Reformations Preservation, Sermon
A SERMON, Preached at the late Faſt, before the Honourable Houſe of COMMONS.
Iſaiah 4. the latter part of the fifth verſe.
For upon all the glory, there ſhall be a defence.
THere are but two things that are the deſire of all good men in theſe times, The Reformation of Religion, and, The ſafety, and preſervation of it, and of the Kingdome; and you have both theſe in the text, Reformation, in the word glory; Levit. 21.2y.preſervation, in the other. There are but two workes of this day, Soul-afflicting, and Soul-comforting of our ſelves in God, and wee have matter for both theſe in the text too: For mourning, becauſe our glory, Relgion, is ſtained, darkened, aſſaulted, endangered. It is now with us as it was with the Iſraelites, 1 Sam. 4. Our Arke is in the field, therefore it is ſit every mans hand ſhould be on his loynes, and his heart be full of trembling. For matter of comfort and encouragement the text is fitting too, for the words are a promiſe, that none ſhall hurt us; Ʋpon all the glory there ſhall be a defence.
If you looke on the former chapter, and the foregoing verſes of this Chapter, you ſhall finde as bad times foretold as could be, ſuch in which the ſlaughter ſhould be ſo great, that there ſhould not be the ſixt man leſt at moſt, for ſeaven women, ſaith the text,Verſ. 1. ſhall take hold of one man, ſuch a time wherein the women ſhall run up and downe, and deſire,*foreign firmiter apprehendere, vel retinere fugientem. Precibus ac ſollicitationibus adorientur. Muſc. and hang on men, not ſo much to marry them, as to ſave them from the*foreign pro defloratione. unchaſt hands of rude Souldiers. The caſe of this people was ſomewhat like the caſe of Benjamin, wherein they had not men enow to give unto their women. Sad times, to have the preſent generation murthered, and no hopes of another that ſhould be chaſt and holy: and yet that was not all, if it had beene but the loſſe of their lives, they would not have ſo much complained, but in the loſſe of this nation Religion was loſt too; in the blotting out of their names, Gods name was blotted out from under heaven; There are no people fare ſo hardly, nor finde ſuch ſharpeneſſe from the hand of God, as theſe who make profeſſion, and but a profeſſion of religion. Apoſtatizing Churches have the ſevereſt puniſhments. In this ſad caſe God comes to comfort them, for that is his manner with his people if he give one foule word, he gives two faire; if he gives a ſtroake, he gives a kiſſe; if he ſend out an enemy againſt them, himſelfe ſpeakes as David to the Commander when he went out againſt his ſonne Abſalon, Deale kindly with them: Therefore you have in the latter end of this Chapter (whereof my text is a part) a double conſolation given them.
Firſt, That God would by all their troubles and afflictions reforme them and make them a glory.
2. That when they are ſo, there ſhould no hand touch them; he would be their defence: as if he ſhould have ſaid, There is no other courſe then this I take, will ſerve your turne, your droſſe wil not come off, but by ſuch a degree of fire as you are caſt into, my intendment is not to deſtroy you, but to purge you, not to lay you my garden waſt, but to weed out theſe things and perſons that are hurtfull: I will touch no flower but theſe that have onelyonly colour, not ſavour, for upon all the glory there ſhall be a defence.
[Glory] in the generall is nothing elſe but apparent excellency.
Firſt, in glory there muſt be ſome divine excellency, ſome ſurpaſſing good, and therefore it is given unto God, Thine is the glory. The Kings daughter is all glorious within; as within is oppoſite not to outward, but to apparent,Pſal. 45. ſhe is really glorious. Therefore it is called a weight of glory. 2 Cor. 4. ult.
Secondly, this muſt be evident, Pſal. 50.23.and therefore he that offers me praiſe, ſaith God, he glorifies me: From hence it is attributed to the Church that is reformed, and after the minde of God: Glorious things are ſpoken of thee thou City of God: Pſal. 63.2.Pſal. 87.3. My ſoule thirſts to ſee thy power and thy glory as I have ſeene it in the Sanctuary. And becauſe that upon this, one great part of the diſcourſe hangs, I ſhall therefore by the way make it evident, that by Glory is underſtood here a Church reformed; And that from a threefold ground.
1. By conſidering the context.
2. Becauſe there is nothing in the reformation of the Church, but what is included in the word glory, in the Scripture phraſe.
3. Becauſe there is nothing in glory but what is in a Church reformed.
Firſt, if you looke to the context, you ſhall finde there a branch comming out of the earth in the 2. v. that is,Iſa. 5.7. Iſa. 44.3.4. a Church erected when the face of it was ſpoyled, corrupted, yea undiſcernible: this is beautifull.
The Septuagint render it foreign, in all parts according to the will of God; it is ſuch the members whereof are holy, verſ. 3. are purged, verſ. 4. and that by the Spirit of Judgement, and by the ſpirit of burning.
Secondly, whereas there goes but two things to the reformation of the Church, they are both in the word glory.
Firſt, there muſt be all the ordinances; thus the Arke was called glory, 1 Sam. 4.21.and the Arke ſignified both the word and Sacraments; here are communicants in theſe, and they are ſuch as are cleanſed and undefiled, verſ. 3. here is thirdly, government; 2 Pet. 2.10. it is ſaid of ſome they doe deſpiſe and not reſpect dominions,foreign or glories, as the word is; and the glory that is there ſpoken is not eivill but eccleſiaſticall, for it is ſuch a kinde of deſpiſing, as Corah and Dathan were guilty of againſt Moſes, Jude 8.11. Now they oppoſed Moſes, not as a Magiſtrate, but as a Miniſter and Law-giver unto the Church, and therfore they ſaid, Are not all the people of the Lord holy? and not wiſe, or valorous, or true hearted? which art the vertues of a Magiſtrate. Beſides, falſe teachers are for the moſt part flatterers of Prin-ces, not Deſpiſers, as Zedekiah was, and Simon Magus who adored Nero. Whenyou have the ordinances, then the
Second thing required to a Reformation, is to have them pure, and after Gods preſcript, without humane addition or alteration: take this for a rule, the more plain Gods ordinances are, the more powerfull; the more there is of man, the leſſe there is of God in them, Ezek. 44.7. God tells them they had polluted his Sanctuary, that is, made it common, the facramentall bread did them no more good than their owne ordinary bread, and the company of the Saints no more then the company and ſociety of men. You have this in the text too, for here is beauty joyned with glory in verſ. 2. and beauty is a native complexion; here is glory joyned with purging, the ſpirit of judgement, and of burning, in the verſe before my text; here is holineſſe written on every Soule, verſ. 3. and to be holy is all one with being ſet apart to a holy uſe and being prepared, and fitted for it.
