A GODLY AND FRVITFULL SERMON PREACHED AT LIETH IN Scotland by a faithful Minister of God's holy Gospel.  Psalm 74 
10. O God, how long shall the adversary reproach thee? shall the enemy blaspheme thy name forever?  
22 Arise, O God: maintain thine own cause: remember thy daily reproach by the foolish man.  
Printed. 1607.   

To the godly, and Christian Reader.  
IT every where goeth heard with Christ's true Church as I hear, and fear. Neither do men make that use of the miseries of it, that were fit, but even in affliction either fall away, or become faint hearted, and careless. In Scotland the Hierarchy prevaileth much, and then Christ's Discipline must needs be thrust to the walls. Yet see notwithstanding how God stirreth up some to make opposition against that triple-headed Cerberus. This Sermon is one plain proof of it, which was both preached, and written there, and came to my hands by good means. I have caused it more plainly to speak English then the Scottish phrase yielded; And yet God is witness to my soul, that I have done it, as near as I could, without any diminution of, or addition to either matter or manner. Such as it is, I present it to thee, aiming only at thy benefit, and pleasure, specially spiritual. Farewell, and the Lord give thee grace to use it to all good purposes.   

A GODLY AND FRVITFUL SERMON, PREACHED AT Lieth, in Scotland, by a faithful Minister of God's holy Gospel.  Gal: 5.1. Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. 
SEeing upon us the ends of the world are come, saith Paul, 1 Cor. 10.11. and now the end of all things is at hand, saith Peter, 1 Pet: 4.7. and that day of the Lord is coming like a thief in the night, in the which the heavens shall pass away with a noise, and the elements shall melt with heat, and the earth with the works that are therein shallbe burnt up, 2 Pet: 3.10: and therefore seeing Satan, that great red dragon, knowing that he hath but a short time, is upon his long chain, ranging, and raging, drawing down from the heavens even some of the stars, who should give light in God's Church, & casting them to the earth, Revel: 12. and raising up false Christ's, and false Apostles, so that if it were possible the very elect should be deceived, Math. 24.24: For these causes we have made choice of this portion of holy scripture, whereby we may be put in mind, and our hearts may be stirred up, to fasten our affections fast upon that gracious liberty, wherewith the Son of God hath made us free from every spiritual thraldom, standing steadfast through faith, not entangling ourselves again with any yoke of bondage, until the crown of that free kingdom be put upon our heads, in the great day of the glorious appearing of our Saviour jesus Christ.  
The chief butt the Apostle Paul shooteth at in this epistle, is, to establish his doctrine concerning true justification by the righteousness of jesus, only through faith, without any mixture of the works of the law whatsoever, moral, or Ceremonial: against those false Apostles who had crept in among the Galathians, studying to deceive, & bewitch them, that they should not believe the truth, to whom the Apostle before had described jesus Christ in their sight, and as it were crucified him amongst them by the plain, and powerful preaching of the gospel, cap. 3.1. For the law is excluded, and debarred in the matter of justification, faith only having place, apprehending, and applying the imputed righteousness of jesus Christ. But the law in the matter of sanctification is admitted as the rule to which the christian man should square this conversation, and as the lantern that should lead him in the paths of the Lords commandments. The Apostle insisteth in this purpose, from the beginning of the 3 chap. to the second part of this fift: and after that he hath thoroughly reasoned, and in the end concluded in the last verse of the chap: going before, that they were not the children of the bondwoman Hagar, as Ishmael, that is servants, and slaves under the law through works, and so lying under the curse thereof, but sons of the free woman Sara, as Isaac, that is, heirs of the promise through faith in jesus; In these words, which we have read, he inferreth, by way of a second conclusion of the premises, a grave, & powerful admonition, that seeing they were free, and freed from all the bonds & bondage of the law moral, and Ceremonial, their geeat care should be to keep themselves so.  
The admonition hath 2 branches, The one an exhortation to stand fast in the liberty; The other a dehortation from the contrary, not to entangle etc. Between these two is interlaced a reason or argument to persuade to the one, & dissuade from the other, taken from the purchaser, and giver of this liberty, who is Christ, and so from the excellency thereof. This is the liberty wherewith Christ hath made us free, therefore stand fast in it: This is the liberty wherewith Christ hath made us free, therefore be not entangled again with the yoke of bondage.  
In the exhortation we begin at this word (therefore) which is a particle of illation, relative of the last verse of the chapped: going before; upon the which this whole admonition is enforced as a necessary consequent, and by a necessary consequent: we are the children of the free woman Sara etc. Let us stand fast therefore in this liberty. We are not the children of the servant, let us not therefore be entangled etc. we are the children of the free woman and not of the servant, let us therefore stand fast in the liberty, wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.  
The second word is (liberty). There are sundry sorts of liberty, a natural liberty, a civil liberty, a bodily liberty, a spiritual liberty. The first three sorts we overpass as not pertinent to this text, and purpose. The liberty of which the Apostle speaketh here is a supernatural, spiritual, and a heavenly liberty, which is generally divided thus, into a spiritual internal liberty, and a spiritual external liberty. The internal liberty is the purchase, and gift of Christ to his own children, whereby he sets them at freedom both in soul & body, immediately, from the spiritual thraldom of sin, Satan &c: And this is twofold, the liberty of justification, and the liberty of sanctification. The liberty which justification brings consisteth in these points; in perfect freedom from sin both original and actual, in respect of mere imputation; Now ye are freed from sin. Rom. 6.22. From the guiltiness thereof; Who will lay any thing to the charge of Gods chosen? Rom. 8.33. From the punishment thereof, death and condemnation; There is no condemnation to them which are in Christ jesus Rom 8.1. From the law moral, the revealer of sin & death, in regard of the curse, and condemnation it denounceth, the justification it proposeth, the rigour of obedience it requireth, ye are not under the law. Rom: 6: 14. Ye are divided from the law. Rom: 7: 6. The law is not given to the righteous man, 1. Tim. 1.9. From the law ceremonial the witnesser of sin; Christ hath put out the handwryting of Ordinances which was against us, took it out of the way, fastened it upon the Cross, Col. 2.24. and so from the traditions and precepts of men, or things indifferent whatsoever, as binding the conscience; which is commonly called the christian liberty, or commodity. Rom. 14.16. Ye are bought with a price be not the servants of men. 1. Cor. 7.23.  
