The Difficulty of and the Encouragements to a Reformation, Sermon

The Difficulty of and the Encouragements to a Reformation · Sermon

p. 1A SERMON Preached before The Honourable Houſe OF COMMONS At the Publike Faſt, September 27. 1643.

MARK. 1. verſ. 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 voyce of one crying in the wilderneſſe, Prepare ye the way of the Lord, make his paths ſtreight.

I Will not begin my Sermon, as commonly Printers doe their Books with ſome flouriſh or gaudy pictures on the firſt leafe, but fall immediately upon that ſpeciall matter which is contained in my Text, & that cannot be handled rightly, unleſſe I take in the former words, The beginning of the Goſpel of Ieſus Chriſt the Sonne 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 p. 2not a Title or preface, ſuch as that is, the Revelation of Iohn, 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 foreign. Goſpel, which ſignifieth in the Scripture Maldonat, who hath it from others.ſometimes any joyfull 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 foreign, for the Booke and Hiſtory of Chriſt, that is not a Bible-ſenſe, but an Eccleſiaſticall; even as Evangeliſt in the Scripture doth not ſignifie one that made the Hiſtory of Chriſt, as wee call the ſoure 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 Ieſus Chriſt, Ieſus Chriſt is not the matter, but the author, ſo that the ſenſe is, The beginning of Chriſts 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 proofe it ſelfe: 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 Iewes would perſwade us; 2. In anſwering the doubts about the diverſe readings, whether it ſhould be the Prophets, or in Eſay onelyonly, which Beza contends for as the true reading, and this is made ſo great a difficulty by Ierome, that he ſaith he will crave pardon for his ignorance, as if the knot could not be untyed; but ſhould I handle theſe at large, you would ſay I gave a ſtone or ſerpent of controverſies, when you askt 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 unſtood onelyonly literally, as the Iewes would have it, of an exhortation to the people of Iſrael to make ready and prepare for their returne from captivity; nor as others onelyonly as a propheſie of John Baptiſt, and our Redemption purchaſed by Chriſt, for whoſe entertainment we are to prepare, but we think it literally true of the Iewes, and the voyce enying in the wilderneſſe to be all thoſe ſeverall Prophets, that proclaimed their return; and alſo typically true of Chriſt and p. 3Iohn Baptiſt in his time, and conſequentially to be applyed to any time when Chriſt is comming graciouſly to deliver us from any ſuch captivity.

So that from the manner of proving, and the matter or proofe it ſelfe we will gather two Doctrines ſeaſonable for theſe times.

Doct. 1. That Gods Word is the onelyonly rule and principle in matters of Religion and Reformation: It holds à majori ad minus, if the Prophets that were acted infallibly would yet confirme 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 ſpeciall duty upon all, to remove all impediments, and to make way for Chriſt when he is comming to us.

We will begin with the firſt.

Doct. The Word of God is the onelyonly rule and principle in matters of Religion or Reformation.

It hath the properties of a Rule, which are theſe:

1. It is known and eaſie. Pſal. 19. 78. It is compared to a light, and a Lanthorn to our feet; Nor will that evaſion of the Papiſts ſerve their turnes, that it is lumen or light in it ſelfe, but not quoad nos (as if the Scripture were a light under the buſhell; God ſhould then doe that, which our Saviour ſaith no man doth,) for that the Scripture is light effective as well as formaliter, appeares by the addition, giving underſtanding to the ſimple. Beſides, to be a light in it ſelfe, but not quoad nos, 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 naturall man perceiveth not the things of God: foreign, a naturall man, one that doth excolere animam, 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 viſibilis, & Deus eſt maxime intelligibilis, the Sunne is moſt viſible, and God moſt eaſie 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 p. 4of light, if our underſtandings were opened. The ſecond obſcurity is of the phraſe, and that the Scripture uſeth not in things eſſentiall to ſalvation, and commonly what is obſcurely ſet down in one place is cleare in another; and ſhall not the Spirit of God which giveth a cleare underſtanding and expreſſions unto men be cleare? See the Papiſts folly, they hold it poſſible to fulfill 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 nigh thee; Oh, ſay they, this is to be underſtood of the fulfilling of the Law, not the knowing it; wee conclude then, the holy Scriptures are the holy Ladders, whereby we climbe up into heaven, and know Gods meaning.

2. It is infallible and certain. The infallibility of it is witneſſed by thoſe places where Gods Word is compared to Gold ſeven times refined, and where it is ſaid, Heaven and earth ſhall ſooner paſſe away, then one jot or tittle, (a). And ſo thy teſtimonies are ſure; By all Mat. 40. 35this it appeareth, that the Word of God is a fixed Canon, it cannot be wreſted and wyer-drawn, ſo as to approve one thing to day, and the contrary to morrow: It is helliſh blaſphemy to compare it to a noſe of Wax; and to ſay that it is to be interpreted ſecundum currentem ſtatum Eccleſiae, as the condition of the Church altereth, ſo muſt the Scripture alter; thereby they confirme that of Tertullian, Deus non erit Deus niſi homini placuerit, God ſhall not be God unleſſe man pleaſe. If you ſay, that the Apoſtle Peter ſpeakes of ſome who did wreſt the Scripture, and put it upon the wrack; This is to be granted concerning the words, not the ſence, 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 Heretiques would flye to the words, denying the ſence, therefore hath the Church of God been conſtrained to uſe new words to diſtinguiſh them by. Irenaeus doth well compare Heretiques to the Beaſt Hyaena, that imitates the Shepheards voyce, and ſo by that meanes 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 ſpeciall conſiderations might give them a protection, which were indeed faire and plauſible, yet they were ſeverely puniſhed by God.