Thirdly, take glory in the higheſt ſenſe that poſſibly you can, yet then it ſuites with reformation. Take glory for bliſſe and happineſſe in heaven; the Scripture ſo deſcribes a Church as you can ſcarſe know heaven, and it aſunder; Heb. 12.22.23.†foreign, Heſich. You are come to the City of the living God, the heavenly Jeruſalem, unto innumerable Company of Angels, unto the*foreign, Phil. 3.15. Heb. 11. laſt. LXX Vocant. foreign. generall aſſembly, to the Church of the firſt borne which are written in heaven, unto God the Judge of all, and unto the Spirits of juſt men made*foreign, Phil. 3.15. Heb. 11. laſt. LXX Vocant. foreign. perfect, &c. and yet it is apparent it is meant of the Church here, for he ſaith they are come into it: and if he had onelyonly meant it concerning the Communion all Saints had together, he had not attained his end, for which he ſpake theſe words; which was to prove that in the new Teſtament there was ſuch a Communion as the old had not in compariſon of it. Rev. 21. You have there ſpoken of a City, all whoſe pavement and gates are Jewels, you would thinke it were heaven, but it is not. For you read in the 22.15. of a Judgement day that doth come after; There are three things that make heaven, or everlaſting glory.
1. Gods revealing of himſelfe.
2. Gods full communicating himſelfe.Ʋniformis in Dewn convolutio intellectualiū virtutum, Dionyſide divin. nom. c. 4. ceſſante diſcurſu, mentis intuitus figitur in contemplatione unius ſimplicis veritatis, Aqu. 22. q. 180. 1 Chro. 16.11. 2 Chro. 7.14.
3. The convolution or turning of all the Soule upon God, according unto what he doth reveale of himſelf: and all theſe are in the Church reformed.
Firſt, there is a revelation of God, Epheſ. 3.10. the unſearchable riches of Chriſt, and the manifold wiſedome of God is knowne in the Church; therefore it is called his face wherein you may ſee all the motions and turnings of his heart: it is called his beauty, Pſal. 27.4. I long to ſee thy beauty. Beauty is the ſymmetry and proportion of all parts; if you looke on the actions of God in the world, you cannot ſee how one attribute can accord with another. The guilty ſoule underſtands not, how God can be juſt and pardon him; the preſuming ſpirit underſtands not how God can proſper him and hate him; the troubled ſinner, how God can afflict and love him. You ſhall ſee all theſe in the Church well agreed. Pſal. 73.17.
Secondly, In heaven there is a full conveyance of God; and ſo there is in the Church, Epheſe 1. ult. the Church is the fulneſſe of God, that is, that which he fills, his fulneſſe paſſively. They have the increaſes of God, Coloſ. 2.19. Now there is nothing in the phraſe of Scripture called by the name of God, but what is eminent, as the mountaines of God, the City of God, the increaſes of God, therefore there are ſuch increaſes as paſſe the underſtanding of any, but theſe that have experience and feeling of them.
Thirdly, In heaven the ſoule is fixed on God, and being ſo, is changed into his likeneſſe; the Apoſtle ſaith the ſelfe-ſame thing concerning the Church, 2 Cor. 3. ult. we looke upon him with open face, and are changed into the ſame image, from glory to glory; in the miniſtration of the word; There is no difference betweene heaven and a Church reformed, but onelyonly this, that in heaven God is enjoyed immediately, here in ordinances; that there you doe receive the fulneſſe of God at once, (though ſome will queſtion it) here by degrees; that there the very preſence of God holds the ſoule to him, here the Miniſter as Gods watchman, he ſaith, hoc age, warnes men when as they are remiſſe and careleſſe, the word keeps the eare, the Sacraments, all the ſenſes, and all the thoughts and affections upon God himſelfe. Thus I have donewith the explication of that:
OnelyOnly (I beſeech) you doe but compare the apprehenſion of the world, and the expreſſion of my text concerning Churches. The world they account Reformation a torment. As the devils did Chriſts comming; or bands and fetters, as the Kings and wiſe men of the earth did, Pſal. 2.3. Let us breake theſe bands aſunder, and caſt his cords from us. It is a heaven upon earth, glory: What inconveniences doe men forecaſt will follow or accompany reformation? but as he ſome timeſaid when he wastold he did ill to deſire to be out of the world and in heaven, before he had done his worke, Whether I ſinne or not (ſaith he) I would I were there. And ſo ſay I concerning inconveniences, what ever they be, it is no matter, ſo we were in that glory.
And that you have Mat. 11.12. The Kingdome of heaven, that is, the Church of the new Teſtament, ſuffers violence,Gen. 19.3. foreign. Gen. 33.11. foreign. Judg. 19.7. foreign Chemn. ad loc. and the violent take it by force, that is, men are ſo ſet on it, as that what ever they pay for it they will enjoy it; ſo violence ſignifieth in the language of the Seventy in not a few places: If David might have but one thing in this world, it ſhould be this, that he might live in the houſe of God, in the Church of God, and to behold his glory there. Pſal. 27.4.
But the maine point I would inſiſtion, and for which I have choſen the text, is this:
Doctr.
That upon all the glory ſhall be a defence.
Reformation will be Preſervation.
If you will have the trowell in your hands to build Gods houſe, God will carry the ſword in his for your defence.Rev. 3.20. And in the explication of this I ſhall doe theſe three things.
1. Shew you what theſe evills are which theſe that goe about reformation are liable to, that they need protection againſt.
2. Shew what this defence is, that you may ſee whether it be anſwerable to the trouble, and oppoſition you ſhall meete with.
3. Make good this defence belonging unto reformation by a reaſon or two; and I ſhall goe no further then the very chapter wherein my text is, for all theſe.
Firſt, for the evills, you have three ſorts.
Firſt, Inhumane treacheries, for this verſe doth referre both unto Pharaohs perſecution, and to the dealings of the Canaanitiſh Kings with the people of Iſrael in the Wilderneſſe.Exod. 14.24. Exod 13.15. Deut. 31.15. Pharaohs dealing was very treacherous, he bad the people goe, gave them their liberty by Proclamation, but when he had got them at advantage, he brought up an Army to cut them off; the Kings of Canaan dealt very inhumanely, they would neither let the Iſraelites live quietly by them, nor paſſe quietly through them; they would neither let them have things for their neceſſities freely, nor afford them for their monies; The reforming Church will meet with ſuch kind of enemies, yet they are not all, but
Secondly, here is in the fift and ſixt verſes, heat and cold, that is, ſuch evills as are intolerable, for who can abide his froſt? unavoidable, for there is none can hide himſelfe from the heate, as it is in the 19. Pſalm, they are ſuch evil…s as are conſtant, as the ordinances of night and day, Summer and Winter; they are ſuch as are ſucceſſive, one comming on the neck of another: when Pſal. 121.6. he had ſaid, He ſhall keepe thee that the Sun ſhall not burne thee by day nor the Moone by night; in the next verſe as an explication of that he ſaith, He ſhall deliver thee from all evill: There is nothing then that is evill, but it is comprehended under heat and cold of which this verſe ſpeakes.
