THE REFORMATION OF THE CHURCH To be endeavoured more then that of the COMMON-VVEALTH,
Declared, In a Sermon preached before the Right Honourable House of LORDS at the publike Fast, August 27. 1645.
By ANTHONY BURGES, Pastour of Sutton Coldfield, and now Preacher at Laurence-Jury, London.
LONDON, Printed by G.M. for T. Ʋnderhill at the Bible in Woodstreet, 1645.
IT is this day ordered by the Lords in Parliament assembled, That M. Anthony Burgesse, who preached yesterday before their Lordships in the Abbey Church, Westminster, it being the day of the publike Fast, is hereby thanked for his great pains he took in his said Sermon, and desired to print and publish the same, which is only to be done by authority under his hand.
I Appoint Thomas Vnderhill to print this Sermon.
TO THE RIGHT HONOVRABLE House of PEERS Assembled in PARLIAMENT.
THe Scripture taketh notice of those, Act. 17.11. as more noble then others, that enquire and search diligently into the Scripture, concerning the truth of things tendered to be believed. And well doth it honour such, because men are apt in matters of Religion (as Seneca speaketh about the opinions of an happy life) Credere magis quàm judicare, believe implicitely rather then judge exactly, whereby they walk, Non quâ eundum est, sed quâ itur, not whither we should goe, but whither the tract of the path leadeth us. It was my endeavour in this Sermon to excite your Lordships to a speedy and exact Reformation of the Church from all the corruptions that have defiled her, and herein to attend unto Gods Word, as the only starre that will conduct unto Christ. None are too great to undertake so good a work. Gregory said of David dancing before the Ark, Magis miror Davidem saltantem, quàm pugnantem, David [Page]is more to be admired in his religious worship of God, then in his couragious conquests and slaughters of the Philistims, or other enemies. Hence, Jer. 9.23, 24. where glory in wisdome, riches and might is forbidden, there is a kinde of an holy pride allowed in the knowledge of the Lord. Let Heathens glory that they are saluted by the Common-wealth, patres patriae; but let those Christians, whom God honoureth with dignity and place, delight to be nursing Fathers unto the Church, by speaking comfortably unto those who teach the good knowledge of God; and by commanding the Levites to carry all the filthinesse out of the Temple. Which that your Lordships may faithfully and zealously doe, is the prayer of
Errata.
PAge 4. line 21. for counselled read compelled. against l. 29. adde Calv. in Amos, ch. 7 v. 13. p. 15. l 9. for subtitis r. subditis. p. 26. l. 8. for [...] r. [...] p. ult. l. 28. reade, but left the saithfull Ministers and godly people of the land, under as many groanes and troubles as before.
A SERMON Preached before the Right Honourable the House of LORDS, August 28, 1645.
Then Gideon took ten men of his servants, and did as the Lord had said unto him: And so it was, because he feared his fathers houshold, and the men of the City, that he would not do it by day, that he did it by night.
And wen the men of the City rose early in the morning, behold, the altar of Baal was cast down, and the grove was cut down that was by it, and the second bullock was offered upon the altar that was built.
And they said one to another, Who hath done this thing? And when they enquired and asked, they said, Gideon the sonne of Joash hath done this thing, &c.
THis book containeth a wonderfull alternation and vicissitude of the Israelites troubles, and their deliverances, as also of their sinnes, and prayers unto God; which old inconstancie of theirs, made Gregory compare them to the grashoppers, that do on a sodaine leape high, and then fall down again to the ground: Thus did the Israelites: and this Chapter containeth the fourth [Page 2]change, wherein we have first described their sinne, and then their punishment; Their sinne, ver. 1. (The children of Israel did evil in the sight of the Lord:) This evil was especially Idolatry; hence that is called in Scripture [...], the abominable thing; and this Idolatry is either when the true God is not worshipped, or when he is not worshipped in a true manner. It is not long since in England were found such abominable things, which made the faithfull Ministers of God, so zealous for a Reformation; Omnis sermo adaptandus est contra Idolatriam. In the next place, you have their punishment, they were oppressed by the Midianites: and this was so great, that the Israelites, who had been beasts in their sinnes, were now made like them in their punishments; for they were forced to hide themselves in dens and caves; and this was not all, they were in danger of scarcity and famine; for they found it very difficult to get corne; now the words that do expresse the misery of warre, as clades, strages and calamitas, are such as are taken from the hurt done to the husbandman, in his corne and grasse, as if that were the great evil of warre.
In the next place we have Israels prayer unto God, ver. 6. They cried unto the Lord. At ver. 7. God sendeth a Prophet to them, to informe them of their sinne, that the weight thereof might lye heavier upon them, then all outward misery; which also is aggravated by the manifold favours God hath bestowed on them: now it is indged by some, that here is an [...] in the history, and that this expostulation, which the Prophet made with them, did precede and cause the prayers and supplications of the Israelites. What the Prophet was, and whether it was the same with the Angel mentioned, ver. 12. I will not discusse. Upon the Israelites humiliation, God sends [Page 3]them a deliverer, who is described by his name, family, and his present action (he was threshing wheat:) A fit representation of him who was afterwards in the worship of God, to separate the wheat and the chaffe. In the Chapter we have, 1. His call and commission; 2. His humble and modest excuse, 3. His obedience notwithstanding: Now his commission was in two things principally; First, The destruction of all false worship, with erecting and establishing of the pure: And secondly, The vindicating and asserting of the Common wealth from its oppressors: And my text containeth Gideons faithfull discharge of the former part of his commission, though he met with much opposition. Now in this whole fact of Gideons, some things are extraordinary, and do not belong as examples to us; but other things are ordinary, and from those I shall gather my present observations: As first, whereas Gideon doth not only free the Common wealth from outward violence and oppression, but the Church also from corrupt worship and Idolatry; we may conclude;
Doct. 1 That it is an happy thing, when those Magistrates, whom God raiseth up to assert the freedoms of a Common wealth, do also endeavour a reformation of the Church.