3. It is univerſall in regard of time, place, and perſons, ſo that he is the true and good Catholike that keeps to this Catholike rule. The Word p. 5was ever a rule; to declare unto the Church any thing beſides that we have received, nunquam licet, nunquam licuit, nunquā licebit, Vinc. Lyr. Hence in the Old Teſtament, Eſay 8. 20. To the Law and to the Teſtimony; if they ſpeake not according to this, it is becauſe there is no light in them: Hence alſo the good Kings Hezekiah and Ioſiah were guided by this pillar of fire when they ſet upon Reformation. It was a rule in the New Teſtament, therefore our Saviour often, Luk. 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 wee conſult with the Fathers, we ſhall finde that this Scripture was the brook, out of which they gathered thoſe ſtones which they ſlung in the forehead of thoſe Goliahs that oppreſſed the truth; There was never any errour, 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 univerſall for all places, as the Sun in the firmament is light for the whole world, not for this Kingdome only, or that, but it is for Nations; ſo is Gods Word a rule to England, to Scotland, to Rome, to all where it is promulged. Laſtly, it is univerſall to all perſons, for as the Pſalmiſt ſaith of the Sunne, 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 to make the man of God wiſe to ſalvation, 1 Tim. 3. 17. And not onelyonly a Miniſter, but an whole Councell; 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 it ſelf; how great a breach of this truth hath been made when the Apocryphall Book, and many other traditions and Ceremonies have been equallized to Scripture, and made as neceſſary as that? Nay, is there not ſuch folly in people, that they are as willing to be without Gods Word as mans inventions? It is a neceſſary truth, which all Magiſtrates, all Miniſters, all people ſhould beleeve, that Gods Word is perfect; There is enough in it as a rule to direct and worke holineſſe in us; How wretched then are the Papiſts, that will have p. 6Images, the Lay mans Bible, as if Gods 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 errours, whereas Images are ſuffered by them, though they doe naturally teach idolatry. When therefore theſe traditions and ceremonies climbe up, like Reuben, into their Fathers bed, let them loſe all their glory. The Word of God is Heb. 9. 15. & alibi, called foreign, a Teſtament; now you know to a mans Will nothing may be added, nor any thing detracted: And this you will alwayes 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 runne parallel; all that is written muſt be beleeved, and all that is beleeved 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 dyeth the other will. Non credo quia non lego, I doe not beleeve it becauſe I do not read it, was a known ſpeech in Antiquity; Thou art to ſay, Hitherto thou ſhalt goe O my Faith, and no further; hitherto thou ſhalt goe O my worſhip, and no further; Hoc primum credimus cum credimus, quod nihil ultra credere debemus, this we firſt beleeve when we doe beleeve, that we ought to beleeve 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 allowes, ſo neither to live any other life then what the Word commands; come therefore thou who liveſt a prophane 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 profaneneſſe, thy luſts, thy oathes, be proved lawfull by Scripture; Doth not the ſame Scripture that bids thee beleeve thus, bid thee alſo live thus? Is not Gods Word againſt profaneneſſe as well as popery? If this were attended to, men would have holy lives as well as ſound judgements.

6. And laſtly, a rule muſt be firſt, and before the thing to be regulated; a rule is a meaſure, and therfore muſt be firſt in its kind; To queſtion whether the Church ſhould be before the Scripture, is p. 7to queſtion whether man be before God: 'Tis true, Divines doe well obſerve, that the Scripture may be conſidered, either quoad formale externum, in reſpect of the outward forme, as it is a writing; or quoad formale internum, in reſpect of the inward ſonne and ſenſe of it, as it is the Word of God: Now in the latter ſenſe, Gods Word was alwayes before a Church, becauſe by the Word we are begotten againe, and ſo made the Church: Hence it is that Gods 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 Miniſtery, and leading us to beleeve, is before the Scripture, but we never put forth a Divine holy Faith till the Spirit of God worke our aſſent to his Word, becauſe it is his Word; ſo that to ſtay in the authority of the Church, is to ſtay in Iohn Baptiſt, that did beare witneſſe of Chriſt, and not goe to Chriſt himſelfe. Seeing therefore the Word of God is moſt ancient, why ſhould men preſſe us in faith or worſhip, to go and ſee what was done 5. or 600. or a thouſand yeares agoe, and not rather goe to the Scripture which was before this? But as the Owle and Thiefe cannot endure the light, ſo neither can errour or ſuperſtition the Word of God.

Now take theſe Cautions,

Firſt, the Word of God is the onelyonly rule. In Popery they ſhare with God in every thing; to grace they joyne freewill to Chriſts merits their owne, to God, Angels and Saints, to the Scriptures their traditions, and Church authority; and this is urged ſo preciſely that if the Church doe determine an errour to be a truth, yet they are bound to beleeve it yea, that they doe mereri credendo, merit by beleeving it; even as it was among the Sadduces 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 halfe 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. Doe not then in matters of Religion make this thy Compaſre to ſaile by, What ſay others; and what is the cuſtome; but, What ſaith Gods Word? Are not politique conſiderations a rule to many? is not cuſtome a rule to many? Vae tibi flumen moris humani, quis tibi reſiſtet? Woe to thee, ô thoutorrent of custome, who is able to reſiſt thee? cryeth Auſtin. It is true if this be received, here will appeare much nicety, much ſingularity, p. 8here muſt be loud cries for a Reformation, which the world doth ſo much oppugne; The world is not able to beare this exhortation, Let the Word of God rule you, let the Word of God reforme 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 individuall action for all eſſentials it is a rule, and a generall 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 every where, 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 beene alwayes the ſubtilty of Satan. Thus Altar-worſhip, and Image-worſhip were made but circumſtances in mens bookes by diſtinctions, but in their practiſe as much as Gods owne inſtituted worſhip. Be ſure to give enough to the Scripture. Adoro plenitudinem Scripturae, I adore the Scriptures fulneſſe, ſaith Tert. As Bonaventure ſaid, if he were to er, he wuld rather er in giving to much to grace, then to free-will; ſo do you, in giving too much to the Scripture, rather then 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 miniſteriall helpes, and here commeth the office of Paſtours and Teachers in, as alſo of praying unto God, and diligent reading of Gods Word; Therefore its a vaine and abſurd queſtion of the Papiſts, Let a man be lockt up in a ſtudy, with a Bible, what good will he get by that, if he cannot reade? as if becauſe we ſay its a rule, therefore other miniſteriall helpes 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 Sunne, ſo that though the Moone and Starres ſhould give light, yet they ſhould ſhine with no other light but what they received from the Sunne; 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 Paſtours and Teachers of the Church, they doe not make truths, though they may p. 9declare them; As Solomon by his prudence did not make the childe, the true mothers child but declare it; and the skilfull Ieweller doth not make the Iewell, but doth diſtinguiſh it from the counterfait.