Thirdly, you have alſo ſtorme and raine ſpoken of (covert from the ſtorme and the raine,) that is, ſuch evils as are deſolating, and come on a ſuddame before one be prepared for the enduring of them; when Chriſt would expreſſe the ſudden and great apoſtaſy of theſe which built on the ſand, he tels them the ſtorme and the raine fell, on them and they with it; In Pſal. 11.6. when God would ſet out the judgements he brings on the World, he tells them there ſhall come ſtorme and raine, of fire and brimſtone; the Church reformers muſt looke for ſuch like ſtormes, that all the Anchors they have cannot hold, they ſhall be left meerely to mercy, and the power of God, ſuch evills come and they know not the morning of it, vipers in their own bowels, traytors among their veryeſt friends which they ſuppoſed not; ſuch plots as are ruinous, ſuch deſignes as will make an utter end; that is the firſt thing; and yet againſt theſe there ſhall be defence.
Such evils as you have heard, the Church is ſubject unto, not becauſe Chriſt doth not love her, but that you may ſee he doth, for he comes in to their defence: A Ship that is toſt at Sea in a ſtorme, is ſet ſo much nearer heaven, that is all that troubles ſhal do to you; if you have more ſtomes, God will have more care, if the wind riſe, you ſhall bee ſure it ſhall be either faire for you, or elſe it ſhall not hurt you; for upon all the glory there ſhall bee a Defence. Its better to be in trouble that God may ſhew himſelfe for us more then ordinarily, then to be without trouble, with ordinary comforts. And for this Defence,
You have five words in this little Chapter to ſet it forth, tabernacle, ſhadow, place of refuge, a covert, and defence; the word of my Text; God uſeth more words in promiſes then in any other diſpenſation, he ſpeakes ſhort when he threates, hee ſpeakes largely when hee promiſes; his heart is broken into many words, that ſo there may bee no miſtake or doubt in us. He uſeth more words in this matter of preſervation, than he doth in any other. It is the obſervation of Muſculus on Pſal. 121. (a Pſalme that is of the nature of my Text) that though there be but eight verſes in it, yet we have the word keepe uſed five or ſix times; the Lord ſhall keepe thee, the Lord ſhall keepe thee, and ſo forth; God ſpeakes often of His defending of us, becauſe there are but few who thinke He is Defender of the Faith, that naile will hardly downe, therefore God gives it ſo many blowes;Calv. ad loc. Who is there that glorifies God as one that will preſerve him in well doing? Though all that doe beleeve doe thinke they ſhall meete with ſalvation at the laſt, yet for preſervation here, as ſoone as one hath got his heart a little quiet, the next danger that comes is like the wind unto the leaves of the wildernes, that takes it all away; God ſpeakes often that you may beleeve its ſure he ſaith. You have many doubts; therfore God hath many words; you ſay God will in this, but it may be another trouble may come, and there he will leave; why ſaith God, what ſort ſoever your troubles be, let them be heat or cold, raine or ſtorme; let them be plotted, concealed miſchieſe, againſt all that I will be a defence, look you but to my glory. Let us looke a little unto every one of the words he ſaith.
Firſt, he will be a Tabernacle; ſo it followes in the ſixt Verſe; the word ſignifyeth to cover a thing from the ſight of another, by laying ſomething on it, as Rahab hid the ſpies from the ſearchers, or as the helmet hides the body from the adverſary, or as the blind hides him that is undermining the walls, for in all theſe ſorts is the word uſed, in Nahum 2.5. Pſal. 140.7. and ſo the meaning of it is this, that either God will ſo keepe you that your enemies ſhall not finde out what you are about, or if they doe, yet nothing ſhall come neare you for to hurt you. If that bee not enough, then
Secondly, you have a ſhadow, and the ſhadow of a rocke, as it is expounded, Eſa. 32.2. A ſhadow you know is cooling and refreſhing, and makes the heat of the day as though it were not. If that be not enough,
Thirdly, you have a place of refuge; Montanus tranſlates it confidentiam, a ſpirit above all danger, that will not ſtoope or be baſe for any inconvenience it ſhall ſuffer; If that be not enough,
Fourthly, you have a Covert; your enemies may ſtrike, and breake themſelves, they ſhall not hurt you, as the great drops that fall upon the houſe breake themſelves into little ſmall things that will wet no body. But to come to the word in my Text, Defence.
Fiftly, Defence it hath a threeſold reference; firſt, to the Arke; ſecondly, to the people of Iſrael in journying from Egypt; thirdly, unto the cuſtome of marriages among the Jewes.
Firſt, to the Arke, which is called glory; in the Arkethere was Manna, Aarons rod, and the Teſtimony; the mercy ſeat, or propitiatory, was the covering of it, and this ſignifyed Chriſt, Pſal. 32.1. upon this covering there were two Cherubims, the emblemes of Angels, on that God ſate as on a throne of Majeſtie, Pſal. 99.1. from this God gave direction to them, Exod. 25.22. Numb. 7.89. And all this comes to thus much, that Chriſt, and God, and Angels, all ſhall be with you; for the ſinnes whereby you have provoked God, he will be propitious, if there be any helpe in heaven he will afford it; if you referre it,
Secondly, to the people of Iſrael journying from Egypt, ſo this defence was the pillar of cloud, and fire, and told them thus much, that no naturall evills, (for the cloud kept off the heat) no ſpirituall evill ſhould befall them;1 Cor. 10. for it was a Sacrament that God would direct them in all their counſels; he would interpoſe betweene them and all their foes.
Thirdly, if you referre it unto the cuſtome of Marriages among the Jewes, as in the Pſal. 19.6. and Joel 2.16.Vide Sanct. preleg, in Cant. the cuſtome was to have a Canopie for State, carried over the head of the Bride in the day of marriage, and ſo the phraſe is thus much, God will honour you; you may now be accounted rebels, it ſhall appeare you are loyall; you may be accounted breakers of Lawes, it ſhall appeare you are the children of juſtice, there is not an imputation, but God will waſh it from you. And ſo I have done with the ſecond point.
Queſt. But how will this be made good, you will ſay to mee? Thus.
