REFORMATION'S PRESERVATION: OPENED IN A SERMON Preached at Westminster before the Honourable House of COMMONS, at the late solemn FAST, July 26. 1643. By SIDR. SIMPSON, Minister of the Word. Published by Order of that House. printer's or publisher's device LONDON, Printed for Benjamin Allen, and are to be sold in Popes-head-Alley, 1643. TO THE HONOURABLE House of COMMONS Assembled in PARLIAMENT. ALL the well-affected in the Kingdom cry unto you, as the woman of Samaria did unto the King, Help us: or as the Disciples did to Christ; you have bid us come unto you upon the waters, Save us, for we are sinking; sinking in our estates, our liberties, our Religion, yea in our hearts and courage too. You have many ways before you for our safety, as the speedy execution of justice on Offenders, jer. 5.1. 1 Sam. 21.15.14. (their life may be our death 1 Kin. 20. 4●.) the vigorous prosecution of the war; the taking hold of all advantageous opportunities; the wise and active improvement of that Spirit God hath yet left in the People, which never was more high and great then now it will be.; Great dangers raise great courage. But there is no means like to Reformation: that's a defence cannot be beaten down. The stones and timber of the Temple were hewed and squared indeed, some time before they were set up, but if that building be not in your heart, and in your hearts above all things besides, what ever else you do will either be without success, or make us further miserable. Without success; for except the Lord do keep the Kingdom, the Watchmen are in vain; and God will not keep that which is not a Glory to him: or else make us more miserable; for when men are subdued, God will come and war against us. It's a fearful thing to fall into the hands of the living God: Our God is a consuming fire, Heb. 12.29. and these words are spoken to press on a Reformation. If a Reformation be not aimed at, Quorsum haec dispendia? why are we in jeopardy every hour? and are as sheep accounted to be slain? If it be aimed at, troubles are not troubles, losses are not losses: Those heaps are not ruins which the Builder makes, in plucking down to make the house up better. Men will never reckon of their taxes, dangers, fears, if they may have Reformation for them. Some evils have so subtly laid themselves between the stones of the Commonwealth, gotten such Laws, obtained such favour amongst men, because they are employed so much in Civil matters, that no word of God alone can destroy them, without sharp contentions, unless your hands be on them. Every one may reform himself, but you only can the Nation, of those evils: and unless those be removed, actum est de Religione. The God of Heaven give to all and every of you such a spirit as may make you fearless of dangers, faithful to your trust, true to your professed ends, and successful in this work which shall be the daily prayer of him who is Your Servant in the Lord, S. Simpson. 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 Kingdom; and you have both these in the text, Reformation, in the word glory; Levit. 21. 2y. preservation, in the other. There are but two works of this day, Soul-afflicting, and Soul-comforting of ourselves in God, and we 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 Ark is in the field, therefore it is sit every man's hand should be on his loins, 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; Upon all the glory there shall be a defence. If you look on the former chapter, and the foregoing verses of this Chapter, you shall find as bad times foretold as could be, such in which the slaughter should be so great, that there should not be the sixth man lest at most, for seven women, saith the text, Vers. 1. shall take hold of one man, such a time wherein the women shall run up and down, and desire, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro defloratione. unchaste hands of rude Soldiers. The case of this people was somewhat like the case of Benjamin, wherein they had not men enough to give unto their women. Sad times, to have the present generation murdered, and no hopes of another that should be chaste and holy: and yet that was not all, if it had been but the loss of their lives, they would not have so much complained, but in the loss of this nation Religion was lost too; in the blotting out of their names, God's name was blotted out from under heaven; There are no people far so hardly, nor find such sharpness from the hand of God, as these who make profession, and but a profession of religion. Apostatising 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 foul word, he gives two fair; if he gives a stroke, he gives a kiss; if he send out an enemy against them, himself speaks as David to the Commander when he went out against his son Absalon, Deal 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 reform 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 turn, your dross will 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 waste, but to weed out these things and persons that are hurtful: I will touch no flower but these that have only colour, not savour, for upon all the glory there shall be a defence. [Glory] in the general 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 King's 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 reform, and after the mind of God: Glorious things are spoken of thee thou City of God: Psal. 63.2. Psal. 87.3. My soul thirsts to see thy power and thy glory as I have seen 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 