England's BONDAGE AND Hope of Deliverance. A SERMON Preached before the Honourable House of PARLIAMENT, at St. Margaret's in Westminster.  
BY Mr. HENRY BURTON, late Rector of St. Mathewes Friday-street, in LONDON, June 20. 1641.  psalm 53.7, 8. 
Oh that the Salvation of Israel were come out of Zion.  
When God bringeth back the Captivity of his People, Jacob shall rejoice, and Israel shall be glad.  
LONDON: Printed Anno Domini 1641.   

Mr. Burton's SERMON Preached before the Parliament, June 20. 1641.  
OH how my soul is ravished, as not to begin the opening of my mouth without blessing of God, who hath not only binn pleased as this very month 4 years ago, to call me to preach in another kind of Pulpit, not far from this place; but hath also called me now to speak unto you at this time, in this place, even as it followeth, and is written in Psal. 53.7, 8. which I beseech you give attention unto, the words of the Text are these.  
Oh that the salvation of Israel were come out of Zion, Oh that the Lord would deliver his people out of Captivity, Then shall Jacob rejoice, and Israel shall be glad.  
The last Verse of this psalm is a Prayer for a prophecy, and in the main it is already fulfilled, for it points at Christ, the great Saviour, and by him salvation is already come, and that salvation whereof Jacob rejoices, and Israel is glad, how seasonable therefore will it be for us at this time to speak of this prophecy, being for the main I say, already fulfilled; but though for the main▪ yet not for the whole. The work of Salvation is accomplished by Christ, in respect of his death, the merits and efficacy of it, but there remains still a great part of it; as unfulfilled to the Church of God, in the several ages of it, by way of application of the prophecy; God's people have been subject to Captivity, to bondage in this world, as you shall see hereafter, and therefore it is not in ●ai●e that now I should speak of these words, Oh that the salvation were come unto Israel, &c.  
Here in this psalm are observed generally these two parts.  
The first is that which is contained in the former verses, wherein is set forth unto us the nature, of the Enemies of the Church of God: for in the very front of it, stands the great whore that hardens hearts. They do not know God, and then it is in the Verses following, that they were full of foul and wicked conditions and qualities, as you may read all along the psalm; they were corrupt, abominable▪ no good at all in them; God hunts them out and finds them so▪ they were back-sliding, they were altogether filthy, they have no knowledge of God, they eat up God's people as bread, they call not upon God, they encamp against him; but he dismounts them, & confounds them.  
And then secondly follows the sequel of this, what it behooves the people of God to do in this case: encompassed about, and encamped against by so many enemies, even as David here, Oh that the Salvation were come out of Zion: so that I may compare this psalm to rebecca'es' womb, that had two Nations in it, here be the Nations of the wicked Esau, and of righteous Jacob, when the Lord shall bring back the Captivity of his People, Jacob shall rejoice, &c.  
In which words observe these two Branches.  
First the condition of God's people under affliction, under persecution, under captivity, and bondage; O that the salvation, that is, O that deliverance, of the children of Israel from Captivity, were come out of Zion.  
The second is, the condition of God's people, delivered out of Captivity, and saved by the Lord, and that is, they rejoice and are glad.  
For the manner of the speech here in the former part, that I shall insist upon at this time, if the time will give me leave to follow it, which I will contract as much as may be.  
Oh that the salvation of Israel were come out of Zion. The Hebrew phrase is, who shall give salvation out of Zion; it is a usual phrase in scripture, who shall give, that is, utinam, I would to God, oh that God would give salvation out of Zion, I shall not need here to open the words much: Salvation, it is deliverance, Deliverance here from Captivity, and Bondage: Zion it was the place of God's habitation: Of old the ark was a type of God's presence, a type of Christ, & it was a type of Heaven, our eyes are lifted up towards Heaven, from whence cometh our help: Israel the people of God, the people of God that prevailed with him, that prevailed with God, as the Scripture tells us.  
To come briefly to the point of observation from these words; they do import unto us an ardent affection, which broke forth from that holy man David, in wishing the good of the people of God, Oh that the Salvation of Israel were come out of Zion.  
It is a very pathetical expression, I say of a heart full of fervency, and zeal, and ardent love of the people of God, and from hence this point will arise for our instruction.  
