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 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 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 Vniformis in Dewn convolutio intellectualiū virtutum Dionyside divin nom c. 4. cessante discursu mentis intuitus figitur in contemplatione unius simplicis veritatis Aqu. 22. q. 180. 1 Chro. 16.11 2 Chro. 7.14 3. The convolution or turning of all the Soule upon God according unto what he doth reveale of himself and all these are in the Church reformed First there is a revelation of God Ephes 3.10 the unsearchable riches of Christ and the manifold wisedome of God is knowne in the Church therefore it is called his face wherein you may see all the motions and turnings of his heart it is called his beauty Psal 27.4 I long to see thy beauty Beauty is the symmetry and proportion of all parts if you looke on the actions of God in the world you cannot see how one attribute can accord with another The guilty soule understands not how God can be just and pardon him the presuming spirit understands not how God can prosper him and hate him the troubled sinner how God can afflict and love him You shall see all these in the Church well agreed Psal 73.17 Secondly In heaven there is a full conveyance of God and so there is in the Church Ephese 1. ult the Church is the fulnesse of God that is that which he fills his fulnesse passively They have the increases of God Colos 2.19 Now there is nothing in the phrase of Scripture called by the name of God but what is eminent as the mountaines of God the City of God the increases of God therefore there are such increases as passe the understanding of any but these that have experience and feeling of them Thirdly In heaven the soule is fixed on God and being so is changed into his likenesse the Apostle saith the selfe-same thing concerning the Church 2 Cor. 3. ult we looke upon him with open face and are changed into the same image from glory to glory in the ministration of the word There is no difference betweene heaven and a Church reformed but onely this
REFORMATION'S PRESERVATION OPENED IN A SERMON Preached at Westminster before the Honourable House of COMMONS at the late solemne FAST July 26. 1643. By SIDR SIMPSON Minister of the Word Published by Order of that House LONDON Printed for Benjamin Allen and are to be sold in Popes-head-Alley 1643. TO THE HONOVRABLE House of COMMONS Assembled in PARLIAMENT ALL the well-affected in the Kingdom cry unto you as the woman of Samaria did unto the King Helpe us or as the Disciples did to Christ you have bid us come unto you upon the waters Save us for we are sinking sinking in our estates our liberties our Religion yea in our hearts and courage too You have many wayes before you for our safety as the speedy execution of justice on Offendors Ier. 5.1 1 Sam. 21.15.14 their life may bee our death 1 Kin. 20 4◠the vigorous prosecution of the warre the taking hold of all advantageous opportunities the wise and active improvement of that Spirit God hath yet left in the People which never was more high and great then now it will be Great dangers raise great courage But there is no meanes like to Reformation that 's a defence cannot be beaten down The stones and timber of the Temple were hewed and squared indeed some time before they were set up but if that building be not in your heart and in your hearts above all things besides what ever else you doe will either be without successe or make us further miserable Without successe for except the Lord doe keep the Kingdome the Watch-men are in vaine and God will not keepe that which is not a Glory to him or else make us more miserable for when men are subdued God will come and war against us It 's a fearfull thing to fall into the hands of the living God Our God is a consuming fire Heb. 12.29 and these words are spoken to presse on a Reformation If a Reformation be not aimed at Quorsum haec dispendia why are wee in jeopardy every houre and are as sheepe accounted to bee slaine If it bee aimed at troubles are not troubles losses are not losses Those heapes are not ruines which the Builder makes in plucking downe to make the house up better Men will never reckon of their taxes dangers feares if they may have Reformation for them Some evills have so subtilly layd themselves between the stones of the Common-wealth gotten such Lawes obtained such favour amongst men because they are imployed so much in Civill matters that no word of God alone can destroy them without sharpe contentions unlesse your hands be on them Every one may reforme himselfe but you onely can the Nation of those evills and unlesse those bee removed actum est de Religione The God of Heaven give to all and every of you such a spirit as may make you fearlesse of dangers faithfull to your trust true to your professed ends and succesfull in this worke which shall be the dayly prayer of him who is Your Servant in the Lord S. Simpson A SERMON Preached at the late Fast before the Honourable House of COMMONS Isaiah 4. the latter part of the fifth verse For upon all the glory there shall be a defence THere are but two things that are the desire of all good men in these times The Reformation of Religion and The safety and preservation of it and of the Kingdome and you have both these in the text Reformation in the word glory Levit. 