reform; 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 reform. First, if you look to the context, you shall find there a branch coming 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 spoilt, corrupted, yea undiscernible: this is beautiful. The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Ark was called glory, 1 Sam. 4.21. and the Ark 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 do despise and not respect dominions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or glories, as the word is; and the glory that is there spoken is not evil but ecclesiastical, for it is such a kind of despising, as Corah and Dathan were guilty of against Moses, Judas 8.11. Now they opposed Moses, not as a Magistrate, but as a Minister and Lawgiver unto the Church, and therefore they said, Are not all the people of the Lord holy? and not wise, or valorous, or true hearted? which art the virtues of a Magistrate. Besides, false teachers are for the most part flatterers of Princes', not Despisers, as Zedekiah was, and Simon Magus who adored Nero. Whenyou have the ordinances, than the Second thing required to a Reformation, is to have them pure, and after God's prescript, without humane addition or alteration: take this for a rule, the more plain God's ordinances are, the more powerful; the more there is of man, the less 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 own ordinary bread, and the company of the Saints no more than the company and society of men. You have this in the text too, for here is beauty joined with glory in vers. 2. and beauty is a native complexion; here is glory joined with purging, the spirit of judgement, and of burning, in the verse before my text; here is holiness written on every Soul, 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 than it suits with reformation. Take glory for bliss and happiness in heaven; the Scripture so describes a Church as you can scarce know heaven, and it asunder; Heb. 12.22.23. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hesich. You are come to the City of the living God, the heavenly Jerusalem, unto innumerable Company of Angels, unto the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 3.15. Heb. 11. last. LXX Vocant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. general 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 3.15. Heb. 11. last. LXX Vocant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. perfect, etc. and yet it is apparent it is meant of the Church here, for he saith they are come into it: and if he had only meant it concerning the Communion all Saints had together, he had not attained his end, for which he spoke 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 think 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. God's revealing of himself. 2. God's full communicating himself. Vniformis in Dewn convolutio intellectualium 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 Soul upon God, according unto what he doth reveal of himself: and all these are in the Church reform. First, there is a revelation of God, Ephes. 3.10. the unsearchable riches of Christ, and the manifold wisdom of God is known in the Church; therefore it is called his face wherein you may see all the motions and turn 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 look on the actions of God in the world, you cannot see how one attribute can accord with another. The guilty soul 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 fullness of God, that is, that which he fills, his fullness 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 mountains of God, the City of God, the increases of God, therefore there are such increases as pass the understanding of any, but these that have experience and feeling of them. Thirdly, In heaven the soul is fixed on God, and being so, is changed into his likeness; the Apostle saith the selfsame thing concerning the Church, 2 Cor. 3. ult. we look 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 between heaven and a Church reform, but only this, that in heaven God is enjoyed immediately, here in ordinances; that there you do receive the fullness of God at once, (though some will question it) here by degrees; that there the very presence of God holds the soul to him, here the Minister as God's watchman, he saith, hoc age, warns men when as they are remiss and careless, the word keeps the ear, the Sacraments, all the senses, and all the thoughts and affections upon God himself. Thus I have donewith the explication of that: Only (I beseech) you do 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 Christ's coming; or bands and fetters, as the Kings and wise men of the earth did, Psal. 2.3. Let us break these bands asunder, and cast his cords from us. It is a heaven upon earth, glory: What inconveniences do 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 work, Whether I sin 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 Kingdom of heaven, that is, the Church of the new Testament, suffers violence, Gen. 19.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gen. 33.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Judg. 19.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 main 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 trowel in your hands to build God's house, God will carry the sword in his for your defence. Rev. 3.20. And in the explication of this I shall do these three things. 1. Show you what these evils are which these that go about reformation are liable to, that they need protection against. 