That it behooveth all the People of God to be thus affected, as David was, to have their heart possessed with an ardent affection, and compassion towards the Church of God, and especially when it lies under Captivity and Bondage, Affliction and Persecution in the world.  
This was indeed admirable in David, to see 〈◊〉 an affection in a King, and a Prince, such a great man as he was; we see at his bringing back the Ark, he was not disheartened by his wives mocking him, but answered again, if this be too be vile I will yet be more vile; this he did in bringing the ark unto Mount Zion, see Psal. 16, 2. My goods, or my goodness extendeth not unto thee O Lord, but to thy Saints that are on earth, and to the excellent, in whom is all my delight. All David's delight, it was in the Saints on Earth, upon the Church of God, yea David was so ravished with the love of God's people, that he desired no other happiness then that, that he should enjoy in the people of God, Psal▪ 106.4. Remember me O Lord saith he with the loving kindness of thy people: he desired no other favour of God, but that which he dealt to his people: and so visit me with thy Salvation: to what end would David have a part in Salvation, that I may see thy people's salvation, and that I may rejoice in thy inheritance, here was the utmost and highest degree of David's desire, that he might be partaker of the happiness of God's people, that he might rejoice in their good. And so Moses was so taken with the love of God's people, that he forgot himself, and S. Paul, Rom. 9.12. I could wish▪ saith he, that I were Anathema from Christ, for my brethren's sake, and so the Prophet Esay, 59.1. For zions sake I will not hold my tongue. and for Jerusalem's sake I will not be silent, until the righteousness thereof break forth like a morning lamp: And beloved, this is indeed the natural affection of the people of God; it is natural and proper unto every child of God, thus to be affected, and ravished with the Church of God: as above all things in the world to wish the good and welfare of it, when it lies under the waves and billows of Affliction, as the Apostle saith, we must weep with them that weep, rejoice with them that rejoice, to be of like affection: and surely beloved we have many motives and reasons to induce us, and incite us to the love of the Church of God, we have besides, the example of the Saints.  
First the example of God himself, the Father, who from everlasting hath so loved the Church, that he did from everlasting, choose it for his own, Predestinated them to salvation, gave Christ for them, gave him up to death for them, as the Scripture saith, he so loved the world that he gave his only begotten Son; that all that believed on him should not perish, but have Life everlasting, he would not have any of his perish, but all saved, though it cost him the death of his own son, such was his Bowels of Mercy and compassion towards them.  
Secondly of the Love of Jesus Christ, the son of God, though he was sent of the Father, yet it was his own good will that he gave his life for the Church, shed his blood for it, when he put our human nature upon him, that he might learn to have compassion on our infirmities, and out of that compassion save us, yea there was so much of that Philanthropos, love of man in Christ, that he wept over the Jews, because of the hardness of their hearts, because they would not give ear to his word, nor believe in him, he wept for the destruction coming upon them.  
Again in the third place, a third reason may be taken from the consideration of the Church of God why we should love her, and be well affected to her, when we behold the Church clothed with the righteousness of Christ, shining out in those many battles of Heaven, and if we consider our relation to the Church of God, in relation to Christ himself, being his members, his spouse, his sister, and every way so beautiful, even so as Christ himself is ravished with her love, as ye may read Cant. 4. And so in her Innocence, it is Christ in herself, it is none of her own, but by Christ, the Church of God is made so innocent, that she is without spot or wrinkle, so noble, so excellent, and so glorious, & so highly in favour with God, and with Christ▪ now to see her lie under bondage and captivity, that she that is freed by Christ, should be a Captive or a slave, who can but be affected therewith. We do compassionate those that are great men, especially the high borne, that are in bondage, we pity the very Lamb that is among Wolves, the Dove among dogs, and the lily that is crushed with thorns, more than all these is the Church of God, a poor Lamb, an innocent Dove, a spotless lily, when therefore she is in this case, it should move us to compassion.  
