Reformation Sure and Steadfast

To the Reader.

G Od hath laid the foundation among us long ago, and God be thanked we have held it hitherto, though with much ado, and some hazard, for Pioners both within us and without us have been digging at it, but could never undermine it, to blow it up (for thereby we have been comely though black) and therefore they have gone another way to work, and built upon it: to wit; wood, hay, stubble, so that though the power of godliness hath preserved us, yet this combustible matter hath kindled such fires amongst us, as have almost ruined, us. For it's dangerous to separate what God hath joined together, though Power may give as a subsistence, yet never a been esse without Purity, to which we now hope we draw near by the marriage of these two together amongst us, but then they must have these properties of marriage, they must not only join hands but hearts, and that for ever for Cordial unanimity, and constant perpetuity, make up such a Reformation, as only will make us.

But I will not prevent the Sermon by preaching it in the Epistle, only borrow so much, as may show how needful it is for Ministers, to join with Magistrates, and to employ the Word, as they the Sword this way, that so it may not be done by halves, but thoroughly, and that not only in Action, but affection, For God says, give me thy heart, which is the sum, and substance of this Sermon, and that it may be the practice of us all, so prays.

REFORMATION Sure and steadfast, or a seasonable Sermon for the present times, &c.

T Hree things there are expressed in the Text; and a fourth implied. First, The authority of the Prophet. Secondly, The Prophets quality. Thirdly, The time of his Prophecy; and fourthly, The Argument, or substance of it; which is the thing implied in the Prophets text, and fully opened in his Sermons.

1. The authority: The word of the Lord: And therefore you are to take notice, I am not now opening to you men's opinions, or reading a Lecture to you out of a Philosopher, or an Historian, which you may like where you will, and leave where you list, hear, or believe ab libitum; But the word of the Lord, who must be believed, when he speaks most above our apprehensions, or crossest to our present wills, and affections.

2. The Quality of the Prophet; Which came unto Zephaniah the son of Cushie, &c. His Father and Grandfather, and great Grandfather and great great Grandfather are named: Whence it appears, that Zephaniah was a man of an honorable House, because his Ancestors are mentioned to the fourth generation And hence we see, that Almighty God hath made use of men of all degrees, to be Ministers of his Word. Isaiah came of the blood Royal; Jeremiah, of the stock of Aaron; Daniel and Zephaniah, of honorable Families. Amos, a heardman; Elisha, a husbandman; and other Prophets, as Malachi, Obadiah, Haggai, and Habakkuk, whose naked names we have without their Pedegrees. And thus we see, that as the Lord doth send his Word to all sorts of men, so he sends it by all sorts of men. And hereby the most true God does the more clear his Word from jealousy, and suspicion. Here also we see, it is calling honorable enough, for men that are most honorable by birth, to be Ministers of God's Word. As Zephaniah a Noble man by birth, was not undervalued, but advanced by his calling to be the Lord's Minister. A Ministers Calling is honor enough to him without other accumulations.

3. The time of his prophesying: In the days of Josiah King of Judah: and therefore one of the last Prophets before the Captivity, and a Contemporarie with Jeremiah.

4. For the substance, and subject of his prophecy, we shall find; It is composed of very reproving, and very threatening Sermons: partly indeed against some others, but principally against Judah.

I, but what should such a Prophet, a reproving Prophet, a threatening Prophet do in Josiah's time, a time of great reformation, and a very reforming Prince?

I answer, that though Josiah himself had a right spirit in way of Reformation, yet the spirits of the greatest part of the Nobles of Judah, and also of the Commons, inclined to their old superstitions in worship, and corruptions in government. The Idolatrous ways of their former corrupt Princes, were still in their hearts; And however the King was sound, yet the greatest part of the Subjects, both Rulers, and People, were rotten-hearted towards Josiah's Reformation. Which appears both by some express places of Scripture, and by good consequence from other.

