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A30235 The difficulty of and the encouragements to a reformation a sermon preached before the honourable House of Commons at the publick fast, Septem. 27, 1643 / by Mr. Anthony Burges ... Burgess, Anthony, d. 1664. 1643 (1643) Wing B5643; ESTC R7338 25,238 35

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fulnesse saith Tert. As Bonaventure said if he were to er he wuld rather er in giving to much to grace then to free-will so do you in giving too much to the Scripture rather then to little though its best to go neither to the right hand nor the left 3. Though it be a rule yet it does not exclude other ministeriall helpes and here commeth the office of Pastours and Teachers in as also of praying unto God and diligent reading of Gods Word Therefore it s a vaine and absurd question of the Papists Let a man be lockt up in a study with a Bible what good will he get by that if he cannot reade as if because we say its a rule therefore other ministeriall helpes were not also necessary The Pastors and Teachers have indeed a light yet as God when he created the world conveyed the whole light of the world into the body of the Sunne so that though the Moone and Starres should give light yet they should shine with no other light but what they received from the Sunne So God in the constitution of the Church conveyed the whole light of it into the Scripture and the Offices of the Church are to shine with light from thence The godly Pastours and Teachers of the Church they doe not make truths though they may declare them As Solomon by his prudence did not make the childe the true mothers child but declare it and the skilfull Ieweller doth not make the Iewell but doth distinguish it from the counterfait This rule doth extend first to matters of faith A sound faith is the soule of Religion it s like the Sunne in the firmament like the eye in the body and commonly ubi male creditur ibi nec bene vivitur An ill faith and ill life goe together Hence Hymeneus and Philetus as they made shipwracke of their faith so they did also of a good conscience 1 Tim. 2. 17. There is no building of any confessions of faith but the materials must be fercht from this mountain Errour and Heresie have no such enemy as the Scripture The holy Fathers were scrupulous in using the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and Trinity and all because they were not Scripture words Hence Heretiques are lucifuga Scripturarum Owles that cannot indure the light therefore Lindan the Papist was not ashamed to say That it had beene better for the Church if there had been no Scripture at all but only Traditions Now the Scripture being the ground faith though we be never so orthodox yet if it be not because of Scripture it s but an humane faith As men may have anhumane repentance when their hearts are troubled meerly upon humane considerations which is farre from godly sorrow So he may have an humane faith meerly because of education and humane custome and all this comes farre short of divine faith Secondly to worship and discipline An orthodox Church without good discipline and pure worship is like a field of Come without hedges What a comely Church should we have if Scripture Orders were lookt too In worship all that is done without Gods Word is doing we know not what Iohn 4. 22. You worship you know not what And by what ground they receive one voluntary worship they might receive more The Pope once resolved that he with his Cardinals should at a set time ride on Asses partly to shew their humility and partly to imitate Christs riding on an Asse to Ierusalem But the Cardinals refused it as too absurd yet they might on the same ground have received that as a custome as all their other rabble of worship So for discipline and order a prophane man should be as rare in the Church as a blazing starre If any one be an Idolater a reviler no not to eat with such an one 1 Cor. ● 11. And againe If any walke disorderly withdraw from such an one I know different judgements improve these places to different opinions but I presse that which all agree in I acknowledge that governours are more to be incouraged in this work because the ignorance and prophanenesse of people cannot indure to see a brazen serpent broken down You worthy Patriots you have indeavoured to bury Moses his Body left it should be worshipped and how doth the Devill withstand you Thirdly to our outward conversation Psal. 19. By them thy servant is forewarned The Scripture is the Antidote against sinne Psal 19. 9. A young man may cleanse his wayes by them in the former a King in the latter a young man Where there are the greatest temptations even there Gods Word will prevent Now this use of the Scripture men doe not consider they dare not have any other faith then the Scripture propounds yet they date live another life Verba Scripturae non sunt legenda sed vivenda As therefore you beleeve as it is written so live and feare and joy as it is written canst thou prove thy drunkernesse lawfull more then thy heresie Fourthly to the heart and conscience of man and herein it differs from all other Rules and Lawes they bind onely the outward man but these reach to the heart and conscience Rom. 7. The Law is spirituall it doth convince even a selfe-admiring Pharisee when this Sunne-light shineth it discovereth all the hidden thoughts of the heart all those moates that otherwise would not be seene so Heb. 4. 