SECT. 1.

THe sad Story touching the Crosse begins, which yet made sober men laugh, others cry, or doe worse. Not long since a notable in­dignity was done upon the Pile of Images in Cheape-side of ancient standing there. Some body, we are sure of that, and a Man sure, but whether one or two or more, we cannot so well tell, stept up above the barres of Iron there inclosing the Crosse, wrencht off a Leg and part of the Thigh from that Image, they presumptuously called Christ; pluckt away the Popes Miter; disarmed his Cardinall; crackt the Queene [Page 2] Mothers Crowne, tooke away the halfe, and most shame­fully defaced a fift, for its Nose is gone.

In common speech we call those Images so, as an un­skilfull Painter, drawing the figure of a Lion, and supposing the beholders might thinke it an Asse, [...]e writ at the bot­tome of the Table, This is a Lyon. Well then because those Images stand upright like the Palme, wee will take them to be as they are called, neither Beares, nor Lions, but as in vulgar opinion and common speech; the first I dare not Name, the second the Pope, the third his Cardinall, the fourth the Virgin Mary, the fift I know not who▪ old Saint George perhaps, Doctor Heylins Saint, or Saint Innocent, for it stands like an harmelesse fellow, more like to take a wrong then to doe any; but if it be hee, he has beene a brave fellow, a Pope in his dayes, some say a Bishop now; or Saint Faux; he had that honour conferred upon him ever since his Fire-worke.

Reader, let us understand our owne freedome, that wee have as great a libertie of conceit in these cases as the Car­ver hath, and may use the same libertie in giving a Name to this Saint now its Nose is off, as the Carver did when hee first put the Nose on. And we will give it a true Name, the same which all its Ancestors have had before it: As the plaine fellow said, hee would call a Spade a Spade, that hee would, and so we are resolved to doe; or, which more in­stucteth, as the good King called the Brazen Serpent in those dayes, when they would burne incense to it, not the Brazen Serpent then, but Nehushtan 2 King. 18.4. plaine brasse and no more, nor of any more use then; so wee must call it (and there is much more reason for it) [...] a Stone; some more cost and paines bestowed upon it and its fellowes by the Carver, then what they had when they lay together in the same Quarrey, and yet but a Stone. And it is the Name by which the Lord calls them; She defiled the land and commit­ted Adultery; with what? with Stones and with Stockes. Jer. 3.9. The cunning Carver should well observe this, who, as bold now as ever, dares give different Names to Similar or [Page 3] like parts, as that this Stone is, I must adde, &c. for I feare to speake forth; but this I will say, a lie is in his mouth, as it is in his hand, and blasphemy also. All his Art and Cost can make it no other thing, but what it is, Wood and Stone; therefore the part (of the wood and stone) Must have the same Name with the whole. Pars si­milaris est, quae idem cum toto Nomen ha­bet. But it cannot be expected that the cunning workeman will heare and feare and doe no more presumptuously, because it hath beene a question long since, whether the Carver or his stocke bee more senselesse. Psal. 135.18.

Having now given this Saint its true Name, which be­longs to all its fellowes, being descended from the same common stocke, and having reproved the Carvers blasphe­my. I goe on in my story to enquire the time when this Sa­criledge (as they call it) was committed. VVhen was it done? VVe cannot tell the precise time; it was a Night worke, that is certaine; for, as was said touching the de­filing of such another Image; And so it was because he fea­red his fathers househould, and the Men of the Citie that hee could not doe it by day, that he did it by Night. Judg. 6.27. So here, the Man (for I will take him single) feared the Men of the Citie, and did it by Night; what time of the night? whe­ther in the third or fourth watch is uncertaine too. But certaine it is he watcht his time, and tooke it whilst the Watch was fast asleepe. So we have the story: now heare what followed.

SECT. II.

NExt morning the battery made upon the Crosse was in [Page 4] to make supplication; and, beholding what was done, in stead of supplication they put up a rayling accusation against him, that had done them no hurt: And the wise Citizens, neighbours there abouts were troubled about it, they chattered, and little better then railed too. Then they resolved upon the question (for they saw they had to doe with a sleeping watch) to watch it better for after times, so to keepe their Crosse in a posture of defence: for that pur­pose, they had Souldiers keeping watch about it, and a Captaine a good friend to the same. Had they but one night sooner taken their time for so grave a consultation, and beene pleased to have admitted me into their councell, I thinke I should have over-ruled them by a ruled case, and so have diswaded from making choyce of Souldiers to watch their Crosse: for they for the most part, and as their supply is, will eate and drinke to the full, and then, as experience tells us, are fast asleepe when the spoyler comes. The Children of darkenesse were wiser at this point, then are they, who professe themselves children of light. They committed the safeguard of their Images to those Crea­tures, which are very wakefull, being fed with dry meate, and their drinke is as small as water. It is a Booke-Case re­gistred in the Romane Antiquities, and thereon depends a very bloody story; I will passe that over, and briefely set downe so much as relates to the case, because it may stand us in stead, if not to watch the Crosse, yet to safeguard our houses.

The Romans had a plurality of Images as wee have [...]. (I must not yet call them Gods nor Idols neither, I shall anon by very good warrant) their Houshold and their Closset Ima­ges; some standing more open, other some more reser­ved. But these suffered many indignities and very scorne­full usage, not onely from Mice, Rats, and Spiders, but from the hands of violent Men, who have tumbled them about the house, and trod them like mire in the street, as if the Carver had bestowed no cost nor worth upon them.

They had also their Tutelar Images, such wherein they [Page 5] placed the safeguard of their Citie, and whereto they gave the same Veneration, (I must not say Adoration) as the Pa­pists to their Crosse; these they committed to their strongest hold, their Capitoll; and for their safeguard and surest watch, there they appointed a most wakefull Guard over them, a guard of Geese, which did discharge their cure very well and like themselves, and so quitted the place in a time of great extremity and most eminent danger, as wee may reade if we would draw out the story a little longer. I will record no more of the story here, but what honour and dig­nitie was done by the Romans to their Geese for their good service done to them and their Images; in memory where­of, and in returne of thankefulnesse for such a deliverance; Luc Fl. lib. 1. cap. 14. Aug. de ci­vit. lib. 2. cap. 22. The Romans appointed as great a Festivall to the honour of their Geese, as the Papists doe to the glory of their Crosse, for it stands upon record at this day, being registred the Gooses Holiday.

SECT. III.

IT will be said now, That all this hitherto is ridiculous. In­deed it is so acknowledged, and so intended, as best befit­ting now the brutish workeman and his worke; The Name he presumptuously puts upon it; the regard also and watch he foolishly sets about it: Hee that will be serious, can turn to the sacred story, thence observe a greater defilement then was all this here with us, upon the Images and their wor­shippers, for there was a Guard and Captaine set about them, who smote the worshippers with the edge of the Sword, then brought forth the Images and burnt them. 2 King. 10.23.25,26. They ceased not here, for they brake downe the very chiefe and Prince [Page 6] of the Images (the Image of Baal) Vers. 27. and they brake downe its house over its head, and about its eares too. VVhat then? then Baals friends called a guard to watch it by night, and cunning workemen to build it by day; and Carvers to forme and fashion it anew; was it not so? No, Baal had not a friend that durst appeare for him. I pray you let us reade on in the story, and observe it well; The Souldiers and Captaines brake downe the house, (the covering of Baal, that which sheltered it from the injury of weather, wee shall heare more of that anon) and made it a draught house unto this day. Here was a defilement indeed, a notable indignitie, greater by farre then had been, if they had pluckt off his Legge and Thigh too, and Nose also; they shattered the Image to peeces; they brake downe the house of Baal; and which was the highest indignitie that could be offered, but best befitting that Lordly thing, they set there in place and stead thereof, a vessell, wherein is no pleasaure, Hosea 8.8. for they made Baals house a Draught-house unto this day; Now Ba­als friends will appeare in his case, and object here, First.

Ob. That these worshippers so smote with the edge of the Sword were the worshippers of Baal.

An. Yes there is no doubt of that, for the context is plaine: Vers. 23. but yet this is more then they will grant us anon; when they will say, it is one thing to serve an Image, another thing to worship it (but of this in due place) Those worshipped Baal, that is plaine, and were called Baalites, such, who cut and flashed themselves till the blood gushed forth upon them, 1 King 18.28. much after the manner as the Papists use upon their Good Friday.

Obj. 2. And the Image was Baals Image; and then it was ser­ved well enough, for it was an Idol, and the most filthy, beastly, most abominable Idol that ever was gazed upon; some conclude the name of it was Priapus, and there is searce any man, Scholler or no Scholler, but he knowes what that was, a filthy god indeed.

An. 2. My little reading can give little satisfaction what this Idols Name was; [...] Baal is a common Name as Lord with us; [Page 7] and hee was resembled by divers figures according to the pleasure of the Carver and the imployment he was de­signed unto: He served the Sechemites according to Cove­nant, as their Guardian or Tutelar god, which they called Baal-Berith, Jud. 8 33 and his Figure was (I conjecture so, and the wisest can no more) a Goose. He served others to drive a­way the flies, which they called Baal-Zebub, 2 King. 1.3. vid. junium. their Fly-god; and his figure was a flye. He served others to watch their fields, and gardens to fright away the Crowes thence, which they called Baal-peor, and his figure was, Priapus as some affirme at this day. These are but conjectures wherein we take a latitude: The truth is, Baals Image was a very proteus for his various shapes; he was every thing, what the Carver pleased, and yet nothing, neither fish nor flesh; but if any thing in the world then wood or stone, a very stock, which is the Name was given to all his Ancestors, and must serve to all the pedegree of Images unto the worlds end. The holy Ghost gives us his proper Name, calling him, That shame. Hosea 9.10. We are sure that is his Name, and belongs of right to all the stocke of Images that ever were, or ever shall be framed by the cunning Workemen, not a shamefull Idoll, but in the Abstract, That shame. And yet let us take good notice of this, that Baals Image, that-shame, was not such a shame, such a filthy thing as is that Image so lately defiled. VVhy so? Because Baals Image was, as it was named, Baals Image; and this had its forme or figure as you heard, a Goose, a Flye, or a loathsome thing, which I will name no more, being called by his proper Name, and so it was named, that shame; like to like, a very good agree­ment. But the Image now so lately defiled is as filthy all over as Baals Image was: and that which makes it more filthy and more abominable yet, is the Name, the daring workeman at first put upon it, was received from his mouth and so continued to this day, he named it and so do others from his mouth; (I feare to speake after them, yet I must) Christ, the Lord Christ declaring himselfe to be the Sonne of God with power by the resurrection from the dead Rom. 1.4. All this [Page 8] suggested in the Name, for they call the Image now defiled. Christ rising from the grave.

Truely I want words to set forth the abominations and Blasphemies of this generation, I meane the generation of those cunning vile men, those Image-Carvers. And yet, now I remember, words could stand us in no stead, be­cause the workemen and their workes are alike, so blockish, and senselesse, as aforesaid.

VVe will conclude from the premisses, that, sith this I­mage is so filthy and abominable, yet is called by so ex­cellent a name: Sith, it is that shame, that shame to Christia­nity, to profession, to the Gospell, to those who would shew themselves Men, and yet is Named that glory, the glory of the Church her Christ, a King, a Prophet, and a Priest; sith I say it is so named, and yet this Glory is changed into the similitude of a Stone or Lead, such vile and contempti­ble matter; therefore the person that pluckt off the Leaden Leg and part of the Thigh from the Image did very well: And if the Magistrate now shall breake downe all the Ima­ges, and defile their Covering, so destroying them out of Israel, he shall doe better: for besides what hath beene said, we must consider this, That Baals Image, though a filthy thing, that shame, yet was the Image (as ours are) pleasant to the eyes, and to be desired; which appeares, be­cause Israel, a wise and understanding people were inamou­red with it, so as they joyned themselves to it. Numb. 25.3. See how in­snaring these filthy things were! They were a trap and a snare and a ginne to Gods owne people. Are they not as insnaring still? I will inquire into that anon, and resolve it. In the meane time sober men will learne by this, to ob­serve their charge and doe thereafter; Esa. 30.22 Yee stall defile also the covering of thy graven Images of Silver, and the Ornament of thy molten Images of Gold; thou shalt cast them away as a menstruous cloth, thou shalt say unto it, get thee hence.

VVe shall make very good use of this sacred Scripture anon, in defence of the accused if he stood at the barre: In the meane time we will take a view of what is said; The mad­nesse of these men is rebuked, who miscall their Images; their [Page 9] folly manifest for keeping a guard and watch over them: sober men have taken forth their lesson also. Now I must reprove these so pittifull men for shewing mercy and bro­therly compassion towards stockes and stones. Surely a scorne will be put upon them for such foolish pitty.

SECT. IIII.

I Will not aske the former sort (the Papists) what ayleth them Iudg. 18.24., for their gods are defaced. Nor will I at present say to the other sort, as he to the men that stood by, will yee plead for Baal, will yee save him Iudg. 6.31. Barn. 6. Hor. Sect. 1. Sect. 8. Mar. 8. Ep. 39. Tib. 1.10. M. faelix in fol. h. 16. l. 2. v d. Com. Lact. 2.2.? I thinke it may sit very well to reason out the case a little in scorne of that Image, as I find both Jewes and Gentiles, Heathens and Christi­ans have done before me in the like case; and so I shall make way to my scope after this manner; Here is a battery committed; What though? let him complaine that is dam­nified, hurt, or grieved.

First, here is no dammage none at all; the Popes power is not a jot the lesse now his Miter is gone; his Cardinall can do as much with one hand, as he did before with two. And the Mother can command her sonne as imperiously as ever she did, though halfe her crowne be gone. And the defaced Saint smels as well now without a Nose as before when it was fresh and new out of the Carvers shop. They have received no dammage none at all.

Secondly, nor are they hurt or grieved; It is their pati­ence you will say to stand stocke still and silent, when vili­fied or injured: yes, be it so, but here I should rather thinke it the effect of use and custome: for these Images have beene so long exposed to the scattering of Crowes and other birds, to the spitting and spauling, to the injury of weather, haile, raine, windes; that now they can suffer any thing, even dust to be cast into their eyes, and yet not wipe it off. Here [Page 10] is no hurt done, no grievance at all. The Image next cryed not Oh, no not when the fellow pluckt off its legge and thigh both; nor did it resist at all, nor thrust the man from it, when he more then played with its nose; doubtlesse there was no hurt done, for then it would have cryed out in the eares of its neighbours. Why then doe the men of the City complaine? where lieth the griefe? they are a little wiser I hope then Demetrius the Silver Smith, and pretty well perswaded Acts 19.26. That they are no Gods which are made with hands, why then should they complaine as they doe and call out so bitterly?

SEGT. V.

THey have but one thing to answer, and truely they will speake against their owne Soules; they tell us a goodly pile of Images is defaced, which (they will tell us anon) they accounted an ornament to the place.

VVell but fith they will cry out of this indignitie, which was offered to a pile of stones; I must question them about their outcry in the presence of God, & they must answer as in the same presence. But who are they that are now to be que­stioned? if they are not knowne by their contrary walking; nor their folly yet made manifest, it shall not be made so by my pen. The dutie of private persons is to go backward and cover the nakednesse of their brethren; and in reference thereto, I hope my care shall be to carry all levell to this marke, the good of my brother and his information; therefore I must question them for their foolish pitty (indeed you can­not give it a lighter word.) But before I question them I must put downe a Thesis first, a truth which no man can de­ny, and it is this.

‘"Man, as he is the most excellent creature in the world so is he the most noble and venerable Image that ever was looked upon since Jesus Christ was upon the earth; he is a living Image of God, made by the very hand of [Page 11] God, and in this respect a thousand fold more excellent then all Images made by the hand of Man; this is the Thesis;’ I must premise three words more.