Again, another reason is taken from ourselves, we all desire to be of this Church of God, to be in the very midst of this Assembly of the Church, then beloved we must be of the same mind and affection with the Church of God, of the same spirit, to weep for it when occasion serves, and herein stands our happiness, when we affect the Church of God. Psal. 122 Pray for the Peace of Jerusalem, that is the Church of God, they shall prosper that love her, see how the spirit turns to those that love her, pray for the Peace of Jerusalem, peace be within thy walls, and prosperity within thy palaces: and surely beloved, if the voice of every Christian should thus resolve with itself, I desire to enjoy no liberty, no mercy of God myself, which I do not enjoy in common with the Church of God▪ this is that makes every blessing to be indeed a blessing, when we do enjoy it, not alone with ourselves in particular, but with the Church, and when such a Land hath been in Captivity, as here in my Text, when they are restored to their land, and to their liberty, and see the Land rejoice with them also, what a great Mercy is this of God, and what abundant matter of Joy doth it afford unto those that are thus well affected, that's the fourth reason.  
A fifth motive why we must love the Church of God may be taken from the consideration of the captivity and bondage which here my Text hath relation to. The Psalmist doth rejoice at the deliverance of the Church of God, because they were in captivity.  
Captivity; It takes away a man's heart and whatsoever is good in him, we see what it hath done in other Countries, in Turkey, and many other places, where men lie under Captivity, what slaves are they, and in what miserable cases are they; again, if we consider Captivity in the kinds of it, either of the body or of the soul, or of the conscience, It is a miserable thing, in any of these to be in bondage, indeed we are all by nature borne slaves under the bondage of Sin and Satan, but from this. Christ hath delivered his people, there is also a bondage of conscience even many times of those people that are the children of Christ, and that is under the servitude of human inventions, if it be a bondage of the body, it may have a dependency upon the bondage of the conscience, when the godly do refuse to subscribe to men's devices in the worship of God, than they are sent to Captivity of their bodies or else when men do suffer their goods to be lost for it, either of these kinds of bondage are the worst kinds in the world, how many thousands of christians, since England hath fallen out with God have been devowred by these lions, as it is in the Chronicles, when the Children of Israel set up their Idols, than Gods sent lions amongst them, to devowr them▪ and destroy them; when England began to set up human devices to corrupt the worship, and service of God, God sent lions amongst us, (but thanks be to God) at this time they are objects of our pity; and compassion; and it hath pleased God to move this honourable assembly to take into their hearts the miserable condition of those that were thus captivated, even so when we see God's Church in Captivity, it should make us be affected with it, it should make our Bowels earn over them, with a desire of their freedom.  
And then again in respect of the deliverance, it is glorious and honourable, as in all times when God delivers his people, he doth it with honour; so when God delivered his children out of Egypt, it was with honour in the face of all the World: and so Christ's delivering us from sin, and from Satan, how glorious was it, even when he hung on the cross, he did on that cross by his death triumph over the devil, and over his kingdom, by the pouring out of his blood, he did work a glorious deliverance, and as a glorious deliverance to the deliverer, so to the delivered▪ of slaves men were made the servants of God, of bond men, adopted to be his children.  
Well, in the next place, another reason may be taken from the great punishment, which God inflicts upon those, who are not only the oppressors, of his people, but the detainers of them that exercise violence over them, we see this in the Egyptians, they not only kept the children of Israel in bondage, but when God sent a message to them to deliver his people, they put more Captivity upon them, they raised their tale of brick well, but you see how God deals with them, he sends frogs to cover Egypt, and they came into the King's Chambers, and when they were gone away, they filled the Land with stink, and so GOD sent grasshoppers to devour their fruits, and he smote their firstborn, and yet they would not be satisfied to suffer the people to depart, but when the Israelites were gone, they repented of it, and God overthrows them in the red sea: if you look for more Examples than these, perhaps you shall find them nearer hand, nearer home, I am sure we may say there are more Egypt's then one, for we read, Revel. 11. That the two witnesses lay dead in the City, which is spiritually called Egypt, and Sodom, so that there is a spiritual Egypt, as well as a natural Egypt; now perhaps we may find this very Egypt, where ever we find the oppressors of God's people, where God's witnesses and people are persecuted, or holden in contempt, certainly that is a spiritual Egypt: and beloved is this land free? may we not find a spiritual Egypt amongst us, Frogs, who are they but Jesuits, Priests, and friars, these spread over the Land, never the like, as in these last days: when the frogs were gone, than came locusts and grasshoppers, these crept into the King's Chambers, in Cities, into all places, spared none, and what say we of caterpillars, who came in Armies into our land, Irish▪ caterpillars, and English caterpillars, that h●ve devoured the fruits of the Land, and the strength thereof: but we must thank the Worthies of our kingdom for scattering these. And what say we then to the darkness that was upon Egypt? is not the like in England? surely a wonderful, and a palpable darkness, when they cannot see at noon day, when they were given over to that hardness of heart, and that also in oppressing of God's People, that to this day they cannot see themselves. So that after so many thousand years, we may find some Egyptians, that far exceed Pharaoh in hardness of heart, for he did confess his sin, and did deprecate God to pardon it, but our Egyptians can find no fault with themselves.  