This rule doth extend, firſt, to matters of faith.

A ſound faith is the ſoule of Religion, its like the Sunne in the firmament, like the eye in the body; and commonly ubi male creditur, ibi nec bene vivitur, An ill faith and ill life goe together: Hence Hymeneus and Philetus, as they made ſhipwracke 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 fercht from this mountain. Errour and Hereſie have no ſuch enemy as the Scripture. The holy Fathers were ſcrupulous in uſing the word foreign and Trinity, and all becauſe they were not Scripture words; Hence Heretiques are lucifuga Scripturarum, Owles that cannot indure the light: therefore Lindan the Papiſt was not aſhamed to ſay, That it had beene 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 humane faith. As men may have anhumane repentance (when their hearts are troubled) meerly upon humane conſiderations which is farre from godly ſorrow: So he may have an humane faith, meerly becauſe of education and humane cuſtome, and all this comes farre ſhort of divine faith.

Secondly, to worſhip and diſcipline. An orthodox Church without good diſcipline and pure worſhip, is like a field of Come without hedges. What a comely Church ſhould we have, if Scripture Orders were lookt too? In worſhip, all that is done without Gods Word, is doing we know not what, Iohn 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 Chriſts riding on an Aſſe to Ieruſalem; But the Cardinals refuſed it as too abſurd, yet they might on the ſame ground have received that as a cuſtome, as all their other rabble of worſhip. So for diſcipline and order, a prophane man ſhould be as rare in the Church, as a blazing ſtarre, If any one be an Idolater, a reviler, no not to eat with ſuch an one, 1 Cor. …. 11. And p. 10againe, If any walke diſorderly, withdraw from ſuch an one. I know different judgements improve theſe places to different opinions, but I preſſe that which all agree in; I acknowledge that governours are more to be incouraged in this work, becauſe the ignorance and prophaneneſſe of people cannot indure to ſee a brazen ſerpent broken down. You worthy Patriots, you have indeavoured to bury Moſes his Body, left it ſhould be worſhipped and how doth the Devill withſtand you?

Thirdly, to our outward converſation, Pſal. 19. By them thy ſervant is forewarned; The Scripture is the Antidote againſt ſinne, Pſal, 19. 9. A young man may cleanſe his wayes by them: in the former a King, in the latter a young man. Where there are the greateſt temptations, even there Gods Word will prevent. Now this uſe of the Scripture men doe not conſider, they dare not have any other faith then the Scripture propounds, yet they date live another life, Verba Scripturae non ſunt legenda, ſed vivenda. As therefore you beleeve as it is written, ſo live and feare and joy as it is written: canſt thou prove thy drunkerneſſe lawfull, more then thy hereſie?

Fourthly, to the heart and conſcience of man: and herein it differs from all other Rules and Lawes, they bind onelyonly the outward man, but theſe reach to the heart and conſcience, Rom. 7. The Law is spirituall, it doth convince even a ſelfe-admiring Phariſee; when this Sunne-light ſhineth, it diſcovereth all the hidden thoughts of the heart all thoſe moates, that otherwiſe would not be ſeene, ſo Heb. 4. 12. Its a two edged ſword, &c. The eloquence and wit of men doth not awe and terrifie the conſcience, but the Word of God doth, that makes the heart cry out, I am overcome, overcome. Its true God makes uſe of humane eloquence, Qui dedit Petrum piſcatorem, dedit & Cyprianum Rhetorem; but all muſt be ſubordinate to the Word: As God is the Father ofſpirits, ſo the Word is a word of ſpirits; If the word comfort, though all the world threaten, the heart beareth up it ſelfe, 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, ſollow that in your reformations, as the Wiſemen did the ſtarre: you are carefull (as Magiſtrates) to keep Parliament priviledges; be as tender about Scripture p. 11priviledges, this is your ſpirituall 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 Gods right as your own. Eſay 8. 19. Should not a people enquire of their God? Every Nation ſeeks to their own god; The voluptuousman takes counſell from his belly, the ambitious from his great ones, the Papiſt from the Popes chaire; and ſhall not we from God? It was a complaint of an Anonymus 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 goe to the Nobles and great men to redreſſe this abuſe, they ſay the Biſhops muſt look to it; when we go to the Biſhops, they anſwer, they cannot do any thing unleſſe there were a publike Conſtitution of the Realme for it: But when that publike Senate is called, there are ſo many civill buſineſſes to bee handled, that the cauſe of Chriſt is alwayes neglected. Therefore we the Miniſters of Gods 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 calfe they made in every puniſhment that fell upon them. And may not we ſay, that the generall neglect of Diſcipline hath had a great ſhare in all our ſinnes and puniſhments? O yee 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 yeares 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 Gorgons head that all ſuperſtitious men hold up, thinking to ſilence all men immediately, whereas indeed they deale as the Gibeonites did, who came with their mouldy bread and old ſhooes which they had newly got, as if they had enjoyed them a long while: ſo it is with moſt of their old traditions, and their mouldy 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 Auſtins obſervation, that the Epiſtles of the Fathers were mended by Provinciall Councels, and Provinciall by p. 12Vniverſall, and the firſt Vniverſall by the latter: mark that, the firſt by the latter; ſo that what is ſaid of old age naturall, may ſometimes be true of eccleſiaſtique, ipſa ſenectus morbus. 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 ſeene no more.

