the conclusion à ma∣jori? You have Lot of Sodom, and Noah of the old world, (the remnant preserved from that double deluge of fire and water) as soon as they are landed in their fair

havens, the same calm shipwracks both; and their prosperity is branded in holy Writ, for the mother of their two bestial sins, incest and drunkenness. Look back from thence to Eden; & there that happy at once and innocent pair, are not by plenty secured from coveting, &c. Pag. 78. The Hermites indeed in Theodosius the youngers time, left their solitude, and came to study perfection in the Kings pa∣lace; but sure it was because they were (or else conceived themselves to be) ad∣vanced to a spiritual height, and so came out to practise in these 〈◊〉〈◊〉, that is, not because there were conceived to be less, but more temptations. And yet even for such, I should not be over-forward to commend the design. Without question the still privacy had been the more pru∣dent course. For so Licetus that tells us of some lamps which under ground con∣tinued for 1600 years, concludes his ob∣servation, that as soon as ever they were brought forth into open air, they went out im∣mediately. And I need not tell you, how many zealous, burning, or fair-shining

votaries the world hath had, whose im∣prisoned, retired, cloystered piety hath done so too. And do not think that it is an appetite to other mens possessions, or an insidious praising of a lost treasure (that so they that have taken it up may return it again) if I tell you (that which it is not these times have taught me) That affluence and abundance of riches, of ease, or even peace it self, is generally no safe commo∣dity; There is not one of a hundred but is less Christian for it. Jeshurun waxed fat, and kicked, &c.

And a little after, urging us to repen∣tance and reformation of our manners under the rod, he saith thus, Till somewhat be done this way (MORE then hitherto hath been done) peace may hover over our heads (express its willingness to light up∣on us) but ad candida tecta columbae, that dove will not enter or dwell where purity hath not prepared a room for her; or if she should so unlearn her own humour, 'twere danger she would turn vultur, that most desirable blessing would prove our fatalest curse; leave us in and to a state of all im∣purities,

to deprecate and curse those mercies that have betrayed us to such irre∣versible miseries.

In like manner the same D^r. Hammond concludes his tract of late Repentance, thus, The onely course that a whole SYNOD and assembly of Angels could up∣on consultation advise us to (and promise it prosperous for the averting of ruine from the land) is, so to im∣prove our sorrow above the occasion of it (the afflictions that are upon us) as that it may be a sorrow for * 1.1 〈◊〉〈◊〉, purely for sins: and then that sorrow bring forth such a change of minde as may prove immutable upon Gods allowing us a time of respite, bring forth fruits of repentance worthy of such re∣prieval. When the whole heart of this kingdome (or of that part of it that still cleaves to the house of Da∣vid) is thus smitten and re∣ally affected by Gods rod (so that He to whom all things are naked, may pro∣nounce it a sincere hearty change) then will there be a place of hope, assured hope: then may the Priest inter∣cede with confidence, Spare thy people, O Lord, and give not thine heritage to reproach; and the Hearer of Prayers will be obliged by that his 〈◊〉〈◊〉 to answer that impor∣tunity.

But till this Rod of the Lord be thus heard, all hope in God for mercy to the land, or for victory (though to the justest cause that ever man espoused) will be little better then presumption.

Pag. 100. Till this [reformation of life] be done, every minute we breathe we suck in poyson, we run upon all the spears and cannons in the world. Nay, if God should hear us before we have answered him, if mercy should interpose; before repentance and reformation make us capable of it; that very mercy were to be deprecated as the greatest judgement in the world, a kinde of hell of desertion, a [why should ye be smitten any more?] a not vouchsafing us the medicinal stripes, a delivering us up to our selves, as to the fatalest revenge∣fullest

executioners. God may spare us in wrath, relieve us in fury, give us a treache∣rous settlement, a palliate peace, the sad∣dest presage and fore-runner imaginable. And such it is sure to be if the surface of the flesh be healed, before the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the depth of the wound in the heart be searched and mollified; if God repent before we repent. And against such mer∣cies we have more reason to pray, then a∣gainst all the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and intestine flames (all the Tophets, and purgatories, and hells) that the fury of men or devils can kindle within our coasts. The same mo∣tive that made S. Basil call for his fever again (to wit, if the recovering of his health were the reflourishing of his pride) may move us to pray for the continuance of this State-feaver, till our impenitent hearts be humbled.

I will make you my Confessours; Till this Kingdome be really and visibly the better for stripes, I cannot (without some regrets, some fears of uncharitableness) pray absolutely for peace for it.

Lord purge us, Lord cleanse us with

thy sharp infusions; Cure and heal our souls by these causticks of thine; and then thou mayst spare that charge, pour in thy wine and oyl in stead of them: But till then, Domine, nolumus indulgentiam hanc, Lord, we are afraid of thy indulgence, we are undone if thou be too mercifull: we tremble to think of our sad condition, if thou shouldst give over thy cure too early; if thou shouldst tear off our plaisters and our flesh together, restore our flourishing before thou hast humbled and changed our souls.

