Publick Affections, Pressed in a Sermon.
James Dodson
Before the Honourable House of
COMMONS Assembled in
PARLIAMENT:
Upon the Solemn day of Humiliation,
Feb. 25, 1645.
By ANTHONY BURGESS,
Pastor of Sutton-
Cold-field: Now Minister at Laurence Jewry
London, and a Member of the
Assembly of DIVINES.
Published by Order of that House.
LONDON,
Printed by J. Y. for Thomas Underhill, at the Bible
in Woodstreet. M. DC. XLVI.
Die Mercurii, Feb. 25, 1645.
Ordered by the Commons assembled in Parliament, that S. Robert Harlow, and Col. Purfrey do give thanks to M. Burgess, and M. Goodwin, for the great pains they took in the Sermons they preached this day, at the entreaty of the House of Commons, at S. Margaret's Westminster (it being the day of public Humiliation) and to desire them to print their Sermons. It is also ordered, that none shall presume to print their Sermons without license under their handwriting.
Hen. Els. Cler. Parl. D. Com.
I appoint Thomas Underhill to print my Sermon, and no man else.
ANTHONY BURGESS.
TO
The Honourable House
OF
COMMONS,
Assembled in Parliament at
WESTMINSTER.
Worthy SENATORS,
The Vicissitude of God’s Providence to men in great place, sometimes pulling down those who are lifted up on high, and again raising up those who were laid prostrate, may justly provoke all Magistrates to walk with fear and trembling; knowing, there is a greater than they are. All earthly Potentates and Principalities are, before God, but as so much pindust, which, when he breaketh on, is soon scattered away. Hence, Psalm 2 the great Ones of the earth are exhorted to kiss the Son, lest he be angry; and a little of his anger is too heavy for the shoulders of any mortal men. Be affected therefore with your own nothingness, comparatively to God’s greatness, and advance his Truth, Worship, and Government. Many States have stumbled upon Christ, as a Stone of offence; and be again hath fallen upon them, grinding them to powder. The Lord make you so blessed, that you may not be offended at anything which is Christ’s; and fill you so with faith, that you may be fully persuaded in your hearts, that the surest posture of defense for the Kingdom, is, when it is put into a submission unto the Scepter of Christ Jesus. Although God hath done much for you, yet great is the need you still have of his Goodness, Wisdom, and power to you. The ship coming into the harbor may miscarry, as well as that in the wide Ocean: and, certainly, the businesses of your War and Peace, of the Church and State, of Divisions and Reconciliations, are of so great concernment, that he seeth nothing at all, who doth not judge you in as great a necessity of God’s good Providence, as at the very first. Therefore, after all the great success which God hath vouchsafed unto you, be not high-minded, but fear: keep a sure interest in God, and provoke him not by any sins; but so manage all things belonging to God and men, with piety and justice, that God from heaven may prosper you, and men on earth praise you.
Your humble servant
In CHRIST,
ANTHONY BURGESS.
A SERMON
PREACHED
Before the Honourable House
OF
COMMONS,
At the public Fast, Feb. 25, 1645.
NUM. 11. 12.
Have I conceived all this people? Have I begotten them,
that thou shouldest say unto me, Carry them in thy
bosom (as a nursing father beareth the sucking-child)
unto the land which thou swearest unto their fathers?
The Deliverance of the Israelites out of Egypt, that iron furnace, and the conducting of them through the wilderness unto the land of Canaan, is so famous and remarkable an history, that many after-deliverances given unto the Church of God, are described allusively to this: Thus the bringing out of Babylon temporal, the rescuing of the Church out of Babylon spiritual, is set down with words relating to this grand mercy; yea, it is made typical of that great redemption, purchased by Christ’s blood: for this is a peculiar thing to God’s word, that not only words, but things themselves do signify; only we must not make a type or allegory, but where the holy Ghost giveth ground, lest we should have tot sacramenta, quot ingenii acumina, (as was said of Origen) as many mysterious notions, as men have fancies. This History therefore will serve for our Meridian; and there is scarce any Kingdom or Church, but they have had their Egypts, their Pharaoh’s, their bricks to make: and God in great mercy doth sometimes raise up some Moses’ and Aaron’s for them, providing a land of Canaan, as the comfortable issue of their former labors. The slavish and miserable condition of the Israelites is related Exod. 2. as also God’s pity to them, in most emphatical words, ver. 24, 25. he heard their groaning, remembered his covenant, looked upon them, and had respect unto their cause: This heap of words doth express, after the manner of men, the great affection and bowels of God to help, though this was delayed to very extremity, according to that known saying, Quando duplicantur lateres, venit [When the tale of bricks is doubled, then comes] Moses.
Now, after the people of Israel had been freed from this bondage, instructed in the will of God, covenanted obedience with him, seen his wonderful power, enjoyed his mighty presence, so that they could not be more safe than they were under his protection, not more free than they were under his provision; yet in this Chapter begins a narration of their manifold mutinies against God, and their faithful governors: so true is that, Subditis semper gravis est præsens status [To men in subjection the present estate is always grave]; and, Vulgus est semper querulum [The crowd is always complaining]: not knowing how to bear either their miseries, or their remedies. The first mutiny seemeth to be for their long march, ver. 1. whereupon a fire from the Lord consumed them. It is to be observed, that in all their former rebellions before the Law was given, (except that of the Calf) God never punished them; but since the Law given, he punished them severely: This was (say some) to shew the nature of the Law, that it worketh wrath; or because their sins committed after the Law given, were against greater knowledge and engagement.
