The Difficulty of, And the Encouragements to a Reformation.
James Dodson
A Sermon
Preached before
The Honorable House
OF
COMMONS
At the Publike Fast, Septem. 27, 1643.
BY
Mr. ANTHONY BURGESS
sometimes
Fellow of Emmanuel College, and now Pastor
of Sutton-Cofield in Warwickshire.
LONDON,
Printed by R. Bishop for Thomas Underhill at the sign of
the Bible in Woodstreet. 1643.
Die Mercurii 27, Sept. 1643.
It is this day Ordered by the House of Commons assembled in Parliament, That Mr. Salloway do from this House give thanks unto Master Anthony Burgess for the great pains he took in the Sermon be this day preached (at the entreaty of this House) at S. Margarets in the City of Westminster, It being the day of public humiliation, and to desire him to Print his Sermon. And it is Ordered that none do presume to Print the said Sermon but whom the said Mr. Burgess shall appoint under his handwriting.
H. Elsynge Cler. Parl. D. Com.
I appoint Thomas Underhill to Print this Sermon.
ANTHONY BURGESS.
TO
The Honorable House
OF
COMMONS,
Now assembled in
PARLIAMENT.
Worthy Patriots,
GOD hath made you like the Brazen-Serpent; those that have been stung with the Serpents and Dragons of Rome, have look’t upon you and been healed. You have overcome, and slain many Lyons of difficulties that have been in the way; yea, you have found honey in them.
The Church is not in her travels and labor, as those strong women of Israel, that could bring forth alone; Therefore God hath stirred you up to help her in her pangs; be courageous therefore, and languish not in this so great and necessary a work of Reformation.
All truth is sweet, even natural truth; therefore the Heathens in their Sacrifice to Minerva (their Goddess of Arts) offered honey, crying out, γλυκὺς ἐστὶν ἡ ἀλήθεια, truth is sweet; but spiritual truths are sweeter than the honey and the honey comb; And this is the truth, even that about Doctrine, Discipline, and the Worship of God, which the godly desire above all their outward advantages, and above all those works of Reformation you have in hand; especially provide against the general ignorance in people by a solid and serious Catechizing; and against the profaneness of people by powerful Discipline, that so the Sacraments may be dispensed comfortably. As in this Kingdom, the Lawyer, the Physician, the Tradesmen can go comfortably in his calling, so provide that the Pastor also in the Dispensation of Ordinances may do it with joy, and not with grief; the very Heathens were careful about their Idol Sacrifices, Procul, O procul este prophani: And we read in Story, that the Priest being to sacrifice, asked this question, τίς τήδε; who was there? Answer was returned, καλοκάγαθοι [gentlemen], good and honest men. And now in this work of Reformation, go on exactly, consult not with flesh and blood, leave not in your Building any nails or hooks standing out, that may tear those who go by. And that God may delight in your works, labor to reform your own lives, and Families, lest you be as the Torch or Candle that giveth light to others, but consumeth itself.
The great God of Heaven go along with you, strengthen, settle, and establish you.
Your humble Servant in Christ Jesus,
ANTHONY BURGESS.
A SERMON
Preached before
The Honorable House
OF
COMMONS
At the Publike Fast, September 27, 1643.
MARK 1. verse 2, 3.
As it is written in the Prophets, Behold I send my Messenger before thy face, which shall prepare thy way before thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
I will not begin my Sermon, as commonly Printers do their Books, with some flourish or gaudy pictures on the first leaf, but fall immediately upon that special matter which is contained in my Text, & that cannot be handled rightly, unless I take in the former words, The beginning of the Gospel of Jesus Christ the Son of God: for in the whole contexture of these words, you have a proposition to be confirmed, and the argument confirming it: I call it a proposition, and not a title or preface, such as that is, the Revelation of John, and in doing thus I borrow gold of the Egyptian, (I mean) fetch my interpretation from a Popish Commentator, who had much learning and more malice; and that this is more probable, consider the use of the word εὐαγγέλιον. Gospel, which signifieth in the Scripture sometimes any joyful matter that is published, sometimes in particular, the Doctrine of Christ; and lastly, for the preaching of this, which is the frequent use of the Word; and as for the sense of taking εὐαγγέλιον, for the Book and History of Christ, that is not a Bible-sense, but an Ecclesiastical; even as Evangelist in the Scripture doth not signify one that made the History of Christ, as we call the sour Evangelists; but one, who accompanied the Apostles in preaching the Gospel: so that Gospel is here as much as preaching; and when it followeth, the Gospel of Jesus Christ, Jesus Christ is not the matter, but the author, so that the sense is, The beginning of Christ’s preaching was as it was foretold by the Prophets. This being explained, you have first the manner of proving which is by testimony, and although that be the weakest argument in humane things, yet it is the strongest in divine; and secondly, there is the matter or proof itself: and in the clearing of all this, we might enter into two disputes; 1. In vindicating the Author from perverting the meaning and scope of Esay, as the Jews would persuade us; 2. In answering the doubts about the diverse readings, whether it should be the Prophets, or in Esay, only, which Beza contends for as the true reading, and this is made so great a difficulty by Jerome, that he saith he will crave pardon for his ignorance, as if the knot could not be untied; but should I handle these at large, you would say I gave a stone or serpent of controversies, when you asked for the bread of nourishment; this therefore take briefly for the explanation: the words in the Text you shall find in Esay 40. 3. (for those of Malachi tend to the same purpose) and are not to be understood only literally, as the Jews would have it, of an exhortation to the people of Israel to make ready and prepare for their return from captivity; nor as others only as a prophesy of John Baptist, and out Redemption purchased by Christ, for whose entertainment we are to prepare, but we think it literally true of the Jews, and the voice crying in the wilderness to be all those several Prophets, that proclaimed their return; and also typically true of Christ and John Baptist in his time, and consequentially to be applied to any time when Christ is coming graciously to deliver us from any such captivity.
So that from the manner of proving, and the matter or proof itself we will gather two Doctrines seasonable for these times.
Doct. 1. That God’s Word is the only rule and principle in matters of Religion and Reformation: It holds a majori and minus, if the Prophets that were acted infallibly would yet confirm their matter delivered by Scripture, how much rather others?
2. From the matter or argument, and in that, the duty pressed.
Doct. 2. That it is a special duty upon all, to remove all impediments, and to make way for Christ when he is coming to us.
We will begin with the first.
Doct. The Word of God is the only rule and principle in matters of Religion or Reformation.