2. Cuſtome: This a rule more then all Scriptures to many; This we and our fathers have been uſed to doe; Now how vaine is this? for by the ſame reaſon Heathens and Pagans might plead for their Idolatry. Yea Symmachus did when he intreated the Emperour not to 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 reproachfull thing to be wiſer then our fathers. And this is the great mountaine in the way of Reformation; Cuſtomes, though never ſo ridiculous, though never ſo dangerous, yet they will ſtand for. Auſtin tels us, that he came into a City where the people had a cuſtome upon one day in a yeare to meet together, and to throw ſtones at one another, whereby many were killed, yet becauſe it was a cuſtome, 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 withall 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 fulneſſe of the Scripture more then they. It was the inſolent ſpeech of that proud Heretique Dioſcorus, foreign, I am caſt out with the fathers; ſo let any error, any willworſhip 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 to many; they will be of that faith which the Church they live in doth profeſſe, and this hath been the Goliahs 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, hee p. 13would beleeve it. What? do you goe againſt the Church? where if you askt, 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 virtuall 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 custome; and therefore that is commendable, Contra rationem nemo ſobrius, contra Scripturam nemo Chriſtianus, contra eccleſiam nemo paciſicus: 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 foreign, or doubting, is very hard.

5. Reaſon: And this hath been much extolled by a Socinian party a ate, but they confound the inſtrument and the rule together; reaſon is the inſtrument applying, not the rule it ſelfe, and they are not reaſons truths, but Scripture truths: As the Artificer, that beats out his golden metall 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 haereticus mihi, & ego tibi. Eſpecially all reaſon ſevered from Gods Word is corrupt and carnall, a very ill Iudge in the worſhip of God and our converſation.

6. Univerſality: To doe as the moſt doe; this is a great rule; they never conſider what the Scriptures direct to, but they will beleeve, and worſhip, and live as the moſt doe; now God hath expreſly forbidden this, Thou ſhalt not follow a multitude to do evill; They are but few to whom Chriſt revealeth himſelfe: The whole world lyeth in darkneſſe; And as that mould of the earth which turneth into ſtones is farre greater then that which becomes metall; and as the weeds are farre more then the flowers; ſo are ſinners far more then thoſe that doe truly worſhip God. This ſect is every where ſpoken againſt, ſay they of Chriſts 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. Enthuſiaſme: That is, when men ſet up their private fancies p. 14and 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 foreign, not foreign, (which ſignifieth an impulſe or comming 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 lawfull for one private man to gain-ſay the whole world, if he have a true interpretation of Scripture; or 2. it is private ratione medii, when he takes a falſe medium, he doth not take the context, and the circumſtances; and this private interpretation, which doth not publikely appeare in the words, is forbidden: or 3. private is ratione finis, 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 doe not found or eſtabliſh our meaning upon the context. The Papiſts and Enthuſiaſts are contrary one to another; Thus Chriſt, as Tertullian ſaith, is alwayes crucified between two theeves, truth ſuffers between two contrary errours.

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 for ever; 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 hold-faſt men, becauſe they would not abate of the leaſt tittle they held; It was a proverbe to expreſſe the difficulty of a thing, foreign, 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 nick-named Euripus, becauſe of his ebbing and flowing in matters of Religion; for a Biſhopricke hee would ſweare to the Nicene Councell, and then to keep it he would forſweare it againe.

2. He will be holy and ſpirituall in his converſation; for ſuch as thoſe rules are, ſuch will he be: The Scriptures are called holy, not onelyonly becauſe the matter of them is holy, and the efficient Author of p. 15them holy, but becauſe the end and effect of them is to make us holy; They will not onelyonly make orthodox in judgment, but right in affections and converſations alſo; Hence it is that there is as little holineſſe in the lifes of the Papiſts, as there is ſound faith in their judgements: 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, Compaſſe, or Sailes, and ſo venture it into the Ocean? And this Scripture holineſſe doth as farre ſurpaſſe that which people call piety, as the Sun doth the glow-worme.

3. This will bring peace and ſecurity to him, and to the Kingdome that receives it: As many as walk according to this rule, peace unto them, Gal. 6. 16. Ignorant and prophane people cry out, it is this crying for Scripture ſo much, that makes all this trouble; but ſee the contrary, 2 Chron. 5. 35. 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 Iehoſhaphat Reformed according to God, then all was quiet, and feare fell upon all the Nations round about. The bringing in of Gods Word, and a Scripture Reformation, is like the bringing in of the Ark to Obed Edoms houſe, it carries much bleſſing with it.