2. Show what this defence is, that you may see whether it be answerable to the trouble, and opposition you shall meet with. 3. Make good this defence belonging unto reformation by a reason or two; and I shall go no further than the very chapter wherein my text is, for all these. First, for the evils, you have three sorts. First, Inhuman treacheries, for this verse doth refer both unto Pharaohs persecution, and to the deal of the Canaanitish Kings with the people of Israel in the Wilderness. Exod. 14.24. Exod 13.15. Deut. 31.15. Pharaohs dealing was very treacherous, he bade the people go, 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 pass quietly through them; they would neither let them have things for their necessities freely, nor afford them for their moneys; The reforming Church will meet with such kind of enemies, yet they are not all, but Secondly, here is in the fift and sixth verses, heat and cold, that is, such evils as are intolerable, for who can abide his frost? unavoidable, for there is none can hid himself from the heat, as it is in the 19 Psalms, they are such evils as are constant, as the ordinances of night and day, Summer and Winter; they are such as are successive, one coming on the neck of another: when Psal. 121.6. he had said, He shall keep thee that the Sun shall not burn thee by day nor the Moon by night; in the next verse as an explication of that he saith, He shall deliver thee from all evil: There is nothing then that is evil, but it is comprehended under heat and cold of which this verse speaks. Thirdly, you have also storm and rain spoken of (covert from the storm and the rain,) that is, such evils as are desolating, and come on a suddame before one be prepared for the enduring of them; when Christ would express the sudden and great apostasy of these which built on the sand, he tells them the storm and the rain 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 storm and rain, of fire and brimstone; the Church reformers must look for such like storms, that all the Anchors they have cannot hold, they shall be left merely to mercy, and the power of God, such evils come and they know not the morning of it, vipers in their own bowels, traitors among their veriest friends which they supposed not; such plots as are ruinous, such designs 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 tossed at Sea in a storm, is set so much nearer heaven, that is all that troubles shall do to you; if you have more stomes, God will have more care, if the wind rise, you shall be sure it shall be either fair for you, or else it shall not hurt you; for upon all the glory there shall be a Defence. It's better to be in trouble that God may show himself for us more than 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 speaks short when he threats, he speaks largely when he promises; his heart is broken into many words, that so there may be 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 Psalm that is of the nature of my Text) that though there be but eight verses in it, yet we have the word keep used five or six times; the Lord shall keep thee, the Lord shall keep thee, and so forth; God speaks often of His defending of us, because there are but few who think He is Defender of the Faith, that nail will hardly down, therefore God gives it so many blows; Calv. ad loc. Who is there that glorifies God as one that will preserve him in well doing? Though all that do believe do think they shall meet with salvation at the last, yet for preservation here, as soon as one hath got his heart a little quiet, the next danger that comes is like the wind unto the leaves of the wilderness, that takes it all away; God speaks often that you may believe its sure he saith. You have many doubts; therefore 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, rain or storm; let them be plotted, concealed mischief, against all that I will be a defence, look you but to my glory. Let us look a little unto every one of the words he saith. First, he will be a Tabernacle; so it follows in the sixth Verse; the word signifieth to cover a thing from the sight of another, by laying something on it, as Rahab hide 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 keep you that your enemies shall not find out what you are about, or if they do, yet nothing shall come near you for to hurt you. If that be not enough, than Secondly, you have a shadow, and the shadow of a rock, 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 stoop or be base for any inconvenience it shall suffer; If that be not enough, Fourthly, you have a Covert; your enemies may strike, and break themselves, they shall not hurt you, as the great drops that fall upon the house break 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 Ark; secondly, to the people of Israel in journeying from Egypt; thirdly, unto the custom of marriages among the Jews. First, to the Ark, which is called glory; in the Arkethere was Manna, Aaron's rod, and the Testimony; the mercy seat, or propitiatory, was the covering of it, and this signified Christ, Psal. 32.1. upon this covering there were two Cherubims, the emblems of Angels, on that God sat as on a throne of Majesty, 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 sins whereby you have provoked God, he will be propitious, if there be any help in heaven he will afford it; if you refer it, Secondly, to the people of Israel journeying from Egypt, so this defence was