In the second place; whereas you see Gideon much opposed, and that by the multitude of people, and the dearest of his friends, in so much that had he not been endowed with extraordinary piety and magnanimity from above, he could never have performed this great service to God; we may observe;
Doct. 2 That there is a necessity of the concurrence of many speciall abilities and graces in those who undertake a Reformation. I will begin with the first Doctrine.
Before we lay down the grounds of this, take notice, [Page 4]that it lyeth as a duty upon Magistrates, to attend to the reformation of all corruptions that creep into the Church, as well as to redresse the abuses in a state: Only concerning his power herein, there is a two-fold extremity by way of errour; first, of Popery, who do not well approve, that the Magistrate should meddle in matters of Religion; but would have him altogether bound up in the determinations of the Pope and his Bishops; and especially they abhorre this doctrine, when it extendeth to the reformation of the Ecclesiasticall persons; But we see in the Scripture, the godly Magistrates, Hezekiah, Josiah and others, demolishing the Altars, incouraging the Priests that taught the good knowledge of God, and punishing Baals Priests; and where these things have not been done, there we finde the Magistrates reproved: on the other side, the errour may be extreme, when we give them an unlimited power in establishing matters of Religion; as if they were not to be regulated by Scripture, or to take the advice and counsell of those that are Spirituall governours in the Church: Thus Constantius is branded, who when he would have counselled the Orthodox to Arianisme, he uttered that speech full of pride, quod ego volo, pro canone sit; what I will, shall stand for a rule: Thus also we go too farre, when we confound Civill power and Ecclesiastique, making the former wholly to devoure the latter: Hence Calvin speaking of the duty of Kings and all in authority, to use the sword for the defence of Religion and the worship of God; yet addeth, that there are inconsiderati homines, &c. some rash and indiscreet men, who go beyond their bounds in setting up the Magistrates power, so that they do abolere omne spirituale regimen, abolish all spirituall government. By this briefly it may be seen, that it is the Migistrates duty, to establish the [Page 5]worship of God, to reforme corruptions in the Church; yet with some rules and grounds. I come therefore to the reasons, why Governours ought to lay to heart, and to be affected with Church matters, as well as those of the state.
As 1. Because Gods blessing doth most remarkably follow their other enterprises; Hence Hag. 1. God bids them consider, whether they did not thrive accordingly as they promoted the building of the Temple; and thus Jehoshaphat, when he bestirred himselfe in a reformation, fear fell upon all the nations round about, that they dared not to warre with him; and on the contrary, how was Solomons and Rehoboams kingdome shaken, when they corrupted the worship of God? If we would judge by Scripture, we should see horrible wickednesse and impiety in those speeches of men, which say; It is this strictnesse, this reformation that brings all our calamities upon us: men that will not be perswaded, their own oaths, drunkennesse and ungodly practices do make the land miserable, will yet thinke the prayers and active endeavours of the godly to bring all our ruine upon us. 1. This is no Scripture judgement. If therefore we would have God subdue our enemies, and those that hate us, let Magistrates subdue that which is an enemy to God, corrupt worship, defiled administrations of ordinances, these are enemies to God. It is true, sometimes God, to try the constancie of reformers and their faithfullnesse, hath brought much warre and calamity upon them, presently upon finishing the reformation, as 2 Chron. 32.1.
2. Herein are concerned the souls of men: certainly this ought much to inflame, and kindle your affections in a Church-reformation, that hereby you may preserve the souls of thousands from everlasting perdition. Monopolies [Page 6]and illegall taxes, these onely waste the outward estates of men; but corrupt worship, doth the souls of men. You doe bemoan those thousands that have lost their blood in the field, since the warrs began; but (had not God stirred up Governours to reform) how many thousands of souls would have perished through ignorance and superstition? So that Joseph was never in more mercy raised up by God to preserve his Father and Brethren from famine in time of dearth, then when God moved the hearts of divers in eminent places, to cause the plenty of Gods Word. Know therefore (Right Honourable) that by your places and power, which God hath committed to you, you may save the souls of many. Look upon it, as the least thing, that the people of England may by your means have their bodies and estates securely provided for; but account it the greatest obligation, and tie upon you, to provide for their souls and spirituall happinesse. There are spirituall plunderings as well as corporall; and there is the siring of souls as well as houses and towns: therefore let your thoughts and consultations be to prevent these.
3. The devil useth all his malice and power for the subverting of this rather then the other. Wherein doth the devils great enmity and rage appear against men? It is not against their purses, their bodies, their outward comforts, so much as against their souls.