The liberty which sanctification bringeth is that spiritual privilege, whereby Gods children are freed from the power and dominion of sin, Satan &c: not perfectly, but in part, yet in all the powers, and faculties of the souls, senses, and members of the body: The mind from the power of darkness, the will from the power of disobedience, the heart from the power of deadness, the affections from the power of pollution, and corruption, the body and members thereof from the power of sin, whereby they are made weapons of unrighteousness: that the renewed man thus freed, might, at the least concerning the inner man, delight in the law of God, and in his mind serve it without constraint, willingly, & cheerfully: The law of the spirit of life, which is in Christ jesus, hath freed me from the law (that is the power and authority) of sin and death, Rom: 8: 2. This liberty of sanctification hath two degrees, the one is in this life imperfect, which may be called the liberty of grace, the other after this life, perfect, the liberty of glory, Rom: 8.21. the glorious liberty of the sons of God. The same Apostle to the Col: 1.13. shutteth up this twofold liberty of justification & sanctification in a word; The Father (saith he) hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear son.  
Now from this internal liberty followeth that comfortable liberty, which the Apostle in sundry places calls (Par●êsia) whereby the soul of the freeman hath free access to the throne of grace, to receive mercy, and find grace to help in time of need. Heb: 4.16. From this springeth that peace which passeth all understanding, Phil. 4.7. Rom. 5.1. That joy which Peter calleth glorious & unspeakable, 1 Pet. 1.8. Without this internal liberty there is nothing in the soul and conscience of the sinner but terror, distraction, and doubting even in the smallest matters etc.  
The external liberty which is instrumental, and defensive in respect of the former is likewise twofold; the liberty of the preaching and professing of the truth of God, the true doctrine drawn out of the pure fountain of the word; The liberty of the practice of holy Discipline following from the same fountain: This may be called the liberty of the house of God, whereby it is governed, which is the Church of the living God, the pillar and ground of the truth. 1. Tim: 3.15. We call them instrumental, because they are Gods powerful, and ordinary instruments, through which by his spirit he worketh the internal liberty, continueth, & keepeth it. Take away these instruments, no justification, no sanctification. 1. Pet. 1.23. We call them dcfensive, because the guard the inward, which if they were not, would easily vanish, and Satan would soon wear it out of the soul.  
The third word in this exhortation is, that he desireth to (stand) in this liberty, yea to stand fast (as the word importeth) as within a compass, or station. There appeareth to be a Metaphor in the word, borrowed from the custom of worldly warriors, who stand steadfast in the station in the which their captain placeth them, resolved without fear to fight, never to flee, but courageously to confront their adversaries. So stand ye steadfast (saith the Apostle) and settle the affection of your heart fast in the liberty, wherein, as in a station, your grave, & gracious captain jesus hath placed you, resisting by faith that spiritual adversary the Devil, who will strive by all means possible to draw you out of that liberty. This is the exhortation, in the which the Apostle expressly means the internal liberty from the law moral, ceremonial, sin, death etc. In the afore said respects, and by consequence of this, we infer the external defensive liberties. For if we should stand fast in one point of this spiritual liberty, than we should stand fast in all.  
The dehortation is from the contrary. Be not entangled etc.: The yoke of bondage is opposed as contrary to liberty; the entangling with this yoke to the standing in the liberty. This bondage is a spiritual bondage of the soul, & conscience principally, and is answerable in the opposition to this liberty in all the sorts, & points thereof, the bondage under sin, Satan, death, the law moral, ceremonial, traditions of men, Antichrist the man of sin in corrupt doctrine, and Discipline. We briefly pass it over, because it is clear by the contrary in the words, be not entangled. And now there appears also to be a metaphor borrowed from the custom of Oxen, or other beasts, whose necks being once comprehended or contained (as the word signifieth) in the yoke, are forced to follow whithersoever the driver by word, or by goad lusteth. So, faith the Apostle, if you fall back to bondage, you entangle yourselves with such a heavy yoke that whither soever sin, or Satan leads you, you must go.  
This word (again) importeth not, that the Galatians had been under the Ceremonial law; for they were of the Gentills, and not jews, to whom this law was proper; but that they had been before under the yoke of bondage, the law moral, engraven in their hearts by nature, albeit defaced by sin, the yoke of sin, Idolatry, etc. So that, now to fall back to this bondage, or whatsoever spiritual yoke, was to be entangled again.  
This is the dehortation; in which the Apostle expressly meaneth the yoke of the law ceremonial, & moral; But by consequence all spiritual yokes of bondage whatsoever are forbidden; for if we should not entangle ourselves in a my, then likewise in none.  