Again, what say we to the primogeniti of the firstborn in Egypt; after the firstborn of Egypt were slain, the Children of Israel were delivered, David calls them the chief of Egypt. I speak of the chiefest of these Incendiaries, do we not see them smitten off, in the late Vote against them, and for the destroying of them; Certainly primogeniti being taken away, we may well hope for a glorious deliverance, upon the Church of God. The Children of God have not yet deliverance, but they shall have it. I will not pursue these men to the red Sea, but surely if they do not repent, God hath a Sea, a Sea of destruction to swallow them up.  
Thus we see in respect of the punishment God doth send on the wicked, that do detain his people in bondage, we ought to be well affected to the Church of God, and especially when he calls his people to do justice, and to deliver his people, for when the Egyptians make a violent detaining of God's people, what can be expected but Plague upon Plague, upon the Egyptians?  
But now to speak a word of the last reason, and that is the consideration of the means that is here committed unto us, by which it pleaseth God still to deliver his people, and that is by Prayer: oh that some would deliver the people of God, who shall give salvation unto Israel? here you see was nothing but a bare wish, yet out of a sound heart, compassionate of the Captivity of God's People; who shall give deliverance unto God's People; This is the time wherein God doth begin to deliver his People, when God's people begin to cry, and to seek, than he begins to hear, In the 2 of Exodus, the Lord tells Moses they sighed for their burdens, and in the third chapter saith, I have heard the cries of the People, and their sighings, here was the first instance that God was pleased to take, to send Moses to deliver his people, when their bricks were doubled, than Moses was, I say, sent to deliver them, so then here is the 7th reason that God is moved to compassionate his people with a Prayer, or a cry: when nothing else will deliver us, prayers and tears will. But again, when the children of Israel were in Bondage, God sent them another cause of deliverance, when they were brought to the lowest ebb, to the greatest misery, as you see, Deut. 23.3. There the Lord saith of his people, that when they shall be brought low, when all their strength was gone, and there is no hope to prevail, than he will deliver them.  
2. On the other side, when the enemies of God are advanced to the height, and to the pitch of all their pride, and all their cruelty, than this is a time that doth forerun their destruction, so God served the Amorites, when their sins were full, they gave way to the people of God to take possession of their lands, and so you may read, Esay 10.10. where the Lord speaks, upbraiding of Assyria, for oppressing his people, thus he doth argue the case with them, and thereupon their destruction comes, and so when the Babylonian lifted up himself above the Throne of God, as high as the star called Lucifer, trampled upon the people of God, and spoiled the Nations: thereupon the Lord threatens the destruction of the Nation, even of that whole kingdom, and so Ier. 57 My blood be upon the inhabitants of Caldea, shall Israel say, I will deliver them saith God, take vengeance for them, and dry up their Sea.  
Thus we see as on the one side, the extremity of God's people, even a sigh to God, moves him to compassion, so on the other side, the height of pride doth bring upon them destruction.  
But some may say, we see that though there were but a few of them that were principal agents in Egypt, yet God brought the ruin on the whole Land, may he not do the like on this?  
God forbid that a faction should bring a Nation to ruin, and here is our comfort yet, that in all the evils this land hath laid under, and under which especially God's people have groaned a long time, yet the whole land, and the body of it now assembled, have laboured to suppress them, and laboured for a reformation; so this is that doth exceedingly comfort us, and secure us; that however that damnable faction of Egypt hath been extreme cruel and proud, and passed beyond the bounds and limits of humanity, yet God will spare the Land, and the evils will fall on themselves, that's our comfort I say.  