The second mutiny begins ver. 4. (for I cannot be of their mind, that make the former and this all one) and this was occasioned first by the mixed multitude that was with them, viz. the Egyptians, and other nations; and the plague upon them did quickly infect the Israelites: they murmur because they have nothing but Manna; and because this was a sacrament, and a type of Christ and his graces, their sin was spiritual as well as corporal: whereupon Moses, to shew their ingratitude, taketh occasion to describe this Manner, what it was. The peoples rage and ingratitude putteth Moses into a sinful passionate distemper, though there was also good zeal in it. The popish Interpreters make this zeal of Moses pure fire: but that cannot be; and, instruunt Patriarchæ etiam errantes [the errors of the Patriarchs are instructive], the errors of the godly may teach, as well as their piety. That Moses his heat was not wholly natural, but something feverish, appeareth, 1. From the complaint of that trust and charge God had committed to him; when-as, indeed, it was God his love and honoring of him. 2. In complaining of those qualities that ought to be in him as a Governor, Have I conceived all this people (to be a mother to them)? Have I begotten them (to be a father to them)? And this care over the people is resembled to the father’s bearing a sucking child in his arms: and when Moses complaineth, that God did say unto him, Bear these as a father, we do not read anywhere that God commanded him in such express words; but calling him to that office, was, in effect, to say so. 3. His impatience is seen, in desiring to die, rather than to go through that work, it being not lawful to desire death out of impatience for any pretense whatsoever.
The Rabbins they have another reason why he was in a passion; because, say they, he speaks to God in the feminine gender; for v. 15, there is את [feminine] for אתה [masculine]: but a Friar’s notion upon the New Testament, and a Rabbin’s upon the Old, are much alike; for the word is used in a feminine form, though of a masculine gender, Deut. 5. 27. Ezek. 28. 14.
The Observations I shall pursue out of the Text are these:
1. God layeth a command and charge upon all those whom he raiseth up to relieve an oppressed people, to do it with tender affections to the public: They must regard the Commonwealth, as the father doth the sucking child in his arms. Hence, Psal. 28. 9. to feed a people, is, to rule them; and the word doth not signify a mere single feeding, but, with love and great affection: and this phrase, ποιμθίες λαῶν [flocks of people], is frequent among Heathens: Hence Philo observed, that God took Governors from following the sheep, being used to a pastoral cure, that so they might with greater bowels and affections govern men. And, as God, in the Old Testament, called shepherds, rather than of any other profession; so, in the New Testament, he called fishermen, rather than others, to public employment; and all because such are used to more pains, labor, and diligence.
Obs. 2. The ingratitude and discontents of people are such under Reformers, that they make their condition very hard and uncomfortable.
Obs. 3. It is very hard for Governors themselves to lead a people out of bondage into freedom, and not to provoke God much by their own sins.
Obs. 4. That though God do raise up men on purpose to do some great work for him, yet there will be many difficulties and stops in the way.
Obs. 5. It’s not enough to bring out of Egypt, but we must be carried into Canaan.
All the matter I have chosen to treat of, is practical, remembering, The Manna did not fall within the camp, or tents; so neither doth sweet practical matter in controversy.
For the first Observation, I shall declare in how many ways these tender affections to the public are to be seen:
1. In a deep sense and feeling of public miseries. In this, Nehemiah’s practice is imitable; who, though he had all the content and accommodation, for himself, that his heart could wish in the King’s Court, yet was exceeding sad, and took no notice of all his advantages, because Jerusalem was in desolations. Christ, in the midst of all his applause and acclamation, wept, because of the evil to come upon Jerusalem. Write after this copy, and say, All our own safety and good success doth not take off our hearts from the sad thoughts about public desolations. Sometimes take off your thoughts from other matters, and consider in private how great the straights, miseries, and difficulties of thousands are in the three Kingdoms; especially on such days as these are, take the advantage of your hearts. Shall so many families and estates be broken, and not your hearts? so many bodies lie wounded in the field, and shall not your hearts be wounded?
Let us be so many Jeremiah’s, making our lamentation before God. And if the Prophet finds his bowels making noise like an harp within, even for the desolation of a Moab, how much rather for Jerusalem? Me thinks, these days are rather spent in expecting what new thing, or witty thing will be preached, than preparing hearts to mourn, and gush out because of the breaches God hath made.
2. In taking heed of provoking God by our personal sins. If we love the public, how careful shall we be to sin, lest God punish it upon the Commonwealth? When David had sinned, and the Kingdom was visited, how doth he cry out, I have sinned, but what have these sheep done? Injustice and impiety in men of office and dignity, is cruelty to the Commonwealth: the sins of such are like the eclipses of the Sun, and other celestial bodies, that do much corrupt the sublunary. Aristotle saith, The perpetual duration of things cometh from the simple and daily motion of the Sun from the East into the West: but the corruption of things is, because of the oblique motion of the Sun and Stars through the Zodiac. Resolve then, because we love the public, there shall no iniquity be found in our hands, no ungodliness in our families: I will not be a Jonah in the ship, to cause the tempests and storms to arise. As great men’s children have sometimes other boys whipt for their faults; so doth God chastise Governors upon the people, as sometimes the people’s sins upon Governors. Consider therefore, Is the wrath of God upon the land? what sin may you find out of yours, or your families, that so, the vapors being dispersed, there may be no more thunder?