The reason interlaced betwixt the two branches of the admonition is drawn from the purchaser, and giver, and so the excellency of this liberty, which is so much the more excellent, by how much the contrary bondage is dangerous. If ye ask who is the purchaser & giver of this liberty: the Apostle Paul answereth here, it is Christ. If the Son shall make you free, ye shallbe free in deed, saith Christ himself of himself, Ioh: 8.38. If the Father be the author of this liberty, the son is the purchaser and giver of this liberty, the spirit is the worker, and sealer up of this liberty in our souls. If ye ask whereby Christ hath purchased this liberty, the Apostle Peter answereth, Not with corruptible things as silver, or gold, but with the precious blood of Christ, as of a Lamb undefiled, and without spot. 1 Pet: 1.18.19. If ye ask, which is the register, or Charter of this liberty, in and by the which our right of this liberty is set down, and made sure; we answer; The word of the Old, and New Testament, principally the word of the Evangelists, in the which this liberty, & all the sorts, and particular points thereof are plainly, and plentifully laid out before our eyes. The word is truth: if ye know the truth, the truth shall make you free, saith Christ, john 8.23. For it is both the Charter, and working instrument of this liberty.  
Now the meaning of this whole admonition is this shortly and simply:  ye are once set at liberty, and so freed from spiritual thraldom, by jesus Christ, the Lord of life and liberty, stand fast to this liberty, and fall not back again under the woeful misery of any spiritual bondage whatsoever. To come to the doctrine. First we see, there is a liberty wherewith the Son of God hath privileged his people, whom Peter calleth the people set at liberty, 1 Pet: 2.9. which is heavenly, spiritually, and supernatural, and in nature far different from any earthly, or worldly liberty: which is, even in all, and every one of the sorts and points thereof, the purchase of his own precious blood, the free gift of his liberal love, the right whereof is conferred to them by the charter of his blessed word, sealed up in the tables of their hearts and consciences by the spirit of grace, which is delivered to us from day to day by the public preaching of the word. Therefore neither Angel in heaven, nor man on earth should take upon them to chop, or change, in this liberty, or the meanest point thereof, without the warrant of the word; unless they would that the purchaser of this liberty should be avenged of them for the violation thereof. It is true, in outward or earthly liberties given by men, or which are among men for outward society, or commodity, men may do as they think meet, alter, add, impair etc. But as for this liberty, and the particulars thereof, which come, as it were, immediately out of the hands of Christ, let men take heed how they meddle with them, to add, to alter, to impair, or to pervert, as they would wish that God should not meddle with them in wrath. Yet such is the folly, and presumption of mortal men, that they have oft their head, and their hand in these inviolable liberties, altering, or disannulling them for their own further liberty, or rather looseness to the flesh. Take an example from the Papists, who in effect overthrow this liberty in all and every point thereof; The liberty of justification and sanctification by their free-will in nature, their preparations to justification, their good works chief of the outward man, their pilgrimages, purgatory, and satisfactions, by the which they entangle themselves with the yoke of the law, sin, and condemnation; the liberty of things indifferent or human traditions, by an heap of Idolatrous, & superfluous Ceremonies, thrust upon the consciences of ignorant people, as a part of God's worship necessary, and meritorious; The defensive liberties by their unwritten verities, and traditions, mixed & matched with the pure, and sincere word of truth; by their Antichristian Hierarchy, and innumerable superstitious rites, defeating, yea excluding the true Discipline, and comely order of the house of God. Thus while they show themselves enemies to this liberty in all the particulars of it, they also declare that all the links of this spiritual yoke of bondage lie heavy upon the neck of their souls, which is a just and deserved recompense of the violation of this liberty, wherewith Christ hath made us free. Therefore by their example we should beware of such: for we have great cause, seeing within thes few years (it may be, perceiving that we were inclining their way in our Church government) they are so increased, & encouraged, that not only here they set up their heads, but also they have been bold (as you know of late) to set out the public ensigns of Idolatry, as though their had been neither Prince, nor Pastor in Israel; as though both the edge of the civil and spiritual sword had been either broken or blunted; and yet they are not much dashed, nor dismayed. As for us (my brethren) it becometh us always in holiness, and faithfulness to preserve, & maintain every one of these liberties, so far forth as our place, or power will extend, that we may stand fast in them, seeing Christ by them hath made us free, that we be not entangled again with the yoke of bondage.  