It hath the properties of a Rule, which are these:
1. It is known and easy, Psal. 19. 78. It is compared to a light, and a Lantern to our feet; Nor will that evasion of the Papists serve their turns, that it is lumen or light in itself, but not quoad nos [as it has to do with us] (as if the Scripture were a light under the bushel; God should then do that, which our Savior saith no man doth,) for that the Scripture is light effectivè [effectively] as well as formalitér [formally], appears by the addition, giving understanding to the simple. Besides, to be a light in itself, but not quoad nos [as it has to do with us], is a kind of contradiction, seeing the light it hath is for us. It is true indeed, there is a two-fold obscurity, one of matter, which sometimes is so excellent and perfect, that our understandings cannot reach it, and so in this sense it is said, the natural man perceiveth not the things of God: ψυχικὸς ἀνὴρ, a natural man, one that doth excolere animam [cultivate, ennoble, or refine, the soul, the seat of thought], such as Aristotle and Tully; but this blame is to be cast upon our understanding, not the Scripture, for as we say, Sol est maxime visibilus, & Deus est maxime intelligibilis, the Sun is most visible, and God most easy to be known, because the one hath the greatest motive of seeing which is light; and the other of being understood, which is verity; so are these truths most full of light, if our understandings were opened. The second obscurity is of the phrase, and that the Scripture useth not in things essential to salvation, and commonly what is obscurely set down in one place is clear in another; and shall not the Spirit of God which giveth a clear understanding and expressions unto men be clear? See the Papists folly, they hold it possible to fulfil the Law, but not to understand it; for when we urge that place, Deut. 30. 12. The Word is not hidden from thee, and it is very night thee; Oh, say they, this is to conclude then, the holy Scriptures are the holy Ladders, whereby we climb up into heaven, and know God’s meaning.
2. It is infallible and certain. The infallibility of it is witnessed by those places where God’s Word is compared to Gold seven times refined, and where it is said, Heaven and earth shall sooner pass away, then one jot or tittle, (a). And so thy testimonies are sure; By all this it appeareth, that the Word of God is a fixed Canon, it cannot be wrestled and wyer-drawn [wire-drawn; i.e., like as to train, or vine, to bend in the direction of a man’s desire], so as to approve one thing to day, and the contrary tomorrow: It is hellish blasphemy to compare it to a nose of Wax; and to say that it is to be interpreted secundum currentem statum Ecclesia, as the condition of the Church altereth, so must the Scripture alter; thereby they confirm that of Tertullian, Deus non erit Deus nisi homini placuerit, God shall not be God unless man please. If you say, that the Apostle Peter speaks of some who did wrest the Scripture, and put it upon the wrack; This is to be granted concerning the words, not the sense, and matter of the Holy Ghost intended by those words: That is invariable and cannot be a Reed shaken with every wind of interpretation, and because Heretics would fly to the words, denying the sense, therefore hath the Church of God been constrained to use new words to distinguish them by. Irenæus doth well compare Heretics to the Beast Hyena, that imitates the Shepherd’s voice, and so by that means seduceth the Sheep into destruction. Now this infallibility of the Word is so great, that when some, as Saul and Uzzah, have gone against it, as if their special considerations might give them a protection, which were indeed fair and plausible, yet they were severely punished by God.
3. It is universal in regard of time, place, and persons, so that he is the true and good Catholic that keeps to this Catholic rule. The Word was ever a rule; to declare unto the church anything besides that we have received, nunquam licet, nunquam licuit, nunqua licebit [it is never allowed, never has been allowed, will never be allowed], Vinc. Lyr. Hence in the Old Testament, Esay 8. 20. To the Law and to the Testimony; if they speak not according to this, it is because there is no light in them: Hence also the good Kings Hezekiah and Josiah were guided by this pillar of fire when they set upon Reformation. It was a rule in the New Testament, therefore our Saviour often, Luke 10. 26. Psal. 11. 17. How readest thou? and how is it written? Paul when he would reform the abuses crept in the Church of Corinth about the Sacrament, goeth to the first institution, and as it was delivered from Christ; And if we consult with the Fathers, we shall find that this Scripture was the brook, out of which they gathered those stones which they slung in the forehead of those Goliaths that oppressed the truth; There was never any error, but it went up and down, like Cain, from one place to another, fearing lest every place of Scripture that met it, would kill it. Then it is universal for all places, as the Sun in the firmament is light for the whole world, not for this Kingdom only, or that, but it is for Nations; so is God’s Word a rule to England, to Scotland, to Rome, to all where it is promulgated. Lastly, it is universal to all persons, for as the Psalmist saith of the Sun, there is nothing hid from the heat thereof; so no person or persons are exempted from the Obligation of the Word; there is none too great to have his faith and life controlled by it: Hence it is able make the man of God wise to salvation, 1 Tim. 3. 17. And not only a Minister, but an whole Counsel; yea, this is a rule that binds Kings and Parliaments. We must all stoop to his Word.
4. It is Indivisible: When we say a rule is indivisible, the meaning is, that nothing may be added to it, or detracted from it, and this the Scripture in the close of all, Rev. 22. challengeth to itself; how great a breach of this truth hath been made when the Apocryphal Book, and many other traditions and Ceremonies have been equalized to Scripture, and made as necessary as that? Nay, is there not such folly in people, that they are as willing to be without God’s Word as man’s inventions? It is a necessary truth, which all Magistrates, all Ministers, all people should believe, that God’s Word is perfect; There is enough in it as a rule to direct and work holiness in us; How wretched then are the Papists, that will have Images the Layman’s Bible, as if God’s Word were not enough; and see their perverse disputings, they will not have the Scripture read in the known tongue, lest people through mistake, make errors, whereas Images are suffered by them, though they do naturally teach idolatry. When therefore these traditions and ceremonies climb up, like Reuben, into their Father’s bed, let them lose all their glory. The Word of God is Heb. 9. 15, & alibi, called διαθήκη, a Testament; now you know to a man’s Will nothing may be added, nor anything detracted: And this you will always find to be true, all subversion of true faith, and pure worship, floweth from this, either because something of Scripture is neglected, or something that is not Scripture, is introduced.
5. It is adequately proportionable unto our faith: The rule and the thing regulated must be fitted one to another, Faith and the Word of God must run parallel; all that is written must be believed, and all that is believed must be written; and oh, that the Church of God had in all ages kept to the Scripture as Ruth to Naomi, where the one liveth the other would, where the one dieth the other will. Non credo quia non lego, I do not believe it because I do not read it, was a known speech in Antiquity; Thou art to say, Hitherto thou shalt go, O my faith, and no further; hitherto thou shalt go, O my worship, and no further; Hoc primum credimus cum credimus, quod nihil ultra credere debemus, this we first believe when we do believe, that we ought to believe nothing beyond Scripture; and this also is to be extended unto your practise and conversation; as you are to take no other Religion then what the Scripture allows, so neither to live any other life then what the Word commands; come therefore thou who livest a profane and wretched life, let us expostulate with thee, thou art no Papist, thou wilt not hold transubstantiation, why? because it cannot be proved true by Scripture; And can thy profaneness, thy lusts, thy oaths, be proved lawful by Scriptures; Doth not the same Scripture that bids thee believe thus, bid thee also live thus? Is not God’s Word against profaneness as well as popery? If this were attended to, men would have holy lies as well as sound judgments.
6. And lastly, a rule must be first, and before the thing to be regulated; a rule is a measure, and therefore must be first in its kind; To question whether the Church should be before the Scripture, is to question whether man be before God: ‘Tis true, Divines do well observe, that the Scripture may be considered, either quoad formale externum [the external form], in respect of the outward form, as it is a writing; or quoad formale internum [the internal form], in respect of the inward form and sense of it, as it is the Word of God: Now in the latter sense, God’s Word was always before a Church, because by the Word we are begotten again, and so made the Church: Hence it is that God’s Word is more ancient then Churches and Fathers, and this is the antiquity we should set up. It is true, the Church in regard of her Ministry, and leading us to believe, is before the Scripture, but we never put forth a Divine holy Faith till the Spirit of God work our assent to his Word, because it is his Word; so that to stay in the authority of the Church, is to stay in John Baptist, that did bear witness of Christ, and not go to Christ himself. Seeing therefore the Word of God is most ancient, why should men press us in faith or worship, to go and see what was done 5. or 600. or a thousand years ago, and not rather go to the Scripture which was before this? But as the Owl and Thief cannot endure the light, so neither can error or superstition the Word of God.
