A DOOR OF HOPE, ALSO HOLY AND LOYAL ACTIVITY. Two Treatises delivered in several SERMONS, in Excester. By john Bond, Bachelor of the Laws, and Lecturer in the same City. JUDGES 13. VER. 23. If the Lord were pleased to kill us, he would not have received a burnt-offring and a meat-offring at our hands, neither would he have showed us all these things, nor would at this time have told us such things as these. JUDGES 5. VER. 23, 24. Curse ye Meroz (said the Angel of the Lord,) curse ye bitterly the inhabitants thereof: because they came not to the help of the Lord, to the help of the Lord against the mighty. Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent. LONDON, Printed by G. M. for john Bartlet, at the Sign of the Guilt-Cup near St. Augustine's Gate, 1641. TO THE HONOURABLE THE KNIGHTS, CITIZENS And BURGESSES of the House of COMMONS Assembled in PARLIAMENT: Honourable and a See Mat. 5 9 Blessed Patriots: AS it was mere duty that first moved me to preach these Sermons, so it is bare necessity that doth now enforce me to print them; they were preached when I saw the many blessed probabilities and first-fruits of reformation, which God and the King by your hands, did reach forth unto this Nation. For although I did conceive myself to be one of the least, and last in the Ministry, as not having yet attained to more years of mine age, than there are days in some Months, yet I thought myself old enough to b Mat. 21.8, 9 cry Hosanna to your proceed, and with those Children in the Gospel, to strew these my two Branches in the way of approaching reformation. For how could I further that work more effectually with God, then by a sacrifice of thanksgiving? or with men, then by the Doctrine of Activity? and these two, are the general Contents of both my following Discourses. In the first of them, I do but write an History (Epitome rather) of the Lords mercy, our Sovereign's goodness, and the prosperous pains of this happy Parliament. In the latter, (which was first preached) I do press mine auditory to bring bellows, and Fuel, to the c Mal. 3.2. refiners fire, and to stand close to the particulars of our blessed Vow and Protestation. Neither do I wade further in any point than I have a clue from your proceed to lead me safely bacl again. Thus it was mere duty that first moved me to cry Hosanna. But alas, as we read in that Gospel concerning Christ's riding into jerusalem, d Mat. 21.15. that when the Chief Priests and Scribes saw the wonderful things that he did, and the children crying in the Temple and saying Hosanna, they were sore displeased; so I had no sooner began to deliver these notes in public, but presently I heard, read and felt, the displeasure of a like generation of opposites sorely kindled against me. Troubler, Pestilent, schismatical, nay Faction, Sedition, Treason, these were some of the common titles that by word and writing, were given both to the Preacher and the Sermons. But my comfort is, that the same Epithets, so unjustly wrested, have been cast upon far better Ministers, long ago. Thus e 1 Kin. 8.17. Ahab to Elij th', f Act. 24.5, 6, etc. Tertullus and the jews against S. Paul, and ●he g Luk. 23 1, 2. Scribes and Pharisees against Christ himself. As for the Ecclesiastical authority which did convent me for these Sermons, (for convented I was,) although I found them and their adherents like h Jud. 16.19. Samson when his head was shaved, And that their might to punish Innocence was taken away from them, yet I did plainly read so much in their frowns and threats, as doth enforce me to believe, that if ever their locks do grow again, I may expect the i ver. 2●, 29, 30 house about mine ears, for the prevention of which mischief, myself am persuaded by friends. These my notes are thus enforced by enemies, to lie at your feet for justice, and if I be found an offender, or have committed any thing in these papers worthy of death or of bonds, I refuse not to suffer, but if there be none of those things whereof these accuse me, nay if (contrariwise) the main cause of their malice should appear to be this, namely that my Sermons are too true, too Parliamentary; then I do leave it to your grave wisdoms to consider, whether or no, the k Psal. 69.9. reproaches of them that reproached me do seem (I fear to name it) even to fall upon your proceed, the sum (therefore) of mine humble Epistolary Petition is this: If your high Tribunal shall acquit me for this work, that then you would further be graciously pleased to vouchsafe your Parliamentary protection, that so both myself, and Treatises may go abroad without danger, and if this Honourable House shall deign so much as to defend these my Blossoms from those Birds, I do here vow and devote my future fruits, yea, stock and all to your honourable service, mean while I shall continue in prayer that the Wonderful Counsellor, the Prince of Peace, would still direct, protect your Counsels, Persons, carrying you forward over the necks, yea (as hitherto he hath done) upon the, backs of his and your enemies, to the accomplishment of that work which he hath given you to do. So prayeth your obliged spiritual servant JOHN BOND. From my Study in Excester, Feb 5. 1641. To the Reader. Reader: THE case was with me in printing these Treatises, as it is with some debtors and defendants, which are in danger of arrests and law suits; they do suffer themselves to be pressed for public service, that so they may be safe from private Creditors and Adversaries; So these notes of mine having been molested with many slanderous enemies, when they were preached, and being afraid of unjust after-claps and arreareages, they are now forced, yea frighted to the Press in their own defence; And hereby I am made somewhat like that dam in the a Marshal's Epig. Poet, which was— Vulnere facta Pareus. Whatsoever errors shall be committed in Printing, for them blame the Stationers and not me, for I may truly say, ☜ as be— Sine me liber ibat in urbem, I never did so much as read over that Copy which went to the Press, but was feign to send the Epistles after it. As for the matter contained in these Sermons, if it be too thin for public view, thank mine enemies which forced me to make them public, if thou meetest with any thing there that may do thee good, yet still thank those enemies; For though the Lectures were mine, yet the book (as I said) is theirs. Only here take notice how the divine Providence doth continually beat these men with their own hands, for by endeavouring to cry down these Sermons whilst they were preaching, they have now cried them up in print, and so have spread their spo● a great deal brother by labouring too violently to rub it out. All that I will further say unto thee shall lie in these words, vel perlege, vel neglige, read all or none. I am thine as thou likest me, JOHN BOND. FEBR. 2. 1641. At a Committee of the House of Commons for Books and Printing. It is this day Ordered that these Sermons be forthwith published in Print. Edward Dering. A DOOR OF HOPE, ALSO HOLY AND LOYAL ACTIVITY. PSALM 126.1, 2. When the Lord turned again the Captivity of Zion; we were like them that dream. Then was our mouth filled with laughter, and our tongue with singing. THe Occasion of this Psalm is by the consent of Expositors conceived to be the gracious Edict and Proclamation of King Cyrus the Persian, Occasion. for the free return of the jews from their Babilonish Captivity, after seventy year's durance. Of that Captivity, and their Deliverance, see more fully in the book of Chronicles. The Lord stirred up the spirit of Cyrus, King of Persia, 2 Chron. 36.22, 23. that he made a Proclamation throughout all the Kingdom, and put it also in writing, saying, Thus saith Cyrus' King of Persia, The Lord God of Heaven hath charged me to build him an house in Jerusalem, which is in judah: Who is there among you of all his people? Ez. 1 1 etc. to 5 Jer 25.12 etc. Jer 29.10. etc. the Lord his God be with him, and let him go up. And so in Ezra and jeremiah. By all which places (me thinks) we may see our state hitherto expressed in the jewish as in a glass, and so may whet our attentions and affections, upon the very threshold of the Discourse with this short Parallel. 1. Were they Gods own selected people? so are we thus fare, being the only Monarchy and Kingdoms of pure Protestants, now standing upon the face of the Earth: for all other people are either no Christians, no pure Protestants, or no Kingdom and Monarchy. 2. Was their oppressor literal Babylon? whence came our late Apostasyes' and distractions, but from Babylon the mystical? 3. The only means that they had left were (praeces & lachrymae) prayers and tears, Ezr. c. 1 &c 2. Dan. c. 9 Ps. 137.1, 2. besides a few poor despised, (but yet active) Priests, Prophets and Levites. And were not our harps and hopes too, hung up upon the willows but a while ago. 4. The manner of their Deliverance, it was by Retortion, for the jews were freed, and Babylon herself became a captive: and is it not so with us (according to the saying of the Wise man) That the righteous is delivered out of trouble, Pro. 11.8. and the wicked cometh in his stead? 5. Finally, the end of their freedom was to build a Temple to their God; and is it not the hope and prayer of all Saints amongst us, that our Deliverance may end in a glorious reformed Church? 1 Kin. 1.36. Amen: the Lord God of my Lord the King say so too. Thus the very Occasion of this Psalm, and our Thanksgiving are Parallels. So much for a whet upon the threshold. But let us enter the house: Division. This short sweet Song doth consist of three parts. 1. An Exhortation to joyful thankfulness for their Deliverance begun, and the greatness of that Deliverance is withal extolled, v. 1, 2, 3. reading the words in the Future tense,— When the Lord turned, etc. 2. A Prayer for the increase and perfection of the work, v. 4. Turn again our captivity o Lord, that is, go on in turning. 3. An Encouragement against those difficulties which they had, did, and might yet farther meet withal. For their first return was not complete, all the jews came not home with Ezra, but some wanted will, and others ability to return. This encouragement is expressed by a comparison, ver. 5, 6. They that sow in tears shall reap in joy. He that goeth forth, etc. that is, ye know the difficulties and hardships that the Husbandman doth meet withal in his calling, his seedtime ordinarily is in the Winter-season, and therefore he may then meet with many a blustering storm and pinching frost, and so doth sow in tears; but here is his comfort, that the time of Harvest is a Sunshine season, and then he is like to reap a full crop in fair weather with joy. So though the beginning of our return and of this Deliverance, may, and doth meet with many opposites and oppositions, with a Sanballat, a Tobiah, Neh. 6.1. &c and other back-friends, yet be of good cheer, hold out, the close of all will be both a clear sky and a full crop. This for Division of the Psalm. The Text than hath in it the force; first of an Exhortation to real and verbal thankfulness, which may not only fill the heart, but flow out at the mouth, ver. 2. And besides that, here is secondly a Declaration of the greatness of that (though but partial) Deliverance, for it is said, to be the turning of a Captivity of Zion, even to the very astonishment of the captives themselves. The substance of both these branches (namely of this Exhortation and Declaration) and so consequently of the whole Text, may be resolved into this short sentence. DOCTRINE. That astonishing Deliverances do crave accurate observation and remembrance. To explain it a little. 1. By [astonishing] I mean, such as were besides, yea above and beyond hope, nay, contrary to it, when men looked for nothing more than the quite contrary, and therefore they stand amazed when the mercy comes upon them. Act 12. Such a one was Peter freedom out of prison upon the prayer of the Saints. ver. 4. He had been apprehended by King Herod, put in prison, delivered to four quaternions of Soldiers to be kept, ver. 6. yea, he was now sleeping between two soldiers, bound with two chains, and the keepers before the door kept the prison: ver. 7. ver. 10. But see the wonder, when the Angel comes, his chains fell off from his hands, he passeth securely the first and the second watch, and at last the iron gate which leadeth to the city, opened to him of his own accord: A strange Deliverance indeed, ver. 9 so strange that neither Peter himself could believe it when he felt it. For he witted not it was true, but thought he saw a vision. Neither could the Church believe it when he was cast in upon them, ver. 13, 14, 15. as the fruit of their prayers, but told the Damsel which reported his freedom, that she was no better than mad. This was an astonishing Deliverance. And such an other was the present turning of the jews Captivity. 2. By Deliverances] understand chief, Nationall, because that is in the Text; though Personal also may be taken in. 3. Do crave] that is, especially the Lord for them doth expect and require. 4. Accurate] that is, exact, complete, artificial. 5. Observations and remembrances] by remembrances conceive both expositions and repetitions, as also Records and Memorials. For the complete handling of this Point we will show, 1. How Natural. 2. How Firm. 3. How Useful a truth it is. 1. How Natural. Here is an astonishing Deliverance accurately observed and remembered. 1. That it was astonishing, see in the last words, it made the receivers of it like men in a dream, it was so sudden, so free, so great. 2. It was accurately observed and remembered. 1. Observed, see in the expressions, for here are set down, 1. The giver, the Lord. 2. The receiver, Zion. 3. The misery, Captivity. 4. The mercy, the turning thereof, and making them like to those that dream. I do not force marrow out of these bones, ye see that it drops of its own accord. 2. That it was accurately remembered, see this record; for all this is registered (for us) by the Lords own finger to all posterity. Thus the note is most Natural. 2. And 'tis Firm too. That is, we have a whole Cloud of other witnesses to testify the strength of this Maxim, yea sufficient pillars to support it are grown upon this same Field, even in the book of the Psalms. Ps. 111. v. 2. The works of the Lord are great, sought out of all them that have pleasure therein. [sought out] explorata, studied, aggravated, anatomised, so that all the inner works of them are discovered and read upon. It is one thing to view the bulk of a Watch, that is, the bigness, colour and case; another to observe the Art of Wheels, balance and spring, and this observation is accurate. But Ps. 106. (being one of the largest in the book) beginneth at Egypt, traveleth home to Canaan with Israel, and there (it seems) doth come home to its own time, Psal. 107. giving in a special Catalogue of the great Deliverances through those places and times: but least any memorable particular should there be omitted, lo the next Psalm goes it over again, and brings after the glean. In brief, find me out any Psalm of praise through this whole book (as most of these songs are such) and I will show you in the same Psalm a confirmation of this truth, That astonishing Deliverances do crave accurate observation and remembrance. Ob. But yet all those are but the practices of particular persons or people (you will say) they are no precepts? An. But those practices are grounded both upon former precepts and precedents, As 1. The Institution of the Passeover, and the continual celebration thereof, This day shall be unto you for a memorial. Ex. 13.3. And Moses said unto the people, Remember this day in which ye came out from Egypt, out of the house of bondage. So their other chief Festivals were commemorative. 2. 2. So that Altar and Book in memorial of Amaleks malice and their Deliverance. Ex. 17.14, 15. And the Lord said unto Moses writ this for a memorial in a book and rehearse it in the ears of joshua: for I will utterly put out the remembrance of Amalek from under Heaven. And Moses built an Altar and called the name of it Jehovah-Nissi. 3. Josh 4.1, 2, 3. 3. Also those twelve stones in jordan. And it came to pass when all the people were clean passed over Jordan, that the Lord spoke unto Joshuah, saying, take you twelve men out of the people, out of every Tribe a man: and command you them, saying, Take you hence out of the midst of Jordan, etc. twelve stones, and ye shall carry them over with you, etc. The application of it was. These stones shall be for a memorial unto the children of Israel for ever. ver 7. Therefore Astonishing Deliverances do crave, etc. And 'tis as reasonable as true. For, 1. Reason. This is one of the Lords chief ends in bestowing such great Deliverances. Pro. 16●4. The Lord hath made all things for himself, yea even the wicked for the day of evil. If all things, even the wicked, then much more all mercies, and to his own people; for himself, that is, for his own glory and honour. Quest. But then, how may he have glory for a Deliverance? Answ. Ps. 50.23. Why, praise is glory in his account. Who so offereth praise glorifieth me, etc. and what greater praise for a favour then to remember and observe it accurately. But most clearly in these words, Call upon me in the day of trouble; ver. 15. I will deliver thee and thou shalt glorify me. That is, the end that I expect from thee in a Deliverance (saith God) is mine own glory, and therefore the greater the Deliverance, the more glory must I have. 2. Reason. Accurate remembrance and Observation doth keep the Deliverance still fresh and alive, it gives it a continual being Recordatio est re-creatio, The remembering is the renewing of a mercy. 3. And there is much equity in it too. Reason. 3 'Tis but proportionable and the manner of men. Luk. 12.48. To whom men have committed much, of him they will ask the more. Costly improvements do expect a rich harvest. 'Tis true then, 'tis reasonable, that Astonishing Deliverances do and aught to crave accurate observation and Remembrance. And thus the point is both Natural, and Firm. And 'tis as useful as either. 1. Use. To check a sort of Anti-Deliverancers amongst us, Use 1 men that care not to hear talk of any such great Deliverance that hath been wrought for us, but are up with their What? how? and wherein? Tell them, as here, that the Lord hath done great things for us, and they are angry presently and part companies. Tell them of a captivity of Zion that is turned, and they laugh as much at the turning as at the Zion. But are ye ware of their reason? Quest. Answ. I conceive it to be this. The men are delinquents perhaps in person, or else in party, and therefore should they acknowledge a Deliverance. Next, it will be enquired from what, and whom we are delivered? And the Answer to this Question might start new queres which may reflect upon themselves, their friends, or faction. I therefore commend the policy of the men, though neither their Piety, nor Ingenuity. 1. Not their Piety, for had they piety either towards their Religion or Country, they might see, and could not but be sensible of the many great inroads and invasions, which have been made (of late) upon both, and those by no mean ones too, as we see the justice of this Blessed Parliament doth daily discover more and more, foundations out of course in Church and State. 2. And their Ingenuity seems as little too, in that they deny or lessen that which the finger of God, and the justice of the whole Kingdom (representative) have both found and pointed out. But to stop the mouths of such detractors by Authority (therefore) let them now know, and see to their peril, that Thanksgiving for Deliverance is in print, commanded by the supreme Court and Council of the Kingdom; therefore we are delivered. Quest. From what or whom? Answ. From Wars, which would have been just as he said, Plusquam civilia, betwixt Brethren, wars with those whose fidelity and loyalty we are now commanded to proclaim to all the world. And on the other-side we may, we must, lay open all the Zibas, Doegs and haman's, which were Incendiaries to those Commotions. O give me leave here to digress a little (for joy is an excursive affection) You know how Ziba by his slander upon Mephibosheth did gain all his Lands for a while, 2 Sam. 16.3, 4. yea and Mephibosheth during that time is accounted by king David little less than a Traitor: 2 Sam. 19.24. etc. but at last, truth that is strong, doth prevail; the slander is discovered, and the poor, honest, mortified, loyal Mephibosheth, is found to have been the King's constant good friend and true Subject. So though Doegs villainy did succeed a while to the destruction of many of the Lords Priests as conspirators with David, Psa. 52. yet at last, a prayer full charged with curses and heaviest imprecations is let fly after the accuser, and doubtless did overtake him in due time, Est 3.8, 9 etc. because it proceeded from the Spirit of the Lord. But the example of Hamans' sin and punishment is for our purpose more remarkable than both the former. He had accused, bought and begged of King Ahashuerus the whole Nation of the Jews; his pretence was, ver. 12. because they were a scattered, dangerous, factious and rebellious people. The Decree for their destruction was written by the King's Scribes, sealed with his ring, and the letters for dispatch were sent by Posts into all the King's Provinces, ver. 13. to destroy, to kill and to cause to perish, all Jews, etc. But what's the issue? Est. 6. Surely on Hamans' part it is twofold. First, Haman is commanded by the same King publicly to honour Mordecai in person. ver. 10. Then the King said to Haman, make haste and take the apparel, and the horse as thou hast said, and do even so to Mordecai the Jew that sitteth at the King's gate, let nothing fail of all that thou hast spoken. Then took Haman the apparel and the horse, and arrayed Mordecai, and brought him on horseback through the street of the City, and proclaimed before him, Thus shall it be done unto the man whom the King delighteth to honour. ver. 11. Let us but imagine with ourselves how scurvily did Haman look, when like a page he did lackey along before Mordecai's horse, yea and how faintly and unmusically did he sigh out that Proclamation, Thus shall it be done unto the man, etc. This was the first issue. But the second (the Catastrophe of all) was more sad: Est. 7.10. Est. 8.2. for Haman supplieth the place of Mordecai upon his own gallows, whilst Mordecai fills up Hamans' room in the Court and favour of the King. So true is that Proverb of the Spirit of God by the wise man, Pro. 11.8. The righteous is delivered out of trouble, and the wicked cometh in his stead. But to return from this digression to my Antideliverances again, and to expostulate the matter with them more fully, I must tell them yet farther that they are guilty of a double transgression; for, 1. First, they are ingrateful both to the Lord, and to his choice instruments, they do trample unparalleled Nationall mercies under foot, and so are unworthy to breath in these blessed times which we see. Is this your thankfulness to the Lord, the King, and the supreme Council of the Kingdom, all which do deserve your praises and selves, for their protection, wisdom and watchfulness over us? or what else think you, are not King and Parliament so wise, so Orthodox, so well affected to the public good, as yourselves? Shall the Lord show his special providence in an astonishing Deliverance, shall the greatest in the Land acknowledge it, and shall public command be given to proclaim it, and yet will (nay durst) ye still to by't the lip, to shake the head or to grumble secretly at such proceed? Brethren (I speak to all true Protestants and cordial Subjects) I charge you by your thankfulness, and by all the mercies lately received, that ye observe, mark out and pursue (lawfully) to the uttermost, all such murmurers and repiners at the present blessings of Deliverance and Reformation. They are Ingrateful in a high measure. 2. Secondly, they are no friends to our greatest good neither: for who are they which do now suffer, but Delinquents and Delinquencies? Who are they which do pursue, but the justice of God and man? Again, what is it that is now laboured for, by those great Steers-men above, but to establish and defend true Religion, Sovereignty, Laws, Parliaments and Liberties? And yet we have men, who either expressly, or about the bush, dare tell the people of a kind of persecution, afflictions, hard times now, and I know not what. And indeed it is common with men-slayers and felons to account the public Assizes, a time of afflictions. Yea with all Delinquents the execution of Justice is nicknamed a persecution: and is it imaginable then that this Tribe can give hearty thanks for the present work of Deliverance? Note them out therefore for men of corrupt minds, back-friends, yea back-biases to the weal-publike, and such to whom our gladness is but their sadness, Rumpatur, quisquis, rumpitur invidia. In a word, do but mark (my Brethren) what persons (Lay or Clergy) are most dull and backward to the means and pieces of this Reformation, as first, To days of public humiliation enjoined, Next, to the late Vow and Protestation, and finally, to this last duty of public joy and thanksgiving; but on the contrary, are very quick, free and forward to promote or favour Arminian, Antisabbatarian, licentious papers, pamphlets or practices; mark these, and then ye have found them (ten to one) which I call Anti-Deliverancers, Anti-Reformists. 2. Use. Let this press us closely, even all good Protestants and Subjects, to set ourselves seriously upon this work, namely the Accurate observation and remembrance of our now astonishing Deliverances. Those words of Moses to Israel, Deut 4 32. may be mine to England, touching our present mercies. Ask now of the days that are past, which were before thee, since the day that God created man upon Earth, and ask from the one side of Heaven unto the other (all former times, and all other places) whether there hath been any such thing as this great thing is, or hath been heard like it? Did ever people hear the voice of God speaking out of the midst of the fire (the late kindled fire of Civil wars) as thou hast heard and live? ver. 33. ver 34. Or hath God assayed to go and take him a Nation from the midst of another Nation (a Nation of Protestants out of a Nation of Papists) by temptations, by signs and by wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors, according to all that the Lord your God did for you in Egypt before your eyes? As all those seven particulars of mercy (viz. temptations, signs, wonders, war, mighty-hand, stretched-out-arme, great terrors) were made up in Israel's Egyptian freedom, so could we parallel them amongst us, but the task would take up too much time. Only in short to give a taste. 1. Were they delivered and brought out of a literal corporal Egypt and bondage, after four hundred and thirty year's slavery? Ex. 12.40. we were delivered from a spiritual and mystical Egypt after above some five hundred years since the Conquest. 2. Were they carried through a Red-Sea and a Jordan, Psa. 66.12. and led by a fiery pillar? we went through fire and through water (through a Gunpouder-treason and an Eighty-eight) but he brought us firth into a wealthy place 3. In short, were they brought into a fruitful Land, where they had the Oracles and Ordinances of God above all people? Let me speak freely, I conceive that we have more in both these particulars than they, for First, our Land in my judgement (with submission) hath been more fruitful constantly than was theirs; for how many famines read we to have been in Cannaan successively? Gen: 12.10. Gen. 26.1. Gen. 42.5. Ruth 1.1. etc. As in the times of Abraham, of Isaac, of Jacob, of Ruth. I think you can hardly parallel that number in the like time and kind in this Isleland. Secondly, for Oracles and Ordinances (true they had miracles, and we have wonders, but otherwise) they did see Christ a fare off, through a cloud of painful and costly Ceremonies: but we behold him come, and, as it were, face to face in his Evangelicall Ordinances. And let me add, no age or Nation, past or present, under Heaven, did or doth enjoy such a clear, quick, powerful, practical Ministry, as is now in this Isleland, and hath been amongst us for some late years. But what do I look bacl to times past? I need not to bring forth cold and stolen dishes, to furnish out this feast of praises, there are enough, new, and warm ones to overfill the Table, yea, such as have been cook d and dressed in our own times. Let us but look upon the present wonders of the last five years or thereabout in this Island. I remember some rude Seamen have styled the Summer Islands by the name of the Devils Jslelands, because, they say, of the many tempestuous, impetuous storms, whirlwinds and earthquakes, which are common in those places. Surely, Brothers, upon better grounds we may call our Britain the Isleland of Jehovah (or God's Island) because of the manifold Protections, Preventions, Deliverances, Blessings spiritual, politic and Ecclesiastical, so little less then miraculously conferred on us. I may say seriously of them all, that they are more than I am able to express, some of them I have resolved now to touch upon, such as are newest for time, and do come nearest the Text for Nature; and in reckoning up of these, I shall have some eye to the Copy in my Text. Here we see an exact enumeration (or numbering) of all the ingredients of this admirable Deliverance of the Jewish nation. As 1. The Author, God, When the Lord. 2. Their Misery, a Captivity. 3. The Manner of the Mercy, turning, or returning. 4. The Delivered, Zion. And 5. finally, The extent of this goodness, it was astonishing, and made them like men in a dream. How accutately could we match and Parallel every one of those particulars with answerable branches in our present English Deliverance? but because that whole comparison would be too large; let us cull out one or two particulars and compare them. 1. The Author of turning their Captivity was God, When the Lord turned, etc. And indeed he alone it is that maketh wars to cease unto the end of the earth, Psal. 46. v. 9 he breaketh the bow and cutteth the spear in sunder, he burneth the Chariot in the fire. This God alone it was that did turn back our late streams of blood, who but he (to speak properly) had a hand in the beginning of that turning? For 1. Some amongst us could not. 2. Others would not stop those evils. 1. The godly and loyall-hearted inferior subjects, they could only mourn in secret, and sometimes openly, when leave was granted, but what else had they power to do in the depth of these commotions? Psal. 11. v, 3. If the foundations be destroyed, what can the righteous do? Our general public foundations are two. Religion; Laws, and both these (saith the Preamble to the Protestation) Papists and others, did endeavour to undermine and subvert. Nay further, it was with us too well, like as with Judah in the time of Isaiah. Saith he, Isa. 59 v 14. Judgement is turned away backward, and justice standeth afar off, truth is fallen in the street, and equity cannot enter. ver. 15. Yea truth faileth, and he that departeth from evil maketh himself a prey (or was accounted mad.) Therefore some could not stop the danger. 2. And others would not quench the fire (supposing that they could have done it) but were subtle Incendiaries (as that Preamble calls them) brands and billows: 1 King 12. v. 10, 11. like Rehoboams young Counsellors, which were all for pressures and severity. Or else as those false Prophets to King Ahab, 1 King. 22. v. 6. Go up, go up and prosper, was their cry. But blessed be that God which hath the hearts of Kings in his hand, and did guide the heart of our Sovereign to hearken to that wiser Counsel of his better Senators. Thus some could not, others would not staunch the blood; 'tis the Lord alone hath done it originally. If any one present be not throughly convinced of this, that this was the Lords special work, let him call to mind those Marks of God's finger in a Deliverance, which I have formerly mentioned, and apply them. They were these in short. 1. 1 Sam 23. v. 26 When Deliverance cometh Suddenly in time of Extremity, this is a sign of a divine finger. So was it with David, ver. 27. when Saul and his men compassed David and his men round about in the hill of Hachilah. But there came a messenger unto Saul, saying, Haste thee and come: for the Philistines have invaded the land. A strange providence it was, that now when Saul had David (as it were) in a bag, the Lord did send Philistines, who were also David's enemies, to pluck back Saul by the stern as it were, and so to give freedom to the man after Gods own heart. 2. When things are brought about by Contrariety. Unto the upright there ariseth light in the darkness, that is the wonder [in the darkness] for dawning to arise out of darkness, Psal. 112. v. 4. and then light out of that dawning it is natural. For Spring to succeed Winter, and Summer to come after Spring, it is also natural: But when high-noon shall spring out of deep midnight, and Midsummer out of Midwinter, this must needs be done by a divine power: for Natura nihil agit per saltum, Nature in all her works doth proceed by degrees. In a word, when the wicked are taken in their own pit, Psal. 7.15, 16. (that is) in a pit of their own digging, so that themselves do not or cannot avoid their own works; I tell you, this is the Lords doing. 3. When there is a Concurrence of many casualties, and accidents together, God's special providence is chiefly seen in such a case. 4. When there is a great working upon man's spirits, Ezra 1. v. 1. as it is said of this Jewish Deliverance, that God stirred up the spirit of Cyrus 5. When there is a smooth harmony of helpful Circumstances, as in Hamans' fall and defeat, as 1. Esth. 6 v 1. That the King Ahashuerus should be sleepless that night. 2. Next, that among many other means of passing the time, he should make choice of hearing the Chronicles read unto him. 3. That in reading, ver. 2. ver 3. they should fall upon that story of Merdecays good service. 4. That the King's thoughts should pitch upon such a reward for him, to break Hamans' hopes and heart. 5. ver. 6, 7. That Haman should then come in, when the King was contriving how to honour Mordecai. 6. Yea, ver. 4. that he should be coming in with such an errand, to beg the hanging of the same Mordecai. This consort of Circumstances doth declare clearly a special providence. 6. A proportion of Punishment upon the enemies of the truth. As that Haman which would have hanged Mordecai, should be paid in his own coin, Esth 7. v. 10. Act. 23.2, 3. and upon his own gallows. That Ananias the smiter, should also be smitten. All these prints of a special providence are very legible in our present Deliverance. Therefore let us all conclude concerning this first branch [the Author] with the words of the Psalmist. This is the Lords doing: Psal. 118. v. 23. it is marvellous in our eyes. So much touching the Author. 