Secondly the Apostle showeth that this happy privilege, which Christ hath purchased for us, is not a looseness, but a liberty; not a looseness, or a licence to sin, but a liberty in holiness, and righteousness to serve the Lord; not a looseness, or a lose rain to run whithersoever our vain, and raging lusts lead us, but a liberty which is likewies a yoke; not like the yoke of bondage which is hard, and heavy, a yoke of iron, but a golden yoke, of the which our Saviour Christ Math: 11.30. saith, My yoke is easy, and my burden light; not a looseness that hath no limits, but a liberty which is bounded, and limited by the Lord himself in his blessed word; which we shall easily perceive by passing through shortly the particulars of this liberty. First the liberty of justification, & sanctification is not a looseness, that they who imagine they enjoy them may do what they lust, but a liberty which should not be abused as an occasion to the flesh saith the Apostle in this same chapter 13: which hath his own limits prescribed by God in his word; Being made free from sin, yea are made the servants of righteousness. Rom: 6.18. Being freed from sin, ye are made servants unto God, having your fruit in holiness, Rom: 6: 22. There is a limit of this liberty; righteousness, holiness, or the service of God. Ye are a people set at liberty, that ye should show forth the virtues of him, who hath called you out of darkness into his marvelous light. 1. Pet: 2.9. There is another limit of this liberty further; The freedom from the law is not a looseness, as though we might cast the law of God behind our backs, as no way pertaining to us; but a liberty limited. For albeit we be freed from the curse and condemnation of it, yet are we not simply freed from the command of it: Albeit we be freed from the correction of it, yet not from the direction of it: It continueth to be a director, and leader of us in the way of light. Oh how far then are the Atheists, and Epicures of this age blinded, (who are so in effect, albeit lurking under the shadow of outward profession) with all the Hypocrites in these days; they (resting themselves upon the broken reed of a blind conceit, that they are partakers of this liberty) cast of the law, holiness, righteousness, and all, under covert, following, & fulfilling the lusts. and vanities of a profane heart, as though it were a looseness, or licentiousness, and not a holy and a happy liberty. Again liberty in things indifferent, as in meat, drink, apparel &c: is not a looseness, but a liberty limited. The Argument of the bellygods, gluttons, & vain glorious is not good, who reason thus; Meat, drink, apparel are things indifferent, therefore I may eat, and drink, when, and how oft, and how much soever I list, albeit excessively; I may wear what apparel I please, albeit never so costly, or glorious. For so thou turnest this liberty to a mere looseness. To the which the Apostle Paul setteth generally the limits of order, comeliness, edification, and that mutual charity which should be in christian society. Again the liberty of preaching, and professing the truth of God's word, is not a looseness, so that a man may preach, or profess what he pleaseth, taking to himself a liberty of conscience (that so many wisheth:) but it is a limited liberty. We must preach the word, keeping ourselves precisely within the compass thereof; yea we must preach the word, as the word; there is a limitation both in matter, and manner. Likewise your profession must be, both in matter & manner, as the word prescribs. Lastly, the liberty of the government, & Discipline of God's house is not a looseness, as though men might set down what form there of they pleased, but a liberty which is bounded, & limited, both in respect of the substantial points thereof, which are fixed and immovable, and the circumstantial points thereof, which are variable and changeable. For the first, the limits of the points fubstantiall is the word, either express for the most part, or at least by necessary consequence; the word, I say, particularly for every one of them; as the office bearers in the Church, their sorts, degrees, authority, power, offices, calling thereto, discharge thereof in preaching the word, administering the sacraments, exercising of Discipline; as is evident out of the Epistles of Paul, and the rest. Therefore that is not a good argument, this or that, (as the estate of Bishops human, or such other) is not against the word; there is nothing in the word against it; therefore it is lawful. Suppose it were so, that it were not against the word, yet it will not follow, if it be among the substantial points, as concerning any office bearer, his office, authority, or such like, which are perefctly & expressly set down in the word. But rather by the contrary it will follow, by a sure consequence: It is not with the word, the word is not with it; therefore it is not lawful. Otherwise this liberty is turned to looseness. For the second, the limits of the points circumstantial, and ceremonial, is likewise by the word, but generally, bownding all, and every one of them in their use, with the foresaid three limits, order, comeliness, and edification. Where Ceremonies are placed in a Church, having these three joined with them in peace, and wisdom, let them be retained without superstition. Where Ceremonies are placed in a Church, breaking their bounds, bringing in with them for order confusion, for decency uncomely and ungrave disguyzing, for edification offence of the weak in faith (of whom there hath been ever, and willbe a number in the Church of Christ in all ages) and confirming of others in their superstitions; let them, without contention, in wisdom and authority be removed; otherwise this liberty is turned into looseness.  
Therefore this is not a good argument; all ceremonies are in themselves indifferent; therefore they may be retained, or removed, placed, or displaced, according to our pleasure. It followeth not, because there is a difference betwixt the indifferency of the thing indifferent in itself, and the indifferency of the use thereof: the thing indifferent in itself, and it own nature (being neither inclining to good, nor evil,) is, and abideth always indifferent (the Christian liberty thereof being in the conscience as a benefit chief pertaining thereto) the authority of man, yea of Angels is not able to alter, or change the nature thereof, by turning indifferency into necessity; for this is only proper to God to change the quality of things by the power of his precept. But the use of the thing indifferent is, and abides not always and at all times indifferent, in respect of the accidents that accompany the same; sometimes offence, uncomelines, disorder following thereon, which taketh away the indifferency of the use, binding, & restraining the exrernall work that it be not done, albeit nothing touching the internal liberty of the conscience, which is ever free; Otherwise the abuse of the thing indifferent cometh in, of necessity craving reformation thereof. Sometimes again the lawful authority of men, in a discrete commandment or precept of Christian charity, accompanieth the same, enjoining the use of the thing indifferent; & so obliging, and binding the external work to be done, (although not the internal liberty and conscience) and that not absolutely, but in case of scandal; otherwise the work without sin may be omitted.  
If ye will say the law giver, by his superior power, concerning the external use of the thing indifferent, will remove the offence following therein; It will not, but rather aggravate it, because thereby the external work appeareth to be bound to the offensive use of the thing indifferent, which before was free. If ye will ask whether the superior power may not by preceept enjoin the use of things indifferent; I answer yea, but with these conditions: First that it be without the opinion of merit, and necessary Divine worship; Secondly, that it be without the offence of the weak, or any of God's children whatsoever, and the strenghthening the superstitious in their blind errors; Thirdly, that it be not imposed with the clause of perpetuity, as though it were a thing necessary; but that it be left alterable, according as the circumstance of time, place, & person shall require; Fourthly, that it be not urged under the punishment of necessity. For example, if a law, or Injunction should impose the use of the surplice in time of divine service, the ring in marriage &c: under the pain of deposition, this is to make the use of a thing indifferent necessary, for what other or greater shallbe the punishment of fornication, drunkenness &c: in the person of any spiritual office bearer. So then of all this ye see, what a gracious liberty it is, wherewith Christ hath made us free; and therefore how steadfastly we should stand in it, not with a lose, & licentious heart, but with affections fast settled by faith thereon, that we be not entangled again with the yoke of bondage.  