The devil and his instruments they chiefly labour, that there may be no pure doctrine, no holy discipline, no godlinesse promoted; to stop this, all the power of hell combine: so that the greatest, and the most dangerous part of our warre at this time is with the powers of darknesse, which stirre up instruments to promote that kingdom of darknesse.
As they report of the Basilisk, it hateth man so much, that wheresoever it seeth the image or picture of him, it endeavours to tear it in peeces; such is the hatred of Satan and his instruments to any thing of God, appearing in doctrine, worship, or discipline, that he would pull all into pieces; and certainly the confusions that the devil hath brought upon Churches by heresies and impieties, are more dreadfull and terrible then all the devastations and desolations he hath brought upon States and Common-wealths, by the sword or other calamities. Let this therefore awaken men in place and authority; and let them thinke, what is that which hell, which the devils, which wicked men would so gladly have, and they shall see it is nothing, but a dissolute, carelesse, and impenitent life, without any check from the Word of God.
4. Gods care about his Church is farre above that to the Common-wealth. Therefore learn from God, let your affections and thoughts be most about that, which God hath the greatest care about from all eternity.
He looks to the Common-wealth in the way of providence, as a God absolutely considered; but to his Church, in the decree of Election, and acts of Justification and Salvation, as a gracious Father; therefore God, he doth either blesse, or afflict Common-wealths, and the Governours thereof, as they are either froward and churlish, or kinde and mercifull to his people, Psal. 87.2. Jehovah loveth the gates of Sion more then the dwelling places of Jacob; the place of his worship and ordinances, more then all other places. Thinke therefore, that if Gods love, and works in a remarkable manner be for his people, worship and ordinances, how effectuall and strong ought the resolutions and endeavours of those be, who by reason of their place and office are called gods? and if it was accounted [Page 8]such an honour among the Heathens unto Hercules, that he cleansed their Augean stable, and conquered their many-headed Hydra; how much more will it be matter of honour and glory, to cleanse the temple of God from all defilements, and to subdue all heresies, that rise up against the truths of Christ? let us therefore all imitate God, in our places and relations, by our love and thoughts of good to the Church and ordinances of God.
5. The Common-wealth is in reference and subordination to that: the Church is not for the Commonwealth, but the Common-wealth for the Church. Hence a Common-wealth is made glorious, when it becometh holy and Christian, as jewels, which they say have their being at first in the sea, yet have more affinity with the heavens, whose colour they represent; so a State when once become the Church of God, doth more depend on heaven, from whence it hath it's originall, then on the earth, in which it liveth. And then doe all Governours contradict this principle, when they make the Scripture subordinate to State-ends or policies: Thus Jeroboam makes the worship of God subordinate to the outward peace of the Kingdom; and this hath been the fatall miscarriage of many Governours; they have not consulted what God and his Word speaketh, but what are the maximes and principles of State. If therefore your hearts and affections be for the Common-wealth, how much more ought it be for the Church, seeing God made the world at first, and doth still preserve it, because of his Church that is in it? and if Christ thought not his own bloud too much to give for the ransome of it, how much lesse should we judge our pains and thoughts too much for it? Psal 2. There is a forcible exhortation to all the governours of the earth, to receive Christ, and to submit to his government, [Page 9]let none thinke himselfe too great to be in Christs yoke; nay, this is the end why God hath given greatnesse and power to men, that they might serve his Church; and therefore he suffers her to be in a weake and indigent estate: when the Lord promiseth, that Kings and Queens shall be nursing fathers, and nursing mothers, it supposeth the Church to be like a poor helplesse orphan: now when we speak thus of helping the Church of God, we mean not in such a manner, as they in Popery plead for the outward dignity and carnall priviledges, as also unlawfull authority, which are not of Christs kingdom; but we speak of the people of God, the Ordinances, the true Doctrine, and the wholesome discipline thereof; we desire this to be established and promoted by you. Who seeth not a vast difference between the spirit of a proud Thomas Becket, obstinately dying for the outward pompe and usurped power of the Church (as they call it) and the zeal of a Calvin, choosing punishment, yea (a hundred deaths) as he saith, rather then to suffer the publike prophanation of the Lords Supper. Plato said, magis amandam esse patriam quàm matrem, quia patria quiddam divinum est: how much rather then are we to love the Church of God, above the Common wealth, because that is indeed divine, being the immediate plant of Christ himself?
6. God in laying down a law, doth command those things first, that concerne him and his worship; so his promises to his Church, are chiefly about the spirituall means of salvation; this consideration may also be a great motive in the worke of reformation. God in his commands, first doth establish the duties of worship and service to him, and then the offices and duties towards man; how happy then is it, when men make laws proportionably to God?
Thus Moses, Varro. l. 14 c. 17. Romae quotiescun (que) senatus cogeratur nullâ de re prius, quam de religione agebatur. as soon as he had delivered the people of Israel out of Egypt, before they were a setled Common wealth, he prescribeth them all the forme and manner of Gods worship; and here Gideon in the text, before he subdueth the Midianites, he destroyeth their Idols. And as you have Gods commands, so also his promises to his Church are chiefly in respect of spirituall things, Hag. 2.6, 7. One would not have thought that the glory there prophesied of for the Temple, should have been the reformation that Christ did bring into it, but rather would have expected some outward materiall magnificence: Even as in Popery, adorned Temples, goodly Images, and costly vestments, are accounted the glory of a Church: but we see the promise is otherwise: So Zach. 12. and Mal. 1. the promises of God to his people under the Gospel, are not that they shall live free from taxes and pillaging, but that they shall have a refining Ministery, pure Ordinances, and gracious affections in the use of them.