But here is another thing to be considered, and that is a further degree of satisfaction; for we must not think this enough, Ah I do wish or desire, like him in the Comedy, that lay stretching on the grass, in harvest time, wishing that were to work in Harvest, but this cry is full of efficacy, full of Vigour, It puts itself forth by all means to seek for deliverance; for when God sends deliverance of his people from bondage and Captivity, This wish of theirs stays not at a Petition, but it puts forth all the virtue of it, to put in execution and practice, all those means God hath offered for the deliverance of it. So that when God doth send deliverance to the Children of Israel, they must use the means; and so we may truly say of God's people here in England, as soon as they grew sensible of their bondage, when they saw that things were at the worst, they never left sighing, till it fell out, they had obtained that, which was their desire; I say God's people here they did not cease; who would think that all these things should come about by the efficacy of the prayers of God's people, he that heard the sighs of the people in Eggpt, he hath done the like in England, for never such a stock of prayers was sent to God, as hath been within these few years and this hath procured a blessed answer from Heaven; and indeed this is it which still goes on with you, most noble Senators there is a great stock of prayers going on for you; these prayers of God's people will not fail, go forward still, they will always go along with you, and whereas formerly many mouths were stopped, many shut up, and even as dead men, the Parliament hath opened their mouths, they begin to open the mouths of them that were dumb, to speak for the setting forward of the word of God. It hath opened the prisons; and in deed as it was in the building of the second Temple at Jerusalem, after the Captivity of Babylon, it was carried up by the prophecies of Haggi, and of Zachariah, so I may say, and that truly, the now reformation of the Temple, of the Church of GOD and of the deliverance of it from Bondage, and from the Babylonian Captivity, it is mounted up by the Prayers of the People of God, and by the prophesying of his faithful servants, notwithstanding (malignity, and enmity of the Enemies of it, that have lab●●●ed to hinder the building of the Temple. And as they were forced to have their Swords in one hand, and their trowel in th'other. Even so we have seen in our days (that we may see the Parallel between the re-edifying of the Temple, and the Church here in England, as it was then in Jerusalem.  
But blessed be God, though the Swords hath been tied to the sides of our people, and though they carried weapons in their hands, yet there were no 〈◊〉 cut, nor blood spilled; God is mercifully disposed, to keep us in d●●order, and rank in this Reformation. So then beloved, i have spoken as briefly▪ as I could of this point, and of the opening of it, and of the enforcing of it, along to stir us up to get this affection, this love to God's Church, not only to cry for it, and to pray for it; but also to stir us up to improve all the means, which God hath put into the hands of his people for doing the work.  
But now some may say, Are we yet in bondage, 
Obj.  is the Church of God under Captivity.  
Surely there are many thousands, 〈◊〉 cannot be brought to believe this text, It 〈◊〉 〈◊〉 imagined that we were under captivity; and therefore they are ready to say, with the Jews, surely we were never in bondage to any man, & therefore, what need we say, as here in the text, Oh that Salvation of Israel were come out of Zion.  
I answer, 'tis true indeed, 
Answ.  a man may be in bondage and yet not sensible of it, but in that case he is like a sick man not sensible of his disease, being in a most desperate case, whereas when that he that is sick, comes to be sensible of his 〈◊〉 the Physician will give hope of recovery.  
And therefore in the first place, we are to enter into examination with ourselves, and to consider whether 〈◊〉 be not under bondage, or no, and for this in brief, that I may end with the time, let us consider whether we were under bondage, and what bondage we were under, (if under any) i told you of several kinds of Bondage, of some of them I shall not speak. Now than if I should speak of the bondage that lies upon your estates▪ every one would confess it, if it be of the bondage of the body, this hath a special interest in the outward estate against oppression, or in respect of Conscience, when we would hold them out against Innovations of 〈◊〉 in the matters of human devices, and if I should speak of the bondage we all lie under, in respect of sin, but from that God will deliver his people, and indeed this is a general bondage that lies upon the whole Land▪ upon all men in general, and although it be in its own nature, the most grievous, the most miserable, and the most desperate and damnable, yet most men are not sensible of it, few consider it, they go on in this spiritual bondage, living in sin, and living in lust, as if they were under no bondage at all, when in the mean time they are the Captives of Satan, who leads them in a string, who 〈◊〉 them in a chain, whosoever lives in any sin he is in the devil's bondage, of this few are free▪ but I will here speak of another bondage, which I think will be required to speak of at this time, and upon this occasion, and that is the bondage of conscience, which may be called an ecclesiastical bondage, a tyranny to the Conscience, an Antichristian Babylonian, Egyptian bondage, which you will all take in a spiritual sense, and I may say of this bondage, it hath been more EpidemiEpidemicall than that of sin, for there are many that are delivered from the bondage of sin, yet still lie under the bondage of human ordinances in the worship of God, so that we shall do well to consider, how we may get deliverance out of this bondage. So that to show what is this bondage of the Conscience, and wherein it doth stand, or what are the signs of it, that God's people lie under this bondage in this Land, i will give instance thereof in four particulars. The first, is the bondage of Conscience 〈◊〉 point of Liturgy, devised by men, and imposed upon the Consciences of the Godly. The second, is the Bondage of the Conscience under Ceremonies. The third, is the Bondage of Conscience under Discipline, and the fourth, is the Bondage of the Conscience under government.  