the pillar of cloud, and fire, and told them thus much, that no natural evils, (for the cloud kept off the heat) no spiritual evil should befall them; 1 Cor. 10. for it was a Sacrament that God would direct them in all their counsels; he would interpose between them and all their foes. Thirdly, if you refer it unto the custom of Marriages among the Jews, as in the Psal. 19.6. and Joel 2.16. Vide Sanct. preleg, in Cant. the custom was to have a Canopy 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 appear you are loyal; you may be accounted breakers of Laws, it shall appear 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 me? Thus. First, that God will defend them, it appears by the guard he hath set over them which are his glory; Angels camp 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 Angel left in Persia to look 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 Horseback, to note his speedy succour, on a red horse, because he will have the blood of your adversaries: And he doth not only fight, but prays. O Lord of Host, saith he, how long wilt thou not have mercy on Jerusalem and on the Cities of Judah? 1 Cor. 10.4. the Rock that followed them was Christ; not that the water of the Rock did always follow them, for that failed, and the people were athirst in the Wilderness, but Christ signified by the Rock was always with them for their preservation. As the tender parent thinks that none can look to the beloved child so well as she, and therefore always hath it in her arms; It's so with God too, and therefore you have it in Isaiah 27.1.2.3. Verses, Lest any hurt it, I will keep it night and day. Secondly, it appears that on the glory there shall be a defence, because the glory of the Church is the glory of God. In Judges 9.3. the Vine is said to cheer 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 means to heaven, Go, saith he, and build my house and I will be glorified in it. Quest. But how can this thing be, you'll 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 mystical in the flesh of his Saints, and therefore they are called Christ, 1 Cor. 12.12. And Paul is said to fulfil 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 himself, the other in beholding of himself in us and in his worship: As the beams of the Sun falling on the earth raise up the height of the sky, and make all the glory of the heavens to appear, so doth the glory of God, or the attributes of God do unto his glory; when either they are bestowed, or manifested to his Churches. Thirdly, if so be the Church should suffer ruin, Vide jun. ad Icc. the whole world would come to ruin too, Isay 6.13. for the holy are as the props and pillars of it. There is only one objection may be made against this defence; Object. That Revel. 11.7. when the measure of the temple was come down from heaven, and the witnesses had declared their testimony fully, yet than they were slain. Answ. But I answer, you shall find there, first that they had finished their testimony; and as all Christ's enemies could not put him to death one moment before his hour 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, Verse. 7. Secondly, you shall find they devoured their adversaries, even as the fire that came out of the Over and Furnace in the Book of Daniel, devoured those which stood before it; In the 11. Verse you shall find that they could not be overcome, and in the the 13. Verse, when as the Popish party think that now they have none to trouble them, then shall there come an earthquake (a part of this defence) such civil wars as shall be their utter ruin, but the advance of these witnesses again to renown and glory. Now we have done altogether with the Explication of the Text; I come to the Application of it: Use 1 Upon 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 own people's part in nothing that is evil; 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 be not pure and after God's mind. 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 thrown out to the dunghill. What would you have God to do, (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 embrace his Spouse when she hath played the harlot, and brought forth to strangers? would you have him keep 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 do as much as they can to make God unhappy, to take from him his glory, and therefore upon them there shall be no defence. Use 2 Secondly, let this point strike the Rock, and streams of tears burst forth, let it open a spring in dry places, for the stains that have been, and that are on our glory, on our Religion, that so we may prevent the ruin and desolation, which if it be not timely looked unto will come on us. First, mourn for the corruptions which have been in Religion; so Nehemiah did in Nehem. 