In the 2 King. 22. 17. and Chro. 34. 25. It was absolutely charged, upon the Inhabitants of Judah, that they burnt Incense to other God's; which charge was in Josiah's time: So that notwithstanding the religious reformation, he had endeavored amongst them, yet they had their old haunts of superstion, and therefore then censured, as well as charged.

If it be put to Case, and objected, that this charge might have relation to Judah 's Idolatry, in Manasseh 's time, as might seem from that passage in 2 King. 23. 26. Let this Question be put upon this Objection: Why should such a difference be made, in that charge, and censure, betwixt Josiah, and his people, saving that he was sound, and they still corrupt? I confess it hath reference to Manasseh 's time; yet not only thither: for its plain to Josiah 's also. And this will be without scruple, upon the view of some passages in the Prophet, Jer. 3. 6. and 10. The Lord also said unto me, saith Jeremiah, in the days of Josiah the King. Judah hath not turned unto me with her whole heart, but feignedly, or in falsehood, saith the Lord. Though the King, and happily some few of his Nobles, and People were very Cordial in reformation, yet the major part both of Nobles and Commons, had reformed faces, but not reformed hearts.

Again, by consequence it is clear. For whereas Josiah, though young, was upright-hearted himself, and likewise towards the reformation of his Kingdom; Why yet it seems, it was the twelfth year of his Rain, before he could get the Kingdom in any readiness to a Reformation. So it is recorded in 2 Chro. 34. 3. That in the twelfth year of his Rain, he began to purge Judah and Jerusalem from the high places, and the Groves, &c.

Again, after he set upon Reformation, we find it was six years, before he had purged the Land, and the Temple, which was but a part of his Reformation intended: for the repairs of the Temple were still behind, verse. 8. And what should be the Reason, that he should be twelve years before he began to reform, being so pure a Prince, and six years in one part of Reformation, the casting out of Corruptions? But because he found it a mighty difficult matter, to new mold the People from old ways, and to take the generality of them off from their wonted superstitious customs.

It is observable again, that when the People were brought to an outward Conformity, to the Reformation, yet their hearts still hankered another way, and so much as they durst, for the Laws, the Reformation had established, they declared their idolatrous spirits: as in that 3. Jer. 10. Judah hath not turned to me with her whole heart, but feignedly.

And we are moreover to mark, that after their outward Conformitie to Reformation, came the threatening of their Captivity. Compare the 8. and 25. Verse, of the 34. Chap. 2 Chro.

There is still another thing more notable for the case in hand, which is this; When upon the Lord's threatening Judah, for the superstitious bent, and bias of their spirits still; Josiah to the end he might make them as sure as he could for God gathers them together, to enter into a sure Covenant with the Lord, to serve him only, and to worship him truly; It is observable that the king was forced, to force them to stand to the Covenant, that he himself had entered into. Verses 32. 33. They did not willingly, and freely enter into the Covenant with the King, but it's said, Josiah caused, and made all that were present, or that were found in Jerusalem, and Benjamin to stand to it. Again, neither did they keep this Covenant any longer then Josiah 's life, as the last words of the Chapter, and the Peoples practice in the beginning of the next King do manifest.

Now if the commendations of the Passover in Josiah 's life, and the great lamentation of the People at Josiah 's death, should be an Argument to any for the integrity of Judah in Josiah 's time; They must needs in serious, and seconded thoughts, apprehend the carriage of the people in the generality, but a Ceremony, and no substantial point of their soundness.

Therefore upon all this that hath been said, I say in Answer to the Question; That there was a necessity of this sharp, and threatening Prophecy, even in Josiah 's time, though a time of Reformation: howbeit, not in respect of Prince, yet of People for the major part. And then this is the first Doctrine.

That though the Prince, and some Rulers of a Nation, be strict Reformers in Religion, yet if the People generally continue corrupt, the Nation is still in much danger. As we may take notice of it in God's angry words against Judah, in Josiah 's time, the purest of Reformers before the Captivity; So also, as clearly in the pure reformations after the Captivity, by the confessions, of the Reformers themselves: Witness Ezra, and Nehemiah their solemn Fasts, to prevent sad things, which they feared might befall their Nation, through the people's corruption, Ezra 9. and Nehem. 9.