Firſt, that God will defend them, it appeares by the guard he hath ſet over them which are his glory; Angels campe about ſuch, Pſal. 34.8. all the while that Cambyſes in the abſence of Cyrus raged againſt the Church, Daniel 10. verſ. 13. there is an Angell left in Perſia to looke unto him; you are the charge of Jeſus Chriſt, Zach. 1.10, 11, 12. Verſes, and obſerve, he is among the Myrtle tree that is the Churches, taking account of the Angels, in Verſe 10. upon Horſe-backe, to note his ſpeedy ſuccour, on a red horſe, becauſe he will have the blood of your adverſaries: And he doth not onelyonly fight, but prayes. O Lord of Hoaſt, ſaith he, how long wilt thou not have mercy on Jeruſalem and on the Cities of Judah? 1 Cor. 10.4. the Rocke that followed them was Chriſt; not that the water of the Rocke did alway follow them, for that failed, and the people were athirſt in the Wilderneſſe, but Chriſt ſignifyed by the Rocke was alwayes with them for their preſervation. As the tender parent thinkes that none can looke to the beloved child ſo well as ſhee, and therefore alwayes hath it in her armes; Its ſo with God too, and therefore you have it in Iſaiah 27.1.2.3. Verſes, Leſt any hurt it, I will keepe it night and day.
Secondly, it appeares that on the glory there ſhall bee a defence, becauſe the glory of the Church is the glory of God. In Judges 9.3. the Vine is ſaid to cheere the heart of God; the Chaldee expounds it thus, Ex quo libatur ante Dominum, becauſe God was ſerved with it. Haggai 1.8. God makes the Church his heaven, as it is our meanes to heaven, Goe, ſaith he, and build my houſe and I will be glorified in it.
Queſt. But how can this thing be, you'l ſay?
Anſw. Conſider as there is a double incarnation of Chriſt as I may call it, one proper in the fleſh of his perſon, another myſticall in the fleſh of his Saints, and therefore they are called Chriſt, 1 Cor. 12.12. And Paul is ſaid to fulfill the ſufferings of Chriſt in his body, Col. 1.24. ſo you may conceive a double glorification of God, the one in the beholding of his excellencies in himſelfe, the other in beholding of himſelfe in us and in his worſhip: As the beames of the Sunne falling on the earth rayſe up the height of the skie, and make all the glory of the heavens to appeare, ſo doth the glory of God, or the attributes of God doe unto his glory; when either they are beſtowed, or manifeſted to his Churches.
Thirdly, if ſo bee the Church ſhould ſuffer ruine,Vide Iun. ad Icc. the whole world would come to ruine too, Iſay 6.13. for the holy are as the props and pillars of it.
There is onelyonly one objection may bee made againſt this defence;
Object. That Revel. 11.7. when the meaſure of the temple was come downe from heaven, and the witneſſes had declared their reſtimony fully, yet then they were ſlaine.
Anſw. But I anſwer, you ſhall find there, firſt that they had finiſhed their teſtimony; and as all Chriſts enemies could not put him to death one moment before his houre was come; neither could all the adverſaries of the Churches theſe witneſſes before they had ſpoken the laſt word, when they had finiſhed their teſtimony, Verſ. 7.
Secondly, you ſhall find they devoured their adverſaries, even as the fire that came out of the Over and Furnace in the Booke of Daniel, devoured thoſe which ſtood before it; In the 11. Verſe you ſhall finde that they could not be overcome, and in the the 13. Verſe, when as the Popiſh partie thinke that now they have none to trouble them, then ſhall there come an earthquake (a part of this defence) ſuch civill warres as ſhall be their utter ruine, but the advance of theſe witneſſes againe to renoune and glory. Now we have done altogether with the Explication of the Text; I come to the Application of it: Ʋſe 1 Ʋpon all the Glory there ſhall be a defence.
Firſt, ſee the reaſon why God doth expoſe his people, the people called by his name, to ſo many troubles? why he lets in croſſes, calls in enemies, diſheartens and diſables theſe that are on his ſide? they have defiled his glory, and therefore he will not defend them, God will take his owne peoples part in nothing that is evill; as is it with a Diamond, if it be not right it is worth nothing, or a picture, if it be not to the life, it is of no value; and ſo it is with the ordinances of God, if they bee not pure and after Gods minde. That which is ſaid concerning one ordinance the miniſtry, is true concerning all, if they have loſt their ſavour, they are not fit to be kept, but to be throwne out to the dunghill. What would you have God to doe, (my beloved) would you have him defend the people called by his name, when they are but ſo called, but are enemies to his glory? would you have him imbrace his Spouſe when ſhee hath playd the harlot, and brought forth to ſtrangers? would you have him keepe his houſe when the devils haunt it? for ſo in 1 Cor. 10.21. that which is not done by the word in Godsworſhip, is done unto devils, becauſe he is the appointer of it: would you have him defend theſe that oppoſe him? who ever they be that corrupt his worſhip, or are corrupt in his worſhip, they ſhame God, they diſgrace God, nay they doe as much as they can to make God unhappy, to take from him his glory, and therefore upon them there ſhall bee no defence.