12. It s a two edged sword c. The eloquence and wit of men doth not awe and terrifie the conscience but the Word of God doth that makes the heart cry out I am overcome overcome It s true God makes use of humane eloquence Qui dedit Petrum piscatorem dedit Cyprianum Rhetorem but all must be subordinate to the Word As God is the Father ofspirits so the Word is a word of spirits If the word comfort though all the world threaten the heart beareth up it selfe and so if that threatens the heart is discouraged Use 1. Of exhortation to set up this rule Let the Word of God dwell in you sollow that in your reformations as the Wisemen did the starre you are carefull as Magistrates to keep Parliament priviledges be as tender about Scripture priviledges this is your spirituall Magna Charta Then will God set you up in the consciences of men when they shall see that you are as seriously bent to keep Gods right as your own Esay 8. 19. Should not a people enquire of their God Every Nation seeks to their own god The voluptuousman takes counsell from his belly the ambitious from his great ones the Papist from the Popes chaire and shall not we from God It was a complaint of an Anonymus in his Epistle to Calvin we hope through the blessing of God this Parliament will take it away this man writing out of England to Calvin concerning the disorders in our Discipline and Church way saith We goe to the Nobles and great men to redresse this abuse they say the
Die Mercurii 27. Septemb. 1643. IT is this day Ordered by the House of Commons assembled in Parliament That Mr. Salloway doe from this House give thanks unto Master Anthony Burges for the great paines hee took in the Sermon he this day preached at the intreaty of this House at S. Margarets in the City of Westminster It being the day of publike humiliation and to desire him to Print his Sermon And it is Ordered that none doe presume to Print the said Sermon but whom the said Mr. Burges shall appoint under his hand writing H. Elsynge Cler. Parl. D. Com. I appoint Thomas Underhill to Print this Sermon ANTHONY BURGES The Difficulty of AND The Encouragements to A REFORMATION A Sermon Preached before The Honourable House OF COMMONS At the Publike Fast Septem. 27. 1643. BY Mr. ANTHONY BURGES sometimes Fellow of Emanuel Colledge and now Pastor of Sutton-Cofield in Warwickshire LONDON Printed by R. Bishop for Thomas Vnderhill at the signe of the Bible in Woodstreet 1643. TO The Honourable House OF COMMONS Now assembled in PARLIAMENT Worthy Patriots GOD hath made you like the Brazen-Serpent those that have been stung with the Serpents and Dragons of Rome have look't upon you and been healed You have overcome and slaine many Lyons of difficulties that have beene in the way yea you have found honey in them The Church is not in her travels and labour as those strong women of Israel that could bring forth alone Therefore God hath stirred you up to help her in her pangs Bee couragious therefore and languish not in this so great and necessary a work of Reformation All truth is sweet even naturall truth therefore the Heathens in their Sacrifice to Minerva their Goddesse of Arts offered honey crying out {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} truth is sweet but spirituall truths are sweeter then the honey and the honey comb And this is the truth even that about Doctrine Discipline and the Worship of God which the godly desire above all their outward advantages And above all those works of Reformation you have in hand especially provide against the generall ignorance in people by a solide and serious Catachizing and against the prophanenesse of people by powerfull Discipline that so the Sacraments may bee dispensed comfortably As in this Kingdome the Lawyer the Physitian the Tradesman can goe comfortably in his calling so provide that the Pastor also in the Dispensation of Ordinances may doe it with joy and not with griefe The very Heathens were carefull about their Idoll Sacrifices Procul O procul este prophani And wee read in Story that the Priest being to sacrifice askt this question {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} who was there Answer was returned {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} good and honest men And now in this work of Reformation goe on exactly consult not with flesh and blood leave not in your Building any nailes or hookes standing out that may teare those who goe by And that God may delight in your works labour to reform your own lives and Families lest you bee as the Torch or Candle that giveth light to others but consumeth it selfe The great God of Heaven goe along with you strengthen settle and establish you Your humble Servant in Christ Iesus ANTHONY BURGES A SERMON Preached before The Honourable House OF COMMONS At the Publike Fast September 27. 