4. This Scripture man will bee accounted nice and ſcrupulous. If you doe regard his conſcience, which attends Gods Word only, it muſt needs be nice and ſcrupulous in the Worlds account, That as they wonder you runne not into the ſame exceſſe of riot with them, ſo alſo that you cannot uſe all ſuch Worſhip and receive all ſuch Traditions as they doe: A tender conſtitution feeles the leaſt blaſt of wind, ſo alſo doth a tender heart; Look upon the carriage of our Saviours not waſhing his hands, it was but a civill. thing, he knew how much the neglect of this would prejudice him, and yet he would not doe it. For as he will have a liberty of conſcience where ſome are ſuperſtitiouſly fearefull; ſo againe hee will have an holy feare of conſcience, where others are deſperately bold; never then let Reformers ſtartle at this, to bee 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. 13. 2. Not to faſhion p. 16our ſelves according to this world; and ſo Jam. 1. 27. pure Religion is to keep our ſelves 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 conforme not unto the Word of God which is the rule, for the godly doe as they ſhould doe; as in a paſture where a flock of ſheep is, if all but two or three break the hedges and runne into the high-wayes, 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 be hated of all men for my names ſake: Hence the Papiſts, becauſe we would have all decided by Scripture, they call us Scriptuarios, and atramentarios Theologos, Inky Divines; and to be a Bible bearing Puritan was matter of ſcoffe: How would the fire of Chryſoſtom have kindled againſt theſe wretches; who upon that place, Let the word of God dwell plentifully in you, Cor. 3. 16. cryeth out, foreign, Hearken all you tradeſmen, get Bibles; this undoeth you, that you think it belongs onelyonly to ſome ſpeciall 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 carnall men? A Scripture converſation, and a Scripture reformation can be no more indured by the world then David by Saul, becauſe the pulling down of one is the eſtabliſhing of the other: Semper aliena virtus formidoloſa eſt, one mans vertue makes him that wants it afraid.

But how may we get good by this rule?

1 Wee muſt be frequent in it: ſee that Col. 3. Let it dwell in you, you muſt know it, and bee 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 parcell 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 Aarons Oyle running down from the head to the feet; hence God would have the King himſelfe to write his word with his own hand, that ſo he may bee acquainted with it, and rule accordingly, Dent. 17.

2 Pray for underſtanding: Only a ſpirituall underſtanding and an heavenly eye can diſcerne an excellency in the Scripture; it argued a prophane ſpirit in Politian, who ſaid there was more in one of Pindars Odes, then all Davids Pſalmes; But David prayeth p. 17that God would open his eyes, that hee might ſee the wonderfull things in Gods Law. All truth is ſweet, but the Scripture truth above all; men may reade the Scripture, write Comments on it, and yet not have ſpirituall and ſavoury underſtanding of it: Nunquam Pauli mentem intelliges, niſi prius Pauli ſpiritum imbiberis, unleſſe 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 humane learning, hee did refuſe the ſimplicity of Scriptures: Bradwardine ſpeaking of himſelfe, before he felt the power of grace upon his heart, ſaith that hee was much offended, when hee heard Paul read in the Church, becauſe hee had not metaphyſicum ingenium: Thus proud men ſeldome ever come to know the truth, God hideth theſe things from the prudent and wiſe of the world.

4 Get love to Gods truth; And this is the reaſon of all Anti-chriſts errours, and beleeving ſuch lies as they doe, becauſe they receive not Gods 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 Gods delivering up a people to blindneſſe and hardneſſe, then their rejecting of the Word. Take we heed then how we reject God reforming, leſt he ſweare in his wrath, that we ſhall never be reformed; What is the great crying ſinne of England this day? even an hatred of Gods truth, they love not the power and purity of it, but as the Gadarens had rather have their Swine then Chriſts preſence, ſo theſe their brutiſh luſts rather then Gods truth; God removeth theſe meanes of grace when people are incurable, as when the Patient is dead, all the phyſick boxes and cups are taken away.

Now that the Word of God may be ſet up, theſe three things are neceſſary:

1 To incourage preaching; which is that great work ſo ſeverely charged upon the miniſters; Hezekiah ſpake comfortably to thoſe 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 p. 18preaching for any declaration of Gods truth;) But whether it be miniſteriall preaching whether whē the Apoſtle ſaith, he muſt divide Gods Word aright, he meaneth no more then to reade? whether when he ſaith, who is ſufficient for theſe things, he meaneth, who is able to reade? when he ſaith. Give thy ſelfe to ſtudy, that thy profiting may appeare to all men, he meaneth that all men ſee thou readeſt better then thou didſt.

2 Catechizing; This would doe good both to Miniſter and people: the miniſtery in the firſt place; Memorable is that which Chemnitius relates of his Maſter Chytraeus, that when he read over divers Authors, and devoured many Volumes, he ſet himſelfe to prove the Catechiſticall points of Divinity by Scripture, and then he ſound himſelfe in a new world, he was not able to doe it. As for the Miniſter, ſo much more for the people. Who will give us to weep rivers of teares for the generall ignorance in all Pariſhes and Congregations? Bellarmine ſaith that faith may be defined better by ignorance then knowledge; This is true, that the faith of the common people (ſuch as it is) may bee ſo defined: Help the the Church of God, O you Wotthies in this.

3. Incouraging learning, and the knowledge of the tongues; for howſover tranſlations may be good, yet in regard of the emphaſis of the Originall, we may ſay as the Queen of Sheba to Solomon, that which ſhee heard was nothing to the glory ſhe ſaw. Then came in errour and ſuperſtition, when it was Hereſie, or at leaſt ſuſpicion of it, to underſtand Greek and Hebrew. A Divine ought to bee that which was ſaid of Nazianzene, foreign, an Ocean of Divinity.

Wee come now to the Teſtimony it ſelfe, Prepare yee the way of the Lord, &c. which doth containe the effect of Iohns Miniſtery, as alſo the duty of his hearers, who were fallen into a corrupt time, when the Philiſtims had filled up all the Wels the Phariſees & Scribes had corrupted the Word of God by falſe interpretations: The word foreign, he wil prepare, and foreign, prepare yee, are taken from the cuſtome 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 foreign, that did complanate and make levell the way; and the Hebrew Word is emphaticall, Grotius in ….which ſignifieth ſuch a removall of all offenſive things, that the p. 19face may no longer behold them: and thence wee obſerve that,

It is the duty of a people to remove all difficulties and oppoſitions Doct.in the way, that ſo Chriſt may come and dwell with them: for ſo the Text carrieth it, either literally to take every thing away that may ſtop their ſpeedy returne from Babylon, or typically, what ſhould oppoſe the ſpirituall reſtauration of the Church, by the Meſſias; and ſo proportionably, whatſoever mountaine or valley may be in the way, where Chriſt is comming. As they threw garments in the way, and with much acclamation cryed, Hoſanna, bleſſed be he that commeth in the name of the Lord; ſo are we with all earneſtneſſe of affection, to cry, Bleſſed be that Reformation, which commeth in the name of the Lord; This alſo the Pſalmiſt cryeth, Lift up your heads yee gates, that the King of glory may come in.Pſal. 2…. 7.Ps 2:7

We will firſt ſhew what are the impediments, the hills and valleyes, that hinder Chriſts comming to reigne in his Church.