2. The Misery. Captivity. But what is that he hath done? Answ. He hath turned our Captivity. Why (you will say) we were never in bondage to any man? Quest. So said the Jews indeed, Answ. though at the same time they were Tributaries, Joh. 8. v. 33. nay, vassals to Rome. But to the point. There is a twofold liberty. Religious and Civil. 1. For the first, who is ignorant that the free preaching of pure Doctrines, the free exercise of powerful practice, have been by some (they were neither few nor mean ones) hated, persecuted, suppressed, Lectures destroyed, Sabbaths trampled, Worship innovated; and what redress was there to be had? and then, had we Religious liberty? 2. The other is Civil or Politic. The benefits of Laws, freedom from illegal burdens upon persons and goods, liberty to oppose such impositions legally. And I appeal to yourselves, what was become of this freedom too? He that will be ignorant let him be ignorant. Thus have we paralleled the Author and the Misery. It would be too large a task (as I said) to do the like with the rest of the particulars. I shall therefore now fall off into that method by which (I conceive) the choicest branches of our present Nationall Deliverance may be most exactly discovered. If you ask me then How may we observe and remember accurately the wonderful things done of late, Quest. and now doing for this still Beloved Isleland? I answer, Answ. we may gather a list of the heads of them, by these two general Rules or Helps; viz. First, if we look upon the Evils, which of late we felt and feared, and here we gather three sorts, or branches of Mercy. I shall call them 1. Stoppage. 2. Removal. 3. Prevention. 1. By Stoppage,] I mean, the staunching or stopping of Mischiefs begun in Church and State. 2. By Removal,] The taking away of that evil which actually lay upon us. 3. And by Prevention,] I do understand, the keeping or holding off (or away) of such evils as were approaching and imminent. These particulars we gather by looking upon our evils, etc. Secondly, if we look (quite contrary) upon the good things that we have and hope for. Here we may fish out three other precious particulars; and these I shall call 1. Continuance. 2. Additions. And 3. Probabilities. 1. By Continuance] I mean, the Continuing (even to this time) of those mercies, which we yielded (not long since) for lost and desperate. 2. By Additions] I would signify an increase, or a casting in of much more than we had at best. 3. And by Probabilities] let us understand our possibilities, hopes, and likelihoods, of future things, yet greater than those additions. These heads will appear more clearly, as we shall treat of them severally. The Stoppage of Mischiefs that were begun amongst us. THe fire was kindled that had like to have devoured us all, the voines were opened by which we had like all to have bled ourselves to death, and all this no longer since then about a year ago; Now for the Lord to quench that fire, and to staunch that blood (Brethren) I tell you this was no ordinary mercy. But you will ask me (perhaps) what sire, Quest. what veins were those? I will instance but in two. The one Civil, Answ. the other Ecclesiastical. I mean, in State, in Church. 1. The Civil Mischief in State shall be, that bloody, and more than Civil war, which was not only come home to our doors, but had one foot over the threshold. Two Armies of Brethren were in the field, ready to sheathe their swords in the bowels of each other, as those twelve men of a side before Jeab and Abner. 2 Sam. 2. v. 16. They caught every one his fellow by the head, ver. 14. and thrust his sword in his fellows side. And all this to play, or to make sport before some Abuers our enemies. O what a dismal sight, or hearing was it (if we were sensible to see) Subject against Subject, Protestant against Protestant, yea Brother against Brother, ready to dig out the bowels of each other. We have read the History of Israel's war against Benjamin, eleven Tribes against the twelfth, there the cause was very warrantable, and yet how sad is the issue? Judg. 21. v. 2. And the people came to the house of the Lord, and abode there till Even before God, and lift up their voices, ver 3. and wept sore, And said, O Lord God of Israel, why is this come to pass in Israel, that there should be to day one tribe lacking in Israel? But it would have been far nearer and sadder, to have had one Kingdom lacking in three; yet I do suppose the least (and that which some men accounted the best) but what if that the Scot in falling should have pulled down our English Fabric too, as Samson did the house on the Philistines; Judg. 16.30. so that both Kingdoms should have clashed together? where then had we been? Let us conclude touching this Stoppage of the war, and concerning the instruments thereof, as did David to Abigail; 1 Sam. 25.32. ver. 33. Blessed be the Lord God of Israel which sent that meeting betwixt us at Rippon, and blessed be that advice, and blessed be those which kept US from shedding of innocent blood, and from avening ourselves with our own hand: ver. 34. For in very deed as the Lord God of Israel liveth, which hath kept us bacl from hurting each other, except God had hasted, there might not have been left a remnant to both Kingdoms. 2. Another Stoppage (in which I shall instance) was of a mischief more Ecclesiastical, a spiritual wickedness. Suppose those now apparently illegal Cannons, and that sweeping oath had gone onwards, what had become of our most tender and conscientious Ministers by this time? Ye remember the month and day, November the second, one thousand, six hundred and forty. Doubtless it is a Month much to be observed through our generations for a double deliverance; One from the Popish Gunpowder treason intended against the Parliament, November the 5e. the other from this Convocation Oath provided for the Ministers, November the 2d. (I hope 'tis no schism nor pamphlating to speak of our Deliverances) Brethren, it might be a notable whetstone to our thanksgiving, sometimes to read over that Sixth Canon of theirs, and to consider seriously of the heap of penalties there provided against the refusers of the Oath. And I press the more to the consideration of this point, because it is a common and Cannel-argument or shift of the delinquent party, that there are but some members diseased in our Church (as they call it) and therefore they conceive it too severe and riged a cure to alter the whole. Object. What (saith one) though some tiles of my house are lose, shall I run presently, and pull down the whole structure? What (saith another) though my Diamond hath a spot in it, shall I therefore beat it to powder, or cast it away? For your Diamond, I answer, true, Sol. if there be none other but that spotted one to be had, I must make the best of that which cannot be exchanged; but what if I may take my choice of two gems, of which one indeed is spotted, but the other not so, there, I think, you would account it both discretion, and good husbandry to refuse the former for its spots. And for your lose tiles (why may not I suppose, as freely as yourself whosoever you are? If I may, then) suppose in stead of lose tiles, Leu. 14. v. 21. that the house be leprous, and that it hath been scraped round about, and that they have poured out the dust that they scraped off; suppose that they have taken other stones, and have put them in the place of those stones which were infected, ver. 42. and yet the plague comes again, and breaks out in the house, ver. 44, 45. than you know that the case is altered, and what must become of such a Fabric? So much for answer to those common instances and trite similitudes. And now to speak home to the main bulk of the Objection, 'Tis pretended that there were but few persons in our Church that were amiss, some few members diseased, some few spots in the whole garment. For answer, I say, let us look upon the Inactors of that Oath, and those Canons, do they not all run still in a plural number? yea in an universal? is it not We, and Us, the holy Synod, this sacred Assembly, etc. throughout the whole book? Well, I see some body's Church may err; and therefore whatsoever the opinion of many may be in that point, yet in practice they have shown themselves so far Protestants. But to the point in hand, are not these Stoppages (then) a great mercy? what, when the blood, spirits, and life, yea, the very heartblood and soul of a Kingdom were letting out, and that the whole was expiring, that then the good Physician and Bishop of our souls, bodies, and estates should step in and sear up these bleeding veins? Oh let every Parent leave this in writing for the posterities of his unborn posterity, Psa. 102.18. and so the children that shall be borne shall praise the Lord. So much concerning Stoppage. 2. We called Removal, and this is more. THe swords are not only sheathed, Isa 2. v. 4. but beaten into plow-sheares, and the spears into pruning hooks: Nation shall not lift up sword against nation, neither shall they learn war any more. There is a difference betwixt a truce and a peace; the first commonly is constrained, the latter (ordinarily) is free and from within. We read of a truce betwixt King Ahab, 2 King. 20. v. 34 and King Benhadad: The Cities which my father took from thy father, I will restore (saith Benhadad, and thou shalt make streets for thee in Damascus, as my father made in Samaria. Then said Ahab, I will send thee away with this Covenant: But this being a thing forced, was soon broken; for shortly after Ahab goeth against Ramoth Gilead, Chap. 22. ver 31. and the King of Syria commands his Captains not to fight against small nor great, save only with the King of Israel: So first we had a pacification made near Berwick, but how soon was that dissolved? But now our peace (Blessed be the God of peace) is made upon mature deliberation, 'tis a peace petitioned by an Army, but concluded by two mutual Nationall Counsels. It is the advice of that wise King, By wise counsel thou shalt make thy war, Pro. 24. v. 6. and in the multitude of Counsellors there is safety. When war doth begin in counsel, it is good, but when it ends in counsel it is fare better. See then what a double evil we have escaped in this point. First, in that we went not to war before the great Council did sit. O suppose that that war had gone forward (as we were upon the brink) suppose that those Phaeton's had had their wills, that Rehoboams young Counsellors had swayed the business, that we had once imbrued our hands in Brother's blood, and broken the blessed banks of peace, whither, whither, had that torrent of blood (in all probability) hurled us and ours? Or what could have been the Moderator and Reconciler? Can Religion? that was pretended to be the hinge of the controversy, the very staff about which they wrestled. Can Laws? Inter arma silent leges, they had been too low voiced to have drowned the neise of drums and trumpets. Or could Counsel (as now) ha●e made up the breach? what heart, what pause could there have been to think of them, when blow should have followed so fast after blow, and the newest warm blood would still have called for newer and warmer? Thus it was no small evil removed in that we had not gone to war before that great Counsel. Secondly, we have escaped another evil, in that we went not to war with Counsel, for than we should have raged in cold blood, and upon mature deliberation. But we have now escaped both these, and all the war is concluded in a Parliamentary peace. Brethren, Exod. 14. v. 13. here let us stand still awhile and see the salvation of God, let us even lose ourselves in an unparallelled wonder. Call to mind all your readings in Scripture, in Civil Histories, new and old, Greek, Latin, English, were all these particulars ever read or heard to concur in one business, since the day that God created man upon the earth? I say, all these particulars. First, that ever any Nation living in the same continent, under the same Monarch and Religion with a Sister Nation, was by that Sister (I mean generally and publicly) preached against, prayed against, proclaimed, disclaimed, exclaimed against, throughout all their Churches; And that, Secondly, this Sister Nation was with an Army in the field, skirmished withal (even to bloodshed) in the bowels of her Sister Kingdom; And yet, Thirdly (now mark the wonder) that this people so called and used as traitors should anon bestiled and enacted Our Brethren, by a Parliament, and that their faithfulness and constant loyalty should be commanded (by the King and supreme Court of the Kingdom) to be proclaimed in the same places, and by the same men, which before proclaimed them the worst of enemies, and all this shut up in a day of public thanksgiving. 4. Nay, and (to make the wonder overflow) in a word, the greatest sticklers in this Commotion, those which like Zedekiah the son of Chenaanah, 1 King. 22.11. did make themselves horns to push most at these supposed Syrians, they are caught by their own horns, Gen. 22. v. 13. like Abraham's ram in the thicket, and are now like to be sacrificed in stead of Isaac, I mean, in in stead of the innocent party. Let me conclude this wonder with those words of the Prophet Isaiah, Isa. 64. v 3. taken in our sense, When thou didst terrible things (O Lord) which we looked not for, thou camest down, the mountains flowed down at thy presence. ver. 4. For since the beginning of the world, men have not heard, nor perceived by the ear, neither hath the eye seen a God besides thee, which doth so for him that waiteth for him. And was not this a great Removal? But I am too narrow all this while, in staying so long upon one (though a great) particular. There are many, many, many evils removed from us. Brethren, I have thought with myself (in this point) upon the plagues of Egypt, they were exceeding great you know, and very many; but what if we can parallel them all in both respects, in those evils which are already (in whole, or in a great part) removed from us? Give me leave to enter upon a Collation or Comparison, many of them, I am sure do fall in properly. My method in every particular of the Collation shall be this: 1. To set down the Egyptian Plague. 2. The English Parallel. 3. The Parliamentary Removal. But before hand take this my just Apology concerning this Collation. In the following enumeration of Grievances, and in all other like passages of these Treatises, mine only end and purpose is to magnify the Lords mercy, our Sovereign's goodness, and the Parliaments noble service, in freeing the Kingdom from these evils. The fault and guilt doth roast wholly upon the Projectors, Procurers, and Executioners, and that offence is so much the more heinous in them, because they have misinformed so gracious a Sovereign, and have abused those grants to the oppression of the Subjects, which his Majesty did vouchsafe under the notion of public benefits, and did apprehend as commodities to his people; and therefore I conclude mine Apology with some of those words of King Solomon to Shimei, 1 King. 2 cap. v. 44, 45. Therefore the Lord shall return their wickedness upon their own heads, and King Charles shall be blessed, and the Throne of his Father shall be established before the Lord for ever. And in this sense I proceed to the Parallel. 1. The first plague in Egypt was the turning of their waters into blood. Aaron did lift up his red and smote the waters that were in the river, in the sight of Pharaoh, Exod. 7. v. 20. and in the sight of his servants, and all the waters that were in the river were turned into blood. And the fish that was in the river died, ver. 22. and the river stunk, and the Egyptians could not drink of the water of the river, and there was blood throughout all the Land of Egypt. Now what are the waters of a Kingdom? Quest. I find in Scripture two sorts of them which are eminent. Answ. 1. Eze 47. v. 1.2, etc. There are the waters of the Sanctuary, which are the Ministry and preaching of the word, these are the Ecclesiastical waters. And alas, how were those turned into blood, throughout the Land? Instead of cleansing (which is one use of waters) they did defile and pollute. For Popery, Arminianism, Antisabbatarianisme, etc. they were the rising Doctrines generally vented in your golden Pulpits. And instead of refreshing and quickening too (for that's another use of waters) they did in many places grieve the hearts of the righteous. How common a practice was it to preach down preaching, and to jostle out praying with prayers? When poor souls asked or came to the Church for bread, Mat. 7. v. 9 lo, a stone was given unto them, nay, cast at their heads: if they asked for fish, ver. 10. the waters were turned into blood, the fish was dead, and instead thereof too many Ministers gave them a Scorpion, like unnatural (spiritual) parents as they were. Thus were the spiritual waters turned. 2. There are Civil waters of Judgement in a Kingdom too. Amos 5. v. 24. Let judgement run down as waters, and righteousness as a mighty stream. Amos 6. v. 12. But alas again, how were these also turned into gall and hemlock, yea, into blood in divers cases and places? the potion itself became a poison unto many: for those very waters of our Laws, which were enacted to purge away the wicked like dross, and to refresh and relieve all loyal subjects, these streams (like Jordan) were driven backward, Psal. 114. v. 3. upon the free, holy, loyal spirits of the Kingdom, and our own Ordinances were turned upon us. This was ours Parallel to the first of Egypt's Plagues. 3. But now behold the Removeall of this already in some comfortable measure. Pure doctrine is again let lose, yea truth instead of falling in the streets, now lifteth up her voice in the places of concourse, and equity can also enter. Unsound doctrines are suspended, and extrajudicial opinions are now judged themselves, Reddita Roma sibi est. England doth once more (at present) enjoy her English protestanisme and privileges. The second Egyptian plague was the Frogs. And the Lord spoke unto Moses, say unto Aaron, Exod. 8. v. 6. stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the Land of Egypt. ver 7. And Aaron stretched out his hand over the waters of Egypt, and the frogs came up and covered the land of Egypt. 2. These Frogs I conceive may fitly (nay must) be paralleled in the multitudes of Friars and Priests amongst us, croaking and crawling up (like their Frogs) into houses and bedchambers. ver. 2. They shall come up into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine Ovens, and into thy kneeding troughs. And have not these croaking crawlers (of late especially) come up from all the four Seas or channels of this Island? have they not (in a sense) almost covered the Land, going like the Devil in the earth, too and fro in the Nation, Job 1. v. 7. and walking up and down in it? Nay, have they not gone openly (for a long time) in the streets of the Metropolis of this Kingdom, like the shameless Harlot in the Proverbs, A woman of whorish attire, and subtle of heart, Pro. 7. v. 10, 11 12. she is loud and stubborn, her feet abide not her house. Now is she without, now in the streets, and lieth in wait at every corner. And the Reason or ground of her boldness followeth, For that the goodman is not at home, ver. 19, 20. he is gone a long journey, etc. So Parliaments are long in coming, and when they came they made but little stay. Yea once more, have not these Frogs walked in those streets more securely by fare, and freer from Messengers, than those Conscientious painful Ministers which have scrupled some Ceremonies, in their own natures indifferent? Brothers, I appeal to your own ingenuity and knowledge, touching the multitudes of those Frogs. 3. But now (concerning their Removal,) blessed be the God of truth, there hath been already some order taken by Proclamation for their expulsion, and they are deveted to banishment. The good Lord finish this work, that it may be done to them that was to those Frogs in Egypt, Saith Moses, The frogs shall departed from thee, and from thy houses, and from thy servants, and from thy people, they shall remain in the river only. The third and fourth plagues, being Lice and Flies, I shall join together. As they are joined, Psal. 105. v. 31. He spoke and there came divers sorts of flies: and louse in all their coasts. Of the latter sort, the plague of Lice, see Exod. 8. v. 16, 17. And the Lord said unto Moses, say unto Aaron, stretch out thy rod and smite the dust of the Land, that it may become Lice throughout all the Land of Egypt. And they did so: for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice, in man and in beast, all the dust of the land throughout all the land of Egypt. Of the former (viz.) Swarms of Flies, see Exod. 8. v. 21, 24. Behold, I will send swarms of slies upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms of flies, etc. Calvin reads Examen, and indeed both sorts of them are baggage vermin alike. The English Parallel of these may be all our Projectors and Monopôlists in the secular State, and in the Ecclesiastical, all those Vexatious hangs-by and exacting underlings of that Court of Commissioners suppressed by the late Statute as insufferable oppressors. All these Civil and Spiritual wickednesses, o how did they of late plague the souls, bodies, and goods of the whole Kingdom? The Parallel betwixt them and these Egyptian vermin, doth hold in divers respects, as First, in respect of their Eduction or Generation, the Lice were begetten out of the dust. Exo. 8. v. 16. Stretch out thy rod and smite the dust of the land that it may become louse throughout all the land, etc. And were not these unlawful Projectors and Monopôlists (for the general) Animalia ex putridâ materiâ solis calore, etc. obscure heads, and vile persons, raised out of the dust? and this made that opression so much the more intolerable: for there is no oppressor to a beggar, if once he can get on horseback to oppress. Nihil deterius est imperante servo. Nay, 'tis Scripture, Prov. 28. v. 3. A poor man that oppresseth the poor is like a sweeping rain which leaveth no food. What cruelty mentioned in the Gospel was like his which ought more than he was worth? He takes his fellow by the throat, Mat. 18 v. 28, 29, 30. would have no pity on him, but cast him into prison, etc. Secondly, the likeness holds in regard of their Multitudes, Exod. 8.17, 21. It became louse in man and in beast, all the dust of the land became louse throughout all the land of Egypt. And again, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses, and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are. The Margin saith, A mixture of noisome beasts. Brethren, and did not our case fall pat with theirs in this? what corner, what condition, yea what commodity almost in the land was not pestered with those Projectors and their emissaryes? Oh the Alphabet of Monopôlyes which we might here reckon up, yea rather, an Alphabetical Index, there being divers particulars belonging to one letter, and so in several letters of the four and twenty. What shall I say? our meats, our drinks, our cloathings, our extraordinaryes, our necessaries, were all annoyed by these louse and flies. Nay, one thing more, as in Egypt, Exod. 8. v. 21. ver. 24. the ground also was full of them, and the land was corrupted by reason of the swarms of flies: So 'tis observable with us, that those illegal taxes projected by some, did destroy the very Land. I mean they reached beyond houses and shops, even to husbandry, and to the beasts of the field. And now see the removal of all these in a very blessed degree. 1. How many Monopolies were cast down by those first Proclamations, and all the rest (saving Justice a labour) are tottered after of their own accord. 2. Shipmoney is damned (as they call it) by one Act of Parliament. 3. And vexatious Knighthood by another. 4. Besides, that against stannery Encroachments, and for the certainty of Forests, which (though divers) I do put them together. 5. And finally (lest the Hydra's heads should spring again) for prevention of a return or relapse, behold that great and gracious Statute of a Triennial Parliament, together with another for continuance of this present; of which more hereafter. Is. 107.8. O that men would (therefore) praise the Lord fir his goodness, and for his wonderful works to the children of men. The fifth Plague in Egypt was the Murrain of Beasts. Behold the hand of the Lord is upon thy Cattles which is in the field, Ex. 9.3. ver. 6. upon the Horses, upon the Asses, upon the Camels, upon the Oxen and upon the Sheep, there shall be a very grievous Murrain. And the Lord did that thing on the morrow, etc. This was an heavy plague, though, only upon Beasts. But we have felt a kind of Murrain upon men, in our unprosperous expeditions of late, yea and a kind of Murrain and rot of souls too, by our late (yet too long) darkness and obscurity: but I pass over this to another place. The Removal of both these (blessed be God) is begun. The fixth Plague was Boils and Blains. And the Lord said unto Moses and unto Aaron, Ex. 9.8. ver 9, 10, 11. Take to you handfuls of Ashes of the furnace, etc. And it shall become small dust in all the Land of Egypt, and shall be a Boil breaking forth with Blains, upon man and upon beast throughout all the Land of Egypt, etc. Let our late, late Epidemical boil of Antisabbatarianisme be the parallel. (to speak as a Divine) Not only the profane sports of men, but the groans and cries of poor beasts, travelling for the profits and pleasures of their owners upon that day, can witness the spreading of this sore, whether it hath not been a Boil breaking forth with blains upon man and upon beast. Oh how have their Maypoles and Church-ales, their Morish-dances, and Trojan-horses, how have they grieved the strictest, profaned the middle sort, and brutified the loser kind of people? Well did they know that the Sabbath was the very meale-time in which our spiritual food was served in unto us. Yea, and that they might make a twoedged sword of it, it was not thought sufficient that the people should hear, but the Minister, especially if conscientious, must be the man to read the Declaration which they had gotten. These are our Boils and Blains indeed, and I hope that to every tender soul they are grievous. But see now some kind of Removal of this death also. 1. First, there is an Order for the observation of the Sabbath-day. 2. And in this last Declaration of the Commons for the taking down of Scandalous Images and Pictures, etc. there is a second Order, that the Lords day shall be duly obscrved and sanctified. Thus these Boyles and Blains also do begin to be cured. The seventh Plague in Egypt was that of Hail. Behold to morrow about this time I will cause it to rain a very grievous Hail, Ex. 9.18. etc. such as hath not been in Egypt since the foundation thereof, even until now, etc. And again, Ps. 105.32. He gave them Hail for rain and flaming fire in their Land, ver. 33. he smote their vines also and their figtrees, and broke the trees of their coasts. But now what evil can we find amongst us, that is terrible enough to parallel this grievous thundering, fiery hail-storme, so generally mortal to man, beasts and herbs? Surely we might long since have spoken it truly, but now (I hope) we may safely speak it too, those two arbitrary Courts, one Civil, the other Ecclesiastical, I mean, the Star-chamber and High-Commission, they are both taken away as grievances and abuses. You know that they were like those treasures of Hail mentioned in the book of Job: Job 38. v. 22. for they were armed at all times with stones of all sizes, ready to be shewred down upon persons of all degrees to their utter breaking in pieces. An Arbitrary government (in my young judgement) seems to include in it both Anarchy and Tyranny in Church and Commonwealth; in the first it is no less than a Spanish Inquisition, in the latter little better than the Muscovian Sovereignty, in two syllables, Pope and Turk. All Israel's bondage in Egypt, which to them was (I conceive) as direful, as were all those forementioned seven Plagues put together, yet, I say, all that durance was but the sufferance under a mere Arbitrary governor. Exod. 1. v. 11. View their case. 1. What oppression under Taskmasters, They did set over them Taskmasters to afflict them with their burdens; ver. 13. and they built for Pharaoh treasure Cities, Pithom and Raamses. Yea their serving under rigour, ver. 14. so that they made their lives bitter with hard bondage, in mortar and in brick, and in all manner of service in the field, etc. ver. 15, 16. ver. 22. 2. Nay, that bloody stratagem in working with the Midwives. 3. And finally that highest degree, the public command for open drowning of all their Males. All this, and the rest of their durance did spring from hence, that they had no Laws, Charters, Pri●iledges of their own, but lay at the mercy of an Arbitrary governor, this was the Plague of plagues to Israel. But now behold the mercy of our God, and the goodness of our Sovereign, these two treasuries of Hail are utterly rifled and suppressed by two express, distinct, full, grations Acts of the present Parliament, so that the places of them shall know them no more. Blessing and praise be to our God for ever. The eighth Plague was the Locusts. Behold, Exod. 10 4. to morrow I will bring the Locusts into thy coast. And they shall cover the face of the earth. ver. 5. ver. 6. ver. 13. ver. 14. And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians. And Moses stretched forth his rod over the land of Egypt, etc. And the Locusts went up over all the land of Egypt. The parallel of this Plague amongst us is made to our hands by Scripture itself, Rev. 9 Rev. 9 v. 3. There we read of Locusts upon the earth that came up out of the smoke of the bottomless pit, ver. 4. and unto them was given power as the scorpions of the Earth have power, that they should hurt only those men which have not the seal of God in their foreheads, etc. These Locusts are by Interpreters (especially Modern) conceived to be the whole brood of Jesuits, and indeed all the marks of the Locusts there set down, do very properly agree unto those late swarms of hellish Proselytes. For, 1. First, ver. 7. the Locusts are said to be like unto Horses prepared unto battle: so the Jesuits they are the Popes, yea Satan's cavellery. 2. Next, on their heads were as it were crowns like gold: ver. 7. and we know that these Romish Locusts they are the great crowne-mongers and Scepter-merchants, to buy, sell and barter, both Kings and Kingdoms through all the Christian world. 3. Again, Their faces were as the faces of men, ver. 8. they had hair as the hair of women, and their teeth were as the teeth of Lions: All these particulars are matched by the cunning complacency, insinuations, and (in sine) destructive conclusions and upshots of Jesuitical emissaries. 4. Lastly, to the same purpose we might add, ver. 9 Their brest-plates of iron, noting their serpentine defective craft and power; their swiftness and noise upon the wing, showing their compass of Sea and Land to make one Proselyte. And finally, Their tails like Scorpions, Mat. 23. v. 15. ver. 10. intimating what a sting they leave behind them, and what bitterness in the latter end. The Multitudes of these worst of Papists have been very great amongst us of late, yea 'twas conceived by some of judgement and conscience, that in our Metropolis there were more of these Locusts (I mean of Jesuits) at one time, then there were Protestant Ministers of all sorts in that City. Sure I am that the preamble before our late made Protestation doth much complain of their present endeavours, to undermine our Religion, and to subvert the fundamental laws of this Kingdom. But now for the removal of these, we know, that they have had a day of departure set them already, and many of them (it is hoped) are gone. Let us pray that the Lord would deal with those that remain, as he did with these Egyptian Locusts, Ex. 10.19. That he would turn a mighty strong wind, and cast them into the Sea, so that there might not remain one Locust in all the coasts of England. Amen, Amen. The ninth Plague was palpable Darkness. And Moses stretched forth his hand toward Heaven, Ex. 10.22. and there was a thick darkness in all the Land of Egypt three days, they saw not one another, ver. 23. neither risen any from his place for three days, etc. And Brethren, to match this, what think ye of the gross suppressing of light in this Kingdom of late, and the many means that have been used both to drive, and to keep cut knowledge? Let me show you but some steps and degrees of this darkness. 1. First, our weekly Lectures, and all mere Lecturers were suppressing or suppressed already, in some Diocese they were wholly put down; in others, partly, besides that the setting up of more was either denied or supplanted. Yea in those places where the enemies of light had not the face or power utterly to suppress Lectures, yet there they would quarter them, yea doubly and triply quarter them, four, eight, twelve men in some Towns were appointed for one weekly exercise, that so it might become like that web of Penelope, that one man might untwist that the other did spin; or at least that the multitude of Cooks might mart the potrage. No, no, this sort of lights was too bright and blazing for those enemies to suffer them, they were as wand'ring Planets or Comets rather, and did as they thought cast a dangerous influence upon their Tribe, and therefore they must be extinguished. Hence the very name of Lecturer was become (to some Churchmen) both ridiculous and odious. Yea, as these many Petitioners (against Episcopacy) from Ireland do complain in that Kingdom, the Priests and Friars were both guests and neighbours to some of their grand Churchmen, when a poor Lecturer could not be suffered to live, nay, durst scarce be seen amongst them. Yea further, it was grown a maxim amongst your great Clerks (great in Benefices I mean) that a Lecturer had no footing in the Church of England, and this maxim perhaps shortly should have been made a Canon too; but a strange position (me thinks) it is, that one which hath been called to the Ministry, ordained by themselves, and is commanded by the Lord, yea by his Ordinary, to preach the Gospel, which he doth (suppose) ably, faithfully and fruitfully, that yet this man should have no footing in the Church of England? This makes me to wonder farther what a Church of England these Rabbis would make; such a Church (it seems) it must be as doth exclude and dismember those Ministers which are too very Preachers. In a word, you know Brethren (if you know any thing) how this sect of men (as they accounted them) were every where spoken against as the troublers of Israel. How many of them are driven away into the wilderness of America? Others were so fast imprisoned that they could not obtain the liberty of a banishment, and othersome silenced, suspended, deprived by companies. And least after those undoing censures they should shelter themselves and maintain their poor families by some other liberal faculty, they were way laid by these Canons which did enjoin to the very Schoolmasters, the same subscription as to Ministers. Let me conclude touching this sort of men and their former condition especially. We are made (by them) as the filth of the world, and as the offscouring of all things unto this day. 1 Cor. 4.13. Thus this sort of light was eclipsed. But those were accounted wand'ring Planets (as I said) and such as had no footing. 