Now take these Cautions,
First, the Word of God is the only rule. In Popery they share with God in everything; to grace they join freewill, to Christ’s merits their own to God, Angels and Saints, to the Scriptures their traditions, and Church authority; and this is urged so precisely that if the Church do determine an error to be a truth, yet they are bound to believe it yea, that they do mereri credendo, merit by believing it; even as it was among the Sadducees and Rabbins, if their Elders said the right hand were the left, or the left the right, they must assent to it; if we would be content with this, that the Scripture were an half rule all would be well, but as God is a perfect God, so is his Word a perfect Word, we must have no other gods besides him, so also no other Scripture or Word beside this. Do not then in matters of Religion, make this thy Compass to fail by, What say others, and what is the custom; but, What saith God’s Word? Are not politique considerations a rule to many? is not custom a rule to many? Væ tibi flumen moris hamani, quis tibi resistet? Woe to thee, o thou torrent of custom, who is able to resist thee? crieth Austin. It is true if this be received, here will appear much nicety, much singularity, here must be loud cries for a Reformation, which the world doth so much oppugn; The world is not able to bear this exhortation, Let the Word of God rule you, let the Word of God reform you.
2. When we say its a rule, it must be extended to that end for which it is a rule; for as the Scripture is not a rule to Physicians or Mathematicians in their proper arts, so neither doth it particularly tend to this, or that individual action for all essentials it is a rule, and a general rule for circumstantials. Nor doth this detract from the perfection of the Scripture, that it doth not command every circumstance because then a thing is imperfect, when it wants some perfection that is due to it: It is not an imperfection in the body, that its not everywhere, because this is not requisite to the body, so neither is it to be expected from the Scripture, that all circumstantials must be by name commanded; Its true, the Church must take heed that under the name of circumstances she doth not bring in worship, which hath been always the subtlety of Satan. Thus Altar-worship, and Image-worship were made but circumstances in men’s books by distinctions, but in their practise as much as God’s own instituted worship. Be sure to give enough to the Scripture. Adoro plenitudinem Scripturæ, I adore the Scriptures fulness, saith Tert[ullian]. As Bonaventure said, if he were to err, he would rather err in giving too much to grace, then toe free-will; so do you, in giving too much to the Scripture, rather than to little, though its best to go neither to the right hand, nor the left.
3. Though it be a rule, yet it does not exclude other ministerial helps, and here cometh the office of Pastors and Teachers in, as also of praying unto God, and diligent reading of God’s Word; Therefore it’s a vain and absurd question of the Papists, Let a man be locked up in a study, with a Bible, what good will he get by that, if he cannot read! as if because we say its a rule, therefore other ministerial helps were not also necessary. The Pastors and Teachers have indeed a light, yet as God when he created the world, conveyed the whole light of the world into the body of the Sun, so that though the Moon and Stars should give light, yet they should shine with no other light but what they received from the Sun; So God in the constitution of the Church, conveyed the whole light of it into the Scripture, and the Offices of the Church are to shine with light from thence; The godly Pastors and Teachers of Church, they do not make truths, though they may declare them: As Solomon by his prudence did not make the child the true mothers child, but declare it; and the skilful Jeweler doth not make the Jewel, but doth distinguish it from the counterfeit.
This rule doth extend, first, to matters of faith.
A sound faith is the soul of Religion, its like the Sun in the firmament, like the eye in the body; and commonly ubi male creditur, ibi nec bene vivitur, An ill faith and ill life go together: Hence Hymenaeus and Philetus, as they made shipwreck of their faith, so they did also of a good conscience, 1 Tim. 2. 17. There is no building of any confessions of faith, but the materials must be fetched from this mountain. Error and Heresy have no such enemy as the Scripture. The holy Fathers were scrupulous in using the word ὁμοούσιος and Trinity, and all because they were not Scripture words; Hence Heretiques are lucifugæ Scripturarum [light shunners of the Scriptures], Owls that cannot endure the light: therefore Lindan the Papist was not ashamed to say, That it had been better for the Church if there had been no Scripture at all, but only Traditions. Now the Scripture being the ground, faith, though we be never so orthodox, yet if it be not because of Scripture, its but an human faith. As men may have an human repentance (when their hearts are troubled) merely upon human considerations which is far from godly sorrow: So he may have an human faith, merely because of education and human custom, and all this comes far short of divine faith.
Secondly, to worship and discipline. An orthodox Church without good discipline and pure worship, is like a field of Corn without hedges. What a comely Church should we have, if Scripture Orders were looked to? In worship, all that is done without God’s Word, is doing we know not what, John 4. 22. You worship you know not what. And by what ground they receive one voluntary worship, they might receive more. The Pope once resolved that he with his Cardinals should at a set time ride on Asses partly to shew their humility, and partly to imitate Christ’s riding on an Ass to Jerusalem; But the Cardinals refused it as too absurd, yet they might on the same ground have received that as a custom, as all their other rabble of worship. So for discipline and order, a profane man should be as rare in the Church, as a blazing star, If any one be an Idolater, a reviler, no not to eat with such an one, 1 Cor. 5. 11. And again, If any walk disorderly, withdraw from such an one. I know different judgments improve these places to different opinions, but I press that which all agree in; I acknowledge that governors are more to be encouraged in this work, because the ignorance and profaneness of people cannot endure to see a brazen serpent broken down. You worthy Patriots, you have endeavoured to bury Moses his Body, lest it should be worshipped, and how doth the Devil withstand you?
Thirdly, to our outward conversation, Psal. 19. By them thy servant is forewarned; The Scripture is the Antidote against sin, Psal. 119. 9. A young man may cleanse his ways by them: in the former a King, in the latter a young man. Where there are the greatest temptations, even there God’s Word will prevent. Now this use of the Scripture men do not consider, they dare not have any other faith than the Scripture propounds, yet they dare live another life, Verba Scripturæ non sunt legends, sed vivenda [The words of Scripture are not to be read, but to be lived]. As therefore you believe as it is written, so live and fear and joy as it is written: canst thou prove thy drunkenness lawful, more than thy heresy?
Fourthly, to the heart and conscience of man: and herein it differs from all other Rules and Laws, they bind only the outward man, but these reach to the heart and conscience, Rom. 7. The Law is spiritual, it doth convince even a self-admiring Pharisee; when this Sunlight shineth, it discovereth all the hidden thoughts of the heart all those moats, that otherwise would not be seen, so Heb. 4. 12. Its a two-edged sword, &c. The eloquence and wit of men doth not awe and terrify the conscience, but the Word of God doth, that makes the heart cry out, I am overcome, overcome. It’s true God makes use of human eloquence, Qui dedit Petrum piscatorem, dedit & Cyprianum Rhetorem [He that called Peter an illiterate Fisherman, called Cyprian also a great Rhetorician]; but all must be subordinate to the Word: As God is the Father of spirits, so the Word is a word of spirits; If the word comfort, though all the world threaten, the heart beareth up itself, and so if that threatens, the heart is discouraged.