Six yeares agoe or thereabouts, three Images were de­filed all at once, which could breath, and smell, and heare, and wipe the dust from their eyes; yea, such they were, that had knowledge to open the eyes of them, who were borne blind. These three were Pillored, defaced, stigmati­zed, in plaine English, markt for Rogues, because they were faithfull and kept close to the Law of their God, as was made manifest when their cause was made knowne, and the VVord of the Lord had tryed them; we reade on there, Then they sent and loosed them, the Peeres and the people, let them goe free. Psal. 105.18,19,20. But when time was, so villainously they were used, and for the reason above said.

Now I put the question to these pittifull men, much after the same, which Gidion put to Zeba and Zalmunna; Judg. 8.18 What manner of Images were they, which yee saw (or heard were) so abused? They must answer as their brethren in that place did, As thou art so were they, each one resembled the Children of a King. Then I must reply as followeth, Vers. 19. They were your brethren even the sonnes of your mother. I may goe on, for the case will allow of the same zeale; As the Lord liveth the pitty and compassion these men have shewen to stockes and stones when they shewed none to their owne flesh, cry­eth for vengeance against them. VVhat? can they pitty Images, which cannot wipe the dust from their eyes, and can they shew no pitty at all to these, who resemble the children of a King, who are their Brethren, even the Sons of their Mother? As the Lord liveth they have done and spoken all this for and behalfe of the Crosse against their owne soules. VVhat? so carefull to maintaine the honour of their Crosse, and so carelesse of their brethren? Zech. 11.9. That that dyeth let it die, and that that is to be cut off let it be cut off. VVhat care they? (I allude to these words, which are in­deed the words of the Lord, shewing Himselfe carelesse of a stubborne people, who would be carelesse of Him, and of His words) what so carelesse of their Brethren? David was [Page 12] not so towards his enemies; Psal. 35.13.14. But as for me when they were sicke my cloathing was sackcloath; I humbled my soule with fasting, I behaved my selfe as though he had beene my friend or Brother; I bowed downe heavily as one that mourncth for his Mother. It is a point of humanitie to pitty men in their ad­versitie; it may be our owne case, being our selves also in the body; Heb. 13.13. I aske againe, what, so carelesse of their Brethren? why not as carelesse of stockes and stones?

The Lord smote Jonahs Gourd, and it withered, He pre­pared also a vehement wind, which with the Sunne beate upon the head of Ionah, that he fainted, and then he spake like a distempered Man, unadvisedly with his lippes. VVee must observe how the Lord questions him. Ionah 4.8. Dost thou well to be angry for the Gourd Ionah? Yes; Then said the Lord, Vers. 10. Thou hast had pitty on the Gourd, for the which thou hast not loboured, neither madest it grow, why then is thy eye evill? wherefore art thou displeased, that I should spare so great a Citty, where are so many persons and so much Cattle? This reproofe would fall heavy upon these men, for they have pittied a more base, vile, and contemptible thing then was the Gourd; but they have not pittied their Brethren, nor that place, where are so many persons and so much Cattle; I doe present it onely to their saddest and most retired thoughts, and conclude it with a yet sharper reproofe from the Lords owne Mouth in a very like case, for then they did lavish gold out of a bag to beautifie an Image; here they have done as much and more, for they lavish words al­so to defend the same; The reproofe is, and it is a sharpe one; Isa. 46.8. Remember this, and shew your selves Men; bring it a­gaine to mind O ye transgressours.

SECT. VI.

VVE must heare now what these wise Men have to say for themselves, for they will not be mad with­out Reason. They have a twofold Reason, and the latter hath some shew of Law, why they were so carelesse of their Bre­thren, and have enveighed so much against the defilement of, and injurious dealing (as they call it) against their Crosse.

First, they doe acknowledge as Men, Prov. 17.17. that a friend indeed loveth at all times, and a brother is borne for adversitie. Nay they yeeld too; Prov. 18 24. That there is a friend that sticketh closer then a Brother. But yet in that they shewed themselves neither as friends nor as Brothers to their Brethren in adversitie, they have this onely to say, Prov. 21.10. That better is a neighbour that is neare, then a Brother that is afar off. Therein is the pith of their Reason. The Crosse is their Neighbour neere unto them, daily in their eye, which falling into the hands of a theefe who wounded it, commands their pitty: their Bre­thren are afar off, some beyond the Seas, all out of sight, and then out of mind, and not regarded: So they say, or if they say not so, yet their actions make their thoughts and words legible.

I would onely advise here, that they would turne to the parable, Luk. 10.29 and resolve themselves at this point, Who is their Neighbour? The Crosse they say; The fore-quoated place tells them no, their Brother is their neighbour; and their neighbour their brother all the world over. He that is fallen into the hands of spoylers; He that needs my hand or my heart, my purse or my prayers, he is my neighbour, though a thousand miles off from me.

I say againe, he is neighbour and brother too. VVho? Not that, which is nearest to me in place, for so stockes and stones may be, as in this case: But he who pertakes of the same common nature with me; and so chalengeth a neare­nesse with my affections and place in my heart; hee is my neighbour. The neighbour-hood then (for so we may call it) of the Crosse should not have taken up any roome in their thoughts, living Images were spoyled and left wounded; they stood bound to shew themselves neighbours; to shew mer­cy what they could; But cleane contrary they neglected their brethren and shewed themselves neighbours unto dead Images, for there they shewed mercy, and would not be accounted uncharitable men for all that, for they have now a second Reason which they call Law.

2. What was done to these living Images was done by the hand of lawfull power. So they say.

Answ. I cannot yeeld that. A power it was, permitted by God, but maintayn'd against God and His lawes, and the undoub­ted Right of His subjects and people; but that dispute is needlesse here, let it passe. Grant them their saying, let the Authority be whose it will be (the Devills I thinke, for hee doth cast the Righteous into prison) Revel. 2.10. yet will it not follow, that they should not shew pitty and compassion to their Brethren, children of a King, and sonnes of the same Mo­ther: they goe on reasoning and object.

Obj. This insolent fellow committed a Riot, and made a Bat­tery upon a venerable Image against all Reason, and in af­front to Authoritie.

Answ. VVe will examine that, and must reply. The man did not act against Reason; knowledge and understanding guided his steps, carrying him to that worke, the defiling of those Images: For it was concluded long since from the Chayre at Oxford; That it was expedient the Crosse should be taken away: surely there was Reason and reading both, and this the Man might know being so publikely knowne.

Obj. They reply; It was not concluded from the Chaire that Common hands should remove or defile it.

Answ. VVhy may not common hands serve to remove an un­cleane [Page 15] thing? It is an uncleane thing; and common and un­cleane will stand together. But this is to begge the Question, which we are to resolve anon.

Obj. Their meaning is; It is not concluded that a man should doe this without, or against the command of the Ru­ler; things must be done orderly, by order from lawfull Authority.

Answ. True, and so he did; not without, or against the com­mand of the Ruler, the King of kings, and Lord of lords. The command is peremptory, directed not to one but to the people; Deut. 12.23. And you shall overthrow their Altars, and breake their Pillars, and burne their groves with fire, and you shall bow downe the graven Images of their Gods; and destroy the Names of them out of that place; Marke how the charge runnes, like a VVhirle-wind, for it is against Images; over-throw, hew, breake downe, destroy.

Obj. But it is meant you shall doe this, but not against the mind of the Ruler.

Answ. I answer first: when we have a command from above, no command from below can counter-checke it: His com­mand who is absolute must stand; according to His charge things must be done.

Obj. But in an orderly way, not with tumults and noyse.

Answ. Here was neither: he did his worke neither with multi­tude nor with tumult Act. 24.18. The noyse and tumult was the next morning and after night by those who maintained the Mi­litia of [...]e Crosse.

VVe abhorre tumultuary courses, heady and unwarrant­able proceedings, and have nothing whereof to accuse the Crosse enemies herein: That which he or they did against it, was done, as was now said, not with tumult or noyse, but with as much discretion and silence as could be. The Crosses friends they came with multitude and with tumult; with a Guard and a Captaine both, against all presidents of former Ages, except in the case of Baals Altar, They should have resolved as Jehu (in the like case) and said as he did; 2 King. 10.18. the person yesternight served Baal a little, wee shall serve him much; he tooke away the legge and thigh we will take [Page 16] away the whole bulke, he pluckt off the Nose, we will plucke of its head. This had beene a worke for a Guard and Cap­taines, and but according to former presidents.

Obj. But that which was done, and that which is argued should have beene done, that and this must have a warrant from the Ruler, his Fiat first, let it be done.

Answ. Indeed it should have beene so, and then it had beene done more decently, and in better order.

How much to be wished, that so it might have beene, that the Chiefe and Prime Man in the Citie had beene the first that would have consecrated his hands upon the Image? Exod. 32.29. Then things are done decently, and in order to a blessing, when the Ruler like a true Gideon, goes before, and bids his fol­lowers looke on me and doe likewise. Judg. 7.17 VVhat hopes the man had, that the Magistrate would leade him the way to the de­filing of the Crosse, I examine not, but leave the world to judge; certaine it is, the Man saw that nothing did so crosse the Militia of the kingdome as Crosses, and Images (I must not call them Idolls yet) out-facing God and His com­mand there: Therefore he would venture upon the tallest of them all, and hazard his joynts to plucke off a limbe, which the cunning Carver had put on. VVho hath any thing to say to that? His joynts are his owne, and well ha­zarded in a matter so nearely concerning the honour of God. It was a Zeale according to knowledge for ought wee can see, and well ordered for ought I know, or any wise man dare judge. And it is to be thought according to the Rule of pure charitie and right reason, that he fe [...] God and honours the Ruler as much and more then they that complaine of him, and stand so stiffe for the Militia of the Crosse. He waited patiently these seventeene yeares what the Magistrate would doe, and observing him this yeare more ready to beautifie the Crosse then to defile it, and such a fall of Idols, and Idoll-shepeheards, and yet the Crosse standing still, he resolved to venture a broken shin and to play the Souldier, so entred the Lists against Pope and Cardinall, and the venerable Lady too. And truely the suc­cesse [Page 17] was I thinke, beyond expectation, such as may assure us, he had a power with him, a watch and guard over him, for he disarmed the Adversaries, returned conquerour, loa­ded with the spoyles of Miters, Armes, Noses, Crownes, and so, by the benefit of the Night he got the day and is safe enough.

Let them that are grieved complaine: It is a very small thing to him who complaines against him in that matter; he thankes God, the Law is open, the law of Heaven he meanes, and the two bloody Courts are shut: He takes no more li­bertie now then before, for he chose the Night to doe that, which should have beene done in the Day time and before the Sunne: But he knowes, that which would have beene ac­counted a crime there, is accounted a vertue now in the judgement of good men, Quae hic mala putau­tur, hac sunt in coelo bona Lact. 5. 15. [...]. and the Court of Heaven: and thereto he appeales and from thence he hath his Quetus est in this matter. And he is assured that when the Lord comes, Who will both bring to light the hidden things of darkenesse, and will make manifest the Counsells of the hearts;hee shall have prayse for defiling that which God Himselfe, 1 Cor. 4.3. and the soules of all the Godly doe loath and abominate.

And so much to cleare the person from the cavills of lewd men, who hold up dead Images and throw downe the living, what they can; pittying the one and neglecting the other. This could not be omitted here because the folly of such men must be made manifest, who made an outcry now when they should have rejoyced; and complayned not, nor mourned when time was, though they were called unto both; for so David did, he mourned for his enemies, these not so for their Friends.

SECT. VII.

THe chiefe and hardest worke is now behind, and is like to cause a hot contestation. The question is, whe­ther this pile of Images shall stand or fall? The adversary puts himselfe in good hope, and the thing out of all question; The Crosse shall stand, for he hath twenty arguments for the standing and maintayning of it in a posture of defence. There is no Papist so silly and simple but if he can tell, and is sure of it, that twice ten is twenty, he hath so many Arguments for the Crosse and the maintayning the Militia of the same. But I shall not trouble my selfe and the Reader with any one of those Arguments, for just reasons; First, because I am not to contend with rigid and professed Papists: But with Protestants at large, and in Name onely: and they will not urge any one of these arguments for the standing of the Crosse▪ (indeed they are ashamed of them, they are so ridiculous.) Besides, if I shall prove anon that the Crosse is an Idoll, as I thinke I shall, then those twentie Arguments and as many more will not be worth two strawes. I doe as­sure the Reader that our Military men, I meane those that stand for, defend, watch and ward the Crosse doe renounce all those Arguments, twentie at the least, thinking them­selves wise enough to frame an Argument, that they may call their owne, which the Papists doe scorne also. If my word might be taken I would give it with the strongest assurance that Man can give; that they have but one argument for the Militia of the Crosse, I meane for the defence thereof, and that is this. It is an ornament to the place where it stands, and to the whole Citie; And for that onely reason (such as it is) they can lavish gold out of the bagge for the repayring its losses, and beautifying thereof: And being so repayred, [Page 19] they would undertake to defend and guard it all the dayes of their life.

Why (wise men) would you doe so? If Silver and Gold be so plentifull with you, lavish Gold out of the bagge, and weigh Silver in the ballance, and send it into Ireland. No, they will not heare of that, we knew that before; they that favour Crosses, speake, plead for, and love dead Images, hate the living; we know it by their practise; But yet I say, they have but this onely to say for the standing of their Crosse, It is an Ornament.

What an Idoll? and yet an ornament; those words are as we use to say [...], ye cannot make the words agree, an Idoll and an Abomination; there is an agreement: An Idoll I then downe with it even to the ground; that agrees well also, the ground, and an Idoll: Thence its originall, thither let it go. But they will not grant it to be an Idoll; an Image they will grant it to be, and no more.

SECT. VIII.

BUt here they must yeeld more whether they will or no; it is the worke of mens hands wee say; so are your cloathes they say, and yet no Idoll. I cannot tell that, our cloathes may be Idolls, and we little better, but I goe on; There is a bowing to it; therefore an Idoll say we: The Pa­pists bow before it, not to it; he doth not terminate his wor­ship there, he is not such a foole, but carryeth the worship through the Image unto God, therefore no Idoll say they, an Image if wee will, and more they will not grant us; though we should strive tooth and nayle, hand and foot, yet we shall dragge them no further.

Here would be a strife about words and Names; for two Names there are (we shall heare them anon) which yet sig­nifie but one thing, differing no more then doe with us, [Page 20] our meate and food. According to the grave Counsell, I will leave it off before it be medled with Prov. 17.14., onely the Reader must know this; that our Men and the Papists goe along hand in hand thus farre; they doe allow of Images but no Idolls: and they know a way to give the Image its due, and God His, by a faire distinction, and keepe themselves from Idolls well enough. There is they say [...] and [...] I know not how to English it to their minds, but I thinke it is this. There is Veneration and Adoration, or if that like not, let it be worship and service. The first they give to God onely, the other to the Image (and yet no Idoll) They worship God and they serve Images: Here is a divided service, like a ship cut in sunder, neither Mine nor Thine, but the waters Cassellilus Narim si dividis nec tu nec so­cius habe­bitis. Ma­crob. Sat. 2. Cap. 6.: A mongrell Religion, like that we read of, 2 Kings 17.33. they feared the Lord and served Devills, for it was after the manner of the nations; next verse you read, They feared not the Lord; no, He must have our feare our worship and service, and all; and the Image, as it is nothing, so must it have nothing at all. The forenamed Chapter will cleare it to us, that the He­brewes acknowledge no such distinction, Vers. 12. Vers. 16. they served Idolls and worshipped the Host of Heaven. But they, who would have further resolution in so plaine a case, may reade our Churches Jewell Jewel Ap. Art. 14. (I could cite Greeke Authors here more then two or three) who brings the dispute to this issue; there is no more distinction between [...] and [...] Worship and Service in the sacred Scripture, then is betwixt operation and working. And so he tells us a short but merry tale of the Phisitians wife, and her opinion touching Pepper. The question was amongst the good wives, whether Pepper was hot or cold; both answered the Doctresse, It is hot in ope­ration but cold in working; there is the distinction, suttle enough for a woman, who findes it worke enough to un­derstand and guid one Tongue: the Mans distinction is no wiser, who professeth to understand three; for if I serve God aright, I worship Him aright; if a thing operates well, it workes well, and if my meate be good my food is not bad: hee that understands neither Greeke nor Latine understands these words, and no difference in them at all, we will then smile [Page 21] at the distinction and let it goe, for wee must bee serious Though yet we will remember what Bishop Jewell said at this point also, what Religion is that, whose service we cannot mention without suspition of scoffing?