Uſe 2 Secondly, let this point ſtrike the Rocke, and ſtreames of teares burſt forth, let it open a ſpring in dry places, for the ſtaines that have beene, and that are on our glory, on our Religion, that ſo we may prevent the ruine and deſolation, which if it be not timely lookt unto will come on us. Firſt, mourne for the corruptions which have beene in Religion; ſo Nehemiah did in Nehem. 9.16.17.26.28. Verſes, and yet ſome of theſe ſinnes were committed many hundred yeares before he was borne; A man is guilty of all the ſinnes he knowes and doth not grieve for, becauſe all thoſe he likes. How hath it beene (I beſeech you) with us in this land! the face of Religion was growne wan and pale unto the death, her beautie gone, her favour changed, her countenance ſo ſmutted, mangled, blurd, that you could ſcarce know her; her owne children were afraid of her; and therefore fled from her, as from her (in the ſtory) that would have put them unto death; her ſpeech was changed, ſhe ſpake ſhe knew not what; in ſtead of Miniſter ſhe ſaid Prieſt, for Sacraments, Sacrifice, for Table, Altar; her heart was wounded, her fundamentall doctrines raſed, her worſhip mingled, originall ſinne denied, the will of man was made ſupreame over God, and God a ſervant unto it. Chriſts precious blood made common, ſhed without reſpect unto any ones good in particular, and for ought that either Chriſt or God the Father knew, for all his death no man ſhould bee ſaved by it; for all was left unto mans will, and of a fallible cauſe there can be no certaine and infallible knowledge. When God had beene at all the coſt of Chriſts blood, and at the putting forth his right hand to worke grace in mans heart, yet ſtill man was at his owne will, ſo that he could make all this coſt of God in vaine; Hee certainly is not God who is ſo unwiſe; they might as well have ſaid there is no hell; for if this bee a naturall power to will the things which are contradictory, no man can bee damned for it, for what ever is naturall is good, and the putting forth of a naturall power cannot be of ſuch ill deſert. The deitie of God was denyed, and as you may find in the laſt Canons, as great penaltie put upon one, that ſhould not ſay that Biſhops were Jure Divino, as on him who denyed that Chriſt or the Father were not God; The perſon of the Holy Ghoſt was queſtioned. I might ſend you the parts of Religion as the Levites Concubines quarters were ſent abroad unto all the Tribes: give me leave to repreſent it to you like Tamar, Ammons ſiſter, with her hands on her head, thruſt out of doores, and complayning in the ſtreets with teares, thus; They have raviſhed me, and forced me to their wills and ends, they pretended love to mee, but intended Popery, and Atheiſme; they have corrupted mee, and now they cannot abide me; ſome of my children have beene ſtarved for want of food, ſome have falne into diſeaſes, becauſe the food they had was not wholeſome, and ſome were forced from me to the howling Deſart and Wilderneſſe; Who can now abſtaine from teares? Looke on the preſent corruption, Chriſts body is troden under feet by Swine in the Sacrament, the Sabbath prophaned, puritie nicknamed, reformation feared more than vaſſallage. Never, never was the glory ſo neere departing as it is now, it is on the threſhold, taking the wing; we are at that paſſe they were Joel 2.14. who can tell whether God will returne and leave a bleſſing behind him? and therefore it is time to rend your hearts, and turne unto the Lord; Religion is a going, perſecuted by Papiſts, hated by the ignorant, unkindly uſed by her owne friends. Object. Its true indeed that people have offered themſelves willingly unto reformation;1 Chro. 29. Anſw. but David (you know) and the people did ſo long before God built the Temple. Object. Its true there are many righteous among us, never kingdome afforded ſo many; Anſw. but yet ſcarce will Abrahams ten be found to the number of other prophane perſons; Object. its true, there are that humble themſelves in duſt and aſhes, Anſw. but there are (as you heard to day) that make theſe dayes of mourning like dayes of ſlaughter, Iſaiah 22.13. and if there were none ſuch, there is a time when mourning, prayers, teares, humbling will doe no good, but meerely to mens owne ſoules, Levit. 26.40. unto 44. if they doe accept of the puniſhment, and humble themſelves, yet the land ſhall lie deſolate and enjoy her Sabbaths: The Lord grant this bee not our condition, becauſe wee have beene often threatned, and afflicted, but have not returned; the light it is true ſhines very gloriouſly Object. and it hath broke out of the clouds that covered it, Anſw. but the Sunne ſhines moſt brightly a little before it ſets; Jeruſalem had never better preaching then a little before its ruine, then ſhee had Chriſt and the Apoſtles; Obj. There are many that deſire reformation its true, Anſ. but looke in that place of Revel. 11.7. when that the witneſſe of the meaſure of the temple was delivered, they were all ſlaine, and Antichriſt came to ſit in his Throne with greater quietneſſe than ever before, for now all that would trouble them were taken away. What would the miſery of this land bee ſhould Religion periſh? ſhall I preſent it to you in the carriage of Phineas wife? 1 Sam. 4.20. the griefe of it made her miſcarry, ſhee is ſenſeleſſe of any other griefe, but the loſſe of the Arke and Glory, ſenceleſſe of the death of her Husband, of the paines of her travell, yea, of the parting of her ſoule and body; ſhe is deaf to all comforts, comforts of life, of children, of friends and ſhe cryes out, not as one in pains of death, but going to hell, The glory is departed, the glory is departed: Come I beſeech you, and ſtand by the deathbed of this dying Saint, heare her groaning out her ſoul, and taking her farewell of the world, and all her friends, and ſhee ſaith thus, My life is a burden, my children nothing, the land a hell to mee, the glory is departed: the death of my Husband, the loſſe of my Father, tenderer to me then he, I could have borne, might I but have injoyed Religion: Had I but bread and water, though I had made a hard ſhift for my ſelfe and my poore children, I ſhould have been ſatiſfied; but now ſpeake unto mee no word of comfort, let me alone to dye, I have lived in glory, and I cannot live otherwiſe: and dying, ſhe breathes out her ſoule and theſe words together. The Arke, the Arke, the Glory, the Glory is departed; and it was not a feminine paſſion, though that Jeremiah was made like a braſen Wall, yet he ſaith in one place, his eyes wept in ſecret, Ier. 13.17. Si totus vertar in fletum, & nequaquam guttae ſint lachrymarum ſed abundantia fluminis, non ſatis dignè flevero, Hieron. ad locum. Pſal. 84.2.and he could not weep enough, Jer. 9.1. Iſaiah, Iſa. 22.3. cryes out, Let me alone, I will weep bitterly, I will not bee comforted. David, that had the heart of a Lion, yet ſayes, My fleſh cryes; the word that is tranſlated (cries) when as it is given to any thing but the voice, it ſignifieth bedewed cheekes, blubbered eyes, pale face, waſted ſpirits, yet all this was in David, becauſe he was put from the houſe of God. Can you, can you (my beloved) love theſe ſinnes that brings this loſſe? can you love your ſelves, who have done theſe ſins? can you part with Gods glory, your owne glory, your defence too, and not be troubled? The ſin for which God ſuffers Religion to be corrupted, and by which it is corrupted, are the greateſt ſins, becauſe they are againſt Gods Crowne and Glory; if theſe move not, what will?Iudg. 18.23, 24. Micah could not let his Idols goe, but he cryed out; and can you let the Goſpel go, and Chriſt goe, and not doe ſo much? Jeſus Chriſt, who never ſhed a teare for all he ſuffered, wept, and could not ſpeake for weeping, when the Goſpel was departing; hee wept and ſaid, O that thou hadſt knowne, and hee could goe no farther: every word hee ſpake was uttered with a ſigh, and pointed with a teare, and hee could goe no further then, O that thou hadſt knowne, at leaſt in this thy day, the things which belong unto thy peace: Shall the thoughts of it make Chriſt weep and not the feeling of it make you? Let me but ſet before you as in a viſion, the ſtate of ſoules when as the glory is gone, Religion is corrupted, Popery (which you feared) brought in, one ſoule lyes dying in its ſinne, another gaſping after comforts, a third poſſeſt with legions of temptations, a fourth bleeding to death, and there is none to ſtanch the iſſue; the cure that is given worſe then the diſeaſe; a fift looking on this ſide, and that, ſaying, Who will give me of the waters of life? O that one day of the Son of man might now be afforded; one Sermon, one inſtruction, one promiſe opened; but all in vaine, the glory is gone. And if this doe not melt you, yet let good nature move you, for when the glory is gone, your defence is gone; your workes ſhall be ſleighted, your walls raſed, your Armies diſcomfited, your name bee rotten and corrupted, your wives raviſhed, your children murthered, your houſes plundered, and which ſhall lye upon you with the loſſe of all, and which is worſt of all, that all this is come, becauſe the glory hath not been regarded: If ever you would have the glory ſtay (my beloved) and have it returne from the threſhold, into the midſt of the Temple, it muſt bee by intreaty, and intreaty with teares; in Ezek. 43.10. If they be aſhamed of all they have done, then ſhew them the forme of the houſe: And ſo I have done with that Uſe.