Use 1. Of exhortation, to set up this rule.
Let the Word of God dwell in you, follow that in your reformations, as the Wisemen did the star: you are careful (as Magistrates) to keep Parliament privileges; be as tender about Scripture privileges, this is your spiritual Magna Charta: Then will God set you up in the consciences of men, when they shall see that you are as seriously bent to keep God’s right as your own. Esay 8. 19. Should not a people enquire of their God? Every Nation seeks to their own god; The voluptuous man takes counsel from his belly, the ambitious from his great ones, the Papist from the Popes chair; and shall not we from God? It was a complaint of an Anonymous in his Epistle to Calvin; (we hope through the blessing of God this Parliament will take it away) this man writing out of England to Calvin concerning the disorders in our Discipline and Church way, saith, “We go to the Nobles and great men to redress this abuse, they say the Bishops must look to it; when we go to the Bishops, they answer, they cannot do anything unless there were a public Constitution of the Realm for it: But when that public Senate is called, there are so many civil neglected. Therefore we the Ministers of God’s Word, are like John Baptist, a voice crying out to you, ‘Prepare ye the way for the Lord, and that by his Word. It was said of the people of Israel, That there was an ounce of that calf they made in every punishment that fell upon them. And may not we say, that the general neglect of Discipline hath had a great share in all our sins and punishments? O ye blessed Fathers, who were afraid to use the word Trinity, and the like, because it was not in Scripture, how could you lie still in your graves for these years past, and not rather haunt us as ghosts, who had so much of doctrine and of worship that had no Scripture for them!
Now there are other rules set up by men.
1. Antiquity: This is the Gorgon’s head that all superstitious men hold up, thinking to silence all men immediately, whereas indeed they deal as the Gibeonites did, who came with their moldy bread and old shoes which they had newly got, as if they had enjoined them a long while: so it is with most of their old traditions, and their moldy inventions, which they obtrude upon us. But how many things are improved? are not your states, your revenues improved? and shall not the light and gifts that God hath given be improved? Is it not Austin’s observation, that the Epistles of the Fathers were mended by Provincial Councils, and Provincial by Universal, and the first Universal by the latter: mark that, the first by the latter; so that what is said of old age natural, may sometimes be true of ecclesiastique, ipsa senectus morbus [old age in itself is a disease]. It was the observation of an acute wit, That time was like the River of waters, that bore up all the frothy and empty things, but all the ponderous things sunk and were seen no more.
2. Custom: This a rule more than all Scriptures to many; This we and our fathers have been used to do; Now how vain is this? for by the same reason Heathens and Pagans might plead for their Idolatry. Yea, Symmachus did when he entreated the Emperor not bring in Christian Religion; Oh, saith he, sequendi sunt parentes, qui sequuti sunt feliciter suos, contumeliosa est emendatio senectutis: our fathers lived quietly doing thus and thus, it is a reproachful thing to be wiser than our fathers. And this is the great mountain in the way of Reformation; Customs, though never so ridiculous, though never so dangerous, yet they will stand for. Austin tells us, that he came into a City where the people had a custom upon one day in a year to meet together, and to throw stones at one another, whereby many were killed, yet because it was a custom, he could not make them leave it.
3. Fathers: Thus the Papists were the fathers of this new Religion: now although it be true, that our learned Divines do prove all our orthodox positions out of them; yet withal we say, they are no rules of faith. Call no man Father, saith our Saviour, that is, so as to rely and rest upon his authority: And indeed there are none set forth the fulness of the Scripture more than they. It was the insolent speech of that proud Heretique Dioscorus, ἐγὼ σὺν πατράσιν ἐκβάλλομαι, I am cast out with the fathers; so let any error, any will-worship be cast out of the Church: then the cry is, this is cast out with the fathers; The Fathers’ works are uncertain, they contradict one another, yea themselves sometimes, and how then can they be rules?
4. The name of a Church: This is another rule too many; they will be of that faith which the Church they live in doth profess, and this hath been the Goliaths sword, none like that. It was Erasmus his speech as Gerhard cites him, That the Church had so much authority over him, and he gave so much to it, that if she should conclude the Arian and Pelagian opinions to be the true faith, he would believe it. What? do you go against the Church? where if you asked, what is the Church, it would have been found to have been nothing but the will and resolution of a proud Pope, for he is the Papists virtual Church. It is true, the authority of a Church that is holy and true, ought to work much upon men; We, saith the Apostle, nor the Church of God have no such custom; and therefore that is commendable, Contra rationem nemo sobrius, contra Scripturam nemo Christianus, contra ecclesiam nemo pacificus [no one is sensible against reason, no one is a Christian against the Scriptures, no one is peaceable against the church]: but then still provided that the Church shines with the Scripture light. The authority of the right Church must not be a cypher, and yet must not be all things. To keep Church-government from tyranny, and Christian liberty from a Socinian ἐποχή [suspension of judgment], or doubting, is very hard.
5. Reason: And this hath been much extolled by a Socinian party a late, but they confound the instrument and the rule together; reason is the instrument applying, not the rule itself, and they are not reasons truths, but Scripture truths: As the Artificer, that beats out his golden metal into such and such forms, it is not the hammers Gold, but only it is formed by it; And as they argue against Scripture, that one interprets it thus, and another thus, so we may say of Reason, this is right reason to one, that is not to another; Tu hæreticus mihi, & ego tibi [you are a heretic to me & I to thee]. Especially all reason severed from God’s Word is corrupt and carnal, a very ill Judge in the worship of God and our conversation.
6. Universality: To do as the most do; this is a great rule; they never consider what the Scripture direct to, but they will believe, and worship, and live as the most do; now God hath expressly forbidden this, Thou shalt not follow a multitude to do evil; They are but few to whom Christ revealeth himself: The whole world lieth in darkness; And as that mold of the earth which turneth into stones is far greater than that which becomes metal; and as the weeds are far more than the flowers; so are sinners far more than those that do truly worship God. This sect is everywhere spoken against, say they of Christ’s way; And you shall be hated of all men for my names sake; But as hell is not the more comfortable, because so many are there, so neither ought the paths thither to be the more pleasant, because there are so many companions, which lead to destruction.
7. Enthusiasm: That is, when men set up their private fancies and spirits against the meaning of God in his Word. But because all the godly are traduced by following a private spirit, and because that place of Scripture is urged by some, no Scripture is of private interpretation, it is good to consider the distinction I shall bring, grant that it be read ἐπιλύσεως [interpretation] not ἐπηλύσεως [occurrence, or impulse], (which signifieth an impulse or coming upon us:) An interpretation may be said to be private either 1. in regard of the person, and so that is not forbidden, for it is lawful for one private man to gainsay the whole world, if he have a true interpretation of Scripture; or 2. it is private ratione medii [medium of reason], when he takes a false medium, he doth not take the context, and the circumstances; and this private interpretation, which doth not publicly appear in the words, is forbidden: or 3. private is ratione finis [end of reason], the end of a man, when though he take a right way and course, yet he hath some sinister end, and this also is forbidden: So then, a private spirit is then made a rule, when we take our own thoughts of the Scripture, and do not found or establish our meaning upon the context. The Papists and Enthusiasts are contrary one to another; Thus Christ, as Tertullian saith, is always crucified between two thieves, truth suffers between two contrary errors.