SECT. IX.

NOw we come closer to the businesse, to prove that Crosses, Crucifixes, Images, are Idolls. And to make this cleare we will:

First, Heare what the Papists say.

Secondly, what our owne men must grant.

Thirdly, we will consult with the Oracle, what the Word of God saith; I shall be short in all this, for it were a shame to make it a long worke to prove a Crosse an Idoll.

1. What say the Papists? In Brevi­ar infra heb. dom. 4. quadra. heare them if your eares can endure; All haile O Crosse, our onely hope in this time of the passion, increase righteousnesse to the godly, and give pardon to guilty persons. We have heard them with our eares, doe they not tingle? We will heare no more, for I doe assure the Reader, so many words as they have touching the Crosse so many blasphemies. I need not aske now, is the Crosse an Idoll? The Papist will say, No, No? They bend before it, they pray unto it, then it is a God Ecce plumbatur, construitur erigitur, nec ad huc Deus est. Ecce or­natur, con­secratur, oratur, tunc postremo Deus est. Min. Fol. infol. pag. 16. line 25. whether the Papist will or no. But I have done with them, our eares are too chast to heare Blasphemers: heare what our Men say, they are a little wiser: and more sober a little. What say they?

2. They say there is no Idolatry in the Crosse, no Idoll service given unto it, none that they see. They see no ben­ding before it, nor praying unto it, so they say.

We say, that surely they might see if they tooke time for observation, all that before mentioned, done before their Crosse: others have seene it more then two or three times, I will name one in the Margent Master Standish without Cripple­gate., a man of good report. [Page 22] Certainly men and women both have beene observed to bow there, and to patter out we know not what, not them­selves neither. Hist. of the world lib. 1. Chap. 10 Sect. 7. And the Divell heares them, that's certaine too: for there hee is crept into those stockes and stones, and there hath nezled himself, as the learned Knight saith. Those men might consider, and they must grant unto us now, that that may be done before the Crosse which they see not. And therefore I command from them now, what they cannot de­ny me, that is this, That the Crosse is subject to possibility of an Idolatrous use. This they must grant mee. For what though they would scorne to bend before a stocke? What though they see none that so doe? Yet it is possible, that o­thers doe bow to it and pray before it too, I say there is a possibility, because I will say no more but what they must yeeld me a possibility (though we know it is a certainty, and hath beene so deposed.) And now I command the rest; Because there is a possibilitie, that thereby many may be de­ceived, and thrust away from the service and pure worship of God; what followes then? Therefore it is nought and must be throwne downe. Then take away the Bread and Wine both, for Papists Idolize the one and Drunkards the other. True, but here is a wide difference; Bread is of Gods institution, so is not the Crosse, therefore downe with it, thine eye shall not pitty it, neither shalt thou spare, (no, though it be thy Brother, Sonne, daughter, wife, if these or any of these would thrust thee from thy God) but downe with it even to the ground; because there is a possibility, it may thrust thee away from the Lord thy God.

We must avoyd all possibility of Idolatry, all things that may lead that way; and walke on streight, turning to nei­ther hand, in a right path, the way of the upright, for that is safe. There is a worship of God (a worship in spirit and in truth) which is not subject to a possibility of being Idola­trous: For there is no possibility of darkenesse in Light, no possibility of evill in goodnesse. A wise man takes a safe path.

So we have heard what our men say and what they must grant, A possibilitie of Idolatry in the Crosse. And then what [Page 23] is drawne and commanded from them by necessary conse­quence. The Crosse must downe even to the ground. It must not be spared nor pittied, that hand which holds it up is as he who builds the walls, which God hath curst. Now wee enquire of the sacred Scripture, that will put the matter out of question, not that there is a possibility of Idolatry in Crosse-service, but that it is the greatest Idolatry that ever was in the world.

3. What saith the word, wee are charged to heare that; thus we reade, Esay 28.28. their Land also is full of Idolls, they worship the workes of their owne hands, that which their owne fingers have made.

Quest. How proves he that?

Answ. They bowed before it, they humbled themselves unto it: so we read in the next Verse, and a fearefull judgement fol­lowes, therefore forgive them not. Why? They bowed, they humbled themselves before Wood and Stone: There­fore, &c.

Obj. The adversary replyes, that in that Scripture there is men­tion of Idolls not of Images; of bowing before Idolls, (bow­ing before an Image makes it an Idoll, but let it goe, and let them goe on) we speake for Images, and the fellow brings us a Scripture against Idolls, which we condemne as well as he, so they say.

Answ. Now I must turne them to another shored Scripture, what finde we there? That which should make us tremble, for there we finde the Lord provoked to anger, and the an­ger of the Lord is like the roaring of a Lyon, which makes the Beast of the Forrest to tremble. But what provokes the Lord? Idolls I warrant you: Yes, they ever were, are, and will be a great provocation, a smoake in His nose, and a fire that burneth all the day. But yet this word is not mentioned there, but such things as yee see in Cheapside, or some of the Chappells, Graven Images, so we reade, Jer. 8.19. They provoked Me with graven Images, and with strange vanities. And how then? how doth it appeare that God was provoked with that peo­ple because of their Images? By the heat of His displeasure, it abideth upon them, it scoroheth them at this day, as the [Page 24] Midsommer Sunne doth the earth at mid day. Indeed it is as cleare as the Sunshine, when neither mist nor cloud ap­peares, overshadowing the same: But I keepe to the Text; though they thought themselves in a secure estate, Is not the Lord in Zyon? though they looked good would come to them from this place, and from that by meanes here or there, yet no good came, none at all, Their Images, strange vanities stopt the passage. We looked say they to that hill, and that mountaine, to this time, and to that, now helpe would be; but our eye failed with expectation, no helpe came, The harvest is past, the Summer is ended, and we are not saved: Let us ponder, and well weigh the words; I goe on to a third Scripture, where they must well consider how an Idoll is described, Hosea 13.2. A thing wrought according to a mans owne understanding; that is an Idoll: When a man in the worship of God, will [...]me something suteable to his owne judge­ment and reason, then he makes Idolls. If we would worship God purely, (else not at all) then we must mingle nothing of our owne, nothing of our owne wisedome, understan­ding, reason: if we doe, wee marre all. Wee must be such fooles, as to yeeld our eare wholly up to heare what God saith, and follow close what hee commands touching His Worship. It followes, All of it the worke of the Craftsman. [...] Chrys. in Esay 2. Quasi quic­quam esse possit arti­fice suo ma­jus lact. lib. 2. 1. [...]. [...] [...]. 1. Hom. 37. Yes, he makes God, and Jesus Christ, and the Virgin Mary, this goddesse and the other, he doth the deed; I know this is blasphemy, but I must say as he doth, with one piece of the blocke he hath heated his shins; with another piece of the blocke he rosteth his meat; and of the remainder he makes a god, for he resolves to bow before it. No man is such a foole, as to bow before a lumpe of gold, or a wooden stocke, for then as he goes through Cheapside or through a Forrest, he must bow at every step. But the Craftsman comes, that daring fellow, the god-maker, hee polisheth it according to his understanding, then it is a god; and then it followes, they kisse the Calves. I doe not thinke so, no more then the Papists doe kisse their Idolls. They bowed and did some reverence before it, so they kissed them: Now we have the description of an Idoll, and it sufficeth. Yes, it sufficeth to [Page 25] perswade men that have reason and faith too; but not suf­ficient, being barely read and no more, to perswade with un­reasonable and wicked men, and to deliver us from them; therefore let us conclude with the prayer in that place, 2 Thes. 3.1,2. ‘"that the word of the Lord may have free course & be glo­rified:’ That is the ready way to be delivered from unrea­sonable and wicked men; from the mischiefe of Idolls and Idoll makers, David could not tell which of the twaine was the veriest stocke. But let us well consider the judgement that followeth. They made Idolls according to their owne un­derstanding; They kissed the Calves, what if they did? There­fore they shall be as the morning cloud, as the early Dew, as the Chaffe driven with a whir lewind, and as the smoake out of the Chimney. Hosea 13.3. Marke it good Reader, as a morning cloud; how quickly dispelled? As an early dew, how soone dryed up? as the chaffe. a little wind drives it, a greater whirles it we know not whether; as the Smoak, how presently it vanisheth? See the condition of Idolls and Idoll men, and their burden from the Lord!

SECT. X.

BUt now if they should grant us, that the Crosse is an Idoll, which they must doe, if they grant a possibility that any knee ever hath in former time, or ever may in af­ter time bend before it: Why yet they vvill never grant but that it may be an ornament for all that, and therefore may stand to beautifie the place as it hath done: There lyeth the pith of their reason, It is an ornament, therefore let it stand, and let it be maintayned in a posture of defence.

Be it so, but they shall never thrive with that Argument, as much might have beene said for the Image in the 3. of Da­niel: [Page 26] without controversie a goodly Image, and beautifying the place very much to the outward eye: And as much for the Queene Mothers Idoll, which notwithstan­ding her sonne out downe and stamped it, vvhether under his feet or to powder, I cannot tell: but, in an holy indigna­tion, he stamped it and burnt it at the brooke Kidron. 2 Chro. 15.16. And more might be said why the Brazen-Serpent might be spa­red, which yet we read was brake to peeces, and must bee called by its Name, plaine Brasse now, and of no more use. Much also might be said why the Chariots of the Sun might be spared; for they were goodly Chariots, and for beauty and outward excellency, farre exceeding the Crosse, or any one Crosse in the world; and yet the good King burnt them with fire. 2 King. 23.11. Nay I doe verily beleeve, the Calfe was a goodly peece of workmanship, great cost bestowed upon it; and doublesse, though but a Calfe, yet the most speci­ous. Calfe that ever was seene in the world, for they turned their glory into it: Psal. 106.20. And why might not that bee suffered to stand for an ornament? Moses will resolve that, not by his word, but by his hand: Surely he saw reason good enough, else he had not beene carried with such indignation against it, as we read He burnt it in the fire. Exod. 32.20. There was an end of a Molten-Calfe. Nay not yet; he ground it to powder. Then it was small enough, it could never be put together againe; no, but the people might have pittied the Dust thereof, therefore he strewed it upon the water, they should never see it again. Yes, but they might, the water might cast it forth, and leave some Ashes upon the sand. Therefore he made the Children of Is­rael drinke of it; now the nature of it was changed quite. When Idolls are dealt withall, then behold not a cutting downe onely, but a stamping, a burning, an utter abolishing: because the heart is so prone to Idolatrous worship. Truely me thinkes if these men will slightly passe over what these good Kings did, Asa and Hezekiah, when they were dealing with Idols how they brake them to peeces and stamped them to powder: yet they should regard what Moses did in such a case; for that is most notable, and he the greatest Prophet that ever was, and faithfull in all the house, his example [Page 27] should be observed and followed. But notwithstanding these Men well never have done Reasoning and questio­ning. I will take leave to put one question, there is but one Answer to make to it, therefore we cannot misse of it: And the Answer will be to the shame of their owne faces and confusion of Idolls for ever. The Question is.

Why might no man know where Moses Sepulcher was? Deut. 34.8. The Answer must be; for feare of an Idolatrous worship: had the people knowne the place, they would have wor­shipped the mould there, and kissed his bones. Hee was the greatest Prophet in the world, and had the most honorable buriall that ever any man before or since that time; for the Lord buried him. The people who said to a molten Calfe Exod. 32.4,5., They be thy gods, and dedicated a feast to Jehovah, the Calfe I meane: doubtlesse they would have done as much to Moses body; therefore there was such a contention about it. Jude. 9. Did the Devill strive about a dead mans body for any love or delight in the same? No, the Devills ayme was to gaine the hearts of the people, to set up an Idoll for himselfe there, that was his ayme, therefore he contended; and he gaines much upon us this way, by presentations to the eye. There­fore hath he many reliques, I know not what, nor of whom, but pretious things they say, and with those (toyes and knackes) he takes the simple ones every day; he hath also gloriousnesse of Altars, infinite number of Images, priestly ornaments very costly; and divers fopperies about his service, all to catch the affections of those, who not recei­ving the truth in love, are given up to beleeve lies.

Quest. Now I can answer their question too, why may not the Crosse, be it an Image or (as the Roundheads say) an Idoll, yet why may it not stand? it hath stood there time out of minde, why may it not stand till the worlds end?

Answ. I might answer, it may not; because it is an offence and griefe of heart to the strong Christian; a stumbling blocke to the weake; a very downefall to the stubborne and wil­full. But this one answer shall serve, though they should aske till to morrow morning; For feare of an Idolatrous worship; therefore the Crosse must not stand. There is possibilitie of [Page 28] it, at the least it may draw us from God, therefore the Crosse must downe.

I know their mindes; they are not satisfied herewith. They will keepe up the Crosse notwithstanding all that I have sayd, or any man else can say. Very good reason they should doe as they say, maintaine the standing of the Crosse notwithstanding what I have sayd, or any man else: for what are mans words, mine or anothers? But if I have spoken out of the Word of God, and by authoritie thereof: They might have so much manners (being reasonable and inge­nuous men, not halfe so obstinate as are downe-right Pa­pists, whose will is their reason) to regard what the Lord saith. What though no argument which I have given, is sufficient why it should downe (and insufficient be it, if it be not the cleare Word of God) is not Gods Word e­nough? His charge sufficient? Yee shall, &c. Deut. 12.2. Is not His prohibition strong enough? Thou shalt make no graven Image, &c. And in the last place is it not enough? That in this case, and to teach us what to doe, we have the example of the best Kings and the wisest Prophets? Cer­tainly this is enough, if we have not to do with wicked and unreasonable men. I will then be pretty confident, having brought no word against this Image but what hath cleare ground in the Word of God;

That the Image is an Idoll; Why? what more Why's yet? It was answered before, because there is as much dan­ger of kissing an Image now, as there was once of kissing a dead mans bones, or the mould there; therefore an Idoll, and then an abomination, and must downe; nay it must be defiled and its ornament also, and the heart must doe it; and that will fret us to the heart, and make tumults and com­bustions in the world now, and more anon: It followes.

SECT. XI.

SUppose now these men should grant us this (and it were a large grant) that the Crosse is an Idoll, and must bee cast downe; though they are so pittifull, they have not the heart to doe it themselves, yet they will suffer it to be done, suppose I say, they will yeeld so farre; why yet they will checke at two things; first, they would not have their or­nament defiled, and about this though wee could contend mightily, with our tongues, and hands, and hearts, and all, yet we must yeeld, for God will overcome at the last: The second shall be granted them, they shall have an ornament; but of that in due place.