1 A corrupt judgement, as if there were no neceſſity of preparation, of Reformation; That was Laodicea's caſe, ſhee thought her ſelfe 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 erre: Thus all Reformation is accounted needleſſe, what need we any more doe? As he ſaid, many had been learned, if they had not conceited they were ſo; ſo many Churches had beene 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 ſinne, had not the Law ſaid, Thou ſhalt not luſt; ſo alſo may a Church ſay, I had not known this to bee an abuſe, this to bee errour, had not the Scripture manifeſted it.

2 Attending to carnall policy: This makes men vary according to State conſideration; there are many men that can place their conſciences, as Diogenes bragged he could doe his Tub, which wayes ſoever the wind blew, he could turne the mouth of his barrell from it. There are a certaine people ſpoken of in ſtory, that worſhip no ſet God, but the firſt thing they met with, Hodie tu Iupiter eſto, cras mihi truncus eris, To day this ſhall be good Divinity, to morrow error to day this ſhall be a reformation, to morrow turbulencie. This carnall reſpect is a loadſtone to many, Fac me Epiſcopum Romanum, & ero p. 20Chriſtianus, make me Biſhop of Rome and ile be a Chriſtian: There be ſome who thought gaine godlineſſe; how many children of Balaam are there who may be hired to curſe the people of God?

3 A ſinfull ſymbolizing moderation; How hard a matter is it, not to take a lame and halfe Reformation? Si dimidio Chriſto eſſemus contenti, facile tranſigremus omnia, all quarrels would ſoone end if we would take up with a halfe Chriſt, ſaith Calvin; Let the childe be divided, ſaith the falſe mother; Purge out the old leaven, foreign, Chryſoſtome ponders that, hee doth not ſay foreign, but foreign, that is, throughly and fully; And Peter Martyr followeth this of Chyſoſtome; 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 Gods Word is another matter of thing. But you will ſay, Shall there be no moderation, muſt we all be like frogs that cannot goe, but leape? Yes, there is a lawfull moderation, but here we condemne a ſinfull ſymboliſing one.

4 Love to earthly things: If you reade 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 ſatisfie their covetouſneſſe, made corrupt interpretations of the Scripture; and what is all Popery, but the Daughter of ambition and covetouſneſſe? 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 Chriſts comming? when men can delight more in the glory of their own houſes then in the ſpirituall beauty of Ordinances; when they have more joy in their hearts, by the encreaſing of wine and oyle, then in God and his wayes; it is no wonder if ſo few make way for Chriſt; it was Nazianzens excellent temper, to thank God he had any thing to loſe for Chriſts ſake.

5 A fifth impediment to reformation is prophaneneſſe and licence in wickedneſſe; This is that which troubles men ſo, They ſhall not be ſo merry in their luſts and their ſinnes; but this ſhould comfort you, Chriſt indured 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 doe, that the mouthes of the bad are ſo p. 21open? Hence it is that men are patient under all Popiſh burthens, 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, Mat. 8. 29. Why art thou come to torment us before our time; what torment could that be to the Devill, to be caſt our of the poſſeſſed bodies? yes great, becauſe they could not vex and deſtroy as before: ſo a Reformation comes and torments proud Church-Governours, and why ſo? becauſe they cannot oppreſſe and rage as they uſe to doe.

6. The generall oppoſing and diſliking of it by people: This is a great ſtop in the way, What ſhould ſome ſew ſtirre for and againſt the current of mens deſire? eſpecially if many great, and many learned riſe up againſt it; and this Luther confeſt was no little temptation to him, Túne ſolus ſapis? totne errant univerſi? Art thou onelyonly wiſe, are all others in an errour? 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 beare them. Alwayes Reformations have been judged impoſſible things; Abi in cellam, & dic, Miſerere noſtri, ſaith he to Luther, goe and pray in thy Cell, for thou art not likely to doe any thing by ſtirring; ſo Pſal. 2. Why doe the people rage and take counſell together; that Chriſt may not be exalted on his Throne; But this will not excuſe, better it is to endure the rage of people then the anger of God; better have the world frown on you, then God frown on you.

7. The ſeeming newneſſe that is in it; For indeed, truth is before errour; it is for our ſinnes that truth is new; It argueth our deep Apoſtaſie and revolting, that the orders and wayes of Chriſt ſhould be new: That prophane perſons ſhould lift up their heads ſo high among Chriſtians, was not ſo from the beginning; 'tis a novell 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 wayes they have lived in, though never taken up at firſt upon any Scripture conſideration: and ſee the corruptions of mens 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 errours multiplying at ſuch times; It is true, it were a happineſſe if as in nature monſters p. 22are barren, (a monſter cannot beget a monſter) ſo alſo in ſpirituall, a monſtrous errour could not beget another; but there muſt be hereſies. As the rending of the Temple was a ſigne of the aboliſhing of that Church and State, ſo are rents and diviſions in a Church. The Phyſitians make that Patient in a dangerous condition, whoſe diſtempers have an foreign in them, that while they labour to heale 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 Eaſterne Churches about a trifling buſineſſe. You ſhall have many cry out of the divers ſects that are riſenup, but yet they never blamed thoſe that occaſioned them: and I muſt further adde, its cauſa, non ſeparatio facit ſchiſmaticum, it is the cauſe, not a ſeparation that makes a ſchiſmatick: This hath alwayes 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 ſeamleſſe coat of Chriſt, therefore he calls his adverſaries inconſutiliſtae, and Tunicaſtri; Lay then this blame not upon Reformation that onelyonly can remove ſuch things, but upon thoſe who were the Fathers of theſe Rents.