Now if we follow Scripture Rules, there will these consequents flow from it.
1. Such a man will be sure and constant in his way; for as the truth is yesterday, and to day, the same for ever; so also will the frame and temper of the man be the same forever; whereas a man that doth not build upon Scripture, he hath a weekly and a monthly Faith: Hence are those phrases, Holdfast the words of Life, Tit. 1. 8. The godly men (saith Fox) were called the just, and holdfast men, because they would not abate of the least title they held; it was a proverb to express the difficulty of a thing, θᾶττον τις τόν Χρίστον μεταδιδάξειε, you may sooner unteach a man Christ: whereas men that have not built upon this foundation, they are like Theophilus Bishop of Alexandria, who was nicknamed Euripus, because of his ebbing and flowing in matters of Religion; for a Bishoprick he would swear to the Nicene Council, and then to keep it he would for swear it again.
2. He will be holy and spiritual in his conversation; for such as those rules are, such will he be: The Scriptures are called holy not only because the matter of them is holy, and the efficient Author of them holy, but because the end and effect of them is to make us holy; They will not only make orthodox in judgment, but right in affection and conversations also; Hence it is that there is as little holiness in the lives of the Papists as there is found faith in their judgments: and how can it be otherwise, seeing the Church of Rome hath dealt with the people of God, as if a man would commit a Ship into the Sea without Pilot, Compass, or Sails, and so venture it into the Ocean? And this Scripture holiness doth as far surpass that which people call piety, as the Sun doth the glow-worm.
3. This will bring peace and security to him, and to the Kingdom that receives it: As many as walk according to this rule, peace unto them, Gal. 6. 16. Ignorant and profane people cry out, it is this crying for Scripture so much, that makes all this trouble; but see the contrary, 2 Chron. 15. 3, 4, 5. When there was no teaching Priest, nor the Law in Israel, then there was trouble to him that went in and went out: Again, 2 Chron. 17. 9, 10. when Jehoshaphat Reformed according to God then all was quiet, and fear fell upon all the Nations round about. The brining in of God’s Word, and a Scripture Reformation, is like the bringing in of the Ark to Obed Edom’s house, it carries much blessing with it.
4. This Scripture man will be accounted nice and scrupulous. If you do regard his conscience, which attends God’s Word only, it must needs be nice and scrupulous in the World’s account, That as they wonder you run not into the same excess of riot with them, so also that you cannot use all such Worship and receive all such Traditions as they do: A tender constitution feels the least blast of wind, so also doth a tender heart; Look upon the carriage of our Saviour’s not washing his hands, it was but a civil thing, he knew how much the neglect of this would prejudice him, and yet he would not do it. For as he will have a liberty of conscience where some are superstitiously fearful; so again he will have an holy fear of conscience, where others are desperately bold; never then let Reformers startle at this, to be thought more strict then needs.
5. He will be judged singular from others: This ariseth from the other, for seeing his conscience is so tender, thence also his life will be disagreeing to the most, as the Apostles rule, Rom. 12. 2. Not to fashion ourselves according to this world; and so Jas. 1. 27. pure Religion is to keep ourselves unspotted from the world: it is true on the other side, if there be any irregularity, it is in the most men of the world that they conform not unto the Word of God which is the rule, for the godly do as they should do; as in a pasture where a flock of sheep is, if all but two or three break the hedges and run into the highways, who are wanderers? the multitude? no, those two or three that abide in the pastures.
6. It will make him become hated and abhorred of all; You shall he hated of all men for my name’s sake: Hence the Papists, because we would have all decided by Scripture, they call us Scriptuarios [Scripturemen], and atramentarios Theologos, Inky Divines; and to be a Bible bearing Puritan was matter of scoff: How would the fire of Chrysostom have kindled against these wretches; who have upon that place, Let the word of God dwell plentifully in you, 1 Cor. 3. 16. crieth out, ἀκούσαθε ὁι βιωτικοὶ, Hearken all you tradesmen, get Bibles; this undoeth you, that you think it belongs only to some special men to read the Scripture: And how can it be but that the world must hate this, seeing there is such a contrariety between a Scripture life, and the life of carnal men? A Scripture conversations, and a Scripture reformation can be no more endured by the world then David by Saul, because the pulling down of one is the establishing of the other: Semper aliena virus formidolosa est, one man’s virtue makes him that wants [lacks] it afraid.
But how may we get good by this rule?
1. We must be frequent in it: see that Col. 3. Let it dwell in you, you must know it, and be as familiar with it as your own houses: and then plentifully, that is, both for the object and subject; the object, not this or that parcel of the Word of God, but the whole Scripture; and then for the subject, in all the parts of the soul, the understanding, the will, and the affections, it must be like Aaron’s oil running down from the head to the feet; hence God would have the King himself to write his word with his own hand, that so he may be acquainted with it, and rule accordingly, Deut. 17.
2. Pray for understanding: Only a spiritual understanding and an heavenly eye can discern an excellency in the Scripture; it argued a profane spirit in Politian, who said there was more in one of Pindar’s Odes, then all David’s Psalms; But David prayeth that God would open his eyes, that he might see the wonderful things in God’s Law. All truth is sweet, but the Scripture truth above all; men may read the Scripture, write Comments on it, and yet not have spiritual savoury understanding of it: Nunquam Pauli mentem intelliges, nisi prius Pauli spiritum imbiberis, unless God give thee the heavenly spirit of Paul, thou wilt never understand the heavenly meaning of Paul.
3. Be humble and meek, submitting to the simplicity contained therein; The humble he will teach his way. It is a great matter to stoop to the Scripture; Austin complaineth of this, that literarum typho tumidus, swelling with pride of human learning, he did refuse the simplicity of Scriptures: Bradwardine speaking of himself before he felt the power of grace upon his heart, saith that he was much offended, when he heard Paul read in the Church, because he had not metaphysical ingenium: Thus proud men seldom ever come to know the truth, God hideth these things from the prudent and wise of the world.
4. Get love to God’s truth; And this is the reason of all Antichrists errors, and believing such lies as they do, because they receive not God’s Word in the love of it; they loathed this Manna, and therefore God makes a famine among them; and there is no more terrible prognostique of God’s delivering up a people to blindness and hardness, then their rejecting of the Word. Take we heed then how we reject God reforming, lest he swear in his wrath, that we shall never be reformed; what is the great crying sin of England this day? even an hatred of God’s truth, they love not the power and purity of it, but as the Gadaren’s had rather have their Swine than Christ’s presence, so these their brutish lusts rather than God’s truth; God removeth these means of grace when people are incurable, as when the Patient is dead, all the physic boxes and cups are taken away.
Now that the Word of God may be set up, these three things are necessary:
1. To encourage preaching; which is that great work so severely charged upon the ministers; Hezekiah spake comfortably those to that taught the good knowledge of God. There was a very noxious and destructive opinion, that reading was preaching; The question is not whether reading may not in some sense be called preaching, (taking preaching for any declaration of God’s truth;) but whether it be ministerial preaching whether when the Apostle saith he must divide God’s Word aright, he meaneth no more than to read? whether when he saith, who is sufficient for these things, he meaneth, who is able to read? when he saith, Give thyself to study that thy profiting may appear to all men, he meaneth all men see thou readest better than thou didst.