Vſe 3 Thirdly, if upon the glory there ſhall be a defence, be not therefore fearfull, but beleeve; ſet downe this; Your purity is your ſafety. It is an ordinary word, God defend, when any danger or evill is foretold; God will not defend except you be a glory; He will defend when you are. What meane theſe trembling hands, and ſhaking knees, and diſcouraging words? all will come to nothing, the cauſe will be loſt; what could you doe more if you had no defence? and what defence would you have, if this bee not enough, God? Shall hee that is on a Rocke feare underminings? There is nothing makes more ſtrong then faith, becauſe it makes Gods power mans; I am able to doe all things through him that ſtrengtheneth mee; There is nothing makes more weake then feare, becauſe it doth not onelyonly put God from man, who is his Help; but ſets God againſt man, as his enemy; the promiſe armes God, and girds him with ſtrength; faith in the promiſe, brings God to the uſe of his armes, it ſaith unto him as Dalilah did unto Samſon, The Philiſtines are upon thee, ſhew thy ſelfe, or (as God ſpeakes in the Prophet) purſue, and follow, and deſtroy; ſo ſaith Faith, Now they are in armes rout them, ruine them, now they have lift up their hands againſt thee make an utter end of them; doe what thou canſt, who canſt do what thou wilt. It is worth your obſervation, the Iſraelites had never met with ſo many troubles in going to the land of Canaan had not their hearts been full of ſo many doubts and feares; If you will not beleeve, you ſhall not be eſtabliſhed, Iſa. 7.9. Compare together the cauſes of your feare, and your defence; what are your enemies but creatures? your defence, God: Man is againſt you, God is for you: if ſo be they be raine you have a covert; if they be a ſtorme you have a rocke; if ſo be they bee heat, you have a tabernacle: Shall the Lion dread the Lamb, and the ſtrong the weake, the Gyant the Pigmy?
Why buſie you your ſelves about the thing belongs not to you? Look you to the glory, God will to your defence and ſafety. You muſt provide meanes, God will find ſucceſſe; There is a careleſneſſe of faith, as well as a careleſneſſe of ſecurity, Ezek. 28.16. it is promiſed they ſhould dwell ſafely, and the ſame word Iſa. 32.9. is tranſlated careleſſe:
Why doe yee feare, O ye of little faith? who ever periſhed being innocent? what Church ever ſuffered while it retained it's glory? Epheſus was delivered up, but they loſt their love firſt,Iudg. 5.8. Rev. 2. there were wars in the gates of Iſrael, but there were dols firſt; where there is no droſſe to purge, God will not caſt into the fire.
What doe you make of God, in thinking, that while you are about his work he will not defend you? but unfaithfull, in not keeping his promiſe; unkinde, to leave you, who are his Church and Spouſe, unto the rage of men; uniuſt, to take part with the wicked adverſaries againſt you; yea, unnaturall, not to regard his owne glory and happineſſe.
Ob. But you will ſay, there are many oppoſitions in the way of reformation.
Anſ. I anſwere,Iſa. 48.22. with 57.20, 21. elſe you needed no defence; the wicked will alwaies be like the raging ſea, they will caſt forth mire and dirt, when once God doth reduce, and bring his people back to ſuch an eſtate of glory. Truth is brought into the world with pain, it's born in bloud; there never was, nor never ſhall be a thorow Reformation without troubles, for the moſt are alwayes the worſt, and will not indure it, Act. 2 19, 20. Mal. 4.1. &c.
Ob. The meanes are very low.
Anſ. Marke my Text, Hee will create on Mount Sion a deſence; and creation is out of nothing.
Ob. Our ſinnes are many.
Anſ. But God will create, in Creation God hath no Partner; and hee uſeth this word here in this thing, that you may know he is moved onelyonly by his owne will.
Ob. But they ſuffer moſt who are for the glory.
Anſ. 1 Many pretend they are for the glory, they are for reformation or when they are but for revenge, or for ſome particular ends of their owne; as one turned Turke, that ſo he might be revenged on one that ſtruck him, ſo many-turne Chriſtians, turne unto a good cauſe, that they may meet with them that did oppoſe them: Jehu ſaid hee was for God, when hee was for his Crowne.
Anſ. 2 Secondly, if thoſe who are for the glory ſuffer, their ſufferings preſerves the glory; ſuffering puts an accent, a note of obſervation, upon that for which it is, and ſaith, this is a practiſe, a truth to be ſtood for unto the death, in this there is a better thing then in life it ſelfe.
Anſ. 3 Thirdly, by the ſufferings of ſome, there are many preſerved from ſufferings; for it is in Martyrdome as in puniſhment, Poena ad paucos, timor ad omnes; many eſcape, becauſe ſome feele: in Heb. 11. they ſtopped the mouths of Lions; that is, as it may bee expounded by what we finde in the ſtory of the Roman Empire, it was forbidden to put any more of the Chriſtians to death, becauſe (ſay they) they make nothing of death.
Ob. But when ſhall this be, that wee ſhall have this defence? when will the ſpeares be broken into Plow-ſhares? when will the Lord ariſe and ſave?
Anſ. When you have the glory: and let me tell you this, you have made a reformation when you have made a reſolution, if it be on good grounds. And I will prove it from Scripture too, 2 Chron. 30.19, 20. they were not ſanctified according to the purification of the Sanctuary, who came up unto the Paſſover, but their heart was ſet to be ſo, and the Text ſaith, God healed the Land.
Fourthly, ſet on (I beſeech you) on the worke of Reformation; You may reforme things that are amiſſe, you have a Law of God for it, Ezra. 5.1. they began to build the Temple; the decree of King Darius came after in Chap. 6.12. You have a Fundamentall law for it, a Law of Nature, it is for your defence; upon all the glory there ſhall be a defence; Reformation is your Militia, your Army, your Bul-warkes, your all in all; but be ſure when you goe about Reformation you make it a Glory; the foundation of utter ruine is layde in, firſt Reformation commonly; or in reformation, 1 Chron. 15.13. there was but one circumſtance of perſon out of Order, and you ſee it coſt the life of ſome; it hindred the bringing home the Ark unto all; They look't into the Arke who were the perſons that ſhould not, 1 Sam. 16.19. and it coſt the lives of 50000. of them, more periſhed in that then in the Warre.