First, as Amaziah said, 2 Chro. 25.9. but what shall wee doe for the three hundred Talents? so also; They have lavished gold out of the bagge, and weighed silver in the ballance, and hired a cunning workeman, who hath made a god of it, must they now loose all their cost? now that the leg, and thigh, and nose are stript off, may they not make use of the deckings and adornings which are upon the remayning parts? The meaning is for we will come to a low rate, may they not reserve the scrapings of their Images? the old ends of gold and silver there? Truely no; for, suppose they should reserve what is pleasing in their eyes, and to be de­sired; yet what could they doe with it? That is easily an­swered, you will say; Pro. 17.3. The fining pot is for silver, and the furnace for gold a. True, but all the fining pots in the world and a furnace seaven times hoated cannot purifie and refine that silver and gold; for now it is put upon an Idoll, it is an accursed thing.

These men will not beleeve me now, and no matter; I am very well contented still that my words be slighted. But [Page 30] I pray you & them, let us heare what the Lord saith, as we de­sire & expect that He should heare us in the day of our trou­ble, when we shall call to Him, make haste Lord to our helpe, make no tarrying. Such a time will be, let us heare Him now (that is the ready way to be heard then) and chew upon His words now one after another; and as the Prophet saith, eate them. What saith the Lord? yee shall defile. What is that? Why, you suppose some sanctitie & holinesse in an image; see now, you must defile it; that is, you must deale with it, as with the vilest, filthiest, most contemptible thing that your eye can looke upon; as Moses dealt with the Calfe; King Asa with the Queene Mothers Image; King Ezekiah with the Brazen Serpent, and Chariots of the Sunne; so must you defile the Images. We remember very well what overthrow­ing, breaking, hewing downe, destroying, stamping, burning, drowning, eating, there was when they set upon this worke of defiling; so we must defile Images.

Pretty flexible they are; so they will defile the stone, and the wood, and the lead, such poore staffe; and so I have drag­ged them on a little further: but for the silver and gold, the rich & pretious things, the Lord must pardon them for that, they have not the heart to defile such good things. No; they will heare, I hope what the Lord saith, and heare Him out; then they must defile the silver and the gold, for the Lord will have it so; Esa 30.22. yee shall defile the covering of the graven Images of silver, and ornament of gold. Observe we well the covering of silver, the ornament of gold, pretious stuffe I war­rant you; yet it must be defiled. Truely I am perswaded so well of the civility of those men, that [...] quidem▪ they will not so much as mutter (pine perhaps) at all this, for these are the words and charge of the Lord.

But now they thinke verily, they have done the deed, the Image is defiled according to the Word of the Lord. No not yet; the maine and chiefe worke is yet behind; a work that will plunge the stoutest Papist in the world, and bring him to his knees, before he doth it. Alas, the hardest part of the worke is yet behind. All the defiling hitherto is done by the hand; now the heart must bee imployed too, and then the worke will be done indeed. We commonly say [Page 31] and we say very well, What the heart doth not doe, is not done. Many motives and by ands may carry the hand to the de­filing these Images, their coverings, and ornaments too. The Ruler may command me (in the Lord) then I must obey: vaine glory, a zeale for our owne house, to get my selfe a Name, so Jehu was moved. But it is a cleane and pure zeale, which mooves the heart with an indignation against them, and sets that a worke to defile the same: Marke wee now; Images are most filthy things, and thy heart must rise against them with a loathing of them, and so to defile them, as such things thou canst not looke upon and wilt not name, they are so filthy. So we reade on, Thou shalt cast them away as a menstruous cloth: thou shalt say unto them, as to that thy soule abhorres, and is an offence of heart unto thee, get thee hence. Certainly the Lord God, even the Lord God, 1 Tim. 6.15. Who is the blessed and onely potentate, the King of Kings and Lord of Lords hath fully answered them at this point. Doubtlesse the proudest man upon earth dares not answer againe, nay, hee dares not whisper. Thus Idols must be defiled; It is a worke which commands the heart, and there are great thoughts of heart about it. I proceed on to make some discovery of the same.

SECT. XII.

I Cannot passe this point, for it is a discovering point: what my thoughts were about it, I shall speake out to my shame; I care not so God may be glorified in mee, or by me. Truely, I shall tell a faire tale of my selfe now, how bruiish I was and ignorant, even as beast before Thee.

† 1. Time was when I thought Crosses and Images were prettie gaudy things; made onely for children to gaze up­on, as the Crosse in the horne-booke, pictures and babies, and the like. It was a childish thought, and may passe well [Page 32] enough: when I was a childe, I thought as a child. I under­stood as a child, and did as a child, I delighted in poppers, I played with pictures, and rid a gallop upon a long Reed: but when I became a man, I put away those childish things, and yet my thoughts touching Images were not such as be­came a man of understanding, for thus I thought, What hurt is in a Crucifix? It will serve the Lay-man (I know not who that is, but that is the word in use) in stead of a booke; and is able to worke much upon his Imagination, and to affect his heart by his eye. These were wise thoughts. By the good hand of God upon me, I rectified them thus; ‘"That nothing was set downe by the Evangelists touching the complexion, stature, feature of Christ: why? That no man might presume to set his hand to the framing of that astonishing worke, wrought once for all, by the Holy Ghost.’

Much should be said here: I intend a very little: I weigh­ed the words which I finde cited by our Jewell, touching the bold blasphemy of this god-maker; Qui crea­vit me de­dit mihi potestatem creandise Apol. Page 260. He that made mee, hath given me power to make him: that is good divinitie thought I, but the good Bishop answers him very well; ‘" God hath made hell fire to the destruction of all them, that yeeld their mouth to such blasphemy:’ I instance here in the Crosse, because that is the Image most in use, and most pre­sumptuously framed. I goe on to tell how I came to bee resolved and setled in my judgement, that there should be-no Images at all, I meane such as were lately defiled. Ter­tullian hath much against them; Epiphanius saith more to our purpose, we will heare him. Esiote me­mores, di­lecti filii, ne in eccle­siam, &c. Sed perpe­tuo circum­ferte Deum in cordibus vestris, &c, Non enim fas est Christianos per oculos suspensum teneri sed per occupa­tionm men­tis: Jewell Apol. page 553. ‘"My deare children be yee mindfull that we bring no Images into the Church: But evermore carry God in your hearts thither, and forth againe. Nay suffer not Images to be in your private hou­ses, they wil undoe you, for it is not lawfull to lead a Christian man by his eyes, but rather by the study and exercise of his minde.’

But Lactantius speakes home and convinced me clearly; these are his words, Non dubi­um est quin religio nulla fit ubicun­que simu­lacrum est. l. 2. cap. 18. Determinately and out of all douht, there is no religion where there is an Image; that is, no Religion which [Page 33] God accounts of; it is a Religion, but such as his soule hates. There are no people under heaven so rude, brutish, and bar­barous, but have some Religion amongst them: The See Loc viru [...]. de hollo sacro p. 339. Psal. 68.30. Turks have a Religion, and others as bruitish as they, whom David calls Psal. 68.30. the multitude of the Bulls, with the Calves of the people; ‘" That is no Religion in Gods account, which is not comely for a Christian.’

I must note in the last place (for I doe but point at things) that this consideration wrought with me most of all how the anger of the Lord hath smoaked against His owne people because of their Images and Idoll services; They tur­ned the glory of God into a lie;

Therefore the Lord turned them out of the good land, out of the place of their habitation; [...] King. 17 2 King. 21 13. He swept them away, and wi­ped them as one wipeth a dish, turning it upside downe; see! these Images, and that Idoll service can stocke up a king­dome by the root, Certainly thought I, these things, that provoke the Lord to anger, that makes His wrath burne to the neathermost hell, are pernicious things, and to be defi­led, as we heard. And God be thanked, Who hath so taught me and instructed to discretion; that I may be warned and learne to abominate Images as the Jewes doe, for so it is clearely intimated, Ezek. 16.43. I will recompence thy way upon thine head, and thou shalt not commit this lewdnesse above all thine abomi­nations. But I must goe on to tell how bruitish my thoughts were; I have not told the halfe yet.

† 2. Time was when I thought, that to defile an Image had beene an easie worke; cast a little durt in its face, then it is defiled; and if you wrench from it his leg and his nose then you have defiled him utterly: Such were my bruitish conceits. Verily thought I the command is very easie to flesh and blood, Ezek. 14.6. Turne your selves from your Idols, and your faces from all your abominations: the easiest matter in the world: if I turne my backe upon them, I am turned; and if you turne a man into the Church; perswade with him to heare Gods Word constantly there, then you have turned the man, and he is turned from his Idols. A bruitish con­ceit; it was mine. I thanke the Lord and his good Word [Page 34] I am better instructed now; that a man must turne from his Idols as from loathsome things, and his face from them, as from that his soule doth abhorre and abominate; then his heart defiles them, and then it is done: Now the man is tur­ned indeed but this goes to the very heart, and of that anon; onely this I adde here; that to turne from an Idoll is to give checke to the strongest motion in the world; and to cast it out of the heart, is to cast out ones selfe, which will never be done till God, who turned Jurdan backe, gives in His ca­sting voyce; and then it will be done. I goe on to make my bruitish thoughts more legible yet, that they who observe them may be made wiser thereby.

† 3. I verily thought, that every Idoll had a face like a man, and a Nose there, which might be defiled before he was aware; and stollen away while he was asleepe; It must needs drop from out of the hands and singers ends of some cun­ning worke man; hee onely makes Idols thought I: And they are no where to be found but in the Popes Chappells, or in other out-places by the appointment of his holinesse, and of his Deputie-Lievtenants upon earth. Were not these wise thoughts, thinke you? And no wiser could my conceit be touching Idolaters, such onely, thought I, as doe how before stockes and stones, and humble themselves be­fore a Table. They indeed are grosse Idolaters, and no other in the world. I thanke the Lord who hath better instructed me: I know now by sad experience, that I have one within me, the most cunning Idoll framer in the world. I Must speak the truth, God is at my right hand; whatsoever was plea­sant & desirable in my eyes or to my understanding (being but a creature) he I am speaking of, can make an Idoll of it; & so it hath done, and made me smart soundly according to the threat; Psal. 16.4. Their sorrowes shall be multiplyed that hasten after another God. What hee made my Idoll, God made my Crosse: blessed be His Name. I could not passe this with­out observation, what a cunning Deceiver and Idoll-maker every man (for I thinke heart answers heart, as face answers face in water) hath within his owne breast: And let the Child in understanding observe it; That if the heart had [Page 35] nor made and set up that abomination in that Holy of Ho­lies, (so it should be kept) there had never beene an Idoll made of Wood and Stone in the world, nor set up before their eyes there. This might have bin reserved for the Closet; But I must goe on to tell, that in my Closet and Temple worke, I have beene an Abominable Idolater: This Decei­ver hath beguiled me even in matters concerning the wor­ship and service of my God. I regarded onely the outside of the service, and if it was performed, if I had said my prayers I had done my dutie and it was enough; for the manner how (which is all in Gods service) it was no matter. But that very conceit made it an Idol service, which I considered not: so also the course of the world, the rudiments there; all these were Idols unto me: Then could I set up my Thre­shold by the Lords Threshold, and my Post by His Post, Ezek. 43.8. that is, I could mate the wisedome of God in His ordinan­ces, institutions and commands with my follies, the addi­tion of my owne inventions: Adhibendo traditiones suas ad prae­cepta sua Junius. I could frame something even in the worship of God sutable to my owne judgement and reason; and I could thinke it as good every whit as that, which God appointed; not considering what manner of service God commands, nor what Worshippers Hee seek­eth. Joh. 4.23. Jer. 1.31. It is not utterable how bold and daring the heart will be, to intrude upon the ordinances of God, mingling such things therewith, which "He never commanded nor ever came into His heart. We goe a whoring after our owne in­ventions. The heart told me, that the Crosse in Baptisme was as innocent a ceremony as the Popes Name. What great matter to make a Crosse upon the forhead with your fin­ger? Yes, it is a great matter, and a very Idoll saith judici­ous Calvin upon Hosea 13.2. for it is an addition of man "according to his owne understanding, others can stand it out perhaps stoutly enough: my understanding must bee carryed captive by the Word of God, not regarding what others say who speake their owne words. In cultu dei cessare debent quic­quid est prudent [...] quicquid rationis in hominibus quicquid consilii & d [...]nique omnes eo­rum se [...]sus nam si hic tantillum sibi permit tunt, nihil alind quam Dei cultum vitiant, &c. mera idola colunt. Let me fall flat under the power and authoritie of that sacred Scripture, which tells me, I must not serve God after my owne man­ner according to my owne understanding (for then I make it an Idoll service) but as God hath commanded thereafter I must doe.

I shall say least of that, whereof I should say most; how I made an Idoll of both Sacraments, I thought of Baptisme as the Jewes of their Circumcision, that there was no other but what was made with hands: Matth. 3.11. I dreamed not of a Baptisme made without hands, with the Holy Ghost and with fire. And so this followed, a grosse and an idolatrous conceit; I thought it enough, that I had a sprinkling of water upon my face, or was dipped there, and so was made a Christian out­wardly in name and in a bare profession onely. But when I considered two Scriptures, Jer. 9.25.26. Rom. 2.28 I saw it as cleare as the Sunne, that the Baptisme of fire and of the Holy Chost; some in­ward worke was to be looked after; for the outward, if no more, did but intitle me to a bare name onely, gave me no preheminence at all above the heathen; rather thrust mee downe below them, and aggravated my guilt Reatus impii est piam nomen salv. de guver. l. 4. pag. 145. Lege pagi­nas prece­dent..

I must acknowledge in the next place, how I made an Idoll of the other Sacrament; not but that I did see and feele and tast the bread and wine there. My Idolatry was of a finer thread, yet very grosse and palp [...]ble, such as I can feele now: for I looked not to the heart and soule of the Sacrament; neither how I came addressed thereto, what bro­kennesse of heart I brought thither; what life of affection, what strength of faith: Thither I came according to cu­stome, and after the course of the world, dragging my heart thither, and not my heart me; and there I sate accor­ding to forme, and went away after the manner: Let it be considered whether this be not to make an Idoll of a most sacred and misterious ordinance.

I should passe on to that monstrous Idoll Selfe Righteous­nesse, which takes up so much roome in the heart, that there is no place for the righteousnesse of another; hath blot­ted much Paper, and stained, yea spoyled all our good workes. I should also speak something touching the necessi­tie of defiling that monster (so Luther calls it) and these gods before pointed at; for if that be not done nothing is done, and if that be done, all is done; if the Idols in the heart are cast out thence and defiled, stocks and stones cannot stand before the eye, they shall be defiled too: but as the saying is, this is all the [Page 37] labour, this the worke indeed: I can say but this to it in refe­rence to Pauls words and Luthers after him: Gal. 1.15. See Luther his excel­lent Ex­position thereon. When God is pleased (what? for my pharisaicall Religion, or my blame­lesse life in my conceit? for my prayers, fastings, and good workes? No, much lesse then for my abominations, my doting upon my Idols, every thing my heart could delight in: Is He pleased with this? No, how then? For His merce grace alone) to reveale His Sonne unto me:

When I shall turne indeed and indeed from Idols, and my face from all my abominations, then I am sure (for so it hath beene, and so it is with all the faithfull and true Pe­nitents, so they and so I) shall loath my Gods, and my selfe because I made them so. Ezek. 6.9. 20.43. Then my heart must defile his Idols, and when the heart doth it, then it is done. But here the heart will stand out, maintayning his strong holds while it hath a being (in its selfe and upon his owne bottome:) he will maintaine his Idol as long as he can, and maintaine war against him, that would destroy it and take it away. I goe on to make yet more manifest those thoughts of heart about this defiling worke, which may yeeld us a good understan­ding of our Selves, and of the Times, and then I am at my Marke, the White I aime at, and would carry all unto.