2. Let us look next upon beneficed Ministers, these are acknowledged (by the great Extinguishers) to be fixed Stars, and to have footing in their Church of England, and yet even these (especially if painful and conscientious) could not have footing in their own Pulpits upon the weekdays, nor in the afternoon of the Sabbath. Nay, they were in some whole Counties forbidden then to catechise, save only in the bare words of that Childish Catechism; ☞ they durst not go an inch out of their truckle. Here I might add the many cunning inventions and cruel press of multitudes of Innovations, especially in matter of worship, Tables were Altared, Crucifixes erected, bowings introduced, and many other scandalous, ridiculous and burdensome actions and gestures imposed, and all these were used, but as so many fans or rinsives, ot boult out the tenderhearted, Orthodox and active Clergy, that they might be blown off as chaff in every Diocese. Thus both our Planets and fixed Stars were darkened. But now was there no other kind or means of light besides those two which the people might procure to guide their feet into the ways of grace and peace? Quest. 3. Answ. Yes, there was another, a third kind or means, it was the Candle-light of Orthodox and holy Books, these might have supplied in some measure the want of both the former. And therefore the grand Extinguishers, were well enough ware of this also, and do take a complete course for prevention. The springs and fountains of godly Treatises they knew to be of two sorts, some were penned within the Kingdom, and to meet with these, an Order is procured from Starr-chamber, that they must all come through the hands of their Creatures. Other (such) books might be brought in from other countries, and therefore in the same order it is provided, that all foreign books likewise must pass under the self same Censors, and all this, lest those poor conscientious souls (which they call Mechanical and Puritanical Vulgars') should get so much as lamp-light to guide themselves, and to discover their misleaders. Thus had these men like those Gileadites at Jordan, Jud 12.5. ver. 16. taken all the chief passages of knowledge, so that whatsoever man or paper, book or Minister, had not pronounced their Shibboleths aright, he should have been crushed, or suppressed in the birth. 4. Yea higher yet, because some Puritanical Ministers (I speak in their Dialect) had an art of preaching and pestering in their very prayers, before and after Sermon; therefore a course is taken, that they must confine themselves in the Pulpit before Sermon, to a certain Canonical Sceleton, that is laid down in one of their illegal Canons, in which (me thinks) the Minister doth proffer and promise the people fairly concerning prayer, but is hardly so good as his word to the end, and after Sermon they concluded with certain Collects at the Communion Table. 5. Nay once more, to show you the Superlative depth and blackness of this darkness, some have been forbidden and checked (if not punished) for using of conceived prayer in their Families, and because they did not there bind themselves to the Common prayer book only. Judge ye Brethren, whether we were not about to be shut up under darkness as bad as Egyptian. Did I say as bad? nay ours was worse in a double respect, 1. First, Egypt's darkness was Corporal and Outward, but England's was Spiritual and Mental, which is an immediate and certain forerunner of darkness eternal. Isa. 27.11. It is a people of no understanding, therefore he that made them will not have mercy on them, and he that form them will show them no pity. 2. Egypt's was not Universal, for all the children of Israel had light in their dwellings. Ob. So we had some Goshen too among us (may some say) in the worst of those times, some Diocese, Ex 10.23. some Churchmen were not so bad as the rest? An. Brethren, there is a kind of method even in the setting of the Sun, it is dark at Norwich and London, and there aways, before it is night at Sarum, Exon and Launceston; because those former Counties are more Esterly; but the same black cloud was coming apace over all the rest, though they were not wholly and actually overwhelmed. The month, nay the very day was set, for a general Eclipse, yea for an extirpation of all those lights in the Land which should have stuck at that horrid Oath. November the second, last year, one thousand six hundred and forty, then, then was the time when the great Curefue-bell should have been rung out for covering of fires, and putting out of Candles, in every County, City, Town and Parish throughout the Kingdom. Thus was our plague of Darkness, the worst indeed of all the nine. And yet the Removal or Remedy of this also, do our eyes behold; for there is an Order now come from the House of Commons, both for setting up of Weekly Lectures by the Parishioners, and for afternoon preaching where there is none; so that, if we will, light may now shine out of darkness, and that so brightly, that the darkness may not be able to comprehend it. The 10th and last was, that Death of their Firstborn. And it came to pass that at midnight the Lordsmote all the Firstborn in the Land of Egypt, Exod. 12.29. from the Firstborn of Pharaoh that sat on his throne, ver. 30. unto the firstborn of the Captive that was in the Dungeon, and all the firstborn of Cattles. This I must Parallel with our late troubles in the North, with that war against our Brethren of Scotland. True, there is a difference in this, that in Egypt there was not an house in which there was not one dead by that plague; in England and Scotland, not many have died by this war. But for that difference, blessed be the overruling hand of our good God, no thank to those Incendiaries, for could they have obtained their purpose, 'tis more than probable, that the death of one of every house (in this Island) would not have served the turn, but rather that there would scarcely have been one of an house left alive in many Families of the two Kingdoms. Therefore that's not great difference. But the Parallel doth hold in divers respects, as, 1. Exod. 12. v. 29. First, that Egypt's plague was at midnight; so this war was so contrived, as to come upon us in the depth of our palpable Egyptian darkness, of which before. First, the eye of knowledge should have been put out amongst us, and then Sampson-like, we had been fit to grind in their Mill, or rather (as he) to have pulled down the house upon our own heads. 2. In Egypt, that plague was the last of the ten, yea, it was an immediate cause and forerunner of Israel's freedom and Deliverance from their intolerable task masters. He smote also all the firstborn in the land; Ps. 105.36, 37. the chief of all their strength. And then immediately, he brought them forth with silver and gold, and there was not one feeble person among their tribes. 3. So, it is our hope Brothers (for Removal) that the good God will make that Northern war, the conclusion of all these our plagues, yea and an occasion or cause of our greater strengthening and enrichment. Judg. 14.14. We see that there is some meat come out of the eater, and out of the strong there is come some sweetness already. Perfect thou o Lord the thing which thou hast begun amongst us. So much touching Removal. The third branch of Deliverance (which we gather by looking upon our evils felt or feared) it was called Prevention. It is a great mercy to a sick man to have the pain and peril of his disease stopped, it is a greater, to have his malady quite Removed, but for a person to be kept and preserved safe from all touch of a disease that was near him, to be blessed with a Prevention of the plague that was next door, this is a mercy above many. And therefore this third branch is both higher and greater than both the former; and yet it is less valued generally then either of those. For those plagues which are Stopped or Removed from a Nation, they were present and actual: but that mischief which is prevented and kept off, is at most (in respect of our apprehension) but a possible and future evil, and therefore we are less sensible of this (though greater) evil. In short, that bitterness which we have felt, we know by sense to be bitter, whereas much more, being escaped by us, because escaped may seem less. Hence it is that the Lord doth lose much praise and glory for this sort of mercy. Nabal (we know) did return but little thanks, and less requital to David for the safe guarding of his Shepherds in Carmel; 1 Sam. 25.10. the reason was, because the good done to him by David, was a Prevention, he did preserve the men, and flocks from danger, so that the chutle felt no evil, and therefore did value the courtesy as nothing: So is it twixt us and God, we give him little praise for great mercy, if it be bestowed upon us in a Prevention, whereas should the Lord have suffered those evils (now prevented) to have come upon us in part, and then had taken them off again, we should have given him greater praise for a lesser favour. But here you may ask me, Quest. what means can we use, or what may we do to see and value this branch of mercy which you call Prevention, because mischiefs kept off did never come within ken? Though those evils which have been prevented never came in ken of dull and eyes, Answ. yet (let me tell you, that) every holy, wise and grateful Seer, might and did perceive them to be many and grievous. And that I may quicken those shorter sights, give me leave to lend them some few perspective or spectacle glasses, to quicken and strengthen their apprehensions. First, then see what a black Northern cloud of war and ruin did hang over our heads of late, though it pleased the God of peace to blow it beyond us, so that it did not break and fall upon this Island. What head can guess, what heart can bewail sufficiently, the probable end and issue of those intestine commotions? utter destruction of one Kingdom (who knows which?) was the best issue that could in likelihood be hoped. But of this I have spoken before. 2d. Prevention is of Treasons, more than one, yea since the sitting of this Parliament. 1. One in England; who can be ignorant thereof? a plot it seems it was both against that highest Council, and the whole Kingdom, the less we do know of it, the greater (in my judgement) and the deeper should it be thought. Sure I am, of these two things in print, First, that some of the plotters are fled, and pursued by Proclamation, a Nationall Hue and Cry is gone after them. Secondly, the Preamble, to that thrice worthy Protestation doth declare how some endeavours had been used to bring the English Army into a misconstruction of the present Parliament. The Prevention of this Treason, because as yet some what unknown to us, may deserve the more of our praises and prayers. 2. And another in Scotland too, as doth appear by their proceed in that Kingdom. 3. Prevention is of a Tyrannical Arbitrary government. That some did attempt this is too too evident by many arguments. The Preface to the Protestation, the late extrajudicial opinions, the strange Arbitrary proceed in Courts suppressed, and finally the just censure and execution of that traitorous Earl; do all manifest the same thing. Brethren, these Arbitrary men are the persons which would have made the whole body Politic, like a child sick of the Rickets; The Rickets is a disease in Children, which causeth an extraordinary growth, or rather swelling, in the upper parts of the body toward the head, but the lower members all the while do pine, languish, and waste away: and therefore 'tis not so much a natural nutrition, as an unnatural corruption of the whole body. Let us conclude our praises for this Prevention, with those verses of David. Ps. 18.48. He delivereth me from mine enemies, yea thou liftest me up above those that rise up against me: ver. 49. thou hast delivered me from the violent man. Therefore will I give thanks unto thee (o Lord) among the heathen; and sing praises unto thy name. 4th. Prevention, is of Superstition and Popery. No, no, saith many a man, Ob. I cannot be so weak as to conceive that they could have brought in Popery, nor so uncharitable as to think that they would have done it? Because this doubt or Objection is somewhat Common, Sol. and that the contrary opinion is thought to be but the evil surmisings and uncharitable jealousy of some puritanical spirits, I shall therefore spend some time to answer it. But first let me premise a Caution. Brethren, Caution. there are some certain sorts of persons which will not, which must not take an answer, and be convinced of this point, that the innovating guilty faction would have brought in Popery. As First, all your Delinquents, that have had a finger in the pie, your guilty persons that are the foremost parties in the case, these must not believe this, nor be convinced. Secondly, all their Dependants too, that do any way hang upon the guilty faction, or have near relations unto them. You must also give these men leave to be hard of belief in this point. Thirdly, (yea) and all others which in their Sermons and discourses, by their pens, purses, or otherwise, have engaged themselves against the Scots (perhaps) or for the late innovations, and illegal impositions. All these, and all the rest of the like kind, must not see Reason or ground, why any one should think that they could or would have brought in Popery. But for others, which are innocent, free, and ingenious, if they make this question, now I answer them. And first, let me speak to that part of the Objection, that they could not have brought in Popery. 1. True it is, if we look upon our Sovereign, we have a gracious, orthodox, fixed, protestant Majesty. As appeareth, not only by his constant firmness, when he was in Spain (the Shop of Popery) but by his Royal promises, Vow, Oath and practice ever since he swayed the Sceptre. And in this respect, we must presume and conclude that they could never have brought it in. 2. But yet when I look upon the nature of the Popish Religion, with what wiles and violence it makes its way where once it enters, how it marcheth over Crowns and Sceptres, and swims to it's own end, through all sorts of blood. And when I call to mind the strange prevalency and power of some, in passing the late Oath and Canons, to the prejudice of the King and Kingdom, than I am fare from the peremptoriness of those which do so boldly affirm that they could never have brought in Popery. So much for the [could not.] 2. But for that other part of the Objection, touching the will and intention of that party, that they would not have done it; (pardon) I cannot be so Uncharitable, Blind or Undutiful, as not to think that they would have brought it in. First, not so Uncharitable; namely, to those many Orthodox, able, holy judgements, which are clear and strong of this opinion. True, 'twas thought by some godly and judicious ones at first, that Arminianism was the only aim and end of the Innovatours, but they did soon out-shoot this mark, and so shown that that heresy was but their stalking-horse. Next, it was guessed they did drive at Lutheranism, but at last it was both seen and felt, that nothing less than flat Popery (perhaps French Popery indeed) could terminate their desires. I cannot therefore be so Uncharitable to such considerable judgements as to think that they Would not have brought it in. And indeed this alone (in my judgement) is true Charity, if a man be so charitable as that withal he may keep the truth; for there is a kind of Crudelis miscricordia, as the wise man saith in another sense, The tender mercies of the wicked are cruel, that is, when men will be so charitable to persons, that they become cruel to Reformation and Justice. Thus I cannot be so Uncharitable. Nor can I be so Blind, as to think that Popery was not their main design and desire. Brethren, will ye, shall we believe our own eyes and ears in the business? then consider what things we have (or might have) seen this way to confirm us? What Popish Discourses, Pamphlets, Sermons and Practices have passed the Press and Pulpit with licence. In short, consider with yourselves, but these two particulars. 1. In Doctrine, what Innovations directly contrary to the Ancient, Venerable Protestant Truths? Take a sip or two. First, the Pope wont to be Antichrist, but now our new Preachers and Printers, will tell us that 'tis no such matter. No, now if we will have an Anti-christ we must go seek him amongst Jews and Mahometans. Again, the Church of Rome was wont amongst Protestants to be accounted the Scarlet-Whore and mystical Babylon; but now marriage hath made her honest, and she is become in a sense a true Church. What shall I speak of published Popery in points of Justification, , Merit, Sacraments, etc. yea by some Innovatours, both the name and parts of the Mass are received. 2. So in Worship, what grossness of late about Altars, Priests and Sacrifice in a sense? what Images, Pictures, Ducking, Basins, Candlesticks and the like? Brethren, what shall I say? I should tyre your patience, myself, the time, to follow these wilily and wicked chased Foxes; but my comfort is, that I do speak to them which are Christians, Protestants, reasonable living Creatures, which have eyes and ears of their own, to read and hear, and these may inform you sufficiently of this truth. But for brevity's sake, if any desire to see more, I shall direct him to these two helps for satisfaction. 1. First, the several Petitions, Charges, Accusations, Articles put into the Parliament against the several Innovators. 2. And next, the Censures of them, for the same, as they have been and shall be found guilty. Ob. But suppose some few of the Innovators did drive at flat Popery, yet we cannot but think that many others of them had not so gross an aim? Sol. There was no good trusting of them, He that will lie will steal (we say) and he that will steal a pin, will much more steal a pound. Suppose some of the hindmost hunters did not so clearly see the game; suppose some of the lower and lesser wheels of the frame, did not aim at the flat, full and gross lump of Popery, perhaps that was too big for some of their consciences to swallow it whole at first: but suppose that the lump had been divided into bits, morsels and pills, which should have been sized to their several throats, than I doubt much whither they would have stuck to take it down. Nay, we know that they had generally let down many morsels already, and 'tis harder to resist the degrees, than it was to withstand the beginnings of Idolatry. Therefore I cannot be so Blind, as to think they Would not. 3. Finally, neither can I be so Undutiful as to think it, Undutiful to that High and Honourable Assembly. Doth not this Blessed Parliament know as well as we, what was the aim of that Innovating faction? and they tell us in their Preamble to the Protestation, of late, bold, frequent designs, practised to undermine the true reform, Protestant Religion. Also that divers Innovations and Superstitions have been brought into the Church. And in another late Declaration, they do order, to abolish and take away Crucifixes, scandalous Pictures, Images of the Virgin, etc. and divers other Innovations, in, or about the worship of God. These and the like Declarations and Orders of theirs, I cannot but in duty believe and subscribe unto them, as arguments convincing us of the truth of this point in hand: so that I shall now conclude this whole Discourse with those words of the Apostle— If any man be ignorant, let him be ignorant. 1 Cor. 14.38. So much touching Prevention, of Wars, Treasons, Tyranny, Popery. That was the third Branch, and the last of those which we gathered by looking upon the evils felt or feared. The following Branches of our Deliverance did arise from the Consideration of that Good which we now have and hope for. And so The fourth Head of this merciful Deliverance is CONTINUANCE. I mean, an entire Continuance of all that good which we did enjoy, but were upon the very nick of losing it. We say in our common Proverb, That a penny well saved is so much gotten, and is it not so in mercies? A mercy continued is as much as if it were new given us. We say of God's providence, that Sustentutio est quasi continua creatio, The Lord's preservation of his creatures is as it were a new creation of them daily. Now Brethren, how many mercies have we yet still continued unto us which we did give over for a few months since for lost and desperate? as to give an instance or two. 1. First, concerning our painful and conscientious Ministers. How much money (think we) might have been collected in England, throughout all Congregations about a year and quarter since, to have bought the certain Continuance of all godly Pastors amongst their people but till now? doubtless there would much more have been given then hath been paid for Subsidies and Pole-mony, since the beginning of this Parliament, and yet how whinching were many in those payments? And how few do consider this to be so great a favour? O remember, and go home musing upon this gracious Continuance. Think with yourselves, and say to your friends and children. O what invaluable goodness is this, that the voice of the Turtle (instead of the shrieking of Zim Ohim) is yet heard in our Land? the Bells of Aaron (and not the Hawksbels) do still ring in our cares? Blessing and praise be to the Lord who alone doth wondrous things. Ps. 136. v. 4. Brethren, I would have you that are hearers to look upon all your conscientious Ministers (those which you think, nor could, nor would have taken that oath) as upon men raised up from the dead and come out of their graves again; and therefore me thinks you should hearken to them with fresh and double attention. You know what Dives said to Abraham in the Parable, Luk. 16.30. Nay, father Abraham: but if one went unto my Brethren from the dead, they will repent. Let us not be worse than Dives his Brethren: but let us look upon and hearken to all such Ministers as Messengers twice given us, sent from the dead, and as preaching rather out of Coffins than Pulpits. But here is a main cause of our general insensibleness of this mercy, because our Shepherds were not utterly, actually and locally removed and gone from us, therefore we can scarce believe and conceive that they were certainly going? But to remove that deceit of heart, consider these particulars. 1. First, that some were utterly and actually already gone and driven out; and this both East and West can too truly testify. Look Eastward into Holland, and how many of our choice and extraordinary Teachers were driven thither, and durst not show their heads here (until this Parliament) for fear of Prisons and Pursuivants? and all for scrupling at a few Ceremonies, confessed by the Innovators themselves to be indifferent? Look but upon the books of those Ministers, which they have sent over since their banishment: Look upon their Sermons and services done for us, besides the damnage to clothing occasioned by their departure, and then you cannot but acknowledge that many of our choice Ministers, were driven away actually into the East to our great damnage. But the West can tell us of a fare greater number, now wand'ring in the Deserts of America. One man of God is a precious Jewel in a Kingdom, and may do much for the public safety and Reformation of a whole Land in time of need, as we see in Elijah and Elisha; 2 Kin. 2.12. what a loss is it then to one poor Island to have scores of such Chariots and Horsemen, driven away at a clap? 2. Others, if not quite gone, yet were going apace. How many honest Kenites were packing up their Fardels? 1 Sam. 15. v. 6. how many powerful Pastors in England were just now upon the hiding point? Some for Ceremonies, others for faithfulness in their Ministry, were fain to fly from chamber to chamber to hid themselves. These beginnings of Ministers banishment, may ensure and convince us sufficiently, that the Continuance of those that remain is a mercy, yea a favour Superlative. Secondly, and as of Ministers, so for the continuance of all other Spiritual, and Nationall good things which (I say again) stood a tiptoe, and were (as it were) upon the wing, they are all new given unto us. We may say of them all, as the father of his returning Prodigal, Lu. 15. v. 24. They were dying and are alive again, they were losing and are found. Hast thou an estate of Lands or houses, go home and new date thy leases, let them all run from the year 1640. I say again, One thousand Six hundred and forty, for than was thy term renewed; I mean, that very year might thy lands have been Aceldama, the stage of wars, and thine houses fuel for wildfire. In a word, hast thou but a wife, children, yea a life of thine own to lose: I tell thee (man) all these are new given thee too, in the same year 1640. And therefore as the Lord by Moses said to Israel concerning the Month Abib: Exod. 12. v. ●. This month shall be unto you the beginning of months, it shall be the first month of the year to you. So may I say of this very year unto us all, and especially to Ministers of the month November, in this particular, that this deserves to be accounted the beginning of our years and months. In a word, in them we received our second first being. Consider therefore (to close this point) how all our old good things are now become new. 5. Head of this Deliverance, we called Addition, or Increase. The present great work of Mercy is so full of rich particulars, that 'tis like a special mess of meat, which we may turn again and again, and still find in it another choice or delicate morsel; and therefore though we have heard of Stoppage, Removal, Prevention, and Continuance, already; yet there is a fifth list [of Additions] now to be spread before your eyes. In setting them forth I may chance to touch upon some instances or particulars which have been named before, but if I do, it shall be under another Notion, and to a different end. How common an objection is it (especially amongst Atheists and Delinquents) that they see no such great things already done for us by this present Parliament, Object. as some over-working heads do seem to intimate? I answer (first) to the Persons, Sol. perhaps those men do look through the wrong end of the Perspectiveglasse, and then great things may seem very little unto them. Perhaps their Organ is vitiated, their judgement is corrupted, and then they put bitter for sweet, and sweet for bitter. But (secondly) to the point itself I answer, he that hath the heart of a Protestant, the mind of a good Subject, or the eyes of a reasonable Creature, and doth not wink with those eyes that he might not see, he must both see and say, that the Lord hath done many great things for us already, for which we have cause to rejoice. If any man ask me for an exact Enumeration of them? I answer as he— Oceani fluctus me numerare jubes— In Scripture phrase; they are more than I am able to express, I must give them in by heaps. We heard before of a Parallel to all the ten plagues of Egypt; but what if I should now show a Catalogue of great works of this Parliament, outstripping, yea doubling that number? I will not over-lay your attentions before hand with a promise of prolixity, but let us observe some famous particulars done already, and those for the Glory of our God, the perpetual Honour of our dread Sovereign, and the lasting praise of this Parliament. 1. The first observable Addition must be that Act for the Confirmation of the Treaty of Pacification. I cannot but set it in the forefront of my catalogue, as the first link in this golden chain, and the basis of all the rest of our late mercies. The whole Act is true, 'tis large, but to me so much the sweeter; let him that can (for me) read it over with dry eyes, (I mean, for joy: for) I think that Act is looked upon by divers sorts of men, as was the foundation of the second Temple among the Jews. 'Tis said that Many wept with a loud voice, and many shouted aloud for joy. Ezr. 3.11, 12. So, doubtless, all that wish well to our Zion and Jerusalem, to Church and State, they cannot but rejoice in reading thereof: but as many as are contrary-minded, (like enough) do repine and howl in secret, to see so blessed a close of so perilous a business. Brethren, let me commend the serious reading or hearing of that Act, to every judicious and fit Protestant and Subject now present, and also (if they please) to all those which have been so loud, fierce and active heretofore, against our Brothers of Scotland, Oh let these latter read, blush, repent, and change their minds, with shame and sorrow: but the former, let them be confirmed and lifted up in their holy, loyal intentions and proceed. The substance of the whole Act, or Statute, may be reduced to these three heads. First, there are (I do not trifle away holy time about secular things) the Commissions upon which that treaty at Rippon was grounded. As oft as I read them over, and do look upon the names of the Commissioners of both sides; so often (me thinks) there cometh into my mind, the transaction and transactors of that business, betwixt the Israelites, Josh. 22.10, 11, 12 etc. and those other two tribes and half, beyond Jordan, it was concerning an Altar of Testimony which these latter had builded. Great danger there was at first of a bloody, Religious-civill war, but afterwards, by the prudence of the Commissioners on both sides, they rightly understanding each others meaning, all is concluded in a firmer peace than before, the bone is stronger after setting, than it was before the dislocation; and the Altar is called [Ed.] a witness: Some thinks we may write the word [Ed. a witness] upon every ensign, gun, spear and sword, that hath been lifted up on either side, in those late Northern expeditions; and each weapon may be kept as a testimony of the Lords mercy, our Sovereign's goodness, the Parliaments wisdom, and the Commissioners noble service on both sides. Secondly, There is the Act itself, all the Demands, Desires, Articles, with their several Grants, Answers and Conclusions, Prov. 25. v. 11. like apples of gold, in studds of silver; and all this is closed and crowned, Psal 46. v. 8. with a day of public thanksgiving. Let us add those words of the Psalmist, Come, behold the works of the Lord, what desolations he hath made in the earth. In other Kingdom's desolations: ver. 9 but in ours, He maketh wars to cease, he breaketh the bow, and cutteth the spear in sunder, ver. 11. he burneth the Chariot in the fire. The Lord of hosts is with us, the God of Jacob is our refuge, Selah. Thirdly, There is the Act of Oblivion, a dram of Lethe, to close up all, that so all Acts and Monuments of hostility, may be buried in everlasting forgetfulness. 2. Addition or mess of Deliverance (already served in unto us) is that Declaration of the Commons in Parliament last September, containing these four heads. 1. For removing the Communion table, taking away the Rails, levelling of chancels, etc. 2. For abolishing of Crucifixes, Scandalous pictures of Persons of the Trinity, Images of the Virgin, taking away of Tapers, Candlesticks, Basins, etc. 3. Against Corporall bowing, both at the name (Jesus) and towards the East. 4. For Sanctification of the Sabbath, etc. I am forced by the general neglect and contempt of this Declaration to make it my next Addition, though it be in time one of the last. I have but two things briefly to show in this point. 1. God's great goodness to us, in granting such an Order. 2. Our vile and base unthankfulness showed to him, in the entertainment thereof. First, this Declaration was a great mercy: for some of the things there to be removed, were a part of our late Innovations, they have been some of the rocks and sands, which have wracked multitudes of our conscientious and powerful Ministers. In short, are they not (at least some of them) main grounds of Papists hopes, and other Protestants despairs, touching communion with us? and yet lo, now (by this Declaration) a price is put into our hands, to remove this rock, and to take away these sands, to cause other reformed Churches to hope, and the Romish to despair, of our return towards them, and is not this a precious advantage? a wonderful favour? especially if we consider how strongly those superfluities of our Religion were backed of late. Why, they were the rising Ceremonies, the very road to preferment from some; he that could but fill his hands, yea his Church, with these, was by them made a Priest of the High places: and now to have such things abolished and downed by Authority from Parliament, yea, to have but free permission from all the Commonalty of the Kingdom to do it, I say, 'tis a thing which for a while since was incredible. 2. But now how is this golden opportunity improved? Brethren, it doth even sicken my body, and sadden my spirit, to observe how dully, nay how contemptuously this mercy of God, and goodness of that Honourable House is entertained amongst us, amongst us I say again. Some godly forward Parishes indeed there are in this place; but I speak only of the guilty. Hath the Lord placed this City in the midst of our County, as a Beacon upon an hill, yea, as the Centre, heart and head of the West, and shall this beacon not blaze by its example, in every part, when there is holy, loyal, refining fire put into it, by so great Authority? nay, shall this heart and head of the West (in great part) convey nothing but dullness and drowsiness to that whole body? In a word, are we the Redeemed people, the Maiden City, faithful for ever to our King, and do many of us now thus requite the Lord that preserved us? Are, or can they be thus unthankful to the King of Kings, in this great trust and service? Oh let all whom this concerns immediately, and all others who may have any hand in it more remotely, let them all take home these words of a grieved Minister, with shame and sorrow, yea let them go home and sin no longer. But you will say, you must first answer our doubts and Objections, before you press thus vehemently upon our consciences and affections; and these our Objections are many. 1. Object. 