1643. MARK 1. vers. 2 3. As it is written in the Prophets Behold I send my Messenger before thy face which shall prepare thy way before thee The voyce of one crying in the wildernesse Prepare ye the way of the Lord make his paths streight I Will not begin my Sermon as commonly Printers doe their Books with some flourish or gaudy pictures on the first leafe but fall immediately upon that speciall matter which is contained in my Text that cannot be handled rightly unlesse I take in the former words The beginning of the Gospel of Iesus Christ the Sonne of God for in the whole contexture of these words you have a proposition to be confirmed and the argument confirming it I call it a proposition and not a Title or preface such as that is the Revelation of Iohn and in doing thus I borrow gold of the Egyptian I mean fetch my interpretation from a Popish Commentator who had much learning and more malice and that this is more probable consider the use of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Gospel which signifieth in the Scripture sometimes any joyfull matter that is published sometimes in particular the Doctrine of Christ and lastly for the preaching of this which is the frequent use of the Word and as for the sense of taking {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for the Booke and History of Christ that is not a Bible-sense but an Ecclesiasticall even as Evangelist in the Scripture doth not signifie one that made the History of Christ as wee call the soure Evangelists but one who accompanied the Apostles in preaching the Gospel so that Gospel is here as much as preaching and when it followeth the Gospel of Iesus Christ Iesus Christ is not the matter but the author so that the sense is The beginning of Christs preaching was as it was foretold by the Prophets This being explained you have first the manner of proving which is by testimony and although that be the weakest argument in humane things yet it is the strongest in divine and secondly there is the matter or proofe it selfe and in the clearing of all this we might enter into two disputes 1. In vindicating the Author from perverting the meaning and scope of Esay as the Iewes would perswade us 2. In answering the doubts about the diverse readings whether it should be the Prophets or in Esay onely which Beza contends for as the true reading and this is made so great a difficulty by Ierome that he saith he will crave pardon for his ignorance as if the knot could not be untyed but should I handle these at large you would say I gave a stone or serpent of controversies when you askt for the bread of nourishment this therefore take briefly for the explanation the words in the Text you shall find in Esay 40. 3. for those of Malachi tend to the same purpose and are not to be unstood onely literally as the Iewes would have it of an exhortation to the people of Israel to make ready and prepare for their returne from captivity nor as others onely as a prophesie of John Baptist and our Redemption purchased by Christ for whose entertainment we are to prepare but we think it literally true of the Iewes and the voyce enying in the wildernesse to be all those severall Prophets that proclaimed their return and also typically true of Christ and Iohn Baptist in his time and consequentially to be applyed to any time when Christ is comming graciously to deliver us from any such captivity So that from
that Nay is there not such folly in people that they are as willing to be without Gods Word as mans inventions It is a necessary truth which all Magistrates all Ministers all people should beleeve that Gods Word is perfect There is enough in it as a rule to direct and worke holinesse in us How wretched then are the Papists that will have Images the Lay mans Bible as if Gods Word were not enough and see their perverse disputings they will not have the Scripture read in the known tongue lest people through mistake make errours whereas Images are suffered by them though they doe naturally teach idolatry When therefore these traditions and ceremonies climbe up like Reuben into their Fathers bed let them lose all their glory The Word of God is Heb. 9. 15. alibi called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Testament now you know to a mans Will nothing may be added nor any thing detracted And this you will alwayes find to be true all subversion of true faith and pure worship floweth from this either because something of Scripture is neglected or something that is not Scripture is introduced 5. It is adequately proportionable unto our faith The rule and the thing regulated must be fitted one to another Faith and the Word of God must runne parallel all that is written must be beleeved and all that is beleeved must be written and oh that the Church of God had in all ages kept to the Scripture as Ruth to Naomi where the one liveth the other would where the one dyeth the other will Non credo quia non lego I doe not beleeve it because I do not read it was a known speech in Antiquity Thou art to say Hitherto thou shalt goe O my Faith and no further hitherto thou shalt goe O my worship and no further Hoc primum credimus cum credimus quod nihil