SECT. XIII.

TIme was when I thought I could reade another mans heart better then mine owne; and others to be mad and my selfe a sober man. I looked into the second Chapter of Exodus, and found an Iraelite there, I thought, if there were a man in the world at that time mad and beside himselfe, that was he. Moses would have given him good counsell, and have reformed him, how doth he accept of such a kindnesse? (for truly he that seekes to reforme me, does me the grea­test [Page 38] kindnesse that can be imagined; for he that would de­stroy my Idol would save my soule) How doth that Israe­lite accept the kindnesse of his friend? As we read, Intendest thou to kill me. Exod. 2.14. There we may observe how hee requited the loving kindnesse of a friend, he counted reforming a killing; it was a death to him to bee counselled and reformed: he was not himselfe sure when he spake so, and so I thought. See now how I could judge another man to be mad, who stands or falls to his owne Master: there is no man if the Lords hand hath not beene upon his heart to tame it some­what, and bring it into order, but is as stout and mad as was he; nay, more besides himselfe, then was that Israelite, be­cause he may have a greater light to walke by than had that Israelite; for he lived in Egypt, we live in the Goshen of the world. This then is the conclusion; ‘"That the heart stan­ding in its old posture, and frame, setled upon its owne bottome and principles, stands as opposite to reformation or sound counsell ( I will take the former word all along) as the two poles, which the Astronomers call in English North and South, or as are life and death: And the demands of the one from the other are as contrary too, and must be so. And it is as impossible for man, nay for all the men on the earth, to make a good understanding betwixt these two, Reformation and the Heart as to bring the North and the South together, those two poles which stand at an eter­nall opposition, or to make an agreement betwixt the Temple of God, and Idolls, fire and water, life and death:’ Jer. 17. my heart tells me (and though he be the greatest imposture in the world, yet you and I may beleeve him now, as you will beleeve the words of a dying man, for then hee is seri­ous) that reformation is a kinde of killing; it is a mortifica­tion, a crucifying (the words sound like Latine, more plain­ly it is) a death, it defiles my Idols, it starves my gods; you may say to him, that will reforme you indeed (nay, if the heart be not over powred then you will say) as the Israelite did, intendest thou to kill me? And hee will answer, if hee me [...]nes to doe his office to purpose, yes that he will, he will kill thee, if he can, he hath a mind to it, he will kill in me and [Page 39] thee, that which we call selfe; nay, he will deale cruelly with us, he will plucke away our gods which are as deare unto us as our right eye and arme. This is a killing a death sure e­nough. 1 King. 22 Truely the heart is so contrary to it, to reformation I meane, as the bad King was to the honest Prophet (one against foure hundred) the heart hateth it and will oppose it, while it hath a being in it selfe: why? for saith the heart, Reformation intends no good concerning mee but evill: (though indeed it intends nothing but good to me.) For it would defile my Idols, and starve my Gods, but that is a death, I can no more heare of it than Pilat could, what truth was, he asked the question, Joh. 18.38. what is truth? and turned his backe upon it, not staying the answer, and so did most contrary to truth, so will the heart doe: The heart may aske, what is Reformation, what is it to d file an Idoll? But the heart will not abide the answer. I would be understood in this point, and that a child in understanding might con­ceive me thus:

If reformation comes towards the heart, it seemes to march furiously like Jehu, slashing and killing where it comes as if it would not spare any one Image or Image server, It will cast downe all the Idolls before the eyes, and cast out all the gods out of the heart. Death seem­eth to march along with it, where it comes, for it takes away all life from the course of the world, wherein I walked: All delight from the beggerly rudiments and old customes of the times, wherein before I tooke pleasure; it drawes forth my hand to remove the stumbling blocke before my eyes, and commands my heart to defile all my Idolls there, and that is a perfect death indeed; I say a perfect death, so farre as reformation is perfected; and the heart flies from it as from death, it cannot abide so much as to heare of it, but if it must heare of it and entertaine it too, then the heart welcomes it as a man takes fire into his bosome: indeed reformation comes into the world as the Lord Christ came, to send fire on the earth. It was so in all ages downeward to this day, it will be so to the end of the world: Luke 12.49. Behold Hee shall come saith the Lord. Who? The Lord Christ, what to doe? To reforme His Church, Mic. 3.1. He shall sit as a resiner and [Page 40] Purifier of Silver. A gracious and a glorious worke; how will it be entertained? As a man welcomes fire and sword, which must either purifie him or consume him: who may abide the day of His comming? and who shall stand when Hee appeares for He is like a refiners fire and like Fullers Sope. This refining worke is a searching worke, and findes bad wel­come in the world. Looke we into the Church the Congre­gations there, upon the Priest and his people, how doe they fret at it, though but one foot and comming towards them, as if already cut to the very heart. But I need not looke abroad nor unto others; I will returne to my owne heart, for there I can read all this.

SEGT. XIV.

I Can read the times now, what newes is most stirring, and and fittest to be enquired after; and yet not move one step from the Idoll and my owne heart: I can tell what is done in the great world, by looking diligently what is done in my little world. And the way I take must be this, I must read Reformation, and the processes thereof, and what its de­mands are; then I must reade in my owne heart how that stands towards it, in its naturall posture: And behold it stands in a posture of offence, nay of defiance most contra­ry thereunto. I will bring them (I had almost said together, but that is impossible to man) to an interview, that we may heare how they greet one the other, what is demanded, and what denyed betwixt them. Thereby I shall make more then a conjecture what is done in the Kingdome, what mo­tions, and contrariety of wills there.

Reformation tells me, I must not walke according to [Page 41] the course of this world. Ephe. 2.22 My heart makes answer, that ac­cording to that course it will walke, though it be according to the spirit that now worketh in the Children of disobedience: Reformation saith, I must forsake the beggerly Rudi­ments, and old customes, such as were in Queene Maries dayes; the heart answers, she will not forsake them, they are her lovers, she hankers after them, and after them shee will goe: Reformation tells me, I must worship God ac­cording as Hee hath commanded, I must not make a mingle mangle in Religion: I must not serve God partly as Hee hath commanded, partly according to my owne understan­ding; I must not mate the wisedome of God with my foo­lish conceits, my silly inventions. The heart answers shee likes her owne way, and would heare no more of that mat­ter, for she is setled and resolved to serve God her owne way, and to maintaine that way till she dies: Reformation tells me, I must through down the Idolls before my eyes. My heart is pretly flexible here, so it be but a stocke or a stone: God hath given me reason, & I must shew my selfe a man, it were a shame to stumble in a Sun-shine, at stocks and stones.

But Reformation is not contented with this. It goes on, commands me to give up my two Idolls, my ease, which I love so well: The profit and glory of the world, which I dote upon. Me thinkes I finde my heart mad upon these Idols, Jer. 50.38. now they are demanded of me, and my two eyes sparkle with rage; rather then I will part with them; My Plate shall goe, and, which should be more pretious, a good conscience al­so: My ease is more then my Plate; and my credit in the world my chiefest Jewell:—Reformation heares not, it stands like an upright Judge; as doth the stalke of a bal­lance. It demands as once Moses did, All; All my gods, how pleasing, how serviceable to mine owne ends, how de­sirable soever; how deare or neare, no matter: I must yeeld them up and my strong holds there (the house of my Ima­ges, and guardians thereof) with my Imaginations and every thing that exalteth it selfe. 2 Cor. 20.4. The heart will sticke here, nay it will die here before it will yeeld: offer the heart faire, heaven and eternall happinesse, it will not yeeld; offer it foule, hell & everlasting misery, it will not yeeld up its Idoll, he will not [Page 42] suffer it to be slaine before his strong holds shall bee given up, before his reasonings can give or take satisfaction. As the Lord said, Jer. 22.29. O Earth, earth, earth, heare the Word of the Lord. It cannot heare, no more can the heart; it is despe­rately wicked, who shall make a good understanding be­twixt him and reformation? Of this in the close.

Now we have seene at what a distance the heart stands to heaven, that patterne wee are to bee conformed unto; how it fighteth to maintaine his Idols, which hee will not part with till he dyes. Then wee may easily gather by the unquiet motions within, what is done without; if there be such motions in one mans little world, what motions will there be in Cities, in Towns, in a Kingdom, when Reforma­tion assaies to go through the same, to defile the Idols there? If men will fret and fume and doe more, because stockes and stones are defiled; what will they doe for the Idoll in the heart, to maintaine that in a posture of defence? If defiling of Idols in one mans heart, cause such a shaking, what a ter­rible shake will it be, when the Earth shall no more cover her blood, but the men there must yeeld up their Idols to the Moles and to the Batts? Reformation will cast a spew­ing upon all our worldly glory; it will defile the three gods of the world, honours, pleasures, profits, for which the heart will contend till it die; then the most stirring newes is, warres and Rumors of warres; Saint James re­solves it so; whence comes warres and fightings amongst you, even of the lusts, which war in your members. There they warre first, then they breake forth in the world. If we could open the records of all ages, and then put Saint James his question; we must also make his answer, our owne winds, the windes from within us make our Sea so tempestuous: The counfell is good, calme it with your Prayers, and re­solve to throw out your Idoll; Fluctus maris tuis precibus mi­tiga, Hier. Ep. 45. ult. But that worke will cause a mightie contention. While there is a Divell in Hell, a Prince in the Ayer, a partie on earth, and a king over them, which is the Angell of the bottomlesse pit, so long Reforma­tion will find a mightie opposition, what the gates of Hell can make.

And if Reformation be so opposed, as that which destroy­eth defileth Idolls, then it is quickly read, how reformers are accounted of. Eccles. [...].9,10. The thing that hath beene, it is that which shall be; and that which is done, is that which shall be done, and there is no new thing under the Sunne. Is there any thing where­of it may be said, See, this is new? It hath beene already of old time, which was before us. They that have beene employed in Temple-worke, and in defiling of Idols, they have ever beene accounted factious, seditious, rebellious, those that would turne the world upside downe. Acts 17.6. I must adde (&c.) for there is a great deale more: yet we read all in these words, Behold they belch out with their mouth; Psal. 59.6. what are their words? very Swords are in their lippes, they would slay the righteous man therewith, for they call him by their owne name, Exulem me de suo nomine vo­cat. Cicer. Pa­radox. and that is a devouring name, as bad as can be; their tongue is as an arrow shot-out, Jer. 9.8. which malice ever drawes to the very head, as Jehu drew his bow with his full strength. 2 King. 9.24. But none of all that is strange: The righteous are not troubled at it, their patience can digest more then this; besides, their Lord and master hath beene so reproached, and Matth. 10.25. If they have called the Master of the House Belzebub, How much more shall they call them of his houshold? But what shall we thinke? Can Reformation goe on? Shall Idols be defiled even now? Shall these Refiners prosper? There is some resolution given hereunto, as followeth.

SECT. XV.

I Will beginne with Questions and Answers.

Quest. Shall this worke of defiling Images, (for that I call Reformation) shall it goe on?

Answ. Yes sure, God wills and commands Images to be defiled, and it must be done.

Quest. At this time?

Answ. There I am at a stand, I cannot certainly tell that; I thinke so, but in Gods time it shall be done, which time, the Father hath put in His owne power. Act 1.7.

But the righteous, they that walke in the truth, that 3 Joh. 3.4. doe faithfully whatsoever they doe, may say as their Brethren be­fore them, Neh. 4.2. our worke is Reproached and we are despised.

They may say so indeed, but it is a very good signe, that the worke goes on, Idols shall be defiled even now. It is, I say as comfortable a signe as can be wished; the divell and his party have great wrath, Revel. 12.12. therefore wee know they have but a short time.

Obj. But in a short time they may doe a length of mis­chiefe.

An. True, but they are held short in a chaine, which the Lord holds in His hand, and they cannot proceed an inch farther, then He lets it forth: And a great good signe it is, they shall not proceed much farther because the Almightie hath them in His fetters. And they feele themselves checkt and curbed-in as a wilde bull in a net. But they thinke their tongue is their owne, and at liberty, therefore they say as once they did;

Ob. What doe these men? will they fortifie themselves? Neh. 4 2.

An. Yes, that they will, in the Lord and power of His might, Eph. 6.10. for wisedome and strength are His; Dan. 2.20. And He is a good Lord, a strong hold in the day of trouble, and He knoweth them that trust in Him. Nahum 1.7. The adversary mooks on.

Ob. Will they make an end in a day? Neh. 4.2.

An. No, nor in a yeare neither; Temple worke, the de­filing of Idols there goes on more slowly then Romes work doth; yet we know the proverbe, and that Romes Leaven hath not sowred the whole lumpe yet; and experience tels us, that the heires of the beard or head wax not white alto­gether. One Idoll is smitten now, another to morrow, in good time, they shall all be defiled. The adversary goes on much cast downe (as formerly) in their owne eyes, for they perceive, that the worke (now also as then) is wrought of our God, Neh. 6.16 and is so firme and stable, that a Fox cannot break it downe with all his cunning, they must adde the strength [Page 45] of a Lyon to it too, and therein is their hope.

Ob. That these feeble men shall not be able to goe on.

An. Thus the adversary reproached anciently the ser­vants of the Lord, who went on the better and more com­fortably: though indeed they were then, and are now but a feeble folke; so are the Conies too, yet make they their houses in the rockes. Prov. 30.26. A feeble folke that have the munition of Rockes for their defence; and a Redeemer that sainteth not, nor is weary; They may doe great things: for Hee is mightie and strong; The Lord of Hosts is His name, He shall throughly plead His cause, That He may give rest to the Land, and disquiet the inhabitants of Babilon. Esa. 33.16. 40.26. Jer. 50.34. Againe, we say their strength may well be wasted in all this time; but they have a continuall influence and supply from the Spring head, the God of their strength, to whom they have a continuall re­course: for as the waters neare them run from the fountain every morning and returne to it every night; so doe they receive from God and returne to God: so they renew their strength like Eagles, and goe from strength to strength with the increase of God; for as was sayd, when they be at a low ebbe, then they slow upward to their fountaine and spring head; whereas these scorners are like waters wee ob­serve running from the spring head and never returne a­gaine; and they are feeble men indeed, but let them say what they have devised.

Ob. That these feeble men shall not be able to carry on the work, and beare up any longer against the tide of opposi­tion and contradiction of tongues; so some say and vaunt too and good men feare.

An. I will answer first as Master Jewell (whose face did shine in every mans eye but his owne) in a case not unlike, ‘"I have no skill saith hee in the wicked mans Almanack, Gods will be done. It is His cause whatsoever shall hap­pen, and His Name be blessed for ever for what He hath done. But so vaunted the heathen against the faith of Christ: Ad certum tempus sunt Christiani, postea peri­bunt, & redibunt Idola: redi­bit quod erat autea Ve­rum tu cum expe­ctas, miser infidelis, ut transeant Christiani, transis ipse sine Chri­stianis. Au­gust. In Psal. 70. See Ap [...]l. pag. 26. These Christians are but for a while, fall they shall and that shortly: Then shall our Idols come againe, and it shall be as it was before. But, O thou miserable Infidell, while thou lookest that the Christians should passe, thou [Page 46] passest away thy selfe without the Christians.’ This con­ceit is like that of the country foole, Rusticus ex­pectat dum defluat am­nis, at ille Labitur, & labetur in omne volubilis aevum. Horace l. 1. Epist. 2. who comming to a quicke running streame, thought verily the water would soone passe by, and hee might passe over anon on foote, not considering that the streame was continually fed from the spring-head. Master Jewell goes on and reades out of Aug. Ecce veniet tempus ut finiantur, & non sint Christi­ani. Sicut caeperunt ad aliquo tempore, ita usque ad certum tempus erunt. Sed cum ista dicunt, sine fine mo­riuntur, & permanet Ecclesia praedicans brachium Domini omni generati­oni venturae. ‘"They say behold, the day will come, when all these Christians shall have an end; as they had a time to be­gin, so shall they have a time to continue. But while they make these crackes, they themselves die without end. But the Church continueth still, praysing the Almighty arme of God to every generation that is to come.’ The appli­cation is full and easie.