9.16.17.26.28. Verses, and yet some of these sins were committed many hundred years before he was borne; A man is guilty of all the sins he knows and doth not grieve for, because all those he likes. How hath it been (I beseech you) with us in this land! the face of Religion was grown wan and pale unto the death, her beauty gone, her favour changed, her countenance so smutted, mangled, blurred, that you could scarce know her; her own 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 spoke she knew not what; in stead of Minister she said Priest, for Sacraments, Sacrifice, for Table, Altar; her heart was wounded, her fundamental doctrines razed, her worship mingled, original sin denied, the will of man was made supreme over God, and God a servant unto it. Christ's precious blood made common, shed without respect unto any ones good in particular, and for aught that either Christ or God the Father knew, for all his death no man should be saved by it; for all was left unto man's will, and of a fallible cause there can be no certain and infallible knowledge. When God had been at all the cost of Christ's blood, and at the putting forth his right hand to work grace in man's heart, yet still man was at his own will, so that he could make all this cost of God in vain; He certainly is not God who is so unwise; they might as well have said there is no hell; for if this be a natural power to will the things which are contradictory, no man can be damned for it, for what ever is natural is good, and the putting forth of a natural power cannot be of such ill desert. The deity of God was denied, and as you may find in the last Canons, as great penalty put upon one, that should not say that Bishops were Jure Divino, as on him who denied 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, Ammon's sister, with her hands on her head, thrust out of doors, and complaining in the streets with tears, thus; They have ravished me, and forced me to their wills and ends, they pretended love to me, but intended Popery, and Atheism; they have corrupted me, and now they cannot abide me; some of my children have been starved for want of food, some have fall'n into diseases, because the food they had was not wholesome, and some were forced from me to the howling Desert and Wilderness; Who can now abstain from tears? Look on the present corruption, Christ's body is trodden under feet by Swine in the Sacrament, the Sabbath profaned, purity nicknamed, reformation feared more than vassalage. Never, never was the glory so near departing as it is now, it is on the threshold, taking the wing; we are at that pass they were Joel 2.14. who can tell whether God will return and leave a blessing behind him? and therefore it is time to rend your hearts, and turn unto the Lord; Religion is a going, persecuted by Papists, hated by the ignorant, unkindly used by her own friends. Object. It's 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. It's true there are many righteous among us, never kingdom afforded so many; Answ. but yet scarce will Abraham's ten be found to the number of other profane persons; Object. it's true, there are that humble themselves in dust and ashes, Answ. but there are (as you heard to day) that make these days of mourning like days of slaughter, Isaiah 22.13. and if there were none such, there is a time when mourning, prayers, tears, humbling will do no good, but merely to men's own souls, Levit. 26.40. unto 44. if they do accept of the punishment, and humble themselves, yet the land shall lie desolate and enjoy her Sabbaths: The Lord grant this be not our condition, because we have been often threatened, 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 Sun shines most brightly a little before it sets; Jerusalem had never better preaching then a little before its ruin, than she had Christ and the Apostles; Obj. There are many that desire reformation its true, Ans. but look in that place of Revel. 11.7. when that the witness of the measure of the temple was delivered, they were all slain, and Antichrist came to sit in his Throne with greater quietness than ever before, for now all that would trouble them were taken away. What would the misery of this land be should Religion perish? shall I present it to you in the carriage of Phineas wife? 1 Sam. 4.20. the grief of it made her miscarry, she is senseless of any other grief, but the loss of the Ark and Glory, senseless of the death of her Husband, of the pains of her travel, yea, of the parting of her soul and body; she is deaf to all comforts, comforts of life, of children, of friends and she cries 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, hear her groaning out her soul, and taking her farewell of the world, and all her friends, and she saith thus, My life is a burden, my children nothing, the land a hell to me, the glory is departed: the death of my Husband, the loss of my Father, tenderer to me than he, I could have borne, might I but have enjoyed Religion: Had I but bread and water, though I had made a hard shift for myself and my poor children, I should have been satisfied; but now speak unto me no word of comfort, let me alone to die, I have lived in glory, and I cannot live otherwise: and dying, she breathes out her soul and these words together. The Ark, the Ark, the Glory, the Glory is departed; and it was not a feminine passion, though that Jeremiah was made like a brazen Wall, yet he saith in one place, his eyes wept in secret, jer. 