ultra credere debemus this we first beleeve when we doe beleeve that we ought to beleeve nothing beyond Scripture and this also is to be extended unto your practise and conversation As you are to take no other Religion then what the Scripture allowes so neither to live any other life then what the Word commands come therefore thou who livest a prophane and wretched life let us expostulate with thee thou art no Papist thou wilt not hold transubstantiation why because it cannot be proved true by Scripture And can thy profanenesse thy lusts thy oathes be proved lawfull by Scripture Doth not the same Scripture that bids thee beleeve thus bid thee also live thus Is not Gods Word against profanenesse as well as popery If this were attended to men would have holy lives as well as sound judgements 6. And lastly a rule must be first and before the thing to be regulated a rule is a measure and therfore must be first in its kind To question whether the Church should be before the Scripture is to question whether man be before God 'T is true Divines doe well observe that the Scripture may be considered either quoad formale externum in respect of the outward forme as it is a writing or quoad formale internum in respect of the inward sonne and sense of it as it is the Word of God Now in the latter sense Gods Word was alwayes before a Church because by the Word we are begotten againe and so made the Church Hence it is that Gods Word is more ancient then Churches and Fathers and this is the antiquity we should set up It is true the Church in regard of her Ministery and leading us to beleeve is before the Scripture but we never put forth a Divine holy Faith till the Spirit of God worke our assent to his Word because it is his Word so that to stay in the authority of the Church is to stay in Iohn Baptist that did beare witnesse of Christ and not goe to Christ himselfe Seeing therefore the Word of God is most ancient why should men presse us in faith or worship to go and see what was done 5. or 600. or a thousand yeares agoe and not rather goe to the Scripture which was before this But as the Owle and Thiefe cannot endure the light so neither can errour or superstition the Word of God Now take these Cautions First the Word of God is the onely rule In Popery they share with God in every thing to grace they joyne freewill to Christs merits their owne to God Angels and Saints to the Scriptures their traditions and Church authority and this is urged so precisely that if the Church doe determine an errour to be a truth yet they are bound to beleeve it yea that they doe mereri credendo merit by beleeving it even as it was among the Sadduces and Rabbins if their Elders said the right hand were the left or the left the right they must assent to it If we would be content with this that the Scripture were an halfe rule all would be well but as God is a perfect God so is his Word a perfect Word we must have no other Gods besides him so also no other Scripture or Word beside this Doe not then in matters of Religion make this thy Compasre to saile by What say others and what is the custome but What saith Gods Word Are not politique considerations a rule to many is not custome a rule to many Vae tibi flumen moris humani quis tibi resistet Woe to thee ô thoutorrent of custome who is able to resist thee cryeth Austin It is true if this be received here will appeare much nicety much singularity here must be loud cries for a Reformation which the world doth so much oppugne The world is not able to beare this exhortation Let the Word of God rule you let the Word of God reforme you 2. When we say its a rule it must be extended to that end for which it is a rule for as the Scripture is not a rule to Physicians or Mathematicians in their proper arts so neither doth it particularly tend to this or that individuall action for all essentials it is a rule and a generall rule for circumstantials Nor doth this detract from the perfection of the Scripture that it doth not command every circumstance because then a thing is imperfect when it wants some perfection that is due to it It is not an imperfection in the body that it s not every where because this is not requisite to the body so neither is it to be expected from the Scripture that all circumstantials must be by name commanded It s true the Church must take heed that under the name of circumstances she doth not bring in worship which hath beene alwayes the subtilty of Satan Thus Altar-worship and Image-worship were made but circumstances in mens bookes by distinctions but in their practise as much as Gods owne instituted worship Be sure to give enough to the Scripture Adoro plenitudinem Scripturae I adore the Scriptures