3. In abhorring all self-advantages to the prejudice of the public. This is to be like a tender father: and how fully did Moses express this? When God offered him great preferment, to make a great nation of him and his, he doth utterly refuse such an offer. Who hath sincerity and faithfulness enough to deny such a thing in our days, if God should tender it? Tully had two wishes, though he saw neither effected: one was, to see the Commonwealth free before he died: and the other, That every man might have such a fortune (as he calls it) as he stood affected to the public. The devil doth many times proffer the glory of the world to a man, if he will deny the public. Be able to say of all self-advantages, as Pliny in another case, Capio aliquam voluptatem, quòd hâc voluptate non capior [I congratulate myself that I am insensible to these pleasures]. Therefore, saith Oleaster, God made Pharaoh have a dream about the scarcity and famine that was to come (though ignorant of God) rather than any other, because it belonged to those that were in authority to provide for others: see Isa. 22. 21, 24. They were high expressions of Paul concerning his country-men, He would be even an Anathema for them: I will not dispute about those expressions, but gather this, that the heart of a man rightly set for the public good of others, is more boundless than the sea, having no huc usque [up to this point].
4. Faithful diligence, and indefatigable labor to procure the good of it. Take an example from Moses: How doth he consume himself in care and labor for them, till Jethro adviseth him to take some assistants? And although he had these, yet the burden lay most upon him, as appeareth by his expostulation: Therefore God appoints a new help of the Sanhedrim in this Chapter. It was a speech of a heathen, that the burdens of men in place, are worse than those of asses; for they are taken off their backs while they eat or rest, but it is not so with those Governors that faithfully attend to the public. The Lacedemonians in their might not be the least object to draw away their minds from the matters in hand. As therefore it is said of God, he is totus oculus [all eye], and totus uber [all breast]: an eye, because of his vigilance; and a dug, or breast, because of his sweet nourishing all: the same is to be true of all in place.
5. To eye God’s command and charge; for this God layeth upon everyone in office and place, to be like a father in it. Hence were those appellations, Patres patriæ [Father of his country]. Now the eyeing of God in this duty, will make us to exceed the famous Romans, as much as the Sun doth the glow-worm. Who know not the brave exploits and great services they did for the Commonwealth? The acts of Curtius and others are almost incredible: but they looked not to God in these things; so that their actions were good bullion (as it were) but not a true stamp upon them, and therefore would not pass with God. It is well maintained by our Divines, yea, some of the School-men, Ariminensis [i.e., Gregory of Rimini], and others, that these were not works moraliter bona [morally good]; because, though the proxime [proximate] end might be good, yet they knew not the ultimate end, which was God’s glory. Consider therefore what obligations God puts upon you, and let your public actions be à Deo, por Deum, ad Deum [from God, by God, for God]: that in serving the Commonwealth, you may serve God also.
6. To do all things from an inward principle of affection. For, a man is not a father by reading all the Economics in the world, but it must be implanted in his heart: so neither will you be good Commonwealths-men by reading Aristotle’s Politics, or Machiavel; but by earnest prayer to God to give you father-like affections. None but a father or mother will take pains about his child. As he therefore said of his image that would not stand, Ἔνδον τί δεῖ, There wants something within: so, when thou findest thy heart listless, careless, selfish in public matters, cry out, Here wants something within, bowels within. What Maximus Tyrius said of a superstitious man, He was God’s flatterer, not his friend: the same is true of many to the Commonwealth. Who knoweth not Nero’s Quinquenuium [period of five years]? His Utinam nescirem literas [I would I could not write]? But a fatherly affection is solid, and real; he loveth it for itself. Many follow the Commonwealth, as flies do a man that doth carry an honey-box; not for the man’s sake, but the honey. It was a brave challenge which Samuel made, and the people acquitted him in it, 1 Sam. 12. 3, 4, 5. yea, Paul (Acts 20. 33.) goeth higher; for he saith, he had not desired any of their goods.
7. To mind all things that do heal and unite. And this is necessary at this time, when, by opinions and discontents, we are scattered into so many pieces, that, unless Democritus his opinion should prove true, that all things are composed of Atoms, there is little hope for us: and I do not so much tremble at the dreadful effects they are likely to produce, as the cause from whence they come, viz. from God’s anger and displeasure. Judg. 9. 23. when God purposed to destroy Abimelech, he sent an evil spirit between him and the men of Shechem. I have read a story of two in a ship that were in deadly enmity one with the other, and immediately tempests arise, the ship is ready to be drowned, but the two men mind not to save that; only one gets to one end of the ship, and another to the other, and would needs know which would sink first; accounting it happiness enough, though the ship were not safe, yet it one might survive to see the other drowned: I need not apply it. And this likewise doth argue want of bowels [lack of right affection] in those, who, for an opinion that is not fundamental, will endanger the public good. Certainly, when the Apostle saith, Hast thou faith? Have it to thyself, he supposeth it becomes the modesty of a man to keep that opinion to himself, which differeth from all others. Cyprian, reproving the Christians that would needlessly profess their faith, though it endangered their lives, hath a good saying, Confiteri nos magis voluit Christus, quam profiteri; Christ would have us confess, rather than profess: he confesseth, that doth it being called, and put upon it; he professeth, that doth it of his own accord. Homer feigned wittily, that Jupiter took Ἄτη [Atë] (the goddess of strife) by the hair, and threw her out of heaven, whereby they had peace: O! throw this Alecto [i.e., one of the three Greek Furies, her job was to chasten men guilty of anger] out of Church and State.
8. To pass by much ingratitude and unthankfulness of people. Thus the mother doth at the child’s hand: and so Moses doth with the Israelites at other times.
Si quoties peccant homines—— ——
[If for each human sin]—— ——
said he of God. Labor to be content with the reward of a good conscience, and glory with God, how unkind and unstable soever people be. That custom of Ostracismus [in ancient Greece], banishing men of great deserts and abilities, was only because of the envious sore eyes of the people, that could not bear such worth: Fatherly affections will not give over for this. We read indeed of the Heathens, that, for such discourtesies, would take snuff, and endeavour to ruin the public; but this will be far from a godly, fatherly disposition. And, certainly, if we can read of Christ enduring the contradiction of sinners, and dying for them who did revile him and reproach him; how well may Magistrates bear with the people’s ingratitude?