But suppose now, that the worke should stop and cease, as the Temple-worke did, for some yeares; and the Church should have her Idols againe, from which (the Lord deli­ver us) we are not cleansed to this day. So farre wicked counsellers may prevaile as they did in former time. What then? yet not with standing the Reformers have not laboured in vaine, nor spent their strength for nought and in vaine Esa. 49.4.. It is a comfortable speech; ‘"There is no service that is done to the Lord but shall have its due and seasonable recom­pence,’ Whatsoever good thing any man doth, the same shall hee receive Eph. 6.7,8.. Mordecay was remembred, and in the fittest season, so were Nehemiah and his brethren. remembred for good. Temple-worke is an acceptable worke; and they that de­file Idols doe according to Gods owne heart; And shall not that service be remembred? Judge you: Babels King shall not serve a great service for nought. The Lord put that King upon the service against Tirus, and Hee paid Him wages for His Army: Ezek. 29.18,19. and if the Lord be Paymaster, Hee will pay like Himselfe, the wages shall be no lesse then a Kingdome. Woe unto him that useth his neighbours service without wages, and giveth him not for his worke. Jer. 22.13. Doth the Lord pronounce this woe? Then certainly He will not use any faithfull mans service without wages: Hee will give him for his worke, and better payment then Babels King had; yet that was a Kingdome.

Indeed, it is very comfortable for them that serve a great Service for the Church of Christ. Surely their service shall not be forgotten, for they have done it as to the Lord, and not unto men. Therefore they have a stronger consolation then all this; that which containes all, they have the con­solation of God, the same with which the Lord Himselfe was comforted. They can say as their Lord did, though Israel be not reformed, though her Idols be not defiled at this time, yet surely our judgement is with the Lord, and our worke with our God. Esa. 49.4.

Thus we have concluded what ever falls out, though things goe backe as the Adversary would have it, and our sinnes doe deserve. It is a point of good discretion, Pro tua sa­pientia de­bebis optare optima, co­gitare dif­ficilima, ferre quae­cunque e­runt. Cic. Ep. fam. L. 9. 19. as to wish the best, so to forecast the worst and to prepare to beare what ever commeth: yet still holding to the conclusion of experience, that it shall bee well with them that serve the Lorld, their recompence is sure.

When we looke up, sixing our eye where we should, our hopes exceed our feares, and we conclude, that the Refor­mation must goe on; He that hath wrought hitherto, will worke, Hee that brought them onward so farre, will not leave them within sight of the promised Land; Hee that hath protected will protect still, and uphold with the hand. Though yet, as Luther said, Gal. 3.2. ‘"when we are reforming our selves or others, and defiling Idols, the divell overcom­meth sometimes. Why? for our advantage every way, that we may have the experience of a stronger against that strong one,’ and may say with Saint Paul, when I am weake then am I strong, we will then speake confidently, the Reformers shall goe on and prosper, for;

They are in the Worke, in the Way, in the Hand of the Lord:

1. In the worke, and they wrought with God this day. Reforming worke is Gods worke, as we heard.

2. They are in Gods way; this is His way, He lets in a cleare light into the soule: first, He discovers, He manifest­eth Christ there; then the Idolls are casting out and defi­ling: This is their way also, they labour with all their might [Page 48] to exalt Christ, then the Idols fall and are defiled: when the soule comes to see the excelling beautie of Jesus Christ, the glory of the world is darkenesse to her; but Idols are as a monstruous cloth. Againe, in Gods way still, He began at the Sanctuary, so did they; and did they make cleane worke there, did they carry forth the filthinesse thence, 2 Chro. 29.5. surely things would goe on; but they are in Gods way. He purifies the sonnes of Levi, Sanctuary men, so doe they. But they will not be purged; No, then they must be con­sumed, choose they whether. Either the Idoll must be left or the soule must be lost, there is but one way: Ah but they shall never goe on in that way; Sorcerers, Adulterers, false swearers, oppressors (to summe up all) and those that feare not Me saith the Lord; Mal. 3.5. What all these doutie men can doe shall be done as in ancient dayes, in way of opposition to this worke, and to keepe their Idols in a posture of de­fence. True, but that which followes now will be too hard for them all, for;

3. They are in Gods hand; There is securitie against all might and power whatsoever; there they may be merry in the Lord, laugh and rejoyce. As Luther said, when the Ru­lers set themselves against him, and the people raged, now saith he, the Lord laugheth, I am not such a foole as to cry: his meaning was (for there is a figure) he would laugh too, and being merry, hee would sing the 46. Psalme. These servants of the Lord may laugh also, and for the same rea­ron. They are in Gods hand, a good, a gracious, an Al­mightie hand; that is the confidence: five hundred men cannot plucke one man thence. They will hold fast the con­fidence; Heb. 3.6. This Hand brought them together at first, hath kept them ever since, hath prospered them to this time: can they cast away their confidence now? No, they know whom they have trusted; He will keepe them as the Apple of His eye; they have borne the burthen and heate of the day: the wicked shall not receive the wages. They have sought God for this thing, and have sowen in teares, the wicked shall not reape in joy; surely they say, Psal. 89.42. The Lord will not set up the right hand of His adversaries; He will not make [Page 49] His enemies to rejoyce. This is their confidence now; so though the kingdomes are moved, yet they may be still calme and quiet in their minds, for so they are comman­ded; Be still: Psal. 89.10. what and the Kingdomes moved? What can still the spirit then? this; Know (that is, trust perfect­ly) that I am God, and I will be exalted, &c. It is an ordina­ry observation, that all the Letters in Jehovah are quiescent i. e. doe import quietnesse and rest; it is of lively use. I desire not so much to looke upon bare Letter as the Name it selfe, the goodnesse, mercy, wisedome, power of God; and behold there the soule can finde rest and sweet repose when there is terrour on every side; when Kingdomes are moved, the earth quakes, then there is rest: Where? In God. O blessednesses, compleatly blessed is the man, Psal. 1.1. that can say, and knoweth what he saith, The Lord is my God; He reign­eth, be the earth never so unquiet, yet He is King, and will be exalted.

When there is an Earthquake, and we looke for it; when not the winds, but the Lord will shake it, smiting it terribly, then, in such a trembling time, this man is as the Lord hath promised to make his people, a quiet habitation. Esa. 33.29. Who would not be as He is? Who would not rest as he doth? in the armes, and under the shadow of the Almighty? Sure­ly every man. Surely then, if he would be assured and con­fident, he must give up his gods; hee must yeeld up their strong holds, but this must be more fully considered.

SECT. XVI.

REformation and the heart stand at a wide distance, as we heard; there must be a yeelding, so as they may be brought together. Reformation cannot yeeld, it is stiffe as was the Heathens good, made of the same matter the Pe­pists [Page 50] make theirs, which they called Terminus, wee call it a Bound-stone, the old Land-marke, cedebat nulli, Prov. 23.10. Aug. de Civit. Dei 4. 23. it would not yeeld an inch for any mans pleasure; Reformation is as stiffe, it will yeeld nothing, not a hoofe, not a huske, not such a poore matter as was a piece of ground full of Lentiles; 2 Sam. 23.11,12. It was not a considerable piece. What though? yet the Phi­listims should not have it. So stiffe is Reformation in yeel­ding to any thing against Gods right. And great reason it should be so, why should it yeeld that which is anothers? God gives all, He must have all, all the heart, and all the soule, and all the mind. Indeed Reformation can yeeld nothing; It commands in Gods name, and will have all its Demands, the heart must bow and submit, or perish for ever. As the Lord said to Jeremiah, Jer. 15.19. let them returne unto thee: But returne not thou unto them: That is, they must yeeld to thy termes, thou shalt not yeeld to theirs. Re­formation hath the same charge from the Lord, and is as peremptory in her demands. And now it will be made ma­nifest to the whole world, that the heart is as it is said to be, deceitfull above all things, and desperatly wicked. Jer. 17.19. It appeares thus;

The soule is the most pretious thing in the world, never any thing came up to the price of it, but the blood of God, He gave to the full worth, for He gave Himselfe. What is an Idoll now? Nothing, We know that an Idoll is nothing in the world, saith the Apostle, 1 Cor. 8.4. or if any thing, then, as hee hath said, That shame. A goodly price that our soules are prized at by us; below thirtie peeces of Silver, Zach. 11.13. and no wonder. For so the Lord Christ was prized. But yet wee must be­hold how desperatly wicked the heart is. Reformation re­quires no more but the giving up the Idoll, with the strong hold (the forme without the power) which maintaines it. See now! the heart will not yeeld; it will venture an eternall soule, the everlastaing-well-being thereof, rather than it will yeeld up its Idols: It is setled and resolved to keepe his enmitie, to maintaine a defiance, it will hold it out till it die; though if I would quickly, while I am in the way with him, agree with this adversary, Reformation I [Page 51] meane, and upon its owne termes and conditions, it would be the happiest agreement that could be made; for then the Idoll, which troubled my peace all my life long, will be thrust out, and my Lord would come in, and with Him all things. Paenitentiam mihi praeci­pis, sed talis sum ego mi­ser, & quod sentio me Nolle ne (que) posse, quare tuis postra­tis pedibus, &c. Luthe­ri concio de paenitentia Anno Dom. 1518. But this is a worke I neither will doe nor can doe: I can stand it out stoutly, I can hold fast the forme onely, and that will hold fast my Idoll; I am stubbornely bent to maintaine warre and all my strong-holds: But to make a good agreement and understanding betwixt Reformati­on and my heart: To yeeld to the Demands there, and so to bring Reformation and my heart together, is as impos­sible to me, as to make the North and South meet as friends, and to kisse each other, which stand as wee heard, at an eternall opposition. But with God all things are possible: Psal. 147.15. His Word runneth very swiftly, He sent forth His Commandement, and it was done, Let there be light, and there was light, Let there be a firmament, and it was so. Nay, He hath done a more astonishing worke then all this: Hee hath made Heaven and Earth to meet, and kisse each other He hath filled up that gulfe betwixt us, and made it passa­ble. Hee hath brought two together, God and Man, and hath caused a good understanding betwixt them: So as they are no longer two now, but one Immanuel: Then He can do what He pleaseth, therefore my eye must bee to Him, Who onely doth wonders; And it is every mans worke who knowes his dutie, for surely we have no might against this great company of gods, which are within us and fight against us, neither can we over-power our owne hearts. But if our eyes are upon the Lord: If we set our selves as one man to seeke Him, wee shall finde that there is hope in Israel concerning this thing: for the King of Is­rael is a mercifull King, heare what He saith; Jer. 3. [...] thou hast play­ed the harlot with many lovers: yet returne againe to Me saith the Lord: My righteousnesse is neere: my salvation is gone forth, and mine armes shall judge the people. What then? Isay [...] Then the Isles shall waite upon Me, and on my Arme shall they trust. [Page 52] I have digressed: I have beene upon the defiling of Images and their Ornament, which is the hardest worke in the world; if it hath taken up more space here then was ex­pected it could have done, it was that it might take up more roome in the heart.

I must remember, I am closing the treatise, which I can­not doe, before I have resolved according to my promise, a second doubt.

SECT. XVII.

MAn is much mistaken in point of Ornament; that which he counts pleasant to his eyes, and to bee de­sired, defiles him, and must be defiled. But it is our infir­mitie, and more, I may say our Death; that we account that an Ornament, which is our shame: if that be taken from us, our Idol I meane, or an offer made that way, we are ready to whine, and can say almost as he did, and what have I more? Judg. 18.24. O the darkenesse that is in our minds! The vaile spread over our hearts, not yet taken away, but of this enough. And yet, O that a deceived heart might beguile us no longer! It was a good answer the man of God gave Amaziah, making question about the Talents, the Lord is able to give thee much more then this; 2 Chro. 25.9. more then our ease, that will slay us: More then our Bargaine for a penny a day, that will prove but poore wages, though it be a Bi­shopricke. More then the glory of this world, for a cloud [Page 53] will come and overshadow it. More then Kingdomes here below, which have no foundations; or if any, then like that foundation the foote hath standing upon the waters: Therefore these must bee shaken as the kingdomes before them, which have beene shaken and broken to pieces, but the Kingdome of Heaven cannot be shaken: Heb. 11.10. Heb. 12.28. [...] from [...] flu­ctuo, tan­quam in Salo seu maristans. Wee cannot but know all this, if wee will shew our selves men. There­fore let the Idoll fall, let his Ornament be defiled, whether without and before the eye, or within the house of my ima­ginary; let it goe, and bee defiled, the Lord can give us much more, a Peace which may be interrupted, but can ne­ver be taken away. A glory which may be eclipsed here be­low, but shall shine forth to all eternitie; An inheritance in­corruptible and undefiled, and that fadeth not away, reserved in heaven. 1 Pet. 1.

I would sharpen this point, and make it keene in the heart of the Idols, the Kings enemies and ours. Let us then aske our selves this question seriously, soberly and sadly, Is it peace? 2 King. 9.22. We must then make answer, What peace? So long as our Idolls are so many. It is a conclusion of ex­perience as ancient as the time, when man was first created upon the earth; That false gods, and a true peace could never stand together: If they be entertained, the true God will de­part, consider wee then of the matter, and then make our choyse.

Is not the presence of God more then the presence of ten Idolls? Is not He an Ornament? the beautie of ho­linesse? Is not His grace the Ornament of beautie? Let our Idoll goe, and this God will come, else not; for what agreement betwixt Him and Idols? But if they goe out, He comes in; A good Exchange and as full of comfort; our wonder will be why we did not yeeld sooner: why we maintained warre so long, so long loved death; why wee were so unwilling to let in Peace; and so way is made to give full satisfaction to the doubt (what they shall doe for an Ornament?) and to the heart of the Citie.

The Crosses good friends and neighbours doe pine af­ter the Idoll; and they demand of me; ‘"if the Crosse [Page 54] must be taken away, and the Ornament of the Images de­filed also’ (which upon due consideration of the pre­misses, the stoutest adversary in the world dares not deny) What then shall be done for the Cities ornament?

2. That which is fully to the minde of the Citie, and to the heart of the righteous there: The greatest Reason in the world that a Citie so famous; that hath done so worthily, quitted her selfe so like her selfe; hath so magnified her office, hath stood up for God, for His truth obove all the Cities in the world; great reason, I say that this Citie should have an Ornament: she may expect to be dealt with nobly and honorably at this point; so she shall be, & be put to her owne choyce, and then we know what she will choose. She will prepare a Pillar & write upon it, how the Lord hath be­fooled his adversaries the former yeare: how He was above them in all, wherein they dealt proudly, Exod. 18.11. breaking yoakes and snares, and turning the wisedome of Achitophell into Foolishnesse; how He magnified His free grace; exalted His right hand; did valiantly; was glorious in wisedome, triumphed in power, was marvailous in working, when He caused His people to passe under the rod so brought them into the bond of the Covenant. Ezech. 20.37. Then they will write the Bishops warre (so they called it) the beginning, the progresse, the close, all is wonderfull. All the Chronicles in the world, Hebrew, Greeke, Latine, English, &c. cannot yeeld us a story which will run paralell with this; That two great armies came from their places, stared each other in the face for some moneths together, and so stood in open de­fiance one against another in as great a contrarietie of wills and affections each to other, as are the Angells in heaven to the Devils in hell: and yet before the yeare was up, tur­ned backe to backe, and so departed without shedding one drop of blood betwixt them. O wonderfull! yes truly. Ezech. 23.32. But the wonder must be raised higher yet; that a people pray­ed against, exclaimed against, proclaimed enemies, rebells, &c. for it containes much, should in the same place and time of the yeare, be prayed for in our Congregations, bee stiled and enacted our Brethren, loyall, faithfull subjects to [Page 55] God and their King; so they were indeed, O wonderfull yeare that! workes of a God, who onely doth wonders.