9. The ninth let to Reformation, is, the outward troubles and commotions that doe accompany it: And certainly theſe lye in the way of Reformation, as Amaſaes carkaſſe that ſtopt all the paſſengers; but this our Savior foretold, I come to ſend a fire and a ſword, and to ſet Father againſt ſon, and ſon againſt Father: not that our Saviour meanes this was the Finis operantis, that he intended this, but that it was Finis operis, there would be this event whereſoever his pure and powerfull preaching was ſet up: for he is not the cauſe of it, but the ſtubborn and rebellious hearts ofmen make it; neither the Phyſician nor the Phyſick are the cauſe of the paines and troubles the ſicke man feeles, but the ill humours that have been long gathering in him.

10. The unthankfulneſſe of people, that they ſhould no more eſteem or priſe thoſe inſtruments which God ſends to deliver them by. Thus they were unthankfull to Moſes and Aaron: and the Roman Worthies have drank of this cup. Therefore one Heathen, when his ſonne was deſirous of publike ſervice, he carrieth him p. 23to the boards and planks of old weather-beaten Ships that lay upon the ſhoare; Loe (ſaith he) thus the people will doe to thee after they have uſed thy ſervice. And ſo another Heathen complained, who had done much publike ſervice, but neglected, that he was like the Trees, which the beaſts run to in time of a ſtorme, and when that was over they fell on cropping and browzing of it. Now as this unthankfulneſſe is a groſſe ſinne, ſo it ought not to be any diſcouragement for thoſe who are employed in the publike good: Luther was much offended at this, and therefore he tells us his temptation, Cum hac itavideo, non nunquam impatientia frangor, & ſerio cogio, niſi illa doctrina in mundū jam ſparſa eſſet, me quidvis potius facturum quam ut ingrato mundo oſtenderem; Sed hae cogitationes ſunt carnis; When I ſee this (ingratitude) I am ſometimes broken with impatience, and ſeriouſly reſolve unleſſe this doctrine had been already diſperſt, I would rather have done any thing then declared it to this unthankfull world; but theſe are the thoughts of the fleſh.

But yet there are many urgent motives and arguments, why Reformers ſhould goe 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 compleatly, he hath been angry; Hence you read ſo often, Nevertheleſſe the high places were not taken away; May not the judgement upon Nadab and Abihu, for offering ſtrange fire; may not the breach God made upon Uzzah, for ever 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 owne diſpoſall, how much or how little is to be done for God, you are accomptable to God for jotaes and tittles.

2. There is nothing more odious unto him then corruptions in his Church: what deteſtable names doth che Scripture put upon Idols? and the falſe Prophet is called the taile; 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, Iohn 4. My Father ſeeketh ſuch who worſhip him in ſpirit and in truth: he ſeekes ſuch, which argueth how precious and delightſome they are unto him, that worſhip him p. 24in his owne way, therefore our Saviour tells the Phariſees, that, that which was highly eſteemed amongst them as great piety and devotion, it was foreign, an abomination before God: oh then let us not doe any abominable things.

3. A third motive is, whatſoever carnall Statiſts think, yet doing the will of the Lord in this, we are ſure ofbleſſings: Remember thoſe two places quoted before (for we deſire they may alwayes ſtick upon your hearts) how ill it was, when there was no law, nor no preaching Prieſt, and then how well it was when Iehoſaphat ſet up thoſe that taught the good knowledge of God: It is true, we may be a long while in the Wilderneſſe, and God for the ſinnes ofhis owne people may ſuffer the enemies to prevaile, but we are alwayes 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 ſorrowes and ſadneſſe of a particular godly man, it is not his godlineſſe that makes him ſo, but becauſe he hath not godlineſſe enough: ſo of a Church or State, it is 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 wayes for antichriſt, and to make his paths ſtreight; Do not men venture their eſtates, and their lives, that the man of ſinne may become a man of glory? and ſhall not we doe as much for Chriſt? will not the priſons and miſeries wherein they ſuffered, witneſſe againſt our daſtardlineſſe? Did not the people bring their eare-rings to make the golden calfe? Did not the Corinthians ſuffer the falſe Apostles to buffet them and ſmite them? ſhall there be Martyrs for errour, and not for Truth? As that good old Pambus wept when he ſaw a Strumpet cunningly dreſſing her ſelfe 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 poore, and venturing their lives, that errour may be advanced; why doſt thou not humble thy ſelf, becauſe thou art not ſo forward, or ſelf-denying for the truth?