First, for the bondage of the Conscience under Liturgy, beloved if you turn to Coloss. 2.20. you shall find that the spirit of God doth by St. Paul, blast all these services, at one breath, invented by men, and imposed of necessity upon the Conscience in using those prayers which the service of God 〈◊〉 Apostle calls all such, Will-worshippers, as you may see Coloss. 2.23. I would have you turn to the Chapter and study it well, speaking there of the ordinances of men, which things saith he, have indeed a show of wisdom in Will-worship and humility, &c.  
Though the pretended humility in all these Innovations of men▪ pretend to be loving and humble, yet all this worship is a will-worship devised by man, and so becomes a snare to God's people, and 〈◊〉 again, this is that our saviour Christ expressly condemns, 〈◊〉. 15.9. In vain do they worship me, teaching for Doctrine the Traditions of men, it is a vain worship; Also, Esay 29. These people draw near to me with their lips and with their mouths they honour me, but their heart is far removed from me; What is the reason of that? What's the ground of all this; their fear towards me is taught by the precepts of men. Here is the very reason & ground why the service devised by men is abominable before God, and is nothing but mere hypocrisy, when men draw near him with their lip●▪ and their hearts are far from him; Many men would teach how to serve God, and prescribe rules for the service of God, & so to impose this yoke upon God's people, they would sit in God's chair, and do in this as if the Servant should teach his Master, what to do. God did not do it, nor Christ did not do it, but Man will do it; By which it may appear that it is hypocrisy, and a vain worship; This is one bondage under which the Land hath suffered, and for which we have cause to cry with the Prophet, Oh that the Salvation of Israel were come out of Sy●n, oh that there were a deliverance of Go●● people, from this bondage.  
The second is bondage under Ceremonies, they be also branded, Coll. 2.8. Beware lest any man spoil you through Philosophy and vain deceit, after the Tradition of men, after the rudiments of the world, and not after Christ; And so afterwards touch not, taste not, handle not, the new devices of men, set up in the service of God, it spoils men, when they do bind them to human Ordinances, it is a leading of them captive, wherefore in the 10. ver. he shows, it is the vacuating of Christ; 〈◊〉 you allied to Christ, how comes it that you are subject to human Ceremonies, that you live under human Ordinances; this shows you have no part in Christ, so long as you are subject to human Ordinances: For Christ's death hath abolished all Ordinances of the Law; which were of God's ordaining, much more the Ordinances of men in the worship of God; To set up these things, and to let the conscience lie under bondage, this is a great Captivity; Christ's death hath made void all these; This is another bondage, and we cry concerning this, Oh that the Salvation of Israel were come out of Zion, when God turneth the Captivity of his people from this, Jacob shall rejoice, and Israel shall be glad.  