1 Is, touching the Authority of this Declaration, it came not (say they) from both Houses, and therefore is no constraining Law? I answer severally to both parts of the Objection. First, Answ. 1 Suppose that it came not from both Houses, yet 1. Ye need not doubt but that there is Authority in it sufficient, to bear out every man in the exact execution of that Order against any one that shall oppose him: and the truth of this Answer I believe the vilest caviller durst not to question. 2. The House of Commons (which some do ignorantly or basely nickname the Lower-House) they are ourselves, we in them (in this sense) and they in us: so that we may say touching this selfnesse, as the Tribe of Judah said to David, they are (as it were) near of kin to us, I mean, that as our Votes were in their Elections: so 'tis fit that our Wills should be bound up in their Injunctions and Declarations. 3. And where is he that durst to sow a jealous or evil surmise of disagreement betwixt the two Houses of Parliament, concerning their Injunctions? To that other clause, Answ. 2 that denyeth this Declaration to have any Constraining power. I answer, First, And is it come to that now, that we do need force and constraint to make us reform things amiss? I had thought for a year ago, that bare permission and liberty to remove such things as these, would have been a sufficient inducement unto us all. Little, little, did I then dream that Protestants, would have needed compulsion to such a reforming work as this. 2. But however, know this, ye that slight this Declaration, as an Arrow without an head, know (I say) that ye are like to feel a penalty for your neglect. You which are resolved (it seems) to try the power and authority of that Honourable Assembly, and will needs see what they can do: let me warn you, that there may be such a sting in the end of this your contempt, upon Certificate thereof, as may pierce thorough your beloved estates, even in this world, besides that other sting of Conscience which may for ever gore you in another world, for scorning such an opportunity of Reformation. Scruples of Conscience are pretended. Object. 2 We stick in Conscience (say they) concerning some of these particulars, whether it be lawful and fit by God's word to abolish them? And have you more wisdom to judge of such Scruples or more Conscience to stick at them, than hath that great, Answ. 1 grave, religious Assembly, which have enjoined this abolition? or then all the reformed Churches in the world, which have long since abolished those remainders as Superstitious and Popish? 'Tis well, if that Conscience of yours doth also stick at other things which are notoriously abominable, do you also stick at oaths, at Sabbath breaking, and at Usury? 'tis well if you do. But (my Brethren) commonly these men's Consciences are true taper-wax (as we say) that is, if they are small and strait at this end, then ordinarily they are very broad at the other end. But to descend to particulars. Answ. 2 Where is it I pray you that your Consciences do stick so tenderly? what, 1. Is it at removing the Communion Table, taking away the Rails, and Levelling the chancels, etc. All these things are but Innovations and Superstitious attendants of tran- and consubstantiation, of which I could show you the whole pedigree: but this in short, and to our purpose. First, forscoth, the chancels must be separated from the body of the Church, and so be made a More holy place, for the seating and burials of more sacred persons, for the Clergy only. Next, the Table was brought up to them, as belonging most properly to the Priests. Then, let them alone for Mounting, Altaring, Railing, Crucifixes, Bowing, and at last there is made up a Sacrifice, to sort with the Priest and the Altar. And do your consciences scruple to remove these things? 2. Or is it at taking away of Crucifixes, scandalous pictures, etc. Of Tapers, Candlesticks, Basins, that you stick? These are attendants and promoters of the Mass, they are against the Second Commandment, and are abolished in other reformed Churches. 3. Or cannot you find in your Consciences to forbear bowing, what, towards the East? I answer, that is Will-worship forbidden in the second Commandment, and it is too well like unto that which is called the greater abomination by God to Ezekiel. Ezek. 8.15, 16 Or what else? is it corporal bowing at the name [Jesus?] Yes, here is the Scruple. And why? because forsooth the Scripture commands it that at the name of (Jesus) every knee should bow, Phillip 2.10. etc. I answer the Text from the Text: for in that verse (as they read it) I find a Mis-Englishing, a Mis-sencing, and an Absurdity. 1. A Mis-Englishing: for how comes the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in the Original, to be translated [at?] whereas it doth properly signify [in] and is so rendered in other places. But you will say [in] and [at] are both one? Then 'tis both one to say in that place of Matthew Lord, Mat. 7. v. 22. Lord, have we not prophesied [at] thy name, and [at] thy name cast out Devils, etc. 2. There is a Mis-Sencing of that word [name,] the name of Jesus: for who knows not that in Scripture by the names of God, or of any person of the Trinity, is commonly meant their essence. Brethren, you can all say the Lords prayer, what is meant there by hallowing of Gods [name?] You can also say the Ten Commandments, what is meant in the third, by taking Gods [name] in vain? But 3. There is also an Absurdity, in their reading of that verse of S. Paul: for what knees have Angels (good and evil?) how can Birds, Beasts and Fishes, bow the knee corporally? And therefore some of the wisest of that tribe of Word-worshippers, have given over this text as improper for their purpose, and do fly to an ancient and laudable custom to hold by? To which I answer, 1. Antiquity without verity is but an inveterate error. 2. And this being but a humane invention, how can it be true, and pure worship? That's enough to satisfy your Consciences. And now the same staff is in my hand, yea, let me press it upon your Consciences (if they are so tender) and charge you to give over your unwarrantable, devised and partial worship of God. I call it partial, both because it seems to give more honour to the second Person then to the rest, and in the second Person it bestows more worship upon one name of his then upon another. Thus (as I conceive) all colourable Objections and Pretences are quite blown off. But now, are these orders obeyed? is all this done? No, but this Order, though according to the express Word of God, though coming from so Honourable and Blessed a Court, though pressed so earnestly with Reasons and Scripture by our faithful Pastors, yet this Order (I say still) is neglected, in most Churches wholly, in others partially, even in despite of God, Governors and Ministers. The Pictures in the windows, do still outface us in our Pulpits. The Rails or Tables, stand as they did, and the bowings are continued. Is this our requital to the Lord for late Deliverances? Is this our forwardness to Reformation so long desired? What? hath God stopped so many bloody issues? hath he remooved so many Egyptian plagues? Hath he prevented so much Treason in both Kingdoms? and is this our fruit, our Requital for all these wonders? Cannot we yet find in our hearts to pull down a scandalous Puppet, to break an Idol, or to give over a superstition for his sake, yea, and that even then when we have Authority on our side? O stubborn, ingrateful, uncapable Nation, a people I had almost said incurable! Sure I am that many amongst us do hate to be reform. What can I say more, but only to sly and cry to the Lord for his pardon and assistance? O thou the just and jealous God that visitest the iniquities of Idolatrous Parents upon their children to the third and fourth generations, pardon this great sin unto us, and our posterity, and lay it not to our charge in the day when thou shalt visit our sins upon us, neither let it hinder good things from us, etc. Brethren, let me speak freely, there is not any one thing that doth make me so much to fear what will be the issue of the present good work of mercy, and to doubt least this fair weather may be overcast again with bloody showers, then doth this Epidemical general backwardness, to take the opportunities and execute the Orders which are sent down for Reformation. Turn we sadly to that place of Ezekiell. Eze 24, 12, 13, 14. She hath wearied herself with lies, and her great scum went not forth out of her: Her scum shall be in the fire. In thy filthiness is lewdness, because I have purged thee and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it, it shall come to pass, and I will do it, I will not go bacl, neither will I spare, neither will I repent. Let me apply these words to the present times, yea to this Kingdom, Country, City, in respect of divers Parishes and persons, Because I have purged thee and thou wast not purged, that is, I have offered unto thee (may the Lord say) many fair, lawful Opportunities and Advantages of Reforming, As 1. I have given thee liberty and encouragement to enter into a sacred Obligation and Protestation against Popery, but thou hast not accepted it in one Parish of twenty through the Ringdom. 2. I have given thee an Order for due Observation of the Sabbath, but generally thou hast not spread nor read it. 3. I have sent to thee a Declaration, in which I gave thee authority to take down Crucifixes, etc. but there they stand to this day. Thus thou wast not purged. And therefore (may God say) Now thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. Go drink and be drunken, and spew and fall and rise no more. Go take your bellies full of Images and Altars, and Cringing, and Mass and all. Let your beloved nest-eggs hatch and bring forth Cockatrises, let your darling relics and decoi-ducks bring in the whole swarm and flock of Idols and Idolathites after them. Farewell England, incorrigible England. And now let me go try the naked Indians and barbarous Blackamoor's, whether or no they will prove so rebellious as thou, after so much means, goodness and patience. So much touching the Declaration. And thus by my largeness in these two Branches of Additions, you may guess how much time all the rest of these, twice ten particulars might take up; but I must therefore contract my very contractions, and am resolved to do with the rest, as they use to do at your sumptuous overflowing Feasts and Banquets, they put two Pheasants in a dish, and do serve in double sweetmeats for every guest: So shall I serve in the rest of these Additions, even by clusters, by pairs and couples, and those very succinctly too. We have had one pair already, viz. 1. The Act for confirmation of the Treaty, etc. 2. The late Declaration. 2d. Pair let be those two Acts of Parliament concerning Parliaments. 1. One for a Triennial Parliament. 2. The other for the Continuance of the present Parliament. These two mercies are too good and great, to be served in, in one dish, and yet thus I am forced to contract. Brethren, the former of these [A Triennial Parliament] I do look upon it as the pool of Bethesda; There an Angel came down at a certain season, Joh. 5. v. 4. and made the waters completely medicinal; so here is a certain season appointed (by that Act) for the cure of all our Nationall discases. But I may compare the latter Act (for the Continuation of the present Parliament) to that blessed Oil and Meal of the perishing Widow, which out-lasted all the time of the famine. 1 Kin. 17. v. 14 Or unto the multiplied Oil of that other poor indebted widow, which continued running till all her Vessels were filled, 2 Kin. 4.4, 5, 6. her debts paid, and enough remaining to sustain herself and children. But the dullest Vulgar doth conceive this [Pair] to be a great mercy, Pro. 11.14. Pro. 15.22. Pro 24.6. yea even those which are insensible of spiritual favours: I shall therefore conclude it with the words of the wise King, Where no counsel is the people fall; but in the multitude of counsellors there is safety. Yea again and again he saith it. 3d. Pair (of Additions) are those other two Acts, which have taken away that Pair of Arbitrary Courts, namely 1. The Starr-Chamber, and 2. Next, the High-Commission. With the taking away of the former, another mighty Court is regulated, and with the fall of the latter, all Consistories, like lesser neighbouring trees, or shrubbs are broken down under it, so fare (it seems) as doth concern their main Coercive power: so that this pair is a twin of twins, four in two. Brethren, this is such a mercy, as that for some months since, we durst not for our Ears to have wished publicly for it, and I think, some godly persons amongst us had not the courage (at least they had not the thought) as to beg these great things in their very prayers: but now they are freely cast in upon them, unbought, unsought and unthought. (Fourth Pair shall be those other Acts.) 1. Against vexatious Knighthood, and 2. Shipmoney. A pair of Grievances, which did distress and compass us both by Sea and Land, as well in our merchandise as husbandry. Brethren, we were generally sensible of these pressures, and yet perhaps all our sufferings under them hitherto, might have been but the beginnings of sorrow in comparison of that which did remain. O let us then be as generally sensible of their perpetual Removals. Fifth Pair or Mess would be two Statutes which are more special for some particular Counties and places above the rest. The 1. of them for Certainty and Bounds of Forests. This is as welcome to divers other Shires, as the 2. Next against Stannery Encroachments and Oppressions, is well pleasing to us, and our * Cornwall. Western Neighbour County. You know Brethren (and have felt it) how of late especially, Isa. 1.22. Our Western silver (to borrow the words of the Prophet) was become tin, ver. 25, 26. and our wine was mixed with water. But now it hath pleased God by these Statutes, to purge away our dross; and to take away our tin, to restore our Judges as at the first, and our Counselors, as at the beginning. And thus you have the first five Pairs of Additions, all of them (excepting one) are Statutes enacted. Sixth Pair are, 1. That blessed (though neglected) Protestation, and 2. The Order for due Observing of the Sabbath. These are a golden pair indeed, and were they so well executed, as they are wisely and piously ordained, doubtless they might prove unto us some of the chiefest masterpieces amongst our late blessings. I shall conclude touching these, with the Word of the Lord to Israel, when they had good Commandments and spoke good words of them, but did not act and practise, Deut. 5.29. O that there were such an heart (in this people) that they would fear me and keep all my Commandments always, that it might be well with them and with their children for ever. But 'tis a Proverb upon the English Law, and we may apply it to our Lawmakers in this case, that They have good Wills, but bad Executors, the meaning is, that the will of the Law is just and good, but the Executioners of it are dull and evil: So here, the Will and intention of that Honourable House of Commons in publishing these Orders was good and holy, but many Executors or Executioners of them in the Country are very bad, yea, most ingrateful. (Seventh Pair.) Add next to these, that pair of Orders old and new. 1. One long since, for informing against scandalous and insufficient Ministers. Yet not so long since neither, but that (me thinks) many men's hearts should yet continue aching, for their bloody cowardice, negligence and unfaithful dealing in that business. 2. The other very lately, it was for setting up of Lectures in every Parish in England and Wales, These two opportunities put together, might have made up a complete spiritual Nationall mercy. For this indeed is the right end to begin at. 'tis one hinge of Reformation, and of all the rest of our blessings. Psal. 81.13. ver. 16. The Lord might say to us concerning this pair, as he doth to Jsrael in that Psalm, O that my people had harkened unto me, and Israel had walked in my ways! I should then have fed them with the finest of the wheat; and with honey out of the Rock should I have satisfied them. (Eighth Pair are Proclamations.) 1. For the Banishment of Priests and jesuites, and 2. For the Disarming of Papists. O what a double stab were these (if well set home) to all the Popish Faction in England? This would be a twofold dis-arming to them, even a spiritual and a corporal; yea it might have brought them to such a straight, 1 Sam. 13.6. ver. 19, 10, 21. as Israel was brought into by the Philistines, when both their Smiths and their weapons were taken from them. But these [Wills] too have had bad Executors or Executioners (as it seems) and therefore here again I might take up those other verses of the forecited Psalm, Hear o my people, and I will testify unto thee: Ps. 81.8. ver. 14, 15. O Israel if thou wilt hearken unto me, I should soon have subdued their enemies, and turned my hand against their adversaries. The haters of the Lord should have submitted themselves unto him, but their time should have endured for ever. For the ninth Pair, let us join together, 1. The downing of so many Monopolies by Proclamation, as they came up, and 2. The Command for a public Thanksgiving; in which all Ministers were required to publish to their people, the loyalty, integrity and faithfulness of our Brethren of Scotland, and that all Declarations, Proclamations, Acts, Books, Libels and Pamphlets made against them should be suppressed. Who durst for fear of his life to have prophesied such a thing for a year or two ago? Nay, what Minister soever at that time should have spoken but a charitable word in public of that people, and of their proceed, he might have met with enough Captains, which would have been ready to deal with him, as Captain Irijah dealt with Jeremiah, He took Jeremiah the Prophet, Jer. 37.13. saying, thou fallest away to the Chaldeans. Then Jeremiah said, it is false, But he harkened not to him, but brought him to the Princes: ver. 14. ver. 15. ver. 16. Wherefore the Princes were wroth with Jeremiah, and smote him, and put him in prison, and cast him into the Dungeon. Then was not this a choice Addition of mercy? But now how grossly this day of Thanksgiving hath been neglected, we do all know: But let this satisfy to be said of those neglecters, their forwardness to the war may be sufficiently seen, by their backwardness to give thanks for this blessed peace. (Tenth Pair sinally must be,) 1. The Return and Release of our innocent sufferers, and 2. Instead of them, the slight and punishment of the guilty. O the exact and wonderful Justice of the Almighty! To see poor men which were adjudged to severe sufferings and perpetual exile, yet fetched home again and released by public Votes and Acclamations. Nay, and (which doubles the wonder) then, to see some of their Censurers to become Prisoners and exiles in their room. But I am too narrow in speaking of persons only, here is the wonder of Miracles, to see a whole Nation banished at once, and yet (at last) published loyal and dutiful, in that other Nation whence they were banished, while their enemies (mean time) are fame to fly, lie and die as traitorous Incendiaries. I shall close up this point, and so the whole double decade with that Proverb of Solomon, Pro. 21.18. The wicked shall be a ransom for the Righteous, and the transgressor for the Upright. So much be spoken concerning Additions. The Sixth and last observable head in our Deliverance, I called PROBABILITIES. This head doth answer somewhat to that third Branch of the former rank, which we named Prevention; because it doth concern good things (as that did evils) approaching. And by it I do understand all Likelihoods or Grounds of hope for more good and mercy, than we have yet received, either by continuance of old favours, or by the Additions of new ones. Quest. But you may ask me, What mean you by those more good things, and what are the Grounds of our hopes for them? Answ. 1. By those [good things] I mean the increase of all the five former Branches in more eminent degrees; as more Stoppage, more Removal, more Prevention, yea longer Continuance, and more Additions. But if you would have it in short, I mean a complete Deliverance and a thorough Reformation. 2. By the Grounds of our hopes, I mean, those topics or common places of hope, which may be gathered and observed for our encouragement, and these are three; Some we may gather by observing the carriage and condition of the Enemy, others we may gather from the Church, and the third sort from the Lord himself and his engagements. 1. Common-place or Ground of our hope of a perfect Deliverance and complete Reformation is gathered, Ground 1 by observing the Enemies at this time. And this doth yield us divers particulars, as First, in that the Lord doth Discover and Disgrace the enemies of Deliverance and Reformation. Act 8.9. ver. 10. ver. 12. ve. 21, 22. etc. As Simon Magus was discovered by Philip's preaching, He had used sorcery and bewitched the people of Samaria for a long time, saying that he himself was some great one, to whom they all gave heed, but at last he is unmasked, and then his time is but short. 2 Tim. 3.9. This also is the Argument that Saint Paul giveth to Timothy, for the Probability of cutting off those Heretics of whom he speaketh, But they shall prevail no further, why? for their folly shall be manifest to all men: So then, when the folly (that is, the wickedness and witlesnesse) of the enemies are made known; when their hypocrisy, deceits, malice, etc. do begin to be discovered, then 'tis very probable that they shall not proceed any further, their market is marred. And is it not so with our Enemies at this time? their veils, vizards, masks and periwigs are plucked off, so that men see them in their colours. Secondly, they are met withal and crossed (even by a Divine hand) in all their plots, projects and conspiracies. As the Prophet Elisha directed the King of Israel to meet with the King of Syria in all his stratagems, 2 Kin. 6. v. 8. to ver. 13. Then the King of Syria warred against Israel and took counsel with his servants, saying, in such a place shall be my camp. And the man of God sent unto the King of Israel, saying, Beware that thou pass not such a place, for thither the Syrians are come down. And the King of Israel sent to the place which the man of God told him and warned him of, and saved himself there, not once nor twice: Therefore the heart of the King of Syria was sore troubled for this thing, and he called his servants and said unto them, will ye not show me which of us is for the King of Israel? And one of his servants said, none my Lord, o King, but Elisha the Prophet, that is in Israel, telleth the King of Israel, the words that thou speakest in thy bedchamber. Now when the bedchamber counsels of traitorous Enemies do come abroad, 'tis a signo that they are declining apace. Exod. 14.24. ver. 25. The Egyptians we know were mirrors of incurable stubbornness against the Lord, and yet even they, when they saw that their host was troubled, and that their Chariot wheels were taken off, so that they drove them heavily, even they do confess, 'tis time to flee from the face of Israel, for the Lord fighteth for them against the Egyptians. And so 'tis reported of those Spaniards that came against England in that Armado in Eighty eight, that seeing the winds, and seas, and all against them, they cried out that God was turned Lutheran, o (me thinks) the present factions of Papists, Anti-Deliverancers and Anti-Reformists, they might as well imagine now, that the Lord God is turned Covenanter and Puritan, I take the word so, as those men do usually abuse it. Act. 14 14. And for mine own part, after the way which many persons do call Puritanisme, so desire I to worship the Lord God of my Fathers. But this is a second sign of their tottering, and of our standing upright. Thirdly, (which followeth from both the former) they do grow weaker continually, both in their party, 2 Sam 3. v. 1. and in their spirits. 'Tis said, There was long war between the house of Saul and the house of David: but David waxed stronger and stronger, and the house of Saul waxed weaker and weaker. Yea, and in saul's own particular case, 1 Sam. 28. v. 15 see how spirit-falne he is, when his destruction approacheth. And Samuel said to Saul, why hast thou disquieted me, to bring me up? And Saul answered, I am sore distressed: for the Philistines make war against me, and God is departed from me, and answereth me no more, neither by Prophets, nor by dreams: ver. 20. therefore I have called thee that thou mayest make known unto me what I shall do. And after, hearing his doom from the Devil, Then Saul fell strait way all along on the earth, and was sore afraid, because of the words of Samuel, and there was no strength in him. But you will say, nay, Ob. rather the Enemies now do grow more desperate and courageous. No, Answ. there is a vast difference betwixt desperateness and valour, though for the first fit they may seem to be alike. There is great odds betwixt the playing of Fishes in the pond, and their frisking in the kettle, though both may seem alike. Desperate attempts are sure badges, both of a conquered man, and a coward: for though dead men cannot by't, yet dying persons do by't most deadly. These are grounds of Probability from the Enemies. But from the Church and the Reforming party, Ground. 2 we may gather Arguments, quite contrary to all these three. For 1. Their Counsels do prosper, like that of Hushai against Achitophel. And Absalon and all the men of Israel said, 2 Sam. 17. v. 14 the counsel of Hushat the Archite, is better than the counsel of Ahitophel; for the Lord had appointed to defeat the counsel of Ahitophel. And 2. They are now more and more Honourable before all tolerable men, as was Joseph, Gen. 41. v 39 coming out of prison, Dan. 6. v. 28. and Daniel out of the den of Lions. Yea the hand of the Lord is upon them for good, as it was with the same Joseph and Daniel. 3. In short, both their party and their spirits, do in a comfortable degree, increase and grow continual, as it was with the house of David before mentioned. 3. Ground. 3 Probable ground of Deliverance and Reformation, are the Lords Engagements in this business, and these are of two sorts. First, his Engagements to the work itself, as an helper, Auxiliary or beginner, and these aught to support our hopes not a little. It is an Argument with which I find the Saints in Scripture do much stay their hopes, and press the Lord in times of great provocation and peril. As when they had committed that great sin in making a Calf, and the Lord had a kind of desire to consume them; Exod. 32. v. 9 ver. 10, 11, 12 yet Moses useth this Argument to appease wrath and to continue preservation, and doth obtain his request. 2 Chro. 20.1, 2 So when Jehoshaphat was in triple danger, there were three Nations to one, against him: but he giveth himself to prayer, and a main argument of his prayer is set down to be this. ver. 5, 6, 7. Art not thou our God who didst drive out the Inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever? Lo, with how many Relations and Engagements doth he there press the Lord? His Relations do lie in these words, Our God, thy people, and the seed of Abraham thy friend: The Engagements in these words, Thou didst drive out the inhabitants of this land, and gavest it to the seed of Abraham, etc. Brethren, let us in an humble and edifying way, to the Lords honour, the works promotion, and our encouragement, edify one another with these say, This is the Lords Engagement to the work as an helper. 2. Is, his Engagement against the Enemies as a Party, or a Principal. And this we may gather if we look upon the great blasphemies of the Enemies, even against the Lord himself. 'Tis good news for the Church when her Enemies are grown rank in blasphemy, when they are come so fare as to despite the power of godliness, and to hate holiness (quatenus ipsam) as holiness: for then the Lord himself doth take the matter into his own hand, and will be a principal in the cause, and this aught to be our comfort. See a ground for it in Scripture, in the case of Hezekiahs' distress. when Rabshakeh had railed against the ways of the Lord [in him,] see how God doth take it to himself. And Isaiah said unto them (that is, Isa. 37. v. 6. to the servants of King Hezekiah.) thus shall ye say to your Master, thus saith the Lord, be not afraid of the words which thou hast heard, wherewith the servants of the King of Syria have blasphemed [me.] mark the last syllable [me.] He goeth on, ver. 7. Behold I will send a blast upon him, and he shall hear a rumour, and return to his own land, and I will cause him to fall by the sword in his own land. Yea, the Lord doth put himself into the quarrel, ver. 23. Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the holy one of Israel. ver. 24. By thy servants hast thou reproached the Lord, etc. But I know thine abode, and thy going out, and thy coming in, and thy rage against [me.] ver. 28. ver. 29. Because thy rage against [me.] and thy tumult is come up it to mine ears: therefore I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee bacl by the way by which thou camest. Thus, when the Lord is engaged to a work as an Auxiliary, Luk 21. v. 28. or against the Enemies as a Principal, then let the Adversaries look to it: but let the righteous lift up their head, for (in Probability) their redemption draweth nigh. But although there are all these several grounds of Probabilities, yet let me tell you (to prevent confidence) that there are also some Improbabilities of the prosperous success of this work, there are Bits as well as Spurs, yea many a rough wind and tide is against it: and therefore we should do well to follow that counsel of the Psalmist. Psal. 2. v. 11. Serve the Lord with fear, and rejoice with trembling. Rejoice we may for the Probabilities; but we must also [tremble] to consider what Improbabilities there are. Would we hear some of them? 1. Then first consider our general Backwardness and unwillingness to be Reform. Remember again that place of Ezekiel, Ezek 24.13. Because I have purged thee and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. What an universal unthankfulness is there now in England for mercies lately received? The Scots are still railed against by some, whilst strafford's memory is favourably reported. The day of Thanksgiving was generally slighted, and there are those which durst to grumble against the Parliaments zeal and diligence Besides, those Declarations, Orders and Edicts, which tend to purging and punishing of wickedness, what neglect of them, what disputes against them do we hear of, on all sides? Brethren, these things do not a little set bacl the balance of mine hopes. 2. Improbability, may be, the too much dullness, self-love, and self-seeking of too many Professors even in these times. Base fear, muddy covetousness, and Reserving pride, these do benumb their tongues, singers, heads and hearts, so that they do not plead, spend, contrive and pant, for the public good of Zion. Here I may fitly take up those words of our Saviour, (though spoken in another sense) For the day of vengeance is in mine heart, Isa. 63. v. 4. ver. 5. and the year of my redeemed is come. But how was it entertained? And I looked and there was none to help: and I wondered that there was none to uphold. Upon such a ground as this was that exclamation of jeremiah, o that I had in the wilderness a lodging place of wayfaring men, Jer. 9 v. 2. that I might leave my people and go from them. Why? For they are not valiant for the truth upon the earth, ver. 3. they proceed from evil to evil, and they know not me saith the Lord. These are Improbabilities. Seeing then that there is both hope, Quest. and hazard, peril and possibility in the business, oh what, and how may we do for our particulars, to remove our fears, and to attain our hopes? I answer again, Answ. be Active, be Active. I have already shown you [wherein] and I shall now add only to show you [wherefore] or why we must be thus Active. My desire is to stir us up by some motives to further the work begun. First, consider the great Peril, the manifold mischiefs, Motive 1 and Inconveniences of an imperfect Reformation and Deliverance. I say again, the manifold mischiefs, for they are divers. As 1. In respect of the Lord himself, who is hereby provoked and offended fare more than if nothing at all had been done. Halfe-service is as bad, and sometimes worse to him than none; and therefore such a remiss servant is accursed. Cursed is every one that doth the work of the Lord negligently. Jer. 48. v. 10. Luk. 10. v. 27. God will have service (as love) with all the heart, mind, soul and strength. We know what a brand and blemish there is set in Scripture, upon the memories of those Kings which did Reform in part, but not thoroughly: 2 King. 14. v. 4. 2 King. 15. v. 4. ver. 25. because the high places were not taken away. Thus we find a blot upon Amaziah, upon Azariah, upon jotham, etc. Thus in respect of God. 2. Such an halfe-stroake in Reformation doth breed an Inconvenience in respect of the work itself, for that is hereby made fare more difficult, then if it had never been attempted. A foul cloth that hath been slimed (as they say) in washing, so that the dirt is scalded into it, will require fare more labour to cleanse it, then if it had never been touched. A wild Colt that hath once cast his rider, will put him doubly to it, to sit him the next time. 3. Yea, in respect of other after-reformers too, such an half doing will be no small disheartening and prejudice unto them, in case they may set upon the same work in time to come. What? (will it be said) will these men do more, then, their wise predecessors could compass? Tush, this attempt is an old fancy, a stolen project: Thus, in such and such a time of old there were some of your humour that made a great noise of Alterations, and Reformations, they forsooth would needs do strange businesses, but what was the issue? either nothing or a very small matter. Thus the cure is made more difficult to those Physicians which shall come after, and they by this means are discouraged from the undertaking. 4. But especially such imperfect attempts and mere beginnings of a Reformation and Deliverance, are most mischievous in regard of the Enemies of those works, and that more ways than one: for by this means, 1. They do become more bold, and audacious in their evils, according to that of the Preacher, Eccles. 