2. Catechising; This would do good both to Minister and people: the ministry in the first place; Memorable is that which Chemnitius relates of his Master Chytræus, that when he read over diverse Authors, and devoured many Volumes, he set himself to prove the Catechetical points of Divinity by Scripture, and then he found himself in a new world, he was not able to do it. As for the Minister, so much more for the people. Who will give up to weep rivers of tears for the general ignorance in all Parishes and Congregations? Bellarmine saith that faith may be defined better by ignorance than knowledge; This is true, that the faith of the common people (such as it is) may be so defined: Help the Church of God, O you Worthies in this.
3. Encouraging learning, and the knowledge of the tongues; for howsoever translations may be good, yet in regard of the emphasis of the Original, we may say as the Queen of Sheba to Solomon, that which she heard was nothing to the glory she saw. Then came in error and superstition, when it was Heresy, or at least suspicion of it, to understand Greek and Hebrew. A Divine ought to be that which was said of Nazianzene, ὠκέανος της θεολογαίς, an Ocean of Divinity.
We come now to the Testimony itself, Prepare ye the way of the Lord, &c. which doth contain the effect of John’s Ministry, as also the duty of his hearers, who were fallen into a corrupt time, when the Philistines had filled up all the Wells the Pharisees & Scribes had corrupted the Word Of God by false interpretations: The word κατασκευάσει, he will prepare, and ἐτοιμάζετε, prepare ye, are taken from the custom of great Ones, who use to have way made for them; or as others, when great Commanders were to lead an Army: they sent some before, who were called ὁδοποιοὶ [hodopoioi; surveyors of the roads], that did complanate and make level the way; and the Hebrew Word is empathic, which signifieth such a removal of all offensive things, that the face may no longer behold them: and thence we observe that,
It is the duty of a people to remove all difficulties and oppositions in the way, that so Christ may come and dwell with them: for so the Text carrieth it, either literally to take everything away that may stop their speedy return from Babylon, or typically, what should oppose the spiritual restoration of the Church, by the Messiah; and so proportionably, whatsoever mountain or valley may be in the way, where Christ is coming. As they threw garments in the way, and with much acclamation cried, Hosanna blessed be he that cometh in the name of the Lord; so are we with all earnestness of affection to cry, Blessed be that Reformation, which cometh in the name of the Lord; This also the Psalmist crieth, Lift up your heads ye gates, that the King of glory may come in.
We will first shew what are the impediments, the hills and valleys, that hinder Christ’s coming to reign in his Church.
1. A corrupt judgment, as if there were no necessity of preparation of Reformation; That was Laodicea’s case, she thought herself full, and rich, therefore she is counselled to buy eyesalve, Rev. 3. 18. Thus the Church of Rome is in a desperate disease, because she thinks she cannot be sick, she cannot err: thus all Reformation is accounted needless, what need we anymore do? As he said, many had been learned, if they had not conceited they were so; so many Churches had been more pure and reformed, if they had not thought themselves reformed enough and therefore as for a particular person, Paul saith, I had not known sin, had not the Law said thou shalt not lust; so also may a Church say, I had not known this to be an abuse, this to be error, had not the Scripture manifested it.
2. Attending to carnal policy: This makes men vary according to State consideration; there are many men that can place their consciences, as Diogenes bragged he could do his Tub, which ways soever the wind blew, he could turn the mouth of his barrel from it. There are a certain people spoken of in story, that worship no set God, but the first thing they met with, Hodie tu Jupiter esto, cras mihi truncus eris [Today you will be Jupiter, tomorrow you will be a block of wood], To day this shall be good Divinity, tomorrow error, today this shall be a reformation, tomorrow turbulency. This carnal respect is a loadstone to many, Fac me Episcopum Romanum, & ere Christianus, make me Bishop of Rome and I’ll be a Christian: There be some who thought gain godliness; how many children of Balaam are there who may be hired to curse the people of God?
3. A sinful symbolizing moderation; how hard a matter is it, not to take a lame and half Reformation? Si dimidio Christo essemus contenti, facile transgresimus omnia, all quarrels would soon end if we would take up with a half Christ, saith Calvin; Let the child be divided, saith the false mother; Purge out the old leaven, ἐκκαθάρατε, Chrysostom ponders that, he doth not say καθάρετε, but ἐκκαθάρατε, that is, thoroughly and fully; And Peter Martyr followeth this of Chrysostom; in Reformation, these are our principles, ad multa connivendum est, leniter est agendum; sed alia est severitas verbi Divini, we must wink at many things, and proceed gently, but the severity of God’s Word is another matter of thing. But you will say, Shall there be no moderation, must we all be like frogs that cannot go, but leap? Yes, there is a lawful moderation, but here we condemn a sinful symbolizing one.
4. Love to earthly things: If you read the Prophet Haggai, you will find that the care and love to build their own houses, made them neglect to build the Temple of God: Thus also the Pharisees to satisfy their covetousness, made corrupt interpretations of the Scripture; and what is all Popery, but the Daughter of ambition and covetousness? When men had rather lose their God then their wealth, part with their Religion then their riches: how can they promote the cause of God or make way for Christ’s coming? when men can delight more in the glory of their own houses than in the spiritual beauty of Ordinances; when they have more joy in their hearts, by the increasing of wine and oil, then in God and his ways; it is no wonder if so few make way for Christ; it was Nazianzen’s excellent temper, to thank God he had anything to lose for Christ’s sake.
5. A fifth impediment to reformation is profaneness and license in wickedness; This is that which troubles men so, they shall not be so merry in their lusts and their sins; but this should comfort you, Christ endured the contradiction of sinners, this comforted the Christians heretofore as Tertullian notes; Who are they that speak against us, but the Ale-houses and Brothel-houses? you may ask, What is the good we would do, that the mouths of the bad are so open? Hence it is that men are patient under all Popish burdens, because these and their lusts may stand together, but when Christ comes, then they rage, crying, Let us break his bonds. It is a torment to wicked spirits, that they cannot be wicked, as they have been, Matt. 8. 29. Why art thou come to torment us before our time; what torment could that be to the Devil, to be cast out of the possessed bodies? yes great, because they could not vex and destroy as before: so a Reformation comes and torments proud Church-Governors, and why so? because they cannot oppress and rage as they used to do.
6. The general opposing and disliking of it by people: This is a great stop in the way, What should some few stir for and against the current of men’s desire? especially if many great, and many learned rise up against it; and this Luther confessed was no little temptation to him, Túne solus sapis? totne errant universi? Art thou only wise, are all others in an error? But if this were to be regarded, then neither Prophets, nor Christ, nor Luther, nor Calvin, should have set upon any Reformation: for the world could not bear them. Always Reformations have been judged impossible things; Abi in cellam, & dic, Miserere nostri, saith he to Luther, go and pray in thy Cell, for thou art not likely to do anything by stirring; so Psal. 2. Why do the people rage and take counsel together; that Christ may not be exalted on his Throne; But this will not excuse, better it is to endure the rage of people than the anger of God; better have the world frown on you, then God frown on you.