21 2y preservation in the other There are but two workes of this day Soul-afflicting and Soul-comforting of our selves in God and wee have matter for both these in the text too For mourning because our glory Relgion is stained darkened assaulted endangered It is now with us as it was with the Israelites 1 Sam. 4. Our Arke is in the field therefore it is sit every mans hand should be on his loynes and his heart be full of trembling For matter of comfort and encouragement the text is fitting too for the words are a promise that none shall hurt us Vpon 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 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
all that doe beleeve doe thinke they shall meete with salvation at the last yet for preservation here as soone as one hath got his heart a little quiet the next danger that comes is like the wind unto the leaves of the wildernes that takes it all away God speakes often that you may beleeve its sure he saith You have many doubts therfore God hath many words you say God will in this but it may be another trouble may come and there he will leave why saith God what sort soever your troubles be let them be heat or cold raine or storme let them be plotted concealed mischiese against all that I will be a defence look you but to my glory Let us looke a little unto every one of the words he saith First he will be a Tabernacle so it followes in the sixt Verse the word signifyeth to cover a thing from the sight of another by laying something on it as Rahab hid the spies from the searchers or as the helmet hides the body from the adversary or as the blind hides him that is undermining the walls for in all these sorts is the word used in Nahum 2.5 Psal 140.7 and so the meaning of it is this that either God will so keepe you that your enemies shall not finde out what you are about or if they doe yet nothing shall come neare you for to hurt you If that bee not enough then Secondly you have a shadow and the shadow of a rocke as it is expounded Esa 32.2 A shadow you know is cooling and refreshing and makes the heat of the day as though it were not If that be not enough Thirdly you have a place of refuge Montanus translates it confidentiam a spirit above all danger that will not stoope or be base for any inconvenience it shall suffer If that be not enough Fourthly you have a Covert your enemies may strike and breake themselves they shall not hurt you as the great drops that fall upon the house breake themselves into little small things that will wet no body But to come to the word in my Text Defence Fiftly Defence it hath a threesold reference first to the Arke secondly to the people of Israel in journying from Egypt thirdly unto the custome of marriages among the Jewes First to the Arke which is called glory in the Arkethere was Manna Aarons rod and the Testimony the mercy seat or propitiatory was the covering of it and this signifyed Christ Psal 32.1 upon this covering there were two Cherubims the emblemes of Angels on that God sate as on a throne of Majestie Psal 99.1 from this God gave direction to them Exod. 25.22 Numb 7.89 And all this comes to thus much that Christ and God and Angels all shall be with you for the sinnes whereby you have provoked God he will be propitious if there be any helpe in heaven he will afford it if you referre it Secondly to the people of Israel journying from Egypt so this defence was the pillar of cloud and fire and told them thus much that no naturall evills for the cloud kept off the heat no spirituall evill should befall them 1 Cor. 10. for it was a Sacrament that God would direct them in all their counsels he would interpose betweene them and all their foes Thirdly if you referre it unto the custome of Marriages among the Jewes as in the Psal 19.6 and Joel 2.16 Vide Sanct. preleg in Cant. the custome was to have a Canopie for State carried over the head of the Bride in the day of marriage and so the phrase is thus much God will honour you you may now be accounted rebels it shall appeare you are loyall you may be accounted breakers of Lawes it shall appeare you are the children of justice there is not an imputation but God will wash it from you And so I have done with the second point Quest But how will this be made good you will say to mee Thus. First that God will defend them it appeares by the guard he hath set over them which are his glory Angels campe about such Psal 34.8 all the while that Cambyses in the absence of Cyrus raged against the Church Daniel 10. vers 13. there is an Angell left in Persia to looke unto him you are the charge of Jesus Christ Zach. 1.10 11 12. Verses and observe he is among the Myrtle tree that is the Churches taking account of the Angels in Verse 10. upon Horse-backe to note his speedy succour on a red horse because he will have the blood of your adversaries And he doth not 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 It s 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