SECT. XVIII.

THis will suffice for the former yeare, and fill up two Columnes of the Pillar. But what hath the Lord done for His people this present yeare, which may now be re­corded with rejoycing? We must answer, what ever adver­sary or friend saith to the contrary, Great things: therefore must the Citie continue the Records; for behold mercies after mercies, and loving kindnesses have followed loving kindnesses as the waves of the Sea. It is asked, where are they? for hearke what a great Clerke saith, and a Master in Israel; ‘" Things are as they were, nay much worse, refor­mation of corruptions hath beene endeavoured with much zeale and diligence, yet the end not attained. Nay, in some respects it is so farre set backe, that in my under­standing, the state of Religion hath never beene worse since the first reformation, then this present yeare. What respects? these follow, in respect of, first, the greatnesse of destractions, which have divided us all, one from ano­ther: then,’

‘"Secondly, multitude of Sects and Sectaries, &c.’

‘"Thirdly, dishonours done to the service of God, with so much scorne and scandall to Religion, that in for­raigne parts, they question whether all this time we have had any, so abruptly he breakes off.’ Upon easie search we may finde these words towards the end of a Sermon [Page 56] printed very lately at Cambridge. I must ponder them whether they hold weight at the Sanctuary, whether the Doctor speake according to his charge, as the Oracles of God. 1 Pet. 4.11 I say, I must doe it, for it is much against my spi­rit to fill up this yeare with Ciphers, to make it a Leape yeare, as if God had done nothing this yeare worthy to be written upon the Pillar, the Citie stands charged to raise up now to the glory of her God. We take then a second view of the Doctors words, he saith.

Obj. ‘"Notwithstanding the much zeale [of our Nobles and worthies he meanes] and diligence, things are much worse then they were.’

Answ. Here is a confusion indeed, for here is much zeale and as much diligence, and yet things much worse. I hope things are but in an appearance so, but I answer the much zeale first; (where that is there will be much diligence) I will be pretty confident the Doctor doth not fault the zeale as too much: But as the man of God, a Master and Seer in Israel, greatly affected with the House and Cause of his God, hee would have commended the reformers zeale the more, if it had beene much more, more hot and boyling against the light Prophets, and treacherous Priests, their Idols and Idoll services.

That is his meaning we hope, and we must deale tender­ly therewith, as with the eye and conscience, and give the fai­rest interpretation thereof; ‘"That it grieves him to the heart, that the successe answers not; that the end is not attained, the filthinesse is not carried out of the Temple, nor are those Priests cast out thence, nor are their Idols defiled.’

But touching all this, he can consider and comfort him­selfe in these words, That as God hath accepted a zeale for the building of His house, though nothing was done there: 1 King. 8.18. so will He accept much zeale for the reformation of cor­ruptions there, though the end bee not presently attained. Surely the Lord takes it kindly that it was in the hearts of the reformers to do yet more for Gods house, and to shew much zeale there; Let reformers quit themselves in point [Page 57] of zeale and deligence, that they have laboured in singlenesse of affection, and uprightnes of heart, then, though their end should faile, and the time should be deferred, yet they shall not faile of comfort. ‘"Men must part their care so, as to take upon them onely the care of dutie, and leave the rest to God. They must make good their ends, and the meanes they have used, in confident assurance; that God will make good the issue, and turne all to the best.’

And this is a comfortable consideration even now for they that have given all diligence about Temple worke, have not lived to see the end attained. And hee that had shewed much zeale there, thought verily, that his very zeale for God and His house would occasion his death. Good man! he thought himselfe left alone upon the earth; 1 King. 19. and O that his good Lord, for whom hee was so jealous, would take away his life, and not leave his soule a­mong Lions, for them to teare the Cawle of his heart, so dismaid and heartlesse have good men beene sometimes, when they have beene upon Temple-worke, contending for God, against Baall and his Priests. But note wee this here; That never any man, from that time to this day, did comment upon Elijahs zeale, saying; It was too much, and he was served in his kind, that would contend with Prin­ces and beare up against winde and tide. No man was so mad, and left of his wits, and destitute of understanding, that would blame the Prophets much zeale and diligence for God and His House, when he was in his fainting fits. No; There is no other use of all this, but that which the Apostle makes for the comfort of all those, that have much zeale, and are jealous for the Lord of Hosts; Heb. 10.35,36. Cast not away therefore your confidence, which hath great recompence of re­ward. For yee have need of Patience, that after you have done the will of God, ye might receive the promise. This is the Cor­diall Reformers must take, after they have taken much paines, and have beene very jealous for the Lord God of Hosts, when yet things in appearance seeme much worse.

In the second place, I must answer those men, who may be charitable men too, & yet not acquainted with the Doctors Zeale about Cloysters and Cloyster-men, those Abbies and [Page 58] Abby-lubbers who eate the fat, and drinke the sweet, caring for the body onely, and no farther, what betides to the precious soules: I say, not acquainted with the Man and his known zeale, concerning these places and persons, they may read the Doctors words backwa d, as if the much zeale of the Re­formes grieved the Doctor more then the end not attained. And that is it which pincheth others also, and so they lay the blame upon much zeale that things are worse & worse. To these men I answer, I hope not so; things doe but seeme so to be, in a worse condition then formerly, but suppose they are so, shall we blame Reformation or Reformers for this their much zeale and diligence? God forbid. If there bee any want, as sure there is in the best man living, it is want of zeale, and of double diligence for the service of God, which we shall never call the Liturgy; The want, if any, is this; that they have not wrought through worke in Temple-worke, and for the cause of God. That they have not car­ried out the filthinesse out of the temple (which is the prime and chiefe worke ever) and cast out those light and trea­cherous Priests out thence, Zeph. 3.4. who have polluted the Sanctuary, and have done violence to the Law, that is all the want, which is, want of zeale, not too much zeale. Be it knowne unto the world that these Reformers cannot bee too zealous, though exceeding zealous: for the Lord hath beene to them exceeding gratious; and the adversary is exceeding proud, and the Churches friends exceeding cold; the Churches straights are exceeding great; the Priests and their services have been, and are exceeding abominable; and the zeale of Church-men exceeding cold, I sayd not well there, zeale cannot be cold; I meane, these Church-men for the most part have no zeale at all for God, but their zeale boyleth and runnes over against God, Mal. 3.4. and those pleasant offerings which God hath commanded, must and will have when all is done. There­fore must Reformers now suffer themselves (if they will shew themselves in any proportion answerable) to be eaten up with an Holy zeale for the house and houshold of God; The greatnesse of the provocation; the excellency of the object the weight of the occasion beares out the soule, not [Page 59] onely without blame (unlesse from wicked and vile men) but with great praise in such extasies of zeale, seeming di­stempers. [...]. Rom. 12.11. Non amat qui non Zelat. Aug. It is the glory of a Christian to be boyling in spi­rit, to be carried with full sayle, and as it were, with the Spring tide of affection, so long as the streame runnes in the due channell. And if there bee great occasions for great motions, then it is fit the affections should rise higher, as to burne with zeale, to be sicke of love, to be more vile for the Lord, as David, to be counted out of our wits, with Saint Paul, hereby to further the cause of Christ, and the good of soules. It was a quicke answer that Luther gave Erasmus, he told Luther, you are too hot Luther, ‘"Bee it so Erasmus in your judgement, but the judge of all the world, who hath loved mee with a love as strong as death, for whose cause I am exceeding zealous, will not tell me one day, Martin thou wast too hot:’ But it is to be doubted, He will say rather, Erasmus thou wast too cold. Away with these midling men, dangerous persons, who say, others have too much zeale, because they have none at all. Master On Rev. 3. ver. 15, 16. Mediocritas hic est pessi­ma nihil in te mediocre esse conten­tus sum totum summum to­tum perfe­ctum de si­dero Jero. Ep. 15. ult. 181. Vide Lact. lib. 6. ca 16. Min. Felix. p. 25. line 36. in folio. Brightman lessons them very well, so doe two or three more, they shall doe well to observe it, that they may prevent a curse, a spuing out. I can but point to the Margin, adding this to the line; Blessed be God for those Governors of Israel, who were the more forward in the cause of God, the more backward others were, that offered them­selves willingly among the people. And blessed bee God for the people that offered themselves so willingly also: And for their zeale (which shamed the Priests) for it is much, but the Lord encrease it yet more, and make it yet more hot and more boyling in, and for the cause of Christ, for He is worthy. How ever it fareth with the world, it shall bee well with them, for the hearts of all that are good are to­wards all such, that have offered themselves willingly. And (which is their securitie) the eyes of the Lord are towards them for good; who would stand up for His cause against a crooked and perverse generation; It shall be well with all such, though they be smitten vvith the tongue and hand both, yet it shall be well: The Lord will remember all those for good, Amen. Now vve goe on.

‘"In my understanding the state of Religion hath never been vvorse since the Reformation, then this present yeare,’ so the Doctor saith,

1. I say first, he answers himself; in my understanding saith he; he is but one man, his understanding must not be a Standard, vvhereat to measure the judgement of other men, in so high and daintie a cause, vvherein the glory of God is so much concerned. Thousands there are vvho un­de stand themselves as vvell as he, vvho know it to bee cleane contrary.

2. Seemeth the state of Religion never vvorse than now at this present time? Yes; So it vvas in ancient time, know vve not this of old vvhen Israel vvas in Egypt? They had never a vvorse opinion of their state, then vvhen it vvas beginning to mend. Then they vvere comming out of their furnace, I say, then, vvhen they thought themselves plunged deeper in: Then they exclaymed against Moses; O how they sparkled and kindled against Moses! just as vve doe against our Nobles and Worthies: hee had done them the greatest vvrong and disservice that could bee done. Why so? Because Moses vvould bring them out of Egypt. But vvho murmured so? vvho vvas so uncivill? The ignorant multitude. True, they did complaine of their blessings, and murmured vvith meate in their mouth; But upon enquiry you vvill finde, that Aaron and Mirian murmured, these strove also; The Brother and the Sister contended and chid vvith Moses; and if sisters chide vvith their brothers, they will chide bitterly. Adde vve hereun­to, What vvas intimated before, and must needs cause a seeming confusion in things; ‘"The Church-mans Idols are smitten at; then vve must expect that he vvill rage as they did, vvhen Stephen assured them touching the alteration of things;’ the casting out of beggerly rudi­ments; and how they had persecuted their brethren and Teachers; Act. 7.54. When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. VVe goe on as followeth. "So farre things are set backe.

1. I answer first, by questioning, how farre backe? [Page 61] Things are not set farther backe this yeare, then as they have beene alwayes, and ever vvill be vvhile Reformation comes on. It pluckes downe first, and casteth forth the rubbish, and all this vvhile, behold nothing but ruines. True­ly every mans Tabernacle, as well as Davids, if raised accor­ding to right order and rule, must be raised out of ruins. Cer­tainly the building never vvent up before it vvent first backe, and fell downe even to the ground, and into ruins. Touching this more anon.

2. I aske againe, are things set backe? Certainly no; that is a deceit; the Doctor is quite mistaken. Things doe not goe backe, vve go backe. The hearts of the children of men pull back the more strongly, the more Reformation drawes on, and vvith the more strength. If Reformation comes on, my heart drawes backe mightily, and I cannot thinke I stand single in the vvorld. My heart may be an embleme vvherein to behold the Cloyster and Colledge both. I say a­gaine, things goe not backe, Reformation is not set backe; vvee turne backe like a deceitfull bow, and the more strongly, the more Reformation comes on.

3. I aske againe, are things set backe? They are; vvho sets them backe, but they vvho should put to both their shoulders to the setting them forward? It vvas so in anci­ent times. Who set deliverance backe, vvhen a delive­rer vvas sent unto them, but the Israelites themselves vvith their owne hands? So, vvhen the deliverer came forth of Zion, vvho opposed Him? The Rulers; Joh. 7.48. Have any of the Rulers beleeved in Him? The chiefe Priests and Scribes; Were they obedient? No, All these opposed Reformation vvith all their power; these professed themselves the most bitter enemies thereunto. The Priests and Scribes, they (for the most part) that Are (we cannot say properly, they live, but are) Vatia hic situs est non diu vixit sed diu fuit. Sen. in Cathedralls, Cloysters, Colledges, these draw backe mightily, (and cause others so to doe) when Reformation goes forward. So it hath beene in all ages; whether not so now let others judge. I vvill tell my observation, and eve­ry mans that vvill observe, vvhich is this; Those places [Page 62] as that earth is, under which the Mines of Gold and Silver are, nothing growes thereon (say the Naturalists) for the use of man, no not so much as a grasse for meate to beasts. Then there must needs be a drawing backs.

4. We may note, that the Lord doth seeme to goe backe, when He meanes to goe forward with might and power: And when He resolves to doe the greatest matters for His Church, He then so seemes to stand, that the Church cannot easily judge whether He meanes to goe forward or backward, whether He be for the Church or for her adversa­ry; Josh. 5.13. when the Churches burdens were sorest, then her de­liverance was nearest, when her groanes were strong, be­cause of cruell Taskmasters, then Moses came, and delive­rance went on a maine, and in full strength: Then in the last place, because,

5. This falling to ruines first; This setting backe of things is a great offence in our way, Let us consider this with all our hearts, that we may not stumble at it. What setting backe is here? Take it to the utmost extent that can be, and yet it is no other but as the Lord Christ was set back in His way to glory. He went on the left-hand as farre back as possibly could be, before he sate downe on the Right hand of the Majestie on High. To expresse it as well as I can; The Lord Christ went a back-way to His Throne; Ephe. 4.9.10. He that is now ascended up above all Heavens, is the same, that descended first into the lower parts of the earth. A back-way to glory sure. He was set-backe so farre as is the Crosse, and that we sometimes call Hell; and yet this backe-way was the ready way to His Crowne, to His glory. Can the Church dislike this way, which Her Lord Christ hath gone before her in, and paved out unto her, though seemingly a backe and contrary vvay? Certainly the Church and every mem­ber there must be made conformable to their Head, even in their way to Glory. They must be set backe and back, and yet farther backe. How farre backe? Even to the place of Dragons; they may dash upon hell it selfe, that low bot­tome, before they rise up to their crowne. And yet this backe-way, this unsearchable, and admirable way, [Page 63] though it seemes an uncomfortable way, even as the shadow of death, yet shall it yeeld as much comfort as can be conceived, for the farther backe now, the farther forward anon; the lower the descent, the higher the ascent. It vvas the way that Christ went in before, and all His must follow Him in the same way after; The old and ancient vvay it is, from the Crosse to the Crowne, from the lower parts of the earth to the highest Heavens: from Hell to Glory. It is well with the Body, the Church, if she be as the Lord Christ her head: But she knowes it is vvell vvith her Head, yet He vvas set backe, as farre backe as can be imagined, and from thence tooke His rise to Glory. It is the Churches vvay also, a back-way and darkesome, but (in that way God is most glorious) leading to the inheritance of the Saints in light. The vvords fit very vvell, and doe af­ford a strong consolation; Luk. 24.26 ought not the Church to have suffered these things, and to enter into her Glory? This vvill give full answer to this setting backe, if farther backe then yet things are. The Church may be set-backe as farre as the gates and suburbes of Hell; shee may be smitten into the place of Dragons, and yet all this vvhile be in her vvay to her highest preferment: 1 King. 2.31. The Church can comfort her selfe in these vvords; and vvill consider this vvith all, that, though a man hath beene smitten at the Altar, vvhether he did flie for refuge, yet it is rare to see a man smitten to death, vvhom God hath truely humbled, and brought upon his knees. My meaning is; vve doe not reade, that God ever destroyed a praying people, though things seeme to that people much set backe. I goe on now, for I must ex­amine the Respects, In respect: first;

‘I. "Of the greatnesse of distractions, vvhich have di­vided us all one from another.’