The third is a Bondage under Discipline, here the Discipline is brought under one man, one man hath the Discipline of the whole Church. The Archbishop in his Province. The Bishop in his diocese. This is condemned flatly and expressly in the Scripture, That the power of Discipline it is not lest to one man, but indeed to the whole Congregation, Math. 18.17. First, see it in Christ, if thy Brother offend thee▪ first admonish him thyself in private, if none of this will do tell it the Church, that is the Congregation. The Apostle makes it plain, 1 Cor. 2.6. Here is the infliction of punishment, he was put out of the Congregation for incest; Here was a punishment inflicted, by many; who are they? The whole Congregation; for the Congregation had a vote in this business, of executing of censure upon such an offender; So we may see this is meant of the Church, 1 Cor. 1. To the Church which is at Corinth, that is, the Congregation; you see it more plainly, 1 Cor. 5.4. In the name of the ●ord Jesus Christ when you come together, you that is the Congregation. So than the Discipline that is executed by the will of one man sitting in the Court and admitting of whom he will, and shutting out whom he will, receiving whom he will, and rejecting whom he will, absolving whom he will, and excommunicating whom he will, sending to Heaven whom he will, and to Hell whom he will, is not warranted by Scripture, Diothrepes who was one of the first Practitioners in this kind, of this Sect; was thrust out of the Church of God, for taking on him such an Office.  
In the last place, the fourth bondage under which the Land hath suffered, is the Bondage of the Hierarchy, that is the fall of the spiritual Government, and beloved it cannot be better paralleled, then to the Hierarchy of Antichrist, it is a limb of him; he exalts himself above all that is called God, in all matters of Religion, he must govern the conscience, nay they must learn men in their Faith, Psal. 149. where it is there, Praise God for the Conquest he hath given the Church over her Enemies, they will have it, Praise God for the power he hath given the Church over the consciences of men; what a● high presumption is this, that any man should put in such an expression into the holy Bible; yea we find, that the Articles of our Religion hath been some of them altered, as in the 20. Article, where (meaning the prelates) the Church say they, hath authority to ordain rites and Ceremonies, and hath authority in matters of Faith. They would get that which Christ never left to them, and never any before Antichrist, such as love the pre-eminence; Diotrephes he was he that loved the Prehemi●●●●ie, that is, he loved the Prelacy, in St. John's time, and under St. John's nose; and thus we see another bondage under which the people of this Land hath suffered, and when we are delivered from this, Jacob shall rejoice, and Jsraell shall be glad.  
But since the Reformation, we could not be freed from this bondage, and delivered, now we may cry, Salvation is come to Jsraell, whereof Jacob rejoiceth.  
Beloved, i must crave pardon, i speak the word of God, and therefore you must pardon me, if i use those terms which are fitting to express it.  
Well, now we have taken a short view of the several branches, as it were, of the links of the chain, wherein we were held in bondage.  
Now, in a word that i may conclude, turning myself to the worthies of our Israel, let me desire your patience in a word for confirmation, who must do it; what must be done for the freeing of the gospel of God, first who, who but those whom God hath called, who but the noble house of Parliament, and those that have interest in this great businesses; they must do it, who but they: and therefore we must pray that God would put it into your hea●●s, most noble Senators: That God would inflame your hearts with the love of the Church, with the love of Christ, and of his kingdom, and zeal of his glory, and that no one man may usurp, and sit upon the Throne of Christ, and that you would free the people of God, from this bondage, wherein they have been so long holden.  
Secondly, what we must do; 〈◊〉 knock off the Bolts and shackles of the godly. Set them 〈◊〉 liberty, and cast off those shackles, wherein the people of God hath been so holden; and when this is done, (may some say) shall we take away the Government; What! shall we have no Government: Surely, most Noble Senators, give me leave to present unto you a notable example, worthy of all your imitations, even from this very island of ours; It is recorded in Stories, that this Island was the first Province, that ever received the faith of Christ, an honour to England, and God grant that we may walk worthy of his honour; and maintain it, and vindicate it; Now in Hollinshed you shall find, that when the Faith of Christ was first received in this Province, it was preached by Joseph of Arimathea; But now what ordering was there of the Church here in England? Hereupon King Lucius taking counsel for this, did not as Jeroboam, set up his own devices; but he sent to the Bishop of Rome, for to desire him to send him a pattern or model of such Government, which he thought fit to be set up in the Church of God; The Bishop of Rome sent him this answer; as appeareth by the Letter at large: You have received the gospel of Christ, you have set up the gospel of Christ, go to the word of Christ, for Christ hath left the two Volumes of the Scripture, the Old and the New Testament, out of which you, and your counsel may take a Rule, not only for the Government of the Church, but of your whole lives, This was the brief sum of his answer, to that King Lucius and thereby we may see, that at that time, the Church of Rome was in her Infancy, for even the Bishop of Rome did acknowledge the word of God, the Scripture, to contain a Rule for all things done in the Church of God, for Government and Discipline, and what ever else in the service of God.  