the soul the understanding the will and the affections it must be like Aarons Oyle running down from the head to the feet hence God would have the King himselfe to write his word with his own hand that so he may bee acquainted with it and rule accordingly Dent 17. 2 Pray for understanding Only a spirituall understanding and an heavenly eye can discerne an excellency in the Scripture it argued a prophane spirit in Politian who said there was more in one of Pindars Odes then all Davids Psalmes But David prayeth that God would open his eyes that hee might see the wonderfull things in Gods Law All truth is sweet but the Scripture truth above all men may reade the Scripture write Comments on it and yet not have spirituall and savoury understanding of it Nunquam Pauli mentem intelliges nisi prius Pauli spiritum imbiberis unlesse God give thee the heavenly spirit of Paul thou wilt never understand the heavenly meaning of Paul 3 Be humble and meek submitting to the simplicity contained therein The humble he will teach his way It is a great matter to stoop to the Scripture Austin complaineth of this that literarum typho tumidus swelling with pride of humane learning hee did refuse the simplicity of Scriptures Bradwardine speaking of himselfe before he felt the power of grace upon his heart saith that hee was much offended when hee heard Paul read in the Church because hee had not metaphysicum ingenium Thus proud men seldome ever come to know the truth God hideth these things from the prudent and wise of the world 4 Get love to Gods truth And this is the reason of all Anti-christs errours and beleeving such lies as they doe because they receive not Gods Word in the love of it They loathed this Manna and therefore God makes a famine among them and there is no more terrible prognostique of Gods delivering up a people to blindnesse and hardnesse then their rejecting of the Word Take we heed then how we reject God reforming lest he sweare in his wrath that we shall never be reformed What is the great crying sinne of England this day even an hatred of Gods truth they love not the power and purity of it but as the Gadarens had rather have their Swine then Christs presence so these their brutish lusts rather then Gods truth God removeth these meanes of grace when people are incurable as when the Patient is dead all the physick boxes and cups are taken away Now that the Word of God may be set up these three things are necessary 1 To incourage preaching which is that great work so severely charged upon the ministers Hezekiah spake comfortably to those that taught the good knowledge of God There was a very noxious and destructive opinion that reading was preaching The question is not whether reading may not in some sense be called preaching taking preaching for any declaration of Gods truth But whether it be ministeriall preaching whether whē the Apostle saith he must divide Gods Word aright he meaneth no more then to reade whether when he saith who is sufficient for these things he meaneth who is able to reade when he saith Give thy selfe to study that thy profiting may appeare to all men he meaneth that all men see thou readest better then thou didst 2 Catechizing This would doe good both to Minister and people the ministery in the first place Memorable is that which Chemnitius relates of his Master Chytraeus that when he read over divers Authors and devoured many Volumes he set himselfe to prove the Catechisticall points of Divinity by Scripture and then he sound himselfe in a new world he was not able to doe it As for the Minister so much more for the people Who will give us to weep rivers of teares for the generall ignorance in all Parishes and Congregations Bellarmine saith that faith may be defined better by ignorance then knowledge This is true that the faith of the common people such as it is may bee so defined Help the the Church of God O you Wotthies in this 3. Incouraging learning and the knowledge of the tongues for howsover translations may be good yet in regard of the emphasis of the Originall we may say as the Queen of Sheba to Solomon that which shee heard was nothing to the glory she saw Then came in errour and superstition when it was Heresie or at least suspicion of it to understand Greek and Hebrew A Divine ought to bee that which was said of Nazianzene {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an Ocean of Divinity Wee come now to the Testimony it selfe Prepare yee the way of the Lord c. which doth containe the effect of Iohns Ministery as also the duty of his hearers who were fallen into a corrupt time when the Philistims had filled up all the Wels the Pharisees Scribes had corrupted the Word of God by false interpretations The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he wil prepare and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} prepare yee are taken from the custome of great Ones who use to have way made for them or as others when great Commanders were to lead an Army they sent some before who were called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that did complanate and make levell the way and the Hebrew Word is emphaticall which signifieth such a removall of all offensive things that the face may no longer behold them and thence wee observe that It is the duty of a people to remove all difficulties and oppositions in the way that so Christ may come and dwell with them for so the Text carrieth it either literally to take every thing away that may stop their speedy returne from Babylon or typically what should oppose the spirituall restauration of the Church by the Messias and so proportionably whatsoever mountaine or valley may be in the way where Christ is comming As they threw garments in the way and with much acclamation cryed Hosanna blessed be he that commeth in the name of the Lord so are we with all earnestnesse of affection to cry Blessed be that Reformation which commeth in the name of the Lord This also the Psalmist cryeth Lift up your heads yee gates that the King of glory may come in We will first shew what are the impediments the hills and valleyes that hinder Christs comming to reigne in his Church 1 A corrupt judgement as if there were no necessity of preparation of Reformation That was Laodicea's case shee thought her selfe full and rich therefore she is counselled to buy eyesalve Rev. 3. 