7. The oppressions in worship and Religion are farre more grievous then those of the outward man; therefore ought Magistrates to ease the godly in these respects, rather then in any other. No doubt to the godly Israelites, Gideon was more welcome, in that he destroyed Altars, then in that he vanquished the Midianites. Conscience is the eye of a man, and any little crumme of dust blown into that is very grievous; This made our godly ancestours, lying under the burdens of Popery, to cry out, like David, for the water of Bethlehem; Who will give us to drinke of the pure waters of Gods ordinances? How many have found an hell in their hearts, for communicating with false worship? Our worthy reformers at first, if it had been matter of purse or state, they could have born [Page 11]it; but when oppressions were in doctrine and worship, this made them choose reproaches with Christ, rather then the treasures of Rome. It is true, there are men whose consciences are like the Leviathans skinne, no spear can enter into them; let there be an Image set in the room of David, any Idols in the place of Christ, they are not much troubled. That is observeable in the Iews, though senselesse enough under their Idolatry, while they were in outward prosperity, yet being in captivity, how tender are they? Psal. 137.3, 4. In that Psalme many things are observable to our purpose; as first, though they were by the pleasant rivers side, yet they could not but mourn for Ierusalems sake. Again, its observed by Calvin, as a great testimony of their faith and godly zeal, that they carried their harpes with them into so strange a land from their own countrey, as their dearest housholdstuffe, which they would keep, till God restored them to their worship in Ierusalem again. Further, you may take notice of their refusall to sing in a strange land; the publike worship of God, and the legall Sacrisices, might not be celebrated in a polluted land. Hereupon, see into what an holy passion the Church breaks out, ver. 6. If I forget the, O Ierusalem, let my right hand forget her cunning; If I do not remember thee, let my tongue cleave to the roof of my mouth; If I preferre not Ierusalem above my chief joy: Here are spirituall and heavenly hearts, that can rejoyce more in the restitution of the worship and ordinances of God, then in all their own private advantages: By this Psalme you see, what an oppression and misery is upon those, who groan under Church-pollutions. Now one of the main burdens that hath borne down the backs of the godly Ministers in this kingdome, hath been the want of holy and powerfull discipline; England was a good school, [Page 12]wherein truths were taught, but there wanted a rod to correct vice; the want of this is a grievous burden. Its a passage of Calvins to Farell, speaking of the Sacrament to be with them the next Lords day, Cogita (saith he) quantis angustijs constringer, utinam me absente posset celebrari, hâc conditione, ut ad vos us (que) vel manibus reptarem. What is the cause then, that men may be earnest for the one, and not for the other?
1. The state reformation agreeth most with our sensible good; hence we shall see the Romanes and other Heathens, have adventured themselves for the Common wealth, and have gloried in being the assertors of its liberties; but to promote Christs waies, that is contrary to our corrupt hearts: therefore men may be forward to have monopolies and taxes removed, that yet cannot indure to have the sanctification of the Sabbath, the powerfull and soul saving preaching of Gods Word established. How few are like Theodosius, of whom Ambrose saith, Dilexi virum, qui cum corpore solveretur, magis de statu Ecclesiarum, quàm de proprijs periculis angebatur; he was more carefull about the Church then his own affairs.
2. Multi [...]nt qui d [...]sciplinam imperium esse judica [...]t ac rationa [...]m ca [...] gationem superbiae assignant; quum non fit imperium, aisi ubi aliqui [...] juberur i [...]u [...]um; ne [...] superbia, nisi u [...]i regligitur disciplina Aug. Christ hath yokes, and Common wealths are unwilling to receive these; In Psal. 2. ver. 3. see the resolution of the governours of the earth; Let us break their bonds, and cast their cords from us: The orders of Christ are so holy, so heavenly, so self-denying, that few states will arise to the obedience of them: And this made the Heathens object, though very falsely; that Common wealths and the Christian religion cannot stand together: And this made some prophane men professe, when the reformation began in Lathers time; that they had rather live under the government of the Turke, then where all things should be ordered according to Gods Word; but [Page 13]this is to be ignorant of the great happinesse, both spirituall and temporall, which the waies of Christ bring to a people.
Besides the former, there are also extrinsecall causes.
1. God leaveth them to their own carnall wisedome; this is a great judgement of God, when they are left, in matters of Religion, to their own hearts, as in Jeroboam and others: some have said, the head of every sacrifice was to be thrown away, and not offered, to signifie, that our own carnall apprehensions must be laid aside in the worship of God: Now the Church of God scarce ever had a reformation, wherein men have not been in part left to this, as appeareth by that frequent passage; Neverthelesse the high places were not taken away: therefore to reforme, is Gods great worke upon the hearts of men, as he poured his Spirit upon Zerubbabel; and take the best reformers, while they have no more then man in them, they are like Sampson without his hair, fearfull, worldly, self-seeking as others.