7. The seeming newness that is in it; For indeed, truth is before error; it is for our sins that truth is new; it argueth our deep Apostacy and revolting, that the orders and ways of Christ should be new: that profane persons should lift up their heads so high among Christians, was not so from the beginning; ‘tis a novel thing to be erroneous or superstitious, thy breaking of the Sabbath, thy neglect of piety, these are new things; and it is strange to consider, how doting men are of the old ways they have lived in, though never taken up at first upon any Scripture consideration: and see the corruptions of men’s hearts, new fashions are admired, superstitious innovations were generally received, but truth and discipline that is seeming new, is rejected.
8. The divisions that seem to arise by it, and errors multiplying at such times; it is true, it were a happiness if as in nature monsters are barren, (a monster cannot beget a monster) so also in spiritual, a monstrous error could not beget another; but there must be heresies. As the rending of the Temple was a sign of the abolishing of that Church and State, so are rents and divisions in a Church. The Physicians make that Patient in a dangerous condition, whose distempers have an αντιπραξία [contrariety of functions and temperaments] in them, that while they labor to heal one disease, they hurt another way; but still you are to know a Reformation doth not make these, but find these: it is the tyranny of Church Officers, that make divisions in the Church, as we see by Pope Victor, who excommunicated the Eastern Churches about a trifling business. You shall have many cry out of the divers sects that are risen up, but yet they never blamed those that occasioned them: and I must further add, its causa, non separato facit schismaticum, it is the cause, not a separation that makes a schismatic: this hath always been the slander cast upon Reformation, Quot homines, tot Evangelia, so many men, so many Gospels; and Luther was often required not to divide the inconsutilis tunica, the seamless coat of Christ, therefore he calls his adversaries inconsutilistæ [seamless men], and Tunicasti [Tunic, or coat, men]; Lay then this blame not upon Reformation that only can remove such things, but upon those who were the Fathers of these Rents.
9. The ninth let [hindrance] to Reformation, is, the outward troubles and commotions that do accompany it: And certainly these lie in the way of Reformation, as Amasa’s carcass that stopped all the passengers; but this our Saviour foretold, I come to send a fire and a sword, and to set Father against son, and son against Father: not that our Saviour means this was the Finis operantis [end of the worker], that he intended this, but that it was Finis operis [end of the work], there would be this vent wheresoever his pure and powerful preaching was set up: for he is not the cause of it, but the stubborn and rebellious hearts of men make it; neither the Physician nor the Physic are the cause of the pains and troubles the sick man feels, but the ill humors that have been long gathering in him.
10. The unthankfulness of people, that they should no more esteem or prize those instruments which God sends to deliver them by. Thus they were unthankful to Moses and Aaron: and the Roman Worthies have drank of this cup. Therefore on Heathen, when his son was desirous of public service, he carrieth him to the boards and planks of old weather-beaten Ships that lay upon the shore; Lo (saith he) thus the people will do to thee after they have used thy service. And so another Heathen complained, who had done much public service, but neglected, that he was like the Trees, which the beasts run to in time of a storm, and when that was over they fell on cropping and browsing of it. Now as this unthankfulness is a gross sin, so it ought not to be any discouragement for those who are employed in the public good: Luther was much offended at this, and therefore he tells us his temptation, Cum hæc itavideo, non nunquam inpatientia frangor, & serio cogito, nisi illa doctrina in mundũ jam sparsa esset, me quidvis potius facturum quam ut ingrato mundo ostenderem; Sed hæ cogitationes sun carnis; When I see this (ingratitude) I am sometimes broken with impatience, and seriously resolve unless this doctrine had been already dispersed, I would rather have done anything then declared it to this unthankful world; but these are the thoughts of the flesh.
But yet there are many urgent motives and arguments, why Reformers should go on.
1. Because God hath severely punished the neglect of any order he hath left with his Church; though they have done much, yet if they have not done completely, he hath been angry; Hence you read so often, Nevertheless the high places were not taken away; May not the judgment upon Nadab and Abihu, for offering strange fire; may not the breach God made upon Uzzah, forever awaken Reformers, that they should not be conniving and indulgent to the breach of the least command of his? O ye worthy Patriots, think not that you are free, and at your own disposal, how much or how little is to be done for God, you are accountable to God for jots and tittles.
2. There is nothing more odious unto him than corruptions in his Church: what detestable names doth the Scripture put upon Idols? and the false Prophet is called the tail; and our Saviour when he was to purge out the corruptions from his Temple, He makes a whip, and drives the polluters out; a strange way it was, but hereby he would shew how odious such were to him, even as so many dogs in his presence; Consider that speech, John 4. My Father seeketh such who worship him in spirit and in truth: he seeks such, which argueth how precious and delight some they are unto him, that worship him in his own way, therefore our Saviour tells the Pharisees, that that which was highly esteemed amongst them as great piety and devotion, it was βδέλυγμα [despised], an abomination before God: oh, then let us not do any abominable things.
3. A third motive is, whatsoever carnal Statists think, yet doing the will of the Lord in this, we are sure of blessings: Remember those two places quoted before (for we desire they may always stick upon your hearts) how ill it was, when there was no law, nor no preaching Priest, and then how well it was when Jehoshaphat set up those that taught the good knowledge of God: It is true, we may be a long while in the Wilderness, and God for the sins of his own people may suffer the enemies to prevail, but we are always to remember the end of the Lord, mark the ends of all Reformation, and you shall find them to be peace: And as we say of the sorrows and sadness of a particular godly man, it is not his godliness that makes him so, but not a Reformation that makes woe and misery, but because we are not reformed enough, we are not willing for this.
4. Consider how much men venture, to prepare ways for antichrist, and to make his paths straight; do not men venture their estates, and their lives, that the man of sin may become a man of glory? and shall not we do as much for Christ? will not the prisons and miseries wherein they suffered, witness against our dastardliness? Did not the people bring their earrings to make the golden calf? Did not the Corinthians suffer the false Apostles to buffet them and smite them? shall there be Martyrs for error, and not for Truth? As that good old Pambus wept when he saw a Strumpet cunningly dressing herself to please her Lover, because he could not take as much pains to please God; so do thou when thou hearest of the Papists and such adversaries, making themselves poor, and venturing their lives, that error may be advanced; why dost thou not humble thyself, because thou art not so forward, or self-denying for the truth?
Use of Exhortation. That now we would prepare the way of Christ: God will reform his Church by means if we do not promote it; take heed, lest while we are negligent, he come down himself as it were, and scourge out all profaneness from his Temple, and so you lose both your reward and comfort; consider, that as it is your danger to prepare Christ’s ways; so it is the greatest honor that God did ever put upon you: How many thousands that shall find the benefit and sweetness of drinking the pure streams of God’s Ordinances, will then bless God for you? In these matters of God consult not with flesh and blood, remember that he is engaged for his truth more than you; you indeed have your lives and estates to lose, but God hath his Honor, and his Truth to lose, which is more than all the World. How will you ever answer it, if God at the day of Judgment shall say, he put an opportunity into your hands, and you have not improved it, when the blood of other men’s souls may be required at your hands? Take heed that at your deathbeds there be no outcry, O my England sins! I speak not this in any spirit of discontent, but rather of joy, seeing those clusters of grapes you have already brought us from the Land of Canaan, those good and wholesome Laws that have been enacted since your fitting; only be exhorted to hold on, and take the opportunities that God puts into your hand: Those that would not gather Manna in the morning, could find none all the day after; only the man that stepped in first into the pool of Bethesda, could be healed. And you are the more engaged to this, by the solemn Covenant you have entered into; so that you must needs break many bonds asunder, if you grow forgetful of this work: Take David for an example, Psal. 132. there he had vowed to bring the Ark back into a fit place; now when he had thus sworn, see how careful he was, Remember David and all his troubles, or more near the Original, in his whole affliction, that is, in all that trouble, and fear, and care that was upon him, when God smote Uzzah, and so hindered him in his intended Reformation: There is his grief, where was a stop in his work. Then consider again his resolution, he would not sleep, nor eat, (it’s an hyperbolical expression of the indefatigable pains he would take) that the Ark might be settled. I shall therefore pray as David, when the people were willing, The Lord keep this always in their heart; the Lord always keep your Covenant and resolutions alive in your hearts.