18. Thus the Church of Rome is in a desperate disease because she thinks she cannot be sick she cannot erre Thus all Reformation is accounted needlesse what need we any more doe As he said many had been learned if they had not conceited they were so so many Churches had beene more pure and reformed if they had not thought
that he is ingaged for his truth more then you you indeed have your lives and estates to lose but God hath his Honour and his Truth to lose which is more then all the World How will you ever answer it if God at the day of Iudgement shall say he put an opportunity into your hands and you have not improved it when the blood of other mens soules may be required at your hands Take heed that at your death-beds there be no out-cry O my England sinnes I speake not this in any spirit of discontent but rather of joy seeing those clusters of grapes you have already brought us from the Land of Canaan those good and wholesome Lawes that have been enacted since your sitting onely be exhorted to hold on and take the opportunities that God puts into your hand Those that would not gather Manna in the morning could find none all the day after onely the man that stept in first into the pool of Bethesda could be healed And you are the more engaged to this by the solemne Covenant you have entred into so that you must needs break many bonds asunder if you grow forgetfull of this work Take David for an example Psal. 1 32. there he had vowed to bring the Ark back into a fit place now when he had thus sworn see how carefull he was Remember David and all his troubles or more neer the Originall in his whole affliction that is in all that trouble and fear and care that was upon him when God smote Uzzah and so hindred him in his intended Reformation There is his griefe where was a stop in his work Then consider again his resolution hee would not sleep nor eat its an hyperbolicall expression of the indefatigable paines hee would take that the Ark might be setled I shall therefore pray as David when the people were willing The Lord keep this alwaies in their heart the Lord alwaies keep your Covenant and resolutions alive in your hearts Now that you may not be as those who built the Ark for Noah but were drowned themselves or as Hiram that sent materials to build a Temple to that God whom he did not know that you may have comfort and benefit in all that is done 1. Humble your souls for all your failings and sinnes one miscarriage may imbitter many mercies 2 Sam. 6. When David was with great pomp and chearfulnesse bringing back the Ark on a sudden God manifesteth his displeasure against Uzzah not as some think because he toucht the Ark seeing he was a Levite but because it was put on a cart whereas it ought to be carried on mens shoulders see what a sad obstacle was put in the way David hereupon leaveth the Ark and will carry it no further Take the advantage therefore on these dayes that all the sinnes which stand upon your account may be wiped off 2. Labour for a spirituall heart to be such as can delight in the spirituall worship of God that can account spirituall things glorious things men that are affected with outward glorious pomp in the service of God it is a signe they have no spirituall things to rejoyce in the woman that hath no children to play with she can delight in dogs and other creatures Hag. 2. there is a promise that God would make the glory of the second Temple far above that of the former and how was this true but because of Christs spirituall preaching and presence there I cannot but name a passage out of Isidore Pelusiota lib. 2. epist. 246. because it s so parallel with our times alate and I would all were of his judgement There was one Eusebius a Bishop that did cast out and revile the good people and in the mean time was very devout in building and adorning the Churches now saith Isidore {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Church is one thing the place of the Church another the one consists of unblameable men the other of wood and stone which if the Bishop did consider he would not any longer overthrow the one and adorn the other And in the Apostles times when the Church did abound with spirituall graces and holinesse of life they had no Temples but in our time the Temples are more adorned then is fitting {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but the Church is scorn'd