Thirdly, the Apostle layeth out before our eyes the doleful misery, wherein they inwrappe themselves, who for sake this liberty; they entangle themselves with the fearful yoke of bondage. There is no mean between these two; but of necessity he that standeth not in this happy liberty, must be entangled with that unhappy yoke of bondage. When we fall from the one, we fall into the other, when we decline from the one, we incline to the other. But this again doubleth the misery. For if it were but the first yoke, and the first time thereof, it were so much the more tolerable; But to be once yoked, and freed, and after freedom to be yoked again, that is commonly a remediless yoke, which is never removed: the last condition of that man is worse than the first. For when, in the first bondage, only one unclean spirit possessed the house, that is the heart; in the second, seven worse than the first enters in, & takes possession. Where the first yoke was but single, the second shallbe seavenfold, binding the heart so fast, that it can hardly ever return again to liberty. For albeit there may be a yoke, & a yoke again, yet seldom falleth it out, that there is a liberty, and a liberty again. Many have been once yoked, and after freed, (albeit not effectually) and yet yoked again; but few once freed, and after yoked, are freed again. Besides that parable cited before out of Math: 12: the Apostle Peter likewise clears, and confirms this point. 2 Pet. 2.20. If once after they have escaped from the filthiness of the world, through the acknowledgement of our Lord & Saviour jesus Christ, they are yet entangled again therein, and overcome, the latter end is worse with them then the beginning; for it had been better for than not to have known the way of righteousness, then after they have known it, to turn from the holy commandment given unto them.  
As this is true of the yoke of sin, so is it true of the yoke particularly mentioned in this text, and of every particular yoke of bondage whatsoever. Now as concerning us, that may be said, which the Apostle saith of the Ephesians chap: 5.8. We were once darkness, but now we are light in the Lord; we were once under the heavy yoke of bondage, both of sin, and of the man of sin; but now we are, and have been set at liberty, principally from the bondage of Antichrist, his darkened, and corrupted doctrine, and Discipline; and therefore careful should we be to walk in that light and liberty, and stand fast therein, that we be not entangled again with the yoke of bondage, and so our darkness be doubled, our yoke seven fold strengthened, and that proverb turned even upon us, The dog is returned to his own vomit, and the Sow, which was washed, to the wallowing in the mire. 2: Peter 2: 22.  
If any will say we need not to be afraid or such yokes, they are far from us in this land, we are in no danger: well, if it be so, we thank the Lord; if otherwise, we pray him to rid us from them. Only this we say, that the spiritual yokes of bondage use to come slipping, and sliding in very subtly, and secretly, under the shadow, and cover of many fair pretences. For evil, in the beginning & first entry, is ever almost in a mystery hid up. And this is the craft of Satan, who, when he hath any work of weight to do, can transform himself, and his instruments, into Angels of light. doleful experience in times past teacheth this, in the birth and growth of Antichrist the man of sin, which the Apostle calleth 2. Thes: 2.7. the mystery of iniquity, which doth already work. Behold the entry, and creeping in of this yoke was evil, even in the days of the Apostle; the first degree and step whereof is little different from our new moderators. It was not very sensible, or apparent: upon which while this man of sin stood, he appeared little higher than the rest, but stood equal with them upon the earth: yet by progress of time, sincerity and humility passing away, covetousness, and ambition previaling, he did climb up step after step, from this to Bishop, from Bishop to Archbishop, from Archbishop to patriarch, from Patriarch to Pope, till he came to the top of this his pinnacle, upon the which he stands now in his Antichristian greatness. Descend he will not the way he ascended, because he is the man of sin, appointed for perdition. It resteth there; for that Satan (who carried him up) in God's righteous judgement, and in his appointed time, shall throw him down, and rid the Church of him. Therefore it is very requisit that God's people, (but principally the Pastors of his people to whom the custody and chief care of this liberty is committed) be very wise, that nothing, neither person nor policy, enter into the house of God, without a narrow trial, examining, and sifting every thing exactly, that under fair colours, the subtle serpent slide not into the paradise of God, to ensnare, and deceive simple Eva.  
It was not for nought, that Christ himself, the purchaser of this liberty, recommendeth to his Disciples, Math. 10: 16. the wisdom of the Serpent, that the old Serpent in his instruments should not beguile them, and the simplicity and innocency of the Dove, that the maliciousness of that enemy, who was a man slayer from the beginning, should not overcome them. Our Master and Saviour joins and mixes these two virtues together; because the Serpent's wisdom not sanctified and marshaled with the doves simplicity, will make but an Achitophel, or a Matchiavel; and the doves simplicity, not sanctified & accompanied with the Serpent's wisdom, will make up but a silly and deceivable childishness. Therefore he recommendeth to them, & to all his own, to the end of the world (especially his servants in the ministry) an holy wise simplicity, & a holy simple wisdom; that without malice and deceit they may discharge the duties of their calling; suffering nothing to enter into the house of God, prejudicial to this liberty, or to any sort or point thereof: neither hiding up any such thing, under the colours or cloaks of their pretences, which the Apostle Paul 2. Cor. 4.2. calleth the cloaks of shame, and the carrier of them a walker in craftiness: the cloaks of shame, because the cover a shameful and dishonest body; that is, plots, and purposes, which if they were seen in their own colours, the very authors and inventors of them would be ashaned of them: such cloaks beseem not the Ministers of God; & the Apostle in that same place, for his own part, renounceth such. They should be clad with holiness, wisdom, simplicity, sincerity, making their very hearts and minds, in all the works of their callings seen sensible, & approvable to the world, and walking even as though every one saw their heart as well as their hand, in respect of their sincerity, and were witness to their mind, as well as to their mouth. To this should be our study and endeavour, that so we might stand fast in that liberty, wherewith Christ hath made us free, and not entangle ourselves again with any yoke of bondage.  