Zephan. 1. The Prophet comes in Ioſiah the Reformers time, and ſaith, he will pluck downe utterly, and the reaſon of it was becauſe there were the Chemarims, men that went in black to the heeles, in garments of more preciſeneſſe and holines than others, though their harts were not after Gods Statutes; there was ſomething left in Court, and Country, and they brought all to nothing: that is very hardly changed afterwards, that paſſeth in reforming times; as the errours in the firſt concoction are not mended in the ſecond: the reaſon of the fall of the Houſe lies not ſo much in the ſtrength of the ſtorme, as becauſe the foundation was not layed well at firſt,Archiep. C. in Stari-ch. Mat. 7. You know who it was that ſaid, when he brought in ſo many Popiſh things, hee intended but onelyonly to bring things to the firſt, and Primitive Reformation, to King Edwards time, becauſe there was then but a little ſtep gone in many things from Popery; And if you would make a thorough Reformation, give me leave from the Scripture to propound ſome ſuch things as not being obſerved, may hinder it.
Firſt take heed of Policy; Gen. 34.22, 23.25, 26.The Sichemites to get the Eſtates of the People would be circumciſed: but you know it coſt them their lives. Policy doth with Religion as Amnon did with Tamar, when it hath it's will of it, and ſerv'd it's turne, it thruſts it out of doores; Ieroboam to preſerve his Kingdome ſet up the Calves; leaſt the Romans ſhould come in and take the City of Jeruſalem, the Iewes would not receive the Goſpell, but they loſt both.Hieron. Iuſchiſmatis remedium; to prevent ſchiſme, they would have one Biſhop over the Miniſters, and that brought in a Pope, for by the ſame reaſon there ought to bee one Miniſter over another, to keep them in Order, there ought to be one above al, to order al:*Cum clim pro univerſa Graecia in Marathone quondam pericliti eſſent, &c. Cirill. contra Iulian lib. 6. To bring on the Heathen to Chriſtianity, they thought it beſt in former times to have Feaſt dayes, and to give ſuch names unto the things of the Goſpell, as they gave unto their owne Worſhip, but it brought not the Heathen in, but Heatheniſme. It is the greateſt policy in the world to defend, and ſave a tottering State, and that is no way done ſo, as by thorough Reformation. Policy may be conſidered two wayes.
1. Either as an Orderer or ranger of things into their proper place and ſeaſon, and ſo Religion is ſubject unto policy, becauſe they have both one end, the publike defence: or elſe
2. Policy may be conſidered as the Lord, and Religion as ſubordinate, and ſo it muſt not be ſubject to it, for Religion is ſupreame, the end of all things. There is a naturall worſhip which depends on the nature of God, and that a man muſt doe though he dye preſently, as a man muſt beleive, and a man muſt acknowledge God, though the point be at the breſt, the dagger be at the heart: but there is ſecondly a worſhip of God, which onelyonly doth ariſe from the will of God, inſtituted Worſhip, as Divines terme it, where the things are not good in themſelves, but in order to Gods will, as there is nothing in the bread, nor in the Wine, but what is in ordinary bread, but as the Character of Gods inſtitution comes on it. In things of this nature the rule is, I will have mercy and not ſacrifice Exod. 8.26. Moſes profeſſeth he would not ſacrifice among the Aegyptians, becauſe they would ſtone him preſently, 1 Sam. 5.12. the Kingdome was eſtabliſhed in Davids hands; all things were at quiet, before he would bring in the Arke. c. 6. In tumultuous times it is dangerous to alter any thing in matters of Religion of this ſort, more then needs, like the giving of a purge to one in a Feaver; it may perhaps bring death: for it both puts a new Title on the quarrell, and divides among the Friends too, and acquaintance of the cauſe; not to change, is not ſo much policie as religion; and Religion will never thrive the worſe for it; the Goſpell tells us there is a leavening time, wherein the leaven is put into the meale before ſuch time as it is kneaded up: the ſum is, policy muſt not make any thing hinder our Confeſſion; policy may, and is a juſt ground, why men ſhould forbeare the profeſsion of ſome things that are good; but that is the firſt thing.
2. Would you make a thorough Reformation, take heed to the Lawes; whence is it that there are ſo many Non-Reſidents, that doe not feed but ſtarve the Flock? we have a Law for it: whence is it that men are forced to prophane the Lords Supper, and to eat and drinke their owne damnation? But becauſe you have a Law, that men of ſixteene yeares of Age muſt come to the Sacrament: A Law like the Spaniards Practice, who forced the Indians into the River to be baptiſed and then cut their throats; a leſſe evill then this drinking of damnation; whence came it that the ceremonies grew to be like clouds, ſo many were introduc't, that the glory could not bee ſeene; but becauſe there was a Law of retaining ſuch, as were among the Papiſts apt to ſtirre up the dull minde of man to the remembrance of his dutie, by ſome notable ſignification, whereby he might bee edified, as you may finde it in the Booke of Common Prayer. Take heed unto the Lawes, (I had almoſt ſaid, if I might crave pardon for the word) take heed what Lawes you make in matters of Religion; for if the thing ſhould fall out to be evill (as what man is there that erres not) when once it is a Law, it will be followed: Hoſ. 5.11. they willingly followed the commandement of worſhipping the Calves; the counſels of Jeroboam and his perſwaſions prevailed much,Micah 6.16. but the ſtatutes of Omri found no oppoſition. Suppoſe the thing bee good, a Law, will bee a Ne plus ultra, beyond which men will not goe, and ſo it may either hinder, or make a future reformation harder. Not to be contented to doe what is injoyned by men of wiſedome, that will bee accounted unquietneſſe of ſpirit at the beſt; and to goe any further then the Law, will bee eſteemed pride, if not diſobedience. Moſes gave the Law of Divorce, and you ſhall finde that men ſtucke ſo unto that, that Chriſts interpretation of it would not paſſe: yet that you may not be miſtaken, conſider that the things of Religion are of ſeverall ſorts: Firſt ſome are ſuch as conſiſt in indiviſibili, which admit of no variation, ſuch as are knowne to all Saints in one degree or another, ſuch in which there is no poſsibility of alteration afterward; let mee adde unto this, ſuch as the common light of all Chriſtians reacheth unto, as the obſervation of the Sabbath, the Low, &c. and divers other things; and let me adde unto that, ſuch things as doe immediately and properly concerne the Weale publike: theſe ought to be eſtabliſhed; there ſhould be ſuch Rules for theſe, as all men ſhould goe by. But there are ſome other things in religion, wherof a good and godly man may have no knowledge; the knowledge whereof is rather a priviledge unto ſome, then a propriety unto all Saints: Rom. 14. the Text ſaith there expreſly, that theſe were to be received into the Church, who held for Jewiſh Ceremonies at that time lawfull. (I ſay, at that time) though they held them not neceſſary for ſalvation: In things of this nature God is tender, and man ſhould be ſo too, and yet the weale publike not be hindered.