8. v. 11. Because sentence against an evil work is not executed speedily (I may put in thoroughly,) therefore the heart of the sons of men is fully set in them to do evil; or at least the enemies do hereby grow more subtle and cautious (if not more impudent,) As a I ox that hath once broken the snare or gin, it will cost you double art, pains, and patience, to get him upon that advantage again: So if once the Enemies can escape such a scouring, they will work more wisely ever afterward, and ten to one, if ere you take them so fairly upon the hip in future times. 2. But chiefly such short sparring (as we say) doth make the Enemies more fierce, cruel and malicious, against all the Reforming party for ever afterward. When Moses and Aaron did attempt and begin the Redemption, and Deliverance of Israel out of Egypt, and that they had made but an entrance upon the work, Exo. 5. v. 1. & 3 they had but broken the ice with Pharaoh, concerning letting the people go: Lo, then for a time it is fare worse with the poor Hebrews then ever before; for the tale of their brick is doubled, straw is denied them, and instead thereof, stripes are laid upon them. Suppose now that those two great Deliverers (Moses and Aaron) had left the work in this plight, had they not been rather enemies, than friends to Israel in so doing? But once more, Suppose that the Egyptians had recovered the Israelites back again, Exod. 14. when they pursued them to the red-Sea? Oh then, what triple tusks of bricks, with Scorpions instead of rodds, would they have laid upon them? To illustrate this point a little more clearly: Suppose a hunter, or Woodman, in shooting of a Stagg, or Wildeboare, doth not strike it dead in the place, but only wounds it: is not then the shooter himself in as much danger as the game? is it not time for him presently to fly for his own life, for fear lest the bleeding beast doth fall upon him? Or once more, Suppose that a Priest or Levite of old, when he had a Bull or Bullock tied to the horns of the Altar; suppose (I say) that he had given it such a faint blow upon the head, as might only have amazed the furious beast, and caused him to break the cords, had it not then been high time for the man to look to himself, for fear lest the Sacrifice should have offered up the Priest? We know that the Philistines brought down Samson very low: Judg. 16. ver. 19 ver. 21. for they did shave off the locks of his head, and with them his strength, they did put out his Eyes, and bound him with fetters of brass, and he did grind in the prison house. A man would have thought that this enemy of theirs had been sufficiently disabled from hurting them for ever after: but the case was otherwise, ver. 22. for in time the hair of his head began to grow again, and at last, when they made but a play-game of him, ver. 25. ver. 28. ver. ●0. he was at once avenged of them for his two eyes: Yea, he pulled down that house-full of the Philistines at one pluck, so that the dead which he slew at his death, were more than they which he slew in his life. Therefore there is no good trusting of shaved, blind, bound and imprisoned sampson's; their hair may grow again, and then woe to the other side if ever they recover hold fast in the pillars of the house. In short, whosoever doth not strike home in cases of great Reformations, and public acts of Justice, he doth but irritate the enemy, to the extreme peril of himself. I do here remember that speech of Goliath unto David, and may well allude unto it, Choose you out a man for you (saith he) and let him come down to me, if he be able to fight with me, and to kill me, 1 Sam. 17.8, 9 then will we be your servants, but if I prevail against him, then shall ye be our servants and serve us. The like words me thinks I hear founding from the mouth of every grand-delinquent, and from each mighty Anti-Reformist amongst us at this time. If the Reformers be now able to match and vanquish us, than we must be servants for ever: but if our party can at this time prevail, kill, and conquer them, than all is ours, and they shall be our perpetual servants, and serve us. And hence (I suppose) do spring all those devilish Treasons, and hellish Machinations of the Adversaries, in all the three Kingdoms ever since the beginning of this Parliament, Irish, Scottish and English Rebellions, Treasons and Conspirasies'. The enemies are busy (like their father the Devil,) because their time is short: Now or never therefore, let the holy, and loyal side bestir themselves too, even in their own defence. And to set on this point yet more closely, we may allude in this case, unto that speech of our Saviour concerning the reentry of the unclean spirit. Mat. 12. v. 43. When the unclean spirit is gone out of a man, he walketh through dry places, ver. 44. seeking rest, and finding none, than he saith, I will return into my house from whence I came out, and when he is come, ver. 45. he findeth it empty, swept and garnished: Then goeth he and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there, and the last state of that man is worse than the first. The States Ecclesiastical and Civil, in this Kingdom, were not long since pestered, and in part possessed, with divers bad members, which were unto us like so many unclean spirits, some of these have been lately dispossessed; I mean, by flight, imprisonment, death; so that at present, we do walk through dry places, that is, in better ways, seeking rest, and a thorough Reformation; but if now we find none, then, then, let us be sure that those (Cacodemons') evil spirits, may return again, and take with themselves many other spirits more wicked than themselves, and (if possible) enter in, and dwell here, and the last state of this Nation shall then be worse than the first. The Lord grant that it be not even so unto this Generation. In brief (my Brethren) let me speak it as effectually, as I do now faithfully say it. The Blessed Reformers and their Adherents, do at this time (as they say) hold a Wolf by the ears. By the Wolf I do understand, all Papists and Delinquents, if they chance to let go this ravenous beast, he may turn again, and all to rend them; if they hold it there for longer time, this also may be perilous. A third way yet remaineth, and that is, to be sure and swift. 5. Finally, Such short-shooting may much redound, or at least be objected, to the dishonour of the attempting Reformers: for will not after ages, yea, the present enemies, be bold to put upon them that Proverb in the Gospel, concerning weak bvilders, and say, These mend it begin to build, but they were not able to finish? Lu. 14.30. So much for a first Motive. A second means to stir up Activity may be taken from our common interest in this work. Consider that thyself, Motive 2 and all thine, have a deep share in this deek, I mean, if thou be'st a true Protestant and a good Subject. This was Mordecais first Argument to Queen Hester, Est. 4.13. Think not with thyself that thou shalt escape in the King's House more than all the jews: So say I to every one that heareth me this day, what Religion dost thou profess? Art thou a Papist or a Protestant? If a Protestant, than I must tell thee. Think not with thyself whersoever thou art, that thou shalt escape, more than all the Protestants: for the Irish-Rebels, the Traitors and Conspirators in Scotland and England, yea, the whole Anti-Parliamentary guilty party, in all three places, are generally, either Papists in tongue or Popish in heart. Question. But thou wilt say, I am neither Papist nor Puritan, the middle and moderated way is my desire? Answer. True, we have both Church-Papists and Masse-Protestants, yea further (if you will) there are amongst us, both mere Passive Protestants, and Active ones, the latter are accounted Puritans, and the former are little better than men indifferent: but to be short, art thou a Protestant indeed, that is, completely Orthodox in Doctrine, and firmly conscientious in practice? Then I tell thee once again, that thou art no better than an Heretic, yea a Puritan, in the Definition and account of true Romanists. How long therefore halt ye betwixt two ways and opinions, betwixt Popery and Purity? Be assured Brethren, there is no third Tract to be found, and to convince you of this (for we had need of conviction in this point) consider seriously these two grounds or reasons. 1. First, Christ himself doth make but two ways and gates, and two sorts of Travellers, in, and to them. Enter ye in at the strait Gate: Mat. 7.13. For wide is the gate and broad is the way that leadeth to destruction, and many there be that go in thereat; ver. 14. because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it. There we have a division of all persons in the world, into two ranks, Cursed and Blessed, and he gives us two marks of the latter sort, you may know them by their strictness in practice, and pausity of number. Again, our Saviour saith elsewhere, 〈◊〉. 12.30. He that is not with me is against me, and he that gathereth not with me scattereth abroad; therefore Christ himself doth make but two principal sides now amongst us. 2. But if the Popish, rebellious or Anti-Reforming party should now prevail (which God forbidden) they also would pass a Dicottomy upon us all, they would make but two parts of all the people in England, either we must turn Catholics (as they call it) or else, we shall be Heretics and Puritans in their Calendar: and therefore if there be any persons, present or absent, which do dream of getting safety by compounding, and halfe-syding, let those Bats know, that their lot in the conclusion, is like to be no better, than was that of the wily Gibeonites which made a crafty lying league with Israel. Josh 9.3. etc. See the issue of their composition, first, they are both accursed and enthralled, even by those with whom they made their league; Saith Joshua to them (when he had spied their Cap.) Now therefore ye are accursed, ver. 23. and there shall none of you be freed from being bondmen, and hewers of wood and drawers of water, for the House of my God. And afterward King Saul, he doth massacre or slay them in his zeal to the children of Israel and Judah. 2 ●am. 21.2. Let all the English Gibeonites of these times look for the like reward in the latter end, and remember still, that theirs was slavery and slaughter. In a word, the greatest favour that such Newters may expect, can be but this, they may find so much favour, as to be eaten last, and to be served in for the murderers second course. That is the next Motive. Thirdly, Motive 3 Consider that the Lord can and will effect this great work without us, but than it shall be to our greater cost and damnage. Est. 4.14. This was another of Mordecais arguments to Queen Esther, For if thou altogether holdest thy peace at this time, then shall their enlargement and Deliverance arise to the Jews from another place, but thou and thy father's House shall be destroyed. Let me clap this spurr in the sides of every dull and unactive person that hears me this day, the Lord will never be bassed in his work, but yet thou and thine may be ruined, for not conferring your help. Our backwardness may hinder ourselves, though it be not an hindrance to the work. See an example to this purpose, in the cold reward of fearful Barak, he had a fair prophecy and promise, Judge 4. to encourage him to go against Sysera, the Captain of Jabins' army; but he is timorous and durst not to adventure himself alone, but will have Deborah (a woman) to go with him, or else he will not go: ver. ● Now what doth the Lord lose, ver. 5. or Barak gain by this fearfulness? Surely, the Lords work is done nevertheless: ver. 23. For God subdued on that day Jabin the King of Canaan: But Baraks' wages they are much the less, I will surely go with thee (saith Deborah) notwithstanding the journey which thou takest shall not be for thine honour, ver. 9 for the Lord shall sell Sysera into the hand of a woman. A just and proportionable punishment, if Barak will play the woman by his fearfulness, and will needs have a woman to go with him, most just it is that a woman should take the honour of the day from him. Sam. 15. ●. Take but one precedent more to fortify this Motive, the man is King Saul, he is commanded to destroy Amalek utterly; but he doth this work of the Lord negligently, and spareth King Agag and the best of the spoil. What's the issue? ver. 33. ver. 28. Is agag's life saved by this means? No, but the sword of Samuel cuts him off. Or is King Saul a gainer by his remissness? No, but it costs him his Crown and Sceptre. So our cowardice and negligence, about the public work at this time, though it cannot hinder the Lord, yet may it prejudice and undo, both ourselves and our posterities. Fourthly, Motive 4. Consider the opportunity of this season, and our honourable privilege, in being brought forth at such a time. Est. 4 14. This is Mordecais last argument to Esther, And who knoweth whether thou art come to the Kingdom for such a time as this? This Motive (it seems) did strike the stroke with Queen Esther, and carried her thorough all difficulties, so that now neither the wrath of a King, nor the late sad precedent of Queen Vasthi, no, nor the fear of death itself could hold her in. When the Lord hath a purpose to do great public works of Reformation and Deliverance, and doth so fare honour any of his servants, as to bring them forth in such a nick, yea, and (perhaps) to call them to that service, it is then their duty, and the Lords expectation, that they would endeavour to raise, fit and proportion their spirits to the work that is set before them: yea and God himself at such times is ready to be with them in an extraordinary measure. Thus, when the Lord would have that first Temple builded at jerusalem, 2 Sam 11.25. 1 Chr. 22.9, 10 1 Kin. 3.9. 1 Kin. cap 5. what a King did he give unto Israel? he was no less than a ledidiah and a Solomon (beloved of the Lord and peaceable) Nay how doth that King endeavour to fit and furnish himself, both by prayer for wisdom, and by diligent contrival for materials? Ezra 5.1, 2. So for the building of the second Temple, what active Prophets and Princes, did the Lord raise up, and how do they rouse up themselves for that work? as Haggai and Zechariah, with courageous zerubbabel and Jeshua, besides Ezra and Nehemiah about the same time: Neh 3.1. So in building of the walls of Jerusalem; what choice and forward spirits do we find, in that third Chapter of Nehemiah, first among the Priests and afterward from the Princes, and from them it runneth down to the very Tradesmen, ver. 8. ver. 32. as Goldsmiths, Apothecaries, and Merchants. In like manner, when the Lord had a purpose to root out Baal, jezebel and Ahabs' posterity, what a man for the nonce did he raise up, 2 Kin. ca 9.10. even furious jehu the son of Nimshi? And so in England heretofore, when the time was come for rooting out those Romish Baalites, and that Babilonish Jezabell did not God raise up our English-Iehu, (King Henry the eighth) a man made for the purpose? Brethren, let us lay this to our hearts, we all (of this age and Island) are now honoured, to be the Spectators of a wonderful work, yea, and some of us (perhaps) are borne to be happy instruments thereof in some degree; Magn●● anmus magna●● fortunam decet. o let us take this gracious opportunity as an honourable blessing, let us improve it richly, to the honour of him, who hath so highly honoured us. Yea, let every one that can do any thing (and who cannot holily, and loyally do something towards this work?) let him or her say with themselves, Who knoweth whether I am come to my present place, case and condition, for such a time as this? 1. First, let every Magistrate and Officer say with himself, who can tell, whether I am made a Mayor or Justice of the Peace, etc. in such an eminent County, City or Borough, for such a time as this? namely, that I may promote and enliven within my Sphere the Declarations and Orders that do come from Parliament, that I may certify against contemners effectually, and may to my utmost apprehend and send up all that shall let and offend the present work. Nay (me thinks) the very wives of such Magistrates, may as well say to themselves, as Mordecai did to Esther the wife of King Ahashuerus, Who knoweth whither we are come to our derived dignity and reflected authority for such times as these? 2. In like manner would I have every other inferior Officer, to commune with his own heart in his Chamber, and say, I am now (suppose) a Constable, and ordinary service is not sufficient in extraordinary times. I am but a mean man (may another say) and have prayed (perhaps) heretofore for an occasion and opportunity to further the Reformation, Lo, now I am one of the Churchwardens of my Parish, and there is a Declaration for abolishing of Crucifixes, etc. now put into my hands and even dropped into my mouth. A third man may tell his own heart, there is now come down an Order for setting up of Lectures, and I am a wealthy leading man amongst my Neighbours, Who knows whether I am come to this Parish, to this estate for such a time as this? 3. But finally and especially, let this consideration kindle the spirits of all faithful Ministers, and make them blaze with holy, loyal flames of zeal and activity. O my Brethren, that we unworthy we, should be made Watchmen and Pastors, in such hopeful, and yet fearful times as these, whereas so many of our better Predecessors, have desired to see these things, but could not see them, me thinks, this consideration should melt and ravish us, yea, it is almost enough to make us cut up our flesh into hearts, and (if it were possible) to distribute and deal them abroad into the bosoms of our friends to enliven them. To wind up all, let every soul that wisheth well to our Zion and Jerusalem, to Church and State, cast himself and his upon the present Reformation; Let him (as a good Christian and true Subject) adventure his All in that bottom, 'tis no small hindrance to the public good work, that many thousands of people do stand (in bivio) wavering in their judgements and affections, they have (as it were) one foot upon the shore, and the other in the Ship: so that if the Sea doth chance to swell and grow rough, they are provided to retire to shore with safety; but if the waters prove calm, they will go off wholly into the Ark amongst the Reformers, and this division is the rea●y way to cast away both ship and men: Let me say therefore to all these as Saint Paul said of those shipmen, which were about to forsake their vessel in the storm, Except these abide in the Ship ye cannot be saved. Act. 27.30, 31. Let us all according to our places leap off wholly with both feet into the public Ark of Reformation, and now to set on this last Motive with a pair of spurs at parting, let us in our thoughts and imaginations, represent the past and future ages as now present to encourage and quicken our Activity. First, for Past-ages, let us think and suppose with ourselves, that if our Ancestors of the last generation were now living again, even thy father, and mine, and his, thy husband, wife, or (perhaps) brother deceased (I speak only of such dead friends as wished well unto Zion) o how would these spit in the faces of some of their children, nephews or kinsmen, which are against this Reformation? how would they check and spurr up all their middling kindred? but as for all those of their offspring that go the right way, o, how would they kiss, bless and embrace them? and what showers of fatherly benedictions would they let fall upon their heads? Brethren, let the very ashes of our Ancestors put some fire into us. But secondly, for future ages too, think, o think upon your children yet unborn, or not grown up, poor souls they are not yet able to speak for themselves in this business, but much of their future happiness doth lie at the mercy of our present Activity. O let us give them cause to bless our memories in the times to come, that so when they shall hereafter sit upon our Tombs and Graves, they may there tell their children and children's children, that they had fathers and grandfathers once, which did live in a golden age of opportunityes, and by their taking and improvement of those seasons, they did treasure up unto us these blessed legacies of Truth and Peace, which we and ours, do now enjoy. And now, what more can I add? what golden Text of Scripture can I find that is sufficiently emphatical to tip and close up all this Discourse? Let it be that of Saint Paul to his Corinthians, we will but vary the number, and take it to ourselves, 1 Cor. 16. ver. 9 A great Door and effectual is opened unto us, and there are many adversaries. The words are a double spurr. THE SECOND TREATISE INCITING TO HOLY AND LOYAL ACTIVITY. EXOD. CHAP. 17. VER. 11. And it came to pass when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed. ALthough it be the proper element and errand of a Minister to feed his people with spiritual knowledge and understanding, yet is it also upon our commission to be your Nationall Watchmen. watchmans we are, to promote the good, Ezek. 33. v. 7. and to give warning against the evils of the land: If we fail in either case to blow the Trumpet to the people, then shall their blood be required at our hands. ver. 6. The consideration of that heavy charge, doth cause me to interpose a Parenthesis betwixt mine ordinary Lectures, and hath put me for a while upon a public discourse. It is concerning the Great things which are coming to pass in England in these days. Judg. 7. v. 19, 20 In this discourse I am resolved (with gideon's men) to blow my trumpet, though I break my pitcher, and to hold forth to all that hear me, a famous example both of holiness and activity. The man is Moses, observe his endeavour, and the success thereof. And it came to pass when Moses held up, etc. This Chapter doth present us with a pair of remarkable Histories. One of Israel's murmuring for water at Rephidim, and the issue thereof, that, to ver. 8th. The second of Amaleks treachery, with the consequents thereupon; from ver. 8th. to the end. The very order of these two is observable, and doth show us, that where murmuring goes before, there enemies and invasions do follow after. But I pass on. In this latter History we have divers particulars, as First, the fight or battle itself, with the forces on both sides; Offensive, Amalek, ver. 8th. Defensive, Joshuah, with some chosen men of Israel, ver. 9 ●h. Next, the Auxiliaries or Aids, assisting Israel's party, they were Moses, Aaron and Hur, ver. 10th. and what they did, see ver. 9, 11, 12. Thirdly, the victory itself, is set down, ver. 13th. Finally, the Memorial of the whole is commanded and recorded in the following verses. 14, 15, 16. I shall handle the Text, Per praecognita & praecepta. First, laying down the Premises, than the Doctrine thereof. 1. The Premises do contain both Explanation and Division of the words. In the Explanation we shall move and answer two Questions. Explanation. What this Amalek was? Quest. They were a people descended from Esau, Answ. as Israel from Jacob. Gen 36. v. 12. And Timna was concubine to Eliphaz Esau's son, and she bore to Eliphaz Amalek. So that this grudge was hereditary, descended from Esau to his grandchild Amalek, who though a bastard, yet proves too true an heir to that old hatred against Jacob, Gen 27. v. 41, etc. for the birthright, and the blessing. What is meant by this action or posture of Moses, Quest. in holding up his hands. Answ. I find the phrase to have divers uses and significations in Scripture. Sometimes 'twas used, 1. Civilly or Judicially: it was a posture used in taking of an Oath or Vow. Abraham said to the King of Sodom, Gen 14. v. 22. ver. 23. I have lifted up my hand to the Lord the most high God: That I will not take from a thread even to a shoe latchet, etc. junius renders it [juravi elata manu] I have sworn by lifting up my hand. And again, I lift up my hand to heaven, and say, Deut 32.40. I live for ever. 2. Sometimes it hath a Religious use, and that either 1. In blessing, Leu. 9 v. 22. As Aaron lift up his hand toward the people and blessed them. 2. Or in prayer, So sometimes in petition. Psal. 28. v. 2. Hear the voice of my supplication when I cry unto thee, when I lift up my hand toward thy holy Oracle. And sometimes in praises or thanksgiving, Psal. 134 v. 2. Lift up your hands in the Sanctuary and bless (or praise) the Lord. 3. This posture hath also a Military use, it was used in war by such as bare the ensign or colours to a band of men. Isa. 49. v. 22. Behold I will lift up my hand to the Gentiles, and set up my standard to the people (i.e.) Cum vexillo Evangelij, with my Flag or banner of the Gospel. And in the same sense is that other text, the soul that doth aught presumptuously, clata manu, Numb. 15.30. as a banner bearer; with a highhand, shall be cut off. In the Text this phrase or posture may have (I conceive) a double use or signification; Religious and Military. 1. The action might be Religious, that Moses during the time of the battle did hold (or lift up) his hand to the Lord in prayer for victory. 1 King. 8. v. 22. As Solomon is said to stand before the Altar, and to spread forth his hands towards Heaven. 2. But chiefly this posture of Moses was Military. Like a Standard-bearer or Ensign he held up the rod of God in his hand, (that is, sometimes in one hand, sometimes in the other,) as a banner, or a Flag, thereby to encourage the Soldiers which were now fight in view, in the valley; for this rod of God had been an instrument of divers former Miracles and deliverances to that people, Exod. 7 v. 20. Exod. 8 9, etc. it turned waters into blood, it brought in the Frogs, and the rest of the plagues upon Egypt. In a word it was the same rod that did divide the red-Sea, Exod. 14.16, 21. and made a way of escape for Israel through the floods. And therefore the holding up of this rod to the fight Israelites, was a silent Oration unto them, and did signify as much as this speech, Look hither O ye Hebrews, and behold the Ensign of the Lords presence, and assistance; this, this, is that rod which in my hand (by his power) did bring all those plagues upon Egypt, and at last paved your way, and the Egyptians Sepulchers, Heb 1.12. in the waters: remember (therefore) that the Lord is still the same, and his years do not fail; What is this Amalek more than Egypt, that they should be able to stand before this God, this Rod, this Israel. So much for Explanation. In the Division of the words two parts offer themselves. Division. First, here is Moses his posture; and this is set down Positively, the lifting up of his hand. Privatively, the letting of it down. Secondly, the different issues or effects of both those, for when Moses held up his hand, Israel prevailed: and when he let down his hand, Amalek prevailed. Secondly, the Doctrine, which I called the Praecepta, and it shall be the sap or quintessence, distilled out of all these branches thus unfolded, it must be this. DOCTRINE. In times of solemn Contestation, Doct. when the true Church lies at stake, every right member ought to bestir itself in its behalf to the uttermost. In the complete handling of this point we ought to observe, 1. The Explanation. 2. The Confirmation. 3. The Application thereof. In times of solemn Contestation] that is, Explanation. when there is any public striving or bickering, whether by war, (as in my Text.) Or by Counsels, as in Parliament. When David is against Goliath, 1 Sam. 17. 2 Sam. 17. and Hushai against Achitophel: then, when all this lieth at stake, and the game is playing (as it were) it behoves every true natural spiritual son, to lay about him in the use of all Religious or Politic means lawful, to help, heave, or draw a pound, for raising of the Bell, and for evening of the Scales. To the uttermost.] That is, he must leave (as we say) no stone unturned, no pool unfished, no means unassayed, that might further the work of deliverance. Whatsoever his heart, head, tongue, hand or relations can do, holily, loyally, that must he try, use and improve, with all his might. Thus was it with those in this Text and Chap. Joshuah and his chosen men being fit for war, they do fight against Amalck in the Valley. Moses, Exod. 7. v. 7. a man too old for Arms (being now above fourscore) yet thinks himself not too aged to pray and give aim: but up he climbs to the top of an hill, and there shakes a Rod, though he cannot brandish a sword. Next Aaron, and Hur, a pair of aged fathers, though unable to fight, nor may they hold up the Rod, yet something they will be doing for the furtherance of victory, they will help him that helps Joshua, they will assist at the third hand, and do stay up the hands of Moses, when they had put a stone under him. We may see it proved in Scripture in case of divers Domestic factions arising against the truth. Confirmation Look we first upon that faction of Saul against David. It was an hot persecution of the Hawk and his fawning Spannills, against a poor Partridge in the Moutaines; David and his adherents are taken for a pack of Rebels, and the priests of Nob, (though innocent) are executed as Conspirators with him; 1 Sam 22. v. 13 yet the famous faithful ones of the land did stand to David, and for him, even in his lowest ebbs and estate. 1 Sam. 19 v, 18 1 Sam. 22. v. 5. 1 Sam. 20. Samuel himself doth shelter him then at Naioth in Ramah. Gad the Prophet giveth him counsel. Yea true hearted Jonathan himself doth (against his own profit) covenant with him, and affords him continual help and intelligence. So in the time of Absalon's treacherous combination against King David, and the loyal party that were with him, how near had they carried it, having on their side Achitophel the Oracle, stout Amasa the general, and other able heads, hearts and hands? But even then, 2 Sam. 15.19. ver. 23. ver. 24, 32. 2 S●. 17.27, etc. 2 Sam. 19.24. there was many a faithful Israelite that did bestir himself to the uttermost, as, Ittai the Gittite, and all the Country thereabouts, also Zadok, Abiathar, and the Levites Hushai, the Archite, with Shobi, Machir, Barzillai and Mephibosheth. But a more clear instance, was the condition of the Church of Israel in the time of the faction of Baal's Prophets, they carried all smoothly before them, it was hard for a man to find a knee that had not bowed unto Baal. 1 King. 19.10. 1 King. 18. In a word Elijah, orthodox and zealous Elijah, now thought himself left alone: but therefore how doth this Eliiah bestir himself to the uttermost? ver. 38. he doth (as it were) ton through sire and water, he brings down fire upon the Altar, he procureth rain from Heaven. ver. 44. Yea, in that Chapter, he is the death of Eight hundred and fifty false Prophets; 450. Prophets of Baal, ver. 40. and 400. Prophets of the Grove. Our last instance let be the case of the Jews in esther's time, their condition was little better than desperate, Esth. 3.10, 11, 12, 13, etc. proud Haman had begged (or rather bought) the whole people of the Jews, the decree for their execution is signed and sent by posts, etc. But now how doth every true member in Shushan and else where bestir themselves? Esth. 4. v. 1. ver. 3. ver. 7, 8. ver. 13, 14 First, Mordecai at Shushan, Next, the rest of the jews in other Provinces do the like. Also Mordecai informeth Queen Esther by Hatach, and presseth her vehemently until he obtaineth. Yea, Esther herself, how doth she (though the weaker vessel) adventure upon the wrath of a King, Pro. 19 v. 12. which is as the roaring of a Lion? Thus in times of public Comestation (that is) of hope and hazard, peril and possibility, every true member ought to bestir itself to the uttermost. This truth may be confirmed and bound with no less than a threefold cord of Argument which may not easily be broken. 1. Reason. 1 Is, because every true member hath a share in that public stake, when the Church is in Contestation. (By Church still I mean, that party, whether many or few, rich or poor, which hold fast the purity of Doctrine, and powerful practice of godliness.) Judas v. 3. Judas calleth salvation, the common salvation: It is true of the doctrine of salvation, that is to all true Christians as a Common field to all the tenants in a Parish, or Manor, every Freeholder or Copyholder, hath his share and portion therein. Quaedam universitatis sunt, (saith the Civil Law) somethings are every man's, as the seashore, the fish of the sea, and the like: good reason therefore that every true member should bestir themselves to the uttermost for this common inheritance. When Israel fought with Amalek in Rephidim, though Moses, Aaron and Hur, were not with Joshuab in the battle, yet their lives, liberties and Religion, lay at the same stake, as much as his, or any man's else in the Campe. And upon this ground it was, 1 Sam. 30. that David returning with victory over those Amalekites which had spoilt Ziklag, allotted as great a share to those which tarried by the stuff, ver. 24. as to them who went to battle. As his part is that goeth down to the battle, so shall his part be that tarryeth by the stuff: they shall part alike. Brethren, this is a true rule concerning all public hazards and contestations, of, or for, the true Church (whether by Arms, or by Counsels) every member doth share both in the good, and evil successes. This is the argument with which Mordecai doth press Esther so closely, to adventure herself for the deliverance of the jews. Esth. 4. v. 13. Think not with thyself that thou shalt escape in the King's house more than all the jews. (i.e.) True, thou art the King's wife, but yet being a jew, the jewish case concerneth thee also; so as if the jews are cut off, the destruction will find out thee even in the Royal Palace. Thus the great Counfell of this Kingdom now assembled, doth nearly concern every member of the Church and State. There is not the poorest Mechanic, nay, child, or servant, that hath an estate, a body, or a soul, but behold, they all do lie now at stake, therefore it behoves every member to bestir himself to the uttermost. 2. They must sir at such times, Reason. 2 because it seems that then is God's time when he is near them for their good. There is a time and a season (saith the Preacher) for every action, and to miss that time is dangerous. A time to kill, Eccles. 3. v. 1. to 8. and a time to heal, a time to break down, and a time to build up, a time to get, and a time to lose, a time to keep, and a time to cast away. Man also knoweth not his time, as the fishes that are taken in an evil net, Eccles. 