and mockt If I might have my wish I had rather be in those times wherein the Temples were not so beautified but the Church splendent with heavenly graces then in these our times wherein the Temples are very glorious but the Church empty of graces 3. Get sincere and holy aimes even in doing Gods commands let there not be Pauls complaint All seek their owne and not the things of Jesus Christ Be willing to be even an Anathema that the Church may prosper It was a noble resolution of Tullies Ne immortalitatem quidem contra rempublicam acciperem he would not have immortality it self to the prejudice of the Common-wealth You have a notable instance for this in John how did he reform according to all that was in Gods heart and yet he lost the reward nay Hos. 13. God threatens to be revenged on him and why is all this but because his heart was not right to God Doe not thou aime at glory and at fame but at Gods own glory and honour 4. Reforme your owne lives and conversations for how reasonable is it that you who make lawes that others doe not sweare you your selves should not how fit is it that you who bind others to the keeping of the Sabbath you your selves should sanctifie it And this againe did undoe Iehu that although he pulled down Baal yet he did not reform himselfe from Ieroboams sinnes lege historiam ne fias historia reade the history of Iehu lest thou thy selfe be made such an history to others Oh therefore let it be true of thee that since thou hast been labouring in this publike Reformation thou hast been more holy thou hast been more pure Thou that hast endeavoured to make way for Christ in the Church and State hast much more made way for him in thy owne family What will it profit to have holy Ordinances holy Worship if wee our selves still remaine unholy Vse 2. Of Instruction unto people not to mutter under these sad calamities if hereby Christ may come and reign in his Church Consider 1. That a Reformation doth not make these troubles but sinne Do not murmur under Gods providence as is forbidden 2 Cor. 10. The Iewes they murmured under Moses and Aaron how many of them did God destroy so again the Corinthians because Paul did urge strict Discipline about the incestuous person and other disorders therefore they were prone to murmur And thus people think that this Reformation is the cause of all this evill and that Reformers are the troublers of England but sure it is our sinnes and an unwillingnesse to bee subjected to Christ that works us all this woe and if we had more truth we should have more peace 2 How slowly we prepare and fit our selves for mercies It s true speed is a great advantage in publike works The heavenly bodies conveigh their sweet influence non quà calida sed quà velocis motus as they are swift but yet you are to take notice of it that our slownesse in fitting our selves for mercy is more to be blamed It s your complaint the Parliament is slow Why not rather wee reforme our lives slowly wee prepare our selves slowly and therefore it is that good things are kept off Moses and Aaron were not the causes that the people were kept so long in the wildernesse but their own sinnes and rebellions against God Let this therefore stop your mouthes and doe not discourage those who labour for your good that is not profitable for you as the Apostle speaks in the like case 3 How grievous a sinne it is to wish for thy old condition againe or to magnifie that This was the temper of the perverse and froward Jewes would they were in Egypt againe Moses and Aaron would destroy them and see how they amplifie that condition the bondage of which they did so much complain of before They sate down by the fleshpots in Egypt sate down as if they had so much ease and by the fleshpots as if they had had so much plenty whereas indeed their estate was miserable It is true our times are very sad and as Tully of his civill warres so may we say of ours Non est civit Romanus qui in hac tempestate ridere potest he is not a true Christian that can be heartily merry in these dayes But were not the times of Superstition of Altar-worship of silencing your Ministers as bitter unto you 4 How the mercy when it doth come will make amends for all Canaan will satisfie for the troubles in the wildernesse That the Church hath brought forth a man-child of Reformation will make all former sorrowes and pangs be forgotten When and how God will put a period unto these sad Distractions wee know not but certainly God will own his own Truth he will not forget his promises to his people and if we should perish yet when wee have done our duty we shall have our comfort and reward in heaven and certainly God hath not raised all these hopes of his people to make them the more miserable Will God doe with his people when they have layd up all for his service as the husbandman with his Bees when they have enriched themselves with their honey and layd up all their stock then to set fire on them and burn them no certainly if the servent prayer of one righteous man prevail much how much rather the prayers of many thousands FINIS Maldonat who hath it from others Mat. 40. 35 Grotius in 〈◊〉 Doct. Psal. 2● 7.