Uſe of Exhortation. That now we would prepare the way for Chriſt: God will reforme his Church by other meanes if we doe not promote it; take heed, leſt while we are negligent, he come downe himſelfe as it were, and ſcourge out all prophaneneſſe from his Temple, and ſo you loſe both your reward and comfort; conſider, that p. 25as it is your danger to prepare Chriſts wayes; ſo it is the greateſt honour that God did ever put upon you: How many thouſands that ſhall finde the benefit and ſweetneſſe of drinking the pure ſtreames of Gods Ordinances, will then bleſſe God for you? In theſe matters of God conſult not with fleſh and blood, remember that he is ingaged for his truth more then you; you indeed have your lives and eſtates to loſe, but God hath his Honour, and his Truth to loſe, which is more then all the World. How will you ever anſwer it, if God at the day of Iudgement ſhall ſay, he put an opportunity into your hands, and you have not improved it, when the blood of other mens ſoules may be required at your hands? Take heed that at your death-beds there be no out-cry, O my England ſinnes! I ſpeake 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 Lawes that have been enacted ſince your ſitting; onelyonly 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: onelyonly the man that ſtept in firſt into the pool of Betheſda, could be healed. And you are the more engaged to this, by the ſolemne Covenant you have entred into; ſo that you muſt needs break many bonds aſunder, if you grow forgetfull of this work: Take David for an example, Pſal. 1 32. there he had vowed to bring the Ark back into a fit place; now when he had thus ſworn, ſee how carefull he was, Remember David and all his troubles, or more neer the Originall, in his whole affliction, that is, in all that trouble, and fear, and care that was upon him, when God ſmote Uzzah, and ſo hindred him in his intended Reformation: There is his griefe, where was a ſtop in his work. Then conſider again his reſolution, hee would not ſleep, nor eat, (its an hyperbolicall expreſſion of the indefatigable paines hee would take) that the Ark might be ſetled. I ſhall therefore pray as David, when the people were willing, The Lord keep this alwaies in their heart; the Lord alwaies 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,

p. 261. Humble your ſouls for all your failings, and ſinnes; one miſcarriage may imbitter many mercies. 2 Sam. 6. When David was with great pomp and chearfulneſſe bringing back the Ark, on a ſudden God manifeſteth his diſpleaſure againſt Uzzah, not as ſome think, becauſe he toucht the Ark, ſeeing he was a Levite, but becauſe it was put on a cart whereas it ought to be carried on mens 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 dayes, that all the ſinnes which ſtand upon your account may be wiped off.

2. Labour for a ſpirituall heart, to be ſuch as can delight in the ſpirituall worſhip of God, that can account ſpirituall things glorious things: men that are affected with outward glorious pomp in the ſervice of God, it is a ſigne they have no ſpirituall things to rejoyce 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 Chriſts ſpirituall preaching and preſence there. I cannot but name a paſſage out of Iſidore Peluſiota, lib. 2. epiſt. 246. becauſe its ſo parallel with our times alate, and I would all were of his judgement: There was one Euſebius a Biſhop, that did caſt out and revile the good people, and in the mean time was very devout in building and adorning the Churches; now ſaith, Iſidore, foreign, 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 ſpirituall graces and holineſſe of life, they had no Temples; but in our time the Temples are more adorned then is fitting, foreign, but the Church is ſcorn'd and mockt: 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 aimes, even in doing Gods commands: let there not be Pauls complaint, All ſeek their owne, and not the things of Jeſus Christ; Be willing to be even an Anathema that p. 27the Church may proſper. It was a noble reſolution of Tullies, Ne immortalitatem quidem contra rempublicam acciperem, he would not have immortality it ſelf to the prejudice of the Common-wealth: You have a notable inſtance for this in John, how did he reform according to all that was in Gods 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? Doe not thou aime at glory, and at fame, but at Gods own glory and honour.

4. Reforme your owne lives and converſations; for how reaſonable is it that you who make lawes that others doe not ſweare, you your ſelves ſhould not? how fit is it that you who bind others to the keeping of the Sabbath, you your ſelves ſhould ſanctifie it? And this againe did undoe Iehu, that although he pulled down Baal, yet he did not reform himſelfe from Ieroboams ſinnes: lege hiſtoriam ne fias hiſtoria, reade the hiſtory of Iehu, leſt thou thy ſelfe be made ſuch an hiſtory to others. Oh therefore let it be true of thee, that ſince thou haſt been labouring in this publike 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 owne family: What will it profit to have holy Ordinances, holy Worſhip, if wee our ſelves ſtill remaine unholy?

Vſe 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 ſinne. Do not murmur under Gods providence as is forbidden, 2 Cor. 10. The Iewes, 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 evill, and that Reformers are the troublers of England: but ſure it is our ſinnes and an unwillingneſſe to bee 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 our ſelves for mercies; Its true, ſpeed is a great advantage in publike works; The heavenly bodies conveigh their ſweet influence, non quà calida, ſed quà velocis p. 28motus, as they are ſwift: but yet you are to take notice of it, that our ſlowneſſe in fitting our ſelves for mercy is more to be blamed. Its your complaint, the Parliament is ſlow; Why not rather wee reforme our lives ſlowly, wee prepare our ſelves 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 wilderneſſe, but their own ſinnes and rebellions againſt God; Let this therefore ſtop your mouthes and doe not diſcourage thoſe who labour for your good, that is not profitable for you, as the Apoſtle ſpeaks in the like caſe.

3 How grievous a ſinne it is, to wiſh for thy old condition againe or to magnifie that; This was the temper of the perverſe and froward Jewes, would they were in Egypt againe, Moſes and Aaron would deſtroy them; and ſee how they amplifie that condition, the bondage of which they did ſo much complain of before: They ſate down by the fleſhpots in Egypt: [ſate 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 civill warres, ſo may we ſay of ours, Non eſt civit Romanus qui in hac tempeſtate ridere poteſt, he is not a true Chriſtian that can be heartily merry in theſe dayes. 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 ſatisfie for the troubles in the wilderneſſe. That the Church hath brought forth a man-child of Reformation will make all former ſorrowes and pangs be forgotten: When and how God will put a period unto theſe ſad Diſtractions, wee 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 wee 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 doe with his people, when they have layd up all for his ſervice, as the husbandman with his Bees, when they have enriched themſelves with their honey, and layd up all their ſtock, then to ſet fire on them, and burn them? no certainly; if the ſervent prayer of one righteous man prevail much how much rather the prayers of many thouſands?

FINIS.

End of the text · Anthony Burgess, The Difficulty of and the Encouragements to a Reformation (1643)