2. The people are unwilling and unprepared: thus it was in Josiahs time, insomuch that one would wonder to read the story in Josiahs time, to see what a generall compliance there was in the whole kingdome with his reformation, yea, an universall submission thereunto; and to observe the prophecy of Zachary, which is said to be at the same time; for in this latter, God by the Prophet. complaineth of them as a very wicked people, yet they gave way to the reformation by Josiah; only this did not last, for Josiah is immediately killed, and all the people fall back to their false worship again, so that the inward rottennesse and hypocrisie of their hearts, do either stop a reformation, intended by governours; or else throweth down immediately whatsoever is built up.
3. A corrupt Ministery doth alwaies oppose this; Magistrates have not been alwaies able to reforme as they would, because of the wickednesse of the Ministery, who should indeed have laid the first stones of every spirituall building; Thus Christ, whom the zeal of Gods house did consume, by whom was he contradicted in a most violent manner, but by the Priests and Pharisees? Thus Luther professed hee found more enemies in the Cloisters and Monasteries, then out of wicked and prophane places; And is not this to be found in England? had not corrupt Ministers, brokers for Popery, like the Philistims, thrown earth into all our springs that we were to drinke of? yet do they repent and humble themselves for all their superstitious pollutions to this very day? or are they not rather obstinate and hardened in the maintaining of them? So then its no wonder, if the governours of a Common wealth do not so willingly and fully reforme, when great learned scholars, and men much admired for their knowledge shall oppose it.
It was a witty speech of Luthers, Monachica theologia nihil videt in Scriptur is nisi cucullos; and its true still, great scholars corrupted in their judgements, see nothing in the Scripture, but what they thinke maketh for Altars, and Ceremonies, and such vanity.
Vse. This is a reproofe to those who are willing for the one, but cannot abide the other: By what hath been delivered you may see how happy and blessed a thing it is to a Common wealth, when governours and people are as desirous to have the liberties which Christ hath given his Church confirmed, as their state liberties; when they desire to see the Church of God in her spirituall beauty, as well as the Common wealth in flourishing prosperity. But this is the great eye-sore and trouble to many; they [Page 15]would have it better with the state, and are not affected with a reformation in the Church; and this carnall disposition was of old; Austin speaks much to this purpose about the Heathens, who cried out of the Christian religion, as the cause of all their troubles and miseries; They would have peace againe, though they had thereby, mala saevis pejora hostibus; and he bringeth in an Heathen, saying, Let us have our feasts again, our merry meetings, reges non curent quam bonis, sed quam subtitis regnant; non jubeantur dura, non prohibeantur impura; Let no hard duties be commanded, no impure waies forbidden; Ille sit publicus inimicus cui haec felicitaes displicet. Lib. 1. de civit. cap. 30. I fear these things lye in the bottome of many mens hearts, who yet are very willing to have all state grievances taken away.
The means to be such Magistrates and people, are these.
1. Be affected with Gods Word, take that for a rule; adore the majesty and fullnesse of the Scripture; consider not, what this, or that carnall principle suggesteth to you, but say, how is it written? and how do we read in the Scripture? The Church of God is tied to the Scripture, to fetch all nourishment and support from it, as the childe is fastened by the navell to the mother, for the relief and maintenance of it: What hath made men heretiques in the mysteries of the Trinity and Deity of Christ, but only attending to reason, and not Scripture? they will have us shew the like in the creatures; but the Father said well to the Arian that demanded so, Da mihi alium Deum, & aliam Trinitatem tibi ostendam.
2. Get an heavenly heart and minde, which will prize the ordinances of God; till this be in men, they will not move, or stirre in any Temple-worke. Its no marvell if David have such a desire to build an house to God, when [Page 16]he cryeth out, How amiable are thy Tabernacles, O Lord? Psal. 84.1. Blessed are they that dwell in thy house, &c. So when he is in banishment, what is that which he so longeth for? is it to have his peace and outward tranquillity again, or not rather to see the power and glory of God, as he had seen it in the sanctuary? Psal. 6.31, 2.
3. Humble your selves for former known pollutions, or for negligence and remissenesse in reformation, when opportunities have been offered. Who knoweth whether much of this worke that is now to do, might not have been dispatched heretofore, if the hearts of men in place had been for it? Can we say, that it is not the sinne of Parliaments and governours heretofore, that the Ark is not already setled? and how necessary our humiliations are for former known defilements and superstitions, appeareth, Ezek. 43.10, 11.
4. Remember these considerations.
1. What the thoughts are which God hath about a worship that is none of his, Joh. 4. You worship you know not what; men do they know not what, howsoever they dote most upon their own invented worship. There is a Papist Raymundus saith, There are as many mysteries in the Masse, as drops in the sea, Angels in Heaven, Starres in the firmament, atomes in the Sunne-beames, or sand in the sea shore; but that which is highly esteemed among men, is abominable before God.
2. The danger of our own hearts in such things; God doth frequently forbid our own wisdome and discretion, in matters concerning him; and the wiser men are, the more absurd they have been in their worship, when they have not been guided by the light of the Scripture, as in the Egyptians, who were noted to be a fountain of the arts, and much knowledge; they were of all the Heathens [Page 17]most ridiculous about their gods. And all Popery may sufficiently advertise us, how dangerous it is to leave Gods word, and to follow our own imaginations: In things of this life, a Magistrate de jure suo tantum remittere potest, quantum pacis studium requiret: sed alia est ratio spiritualis regiminis.