Thus he ends his fourth sermon: and in like manner he ends his last, p. 257. & 261. saying, I shall from hence be able to pro∣nounce dogmatically, that should such a fate befall us (either the Nation in ge∣neral, or any of us in particular) that is, should there be a respite of the rod, be∣fore any laying down of the sins that cal∣led for it (a cessation of arms betwixt heaven and earth, before a cessation of hostilities between earth and heaven) this were as the last, so the worst of evils; a calm to be dreaded beyond all the loudest tem∣pests.

What would this prophetick Saint have said, if he had lived two moneths longer, who writ all this near twenty years since?

I shall conclude all with the words of Bishop Andrews, in his Conciones ad Cle∣rum, pag. 14. Nos ipsi sumus, & apud nos hîc multi sunt qui sacra devorant. Nam (quod non nemo è nobis facit) per otium & ignaviam hîc fucorum instar obtorpe∣scere, bonas horas malè perdere, luxu dif∣fluere, comessationibus, ludis, nugis, vacare, haec facere, & tamen ex iis quae sacris usi∣bus dicata sunt, nos saginare, id demum est ex Christi sententia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, devora∣re, & dilapidare paternam rem.

Propiùs adhuc accedam: Prioris illius (sa∣crilegii) partem magnam fluxisse à nobis hinc: Ideò ab alienis sacra vorantur, quia vorantur à nobis. Perinde enim sibi li∣cere res sacras legere, rem sacram negli∣gere ac nobis. Et quidem (quod valde vereor) qui nunc tondent lanam, pellem cum lana deglubent; qui nunc arrodunt Ecclesiae bona plenis tandem faucibus ab∣sument, nisi detur à Deo nobis mens melior.

Pag. 29. Et est in vobis cura, est attentio

vestri; quis negat? Satìs enim Vos vobis 〈◊〉〈◊〉 & rei vestrae, populi vox est; satìs 〈◊〉〈◊〉 strenuè, ditandis filiis, dotandis filiabus attendere, &c. Attendere hoc quidem est, sed vereor ut Pauli sit. His text is, Act. xx. 28.

Pag. 31. Scio ego vos advertisse Sta∣tum hunc atque Ordinem nostrum (Ecclesi∣asticum) non tam à politicis legibus, quàm ab hominum conscientiis momentum habe∣re atque vim suam: quibus nisi vos com∣mendare in conspectu Dei, & in quibus nisi venerationem internam lucrari de∣tur (quam pia nobis vita conciliabit) fru∣stra nobis faverit, frustra caverit lex ulla. Si remittitis hac in parte attentionem ve∣stram, si doctrina ludibrium est, si vita scandalum; fortasse non momento uno, non ictu oculi, sed sensim tamen senescet, eva∣nescet, tendet ad interitum Ordo vester, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Ibid. Enimverò, nisi vos vobis hac parte caveatis, optimi Principis gratia, Procerum favor, Legum terror diu vo∣bis cavere non poterunt. Intelligentibus lo∣quor.

FINIS.

Notes

• * 1.1

  Some of these sins he names in his sermons, as p. 174. 〈◊〉〈◊〉, adultery, drunkenness, heartless and zeal-less behaviour in the house of God. What cold ad∣dresses, what 〈◊〉〈◊〉 eyes & thoughts, what yawning in stead of sighing out our 〈◊〉〈◊〉 of it, what absolute 〈◊〉〈◊〉 (if God will take 〈◊〉〈◊〉 witness) whether we be heard or no? Thus in the Preface to 〈◊〉〈◊〉 Vindication of the 〈◊〉〈◊〉, Sect. 8. he saith, Our so long abuse of this so 〈◊〉〈◊〉 a mercy (of enjoying 〈◊〉〈◊〉 Common-Prayer) our 〈◊〉〈◊〉 of diligence in 〈◊〉〈◊〉 our selves together (the too or∣dinary fault of too many 〈◊〉〈◊〉 the best of us) our 〈◊〉〈◊〉 scandalous, & inexcusable dis∣obedience to the 〈◊〉〈◊〉 of the Church (which re∣quire that Service to be 〈◊〉〈◊〉 constantly in publick every day) the vanity of 〈◊〉〈◊〉 tongues, and itching 〈◊〉〈◊〉 which are still thirsting 〈◊〉〈◊〉 and variety; but ABOVE ALL, the want of ardour and servencie in the perfor∣mance of this prescribed ser∣vice, the admitting of all secu∣lar company I mean worldly thoughts) into its presence, preferring all secular busi∣ness before it; the general ir∣reverence and indifference in the celebrations, 〈◊〉〈◊〉 well be thought to have encouraged Satan to his expetivit, to the prefer∣ring his petition to God, and his importunity at length to have provoked God to deliver up our Liturgie to him and his mini∣sters, for them to oppose and malign, to calumniate & defame, and at last to gain the countenance of an Ordinance to condemn and execute it. The Lord be mercifull to them that have yeelded to be instrumental to that great destroyer in this business. Thus D^r. Hammond. And are we not as bad, or worse in all this now then formerly? Are not many of those who 〈◊〉〈◊〉 16 years together, to long and pray for the restoring of our 〈◊〉〈◊〉, now as 〈◊〉〈◊〉 in co∣ming to it, and as key-cold in devotion when they do come to it, 〈◊〉〈◊〉 any other whosoever? But let us return to 〈◊〉〈◊〉 Hammonds Sermons.