9. To execute justice upon offenders and enemies. He that loveth the sheep, will kill the wolves, 1 Kings 2. 35. Yea, to abound in all kinds of justice, distributive, and commutative. This is more glorious than the morning-star; which makes the Scripture call so diligently upon all in places to execute it: this makes the oppressed and injured to love you. What was the cause that the Egyptians made the bird Ibis their God, but because, by her horned bill, she killed those venomous creatures that had annoyed them? The Eagle, though an excellent creature, yet was counted unclean, because of his rapine and violence upon others. How lovely is that carriage of Job’s, described in several verses, Job 29, from ver. 7 to the 17th?
10. To venture against all fears and dangers. Thus the father and mother do for their little ones, choosing it should rather fall upon themselves, than the fruit of their loins: thus we see Nehemiah and Zerubbabel not daunted at any oppositions; their zeal for the public made them, like Job’s Leviathan, laugh at the spear. To go against friends, relations, enemies, for to save the public, argueth a fatherly courageous heart; Præsis ut prosis [To be first so that you may be of service].
11. To hasten the accomplishment of their misery. Luther called peace, Cœlum, & Paradisum [Heaven & Paradise], a very Heaven, and Paradise; but it must be a peace which doth not divorce itself from truth: Maledicta sit illa pax [A curse is that peace] (saith Jerome): not in qua involutum est bellum [in which a war is folded up]. They are therefore so to hasten it, as God speaks concerning the accomplishment of mercies for his people, Isa. 60. 22. I the Lord will hasten it in his time. Hezekiah hath an emphatical expression about the Kingdom’s calamity in his time, Isa. 37. 3. where the land is compared to a woman in travail, that is tortured with many pangs and throbs: now we know what care and industry useth to be taken in such extremities. The heavenly bodies communicate their influence not in quantum calida, sed in quantum velocis motûs [so far as they are hot but so far as they move quickly].
Grounds. 1. From the example of God and Christ himself. No wonder Moses is to be so tender, when God himself is so, Deut. 32. 10, 11, 12. where God is said to find his people as so many straying sheep; to lead him about, or to compass [ἐκύκλωσεν] him, as the Greek [LXX] translateth it. Thus David saith, Ps. 32. 7. Thou wilt compass me about with safe deliverance: He kept them as the apple of his eye; that is, with all diligent care. And this providence of God is further resembled to the Eagle, which fluttered over her young ones: it is the same word with Gen. 1. 2. [The Spirit of God moved;] so that it implieth the cheerful influence which God put into them: She taketh them (if they be negligent) and beareth them upon her wings, not in her talons, wherewith she carrieth her prey. See in this passage a lively description, what Governors in place and office should be to their people. Thus Hos. 11. 3, 4. I taught Ephraim to go, taking them by their arms:―and I was unto them as they that take off the yoke on their jaws, and I laid meat to them. Here God’s government is described to be full of meekness: he used them not as beasts, but children; yea, he took off the yokes others had put on. And as for Christ’s government over his people, how gentle that is, appeareth Isa. 40. 10. He shall gather his lambs in his arm, and carry them in his bosom, and shall gently lead those that are with young: He therefore said truly, Nulla creatura humilior Christo [No creature is more humble than Christ].
2. From the greatness of that God to whom all in place and office are accountable. Howsoever, when men in place look beneath them, they may be apt to puff up themselves, and grow lofty; yet, comparatively, to God they are nothing. All the Nations of the world are but a drop; and how little art thou, who art not the thousand part of that drop? The Scripture delighteth to speak of God’s greatness to men; for till God be great to us, every man and power is great: but nothing is great to him, to whom God is great. According to thy fear, so is thy wrath: by fear may be meant the word of God, as Psal. 19. The fear of the Lord is excellent: so that God’s wrath is so great as the word revealeth it, though men may despise or lessen it. Consider diligently that place Isa. 40. 21, 22, 23. We shall not govern with contemptuous carriage, when we apprehend that we are but as so much small dust, which God will blow away when he pleaseth. It is with men, as with letters that have great and glorious superscriptions, (Right Honorable, &c.) but, when opened, there is nothing but a little black ink, and dust upon them: so, though men have great places and offices; yet within there is but a little black blood, and dust to cover it.
3. This is the only way to have the hearts and consciences of people. Piety and justice do only convince men, when all carnal policies will be like a blazing star, that makes a great gaze for a while, but endeth at last in slime and noisomeness. Herod feared John, because he was a just and holy man. When the consciences and affections of a people are to their Governors, they are tied by stronger bonds than power or fear can put upon them. How successful then will it prove, when, as God (by raising up of men to places) gives them the titles of God; so likewise he communicateth unto them the justice, the holiness of a God, by which the people are kept in awe and love? Some Heathens, before they went to war, sacrificed to Love; implying, that none would truly fight, but those that had love to the Commonwealth: and so it holdeth in all other public actions. Let men therefore in place and office so deport themselves, that all the people may cry out, and say, God so love you and yours, as you have loved us, and the Commonwealth.
