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Before I deale with the particulars of this examina∣tion, I will enlarge (not alter) what I said in my Ser∣mon of this point, promising as much brevity as God shall enable me to temper with Clearnesse, and desi∣ring the Readers patience whilst at mine owne perill I deliver my opinion.
But first, here we promise necessary distinction. Di∣stinguish
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 dan∣gerous to desire and impossible to obtaine. But with∣all, 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 hea∣ped 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 law∣full 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 de∣grees thereof. First, meere private men without any * 1.1 mixture of a publike Relation. Secondly, persons pla∣ced 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 Re∣forming, that they are to lift up their voice like a Trumpet (though not like Sheba his Trumpet to sound sedition) * 1.2 both to reprove vitiousnesse in Manners, and to confute er∣rors 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 per∣swade 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 amend∣ment of such Enormities. Fourthly, with all gravity to improve their request with arguments from Gods glo∣ry, the Princes honour, the peoples profit, and the like, Lastly, with their best judgement to propound and com∣mend the fairest way whereby a Reformation may as spee∣dily 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, ha∣ving their words as full of earnestnesse, as their deeds farre from violence.
As last comes the supreame Power, who alone is to re∣forme by its own Authority, though not by its owne advice * 1.3 alone. For because it is rationally to be presumed, that Di∣vines 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 onely a constant correspondency, but also an un∣seperable complication betwixt the Church & State; States∣men 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 neces∣sary or convenient. Lastly, to stamp the Character of Au∣thority 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 Re∣formation 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 Scrip∣ture rich in Presidents for our instruction in all cases of importance affords us not one single example, where∣in 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 re∣forme, commended for doing so much, or condemned for doing no more; and the people neither commanded to remove, nor reproved for not removing publique I∣dolatry, 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 infe∣riour Power, there still remaines an absolute necessity that the supreame Power should bind and enforce to the ob∣serving thereof.
For instance: Some Offenders are possessed with such uncleane Spirits of prophanenesse, that none can bind * 1.4 them, no not with Chaines of Ecclesiasticall Censures, onely outward Mulcts in purse or person can hold
and hamper them. Seythian slaves must be ordered with whips, and a present prison more affrights im∣pudent 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 onely 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 Pow∣er, without whose consent such penalties were imposed on them,
Now if it be demanded, what at last remaines for a∣ny 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 seri∣ously 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 afflicti∣on. Thirdly, they are to reforme their selves and Fami∣lies, 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 obe∣dience: When men who cannot be active without sin∣ning, * 1.5 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, un∣lesse * 1.6 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 com∣mendable 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 in∣flicted on them.
Fourthly, it is a doctrine comfortable to the Practisers, bitter, but wholsome. Yet it is sweetned with the in∣ward 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 prea∣ching of passive obedience, the Dove hath out-flowne the Eagle. Christ's Kingdome hath out-streatched Caesars Mo∣narchy. 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 Re∣ligion hath runne up to a high top, but spread nothing in breadth; few Papists have beene reclaimed, and no Pa∣gans have beene converted. Alas! that so good a Do∣ctrine 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 be∣cause 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 con∣fesse, 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 pro∣mote 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 ex∣traordinary 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 im∣porteth
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 med∣leth with it, and in Scripture it is commonly used with a prohibition, Meddle not. To passe this by, the question * 1.7 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 Rea∣der to what I have largely expressed.
A In ordinary transactions, I know the ordinary dispensa∣tion is to be resorted to, but the businesse of Reformation as it is extraordinary, so God giveth extraordinary conjun∣ctures of Times and circumstances, and extraordinary con∣currences, and extraordinary incitations.) Now you soare high, give us leave to follow you as we can. First, I con∣fesse that a publique Reformation is an extraordinary worke in this sense, as not common or usually done e∣very 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 pub∣lique 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 ex∣traordinary conjunctures of Times and circumstance, and extraordinary concurrences. It is true in this sense, that the great Clock-keeper of Time so orders the coinci∣dence of all things that when his houre is come, where∣in such a Reformation shall be made, every officious cir∣cumstance will joyfully contribute his utmost assistance to the advancing thereof. Wherefore if men cannot make a Reformation without roving from their calling, or break∣ing
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 Pro∣vidence doth not as yet point at that happy minute of Reformation, there being as yet times distracted with jarres and disjunctures, not onely 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 cir∣cumstances, 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 * 1.8 raile it about with any cautions, so that Passengers may unawares fall into it.
For everyman who hath done an unwarrantable act, which * 1.9 he can neither justifie by the law of God or man, will pre∣tend 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 con∣trary to his Commandements. Indeed, some such we meet with in the Scripture, where the Law-giver dispen∣sing with his owne law, incited Abraham to kill his son, Sampson to kill himselfe, and the Isralites to rob the E∣gyptians. * 1.10 In such cases it was no disobedience to Gods publique command, but obedience to his private coun∣termand; if the servant varied his practice according to his absolute Masters peculiar direction. But such incita∣tions come not now a dayes but from the spirit of delusi∣on.
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 im∣pressions on them. For these are within the virge of Mi∣racles, 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 activi∣ty 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 li∣berall 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 be∣yond 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 ho∣ly 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 extra∣ordinary operations. Phinehas, who killed Cosby and Zim∣ry, 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 in∣flicted 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 ex∣traordinary 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 Pre∣lacy, would make strange worke, to put downe one Ordi∣nary in a Diocesse, and set up many extraordinaries in e∣very Parish: And for ought I know, if some pretend ex∣traordinary excitations, publikely to reforme against the will of the supreame Power, such as side with the supreame Power, may with as much probability alleadge extraordi∣nary excitations to oppose and crosse the others Reforma∣tion, 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 Scrip∣ture) and to the Testimony; to such Judges we may safe∣ly 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 ga∣thered
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 par∣ty out of Babylon to Jerusalem, armed with a large pa∣tent and Commission from Artaxerxes. The people here were the whole body of the Jewish Church and State to∣gether with Zerobabel the Prince and Jeshuah the high Priest, who (by leave from the Persian King) had the * 1.11 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 ei∣ther make the supreame power to reforme, or doe it with∣out his consent. Had you free leave of the whole Scrip∣ture to range in, and could the fruit of your paines find out no fitter instance for your purposes.
3 How far pri∣vate Christi∣ans, Ministers and subordi∣nate Magi∣strates are to concur to the advancing of a publike Re∣formation.
2 Sam. 20. 1.
4. What parts therein are onely to be acted by the supreame Power.
Mar. 5. 3. 28.
5. Of the pro∣gresse and praise of pas∣sive Obedi∣ence.
Est haec ponti∣ficiorum tessera crudelitas, ali∣ud est Protestan tium symbolum clementia. Isti occidunt, Hi occidunt Lau∣rentius Hum∣phreys in re∣spon. ad Episto∣las Camp••ani.
Deut. 2. 5. 2 King. 14. 10 Cro. 15. 19. Pro. 20 19. & 24. 21. & 26. 17. & 20. 3.
Exo. 21. 33. 34
6. That no ex∣traordinary excitations, incitations or inspirations are bestowed from God on men in hese dayes.
Gen. 22. 2. Judg. 16. 30. Exod. 12. 36.
This appeares because in the Prophet he is stiled Gover∣nour of Judah, Hag. 1. 14. and that at the self same time when Ezra came thither, see Luthers Chronology in 40. millen∣arco.