Fourthly the Apostle telleth us, that there is no keeping nor continuing in this liberty, unless we stand fast settled, & our affections fastened thereon: this is the principal means, whereby we may keep this liberty. For often times, as the word importeth, there willbe so many mighty adversaries, spiritual & temporal, so many strong temptations, both of terrors and allurements drawing and dragging at this liberty, to pull it from us, that they will prevail, unless we with all the powers of our souls, and all the strength of our hearts, renewed by the mighty force of the grace of the spirit of jesus, hold fast our hold. It is the lose holding of this liberty that looseth it: It is the fast and sure holding of it, that is the great and principal preserver thereof. He that standeth in this liberty staggering, or holding any one foot up, ready to step out of it, if occasion do present either peril, or preferment, and profit, he (I say) willbe easily beaten from this liberty. But he who fixeth and fasteneth both his feet, his mind, and his heart thereon, will abide the brunt, and battery of the strongest temptation, and yet keep his standing.  
Now, to strengthen us to stand fast, there are two things principally required, Faith, and Love: Faith whereby we should be persuaded of this liberty, & of all the sorts, points, & bounds thereof, as purchased by the blood of jesus, & registered in the word of God; the want whereof, or of that convenient measure thereof that is requisite for this assurance, maketh us lose our standing. For the least temptation, that lighteth upon a man of an unstable mind, that is staggering & wavering through doubt, will draw him away from this liberty. If we begin once to doubt of our Discipline, or Church-goverment, whether it be established by the sure warrant of the word, or whether it be a thing alterable and indifferent, and that another form may be lawfully received, (and many now a days think so, who would make their gain by such a change) than our steadfastness is gone, and we easily are drawn away by any occasions.  
Again, the unfeigned love to this liberty maketh our standing steedfast. Loth would they be to turn from it, or the least point thereof, who love it well. But if love be lacking, or that convenient measure thereof that is reasonable, there willbe little, or no standing to this liberty. But what is the requisite measure of this love? To love this liberty better than all outward or earthly things, yea better than our life itself. When we prefer these earthly things, as profit, or preferment etc. in this world, and give to them first and chief place in our affections, than we want this love, & so lose our standing. A man that loveth honour and commodity, better than this liberty, to win a point of this worldly profit, or preferment, will lose a point of this liberty, yea two, ere he will want it. Demas, of whom Paul saith, Phil: 2.4. that he was one of his fellow helpers, in 2: Tim: 4.10. he saith crying out by way of complaint, Demas hath forsaken me. Well, there then is a token of Demas his lose standing: but what was the cause of it? Paul addeth it (and hath embraced this present world, saith he.) A sensible sign he loved the world better than his Ministry and this moved him to forsake the liberty of his spiritual calling, when he saw the occasion of worldly profit and preferment. Surely if Demas heart be bend to embrace the world, loving it better than his Ministry, it is meet he should even forsake Paul, and betake him to the thing he loveth best, rather than to hold the Ministry with the one hand, and gripe the world with the other; for these two gripes agree not well together, the one looseth ever the other.  
If any will allege that the earthly prerogatives in a Minister get to him, in his Ministry, credit, reverence, and authority; the Apostle 2. Cor. 10.4. answereth: The weapons of our warfare are not carnal, nor earthly, whereby we purchase and get hearts in faith and obedience to jesus Christ, in love and reverence to ourselves and our Ministry in him; but spiritual, and mighty in God to this effect. They are grace, fidelity, sincerity, godliness in a Minister which are the means of his advancement in the hearts of the faithful. I am persuaded that we carry more credit, and are better accounted of, in the hearts of those that fear the Lord, when we content ourselves (within the compass of our calling) with the styles of M: George, M. john, Pastor of such, or such a place, then, when we borrow, through ambition, the titles of worldly honour, and dignities, loving the style of my Lord Bishop better, then to be called a faithful and diligent Minister. So we see how needful it is, that we should study to get faith, and grow in it, whereby we may be persuaded in all the points of our liberty, and calling; and also to get love, and grow in it, whereby we may hold fast, that neither it be drawn from us, nor we from it, but that we may stand fast in the liberty &c:  
And surely, if we should enter into a reckoning of the reasons, and causes that should move us to stand, it would require a longer time, then is allowed to us. Therefore we shall only bring out a few. 1. This liberty, in all the points of it, is the purchase of the precious blood of jesus. It is dear bought, the price is great, the worth is great, & such things (albeit earthly) we use to keep well: should not we then stand fast in this liberty? 2. This liberty is the free gift of Christ's liberal love. Now, ●he gift useth to be liked, and kept, if it were but for the giver's sake: Should not ●e then stand fast in this liberty? 3. The ●ight of this liberty is made, and given unto us in the sure charter of the word of God; registered in the books of the Old and New Testament: there cannot be under the heavens a surer holding: should we not then stand fast in this liberty? 4. (Which toucheth principally the defensive liberties) we have them approved, and ratified by the fundamental laws of our Country: should we not then stand fast in them? 5. We have been many years in peaceable possession of them. Now, we know that the meanest society in the land willbe loath to lose the least point of their civil liberties, having both right to them (and the same ratified by the Acts of Parliament) & possession of them: yea they will admit no endeavour or attempt, that may prejudice a circumstance of them, much less the substance. Should we not then stand fast in this liberty, to the which we have right from God, registered in his word, ratified by the laws of the land, so long by us peaceably possessed?  