Now when I say, when the people are corrupt in Religion, I mean not their open profession, or confessed practice of superstitions, and cross-ways, to the purity of Religion: But even then, when the people have out-sides to Reformation, yet still hearts and insides to corruption. For this was the case of the Jews in Josiah 's time. As the purest Elements now are so impure as subject to change in part into contrary Elements; such was the temper of these Jews, that as they went to Zoar, their faces were towards Sodom.

And the danger of such a Nation, that hath such a people appears in this; Because such a People, though they may be conformers, to godly reformation for the present, yet for present it's against their wills to be for God, and so soon as ever they have opportunity, they will be for Baal. Just as your men that stay at shore till wind serve, they keep upon the Land, because they cannot get upon the Sea; but so soon as the winds turn to their opportunity, fare well Land.

Thus we may conceive it was in that happy Reformation of King Edw. 6. though unhappy in respect of his surviving Subjects. Who in reason would have thought, that, that Reformation should have had such a Metamorphosis, and that so suddenly; yet the issue gave in evidence that the generality were but mere Formalists in that reformation, and did but wait for a wind, to carry them to Rome again.

And as this hath been the issue of the People, so Vice versa; Sometimes with the Prince: as in Joash King of Judah, a good King not from inward principles, but from outward motives; He made true Religion the fashion whilst Jehoiada lived: For all the days of Jehoiada it's said, he walked in the godly paths of his godly Predecessors, and maintained the reformation, made after Athaliah deposed, and he crowned, 2 King. 11.

But so soon as Jehoiada was in his grave, the Princes of Judah came, and made obeisance to the King, and with flattering speeches motioned to the King, the renewing of Baalitish worship, and he hearkened unto them, 2 Chro. 24. 17.

To make Application of the point for our own particular use. And hence we gather that there is as great necessity to pray, and endeavor, that the hearts of the People of the Land, may be prepared for Reformation, as that the Lord would prepare Reformers: That Prince, and Peoples spirits, may move in the same orbe in this point, and that the people may not be carried on in Reformation, as the Sun, and stars are by the Primum mobile, have a violent motion from it, and another natural motion of their own, quite contrary. For certainly though the people of the Land move after the motion of superior Orbes, King, and Rulers that do reform, yet keep another cross inclination, and motion of their own, surely, I say, our hopes at most, can be but for an Age, even the lives of Reformers; and so soon as a Josiah is gone, so will his Reformation too.

It's true, for the age of Reformers, the Scriptures warrant us, Truth and Peace in their days; Nay, and according to Scripture evidence, an external complying of the people with Reformation, is a Supersedeas to the Land from National judgments. We find in Josiah a Reformer, he must go to his grave in peace, and his people must be secure till then too. And so there must be peace and truth, all Hezekiah 's reign, being a reformer of Religion, though we find many heavy prophesies against Judah, even in Hezekiah 's time, as we see in the Prophets, Isaiah, Hosea, and Micah. And so Jehoshaphat, a maintainer of his fathers Reformation, and something a mender of it, though indeed once he was affrighted with a great Army, yet saith the Scripture; The Realm of Jehoshaphat was quiet, and God gave him, and his People rest in his Rain, 2 Chro. 20.

But then here is usually the non ultra of hopes, of happiness, when the people's hearts move not in the same Orbe after the Princes in reforming. The Scripture is clear in president for it: That when in time of Reformation, the people's spirits are not prepared for purity in Divine worship, as the Governors are (thus the case was with Jehoshaphat's people, the hearts of the people were not prepared, to the taking away of the High-places, 2 Chro. 20. 33.) then the Land hath been secured, and happy but that Age. For we find that when Jehoshaphat slept with his Fathers, even that good Prince, whose people's hearts were not prepared, as his, for perfect Reformation, the next King, was a King after the corrupt people's own hearts: A man that walked in the ways of the Kings of Israel, and house of Ahab, 2 Chro. 21. 6.