Now that you may not be as those who built the Ark for Noah, but were drowned themselves; or as Hiram, that sent materials to build a Temple to that God, whom he did not know, that you may have comfort and benefit in all that is done.
1. Humble your souls for all your failings, and sins; one miscarriage may embitter many mercies, 2 Sam. 6. When David was with great pomp and cheerfulness bringing back the Ark, on a sudden God manifesteth his displeasure against Uzzah, not as some think, because he touched that Ark, seeing he was a Levite, but because it was put on a car whereas it ought to be carried on men’s shoulders; see what a sad obstacle was put in the way, David hereupon leaveth the Ark, and will carry it no further. Take the advantage therefore on these days, that all the sins which stand upon your account may be wiped off.
2. Labor for a spiritual heart, to be such as can delight in the spiritual worship of God, that can account spiritual things glorious things: men that are affected with outward glorious pomp in the service of God, it is a sign they have no spiritual things to rejoice in; the woman that hath no children to play with, she can delight in dogs, and other creatures? Hag. 2. there is a promise, that God would make the glory of the second Temple far above that of the former, and how was this true, but because of Christ’s spiritual preaching and presence there. I cannot but name a passage out of Isidore Pelusiota, lib. 2. epist. 246. because it’s so parallel with our times alate [lately], and I would all were of his judgment: There was one Eusebius a Bishop, that did cast out and revile the good people, and in the meantime was very devout in building and adorning the Churches; now saith Isidore, ἀλλò ἐστὶν ἐκκλησία, καì ἀλλò ἐκκλησιαστήριον, the Church is one thing, the place of the Church another; the one consists of unblameable men, the other of wood and stone; which if the Bishop did consider, he would not any longer overthrow the one, and adorn the other. And in the Apostles times, when the Church did abound with spiritual graves and holiness of life, they had no Temples; but in our time the Temples are more adorned than is fitting, ἡ δὲ ἐκκλησία κωμωδεῖται, but the Church is scorned and mocked: if I might have my wish, I had rather be in those times wherein the Temples were not so beautified, but the Church splendent with heavenly graces, then in these our times, wherein the Temples are very glorious, but the Church empty of graces.
3. Get sincere and holy aims, even in doing God’s commands: let there not be Paul’s complaint, All seek their own, and not the things of Jesus Christ; be willing to be even an Anathema that the Church may prosper. It was a noble resolution of Tullies, Ne immortalitatem quidem contra rempublicam acciperem, he would not have immortality itself to the prejudice of the Commonwealth: You have a notable instance for this in Jehu, how did he reform according to all that was in God’s heart? and yet he lost the reward; nay, Hos. 13. God threatens to be revenged on him; and why is all this, but because his heart was not right to God? Do not thou aim at glory, and at fame, but at God’s own glory and honor.
4. Reform your own lives and conversations; for how reasonable is it that you who make laws that others do not swear, you yourselves should not? how fit is it that you who bind others to the keeping of the Sabbath, you yourselves should sanctify it? And this again did undo Jehu, that although he pulled down Baal, yet he did not reform himself from Jeroboam’s sins: lege historiam ne fias historia [read the history, do not become the history], read the history of Jehu, lest thou thyself be made such an history to others. Oh, therefore let it be true of thee, that since thou hast been laboring in this public Reformation, thou hast been more holy, thou hast been more pure: Thou that hast endeavoured to make way for Christ in the Church and State, hast much more made way for him in thy own family: what will it profit to have holy Ordinances, holy Worship, if we ourselves still remain unholy?
Use 2. Of Instruction unto people not to mutter under these sad calamities, if hereby Christ may come and reign in his Church. Consider,
1. That a Reformation doth not make these troubles, but sin: Do not murmur under God’s providence, as is forbidden, 2 Cor. 10. The Jews, they murmured under Moses and Aaron, how many of them did God destroy? so again, the Corinthians, because Paul did urge strict Discipline about the incestuous person, and other disorders, therefore they were prone to murmur: and thus people think that this Reformation is the cause of all this evil, and that Reformers are the troublers of England: but sure it is our sins and an unwillingness to be subjected to Christ that works us all this woe; and if we had more truth, we should have more peace.
2. How slowly we prepare and fit ourselves for mercies; it’s true, speed is a great advantage in public works; the heavenly bodies convey their sweet influence, non qua calida [not as that which is too hot], sed qua velocis motus, [but] as they are swift: but yet you are to take notice of it, that our slowness in fitting ourselves for mercy is more to be blamed. It’s your complaint, the Parliament is slow; why not rather we reform our lives slowly, we prepare ourselves slowly, and therefore it is that good things are kept off? Moses and Aaron were not the causes that the people were kept so long in the wilderness, but their own sins and rebellions against God; let this therefore stop your mouths and do not discourage those who labor for your good, that is not profitable for you, as the Apostles speaks in the like case.
3. How grievous a sin it is, to wish for thy old condition again or to magnify that; This was the temper of the perverse and froward Jews, would they were in Egypt again, Moses and Aaron would destroy them; and see who they amplify that condition, the bondage of which they did so much complain of before: They sat down by the fleshpots in Egypt: [sat down] as if they had so much ease; and by the fleshpots, as if they had had so much plenty: whereas indeed their estate was miserable. It is true, our times are very sad, and as Tully of his civil wars, so may we say of ours, Non est civis Romanus qui in hac tempestate ridere potest [he is not a Roman citizen who is able to laugh in this time], he is not a true Christian that can be heartily merry in these days. But were not the times of Superstition, of Altar-worship, of silencing your Ministers, as bitter unto you?
4. How the mercy when it doth come, will make amends for all. Canaan will satisfy for the troubles in the wilderness. That the Church hath brought forth a manchild of Reformation will make all former sorrows and pangs be forgotten: when and how God will put a period unto these sad Distractions, we know not; but certainly God will own his own Truth, he will not forget his promises to his people: and if we should perish, yet when we have done our duty, we shall have our comfort and reward in heaven; and certainly God hath not raised all these hopes of his people, to make them the more miserable; will God do with his people, when they have laid up all for his service, as the husbandman with his Bees, when they have enriched themselves with their honey, and laid up all their stock, then to set fire on them, and burn them? no certainly; if the fervent prayer of one righteous man prevail much, how much rather the prayers of many thousands?
FINIS.