6. To these liberties, all estates of the land, King, Counsel, Nobility, Pastors, People, have sworn, and subscribed. Sworn? Look the Confession of faith. Whereby? By the great name of the Lord our God. Whereto? To continue in obedience of the Doctrine, and Discipline of this reformed Church, and to defend the same. How long? All the days of our lives. Under what pain? Under the pain contained in the law, and danger both of body and soul, in the day of God's fearful judgement. How have all sworn and subscribed? Not secretly, but solemnly; again, not ignorantly, or rashly, but (saith the words) after long and due examination, being persuaded in conscience through knowledge wrought by the holy spirit, and not moved for worldly respects, in a through resolution, willingly believing, confessing, subscribing, affirming before God, and the whole world, that it is the only true religion, pleasing God, and bringing salvation to man, and promising to maintain it both in the Doctrine, and Discipline.  
So that if any will allege that now they may alter, because they see greater light: surely it may well be, greater living thou seest, but greater light thou canst not see, to make thee alter. This is a strong reason to bind the losest heart, and make steadfast the most wandering soul; unless in the sight of God, his Angels, and the world, we would be manifestly perjured, & make open Apostasy, to the high blaspheming of that Gospel of grace, which we preach and profess. 7. And lastly, we know not how long our God shall grant to us the liberty of this present life. If, while we enjoy it, we likewise keep fast this precious liberty purchased to us by Christ, and so long possessed of us in peace, the certainly, in weal, in woe, in life, in death, we shall find the fruit and comfort thereof. But if we forsake this liberty, and God come and cut of the liberty of this present life; with what assurance shall we look for the liberty of that better life. Therefore let us stand fast in the liberty wherewith Christ hath made us free, and not be entangled again with the yoke of bondage.  
Now, it may be that some willbe reasoning within themselves after this manner. What needs all this ado of this liberty, the keeping of it, and standing in it? Wherein is it hurt? And by whom? I answer to the first. If ye will compare the state of our Church, as it was within these few years, with that which now is, the graces and faces of faithful men zealous for the house of God, their unity, and amity, the order & comeliness of their meetings, the concurrence to the Lords work which them was, with that which now we look upon with our eyes, disorder, confusion, & division, your question will easily be resolved. The time hath been, when our Church & liberties have been as a defensed city or house, but now doors and windows are partly cast open, partly broken up, & enemies entered, so that the faithful keepers willbe forced, either to yield, or to suffer: but to suffer is far better, for if either our liberties, through craft, be undermined, or through reward be given out of our hands, it is likely the Lord will never honour us with them again. But if by violence they be thrown out of our hands, then possess we a good conscience, &, in our Gods great mercy, they shallbe repossessed, when he thinks time. Was not the glorious liberty of Doctrine and Discipline, exercised in this land, sometime to it, that, which the Ark of God was to Israel; the glory, and praise of it? which now is departing, & there is none (like Phinehas wife) to mourn for it. Was not Scotland, albeit the meanest among many Nations, yet renowned through the world, because Christ, in his Gospel of grace, was so clearly borne out before our eyes in it? And, as Bethleem Ephrathah, albeit little among the thousands of juda, yet renowned, because jesus was borne in it? But now we are beating him down, putting him in bands, covering his face as though we were of purpose now to bury him again with the jews. The Lord be merciful to us: I need not insist in these things, which are more than evident, whereof every one of us talketh privily, albeit we speak no● much of them publicly.  
I answer to the second question, that is, by whom our liberties are hurt? As concerning our Sovereign, the King's Majesty, he promised at his departure out of this Country, and protested (as we hear) at that meeting late at Lieth●oe by his Commissioner, that it was no way his highness intention, to alter our government, or to hurt our liberties. And to testify our entire, and sincere love, reverence, and dutiful obedience to him, we preach with Christ, Math: 22.21: Give unto Caesar (our christian Caesar) that which is his, and unto God, those things which are his. With Paul Rom: 13.1. Let every soul be subject unto the higher power, which is of God, and ordained by him. With Peter 1. Pet: 2: 17. Fear God, honour the King. We pray for him, that his throne may be established with the Sun, and the Moon, in his own person, and Royal offspring, till the Son of God set down his throne in the clouds, to judge the quick, & the dead. And we will give to him more honour, than Saul required of Samuel, when he desired, that he would but honour him before his people 1. Sam. 15.30. Not only will we honour him before his people, but also before the Lord in sincerity.  
Well then, let us search out this hurt among ourselves. The Lord hath appointed us to be the lights of the land, holding out his light, before this darkened generation: to be the eyes for the body of his Church, to guide her forward in the way of grace; but we have been, in a great measure, blind, and darkness ourselves. The Lord appointed us, to be the watchmen, set on the walls of his Zion to see, foresee, blow the trumpet, and give warning to his people, in time of danger: but we have been blind, and have not seen, and as dumb doges who have not barked. The Lord appointed us to be builders of his house, (the ground, corner, and headstone whereof is jesus Christ) but we have been breakers down of that, which our worthy predecessors, and we ourselves have builded up before, and so have made ourselves transgressors, saith the Apostle Paul, Gal. 2.18 The Lord appointed us to be the keepers, and dressers of his vineyard; but we, by our sloth and silence, have suffered the hedges thereof to be broken down, and many wild grapes to grow therein. The Lord appointed us to be the shepherds of his flock, to feed them, & lead them out to the green pastures of his word and Sacraments: but we, in a great measure, have been idle shepherds, feeding ourselves, and forgetting the flock, which Christ hath purchased with his precious blood. Here is the cause of our wounded & hurt liberties. This we confess in the sight of God, and his Angels; for this we cry God mercy for Christ's sake. O that our heads were full of water, and our eyes a fountain of tears, that we might weep day, and night, & bewail this our misery, never ceasing & keeping silence, till our God have mercy upon us.  