And what became of the Kingdom then, that was so secure and quiet, whilst Jehoshaphat lived? Why, we find there, that first the Edomites, they revolt from the Dominion of Judah, and set up a King of their own; and Libna also revolted from the government of Judah. And the reason of this change in the State, is given in the tenth verse of the Chapter: Because Jehoram had forsaken the Lord God of his Fathers, Jehoshaphat and Asa, both Reformers of Church and State.

It's true, we find in Scripture, that Asa 's Reformation continued not only his, but his successors time; But then we find with all in Scripture, that there is no such thing laid to the people's charge, as not being prepared for his Reformation. And this I conceive to be a Reason of the succession of Queen Elizabeth's reformation through King James his Rain, and our gracious King Charles; namely, besides the Integrity of their Royal spirits, the hearts of the people were prepared for that Reformation of Religion. Which appears to be so, in this, That no Balaam's; though there have been many, could yet curse England so far, as to Adulterate a considerable part, either of Nobles, or Commons, from the former Reformation; though from perfection in Reformation, we have been often stopped.

Moreover, it's beyond all this observable concerning Hezekiah's Reformation; That though he was very pure in it, and his people's hearts prepared for it, 2 Chro. 29. 36. The people were much taken with Hezekiah 's reformation at first, and forwarded it with all expedition; For the work was done suddenly, saith the Scripture. Why yet this lasted but Hezekiah 's life; Truth, and Peace only in his days: for after he was gathered to his Fathers, Religion was more corrupted then ever by Manasseh his son, and the Kingdom never in greater straits, and exigence. Now what should be the reason of this? That he so pure a Reformer, and his people's hearts so prepared for Reformation, yet the Kingdom happy herein, but for his time.

I answer, That we shall find in the search of Scripture in this case; That for all this forwardness of the People in Hezekiah 's reformation, yet alas, they were but for a spurt, their be stat first, their courage soon cooled this way, and they quickly weary of the life of Religion. For this complaint the Lord made of Judah, in the Prophet Hosea: who prophesied in Hezekiah 's time against Judah, Hos. 6. 4. O Judah, what shall I do unto thee? for your goodness is as the morning cloud, and as the early dew it goeth away. And if haply this was spoken to Judah in another Kings time, and not Hezekiah 's, (for Hosea prophesied in four Kings reigns of Judah, Uzziah, Jothan, Ahaz, and Hezekiah ) yet the very last thing in the Prophesy against Judah, must in all reason be in Hezekiah 's time, Chap. 12. 2. I have a controversy also with Judah, and will punish Jacob according to his ways. Nay, and that which God spake in Judah 's commendation compared with Ephraim, Chap. 11. 12. intimates, as it were, that the Lord was jealous of Judah 's declining, and returning to Idols; Ephraim compasseth me about with lies; but Judah yet ruleth with God. Yet, as if he did expect that they would fall off at last.

It's manifest again by the Prophet Micah, who prophesied in Hezekiah 's days, that even then there was a defection in the People, the Magistrates become corrupt, and the Ministry too, Chap. 3. 9. and chap. last, and beginning of it. Besides this, it's more then probable that corruptions crept into Judah, even in Hezekiah 's days; because we find there was such a corrupt Minister of State nigh to the King, and in the Kings house, Shebna by name, both Treasurer, and also over the Kings house, Isa. 22. 15. A man of a mighty proud spirit for himself, as is seen in the 16. verse, and a mighty dangerous man to the State of Judah, as appears in his notable end, in the 17. 18. verse, &c.

To put on the use again in conclusion of these premisses. We see and cannot see; That besides the stirring up of the spirit of Jehoshaphat, or Hezekiah, or Josiah, or Zerubbabel, or Nehemiah, or Cirus, I say, besides the stirring up of the spirits of Rulers to reform, there are these two things to be looked unto, if any continued comfort be expected in Reformation.

First, that the hearts of the people be prepared [ 1] for Reformation.