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. cries out, Let me alone, I will weep bitterly, I will not be comforted. David, that had the heart of a Lion, yet says, My flesh cries; the word that is translated (cries) when as it is given to any thing but the voice, it signifieth bedewed cheeks, 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 sins that brings this loss? can you love yourselves, who have done these sins? can you part with God's glory, your own 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 God's Crown and Glory; if these move not, what will? judg. 18.23, 24. Micah could not let his Idols go, but he cried out; and can you let the Gospel go, and Christ go, and not do so much? Jesus Christ, who never shed a tear for all he suffered, wept, and could not speak for weeping, when the Gospel was departing; he wept and said, O that thou hadst known, and he could go no farther: every word he spoke was uttered with a sigh, and pointed with a tear, and he could go no further then, O that thou hadst known, 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 souls when as the glory is gone, Religion is corrupted, Popery (which you feared) brought in, one soul lies dying in its sin, another gasping after comforts, a third possessed with legions of temptations, a fourth bleeding to death, and there is none to staunch the issue; the cure that is given worse than 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 vain, the glory is gone. And if this do not melt you, yet let good nature move you, for when the glory is gone, your defence is gone; your works shall be slighted, your walls razed, your Armies discomfited, your name be rotten and corrupted, your wives ravished, your children murdered, your houses plundered, and which shall lie upon you with the loss 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 return from the threshold, into the midst of the Temple, it must be by entreaty, and entreaty with tears; in Ezek. 43.10. If they be ashamed of all they have done, then show them the form of the house: And so I have done with that Use. Use 3 Thirdly, if upon the glory there shall be a defence, be not therefore fearful, but believe; set down this; Your purity is your safety. It is an ordinary word, God defend, when any danger or evil is foretold; God will not defend except you be a glory; He will defend when you are. What mean these trembling hands, and shaking knees, and discouraging words? all will come to nothing, the cause will be lost; what could you do more if you had no defence? and what defence would you have, if this be not enough, God? Shall he that is on a Rock fear undermine? There is nothing makes more strong than faith, because it makes God's power man's; I am able to do all things through him that strengtheneth me; There is nothing makes more weak than fear, because it doth not only put God from man, who is his Help; but sets God against man, as his enemy; the promise arms God, and girds him with strength; faith in the promise, brings God to the use of his arms, it saith unto him as Dalilah did unto Samson, The Philistines are upon thee, show thyself, or (as God speaks in the Prophet) pursue, and follow, and destroy; so saith Faith, Now they are in arms rout them, ruin them, now they have lift up their hands against thee make an utter end of them; do 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 fears; If you will not believe, you shall not be established, Isa. 7.9. Compare together the causes of your fear, 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 rain you have a covert; if they be a storm you have a rock; if so be they be heat, you have a tabernacle: Shall the Lion dread the Lamb, and the strong the weak, the Giant the Pigmy? Why busy you yourselves about the thing belongs not to you? Look you to the glory, God will to your defence and safety. You must provide means, God will find success; There is a carelessness of faith, as well as a carelessness of security, Ezek. 28.16. it is promised they should dwell safely, and the same word Isa. 32.9. is translated careless: Why do ye fear, O ye of little faith? who ever perished being innocent? what Church ever suffered while it retained its glory? Ephesus was delivered up, but they lost their love first, judg. 5.8. Rev. 2. there were wars in the gates of Israel, but there were dolls first; where there is no dross to purge, God will not cast into the fire. What do you make of God, in thinking, that while you are about his work he will not defend you? but unfaithful, in not keeping his promise; unkind, to leave you, who are his Church and Spouse, unto the rage of men; unjust, to take part with the wicked adversaries against you; yea, unnatural, not to regard his own glory and happiness. Ob. But you will say, there are many oppositions in the way of reformation. Ans. I answer, Isa. 48.22. with 57.20, 21. else you needed no defence; the wicked will always 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 blood; there never was, nor never shall be a thorough Reformation without troubles, for the most are always the worst, and will not endure it, Act. 2 19, 20. Mal. 4.1. etc. Ob. The means are very low. Ans. Mark my Text, He will create on Mount Zion a defence; and creation is out of nothing. Ob. Our sins are many. Ans. But God will create, in Creation God hath no Partner; and he useth this word here in this thing, that you may know he is moved only by his own 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 own; as one turned Turk, that so he might be revenged on one that struck him, so many-turne Christians, turn unto a good cause, that they may meet with them that did oppose them: Jehu said he was for God, when he was for his Crown. 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 practice, a truth to be stood for unto the death, in this there is a better thing then in life itself. Ans. 3 Thirdly, by the sufferings of some, there are many preserved from sufferings; for it is in Martyrdom as in punishment, Poena ad paucos, timor ad omnes; many escape, because some feel: in Heb. 11. they stopped the mouths of Lions; that is, as it may be expounded by what we find 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 we shall have this defence? when will the spears be broken into Ploughshares? 