4. This is a sure clear way to keep from confusion. They that observe lying vanities, forsake their own mercy, saith Jonah by experience. A plain upright way proveth in the event, to all the owners thereof, the best policy. Commentators observe of David, that he was never brought into straights, but when he left God’s way: Psal. 119. Then I shall not be confounded, when I have respect to all the commandments. A man shall never be brought to this, O wretch that I am! Would to God I had taken another way, or another side. It is a sad thing to read of Tully [i.e., Cicero], when he saw all public events to make against him, complaining, O turpem senectutem [O the deformity of old age]! O me nunquam sapientum [O that I will never be wise]! And to such a tragical end have many mere Politicians been brought: Lege historiam, nè fias historia [Learn from examples in history lest thou be made an example], said he. It was Gregory Nazianzen’s meditation by the sea-side, when he saw many fishes carried with the stream; they were hurried upon the land, then a torrent would fetch them off again, presently they would be landed again; but he observed other fishes that stuck to a rock, and they were always in the same place, howsoever the waves did rage and rowl [roll] up and down: Thus he applied it; the former sort of fishes were like men that adhere to these fading creatures, and the latter to those that stick fast to Christ.
Fabius Maximus, though a Soothsayer, yet would say, Optimis auspiciis ea geri, quæ pro salute Reipublicæ gerentur; quæ contra Rempub. ferrentur, contra auspicia ferri [Whatever was done for the safety of the Republic was done under the best auspices, and that whatever was inimical to the Republic was against the auspices].
What did Ahithophel get by his carnal wisdom? Might he not say as Jonathan, Behold, I have tasted a little honey, and now I must die? I have enjoyed a little applause and greatness, and now I must be damned?
5. The greater places of trust, the greater are our accounts. Sicut crescunt dona, sic crescunt rationes donorum [As gifts increase, so increase the accounts to be given of the gifts]: Where God giveth more, there he requireth more. O, let everyone then that is called to steer the ship, especially in these tempests and storms, imitate Solomon, praying unto God for wisdom to administer that office: and this was so acceptable to God, that he gave him all other abundance. Take heed lest the Devil set thee not up upon the pinnacle of the Temple, hoping to throw thee down headlong. You are, at the day of judgment, not only to give an account for your personal sins, but Commonwealth sins: O, tremble in the thoughts of such an account. Bernard said well, Descendamus in infernum viventes, nè descendamus morientes: Let us go into hell while we are alive, by meditation and consideration, lest we go into it while we are dead. How necessary is it that you, whose labor and praise it is to set the Church and State at liberty, should have your own hearts also at liberty from all corrupt aims and respects? Be not offended at these things; Genus quoddam martyrii est non ignobile, reprehendentes æquanimiter ferre: It is a noble kind of martyrdom, to bear reproofs patiently.
6. Their Titles and Names are for this duty. Hence they are called gods, and fathers: their government is said to be feeding; yea, the King of Tyre is called Cherub, either ironically, or because he thought so, Ezek. 28. 14. for, as God doth give sometimes the names from earthly powers to Angels, as when they are called thrones, and dominions, Col. 1. 16. so he doth take the names of those heavenly spirits, and adorneth Governors in the earth with them. Now they are spirits of service to others; that, as the Sun hath its name from a word that signifieth to administer, and to be serviceable, because the light is not for itself, but others; so likewise all the power and honor that God giveth men is for the public, and not for themselves: let therefore new titles and places raise up the heart to suitable operations; and upon miscarriages, let us reflect, and say, How ill doth this action and title agree together?
7. Acts of unrighteousness have a great guilt: for they are not only against a spiritual conscience, but a natural; and when that is awakened, what ado is there to have it graciously appeased? When Paul preached of justice, and temperance, sins which a natural conscience doth condemn, he made Felix to tremble. Though you have a privilege (Honorable, and Worthy) that no man can arrest or implead you; yet you know full well, that there is no privilege from the arrests of conscience, and the impleading of God’s word. It is necessary to consider, we have to do with God and not man: and if Socrates, though an Heathen, could rise up to that resolution, I will obey God rather than men (the very same words which the Apostle used); how much rather ought Christians?
8. The people do expect this from them, even as they do that the Sun should shine, and the clouds rain. For this they give themselves and their families to be plundered and undone, that piety and righteousness may be established. When they come up hither out of the Country, they think they are come to the gates of the kingdom of heaven, where righteousness shall presently enter: they forget all the pangs and troubles their souls have travelled in, because of the hopes of that manchild of Reformation which shall be brought forth. They think, when they have been stung by any serpents full of poison and venom, it is but their looking upon you, and they should be healed presently. Solomon’s administration is excellently described, Psal. 72. 6. He shall come down like rain upon the mown grass: The Original word signifieth also a shorn fleece of wool; and some make it an allusion to Gideon’s fleece, that had dew fell on it: but it may well be retained as in our Translation; for the grass mown craveth rain, as the people did righteousness; and the Psalmist doth again express this righteousness by showers. The word is used only in this place, and hath its signification of dispersing, hereby representing the scattering of justice abroad, as the drops of rain are to make fertile the ground.