Secondly, that the hearts of the people be [ 2] settled, when they are prepared. First that the hearts of the people be prepared for Reformation: that is, that their opinions, and affections may be quite taken off, of all wry ways in God's worship, and byased with right Rules, and principles in Religion. And hence we see the necessity of the Ministers industry, as well as the Magistrates, in reforming times. For though it be the power of the Sword which must conform the outside, yet it is the power of the Word, which must reform the inside of the people. Though the Magistrate must cast all external performances, yet the Ministry properly casts the heart, and inclinations into a reforming temper.

And therefore Brethren now King, and Ministers of State are discharging their parts in commanding, if Ministers of the Church do not discharge theirs in informing, and exhorting; Surely, as it was said of the Priests to their disparagement in Hezekiah 's reformation, 2 Chro. 29. The Levites were more upright in heart to sanctify themselves than the Priests; So will it doubtless be charged on the Ministry in ours; That the Magistrates were more upright in heart to perform their parts in Reformation, than the Ministers theirs.

We see also what here is for private men to work upon in their prayers, viz. the hearts of the people of the Land, as well as the heart of the Prince of the Land in the day of refining. Though the head be never so well, and in temper, yet if there be an ill heart, or a corrupt liver, or ulcerated members in the body, a man's life is still in hazard: So that if Christians do not level as well in their prayers, and humblings, to the sincerity of the Subjects, as the purity of Prince, as well to the preparation of the people, as the reformation of Rulers; the Kingdom is not yet out of danger. For however it be a happiness to a Kingdom, when Rulers are willing to reform, as to Judah in Jehoshaphat. Yet if the people be not prepared for Reformation, mark, and it goes on with much difficulty, and every motion of it pinches much. As, this being the case of Josiah six years could scarcely get out rubbish from Church and State, that they might come to repairs. For it was the twelfth year before he could pull down Baal, and the eighteenth before he could build for God.

Secondly, there must be care had by the Magistrate in their sphere, and the Ministry in theirs, and all the people of God in theirs too, to get the hearts of the people settled, in the rules of Reformation: that they be not wavering, and of a changeable spirit, except Governors change any forgot, or unseen errors: that their goodness may not be as Judah 's, as the morning cloud, and early dew which passeth away; that they may not be for Antichrist again, when an opportunity tempts them; but religious when Jehoiada is dead, and righteous when Josiah is fallen asleep. In a word, that they may be implanted into a Reformation, as the Medes and Persians were into their Law, which altered not. And if this be not, then this may be; nay, this will be the mischief, and inconvenience, viz.

Though the work of Reformation go on apace for a time, as it is said of Hezekiah, he blessed God, that the hearts of the people were so prepared, that the work was done with speed. I say, though the work may go on with speed for a time, yet in time there may come a pause, and long demure: and this was their case in the building of the Temple, upon the weakening of the hands of the people of Judah and Benjamin, Ezr 4. The People were extraordinary busy, and zealous at the foundation of the Temple, but shortly after, by some wiles, and plots of Ante-reformers, their hands were weakened, their zeal abated, and the work of building the Temple, received intermission many years, Ezr. 4 Compare the fourth verse with the twenty fourth.

Thus you have seen cleared, that when the Magistrates of a Land are serious in separating betwixt the precious, and the vile, if the people of the Land, I mean the considerable part of them be peccant; the Land is still in danger, especially for future. For if the hearts of the people be not prepared for reformation, then it comes on with much difficulty: If prepared, and not settled, there may come in dangerous delays, and besides little hopes to last long. As the Israelites at first coming out of Egypt, in one quarter of a year they got as far as to the wilderness of Zinai, the third part of their way from Egypt to Canaan, and count all their Compasses in their journey: they stayed not there much above the year complete, to take their Laws along with them, and yet after they removed from Mount Sinai, they were nine and thirty years before any of them got to Canaan. Whereas had their progress been like their beginning, they might have been at the Land of promise within fix months more.