9 v. 12. and as the birds that are caught in the snare, so are the sons of men snared in an evil time, when it falleth suddenly upon them. Thus not only private persons, but even whole Nations and States have their good times, in which help, deliverance and relief are offered unto them from the Lord, in which there is great likelihood of obtaining pardon and purging, both in Religion and Laws. Beloved, such a season is it for England, every time that God, and the King, doth give us an happy and peaceable meeting in Parliament; Pro 11. v. 14. Pro. 24. v. 6. as 'tis said, Where no counsel is, the people fall: but in the multitude of counsellors there is safety. And, by wise counsel thou shalt make thy war: and in the multitude of counsellors there is safety. Joh 5. v. 4. Therefore that is one special season. We read of the pool of Bethesda, that an Angel went down at a certain season into the pool, and troubled the water: whosoever than first after the troubling of the water stepped in, was made whole of whatsoever disease he had. If a sick man had stepped into that pool before the Angel stirred the waters, he should have found none efficacy in them; or if he had delayed long after, than it would have been too late: the only proper season was, first after the troubling of the water. Such seasons are there for whole States to step in and be healed. 3. Reason. 3 Every true member must then bestir itself, because afterwards it may be too late to stir. When Esau's birthright was sold, Heb. 12. v. 16, 17 Gen. 27. v. 3●, 37. his tears came too late. When the blessing was gone, than his prayers, tears and venison, came too late. Thus a Nation also may overstand the day of their peace, both in respect of spiritual, and politke happinesses. So jerusalem. Luk. 19 v. 42. If thou hadst known, even thou, at least in this thy day, etc. Whilst Prophets could, and did prophecy in jerusalem, whilst men of Counsel and Arms remained in her, and had liberty and encouragement, so long she was in a fair way, and then prayers, humiliations, informations, etc. might happily have done her some good: but at last the case was altered, for those able pillars were taken away. Behold, Isa. 3. v. 1. ver. 2. the Lord, the Lord of hosts, doth take away from Jerusalem, and from Judah, the stay and the staff. The mighty man, and the man of war, the judge and the Prophet, and the prudent and the ancient, the Captain of fifty, ver 3. and the honourable man, and the Counsellor and the cunning Artificer, and the eloquent Orator. Whilst these great helps remained with them, perhaps (as I said) use of means might have done some good: But now that the iron is cold, 'tis too late to strike. Therefore pray not thou for this people, Jer. 7. v. 16. neither lift up a cry nor prayer for them, etc. These three Reasons prove it sufficiently, That in times of solemn Contestation, etc. 1. REPROOF. Application. Use 1 This doth command me to rebuke sharply divers sorts of Offenders against this rule, but especially these two; those that are Careless or Opposites in such a time. 1. The Careless, which scarcely take notice of such golden opportunities and seasons. As the bruit-beasts know no difference betwixt working-days and the Sabbath, but only by their ease and rest: So there is a generation of brutish people, who take little notice or regard of Wars or Parliaments, but only so fare as may touch their present sensual particulars, Acorns they can taste (like Swine) but as for Oaks (from whence they drop) those Trees are too high for their crooked and stooping thoughts to contemplate. The state of Religion and the weale-publicke, are things which the greater number of people think least upon; but do say that they must leave the former to Churchmen, and the latter to Counselors of State; just like those sottish Russians (the common-people of Muscovy) of whom it is said, that if you ask them but an ordinary question, touching their Religion or laws, the answer is, God and our great Duke, do know all things, they can tell. Brethren, as I would not have mean men to go above their latchet (as they say) that is, to seek to know above that which is meet for them, both in affairs of Church and Commonwealth: so I believe, that even private persons may sin greatly by too much ignorance of public affairs, especially in these times, when as we hope the Carpenters are cutting off those horns which have scattered Judah. Those two Disciples going to Emmaus, Zech, 1.20, 21. seemed to reprove our Saviour (not knowing him to be our Saviour) because he made himself ignorant of the great new affairs which then had happened in Jerusalem. Lu. 14.17, 18. What manner of communications are these that ye have one to another as ye walk, etc. And Cleophas said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in those days? ve●. 19, 20. etc. He checks him for his ignorance of the public affairs of the Church, and afterward relates unto him the newest news that was going. But how many are there amongst us which are persons of quality and yet are grossly ignorant of the things which have come to pass here of late days? Phil. 2.21. Thus every one careth for his own things, but how few do care for the things that are for God? To all such I conclude with the threatening of the Psalmist, Ps. 28.5. Because they regard not the works of the Lord, nor the operation of his hands, he shall destroy them and not build them up. That to the Careless. 2. Reproof, to such as are active the quite contrary way. If every true member ought to bestir, etc. in such a time, then what members may we account them, who are so fare from this that they do the quite contrary. Bestir themselves they do, 'tis true, yea, and for a thing which they call a Church too, but indeed it is an Antichurch rather, a Diana of their own making, the Priest he makes the Church, and that Church it makes the Priests again: As the Roman Priests they make their breaden god, and that god doth fill both their paunches and their purses. A Church in these men's definition, what is it else, but the greater number of such Clergy, as are most richly Beneficed, yea though lose in life, and in opinion and practice, fomenting a bundle of politic heresies and dangerous formalities? 1 Tim 3.15. But Saint Paul's definition of a Church is fare different, he saith, The Church of the living God, the pillar and ground of Truth. A pillar (saith one) Non more Architectionico, not in the Mason's language, to build upon as infallible and unerring; but More forensi, in the Lawyer's phrase, that is, as the pillar or public post of a Guild-Hall or Market-house, upon which the Word and Sacraments are so held out, as we use to hang up a Proclamation to be read of all: But these men's Church is little better than a signe-Poste with a ballet pasted against it. Brethren, we have had strange definitions of a Church of late years, some make it little different in structure from that of Rome, which resolves itself into a consistory of Cardinals and the Pope their Supreme and unerring Determiner. But blessed be God they have showed lately by their unlawful decrees that such a Church may err. Let us examine that former definition of a Church a little further; if the greatest number of richest Clergy, and most dignified, do make a Church, may we not say that Baal's prophet's and their adherents, 1 Kin. 18.19, 20 were the Church of Israel in Elijahs time? Suppose those four hundred and fifty Prophets of Baal, and those other four hundred Prophets of the Groves, suppose those 850. (all false Prophets) had met in Convocation, surely they were then both the most and greatest Clergy of Israel by far, and would have carried any decree before them smoothly; but had not this been a tight Church? One Orthodox Elijah weighed them all up, 1 Kin. 18.40. and did afterward destroy them all. Or suppose (once more) those other four hundred flattering Prophets that persuaded King Ahab to go up to war against Ramoth Gilead, 1 Kin. 22.6. suppose that all those together with their little Pope over them (I mean) Zed●kiah the son of Chenaanah, ver. 7. that forward Prophet that made himself horns of iron to push the Syrians to confusion. Suppose (I say) all those to have decreed that war, and to have given an Ecclesiastical contribution towards it; was this the Church then, and had such a Canon been binding under penalty of a box on the check? No, no, ver. 24. ye know that one honest Micaiah that dissuaded from the war, was better than all that rabble so called a Church. And yet Brethren (to drive home this Reproof) we have amongst us many hundreds of those which do bestir themselves to the uttermost even for such a Church. 1. One he preacheth for it (foolishly or falsely) I am sure confusedly enough. The Church, the Church, o the Church and the pillars thereof go to the ground, it is rend and torn on every side, etc. And perhaps the quotient and truth of all this noy se is, that some Fox is caught in a gin, some Wolf or other is fast in a trap, where they are like to pay for all their old bloodsucking and woorying. 2. Another (of the faction) complaineth of strange proceed, and blesseth himself to hear of such turning of things upside down in the Church. Q. And what is the cause of all his chattering too? A. Why surely the nest is found, the nest of Cormorants and Cockatrises, and so all their Eggs are likely to be blown upon, or bruised to pieces. In a word, strange it is, but too true, that there are many amongst us, both of the Clergy and Laity, which spare not the uttermost labours and abilities of their hands, heads, hearts and tongues for an Antichurch, I had almost said an Antichrist in this Land. Let me say unto all this Tribe of transgressors as Joash to the men of his City, Judg. 6. v. 31. Will ye plead for Baal? will ye save him? he that will plead for him let him be put to death whilst it is yet morning: If he be a god let him plead for himself, because one hath cast down his Altar. So say I, will ye plead for I dolatrous, unlawful, innovating things, persons and acts? if the faction be innocent let them plead for themselves, because their Priests, Images and Altars, with all the rest of their trumpery, is like to be cast into the mire. Nay, higher yet, let all such sticklers know that they sin directly against God, 2 Chro. 19.2. the King, and this truth of God in my Doctrine. For they help the ungodly and love them that hate the Lord: Isa. 5. v. 23. Therefore is their wrath upon them from before the Lord. They justify the wicked for reward, and take away the righteousness of the righteous from him: ver. 24. therefore as fire devoureth the stubble and the flame consumeth the chaff, so their root shall be rot tennesse, and their blossom shall go up as dust, etc. In a word, ye opposites are guilty of two great sins in so doing. 1. Heinous and horrible Ingratitude for great and wonderful mercies, and Ingratum si dixeris, omnia dixeris. 2. Of Jewish and abominable murmur, instead of thanks ye return repine against the Lord, his choice servants and your best friends. My prayer and wish is this, that the Lord would pardon, that the Law would punish, and that all good Christians and Loyal Subjects would complain of this rotten and totering faction. 2. COMFORT. Let our hearts be towards the governor's of our Israel, Use 2 that offered (and do offer) themselves willingly among the people, Judg. 5. v. 9 bless ye the lord (i.e.) Let us bless the God of Spirits, for raising the spirits of all such as have put forth their hands to this plough, yea let us honour and cherish them as precious and public spirits. Brethren, it is said of good in general, Quo communius eô melius, by how much the more common, by so much the better, and therefore a public is the best of spirits, for it is a common one. Yea, such a soul (me thinks) comes near unto the nature of Angels, For are they not all ministering spirits, Heb 1. v. 14. sent forth to minister for them who shall be heirs of Salvation? So public spirits are like them, or like the Sun and Stars those heavenly worlds of light which do travel chief for the use and benefit of others. And therefore to such persons themselves let me say, Great shall be your reward in Heaven. Mat. 5. v. 1●. In earth perhaps you may sometimes meet with cold comforts and bad requitals, but in Heaven doubtless your public spirits shall procure unto you eminent places of glory, as our Saviour promised to his Disciples for their self-denial and activity, Mat. 19 v. 28. ye also shall sit upon twelve thrones, judging the twelve Tribes of Israel. Two Objections commonly there are with which the men of the world, and our own timorous infirmities do hit such men in the teeth, Peril and Poverty. I shall present you with an encouragement and preservative against both. Consider but the Lord's Protection and Providence, over all such public and active spirits, and for both these in one example, look seriously upon Elijah. That he was a man very famous for his public active spirit, no man that believes Scripture can deny it, or if one should, 1 King. 17.18, 19, etc. ver. 1. ver. 3. & 9 ver. 42. Cap. 19 v. 3. yet the whole History of his life would invincibly prove it. In which observe briefly. 1. His Travels. From Tishbe to Samaria, from Samaria to the river Cherith, from Cherith to Sarephath, from Sarephath to Mount Carmell, from Mount Carmell he runneth like a page to Jezreel, from jezreel to Beersheba, thence a day's journey into the wilderness, hence to Horeb, and from Horeb who knows whither? For he is sent to anoint Hazael, jehu, and Elisha: It even tires our eyes to trace him in the History. In short, (if I may believe my Geographer) all the travels of this active Prophet were, one thousand thirty and three Dutch miles, and of our English, four times as many, above four thousand in all. 2. Besides his travels, all on foot (for I read not that he did ●ide.) Note his courageous and adventurous actions. He had an Ahab and a Jezebel, and about eight hundred false Prophets to deal withal, and yet observe how wonderfully the Lord preserveth him both from Peril and Poverty. 1. From Peril (I mean) of death: his preservation was manifold, King Ahab did hunt for him over all the world thereabouts, 1 King. 18.10. As the Lord liveth (saith Obadiah) there is no Nation nor Kingdom whether my Lord hath not sent to seek thee, and when they said he is not there, he took an oath of the Kingdom, etc. but yet the Lord hide him that while, and in the Kingsowne Dominions afterwards he doth appear and hath but a cold welcome from Ahab, ver. 17. Art thou he that troubleth Israel? But the Prophet doth not abate him an ace (as we say) and yet comes he off in the end of that Chapter with the death of eight hundred and fifty false Prophets. Again, besides Ahab he had a Jezebel also to cope withal, 1 Kin. 19.2. Then Jezebel sent a messenger unto Elijah saying, so let the gods do to me and more also, if I make not thy life as the life of one of them by to morrow about this time. She was a Queen and she vowed his death; but yet she proves both too weak and forsworn at last, yea her threatening is the intelligence that preserveth the Prophet. In a word, this active man of God lived to see Ahab slain by the Syrians, the prophets of Baal and of the groves rooted out, and at last was so fare from dying a violent death, that he never properly died at all, but was translated to Heaven alive in a fiery Chariot, and after his translation, 2 King. 2. 2 Kin. 9.10. both Iehoram the son of Ahab, with his whole posterity were cut off, and Jezebel was eaten of Dogs. Fear not therefore o all ye holy and loyal active spirits, whither Magistrates, Gen. 15.1. Ministers or private Christians, the Lord himself is your buckler, and your exceeding great reward; and in his might one aealous Elijah is an over-match for eight hundred Baalites; speak therefore and do valiantly, not fearing the faces of men. Ob. But they may mistake or wrest my words? An. Brethren, suppose there were now an hundred Bandites with in these walls, every one with his paper or table-book, yea and that they stood behind the pillars out of sight, as that catchpole Clerk (in the Acts and Monnments) that took notes behind the Hang: Suppose all this and much more danger, yet the Lord can 1. Change their hearts, even in that act, and catch those catchers (as the Father was caught) 2. At least he can dash their Notes and confound their languages. 3. Yea and take them off in their own play, as Baal's prophets were twice taken off by Elijah and by jehus. 1 Kin. 18.4. 2 Kin. 10.25. Indeed if any man could prove unto me, that Satan and his instruments were too wise or too hard for God, than I should conceive that there were cause for your holy public active spirits to be in fear, but so long as we know the quite contrary to be express Scripture, be we valiant and venturous for the truth. The Lord hath said it, the Lord he hath said it, 1 Cor. 10.25. The foolishness of God is wiser than men, and the weakness of God is stronger than men. Thus the Lord was Elijahs buckler, and kept him from danger. 2. And from want and Poverty too did God preserve him. 3. Object. When we prosse men to be of public and active spirits, this is another grand Objection, ò 'tis the way to be undone? Sol. But mark farther, God was also Elijahs great reward, at least he was a competent maintenance still unto him. How likely was he to have starved at the brook Ch●rith? There he had drink indeed (water) but no meat: therefore the devouring Ravens shall feed him morning and evening. 1 Kin. 17.3. ver. 4 & 6. But now that he hath recovered meat, lo●, after a while his drink faileth him, ver. 7. ver. 9, 10. And it came to pass after a while that the brook dried up, etc. Now the Lord provideth him another Hostess at Zarephath, and she is as unlikely a Cater as the former, ver. 11, 12, 13. for she had but an handful of meal in a barrel, and a little oil in a Cruse. Yet (see) rather then this precious, realous, v. 13, 14, 15, 16. public spirit shall want, a miracle shall be wrought, The barrel of meal shall not waste, neither shall the cruse of oil fail, etc. So provident is the Lord for such persons. Ob. But now miracles do cease? An. Yet the same providence doth still continue, and wonders are wrought for such persons to this day, do we not see it? Ps. 105. v 17. ver. 18. Have not some such active spirits of late been like joseph (as it were) sold for servants and exiles, Whose feet they hurt with fetters, they were laid in irons. But what's the issue? May we not go on? ver. 19 Until the time came that their cause was known, the Word of the Lord tried them. ver. 20. The King sent and delivered them, the Peers and the people let them go free. And hath the Lord done thus in our times already? Then let all holy, loyal, active, public spirits know this, that he is still the same, and his years do not fail. What need we any more examples? Psa 37 28. I conclude this Consolation with those words of the Psalm, The Lord loveth judgement and forsaketh not his Saints, they are preserved for ever. 3. Use 3 EXHORTATION. The third, General Exhortation. last and greatest Use, is a vehement Exhortation, which must be divided into two parts, the first General, the last Particular. 1. General. Let all real Christians, and loyal Subjects bestir themselves to the uttermost, now or never, to imitate these Israelites in my Text and Chapter. 1. In the Chapter, as before, there is joshua and the chosen men (being lawfully thereunto called) fight with idolatrous and implacable Amalek in the valley. ver. 9 2. In the Text and bordering verses, Moses, ver. 10, 11, 12. Aaron and Hur climb up to the top of the hill to pray, and to encourage the rest. Thus every one doth further the great public work, either by himself or by others, either immediately and directly, or remotely and by consequence; and so let us all set ourselves against Amalek. By Amalek] I mean all spiritual and politic, all foreign and domestic, all open and secret enemies of our God, our Religion, our King, Kingdom, Laws and Reformation. Lo, here in my Text, are both old and young, high and low; no age (therefore) no condition (that is able) may be exempted. Exo. 7. v. 7. Exo. 33.11. For Moses, Aaron and Hur, they were aged men, Moses was fourscore years old, and Aaron fourscore and three, when they spoke unto Pharaoh. joshua he was a young man. Again, Moses was chief Magistrate, Aaron the Highpriest (there are both Nobles and Clergy) and Hur, with joshuah and his soldiers, 1 Chro 2. ●0. may not unfitly represent the Commons, the Army, the Artificers, and all. For Hur was grandfather unto that famous Bezaleel. Thus all estates and ages are representatively present, and all present are active; learn we therefore this heart-lesson from the Text. Quest. But how and what may we do to be active, and to hold up our hands to purpose against Amalek? Answ. In this general part of mine Exhortation, I shall prescribe some general lessons, means or directions, to be observed. If we would further the great work against Amalek then, 1. Means 1 Look we bacl with shame and sorrow upon our former cowardice and pollutions. Brethren, these Ecclesiastical and Civil Amalekits (the popish and tyrannical faction) have a long time been unto the best of us, but as those ensnaring Midianites to Israel. While Israel abode in Shittim, Num. 25.1, 2, 3 the people began to commit wheredome with the daughters of Moab: which called the people unto the Sacrifice of their gods, and the people are and bowed down to their gods. And Israel coupled himself unto Baal-Peor: wherefore the wrath of the Lord was kindled against Israel. And thereupon command is given, ver. 17, 18. to vex the Midianites and smite them; for (saith Moses) they trouble you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, etc. We have eaten too much of their broth, and have had our fingers (many of us) too deep in the pie (as they say) by our connivance, silence, cowardice, etc. I speak this both to Ministers and people. They have vexed us with their wiles wherewith they have beguiled us in the matter of 1. Of the Sabbath, by their Antisabbatarian doctrines and commands, and we have (many of us) yielded too fare unto them, both within book and without. It was the fashion you know of late, to dismoralize the fourth Commandment, that holy, just and good law, so strongly centred in the very heart of the Decalogue, and so providently fenced and marked in the forehead with a Memento, Remember, that law hath been of late repealed by wicked men, and then Antisabbaturianisme was become a stirrup to preferment. But alas, alas, here lies our shame and sorrow, we have basely (as it were) held that stirrup to those men (as that Emperor did to the proud Pope) whilst they have mounted themselves into the saddle of profaneness. Oh that ever the sincere and powerful Ministers of the Gospel, Gal. 2.11, 12, 13, 14. should so fare be led away with the error of the ungodly, that ever (like Peter, James and Barnabas) they should walk with a limping or crooked foot, and destroy again the things which they had builded. Well (Brethren) let us 1. Sat down and pick these thorns out of our consciences. R●v. 16.15. 2. Let us henceforth watch better and keep our garments, lest we walk naked and men see our shame. 3. Let every one that hath been thus seduced by fear or flattery, let him (Sampson like) now revenge himself (in an holy and loyal way) upon those Midianitish-Amalekitish-Philistines, for his eyes which they have put out, let him put up one fervent prayer the more, daily against them. Let him press (if a Minister) one Text, one Sermon, one ●●se, (at least) the more towards a pure and thorough reformation. And as the (Roman) history faith of that Empress. when her husband Domitian was slain, she dealt one blow amongst the rest, and said, take that for the death of my Paris, (she spoke and did that most unlawfully, but) let us as we may in a most loyal and Christian way, give one stabbing prayer, protestation, exhortation the more, against the wickedness of such ungodly m●n, and say, lo, that for your Antisabbatarianisme, take this for the fourth Commandment. Brethren, this is the way to draw good out of evil, and to fetch meat out of the eater. Jud. 14.14. A word to the wise, half a word to the godly, is sufficient. 2. Vex those Midianites, for their wiles (to contract) in the matter of Arminianism, that Troian-horse (as one calls it) I may add, with a Pope in his belly. Herein lieth our guilt, (Brethren) in that we Ministers and people, have not done our utmost, to bridle and curb this Roman beast, but rather have suffered ourselves to be gauged and mulled against it. We have not been valiant for the truth, Je●. 9.3. for the truth of those precious fundamentals, of Original sin, free Election, effectual Vocation, Assurance, etc. but rather have suffered these truths to fall in the streets, and to be trampled upon by athiestical libertines, and Machivilian apostates, Oh my bowels, my bowels, that ever the men of God should thus fear the faces of men! Here is more picking work for us also. That reproof sent to the Church of Pergamus, Rev. 2.13, 14, 15, 16. may be worth our reading. I have a few things against thee because of the Doctrine of Baalam, and the Doctrine of the Nicolaitans. 3. Vex these Midianitish Amalekites (in a word) for all their wiles in matter of Innovation in worship; for their Altars and Images, duckings, dappings and cringes, against the laws of God and the Kingdom, for their babies, at best childish, at worst Midianitish. Concerning these also we have been too tame and passive, and such silence (I fear) must needs contract the guilt of consent; but let us therefore wash our souls, and revenge ourselves from these noisome aspersions. 2. Let us (generally) come over hearty to the right side, Meane● 2. and engage ourselves unto it. Quest. The right side (you will say) why, what is that? and who is the wrong side? will you make factions and divisions amongst us? Answ. Not make, but discover them I would, who knows not (that hath read Scripture) that there are two gates, and two ways unto them, (the broad, and the narrow,) and therefore to the world's end there will be two sides: So there are now in this Kingdom, a Reforming, and a Deforming party, a just and gracious Sovereign with this Blessed Parliament (like Moses, Joshuah and the rest) on the one side; and on the other, there is a multitude of delinquents and their adherents. The thing that I now press is, that all good Protestants would come off in their very affections and judgements, from the Tents (that is, the faction) of those wicked men, and would join themselves with heart, head and hand, to those Noble Reformers, and to all their wellwishers. That Dilemma of the Prophet Elijah unto all the people, 1 Kin. 18.21. concerning the Competition of God and Baal, was a great furthering step towards the Reformation that follows in that Chap. ver 40. And Elijah came unto all the people, and said, how long halt ye between two opinions? If the Lord be God, follow him; but if Baal, then follow him, etc. This preface laid the foundation of that following destruction of those false Prophets. And Elijah said unto them, take the Prophets of Baal, let not one of them escape: and they took them, and Elijah brought them down to the brook Kishon, and slew them there. So let every one of us be thoroughly persuaded in his mind, concerning the absolute necessity of a great and public Reformation at this time, and resolve we all to further the same to the uttermost. Brethren, it grieves my soul not a little to see the opinions of men so divided and differing concerning the great and needful work in hand. Men (nay good men) are not all methinks of one mind, heart and judgement, concerning our present perilous condition in Church and State, nor touching the extreme necessity of a speedy Deliverance, and severe Reformation, and this is no small let to the work. From this difference it is, 1. That I hear some men so blind and impudent that they blush not to say, they scarce see any need at all of Reformation amongst us, but ask, 2 Pet. 3. v. 5. what is there so much amiss in Church and State? To these I answer as Peter to those scoffers. This they are willingly ignorant of. In a word, either they do wink and will not see, or else they are guilty and dare not confess what evils and disorders they do behold. One said to a Bastard when he saw him casting stones amongst a multitude of people, take heed and forbear lest thou hit thine own father. These men as if they had heard that advice, are afraid to acknowledge that there are Delinquents, because they are afraid if such a sort of men should be confessed, their own fathers or friends might be found amongst them. To come nearer, in a word, they are loath to look into any glass that doth represent the evils of the times, lest they should chance therein to espy their own faces amongst the rest. 2. Another man (yea sort of men) doth yield that some things, yea, many are out of order, both in Church and Common wealth, the more is the pity, but yet (say they) things are not so bad as some jealous-headed Puritans do pretend and exclaim, their fear is a great deal more than our harm? To these I answer, how could it have been worse with us, unless you would have seen our actual ruin, desolations and execution? Look upon Israel and Judah, at the worst (before their Captivities) and compare our condition before the Parliament with theirs, for the Civil and politic State, in Isa. 59 and for the Ecclesiastical and Spiritual, in Jer. 2. But what do I confine you to two Prophets and Chapters? run through all, and see if our late peril were not equal with their greatest. Were not our very foundations out of course? The Church, the Civil State, and the Military, are (I conceive) three of the Cardinal ranks in the Kingdom; Who were the head Officers in all these? and where are they? May we not say as he in the History, that there were enough to be slain, to be taken prisoners, and to run away? In short, when our Religion and Laws too, were by these men almost stolen away under hand, as David slipped out of his bed, and nothing left but an Idol; 1 Sam. 19.12, 13. Jud. 18. v. 24. when they had taken away our God (almost) and our Ministers, and what have we more? and yet they ask, what aileth us? 3. A third sort do acknowledge that all these complaints are too just and true, many things are out of order, but yet (say they) we would not have such violent remedies, such and such physic is too corrosive, and may endanger the whole politic body, some lenitives, cooling julips and palliations, might do better: But what if all the while there is a Gangrene with the sore? ●mmedicabile vulnus, etc. then the very Heathen will tell us what physic is to be used; surely a saw is the best salve. Again therefore (I say) let every man of us be throughly persuaded in his mind in this point: for the division of judgements concerning a disease, causeth a different speed in prosecution of the cure, every man's activity for the latter, being proportionable to his conviction of the former. The good God that maketh men to be of one mind in an house, make all men (at least all his servants, and the King's good Subjects) of one mind in this point, touching the greatness of our disease, and the absolute necessity of a speedy, though sharp remedy. And finally, as for you which are such bitter opposites to the Puritanical reforming party, (for so ye are pleased to brand them) I mean, to Orthodox and Conscientious Protestants, and the King's best Subjects; be wise now therefore and learn, he is an infinite God with whom ye have to do, he hath an iron and crushing mace in one hand, as well as a golden sceptre in the other. Besides, ye are over-matched in the side too, for what is the dross to the silver? what is guilt to innocence? ye are surely in the wrong box. Remember that Prophetic admonition of Hamans' wife and his wise men to him. If Mordecai be of the seed of the Jews, 〈◊〉. 6. v. 13. before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him. Be advised therefore and take the counsel from them, turn Puritans (as you call it) in time, I mean, holy professors of Protestanisme, and wellwishers to Reformation. That to you. But as for all ye middling persons which watch to see which will be the harder side (whether the Reforming or the Deforming) that you may take it, above all others I pity your condition, for ye are sure to fall which soever of these two sides doth stand upright. And I could wish you for your warning to look upon the reward of halting Baalam, feign would he have kept in with both sides, with Balak and with God: his singers did itch for the wages of unrighteousness, and therefore he would have cursed the people of God, but again the terror of the Lord so kept him in that he durst not but comply for Israel. But what is the issue? First Balak sends him away dishonoured and empty, Num. 24.11. Num. 31.8. and then Israel cuts him off. Better therefore is it to be of any side, then of both or of neither. I conclude this point with the counsel of Gamaliel, Acts 5 39 If this work of Reformation be of God (as it is) ye cannot overthr●w it, least happily ye be found even to fight against God. Then let us all come over hearty to the right side. 3. Means 3 Prize and value those degrees of mercy and deliverance which are already received. The Lard hath done great things for us already whereof we rejoice. Turn our captivity O Lord as the rivers in the South. Psal. 1●6. 45. There the Church makes her acknowledgement of, and rejoicing for, past mercies, to be a step unto, and argument for, future favours. So let us recount and value that part of Deliverance that is in hand, if ever we hope to receive that portion which is behind. But of this I have spoken upon an other occasion. 4. Take, use and improve to the uttermost, Means 4 all the first-fruits and hansells of Deliverance and Reformation. It is not enough to view and value the degrees of salvation received; but we must also hold fast, employ and improve them. To him that hath shall be given, we know is Scripture: Mat 25.29. and it is an absolute truth too, he that holdeth fast that which he hath, and improveth it to profit, shall have more bestowed upon him, that's the proper scope of the Parable. Brethren, methinks it is worthy our consideration to observe, how the Lord doth as it were drop in Deliverance and Reformation upon us by degrees. We have been sunk so deep into disorders and dangers, that the Lord now in our Restauration doth (as it were) diet us for a while (as we use to deal with men that have been almost famished by long abstinence) that so we may the more throughly digest our portions of mercies as they are served in unto us. Or to express this gradation by another comparison. The Lord doth deal with us in this case, as a wise father is wont to deal with his forward son, when he comes lately from his apprenticeship, first he sets him at liberty, then gives him an Horse, and a few pounds in his purse to try how well he can husband a little, and if he doth prove faithful in that, than he shall be ruler over much more; Or as a father deals with his prodigal son which hath runne-riot, first he compounds for his debts, and gives him his freedom, after a while he doth employ him, and as he finds his good husbandry, by degrees he advanceth him higher: So dealeth the Lord now with us. First after long just thraldom for our sins, he hath set us at liberty from divers bonds and burdens, both Ecclesiastical and Civil. Next, he hath already vouchsafed some sweet blossoms, yea first fruits of Reformation unto this Isalnd: And now behold he stands expecting how we will play the good husbands upon these, and then doubtless we shall see (and that shortly too I hope) fare greater things than these: therefore be faithful in the first fruits, take, use and improve them. Ob. Like enough this is wholesome counsel, but show us then what, and which are those first fruits and degrees which are already bestowed, and are to be thus taken, used and improved? Answ. I shall endeavour to set you into the way of this work, that so yourselves may afterward be able to go forward by yourselves. 