Use. Suffer (worthy Patriots) a word of exhortation from what hath been said: Certainly, if ever, here are occasions and objects of all the graces requisite in such offices. So walk and do, that the Commonwealth may look upon you as their Josephs, their Moseses, their Mordecais. Humble yourselves this day before God for any neglect or omission. What hath been done with public affections, and unbiased respects to God and his cause, will be incredible joy and gladness to you afterwards. Observe how much Nehemiah refreshed himself with this, Neh. 5. 19. Think upon me, my God, for good, according to all that I have done for this people. So Chap. 13, 14. Remember me, O my God, and wipe not out the good deeds that I have done for the house of my God. So ver. 22. Remember me according to this, and spare me according to the greatness of thy mercy: and ver. 31. Remember me, O my God, for good. See here what comfortable encouragements he hath: Is not this more than if the King had given him many Provinces and Kingdoms to rule over? Thus Hezekiah, 2 Kings 20. 3. when he heard the sentence of death passed upon him, what supported him, but an upright heart in that Reformation he had begun? I know the heart set upon great things in the world, is apt to condemn these truths of God, as too pusillanimous [timid], and emasculating their courage: But, as Dionysius, (if I mistake him not) who, being a Stoic, wrote a book, that pain was nothing, it was but an imagination; yet when he fell sick of the Stone [i.e., kidney or gall stones], and felt the torture of it, he cried out, All that he had written was false, as he now felt by experience: So men, who, in their lifetimes, have greedily pursued the great and glorious things of this world; when dying, when appearing before God, will cry out, They were but all dreams, and imaginations: and this destroyeth men, that they take these things as the words of mere men, and believe them not as the undeniable truths of God: even as young Samuel thought the voice he heard to be the voice of Eli, of a man, and no more; therefore goeth to sleep again, till he understood it to be the voice of God. Consider likewise the honor that God puts upon you, when he makes you instruments to relieve the oppressed Church and State. If a drop of cold water shall not go without a reward, how acceptable then will it be, when men have been ready to give many drops of their warm blood? God, when he made heaven and earth, took no instruments, no not Angels themselves, in that work of Creation; but when he makes new heavens, and new earth, (as the Scripture phrase is about the Reformation and good change of a Kingdom) he putteth much glory upon those who are subservient therein.
Again, meditate on the difficulty and rarity of this disposition and affection in men of trust. How few are there that look upon themselves as for the public, and not the public for themselves? Yea, and suppose we be mounted up so high by generous principles, as to give the preeminence to the public; yet to do this with godly, sincere aims and ends, is a further difficulty. Jehu, how high did he go in a Reformation? yet would not yield to take away Jeroboam’s Calves, though he did zealously destroy Baal’s Priests.
Thus it is an easier matter to consent that the Antichristian yoke and burden shall be removed, then to set up Christ’s order and government. But when our Savior invited those that were heavy laden and burdened (under the Pharisaical government and traditions) as some learned men expound it; lest they should think this were all, he bids them take his yoke upon them. Men’s corruptions may make them willing to have Antichrist pulled down; yea, their advantages and self-interests may incline them that way: but there are required many positive graces to set up the ways and orders of Christ. And certainly, there was something in it, that the Heathens did so universally object against the Christian Religion and way, as incompatible with Commonwealths and Magistracy; not that indeed there was any contradiction: but only it is hard for States to bring up everything in their Kingdom to the Scripture way. This must be laid down as a most certain principle, (saith Luther) that God’s word will not attemper itself, or condescend to Princes and States, but they must bring themselves to that. And therefore we ought the more earnestly to strive in prayer unto God for such that are in authority, and to rejoice in seeing the clusters of grapes, though as yet we are not entered into Canaan. Now let me instance in some particulars, wherein your tender bowels may be wonderfully expressed: As,
First, In the setting up of a faithful, learned Ministry in all the parts of the Kingdom: And, blessed be God, you have shewed much readiness to this work. It was your enemies design to put that down, although it proved a work as impossible to them, as to put fetters and gyves [fetters] upon the Sun, to hinder it in its course. Herein our Saviour shewed his bowels, and imitate him, Matt. 9. 36, 37. The people the enjoyed the reading of the Scriptures every Sabbath day, with the Pharisees explication of it: that was not wholly unuseful (for then our Saviour would not have bid the people hear them); yet, for all this, his bowels yearned to them, as sheep without a shepherd. What pity is it, to have a great harvest, and no laborers in it? The Ministers are the light and salt of the earth; and how necessary are they, especially if we consider the great darkness, and unsavory manners of most people? These are like Orphans, to use the harp of God’s word, whereby those who are as wild as beasts, and stupid as trees, may be new-moulded, and become the people of God. Some have thought, that therefore Christ would use spittle in the curing of the blind man, to shew, that it must be something which goeth out of his mouth, the word preached, that would indeed give the true eye-sight: but I will not abide by that notion.
A second thing wherein compassionate bowels may be seen, is, as much as lieth in you, to stop the infection and contagion of heresies. How many men are there, who may be called, as Origen was, Centauri, for the diverse monstrous opinions they hold? There is a Book, called, The compassionate Samaritan, who makes it a great act of pity, to give an unbounded and illimited toleration to every man: But, certainly, this is such a pity as St. Francis had, that would take the beggars lice, and put them into his own bosom. The Scripture speaketh much of the cordial affections that ought to be in us against them, Gal. 1. 8, 9. Though we, or an Angel should preach any other doctrine, let him be accursed. So again, 2 John 10, 11. If there come any unto you, and bring not this doctrine, receive him not into your house, nor bid him Godspeed: and mark the reason, He that biddeth him Godspeed, is partaker of his evil deeds: He calleth evil doctrines evil deeds there. Rev. 2. 2. Thou canst not bear them which are evil, and thou hast tried them which say, they are Apostles, and are not: so ver. 14, 15. It’s made their sin, that they had such as taught the doctrine of the Nicolaitans, and others. Learn of this Moses, Deut. 9. 9. How did he mourn before the Lord, fasting forty days and nights, because the people had committed idolatry in his absence? Not but that instruction by way of reason, ought to go before all rejection of them. It is the Apostle’s rule, to rebuke in all doctrines; so that there are none who would have the suppression [hiding] of heresies and errors, but they likewise press a rational admonition and information, that so the obstinacy of men gainsaying may appear to all the world. Musculus hath a memorable story in his Common-place de hæresi, that there were some Anabaptists, who had been four years in prison, and there were some who cried to have them put to death; but others, more moderate, dealt with them by way of argument, and in such a spirit of meekness, that they were convinced their salvation, and not confusion was sought for: and by this means they changed their minds, and one, being a pretty scholar, was chosen Deacon in a Church, and by his means many more were drawn from Anabaptism. It’s no disparagement to the Reformation, but rather an argument of the truth of it, that when the good seed is sown, the Devil is so industrious to sow his tares. The April showers, that make the grass grow, and the flowers sweet, do likewise cause many croaking frogs to come forth: but as this is not to be cast upon the Reformation, so ought those that are in authority to be the more vigilant, knowing, that then Satan is more busy than ever: the tares were sown when men were asleep.