Thirdly, in Reformation doe not make reaſon your rule, nor line you goe by; it is the line of all the Papiſts: God (ſay they) hath not leſſe care of his Church in the New, then he had in the Old Teſtament; there he gave them one high Prieſt, who ſhould infallibly determine all controverſies; and therefore now there ſhould be one Biſhop, who ſhould have the ſame light and power. You ſhall never read in Scripture where any man walkt after the imaginations of his owne heart, but by and by you ſhall read he did doe wickedly: In the point of worſhip of God the Text ſaith clearly, Exod. 20.4. thou ſhalt not make unto thy ſelfe, that is, by thy owne wit, any thing which may as an image be like to what God hath appointed, as an image is to the perſon; any thing which may keep God in mind, or keep or ſtirre up affection to him, as a picture doth to him it repreſents; nay it reacheth further then that; the greateſt reaſon in the world of any obedience is Gods nature: if he be God that gives being to all things, all things muſt depend on him by faith; if all things come from him, all things muſt returne to him as the utmoſt end; hee ought to be ſerved with all a man hath, becauſe all a man hath is from him. This the nature of God teacheth a man; but the nature of God is not the reaſon, but his well is the reaſon of his outward worſhip: it doth not follow, if God be God hee muſt be ſerved with Sacraments, or ſuch Miniſters, but becauſe he hath ſet it downe and appointed it: the ſecond Commandement doth forbid not onelyonly reaſon, but all divine reaſon, that is not ſanctified by inſtitution in the worſhip of God: I ſay not only all humane, but all divine: Reaſon may be conſidered two wayes; firſt, as it is a diſpoſer and placer of all things in their order, and ſo it belongs to all knowledge and ſcience: ſecondly, as it imports a Principle of doing any thing, and ſo Gods outward worſhip, hath no ground in any reaſon, but Gods will.
Fourthly, if you would make a thorow Reformation, looke unto the Miniſtery; if an Angel fall from heaven, he will ſweepe many together with him: your owne experience hath taught you, that no place hath yeelded ſuch ſtubbornneſſe in ſuperſtition, ſo much diſobedience and rebellion as thoſe, where the Miniſter hath either been blinde or profane: the onelyonly Rule of Reformation is the word of God: What (I beſeech you) will you dee with that in the worſhip of God, which will not bring your ſoules to heaven, but periſheth in the uſe, as in Col. 2.22. And that will never bring you to heaven that never came from heaven; for there is no effect of a greater power, or of another nature then the cauſe; If ſo be that Chriſt hath only told you thus in the generall, You ſhall have government, but not told you what government, he hath not left himſelfe the Crowne on his head, but put it upon yours: Be you Judges, whether is he greater that ſaith, I will have this to be done, or he that hath power to ſay, I will have it done this way or no way, you ſhall have it done as I pleaſe.
Laſtly, would you have Reformation? begin then to reforme your ſelves; God would not have David build his Temple, becauſe he had had his hands in blood; that is, he had ſhed the bloud of Vriah: For otherwiſe in the building of the ſecond Temple they might fight and build,Neh. 4.13.17 uſe the Trowell and the Sword together: there was none might work at the Tabernacle, but he that had a Spirit, Exod. 35.30. what have Tobia's and Sanballat's to doe with ſuch kind of things as theſe? Certainly that will be accounted but Policy, which is done in Religion by men who are not holy in their converſation: you have motive enough to this within my Text, your lives lye on it, for without this you ſhall have no defence; your way unto glory lyes in it for without it, it will not be glory, that is, it will not make you glorious in the eyes of God. I ſhut up all with a word of exhortation.
Vſe 5 Laſtly lift up prayers unto God, that hee would make us a glory, that ſo he may be our defence: there is that in the Text, that would make a dumbe man ſpeake, and that would worke a heart in him who hath no minde to pray; the very mention of it is alluring, glory, and a defence; Heaven and ſafety, God and all in the world: the words upon the glory there ſhall be a defence, are not ſo much declaratory, as promiſory; they have bound God ſo faſt he cannot goe backe: there is nothing doth prevaile with God ſo much as Prayer that is for Reformation: in the eighteenth of Luke, I will goe and give him his deſire, leſt hee trouble mee, the Word that is uſed there by the Evangeliſt is foreign,Budaeus in Pandect. and foreign ſign fieth a blacke eye, or a marke in the face; looke as this reports that a man hath overcome one, with whom hee either fought or wreſtled, ſo it will bring ſuch a blot on God, as hee ſhall never wipe out, if your poore prayers ſhould bee turned into your owne boſomes; that Prayer for Reformation, obtaines as ſoone as ever it is made: and you have a Scripture for that in the booke of Daniel, as ſoone as ever, in Daniel 9.23. At the beginning of thy ſupplication, the commandement came forth, and I am come to ſhew thee, that thou art greatly beloved: Hee that will not pray for glorie hath no grace; Hee that will not pray for a defence, hee hath no nature alive in him; he that when hee is promiſed hee ſhall have, will not aske, deſpiſeth; nay hee doth worſe then that, hee incenſeth God unto the greateſt wrath againſt him. Take up therefore the words God hath taught you, and ſpeake unto him, Ioel 2.17. Lord ſpare thy people, and give them not to bee a reproach, why ſhould thy enemies ſay, Where is their God? Where is thy bowels and thy truth, thy goodneſſe and thy power, are they not for everlaſting?
To conclude all, ſay unto God in Prayer, and powre it forth with teares, what Ruth did unto her Mother-in-Law, when ſhee bid her goe away; Where thou goeſt I will goe, and where thou liveſt I will live, where thou dyeſt I will bee buried: So ſay to God; Lord, if thou wilt take away Religion, and the Goſpel, then firſt take us away; If thou wilt have thy name blotted out from under heaven, firſt begin with ours; Life will not bee worth the having. when wee may not live with thee in glory. I will aſſure you this, and it is in the words of my Text, if ſo bee you will bee ſo ſet as you will have glory, you ſhall have defence, you ſhall bee Gods glory, and God will be your ſhelter, for upon all the glory there ſhall be a defence.
FINIS.
End of the text · Sidrach Simpson, Reformations Preservation (1643)