You conceive our own case without particular application; and you cannot but conceive how much it concerns us all to see to it, to our power, that the hearts of all be not only prepared to reform, but settled in their preparations. And sure it lies hard upon God's people (O that they would heartily take notice of it) not to ebb a jot in the course of Prayer, and humiliation, or in the way of personal reformation, or exercise of faith, and activeness of spirit every way, which is proper for the times, and their conditions in them. So much for this first Doctrine from the Argument of the Prophesy.

Secondly, the Prophesy is also to threaten them, that keep corrupt, and rotten hearts, in times of reformation. And hence this second Doctrine.

That Anti-reformers are sure of ruin. There are sure judgments kept for them, that keep corrupt minds under times of reformation. For why Josiah 's people should be punished for this temper, and any now escape, I can find no reason; So that to such, ruin will come, though haply, it may be a whole, or a piece of an Age before: as it was with the multitude of the Jews in Josiah 's days, his days they were respited, but after ruined. And if in this case the generality of the people be thus tainted, the whole Nation is at stake, if but an inconsiderable part Almighty God can fifth out the accursed thing, and I believe will cull out Achan's, and save Israel.

My Brethren, when in times of reformation and purity, men will not leave their vanity and superstitions, what the Word cannot take away, the Sword of the Magistrate must, or God's will. Men of spirits crossing reformation, are our Moabites, and Ammonites: We shall observe that the Moabites, and Ammonites in Israel's time, were by God's law, the most accursedst men, of all men; the very Edomites and Egyptians, were not so hateful a people as they, for the children of an Edomite, or an Egyptian, might enter into the Congregation of the Lord in the third generation, but the Moabite, and the Ammonite might not come into the Congregation of the Lord, to the tenth generation, no not forever. See Deut. 23. 3. and 8.

Now what was the nature and disposition of the Ammonite and Moabite, that they above others must be thus accursed? Why, because they hindered Israel's passage to Canaan; thus will it be with the men who hinder the Church of God from the enjoyment of her promises of Purity and Peace, they are, or God will make them the hateful'st of men.

And O that some in these times, would take this into thought, who had rather in their practice in Religion be conformable to Rome in the Popes time, then reduced to Rome in Saint Paul's time, and choose to imitate her in her corruptions, rather then in her purity. Rome is sure to be ruinated, if the generality o • pure Divines in all ages since Antichrist known to be there, do not fail us; nay, and the Scriptures themselves, which we are sure will not. And if she be sure, as sure are all they that come not out from her, else what means that place of Scripture, Rev. 18. 4. Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues.

Again, thirdly the Argument of the Prophesy is to show to all Ages, what necessity there is, of fidelity, and throughnesse in undertaking the reformation of States, and Churches, for otherwise they are still endanger. Though it be no error to take away some corruptions, yet it is an error not to take away all.

What hath been the spring of the miseries of some of Christ's Churches (as in Germany ) since they were reformed, but their partial reformations. Gualther, and other judicious Germane Divines were in this note whilst they lived.

There is no perfect peace in a State, without full Purity of the Church. The times of laying down weapons, of beating Swords into plow-shares, and Speares into pruning hooks, and of learning war no more, and of every man's sitting under his Vine, and under his Fig-tree without fear, Micah 4. 3. 4. are the purest times of the Gospel. The times when the Gentiles shall be earnestly calling upon the Jews, that they may walk together in the glorious light of the Gospel compare that of Micah with 2 Isa. 4.

And again, Churches are very subject to relapses, when not thoroughly healed, and relapses are dangerous; the last error is worse then the first. New Idolaters after a reformation, are more dangerous then former; Consider the Idolatrous times of Judah after reformations, and it is plain, Idolaters were more dangerous after Hezekiah 's reformation then before, witness Manasseh time, and still more dangerous after Josiah 's reformation then before, witness the Captivity. And it is not in vain to look upon the next Idolaters after King Edw. reformation. And if we be not blind, we may see in our own days, that popish spirits are more deep, and desperate then ever yet. But I am not preaching to reformers, therefore to you my Auditors I commend, and in the name of God may command, these three things carefully to be looked unto by you, even in these times wherein the Lord doth dispose the spirits of Prince and Governors to a Reformation.