Again, look to this, that while you suppress heresies, you still leave a way for the improvement and growth of men’s abilities and parts, lest in time it be thought heresy, to have more learning than another; as, when Reformation began, the Papists made it a suspicion of heresy, to understand Greek and Hebrew.
Lastly, let not every opinion in matters of less consequence, be accounted heresy: for then it will fall out, as among one kind of people, that made only Treason capital, and to be punished by death; but then the Judges had a device to find every offence Treason, and so indeed all sins were capital. Their cautions, and such like, laid down, you ought to be zealous and vigorous against them.
2. Another use may be to us Ministers: For, certainly, we need as much the pressing of public affections upon us as any other. How hardly do we find such bowels in us, as were in Paul? Gal. 4. 19. My little children, of whom I travail in birth again. So 1 Thes. 2. 7. We were gentle among you, even as the nurse cherisheth her children: thus Paul, whom Chrysostom calls the terrestrial Angel; yea, more, Cor Pauli est cor Christi [The heart of Paul is the heart of Christ]. And, certainly, if these bowels were in us, it would keep us from pride, self-seeking, and tyranny: and what is preached from inward bowels doth more good, than things of mere invention and parts, how excellent soever; as the milk that cometh warm out of the breast nourisheth more than that which is heated at the fire. What a ridiculous thing was that of Bernard, to excommunicate flies, because they were troublesome to a Chapel? And how cruelty hath that spiritual sword been drawn out in Popery, merely for want of bowels? So that in preaching, dispensation of Sacraments, and infliction of spiritual censures, there is required much prudence, zeal, holiness, love, all which cannot be done without tender bowels and compassions. Many times we Ministers are like Samson’s dead Lion, though others may find honey in us, yet we ourselves feel not the sweetness of it. Christ said thrice to Peter, Feed my sheep; but not once, Milk them, or, Shear them. So that I know not what more necessary to be prayed for this day, then to say, Give, Lord, to Magistrates, give to Ministers, give to Committees, give to Soldiers: what shalt thou give them? Fatherly bowels. This will be a living spring to carry us forward in our work, when all other principles are but a land-flood, that will quickly be dried up. Many disputes, divisions, and jealousies would be extinct, if this inward love were effectual. The bowels of the true mother will by no means endure the sword should divide the child. I shall conclude, desiring to all that temper which Paul commends in Timothy, Phil. 2. 20. naturally to take care for the public; and so shall we avoid that charge the Apostle layeth upon many, that they seek their own, and not the things of Jesus Christ.
I come to the 2nd Observation, which is, that The ingratitude and discontent of people is such under Reformers, that they make their Governors lives hard and miserable. Moses, though a man noted for such meekness, yet is quite wearied out with the work; and sometimes the people talk of stoning him, as the causes of all their calamity. They could not be more bitter and violent against Pharaoh and his task-masters, then now they are against Moses and Aaron. Thus they deal with their Worthies, as beasts with trees, that run to shelter themselves under them while the storm and tempest is, and after that is over, then they browse upon the boughs, and break down the branches thereof. So that there is no safe rule to go by in public administrations: not self-interests, nor present success, not applause of the people; but a faithful eyeing and owning of God in all.
In the amplifying of this Doctrine, we will take notice of the particulars, Wherein, and how the Israelites murmured under the faithful conduct of Moses. Their murmuring is excellently described, Exod. 16. 2. to be a beastly sin; for the word doth signify such howlings as beasts use to make when they are ready to be famished. What an horrid noise do dogs and such creatures make? the same did the Israelites against Moses and Aaron.
And first, Consider, they charge their Governors as the cause of the calamities that are come upon them, Num. 16. 13. Moses is there charged with a design to bring them out of Egypt to kill them in the wilderness, and that he intended to make himself a Prince over them: and mark their expression, v. 14. Wilt thou put out the eyes of these men? that is, Do you think so to blind them, that they should not espy out your fraud? O horrible ingratitude! Moses was much incensed at this: and see how his integrity comforted him, I have not taken one ass from them (the vilest beast) nor hurt one of them. Thus the good Prophets were judged the troublers of Israel: thus the ignorant people blame the Physic and Physician, as if they made them sick, when it is the corrupt humor within. And are there not men now adays, that, instead of charging their Idolatries, Oaths, and Blasphemies, as the causes of the miserable calamities upon us, lay all the blame upon those that would reform things amiss?
2. Though the servants of God labored by arguments to allay their frowardness, yet this melodious harp could not drive out that evil spirit in them, Num. 14. 9, 10. Exod. 6. 9. Though they were told what great things God had done for them: though they make it appear, God had forsaken their enemies; yet they hearken to nothing. To bid men in distress not consider the dead womb of the creature, but the power of God, is as ridiculous to their carnal hearts, as that mock-charity James speaks of, which saith, Go home and be warmed, but doth nothing at all. Though you draw buckets of water out of the wells of the Scripture, yet you can hardly quench the fire of impatience, when it hath inflamed a people.
3. A third expression of their discontent, is, to magnify their former life, though never so miserable, Exod. 16. 3. When we sat down by the flesh-pots: Sat down; as if they had such ease and plenty: not one word of their brick and straw, Num. 16. 13. They tell Moses, he had brought them out of a land that flowed with milk and honey. That which was an iron furnace, in which they groaned, and were weary of their lives, they here call, A land flowing with milk and honey; the same phrase that is given to Canaan: and are there not many such mutineers to this day amongst us? Have not people forgotten the pressures, the State and church burdens, that once they crouched under? Did they not long for a redemption? and now when it is working for them, they make an Egypt as good as a Canaan.