3. The unprofitablenesse of any such way for a spirituall benefit; whatsoever doctrine, worship or ordinance is not of the Lords institution, can never be blest to any spirituall effect upon the soul: The word of promise doth alwaies suppose a word of institution.
4. Godly men cannot rejoyce in outward blessings; if this be wanting, as you heard before of David, though he might have his countrey, his liberty again, yet that was not so great a good, as to enjoy God again; it is riches and the Gospel, peace and the Gospel that makes a people happy.
5. This is a great argument to prevail with God; what an argument is this in prayer; Lord blesse these Magistrates, this Parliament, for they set up thy Kingdome? and consider that every time you pray that petition in the Lords prayer, that the Kingdome of God would come; the meaning is, that the powerfull preaching of Gods word, and the wholesome dispensation of the ordinances may every where be setled.
But against all these Arguments for a Reformation, there are many objections brought; I will instance in three only.
First, Some say, this is to make all Religion ridiculous; what a vanity, and inconstancy doth this seem to be, to have one year, one kinde of service and worship of God, and another the next year? Now to this I answer these things.
1. It is indeed a very hard thing to take men off from their religious usages, though they have no solid ground to retain them. Thus Austin he complained, Genus est morbi gravissimi, eorum qui dicunt nobis, verè quidem dicitur non est quod respondeatur, sed durum est nobis traditionē parentū relinquere; This doth much trouble men to leave customs, which by long tract of time have made an awfull impression upon their conscience. And thus Austin at another time, Sensi saepe dolens & gemens, &c. he often perceived with much grief, that many perturbations and contentions were raised in many things, one reason whereof was, because it was not their custom in their countrey to doe so. Therefore this must be acknowledged, that people will generally startle and be astonished, if an old custome be denied them, though they have no Scripture for it.
2. It may fall out, that it is so far from being mutability, that it is a duty to leave off such things as have been practised: Thus when the kingdome of Israel had set up many idolatricall practices, was it their sinne, because they made their change, or not rather their duty? and thus in Popery, when God caused the light of Reformation to shine out of that thick darknesse; was this levity and mutability, because there were no Altars, no Images, no Masse, where they were used to be for many hundred years? No, God commanded them to leave Babylon.
3. There is an alteration essentiall and destructive, and an alteration accidentall and perfective. Where the Churches of God retain the true Doctrine, there is not an essentiall alteration, nor can Religion properly be said to be changed. And thus when calumniatours say, that we are setting up a new Religion; it's but a slander, for the doctrine that hath heretofore been retained in England (I speak not of Papizing and Arminianizing persons) is not [Page 19]changed; we still retain the Doctrine of the Scriptures, of the Trinity, of Christ, of justifying faith: therefore all the alteration is accidentall, concerning rituals and discipline, which alteration makes to the perfection and wellbeing of the Doctrine, for the Doctrine that is anima, and Discipline that is the nerves whereby the body is compact together.
4. No Reformers that ever God raised up in the Church would own themselves so far perfect, as that there needed no addition; we should doe wrong to the blessed Reformers, if so be that we should think they themselves thought they had attained to such a Reformation, as needed no further a Reformation. It's expressed in the Common-prayer book, That till the primitive Discipline may be restored again, they ordered for the present thus, and thus. Nay certainly were the godly Martyrs commanded to come out of their graves, and to see what is now doing in England, they would exceedingly rejoyce to see the fruit of their prayers.
5. It lieth as a dutie upon Churches to improve their talents, as well as particular persons.
If persons are to grow in knowledge and Reformation, then why not Churches? not as if that Academicall principle of the Socinians were to be received, that it is lawfull every moneth to alter our opinions in the Doctrine of Religion; that is to bring in Atheisme at last: yet notwithstanding there is to be a growth in the clearer knowledge even of essentials; as when a childe groweth, he doth not get new members or parts: only they grow in their kinde: It is profectus, not alteratio, as Lyrinensis called it; and as for those things that are not absolutely essentiall; we see by experience what need there is, that Churches should daily encrease in their knowledge. And so much for this Objection.
The next Objection is of those, who say, It's no such dangerous thing to live and die in errours, therefore there needeth not so much strictnesse and accuratenesse herein, and the handling of this is necessary in these times, when it is thought that heresie is but a theologicall fiction, and that it is great innocency. Now though great care ought to be used, for the declining of all tyranny in Discipline against errours; and in opinions of lesse concernment, a Magistrate is not to make the major proposition; a jailor, the minor, and a prison the conclusion; yet that people may be more afraid & tremble about errour then they do. It is good to confider, first, a man may pervert Scripture to his own damnation by errour, 2 Pet. 3.16. Which the unlearned and unstable wrest to their own damnation: So that a man may damn himself by errours, as well as by a wicked life. Yea Oecumenius makes it as great a sinne to wrest and mangle the Scripture, as to take the bodies of the holy Pen-men, and to murder them; consider that place, Prov. 30.6. Adde thou not to his words, lest he reprove thee. By reproving, is meant a reall chastisement and affliction; now when thou liest under heavie troubles, thou enquirest, what sin have I done? What iniquity is it that I have committed, for which God doth thus heavily afflict me? never considering that it may be for a sinfull and carnall opinion. If therefore errour may be the poison, and damnation of a mans soule, it is not to be judged, as a thing of pardon, rather then of blame, as some would have it.