[ 1] First, to your utmost ability, the preparation of the people's hearts. For Jehoshaphat took not away the High places, because the people as yet had not prepared their hearts to seek the Lord God of their fathers, 2 Chro. 20. 33. And your primest way for this is powerful prayer.

[ 2] Secondly, the strengthening of your own, and their hands, whose hearts are prepared; the holding up, and out of your, and their courage, and zeal for reformation. For the weakening of the hands of the people of Judah, was a lon • stop to the perfecting of the Temple, Ezr. 4. 4. And lastly, And the surest way for this is to enter into a sure Covenant, the way is lead for us.

Thirdly, it must be your special care, that [ 3] you neither Idolize the Instruments of reformation, nor under-value them, or bring up an ill report of them. For the first branch; We ourselves know, the Churches of Germany have had a sore check from God, for too much confidence in man . When, whilst we lay our pipes directly upon the Fountain for derivation, we are sure to have our pipes full, if once we set the Cistern in the Springs place, we are sure to find empty vessels. This may be an error; But that which certainly is the error, is an undervaluing of the Instruments of Reformation. It is likely there are many Belials that mutter against Reformers now, as Sheba did of David, a Reformer of Israel, 2 Sam. 20. We have no part in David, neither have we inheritance in the son of Jesse, every man to his Tents, O Israel. Some such base spirits no question we have amongst us, whose hearts rise against Reformers of Church and State, and had rather every man, should walk by will in both, then by rule in either.

We shall observe it usually in Reformations in Scripture, the Devil hath stirred up Antireformers, whose designs have been to contrive the disgrace, and basest esteem of the Instruments of Reformation. Thus Korah and his company plotted amongst the people, to cast an aspersion upon Moses and Aaron, that they took too much upon them, Num. 16.

In Zerubbabel's reformation Rehum the Chancellor, and Shimshai the Scribe, insinuated to the people; That Zerubbabel and Jeshua in their reformation, and restoring the Temple, wronged the King, and Country, and signified as much to the King also by politique, but lying Letters, Ezra 4. And in Nehemiah 's reformation Sanballet, and Tobia, enemies of the same spirit. When our Savior was in reforming the state of the Church in his time, and preached against the errors, and superstitions of the Jews, and their Church, then the high Priests and Scribes Et cetera, insinuated to the people, that Christ was but a Wine-bibbet, a companion of Publicans, and though he did strange things, yet the cast out Devils, by Beelzebub prince of Devils.

Beloved, as the case is with us, your cure must be great against carnal reason. For carnal reason might have disputed against Josiah 's reformation, he was but a Child, and meddled also with the very rooting out of things, that his godly Ancestors left standing, both in state and Church. So carnal reason might have objected more in Hezekiah 's reformation; That he did not only pull down the High places, set up by men, but the Brazen Serpent, formerly apponted by God. And thus it may be some men, if they confer with carnal reason, may cavil at our present Reformers, As that they make themselves wiser then their Fathers, and remove things out of Church, and State, which their Predecessors found no fault with. And had they been men of such spirits as these, so might the people have stumbled at Asa 's taking away some things in his latter reformation, which he left in being in his former fifteen years before, 2 Chro. 15.

My Brethren, I conclude with this Paralell, in this point, and I beseech you take it to heart. As those Israelites, that brought up an ill report of the Land of Canaan, whither Israel was going, were not only bar'd from coming thither, but died of the Plague in the Wilderness, Numb. 14. So let those Cavellors against the Canaan, whither this Church of Christ is going, expect assuredly, that they shall never enjoy the sweetness of it.

And for a farewell word; If any fear, lest the enemy should hope, to strengthen themselves, by seeing here, where our strength lies. I must tell them, they fear where no fear is. For the mysteries of the Kingdom of Heaven, made known to us, are made Parables to them. And be confident in it; That God does never discover duty to us, to ensnare us, but to keep us out of snares that are laid for us.