4. To be willing, for their ease-sake, to go back to their condition again, Num. 14. 4. Let us make ourselves a Captain, and go down into Egypt. And doth not many a man wish for the Popish innovations again, rather than to be undone thus continually, as they account it? But, what good would peace and plenty do to a gracious heart, if he must drink again of streams muddied by the inventions of men, and have gravel again put into the bread he must eat? Certainly, corrupt doctrine and worship is more to be feared than the devouring sword.
5. They are only discontented, because of outward straights and miseries; and when indeed they should complain, we have not a word fall from them. When Aaron was indeed in blame, for making a golden calf, they could bear that well enough: when he said, Tomorrow shall be a feast to the Lord, none opened his mouth, crying, It is Idolatry, we dare not do it: but, in hunger and drought, in want of necessaries, then they fret and rage. Thus, people that open their mouths because of taxes and assessments, found no trouble or burden under those altars, cringes [i.e., bending of the head or body], and corrupt doctrines that were then preached. When out estates are gone, we think ourselves undone; but no so, when God and his pure worship is removed from us.
6. In all their murmurings, they never blame themselves for their sins: sometimes they complain of God, of the instruments, of the evils themselves; but never any word of their own sins. If they had said, God hath done like an holy and just God, our Governors like faithful and wise men; but we, by our iniquities, have brought all this evil upon ourselves, it had been well. It argueth a carnal froward heart, when we are always complaining, and talking against instruments, never seriously humbling ourselves for our sins, nor considering, that if God do leave Governors to their own selves, it is for the sins of the people. What makes our hearts like so many Mount Ætnaes, sending forth volleys of enraged flames; but looking upon mercies as so many debts to us, and calamities as so many injuries? Let us feel sin more, and we shall feel outward troubles less.
Use 1. Of admonition to people, to take heed of this sin of murmuring and discontent. 1 Cor. 10. Neither murmur ye (saith the Apostle) as some of them murmured. It is questioned, how this was applicable to the Corinthians; why should they murmur? And it is answered thus; the Corinthians were guilty of many foul and disorderly courses: now the false Apostles let them alone; but Paul he was resolved to come with the rod of discipline among them (as he saith): hereupon the Corinthians muttered, their sore eyes could not endure the Sun shining: and this is still the cause of the vexations and disquietness of men, that they cannot submit to the holy rules and ways of Christ. This made some heretofore call the Geneva Discipline the Spanish Inquisition; and all because men love their lusts and their pleasures even to death. Grudge not therefore under the difficulty of a Reformation. Think not, that God will cast England into a dead sleep, as he did once Adam, and take out of her side a glorious Church, and she never know of it, or feel any pain. Consider how much the Antichristian party ventureth for their Idols and corrupt worship; how they, through many tribulations, enter into the kingdom of hell, and the kingdom of darkness suffereth violence by them: they deny themselves, and take up the cross, and follow Satan. O that we were as wise, as cordial, had as public affections for the truths and government of Christ, as they for Satan. Shall men bring their earrings to make a golden calf; yea, offer their sons and daughters to Molech? And shall not we be ready to do and suffer in the way God calleth for?
Use 2. Of direction to men in place and trust, to expect difficulties and hardship. You see Moses is even weary of his life. Joshua indeed, never met with any discontent or muttering front the people (herein God was very merciful unto him). But Moses, and David, and Nehemiah, what difficulties did they devour? Be you as the heavens, that communicate their influence to the earth; though that, by way of requital, sends up nothing but black and smoky vapours. Now in the midst of these, take some Remedies:
1. Consider seriously, Whether you have not sinned against God, and therefore God makes the people loose in their affections. When Shimei reviled David, see how spiritually David resenteth it: The Lord bid him do it. There is not any sigh or discontent in people, but there is a just and wise providence in it, though it may be their fault and impatience. It is a great expression of God’s love to the people of Israel, that a dog should not move his tongue against man or beast, Exod. 11. 7.
2. Keep up sincerity, and holy ends in reference to God. How could Moses have supported himself, if there had not been that brazen wall therein? O how sweet a repose is it to a man much in public affairs, when he can truly empty his soul in prayer to God! O Lord, the people are jealous and suspicious, many have hard thoughts, but thou knowest the integrity of my heart and endeavours: O Lord, I have sought myself, nor been vainly puffed up. I have made no parties, driven on no designs; but cordially thought, meditated, and endeavoured the public good; Remember me, O my God, in this. Such a man God will honor, and he hath the advantage of all others who serve corrupt ends. And, truly, such is the change of all sublunary things, while they are at the best, that there is no safe haven but in this one thing.
Lastly, consider this of Moses: As soon as the people were out of Egypt, and they became to be an embodied people, the first thing he sets upon by the command of God, is to settle the Worship of God, and order therein: for the Church of God, being a Society joining together to worship God, it cannot be rationally thought, that it should remain compact together without Government, no more than any other Society. And it is one thing, when God raiseth up some to be avenged on the sins and oppressions of men that have gone before; and another thing, when, besides this, God putteth into their heart to settle the things of his Temple: the first is a mercy, and this was done by Jehu: the second is a far greater mercy, and that was done by Hezekiah, and Josiah. Now our confidence and expectation is, that God will use you as instruments for both these mercies to the Kingdom: and, oh that in this Land, at last, we might (as Paul concerning the Colossians, Col. 2.) rejoice, beholding the faith and order thereof.
FINIS.