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 [Page 2]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, [...] 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. 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 [Page 3]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 onely 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 [...], in all parts accor­ding [Page 4]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, [...] 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 [Page 5] 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. [...], 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. [...]. 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 [...], Phil. 3.15. Heb. 11. last. LXX Vocant. [...]. 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 onely 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 [Page 6]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 onely 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:

Onely (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, [Page 7] 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. [...]. 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 maine point I would insistion, and for which I have chosen the text, is this:

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 [Page 8]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 [Page 9]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 [Page 10]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 [Page 11]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 [Page 12]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 onely 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 onely 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 [Page 14] 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 [Page 15]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. [Page 16]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, [Page 17]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 [Page 18]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 [Page 19]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 onely 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 [Page 20]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 onely 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 [Page 23]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 onely to bring things to the first, and Primitive Reformati­on, [Page 23]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 [Page 24]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 onely 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 [Page 25]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, [Page 26]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 [Page 27]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 onely 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 onely 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, [Page 28]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 [Page 29]desire, lest hee trouble mee, the Word that is used there by the Evangelist is [...], Budaeus in Pandect. and [...] 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 [Page 30]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.