1. The Vow or Trotestation. Amongst the many and not mean first-fruits of Deliverance and Reformation, to be taken, used and improved, one of the greatest hitherto in mine account is that Holy and happy Vow and Protestation made and taken in Parliament in May last, and by that Honourable Court commended to the whole Kingdom. Brethren, in my judgement that time is much to be remembered by all true Protestants, and loyal Subjects, and by their posterities after them; at least that act and example of theirs is of so holy, loyal, just, prudent and needful a consequence, that I believe no man can choose but long to take it, that is right to our Religion, our King, our Laws, our Parliament or Liberties: for all those five generals (viz. Religion, Sovereignty, Laws, Parliament and Liberties) are thereby fenced and fortified: What Subject soever therefore shall dislike that sacred obligation, give me leave to suspect him as a backfriend to those five Cardinal blessings of this Kingdom, and withal suffer me (I pray you) to mind us all of the expediency of this duty, for our particulars. My Brethren, let us not be like that unwise man (spoken of by that wisest King) in whose hand there was a price (to get wisdom) but he had no heart to it. Lo here 1. Is a price. 2. To get wisdom. 3. It is in hand. 1. A price. Beloved, we should have thought this offer a price for a year ago, last May before this when we had another Oath anviled out and Canonised, what a high price would good men than have given to have been free of that pressure only? They had not that ambition in their hopes, as to wish for such a counter-vow as this is (a Vow against unlawful Oaths) and then is not this Liberty of vowing a great price? 2. And 'tis to get wisdom too. This Vow doubtless may be one means to make men wise Protestants and prudent Subjects, it will cast us all upon a more serious study both of that Religion and of those Laws which we are so sworn to defend. Thus 'tis a price to get wisdom. 3. And it is now put into our hand too. We have not only leave and permission from that supreme Court (that represents us all) but also their precedent and approbation. Themselves (say they) have all willingly made this Protestation, and they cannot but approve it in all such as shall take it. Let us a little expostulate upon those words, Have all the Members of that Honourable House taken it so willingly? And shall we yet be dull and backward to the Action? Do they send down their approbation (of it in us) in print, and can we choose but approve it also in practice? Oh that ever we should thus requite the Lord's mercy and the Parliaments diligence for our safety I Consider and believe it Brethren, that until we make more reckoning and use of those Hansell-tastes of Deliverance and Reformation, there is little likelihood of greater things, Nisi serves parva perdes ampliora. Mat. 25. v. 2●. Be thou faithful in a little, and thou shalt be Ruler over much. And indeed this Vow is not a little, whatsoever some malicious or carclesse men may conceive or pretend. What? Brethren, for us to have both liberty and opportunity to be made Protestants once again (for we had first our name of protestants from such another Protestation.) What? for us to be made Protestants of anew and second edition, much corrected and amended: Is not this a prime privilege? But because I see that this mercy is generally too much slighted and neglected (to say no worse) I shall spend a few lines to declare out of Scripture, both the lawfulness and necessity thereof. Let us look upon the History of the Lords own people during the reigns of their best Kings, and we shall find that such sacred Nationall Obligations (by Vow, Covenant and Association) were the chiefest ingredients, if not very foundations, of their greatest Deliverances and Reformations. 1. For Deliverances, both from wrath and enemies, see but one pair of examples. The first may be that in the reign of Hezekiah. ● Chro. 29. Note the forlorn condition of the state in the beginning of his government, both for sin and for wrath: for sin, ver. 5, 6, 7. There was filthiness in the holy place, their fathers had trespassed, done evil, forsaken God, turned away their faces from his habitation, and turned their backs, they had shut up the doors, put out the lamps, neither had they burnt incense, nor offered offerings, ver. 8, 9 etc. For which 'tis said, God had delivered them to trouble (or commotion) to astonishment and to hissing, their fathers had fall'n by the Sword, their sons, daughters and wives were in captivity, etc. And now what salve, what plaster can be sufficient for such a festered fore as this? surely, no less nor more than a solemn association, Now it is in mine heart to make a Covenant with the Lord God of Israel, ver. 10, 11. that his fierce wrath may turn away from us, etc. Another proof and precedent see in King josiahs' time. Never I think lay there more guilt upon that Land at once, then when that poor child of eight years old came to the Crown. 2 Chro. 33. See how much wrath had been treasured up, ver. 1, 2, 3, etc. to 11. ver. 22, 23. first by his grandfather Manasseh; and though Manasseh afterward reform some things, yet secondly, King Amon his son (and josiahs father) he reneweth the old wrath and wickedness, and addeth to them, neither humbleth he himself. And now what can this poor child King do, finding his Crown and Kingdom charged with so much hereditary guilt and wrath? Lo, thus he doth, he destroyeth Idolatry, 2 Chro 34. ver. 3, 4, etc. ver. 8, etc. ver, 29, 30, &c, he repaireth the Temple, and finally he betakes himself to a Covenant and Association. Hereby we learn a means to turn away (at least for our own time) wrath, great and hereditary wrath from a Kingdom; yea, wrath deserved by grandfather's, by Fathers, by Children, by Princes and by People; namely, such a sacred Obligation, as is now offered unto us. 2. Another benefit of jewish covenanting, was, in respect of their Reformations, it was the cornerstone, if not the very foundation, of the purest purge that ever were made amongst that people. See here another pair of examples. First, in the reign of young King jehoash, there good and loyal jehojada (being as it were Protector to that young child of six years old) doth deliver the King from Athaliuh and her faction, 1 King. 1●. and draweth up a Covenant by oath, which like our Protestation is tripartite, that is, consisting of three parts. First, ver 4. betwixt the People and the King, which answers to that part of ours, To defend His Majesty's royal person, honour and estate. Next, between the King and the People, as it were for the power and privileges of Parliament, the lawful Rights and Liberties of the Subject, and lastly, between them both and the Lord, which answereth to our Vow, ver. 17. To maintain and defend the true reformed Protestant Religion, etc. But how did all this further the Reformation? See the very next verse. ver. 18. And all the people of the Land went into the house of Baal and broke it down, his Altars and his Images broke they in pieces thoroughly, and slew Ma●tan the Priest of Baal before the Altars, and the Priest appointed Officers over the house of the Lord. ver. 20, etc. 2 Chro. 15. Hereupon followeth an universal joy and quiet. Another example is in Asa's reign. Sad had been the case of Israel for a long time both in Church and State. In Church, ver. 3. because for a long season they had been without the true God, and without a teaching Priest (perhaps they had many fair Churchmen, good Readers) and without Law. In State, ver. 5, 6. there was no peace to him that went out, nor to him that came in, but great vexations were upon all the Inhabitants of the country, etc. What now may King Asa and Judah do, to prevent the like again? ve. 12.13.14. They entered into a Covenant to seek the Lord God of their Fathers, with all their heart and with all their soul, And this they bind with an Oath and upon pain of death. The issue and effect in Reformation followeth, ver. 16. ver. 19 the Queen-mother is remooved for her Idolatry, the house of God is enriched, and there is peace in the Kingdom. But this peace is but for a time neither, until the five and thirtieth year of that King's reign; ver. 17. because the high-places were not taken away out of Israel. More places and patterns might be added, but (me thinks) these should be enough to kindle in every holy, loyal, true Protestant English breast, an unquenchable desire after this Vow and Association. Beloved, if my young judgement may guess, this thing may prove a stronger Rampire and Defence to our Religion, King, Laws and Liberties, than all those four Seas which do mote in this Island. I would conclude the point with some part of two or three verses out of Ezra, We have trespassed against our God, Ezra. 10. v. 2. yet now there is hope in England concerning this thing. Now therefore let us make a Covenant with our God, ver. 3. according to the counsel of (the) Lords, and of those that tremble at the Commandment of our God, and let it be done according to the law. ver. 4. Arise, for this matter belongeth unto * Spoken to the Mayor of the City being then present. Thee, we also will be with thee, be of good courage and do it. If any man pretend scruples and objections against the Vow, first, let me ask him, whether or no he did scruple (the last year) at the Canonical Oath? Next, whither he be a sound Protestant and a good Subject? and those questions (I think) if duly considered, may be sufficient answers to all scruples. I have been too long upon this Hansell of Deliverance, because the thing is so much neglected. 2. Hansell of Deliverance and first fruit of Reformation for our trial, use and improovement may be, That Order for the due observing of the Sabbath, according to the Laws of this Kingdom. Like enough that many persons present have scarcely ever heard of such an Order from the House, but an Order there is, and that visible in print. We had once a Declaration touching sports and liberties upon that day, and another enjoining silence to Ministers in the Arminian Tenants; and these Orders and Declarations, o how soon were they dispersed? how vehemently were they pressed by many, which are now as slow and backward to take notice of this Order? Brethren, we have a generation which are deaf in this ear, and blind in this eye. Things that press to strictness and exact walking are obscure to them, though coming from a Parliament. The Lord open our eyes more and more, that we may see even by these things, who are the chief fosterers, yea, the Garrisons of profaneness in this Island. Yet such an Order (I say) there is both clear and visible; but suppose it were but somewhat ordinary? Have we not a fourth Commandment for this duty only, and is not that keen enough to sharpen even an ordinary intimation from that High-Court? Let us therefore take, use and improove this Hansell-mercy, this fore-taste of Reformation to the uttermost. The Lord seems to prove by this short and forerunning order, how well we will husband an opportunity of Reformation, how faithful we will be in a little, that so he may take occasion upon our diligence herein, to give us greater blessings. 3. Let us take, use and improve lawfully all the Degrees of our lawful Liberty, as they are bestowed upon us by authority, Gal. 5. v. 1. Let us stand fast in that liberty, wherewith Christ (by the King and Parliament) doth make us more and more free, and be not (We) entangled again with the yoke of bondage. There is a twofold burden in this case, and consequently a double Liberty to be lawfully taken and used. 1. One sort of burden is Civil or Politic, as illegal taxes or impositions upon our bodies or estates. It was freedom from this that Saint Paul claimeth of the Centurion when they would have examined him by scourging. Act. 22. ●5. Is it lawful for you to scourge a man that is a Roman and uncondemned? 2. Other burdens are Ecclesiastical and spiritual, as all unjust pressures and bonds upon the consciences of men, whither Ministers or people; such are forbidden by Saint Peter, Now therefore why tempt ye God, Act. 15.10. to put a yoke upon the neck of the Disciples, which neither our fathers nor we were able to bear? Concerning both these sorts of yokes, I say, that when authority shall break them (because they were unfit or unlawful) than we should all speedily shake them off from our necks; this doubtless is a thing very well pleasing to God, and may further our Deliverance and Reformation. Have you not sometimes observed a dull Horse at a door, there it stands, weary and hungry, as though it were fast tied, when as all the while the bridle is either off from its head, or else lose from the post? Or have you never seen an idiot sit whining in the stocks, as a man imprisoned, when all the while there hath been no bar, nor lock upon his leg, but he might (had he so much wit) arise and go his way? Brethren, I would not have any reasonable men thus unreasonably dull and tame, but that when Law and authority shall bid them go free, they should take, use and enjoy that freedom. The observation of this lesson is not only a fit expression of our thankfulness to the Lord, and to that authority that hath so freed us; but it is also a good means to put us into firm and actual possession of our new lawful liberty. If a man's conveyances for a purchase of land be never so good and substantial, yet neglect of taking speedy possession may endanger his good estate. Observe we therefore very diligently when any unlawful fetters are struck off from our necks and consciences by Parliament, and let us speedily (with Samson) shake ourselves, and hold fast that which we have received. 5. Means 5 General means (and a chief branch of activity) is Information. To inform, complain, and testify against all Offensive things and persons, grievers and grievances to the utmost of our knowledge and abilities. When the waters of the pool of Bethesda, Joh. 5.4. were stirred by an Angel, than was the time for all grieved persons to step in and get cure of whatsoever disease they had; so now is the Blessed time when there is a fountain opened in this Land against all spiritual wickednesses and politic disorders. Act. 19.12. The Bath is free and full, 'tis but come, nay, but send thy paper, as they did their handkerchiefs to Saint Paul, and by the Lord's blessing the evil spirits shall be cast out and the diseases will departed. Let us not therefore lose so great and cheap an opportunity. Ob I know it is much objected by some, that 'tis no wisdom nor good manners, for any one to come to a Council before he is called, and that all we of the meaner sort must leave both things and persons to the judgement and censure of that supreme Court of the Kingdom? Answ. 1. True, we must not sit in the Council unless we are chosen thereunto, but yet we may wait upon the Councillors with our submissive Informations and Petitions. This themselves do both allow and expect at our hands. 2. So also (we) which are inferior persons, must leave suspected things and persons to the censure of the Houses; true, but yet I hope we may, nay I know we must bring such Grievances thither, and there leave and lay them down (being proved) at the feet of Justice. If any man shall be against this lawful privilege and loyal duty of every good Subject, I shall suspect him for a Delinquent, and shall conclude him as a secret underminer of Reformation and the weal-public. Nay, my meaning is, that we must complain not only of those Grievances in which ourselves have felt a share; but I do press myself and you all, to seek out, and gather up those things which do publicly offend, and to weed the common field. Brethren, this is a duty generally neglected, and therefore it is necessary, that all godly active spirits should look after it. When shall we see an husbandman grubb up briers, or gather stones out of a field that lies in Common to a whole Parish? No, but we say, every man's business is no bodies business: Extremely needful it is therefore that some choice Angelical spirits, whose hearts the Lord hath touched, should put to it, and become ministering spirits, Heb. 1.14. as sent forth to minister for the good of the public. Ob. But would not such stirring be accounted pragmatical? Shall we not be called busy bodies? Answ. Yes, by Atheists, Papists and Delinquents; but with good men or reasonable, it must needs be acknowledged necessary. Let us look either upon the condition of divers places and persons which do suffer such Grievances, or else upon the nature of that great Court to which the complaint is to be made and in both respects we shall see divers reasons for this duty of stirring for the public. 1. In respect of the nature of that Court, to which complaints are to be preferred. For 1. They cannot see all that is amiss every where, because themselves are not of all places distributively, though they are representatively every Subject, and sometimes A stander-by (we say) may see more than he that playeth. 2. Besides, Experience is the best Informer of Grievances, Plus videur oculi, quam ocul●s. and who hath more woeful experience this way then the mean and poor which pay for all? There are some Cob-webb oppressions in a Kingdom which the greater Flies do with ease break thorough, not taking notice that they were snares, but the poor lesser flies are held in them fast enough; and therefore the cry of these little ones may inform of a great oppression. Besides, in bodily cures, we know that a plain and illiterate man, being the patiented in a disease, may give more light to the Physician towards the cure by his relation, than all his learned books and long study may afford; for that Patient can tell him, how, when, and where the distemper did take and hold him: So is it in politic diseases, a plain man that hath felt Greevances can better speak of them then a greater person or Scholar, that kenns them but by reading or hearsay. 3. It is not the proper office of that Court to be Informers, because they are Judges; and therefore myself have heard some of their members wi●h that the Country would do that office, to take off from them the aspersion of pragmatical. 'Tis needful therefore and reasonable, that we inferiors do inform, in respect of the Court that is to judge. 2. In respect of many that suffer, 'tis expedient that other active men should complain in their behalves. For first; many places (as well as persons) do want skill and abilities to help themselves, they cannot tell their own tale (as we say) and therefore 'tis charity to them, as well as duty to the State, to be feet to the lame, and a mouth unto the dumb. But by the way, I should advise all such to follow the example of Paul's sister's son, Act. 23. v. 18. he was a young man, and therefore (like enough) somewhat bashful, and unable to express himself to a great man, and therefore first he goeth to his Uncle Paul, ver. 16. and from him is sent by a Centurion to the chief Captain: so let them inform such as may inform, or at least, as may lead them or their suit, to some one of the chief Captains. 2. Others are fearful and faint-hearted, and so durst not complain, they are perhaps threatened and overawed by some tyrannous Landlord, or insolent though scandalous Parson, Vicar, perhaps Curate: and therefore as courageous Abishai rescued fainting David from Ishbi-benob the Giant, 2 Sam. 21. v. 15, 16, 17. who thought to have slain him; so ought it to be done in this case, when some (perhaps good) men's hearts do fail them in the contestation and pursuit, than every valiant and active Abishai should arise to the help of the Lord against the mighty. 3. Finally, Judg. 5.23. others are unwilling to go for redress, nay (which is lamentable) they think themselves happy in their spiritual miseries, and delight in their grievances. Jer 5.30, 31. A wonderful and horrible thing is committed in the Land, (saith God) the Prophets prophecy falsely, and the Priests bear rule by their means, and my people love to have it so: and what will ye do in the end thereof? Quest. What will we do in the end? Answ. Surely, the end is like to be extremely miserable, therefore Brethren, let us now in due time deliver such poor souls against their wills, Jud. v. 23. let us pull them violently out of the fire in which they delight to lie and be consumed: therefore Informations to the Parliament, and that in the behalf of others is now very needful and most reasonable. Ob. But whereof, and how shall we complain and inform? Ans. Matters to be complained of and informed against, are all grievers and grievances, persons and things, both Ecclesiastical and Civil, in Church and Commonwealth. 1. Ecclesiastical Persons. These Brethren (as I conceive) are the very fountains or fuel of all other grievances amongst us. Mat. 24. v. 15, 16. When the abomination of desolation stands in the holy place (I do but allude) then 'tis time for them which be in Judea, to flee into the mountains. Spiritual wickednesses do usher in Civil disturbances. 2 Chro. 15 3. For a long season Israel had been without the true God, and without a teaching Priest, and without Law. Mark the method, In the middle is the mischief. In medio vitium. Without a teaching Priest, no marvel then that they did neither fear God, nor reverence man. It followeth, ver. 5, 6. And in those times there was no peace to him that went out nor to him that came in, and still the cause is the same, they had either no Priests, or none but Readers. Every politic body may be considered as consisting of three parts. First, there is in it (or rather over it) the head, that is, the King as supreme, and the under head officers as sent of him. Next, there is the trunk or Laypart, these are the Civil State. And lastly the Clergy or Ministry (the part Ecclesiastical) and these should be as the soul to all the rest. When this soul is sound and holy, it doth quicken and sanctify; when it is sickly and corrupt, it doth help to infect and destroy the whole structure: therefore these men ought primely to be looked after and to be rectified. Ob. But which of these Clergy are those sickly and corrupting souls, and how may we know them? Ans. Alas, they are too many, and too visible, take a catalogue of some chief sorts of them briefly. 1. Imprimis] All Pestilent and Persecuting Churchmen; such as imitate that little Pope Zedekiah the son of Chenaanah, 1 Kin. 22. ver. 11, & 24. Act. 23 1, 2. which would have pushed down a whole Kingdom with his horns, and smote honest Micaiah on the cheek, for speaking against his war; Or like the high Priest Ananias who commanded that Paul's mouth should be stopped with a fist, because he professed his good Conscience. Or to come lower, Mat. 23.13. Churchmen like those Scribes and Pharisees, hypocrites, which did shut up the Kingdom of Heaven against men, and would neither go in themselves, nor suffer them which were entering to go in. It seems, the men would neither preach as they ought themselves, nor yet suffer their people to go abroad to hear. Let such be marked out for just complaint and punishment amongst the first, even all our illegal suppressors of Preachers and hearers. 2. All Superstitious and Innovating Churchmen, the illegal, carving, painting, cringing, ceremonious Clergy. This sort is often condemned by our Saviour, Mat. 15 3, 8, 9 Why do you also transgress the commandment of God by your traditions? This people draweth nigh unto me with their mouth, but their heart is fare from me. Again, In vain do they worship, teaching for doctrine the precepts of men. These masters of the compliment Ecclesiastical are little better than panders to the scarlet Whore, and therefore aught to stand in capital crimson letters in our complaints. 3. What think we of our Insufficient and Lazy Clergy; birds that cannot sing, or will not? The former (that cannot) may say literally, Amos 7.14. that which is spoken by Amos concerning himself, We are no Prophets, neither are we Prophets sons, but herdsmen, and gatherers of wild figs. Doubtless many of these are more fit to be herdsmen, yea horsemen, and literal Shepherds, than Pastors by a Metaphor. Brethren, I am ashamed for my Coats-sake (as they say) to rake in this puddle; but that I remember that it is made the ground of Levies blessing, that he said unto his father, Deut. 33.8, 9 and to his mother, I have not seen him, neither did he acknowledge his brethren, nor knew his own children in the case of the Lord. The latter sort (our Lazy drones) are described to the life, and threatened to the death by Ezekiel, see Chap. 34. beginning at the second. The punishment there appointed for them is their utter removal. 4. Finally, Look seriously upon the scandalous and Debauched Churchmen; Mica. 2.11. men which prophecy of wine and strong drink, yea which take off these liquors so freely, that they usually do err through wine, Isa. 28.7. and through strong drink are out of the way. Brethren, as these drunken and inordinate Clergy are one of the worst, Vitium hominum non temporum. so are they absolutely the most obnoxious sort of all: and therefore, if these be now suffered, it will be the fault of such as know them, not of the time that bears them. Thus have ye had too long (and yet too short) a list, of the sorts of Ecclesiastical grievers now complaineable. But now where is that jealous Elijah, or that downright Micaiah, that will or doth encounter these Baalites? yea, how coldly do we all generally show ourselves in the quarrel? Alas Brethren, let it shame and confound us all, to remember that we had once an opportunity for this great work. It is not long since that this present Blessed Parliament did send forth an happy order to this purpose, upon which every Parish might have certified touching scandalous Innovating, and other peccant Ministers; the Parliament itself (as it were) went in Circuit through the Kingdom, Justice, supreme Justice came home to our very doors, Deut. 30.11. so that we could not pretend, that the Commandment was fare from us, no, the opportunity did even fall into our mouths. Quest. But than what was the issue, and how did we improve that advantage? Answ. Surely, some were warm in bed, other some had farms and Oxen, Luk. 11. v 7. Mat. 22.5. and they could not meet. Others ('tis to be feared) were present to plead for Baal, for too many Clergy scandalous in life, superstitious in worship, erroneous in judgement, and pestilent of spirit; in a word, unable, unfit, unworthy. These gangrenes and pests of the Church had but too many friends in every quarter, concealing friends in the Parishes where they lived, and interceding friends at the places where they were complained. Yeomen, Officers, Gentry, Magistrates and all, (I mean, too many of each sort) were too too ready, for kindred, fear, flattery and charity mistaken, to return almost an universal, Omnia bene, all is well. And thus thousands of poor souls are betrayed, (what lies in these men) to incurable ignorance and perdition. Oh my bowels, my bowels! When I consider how that divine opportunity was generally slighted and abused. And now behold the blood of those poor ignorant eclipsed Parishes which heretofore did cry for vengeance upon their own guilty Ministers only, doth now roar louder against those late entrusted Yeomen, Officers, Gentry and Magistrates (what ever they were that neglected that golden season) and so we have more soule-murtherers (accidentally) since that order, 2 King 20. ver. 35, 36. ver. 42. than were before. Let those neglectors see that Parable against Ahab, for sparing of Beahadad, and the application thereof, Because thou hast let go out of thy hand, a man whom I appointed to utter destruction; therefore thy life shall go for his life, 1 King 22.31. and thy people for his people: which afterward fell out accordingly. The King of Syria commanded saying, Fight neither with small nor great save only with the King of Israel. And it will be but just if those guilty Ministers so unjustly favoured by such, do prove, the souleslaughtermen to them or theirs in after times. Consider we this late gross omission, (Brethren) to humble our souls mightily for the same, 'twas a deep, yea, a spiritual wickedness. But now suppose the great good Lord, should in much patience try us once more shortly in this point, and should vouchsafe us one opportunity more by this Parliaament? shall we play the Cowards a second time, and do again as formerly? God forbidden. No Brethren, let us fill our souls with holy resolutions to do the work of the Lord with all our might, to set our faces, tongues, heads, hearts, hands, bodies, souls, and all unto it, to farther the information and testimonies against all spiritual murderers, which slay poor souls by whole Parish-fuls. Remember this lesson above all the rest. So much concerning Ecclesiastical Grievers, persons. 2. Things, Grievances Ecclesiastical. And here are divers particulars to be looked after, in all which we may be grieved. 1. In Doctrine.] Sound doctrine is more precious than our blood; but there are those of the Clergy which have endeavoured to corrupt this. The very Articles of our Church are oppugned, as of Original sin, , the 4● Commandment, and divers others are oppugned and impaired by the Arminians. Let him that is wise consider these things. Brethren, to poison a public spring is capital by Law, how much more in spirituals? Gal. 1. v. 8. If we, or an Angel from heaven preach any other Gospel unto you, then that which we have preached unto you, let him be accursed. 2. Pure Worship is as dear as life: Deut. 13. v. 6. And therefore see the punishment of whosoever shall attempt to draw aside from it. If thy brother, the son of thy mother, or thy son or thy daughter, or the wife of thy bosom, or thy friend which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers: thou shalt not consent unto him; ver. 8. nor harken unto him, neither shall thine eye pity him neither shalt thou spare, neither shalt thou conceal him; but thou shall surely kill him, ver. 9 thine hand shall be first upon him to put him to death. But even this (it seems) bathe been attempted by some amongst us, else what means those approachers and approaches towards Idolatry already condemned and still condemning in Parliament? 3. 2 Tim 3. v. 5. There is a power of godliness in practice, and whosoever shall cunningly attempt to suck or soak out that, is a deep offender, and to be avoided. But such also we had, and still have them, men that hate strictness and spiritual heat, and would convey away our spiritual protestanisme, 1 Sam. 19.12, 13. putting (as Michal did for David) a mere Image of formality in the place. If it be death and treason to clip or to wash the King's Coin, then what shall be done bad enough to these wicked spiritual Alchemists? So much concerning Ecclesiastical grievers and grievances. 2. I must and will now be very brief concerning the Civil or Politic. Brethren, I am a Divine, and not a Statesman; these latter therefore are out of sphere, I shall leave the men to justice, and the point to your own disquisition and prosecution, concluding with the latter words of that Levite: Consider of it, Judg. 19 v. 30. take advice, and speak your minds. So much touching the fifth means, Information. 6 Means 6 Is Prayer and Praises. Though they are included under one head, yet I shall handle them as two distinct branches; beginning with the latter. 1. Praises. This duty is commanded in such times of Deliverance and Reformation. Psal. 58. v. 14. ver. 15. Offer unto God thanksgiving, and pay thy vows unto the most high. I will deliver thee, and thou shalt glorify me. Therefore the Lord doth now look for great Praises and glory from us. Quest. But how may I thus glorify him? what must I do to Praise him aright? Answ. 1. There is praising with the mouth, in words; and this is either speaking of praise (1.) to God. Heb. 13. v. 15. Let us offer the sacrifice of praise to God continually. It may be done in singing, prayer, meditation, and other duties to him. (2.) Or by speaking praises of God. Psal 145. v. 5. I will speak of the glorious honour of thy Majesty, etc. This is done (1.) when we study to lay open the frame, mystery, and parts of Deliverance. The works of the Lord are great, Psal. 111. v. 2. sought out of all them that have pleasure in them. (2.) When we labour to entail the remembrance of mercies upon our posterities. Psal. 79. v. 13. So we thy people will give thee thanks for ever, we will show forth thy praise to all generations. 2. There is praising with, by, or in a man's life. Psal. 50. v 23. Whosoever offereth praise glorifieth me, and to him that ordereth his conversation aright, they are joined together. And again, ver. 16. (speaking of praising) unto the wicked, God saith, what hast thou to do to declare my statutes, Psal. 119. v. 7. or that thou shouldest take my Covenant in thy mouth? And again, I will praise thee with uprightness of heart, when I shall have learned thy righteous judgements. Let us therefore live praises to the Lord, Mat. 5. v. 16. let us show the light of our holy conversation before men, that our heavenly Father may have glory. 3. There is a praising of God with the hand, ●sal. 50. v. 23. Prov. 3. v. 9 or with the substance, to praise the Lord is to honour him, and we may honour the Lord with our Substance. This is a touchstone to try the truth of our thankfulness indeed. When a man is truly thankful for a courtesy received, he is ready really to show his gratitude by his liberality to all those that are under him, or about him. Now let us show that we prise our mercies received, by our readiness to do any thing, to part with any thing to our inferiors, to good uses, at God's command. True thankful men are always bountiful. Luk 19 v. 8, 9 When salvation came into the house of Zacheus, presently he gives half of his goods to the poor. And that act or statute amongst the Jews of sending portions one to another, and gifts to the poor, Est. 9 v. 21, 22. upon a time of Deliverance, is now seasonable for our imitation. 4. Finally, there is a praising of the Lord with the heart, yea with the whole heart, saith the Psalmist. Psal. 138. v. 1. I speak now of a spiritual and gracious heartiness, that the consideration of God's mercy ought to raise our spirits, and quicken all the graces in our hearts (as 'tis said of Jehosophat, 2 Chron. 