Not all; Divide & impera. yet cursed be all that have so distracted us, for thereby they bare rule, and are multiplyed. We say againe, and say truely, not all. The good and bad stand out now, and are as discernable as is the right hand from the left: But joyned vve are now the closer together, the Good vvith the Good, the Bad vvith the Bad: The good hold vvith the good, [Page 64] never faster, the Bad are joyned with the Bad never closer, like the scales of the Leviathan, they sticke together, that they cannot be sundered: Job 41.17 But into their secret let my soule never come; Into their assembly mine honour be not thou uni­ted: for in their anger they slew a man, and in their selfe-will they digged downe a wall. Cursed be their anger, for it was fierce, and their wrath, for it was cruell: Lord divide them in Jacob, and scatter them in Israel, Amen. Gen. 49.6. So much be said in Respect of our destractions. The second followes, In Re­spect of;

‘II. "The multitude of Sects and Sectaries, men are di­ded in their opinions; so many heads, so many conceits, every man has his way.’

1. I answer first, Sects there are amongst us, not a mul­titude we hope: and these that are, (the greatest part of them in my observation, which is not slight) are occasio­ned by the Liturgy, which is called, The Divine Service. I forbeare, but handle it and see, whether it be not all flesh, no spirit at all: And the Lord looke upon this cause, and the offence it hath caused, and require it, He will doe it. Onely let this be remembred in the meane time, that it may bee now as once it was; Acts 24.14. After the way which some call heresie, so worship they the God of their fathers.

2. Are there Sects? A multitude saith the Doctor. An infallible signe that light and truth is appearing in more Glory. Why? Because that Sects appeare, because the thoughts of men are discovered. Certainly, we conclude and assure our selves, because it is so, Therefore the Lord is building up Sion, therefore He is appearing in His Glory. Psal. 102. A great doore and effectuall, is opened. 1 Cor. 16.19. What followes? And there are many adversaries, as good a signe as can bee ex­pected.

3. Are there multitude of Sects? Yes, he might as well have said, a multitude of Rattle-heads. And what if there be a multitude of these? Shall we attribute this to the zeale of the Reformers? God forbid; for then wee should lay blame upon Christ Himselfe. Luk. 12.52. When Hee came, did Hee give peace on earth? Nay, rather Divisions. Divisions in [Page 65] opinion, Divisions in affection, five in one house, all divided and at difference about points of Religion; The father divided against the sonne, the sonne against the father, &c. one thought, this and the other that: It was so, and it must bee so: There must be heresies among you, that they which are ap­proved may be made manifest. 1 Cor. 11.19. The third Respect followes, The third Respect followes, and in that Respect his Zeale boyles up and scaldeth.

‘III. "In Respect of the doshonours done to the ser­vice of God with so much scorne and scandall to Religion, that in forraine parts they question whether all this time we have had any.’

Any what? if he relates to the former Antecedent, The service of God (in charitie we will thinke so) by which hee meanes our Liturgy (as now it is) then we grant that it may be questioned at home and abroad, whether that be The Divine service or not. And truely if I might conclude the point (it is not so spirituall, nor in the clouds, too high for me) I should conclude, It is not, not the Divine Service, as some seeme to make it, even the chiefe, or whole Service of God. Truly I question much whether it be a Divine Ser­vice, or a part of the same, which yet onely is spoken against hitherto, and opposed at this time. And yet farre be it from any sober man to justifie any carriage which may bring scandall to Religion; such as is not decent and according to rule. In the second place;

2. I say, if we of the common sort are in an extreame, too hot and eager for the casting out of this Liturgy, if wee are so; It is because the contrary persons are in an extreame also, hot and zealous for the keeping of it in. Hence our troubles and disturbances in the Church; this the chiefe, if not the onely cause of the same, let us beare one with a­nother, Some there are, well knowne, and their folly is made manifest who have made that Service Booke an Idoll, have so honored it, have so advanced it, have so adored it: there­fore have some on the other side used it like an Idoll, have defiled and disgraced it what they could. The Lord looke upon this controversie and judge betwixt us and them. Who am I that I should judge anothers servants? he stands or falls to his owne master. But these three things I dare [Page 66] confidently affirme. 1. That the greatest part of these Sects, and all these troubles have beene occasioned by this Service Booke; and woe to them by whom the offence commeth. 2. That such affronts (let another call them dishonours, indignities, or abuses) had not beene offered thereunto, had not the adverse party made that Booke an Idoll. 3. That those, who have had a zeale for the casting out this Booke, perhaps not so well tempered with know­ledge, yet can say as once in a different case, Gen. 20.5. In the integrity of our hearts, and innocency of our hands have we done this.

3. In the last place I answer, it cannot be imagined that so learned and grave a Divine can referre that any (as Grammer requires) to the other Antecedent, Religion, for what if Boyes and Girles or other ruder persons will not know their Rule nor will walke by it; can it be conceived, that friends at home or strangers abroad will question a whole Nation for this, whether they had any Religion at all? Should friends or strangers doe so, they would put it out of all question, that they had neither Religion nor Charitie neither, who could question a whole Nation so rashly. I shall say no more to those words till the Doctour shall cleare them, what he meanes by Gods service: If he meanes the service of God indeed; that which is truely called so, I am confident it is not possible for him to cleare this to the world; That the former, or this present yeare, Dishonours have beene done thereunto.

SECT. XIX.

ANd now I have cleared my way of this Rubbish, and a Conclusion also Diametrally contrary to the Doctors words all along, which is agreeable to the mind of God, and to the understanding of the Godly. You shall have it presently, but first, Psal. 149.6 let the high praises of our God be in our [Page 67] mouth. Jer. 32.29. Blessed be God the Father of the Lord Jesus Christ, who hath given His servants, our worthies, one heart, and one way. And blessed be these worthies, who have offered themselves willingly in the cause of their God, promoting the same with much zeale and much diligence. This being premised, the Con­clusion is this.

‘"That the state of Religion hath never beene better; hath never had more power, more life in it since the Re­formation, then it hath had these last two yeares. Nay I will goe farther backe. Religion hath never beene in such a way to advancement, to an exaltation, since the the day that Christ was carried up in a cloud to His Glory, then this present yeare.’ The Respects follow, for I follow his order, not very good, because I doe con­clude first, and prove after as he doth. In Respect first;

‘"That things are carried in a way so contrary to sense and reason, and yet carried on.’ The Finger, the Hand, nay the whole Arme of God is here; His strength and power is put forth here, that is out of question, when there is no more probabilitie, that the meanes can attaine the end, then what makes it onely possible to an Almightie Arme. Secondly in Respect;

II. That things are set backe, and yet farther backe. A great signe that Reformation goes on, and shall goe on; and Religion is advancing now, and in her ascending line. Why? Because that has beene the manner alwayes, and the Lord Christ went backe and backe, even to that place we call Hell, and by that backe way, by that descending line, He ascended to His Glory.

III. Thirdly, In Respect of those distractions amongst us; No other, but what Christ hath commanded, and will have when Reformation shall come on. As He concerning Himself, the same we may say of Reformation in His Name. It comes not to send peace but a Sword; to set men at vari­ance one against another Matth. 10.34,35.. It comes to send fire on the earth; It doth not give peace, but rather divisions Luk. 12.49.51.. Wee may record our Lords words with trembling, and yet every faithfull soule can rejoyce too; Every kingdome divided [Page 68] against it selfe is brought to desolation Mat. 12.25.. Certainly our divi­sions are not a destructive signe, not a signe of desolation, but a signe of good to all that are good. Our kingdome is not divided against it selfe, rather one kingdome divi­ded against another; The Kingdome of Darkenesse against the kingdome of Light. And the clearer this light, the more manifest the opposers of it. Againe, these Divisions are of an uniting nature, they tend to unitie, and setting us in joynt againe: Now they that feare the Lord speake often one to another: Mal. 3. and amongst them there is a firmer union then ever. Now the wicked are folden together as Thornes, Nah. 1.11. they make a tumult now, as once they did a little before they be­came as dung for the earth, Psal. 13.10. they are taking craftie counsell against His people and consulting against His hidden ones: What followes now? As once it was, and ever will be in such distractions and seeming confusion in persons and things; strong prayers are put up against these adversaries. Now the godly give themselves to prayer, and they cast not away their confidence; saying, Psal. 2.6. yet God is good to Is­rael, yet have I set my King upon My holy hill of Sion: Yet the Lord Christ He is King, and His kingdome shall bee advanced, and his enemies shall He dash to peeces like a potters vessell, by those very meanes, by which His ene­mies would dethrone Him, not suffering Him to beare rule in the world. Fourthly in Respect of;

IIII. The Sects and Sectaries among us. Doe they ap­peare? A sure and certaine signe that God is appearing in His Glory. Lastly in respect of, and that is the chiefest Re­spect, and hath in it the quintessence of all, in Respect of;

V. Those honours (for I take the Doctors word, willing to goe as contrary to him as he goes to the sacred Scrip­ture the Word of truth) ‘"Those honours that have beene done this present yeare to the service of God, truely called so and so indeed.’ Can they point us to a time, our enemies themselves being Judges, when the day of the Lord; The servants and service of the Lord have beene more honou­red then the former and this present yeare? Many Parlia­ments have done worthily, but this hath exceeded them all, [Page 69] in their honours done to the service of God. And now I have said this, I have said all: For, honour God, and His service, and what would we have more? Thankes be to God for their much zeale and diligence this way; And God grant they may abound yet more in their zeale for the worke of the Lord, and in giving honours to His Name, Amen.

SECT. XX.

ANd now after this contention, this is easily cleared to the world, that some notable things have bin done this present yeare also, for and in behalfe of the Church. The Citie then may goe on and write the remarkables of this yeare also; What remarkables? These which the adver­sary allowes her. Alas what are these but distractions and feares, wars, and rumours of wars? Yes, something else, which are these, That the adversary conceived chaffe, and brought forth stubble; That their owne breath as fire did de­voure them. Esa. 33.11 That the lips of a foole have swallowed up himselfe. Eccles. 10.12. That the adversaries plotted and plotted, and the Lord brake their snares, and discovered their plots; That the adversary girded himselfe, and girded himselfe, Esa. 8.9,10 it is twice repeated: And the Lord brake him to peeces so often, and more, for it is thrice repeated, and this yeare fulfilled in our eyes. The adversaries tooke councell together, but the Lord brought it to nought, they spake the word, but it did not stand. Vers. 10. How so? it followes, for God is with His people: All this must be written first, for thus it was done. Then the Church will write according to her adversaries allowance, all the forementioned, for they followed close at the heele, very Paradoxes all along, things managed by an Almightie hand for her weale against all sence and reason: She writes her distractions, for these united her; her feares, for these [Page 70] quieted her; violent deeds against her peace and dignitie, these awakened her, and set her people upon their Watch-Towers: devouring words, these in stead of swallowing up, preserved her, and so the poyson of Aspes embalmed her name for ever, This must be recorded to all Generations.

The Church can go on and write, what the Lord will do in after times. That she cannot you will say: Yes she can; for she holds fast the confidence Heb. 3.6., That by the greatnesse of Thine arme her enemies shall be as still as a stone Exod. 15.16.; He who hath wrought that and this the former yeare; This and that this present yeare, He will doe yet more: He will make the adversaries of his Church to be as still as a stone. Hee that brought His Church out of Egypt, did not forsake them at the Sea. To thinke now, that the Lord will make a stand here, and lift up the right hand of His adversaries, were to forget the yeares of the Right hand of the most High, Psal. 77.10. these wonderfull yeares by-past. Such a thought were to provoke the Lord as they did at the Sea, even at the Red- Sea. But I will not call off our thoughts from what the Lord hath done, That men may know, that thou whose Name alone is Jehovah, art the most high over all the Earth. Psal. 83.18.

Now then, the Citie will name this Pillar. What can she call it but a Pillar? Yes, it must have a more proper Name as anciently it had, when the Lords of the Philistims were discomfited, it must be called EBEN-EZAR, hitherto hath the Lord helped us. 1 Sam. 7.12. Maugre the Malice and rage of the adversary yet HITHERTO. Notwithstanding the power and policie of the enemy, yet HITHERTO the Lord hath helped us. Over this Wall (that is not high enough) over this Hill, and that Mountaine; through that gulfe, and those straites; All along backwayes, and crooked pathes; hard by the dennes of Lions, and mountaines of the Leopards, hath the Lord brought His Church HITHERTO. Blessed be His Name.

Therefore she will Dedicate this Pillar also. To whom? Not to man; not to his wisedome, nor to his might; though yet she will give as much to Man, as he is capable of. Her heart is loyall, choyce, and chast too. It cannot [Page 71] be Ravished (it is the Doctors word) but with the loving kindnesse of a God; nor is it indeared to any thing but to her Christ. The Citie will dedicate this Pillar to the KNOWNE GOD: knowne by executing judgements, and shewing mercies. This is all, but she must write this in Brasse, and with a pen of Iron, in Capitall Letters, that he who runs may reade them, and the generations to come may looke on, and say, What hath Jehovah done for our fathers? Wee their children will trust in him. Amen. This Pillar will be an ornament to the Citie, the most be­comming and specious that ever was seene in the world.

SECT. XXI.

THe Adversaries now (I meane not the Crosses Neigh­bours, I suppose them reasonable men, and reasonably well satisfied; but the Adversaties) will never yeeld to us at this point. They are as stiffe against Pillars to be erected for prayse, as they are for Images to be erected for Prayer. No matter what they are for, or against; The workes of the Lord are great sought out of all those, that have pleasure therein: And the word of the Lord is mightie, and will be sharpe in the hearts of the Kings enemies: Such are they, who turne His glory into a lie. So the Lord hath said more then once or twice in this Treatise. If we shall walke contrary thereunto, He will walke contrary to us; and then woe unto us; nothing can be for us, or prosper in our hands, for, Job. 9.13. if He withdraw not his anger, the proud helpers do stoope under Him: And so we have our lesson also.

To conclude, here is as much also yeelded for ornament, as can be by Scripture allowance; if they will have more, [Page 72] if nothing will serve them but the cunning crafts-mans worke (who ventureth to make his god with his owne fingers) and so they will carve for themselves, be it at their perill; They have to doe with a jealous God, who will famish all the gods of the earth, their Carvers, and main­tainers all three: So He saith also. Let them be well ware of that, and remember they have a faire warning. I have done, so soone as I have spoken two words to the little children; they must not be forgotten here; for,

Children will be prying herein I am sure, because here is [...] golden Crosses, and gilded [...]inges; they [...] to be gazing thereon: And very fit gazing worke it is for them, so long as they play with rattles and wipe their Noses on their sleeves. Two words will serve their turne to in­struct them for hereafter; the one shall be Counsell, the o­ther a Prayer, as short both as may be, for their memories are short; The counsell is; 1 Joh. 5.21. Little Children keepe your selves from Idolls. Amen. The Prayer is as short, but it must be continued while our mouthes are open for our selves and [...] from dumbe Idols, from Idol-Ministers; from brutish and unreasonable men, good Lord deliver us. Amen, Amen.