2. Heresies and errours come from damnable causes; therefore they are not to be sleighted: the generall cause of them is made to be the flesh, Gal. 5.20. and reckoned in the nature of them with grosse sins, murders, whoredoms, &c. and joyned in the damnable effect of them, They that do [Page 21]these things shall never inherit the Kingdom of heaven; neither is there any necessity of that forced interpretation, to take heresies (there spoken of) for contentions and strifes, seeing though the word may denote some wilfull pertinacie, yet it frequently signifieth some pertinacy about religious matters; by this therefore it appeareth, that a man may be carnall by his head-sins, as well as by his hand-sinnes; then there are more particular causes mentioned by Scripture of errour, which are damnable, as obstinacy, covetousnesse, pride, and vain-glory, as in Marcion, when he said, [...], he would throw the fire-bals of contention, which should be unquenchable like those of hell: especially these errours are of a damnable cause, when they come from a loosenesse of heart, as those that dispute against the morality of the Sabbath, and the strict keeping of it, and against the obligation of the morall law, and the divinity of the Scriptures; therefore goe to the fountain of every errour, and see how dangerous that is.
3. The severall acts, or nature, wherein it consisteth, is damnable. There is a learned man, that confidently maintaineth the word Heresie is never used in the Scripture in a middle or indifferent sense, but alwaies in an ill notion: I shall not call that into question now; only we say, as it is taken ecclesiastically, the acts of it are very hainous, as that it's putting a lie upon the holy Ghost: if the salfe prophets were so threatned for saying, Thus saith the Lord, when the Lord did not say so; then must the like condemnation fall upon them, who say, Thus saith the Scripture, when it saith it not. Again, Gods Word is the publike Standard; it's the testament of Christ: now how harnous a thing is it judged to falsifie the last will of a man? Again, Gods Word is precious and dear [Page 22]to him, and he will hear the words and the groans, as it were, which this corrupt heart makes in it.
4. The consequents of it are damnable, for errour is like the plague and infection, which destroyeth many others. Arius una scintilla fuit; and yet how did it fire the whole world? and how well were it, if Luthers temptation were upon many men, Tune solus sapis? art thou only wise? what if thou be damned, and drawest many thousands to hell with thee? therefore it is a true saying, Quicquid in religionem divinam committitur, in omnium fit injuriam. Again, these sins of errours pollute the minde and understanding, which are the choisest parts of man: alwaies the sins that are majoris infamiae, greater reproach among men, are not presently majoris reatus, of the greater guilt before God. Is not the devil called an unclean spirit? yet he hath no bodily wickednesse, therefore doctrine being the foundation of practice it is dangerous to erre there. And then lastly, such sins we are hardly convinced of. An outward grosse sin naturall conscience may condemn, but it cannot doe so in matters of faith, because they are supernaturally revealed. These things duly considered, may make men pray, and again, pray that God would not leave them to their own understandings.
Lastly, There is no solid excuse, or plea can be made for it. Not that it is a mans ignorance, and therefore we are to do with them as blinde men, whom we pity, and not beat, for by this means the Jews who opposed Christ should have been excused; and those who thought they did God good service in killing of the Prophets: insomuch that a man may be under much guilt by errour; and yet be perswaded he is in the right way; neither doth this excuse him, that he cannot help it, or remove his errour no more then he can remove a mountain into the sea, for then this [Page 23]would excuse those also who are captivated to any sinfull way; and certainly the commands of God are as much to understand the truth, and to believe what God hath revealed, as to embrace in our will and affections what is good; neither doth this excuse them, that they have good intentions and ends, for the Socinians professe they dare not hold Christ to be the true God, equall with the Father, out of reverence and respect to the Father, lest they should dishonour him. Nor lastly, that every man is fallible, and therefore no man may judge another to erre, for if because all may erre, it would follow that they do erre, then all truths in Religion would be quite overthrown.
The last Objection is, wherein should England be reformed? Hath not the Church thereof been famous for her orthodoxy? what can be done more to her? I answer, to settle wholsome orders, and spirituall discipline against sin. It's not enough for a Church to be orthodox, but she ought to be holy also, and the Scripture is not only a rule for faith, but for our life also: now take those places of Scripture, 1 Cor. 5.11. 2 Thess. 3.6. what little influence had they upon our Kingdom? O, but this will bring men into bondage and slavery! no more then to have Physicians in the Common-wealth, then to have Pilates in a ship: these orders of Christ are meerly medicinall, utiliter vincitur, cui licentia iniquitatis eripitur.
Again, these orders of Christ are not terrible, for he hath commanded them to be administred, with all love, tendernesse and compassion. Luther said, while he was still leavened with Popish principles of contrition, and their penance, there was no more bitter word in all the Scripture then resipisce, repent: but when he understood the Gospel, then it was precious and welcome. Thus it may be with the orders of Christ, while they are lookt upon as made odious [Page 24]by the calumnies of men, they are ready to reject them; but if once understood according to the institution, use and end of them, then with Moses, you may take this Serpent that you were afraid of, and it will become a rod.
Further consider, that it's no bondage to take Christs yoke: but to be under the command of sin, that is a slavery. To be servum tot Dominorum, quot vitiorum; this is indeed a great vassalage.