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 work of Reformation; You may reform things that are amiss, 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 Fundamental 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 Bulwarks, your all in all; but be sure when you go about Reformation you make it a Glory; the foundation of utter ruin is laid 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 hindered the bringing home the Ark unto all; They looked into the Ark 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 War. Zephan. 1. The Prophet comes in josiah the Reformers time, and saith, he will pluck down utterly, and the reason of it was because there were the Chemarims, men that went in black to the heels, in garments of more preciseness and holiness than others, though their hearts were not after God's 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 errors 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 storm, as because the foundation was not laid 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, he intended but only to bring things to the first, and Primitive Reformation, to King Edward's 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 its will of it, and served its turn, it thrusts it out of doors; jeroboam to preserve his Kingdom set up the Calves; lest the Romans should come in and take the City of Jerusalem, the jews would not receive the Gospel, but they lost both. Hieron. juschismatis remedium; to prevent schism, they would have one Bishop over the Ministers, and that brought in a Pope, for by the same reason there ought to be one Minister over another, to keep them in Order, there ought to be one above all, to order all: * Cum climb pro universa Graecia in Marathone quondam pericliti essent, etc. Cirill. contra julian lib. 6. To bring on the Heathen to Christianity, they thought it best in former times to have Feast days, and to give such names unto the things of the Gospel, as they gave unto their own Worship, but it brought not the Heathen in, but Heathenism. 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 ways. 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 public 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 supreme, the end of all things. There is a natural worship which depends on the nature of God, and that a man must do though he die presently, as a man must believe, and a man must acknowledge God, though the point be at the breast, the dagger be at the heart: but there is secondly a worship of God, which only doth arise from the will of God, instituted Worship, as Divines term 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 God's 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 Egyptians, because they would stone him presently, 1 Sam. 5.12. the Kingdom was established in David's hands; all things were at quiet, before he would bring in the Ark. c. 6. In tumultuous times it is dangerous to alter any thing in matters of Religion of this sort, more than needs, like the giving of a purge to one in a Fever; it may perhaps bring death: for it both puts a new Title on the quarrel, and divides among the Friends too, and acquaintance of the cause; not to change, is not so much policy as religion; and Religion will never thrive the worse for it; the Gospel tells us there is a leavening time, wherein the leaven is put into the meal 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 forbear 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 Laws; whence is it that there are so many non-resident, that do not feed but starve the Flock? we have a Law for it: whence is it that men are forced to profane the Lords Supper, and to eat and drink their own damnation? But because you have a Law, that men of sixteen years 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 less evil than this drinking of damnation; whence came it that the ceremonies grew to be like clouds, so many were introduced, that the glory could not be seen; but because there was a Law of retaining such, as were among the Papists apt to stir up the dull mind of man to the remembrance of his duty, by some notable signification, whereby he might be edified, as you may find it in the Book of Common Prayer. Take heed unto the Laws, (I had almost said, if I might crave pardon for the word) take heed what Laws you make in matters of Religion; for if the thing should fall out to be evil (as what man is there that errs not) when once it is a Law, it will be followed: Hos. 5.11. they willingly followed the commandment of worshipping the Calves; the counsels of Jeroboam and his persuasions prevailed much, Micah 6.16. but the statutes of Omri found no opposition. Suppose the thing be good, a Law, will be a Ne plus ultra, beyond which men will not go, and so it may either hinder, or make a future reformation harder. Not to be contented to do what is enjoined by men of wisdom, that will be accounted unquietness of spirit at the best; and to go any further than the Law, will be esteemed pride, if not disobedience. Moses gave the Law of Divorce, and you shall find that men stuck so unto that, that Christ's interpretation of it would not pass: yet that you may not be mistaken, consider that the things of Religion are of several sorts: First some are such as consist in indivisibili, which admit of no variation, such as are known to all Saints in one degree or another, such in which there is no possibility of alteration afterward; let me add unto this, such as the common light of