But yet to search out more particularly the blame of our wounded liberties. Albeit we be all enwrapped in the guiltiness thereof, yet some are deeper in the guiltiness, than others. Who are these? Some of us not contented with our standing in the Ministry, have climbed up to higher places both in Church and Common wealth, than God hath called us unto; through covetousness seeking the profitts of this present and perishing life; through ambition affecting the preferments thereof, and imparity in power, and authority above their brethren; who, to win to them preferment, have troubled the peace of jerusalem, and hurt the liberties thereof.  
If any will say, it is parity (among Pastors) in power and authority, that is the mother of confusion, & the breaker of unity; surely this is an unjust slander of parity. For first it is the ordinance of God, who is the author both of order, and peace. 1 Cor. 14.33. There was none of the Apostles in authority above another: none of the Evangelists in authority above another: none of the Pastors in authority above another; none of the Elders in authority above another. For they who keep one rank are in equal power. This practice hath the place of an ordinance. Yea examine that place well, Math. 20.25.26.27. and out of Christ's speech to his Disciples, upon the occasion of the suit of the sons of Zebedeus, by consequent ye shall draw out an ordinance. Secondly, if any such thing fall out where parity is, the fault is not to be laid upon the parity of power, but upon the imparity of spirits, which cannot satisfy themselves with the place, and power, that God hath given them. Thirdly, all these imputations, may be laid justly upon imparity, which is the mother of prid● that never can keep unity, and peace Only through pride doth a man make contention, saith Solomon, Prov. 13.10.  
And if any will call to mind the times passed, when ever there hath ben● any trouble or stir in our Church, they shall find, that the authors, and instruments of it were ever some, who, through covetousness & ambition (the two banes of the church) have sought to themselves, a pre-eminence among their brethren, whose deeds and Epitaphs may be a terror to those, who tread in their footsteps. And to strengthen the truth of this, we will borrow help from the Evangelist john, 3. joh. 9.10. It appears that there was a great stir in that Church, whereunto he writeth; but who was the causer of it? One Diotrephes saith he. And what of him? He loved to have the pre-eminence among them. And what did he? He prattled among them with malicious words. There is his slander. What more? He received not the brethren, but forbade them that would, and did thrust thē●ut of the Church. There is his injury. And it may be also, he drew into the Church, against order, such as might be props to his pride. Then if this one Diotrephes had been removed out of that Church, all things had passed in peace, and quietness therein.  
Now if we were charged upon life, and death, and in conscience before the Lord (according to the weakness of our wit) to give a rule for the peace & quietness of our Church; this it is: Either take away Demas and Diotrephes from office in the Church: or take from them their evil humours of covetousness and ambition: or take away their honours, the objects of great benefices, and bishoprics: and then if any be found, who shall trouble their heads to hatch out an argument for the defence of so offensive a state; and if then peace shall not be within the walls of jerusalem, and prosperity within the palaces thereof, we shall be content to bear the blame, and burden whatsoever.  
Again if any will say, that all this may be mended by this one mean; to make choice of the most wise, grave, godly, and zealous of the Ministry, & promote them to those places (which make green, and unsettled wits quickly forget themselves) and so all things shall go well, and be well governed: Surely, we will not be so uncharitable as to think, that such men (albeit they were lying at their feet) would stoop down to take them up, they being clogged with so many inconveniences. Again, as Paul saith; Evil words corrupt good manners; so we say, that evil courses will corrupt good men. For, as long as a Minister keepeth himself within the compass of his calling, in humility and holiness serving the Lord his God, he hath the gracious, & fruitful blessing of his God attending on him, and his labours. But, how soon soever he breaks the bounds thereof, seeking the world, and the profits, and preferments thereof, the fruitful blessing departeth, and the fearful curse comes in the place thereof, to work upon him; and then we shall see, that, of all men of the earth, such a Minister will become the most vain, worldly, proud, and ambitious. And thus, of all this which hath been spoken, we see, that there is no preservative for us, but to stand fast in that liberty wherewith Christ hath made us free, that we be not entangled again with the yoke of bondage.  
Now to conclude this exercise; seeing we are met here to do the work of the Lord, let us first remember, and consider from whence we are fallen, from what degree of love, and liberty, that we may repent and do the first works, and amend, lest the Lord our God come against us shortly, and remove our Candlestick out of his place. Again, If there be any consolation in Christ, if any comfort of love, if any fellowship of spirit, if any compassion, and mercy, let us be like minded, having the same love, being of one accord, and of one judgement, that nothing be done through contention or vainglory, but in meekness of mind, every one seeking not that which is his own, but that which is Christ's etc. Thirdly, let our hearts and eyes be set upon the recompense of the reward, that incorruptible crown of glory, which the chief shepherd jesus shall bring with him in his hand, in his glorious appearance to crown them who shall persevere, and be found faithful to the end; and not upon the reward, that is in the hand of man, which is in itself corruptible, and oftimes corrupteth the minds of men, and draws them out of the right way. Lastly, let us so speak here, and so do here, and so behave ourselves here, as if we were upon our last bed, making our last will, ready to give account, not to man only, but to the Lord our God himself, both of the employment of our life, and the using and keeping of this liberty, whereby our redeemer jesus Christ hath made us free; To whom, with the Father, and spirit of grace, be honour, praise, and glory for ever, and ever. Amen.  
FINIS.