Again, For want of spirituall order and government in a Church, many sins goe unreformed, which yet do much dishonour God; for commonly States, in making of laws, consider a sin, as it is destructive to the Common-wealth, and as injurious to others, and doe not for the most part attend to a sin, as it is offensive to God: now what a sad thing is it to consider that the sea is not fuller of water, or the air of flies, then towns and cities are full of wretched oaths, and blasphemous curfings, which certainly do much provoke God against us, whereas spirituall order would be a speciall means to remove these.
And lastly, lay to heart seriously how far Popery hath prevailed with Kingdoms and States, to debase and wrong themselves indeed, in their outward liberties, to set up that; and shall not Christ prevail to have his doctrine and orders setled, which will indeed be no detriment, but a preservation of all honour and dignity?
And thus have I answered the three main Objections.
I come to the second Doctrine, which is,
That the work of Reformation, requireth the concurrence and conflux of many noble and excellent graces. It's like the choice compound of ointment, which Aaron was to make. As
First, A clear understanding of Gods will out of his Word. Thus the King he was to write Gods Word, and [Page 25]to be acquainted familiarly with it, that so he might be the more able to reform all abuses that may creep into the worship of God: it's a great fault, when men in place and power think that matters of Religion doe not at all belong to them; whereas they cannot discharge their duties, if they know not by the Word what to doe.
2. Zeal for Gods glory, and his pure worship. Such as was in David, and Hezekiah, and most remarkably in Christ himself. It's an excellent thing, when Magistrates lay to heart Gods dishonour more then their own, and are more sollicitous that the laws of Christ may be best, then their own laws. It was an ingenuous way of reproving, which one orthodox Bishop used to an Arian Emperour, who being called into the Emperours presence, where his son also was, the Bishop made his low obeysance to the Emperour, but took no notice at all of the Emperours son; at which there was great offence taken; but the Bishop replied, that if he would not honour the Son of God, why should he regard his son: So why should we look upon it as an hainous thing, when men will not keep our Laws, if we doe not Gods?
3. Publike affections, and love to the soul of others. Unlesse a man beclothed with a publike spirit, he cannot labour for a Reformation. Nehemiah, though it was well with him, yet how deeply and sadly is he affected, because the Temple lieth desolate? and thus Christ himself at that very time, when he was received with the greatest acclamations, he doth not minde them, but weeps for Jerusalem. Then hath God dealt graciously with your hearts, when neither riches, honours, or any personall dignity can do you any good, till Jerusalem be setled a praise in the earth, as it was with David.
4. Sincerity and pure aims. For though Governours [Page 26]may be carried far in a Reformation, yet if pure love to God and his Ordinances be not the Star which leadeth them, the issue will be very uncomfortable; you have a sad instance in Iehu, who though he did all according to Gods heart (as the Scripture saith) yet Hos. 1. God threatens to be avenged on him. Take heed therefore of corrupt, politicall designs in promoting Gods work. Nazianzen complained of some that were [...] and [...]: This hath made God many times let his own Ark fall into the hands of the Philistims, not but that his cause was dear to him, only those who managed it, had selfish and particular interests.
5. Humility under all the honours God puts upon them. This was wonderfull in Gideon and David, whereas men, who are lifted up by any successe that God bestoweth on them, are like a blazing star, that make a great lustre at first, but at last end in slime. Iohn the Baptist that wrought a great Reformation, and the eyes of the world was upon him, yet he rejoyceth, because he must decrease, and Christ increase.
6. Exemplary holines of life. This obligation cometh upon all Reformers, by that generall rule, He which reproveth others, ought himself to be free from those sins. The examples of Reformers, they are to others, as the particoloured sticks to Jacobs sheep: and indeed how uncomely is it, when Governours make laws against impiety, prophanation of the Sabbath, contempt of holinesse; and such sins be found in their lives, or in their families? Now this is a great part of Reformation, when the lives and families of men are changed, as well as when Reformation is in the publike worship and Ordinances.
7. Fortitude and courage, accompanied with faith. For all Reformations meet with much opposition and contempt. When Hezekiah sent messengers up and down for [Page 27]the pure keeping of the Passeover, they were mocked and scorned. Now to goe thorow all the accusations and calumnies of men, yea and many exercises from God himself, this requireth, as humility and patience to be under them, so faith and courage, to be above them.
8. Prudence and singular wisdom. This fact of Gideon, going with some few men in the night, is questioned by some as a weaknesse in him, whereas indeed it was his great prudence. Any that hath read ecclesiasticall Histories may observe that the imprudence of men, hath much hindred the propagation of truth; only there must be care that prudence doe not degenerate into carnall and meer State-wisdom; God hath made such wisdom in the end great folly, especially when it is accompanied with the corruption of his worship.
The Use is for Exhortation, to be filled with all these excellent qualifications, God hath put an opportunity into our hands, and we have all covenanted according to our places and callings to set upon this work. Let us therfore be humbled and ashamed this day, that we have with no more zeal promoted it. How have Governours, and others, who have not had such advantages, such interests in the Kingdom, done much for Christ and his Ordinances? and do these things speedily, lest hereaster you may in the anguish and grief of your spirits call for the time and opportunities again, but cannot obtain them; let not the generation to come say, our Governours indeed delivered a Common wealth from thraldome, but beset the faithfull Ministers, and the godly people of the land, under as many groans and troubles as ever before.