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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77847	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.	Burgess, Anthony, d. 1664.	1645 (1645)	Wing B5654; Thomason E298_13; ESTC R200236	17,974	31

But this is the great eye-sore and trouble to many they 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 I lle 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 It s no marvell if David have such a desire to build an house to God when 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 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

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 it s 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 houshold-stuffe 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 wherein truths were taught but there wanted a rod to correct vice the want of this is a grievous burden It s 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 usque 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 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 it s 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

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 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 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 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 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 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 FINIS