17.6. that his heart was lifted up in the ways of the Lord) I mean, the sense of fresh deliverance should strengthen our faith to trust to the Lord more perfectly, it should enlarge our love to cleave unto him more affectionately, it should kindle our zeal to stand for him more courageously, and so in all the rest of our graces. This of all sort of praises is the highest. 2. Another Branch are Prayers. The use of this duty is commanded, and the nature, parts, and qualifications prescribed, in one and the same Text, by Saint Paul to his son Timothy, 1 Tim. 2.1, 2. I exhort therefore, that first of all supplications, prayers, intercessions, and giving of thanks be made for all men; for Kings and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty. I need to go no further than those two verses for the foundation or limits of my discourse in the present point: Let us therefore fully discuss the words. In them we may observe these three generals: 1. The several sorts of prayers which are to be made, and those are four, Supplications, Prayers, Intercessions, and giving of Thanks. 2. The persons for whom all those prayers must be put up. Generally all men (i.e.) all ranks indefinitely: More specially, for Kings, etc. 3. The scope, drift, and end of our prayers for them; it must be peace and quietness, but with two qualifications; the first Spiritual Godliness; the other Moral Honesty. As for the middlemost of three heads (viz. the persons especially to be prayed for) they are the Supreme Majesty, and the houses of Parliament, and 'tis most evident. I shall insist upon the other two, the first and the last, viz. 1. The sorts of prayers to be made for them. (1.) Supplications. (2.) Prayers. (3.) Intercessions, and (4.) giving of Thanks. 'Tis generally agreed by all good Subjects, that the King and High Court ought to be prayed for, and many do fumble about the duty; give me leave to set myself and you in a right way, it is this, saith Saint Paul, we must make for them. 1. Supplications. Deprecations] is the proper English word. To deprecate (in their behalf) is to pray off from them all evils of sin or punishment, feared or felt, whether in souls, bodies, or estates: 'Tis a Defensive Prayer, to pray them safe and sound from all dangers. To give an instance or two in Scripture. First, to pray for the removal of all bad Counsellors. Take away the wicked from before the King, Prov. 25. v. 5. and his Throne shall be established in righteousness. Next, for Security and safeguard from plots and enemies. Psal. 61. v. 6, 7. Thou wilt prolong the King's life, and his years as many generations: O prepare mercy and truth which may preserve him. Thus we must Deprecate all evil from King and Parliament. 2. Prayers. Which most general name is used, because it doth signify the largest Branch of all, namely, Petition. We must beg for them all gifts, graces, and mercies, not only in truth but in the highest degree; especially for governing gifts and graces, in the most superlative measure. As Wisdom and Judgement is one: So in salomon's prayer at Gibeon. And now O Lord my God, 1 King 3. v. 7. ver. 8. thou hast made thy servant King, etc. And now, thy servant is in the midst of thy people which thou hast chosen, a great people, etc. Give therefore thy servant an understanding heart to judge thy people, ver. 9 that I may discern between good and bad. Next, the Fear and dread of the Lord. Moreover, Exod 18. v. 21. 2 Chr. 19 v. 6. thou shalt provide out of all the people able men, such as fear God, etc. And he said to the Judges, take heed what ye do; for ye judge not for man but for the Lord. ver. 7. Wherefore now let the fear of the Lord be upon you, take heed, and do it. Again, The spirit of Courage and Zeal (saith Jehosaphat) Deal courageously, ver. 11. and the Lord shall be with the good. 3 Intercessions. We must not only deprecate all evil from them, and petition for all good things upon them; but also we must (postulare) intercede, plead, wrestle, and strive with God in prayer, as is said in another case: Rom. 15. v. 30. For the Lord Jesus Christ's sake, and for the love of the Spirit, we should strive together with them in our prayers to God for them, ver. 31. that they may be delivered from them that do not believe, and that their service which they have for [England] may be accepted of the Saints. In great and extraordinary times of hope and danger the Lord will not be moved with few and ordinary prayers. Gen. 32 v. 6. ver 7. See jacob's perilous condition in his return from his Uncle Laban, he is told that his twice offended brother Esau cometh against him with four hundred men, than Jacob was greatly afraid and distressed But how doth he wind out of this trouble? Lo, an ordinary striving is not enough. ver. 24. ver. 25. At Peniel jacob was left alone. And there wrestled a man with him until the breaking of the day, and he touched the hollow of his thigh, and the hollow of jacob's thigh was out of joint, ver. 28. and he wrestled with him. Then said God, as a Prince hast thou power with God, and with men, and hast prevailed. It cost him an ache, yea, an halting to prevail with God in such a grand extremity. Diffi●ilia quae pul●●ra. Good things are difficult. Once more, see what labour it cost Elijah and his servant to obtain rain for Israel, 1 Kin. 18. v. 42. after three year's drought in the land. And Elijah went up to the top of Carmel, and he cast himself down upon the earth, and put his face between his knees. What a painful grovelling posture was that? ver. 43. And he said to his servant, go up now, look toward the Sea, and he went up and looked, and said, there is nothing. And he said, go again seven times, and it came to pass at the severth time, that he said, Behold, there ariseth a little cloud out of the Sea, ver. 44. like a man's hand, etc. Thus, Brethren it hath been a long time of drought with us, many of our clouds in Church and state, though they have hid the face of our Sun from us, yet have proved to the land but as clouds without water, Jud v. 12. carried about with divers ●in●s, so that we have wanted both the former and the latter rain in their seasons. Now what means are to be used that the Lord may be moved to send a gracious rain upon this his Inheritance, Psal. 68 v. 9 and to refresh it now it is weary? Look upon this zealous Elijah, get we all up to our closets, and there cast down ourselves upon the earth, with our f●ees to our feet. Yea, let us thus go up seven times, 〈◊〉 seven times a day, and perhaps even our prey 〈◊〉 at 〈◊〉 may raise that cloud, whose drops may refresh and make glad the City of God. Thus there must be (1.) Supplications (2.) Prayers (3.) Intercessions, made for Kings, etc. but we must add, 4. Thanksgivings too. These are a means to water all the former three branches, and to cause them to grow and speed the better. The Lord takes praises for an honour. Whoso offereth me thanks and praise he honoureth me, Psal. 50 〈…〉 1 ●●m. 2 v. 30. and those that honour him he will honour them again. But I have spoken of this particular before. So much concerning the sorts of Prayer. 2. The scope (and matter both) to be contained in those prayers of ours for them, viz. 1. Godliness with Quietness. Bonum spirituale, etc. 2. Honesty in Peace. Bonum Politicum & . 1. Bonum spirituale & Ecclesiasticum] Quietness with Godliness. Fellow peace with all men and Holiness, Heb. 12. v. 14. without which no man shall see the Lord. We must so follow peace as we may keep ourselves in sight (and within the limits) of holiness, but no farther; and sofarre we must follow it in the first place. This must stand in the front of our prayers. Pray for King's first, etc. that they may be instruments of spiritual good unto us. Religion is the very soul of our souls, that one thing absolutely necessary, and therefore the promotion and promoters of this, do both need and deserve the prime of our supplications. And in the next place, Honesty (i) public, private, politic, moral honesty is to be remembered and furthered by our fervent and sensible petitions. The sword of Civil justice doth guard our Religion, as that flaming sword did keep the Tree of life in Paradise. Gen. 3 v. 24. And he placed at the East of the garden of Eden, Cherubins, and a flaming sword which turned every way, to keep the way of the tree of life. This office of the Parliamentary Cherubins must (in the second place) be promoted by our prayers. So much touching General Lessons and Directions. But by this time me thinks I see and hear divers particular ranks of people flocking to me, and enquiring of me, Luk. 3. v. 10. ve●. 12.14. as the People, the Publicans, and the Soldiers did of john Baptist, what shall we do? that is, what special Lessons can you give us? what distinct tasks can you set us, that so each person may be (holily and loyally) active, for the furtherance of the great good work in these times of public hope and hazard? Brethren, I shall endeavour (as the Baptist did) to give every one his portion, and that stream of exhortation which hitherto I have carried in a common and general Channel, I shall now sluice out into divers lesser and particular rivulets, that so all ranks of persons may be watered and made fruitful. And, 1. Let me have leave to speak to Magistrates. I beseech all those which are in authority and office, to hear me a few words patiently. I would not presume to teach or prescribe any thing in your spheres above mine own; neither do I peremptorily tax you of any special default or transgression, My full purpose and desire is, so to carry myself in this Exhortation to you, as young Timothy is licenced by Saint Paul to carry himself towards those Brethren. 1 Tim 4.6. If thou put the Brethren in remembrance of these things, thou shalt be a good Minister of jesus Christ, nourished up in the words of Faith and of good Doctrine. So there is something of which to put you in remembrance I conceive it my duty: The sum in short is this, That all Magistrates and Officers in this place (and elsewhere) wauld be pleased to Countenance. Promote, and Second all Parliamentary Edicts and proceed. Brethren, ye are unto the Common people at this time, ●n respect of the Parliament, as those spies sent to Canaan were to the Congregation of Israel; your relations and speeches may bring up either an evil or a good report, upon that great Council and their proceed. 〈◊〉 14 2. 6, 7, 8, 9 You know how some of the spies did cause a murmuring against Moses and Aaron, whereas Caleb and ●oshuah (because they had another Spirit, and followed the Lord fully) did endeavour to appease and satisfy them, and for this faithfulness they had a great reward. 〈…〉 2. In this Exhortation I do not accuse you of negligence, but rather do commend all your former diligence herein. Qui monet ut sacias, etc. He that exhorteth to a duty done already, his exhortation is no less than a commendation. And this I add, that ye cannot (lightly) be too zealous in this point. O what a goodly sight is it Brethren, when the Mountains do bring peace, and the little hills righteousness unto the people? Ps. 7 2.3. The words are found in the old translation, the hymn is entitled [A Psalm for Solomon.] That is, when David (the sweet singer of Israel) had resigned his Kingdom to his son Solomon, and was going out of the world, than (Swanlike) he warbled forth that Prophecy of Christ, and direction of Solomon for government. Oh that all our Governors would thus obey it. Now the Mountains above, (those supreme highest Mountains) are bringing forth peace to the people, what a blessed sight would it be now to see (the little hills) the subordinate hillocks of authority in every County, City, Parish to bear their several extraordinary crops of Righteousness also? Am. 5.24. To see judgement run down as water, and righteousness as a mighty stream? Nay, Ps. 133 2. to see it run down like Aaron's ointment, which being poured on the head, ran down upon the beard, and from thence to the very skirts of his garment? But remember I said, 1. Countenance. 2. Promote. 3. And Second. I shall speak a word severally of each for your more clear and full information. 1. Countenance all Parliamentary edicts and proceed. True it is, that that supreme Court of the Kingdom doth nor need, nor fear (in respect of itself) the best, or worst, that all subordinate Officers or Authority can do concerning it; no, 'tis as fare above their reach, as the Sun in the Firmament is above all the Meteors here below: but yet in respect of the lower region of people (the Common multitude as I said) so Magistrates and men in Office here, may either cloud and blacken this sun by their discountenancing, or clear and strengthen its beams by their well reporting of those proceed to the vulgar: As we said before concerning the spies sent to Canaan, some of them disgraced the land flowing with milk and honey. Ye Magistrates and men in great places, are betwixt people and Parliament, as the Medium betwixt the eye and the object, or as the glass through which a man looks out and beholds the Heavens; according to the colour of the ●l●ss so doth the Heaven seem to be coloured: Your judgements, affections, countenances touching that Court, do give aim and copies to them all, both for their opinions, speeches, actions. Therefore let it be your care to Countenance. 2. Next, Promote Parliamentary edicts and proceed. That is, put on, publish, prosecute and execute all such new Edicts, Orders and Commands (especially touching Reformation) as are sent and issued from them. To instance, there is a Vow or Protestation commended unto us by their practice and approbation, there is An Order for the due observing of the Sabbath, etc. Now the promotion of all those, and the like, do lie upon your charge and consciences in the first place, and the neglect of them amongst us (when once granted to you) will be required at your hands. Ye are our Civil watchmen, see your duty. Ezok. 33. each of you according to his place, is our Moses, to take the Laws at their mouth, and to declare them unto us, that we may hear and do them. This is one weighty duty. 3. Next, Second them. That is, whilst they do endeavour above to set right the great body of the Kingdom, ye should labour here below to reform your petty and particular Jurisdictions: this would be no little furtherance to that great work. As petty brooks do make up a River, and many Rivers fill a Sea: so Family-reformations make up Parishional, and all Parishional ones, do fill up a Nationall and Universal. 'Tis a Proverb as true as ancient [The way to have a clean street is for every one to sweep his own door.] So let the Magistrates and Officers in every County, City, Corporation, Parish, now sweep their own several Jurisdictions, and then the great public work of Nationall cleansing, will more easily succeed. So much to Magistrates. 2. Partiular Lesson, may be to Ministers. Brethren, I confess myself one of the last and least of all your Tribe; but yet so clear and necessary is this lesson that the meanest Ambassador may, nay, must press it upon us at this time: suffer therefore the word of exhortation. Now or never is the nick of time in which we ought to play the trumpeters, Ezek. 33.3. etc. to stir and call men up to the help of the Lord in this great work; who knows but that that God which did throw down flat the walls of Jericho by the trumpets (though mean ones) of seven Priests going before the Ark; I say, Josh 6.20. who knows, but he may also be pleased to do great things now by our poor service? therefore let us up and be doing, and if we do need spurs in our sides because the way seems somewhat cragged, let us consider these two or three Motives. First, look we upon the eminent examples of our most ancient and famous Scripture-Predecessors in like times and cases; I mean, let us turn over the Histories of Deliverances and Reformations in Judah, and there we shall find that their Prophets, Priests and Levites, were some of the greatest and most active instruments in both, they were (as it were) the holy bellows to blow up the refiners fire. Let us take an instance or two to kindle us. First, in that Deliverance and Reformation in the beginning of young King Jehoash his reign. 2 Kin. 11. There good Jehojada the high Priest (being thereunto called) is the very primum mobile, ver. 4, 5, etc. the founder and finisher of that great work, yea, that tripartite Nationall Covenant, to which the Lord, the King and the people were parties, was contrived and perfected by his means. 2 Chr. 29.3. So (secondly) in King Hezekiahs' Reformation, as the first thing that he beginneth withal is the Temple; so the first persons that we find him consulting with, ver. 4. ver. 5. they are the Priests and Levites. He brought in the Priests and Levites, and gathered them together into the East-street, and said unto them, Hear ye me, ye Levites, sanctify now yourselves, etc. Yea, and for furthering that Covenant which he made, these, must be the chief men in the business, ver. 10. ver. 11. Now it is in mine heart (saith he) to make a Covenant with the Lord God of Israel, My sons, be not now negligent, for the Lord hath chosen you to stand before him, to serve, and that ye should minister unto him and burn incense. 'Tis no mean honour (Brethren) to be made some of the prime and immediate Ministers of the Lord in such great works; and yet alas (I speak it to mine grief, and to the general shame of our Tribe) who more backward to set on Deliverance and Reformation now, then are many of us? The Protestation, the Declaration for abolishing of Images, etc. how slowly, how faintly are they executed? Yea, and the more dully I believe in many places, because the execution of them partly depends upon the Minister. Let all the true Ambassadors of Christ think upon this and be kindled. 2. Another Motive may be this, Our very Callings do press us hereunto. Ezek. 33.2, &c y Sam. 9.9. Isa. 58.1. We are said to be Watchmen, we are Seers, yea, we are called trumpeters (as before,) and what is meant by all these, but that it is our duty to descry public evils and dangers, to discover opportunities of good, and so to call men off from the one, and onward to the other? 3. Thirdly, this is a means both to settle and prosper us all in our functions, and to entail them, and a blessing upon our posterities. See how the Tribe of Levi came by their Ministerial prerogative. Exod. 33. When Aaron and the people had made a Calse, for this great sin justice must be executed, ver. 26. and Moses calleth for it. Then Moses stood in the gate of the Camp, and said, who is on the Lord's side? let him come unto me. And all the sons of Levi gathered themselves together unto him. Being called they do promote justice. Hereupon see what a Reward and Blessing followed. ver. 27, 28. Num. 3.5, 6. First a Reward. And the Lord spoke unto Moses, saying, Bring the Tribe of Levi near, and present them before Aaron the Priest, that they may minister unto him. Deu●. 33.8. Secondly, a Blessing. And of Levi he said, let thy Thummim, and thy Urim be with thy holy one, ver. 9, whom thou didst prove at Massah, etc. Who said unto his Father, and to his Mother, I have not seen him, neither did he acknowledge his brethren, nor knew his own children, etc. They shall teach Jacob thy Judgements, ver. 10. ver. 11. and Israel thy Law: they shall put incense before thee, and whole Sacrifice upon thine Altar. Bless Lord his substance, and accept the work of his hands, smite thorough the loins of them that rise against him, and of them that hate him, that they rise not again. There is a blessing with a witness. See also how Phineas and his posterity came to have the Priesthood settled upon them, it was his public zeal which procured that; and therefore see what is said of him and his, Num. 25.10. ver. 11. And the Lord spoke unto Moses saying, Phineas the son of Eleazar, the son of Aaron the Priest hath turned away my wrath from the children of Israel, etc. Wherefore say, Behold, ver. 12. I give unto him my Covenant of peace, and he shall have it, and his seed after him, ver. 13. even the Covenant of an everlasting Priesthood, because he was zealous for his God, etc. Would we then Brethren upon a blessed time, in a blessed work, follow the precedents of our blessed Predecessors, now in glory? Would we adorn our high Calling, confirm ourselves in it, and (perhaps) entail the same upon our posterities after us? In a word would we make us and ours rich in mercies of all sorts? Lo, now, now, is that precious time in which we above others, are called (in an holy and loyal way) to inform the minds, to kindle the hearts, to open the eyes and mouths, and to strengthen the hands of all our people for the furtherance of the blessed work of Reformation. And let me say further unto you all (and to myself in the last place) somewhat like that of Mordecai to Esther, Est. 4.14. Who knoweth whether we are come to our places, to our callings, yea into the world, for such a time as this? 3. Particular Lesson, to Parents and Masters, to all Governors of Families. True, ye are no public Magistrates nor Ministers, yet know that to your own Families ye are (in a private way) both as Kings and Prophets. King's to govern, and Prophets to instruct them. Exercise therefore both these offices now towards your children and servants, for the furtherance of the present great public work in these two duties. 1. As Kings, reform and purge your several Families especially from those obstructive sins, which may hinder the public Deliverance and Reformation. When Moses was employed to be the Deliverer of Israel, it had almost cost him his life, Ex, 4.14. for that he had neglected Family reforming. And it came to pass by the way in the Inn that the Lord met him and sought to kill him. ver. 25. But wherefore? You may see the cause by the effect, Then Zipporah took a sharp stone and cut off the foreskin of her son, etc. He had neglected Circumcision in his own house, and therefore could not safely be an instrument of the great and public work So, when King Asa did swear and set himself to reform the Kingdom, he takes not the last turn to his own Idolatrous Mother Maacha, who 'tis like was one of his family, 2 Chro. 15.16. He remooved her from being Queen, because she had made an Idol in a Grove, and Asa cut down her Idol, and stamped it, and burned it at the brook Kidron. Let every Governor of a Family follow that precedent now in his house, let him purge it from all Superstition, Atheism, Halting, Profaneness; From all Unbelief, murmur and unthankefullnesse, which might hinder approaching mercies. Once more to this purpose, look upon jacobs' example, many evils and dangers had befallen him after his return from Laban, Gen. 34. especially about Shalem, a City of Shechem, there his only daughter is ravished, two of his elder sons do commit murder, and now the name of jacob doth stink among the Inhabitants of the land. But what shall he do in this case to deliver himself and all his? Behold, Family-Reformation is his only means for their general preservation; and the Lord himself doth direct him to this course, Gen. 35.1. Arise, Go up to Bethel and dwell there, and make an Altar unto God, &c But how may this be done? He must and doth, first, purge his own household. Then Jacob said unto his Household, and to all that were with him, put away the strange gods that are among you, ver. 2, 3, 4, etc. and be clean, and change your garments. So in these times, whosoever would be an instrument of the public Deliverance, let him first be a private Reformer, and set his own house in order. That must you do as Kings. 2. As Prophets, Catechise your children and servants in the state of these times, so fare as shall be fit for their condition. Quest. But how fare is that? and what is it? Answ. 1. Show them all the public execrable things and persons unvailed, that they may be able in some measure to discern between the righteous and the wicked, that they may know what to choose, and what to abhor, for whom to pray, and against what. Thus, this act of Amalck (in the Text) is commanded of God to be written by Moses, not only for all the children of that age, but also to be declared to the Generations unborn. And the Lord said unto Moses, writ this for a memorial in a book, and rehearse it in the ears of Joshuah, etc. Much more ought we to catechise this present age. 2. Acquaint them also with the hopes of Deliverance and Reformation begun; that so they may be directed and kindled to put up right praises and prayers, and to use all other holy and loyal means, in their power, towards the promotion of this great work of providence. Thus the Israclitish Parents were commanded to instruct their children concerning the Lords Passeover in Egypt. Ex. 12.26, 27. I pray remember those two duties. That's your Lesson. 4. Lesson, to all Particular, Single, and Private Persons. There are many things which ye may do towards the great work. What Lesson among all my six general ones may not be practised by you? (viz.) First, To humble for, and to purge from your former cowardice and pollutions. Next, To come over hearty to the right side, and engage yourselves unto it. Then, To value and prise degrees of Deliverance and Reformation received. Fourthly, To take, use and improove, the first fruits and hansels of mercy. Next, To inform (at least the Informers) against all offensive things and persons, greevers and greevances. And finally, To praise and pray with all manner of Supplications. Behold, all these things are in the power of private persons to do them in some degree: Be ye of courage therefore, and let every one of us play the man (in an holy and loyal way) for our God, our King, our Religion, Laws, Parliaments and Privileges against all the race of Amalek. OBJECTIONS. Bu● I know that your private, single, inferior persons, are full of Objections against this Exhortation: I shall endeavour therefore to answer the most material ones fully though briefly. This deserveth to be mentioned in the first place. 1. OBJECTION. I am but one, and what can one man do by himself, towards a public Reformation? Ans. I answer (to the whole Objection together) 1. There may be more active spirits nearer at hand then thou thinkest. 1 Kin. 19.14. ver. 18. Elijah an holier man than thyself was mistaken in this point, I, even I only am left. Yet see the Lords answer, I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, etc. Put forth therefore and try it, there may be many more in the deck, and nearer at hand then thou dreamest. An. 2. Howsoever, one man may do much. 1. jam. 5.16. ver. 17. In his Person, and that both spiritually and politicly, The effectual fervent prayer of a righteous man availeth much. And example is given in the next verse, Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain; and it reigned not on the Earth by the space of three years and six months. And he prayed again, and the Heavens gave rain, and the Earth brought forth her fruit. Thus one man may pray a whole Kingdom, both into fair weather, and into foul, into happiness and out of it. Num. 25.6, 7, 8. Phineas also was but one, and yet what service did he for his Country in one act of Justice. ver. 1●. Saith God, Phineas the son of Eleazar, the son of Aaron the Priest, hath turned away my wrath from the children of Israel (while he was jealous for my sake among them) that I consumed not the children of Israel in my jealousy. Thus one Orthodox Athanasius in former times, stood it out against a whole world of Arrians, and at last the stream was turned. In a word, all number doth consist of Unites. [Vnitas fundamentum numeri] and therefore if all should say after thee [I am but one] what would become of all greatest public affairs? Take all drops out of the Sea, and the whole Ocean will be drained, take away pence or farthings, and there will be no pounds, take unites away, and there can be neither thousands nor hundreds. 2. One man by Example may do very much. Brethren, 'tis a great matter to break the Ice (I mean holily and loyally) in a public business. 2 Sam. 23.11. Look upon that which is recorded concerning Shammah, And after him was Shammah, and the Philistines were gathered together into a troop, where was a piece of ground full of Lentiles: ver. 12. And the people fled from the Philistines. But he stood in the midst of the ground and defended it, and slew the Philistines, and the Lord wrought a great victory. 'Tis spoken in a military case, but I do apply it to a politic and civil. Shammah (as I conceive) got not that victory by himself alone, but rather by his valiant example, so that the people which were before afraid of the Philistines, did now (seeing his valour) take heart and turn again. In short, see the Counter-counsell of honest Hushai, 2 Sam. 17.14. etc. how it broke the neck of Achitophel and of his policy. And that exemplary valour of Jonathan and his Armour-bearer, how did it open and lead the way to a very great victory against the Philistines? The multitude melted away, 1 Sa 14.13, 14. ver. 16. ver. 20. and they went on beating down one another. And Saul and all the people that were with him, assembled themselves and they came to the battle, and behold, every man's sword was against his fellow. Moreover the Hebrews that were with the Philistines before that time, which went up with them into the Camp from the Country round about, even they also turned to be with the Israelites that were with Saul and Jonathan. ver. 21. Likewise all the men of Israel which had hid themselves in Mount Ephraim, ver. 22. when they heard that the Philistines fled, even they also followed hard after them in the battle. All this I allege only to show how fare one or two private men may by their Active Example promote (holily and loyally) a public great good work. 3. A mean private person in his activeness may express as much faithfulness and sincerity, as the greatest and most prosperous Instrument in the Kingdom. As we say concerning faithfulness in a man's particular calling, that a poor Wench in the Kitchen walking conscionably in her place, may serve the Lord as sincerely as a King upon his Throne: So here, a mean private person, though a Mechanic or underling, giving faithful information of what he knows amiss, may promote the great work as hearty, as the greatest good Instrument in Parliament. Remember this, and say not, I am but one. 2. OBJECTION. But I am not of a public spirit. Answ. 1. We must bring our spirits to the times and occasions under which we live. This Objection was moved by Moses when the Lord called him to go to Pharaoh, ●od. 4.10. but it did not serve his turn, O my Lord (saith he) I am not eloquent, but I am slow of speech and of a slow tongue. ver. 11. See the Lords answer, Who hath made man's mouth, or who maketh the dumb or dease, or the seeing or the blind? Have not I the Lord? But Moses replieth, o my Lord! send I I pray thee by the hand of him whom thou wilt send. See Gods answer again, ver. 13. ●4, 15, 16, 17 Is not Aaron the Levite thy Brother? I know that he can speak well. And thou shalt speak unto him and put words in his mouth, and I will be with thy mouth and with his mouth, and will teach you what ye shall do. And he shall be thy spokesman unto the people. In which words I find two answers more, which I make my second and third. Ans. 2. The Lord can make thy spirit public, yea and he will do so, if thou wilt obey and try. Now therefore go and I will be with thy mouth, ●er. 12. and teach thee what thou shalt say. So the Lord will quicken, warm and enlarge thee. Ans. 3. God will raise up good seconds and fit consorts to draw with thee in the team; as he did yoke Luther and Melancton in that great work. Like the Calidum and Humidum radical, the native heat and moisture in man's body which makes him vigorous and long-lived. Ans. 4. In a word, there is no spirit so private, but (if employed) would make a knife or a whetstone, a shaft or a bolt. Therefore stick not at this Objection. 3. OBJECTION. The want of one man's help can do no great hurt? Ans. 1. Yes, it may set back the scales. If one vote in Parliament may carry a great work, than the want of one elsewhere may cause a great miscarriage. Ans. 2. The example of one man's dullness may draw many the same way, because 'tis down the hill. Ans. 3. Thou dost to thine uttermost (for thy particular) even hinder the whole work; for if it prosper, no thank to thee, but if it sink thou mayest be the sole cause. 4. OBJECTION. But I am a woman, a weaker vessel, and (perhaps) under covert barn, and then what can I do? Answ. I conceive that even those weaker vessels may now do service, yea double service. 1. Immediately, by, and from themselves, by their own parts and purses, if they are free from husbands. Examples of the acts of that Sex even this way, Iud 5. we find not a few in Scripture. What is there recorded of Deborah and jael in one Chapter? But ye must know that such acts of their must not be imitated without like calling and warrant extraordinary. Look also upon her of Tecoah, what a strange thing did she effect for Absolom? But above all these, 2 Sam. 14. the wisdom of that woman of the City Abel, is a famous example, 2 Sam. 20. v. 16. to ●●. honour and encouragement to all her Sex. She took off the head of Sheba and saved the whole City by her Prudence. More testimonies might be brought, but these are enough to prove that even the weaker vessels may do much towards the public great work immediately. 2. But (perhaps) they may do much more mediately and by others. Perchance thou hast an Husband, Father, Brother or Son, that is somewhat over-wary, timorous, Gen. 2. 1● 1 Sam. ●● 37. slack or unactive, then remember that thou wast given to be a meet helper. It will be thy duty in such a case and time as this, with thy choicest wisdom and humility, to do the office of a submissive Remembrancer, in due place, manner and season. Yea, thou art called to such a service. Not only Abigail that had a Nabal, did reason with him, in a fit time and place, concerning that which he had said to David's servants: But even the wife of Manoah (it seems they were a godly pair) she doth wisely support and quicken (by her reasoning) the timorous spirit of her husband in another case. 〈◊〉 13.22, 23 n. 4. ●, 10, etc. Also that good and great woman the Shunamite, she did in love provoke her aged and indifferent husband in the behalf of Elisha, to entertain him, and prevailed with him to the great advantage of her Family. In the last place therefore let us stir up as many of this Sex, as shall have opportunity, to cast in their mite in-to the happy treasury of Hope, they have souls too, and children (with precious souls) to look after. The good Lord give us understandings and hearts proportionable to the work and to our hopes. FINIS.