all Christians reacheth unto, as the observation of the Sabbath, the Low, etc. and divers other things; and let me add unto that, such things as do immediately and properly concern the Weal public: these aught to be established; there should be such Rules for these, as all men should go by. But there are some other things in religion, whereof a good and godly man may have no knowledge; the knowledge whereof is rather a privilege unto some, than a propriety unto all Saints: Rom. 14. the Text saith there expressly, that these were to be received into the Church, who held for Jewish Ceremonies at that time lawful. (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 weal public not be hindered. Thirdly, in Reformation do not make reason your rule, nor line you go by; it is the line of all the Papists: God (say they) hath not less care of his Church in the New, than 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 walked after the imaginations of his own heart, but by and by you shall read he did do wickedly: In the point of worship of God the Text saith clearly, Exod. 20.4. thou shalt not make unto thyself, that is, by thy own 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 stir up affection to him, as a picture doth to him it represents; nay it reacheth further than that; the greatest reason in the world of any obedience is God's 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 return to him as the utmost end; he 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 he must be served with Sacraments, or such Ministers, but because he hath set it down and appointed it: the second Commandment doth forbidden not only 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 ways; 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 God's outward worship, hath no ground in any reason, but Gods will. Fourthly, if you would make a thorough Reformation, look unto the Ministry; if an Angel fall from heaven, he will sweep many together with him: your own experience hath taught you, that no place hath yielded such stubbornness in superstition, so much disobedience and rebellion as those, where the Minister hath either been blind or profane: the only Rule of Reformation is the word of God: What (I beseech you) will you dye with that in the worship of God, which will not bring your souls 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 than the cause; If so be that Christ hath only told you thus in the general, You shall have government, but not told you what government, he hath not left himself the Crown 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 reform yourselves; God would not have David build his Temple, because he had had his hands in blood; that is, he had shed the blood of Vriah: For otherwise in the building of the second Temple they might fight and build, Neh. 4.13.17 use the Trowel 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 do 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 lie on it, for without this you shall have no defence; your way unto glory lies 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. Use 5 Lastly lift up prayers unto God, that he would make us a glory, that so he may be our defence: there is that in the Text, that would make a dumb man speak, and that would work a heart in him who hath no mind 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 go bacl: there is nothing doth prevail with God so much as Prayer that is for Reformation: in the eighteenth of Luke, I will go and give him his desire, lest he trouble me, the Word that is used there by the Evangelist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Budaeus in Pandect. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sign fi a black eye, or a mark in the face; look as this reports that a man hath overcome one, with whom he either fought or wrestled, so it will bring such a blot on God, as he shall never wipe out, if your poor prayers should be turned into your own bosoms; that Prayer for Reformation, obtains as soon as ever it is made: and you have a Scripture for that in the book of Daniel, as soon as ever, in Daniel 9.23. At the beginning of thy supplication, the commandment came forth, and I am come to show thee, that thou art greatly beloved: He that will not pray for glory hath no grace; He that will not pray for a defence, he hath no nature alive in him; he that when he is promised he shall have, will not ask, despiseth; nay he doth worse than that, he incenseth God unto the greatest wrath against him. Take up therefore the words God hath taught you, and speak unto him, joel 2.17. Lord spare thy people, and give them not to be a reproach, why should thy enemies say, Where is their God? Where is thy bowels and thy truth, thy goodness and thy power, are they not for everlasting? To conclude all, say unto God in Prayer, and pour it forth with tears, what Ruth did unto her Mother-in-Law, when she bid her go away; Where thou goest I will go, and where thou livest I will live, where thou diest I will be buried: So say to God; Lord, if thou wilt take away Religion, and the Gospel, than first take us away; If thou wilt have thy name blotted out from under heaven, first begin with ours; Life will not be worth the having. when we may not live with thee in glory. I will assure you this, and it is in the words of my Text, if so be you will be so set as you will have glory, you shall have defence, you shall be God's glory, and God will be your shelter, for upon all the glory there shall be a defence. FINIS.