So then beloved, we may stand upon good reason, who is this lawgiver of the Church of God, who is the lawgiver under the New Testament, is it not he that is the lawgiver under the Old, what did Christ there, did he not set up a form of Government, and service as he pleased, that he might make the economy of that Mosaical service agreeable to those times. He hath now abolished all those Rites of the Old Testament; This Christ did so exactly, that there was not so much as the Pin of the Tabernacle left for us. So then for the pattern of Christ in the New Testament left for us, we must go by that which Christ hath set up in his word, and what is the sum of it, the very sum of the service of God, is that which Christ saith in the 4. Iob. The time was that you worshipped in Jerusalem, and in this mountain; but the time shall come that they that worship God, shall worship him in Spirit, and in Truth; Christ hath tied the Church to no Ceremony, to show, that all our service and worship of God, it must be in Spirit and Truth, it must not be in shadows and types, in imitation of the Jews in their levitical services, but it must be in spirit and truth: But here some will say, and i remember that one hath in a written book called the Relation of a conference, between him and Fisher? The Bishop of Canterbury I mean) pleading for Ceremonies, if there be to few saith he; they will leave the Service of God naked; Naked, why beloved are we to dispute or discern the service of God, which Christ hath left without any command from him, 'tis true beloved, 'tis naked, and it is in Spirit and truth when it is naked, & when it is in its own naked truth, Adam and Evah were never more glorious than in their naked innocency, when they put on figleaves to cover them, it was only a badge of their shame, so it is in this respect. The Church of God is the spouse of Christ, the spouse of Christ must not put on a Babylonish garment, lest she be taken for a whore, it is a shame for a spouse, to be in a whore's garment; she must be ruled by her husband; and therefore we must not go about to paint the service of God with our colours, nor with the colour of our devotion; the fairest face by nature if painted, the beauty will be quickly eaten out, the painting, decking, adorning, & colouring the complexion of the service of God, with man's devices; it disfigures the fair, and beautiful face of God's service, and makes it seem like a hag in the eyes of God, and indeed there is nothing did destroy religion more than when men began to set up service of God, of their own devising; Thus did the Popes from time to time from age to age, bring in that mass of Superstition and Idolatrous service; So that it is rather the service of man, or rather the service of the devil, now you must know beloved, that Jesus Christ, thtt is our Lawgiver, that is our Prophet, he knew what was to be done in matters of worship, who is the only King over our Consciences▪ as well as our high Priest to sacrifice for us, and to make atonement for us, we must harken unto him, for he hath done all exactly, he hath been as exact a Lawgiver in the new Testament as in the old, will you ask then what service he hath left, he hath taught us to pray in the Church of God, to preach the word of God, he hath taught us to expound the Scripture to old men and young, and for to spend their time in the Church of God, he taught Ministers, not only to Preach, but also to pray; we must give ourselves to prayer, and the word, that is prayer, and Preaching.  
But some will say, 
Obj.  hath he left no other discipline in the Church, no form of prayer, nor Litturgy, where shall we get Ministers to supply all the parishes in England, men that are able to pray and able to Preach.  
'tis true, we are in a miserable condition, 
Ans.  many of our good Ministers have been sent away, and many scandalous Ministers put in their places: The Universities have been corrupted exceedingly, and schools corrupted, bad men put in, and good men put out; therefore what is to be done in this case; why the Lord strengthen this Parliament; the Lord strengthen them to work a Reformation; which though it cannot be done suddenly, for the universities must first be purged, schools of learning purged, good governors set up, that there may be a nursery of good Ministers, that so in the end the Church of God may be furnished with able Ministers able to pray, and able to Preach; and in the mean time what is to be done. Surely if there be a toleration of the book of Common Prayer which is a weakening to the people, dulling their Spirits, wearying the Minister, making him unable to go on in his Preaching, exhausting of their Spirits, &c. yet bind it not upon those Ministers, that are able to pray, and able to Preach.  
To conclude all in one word, with this earnest desire and Petition unto you, the worthies of our Parliament, that for the better setting up of the Religion of Jesus Christ, and the true worship of God, you would separate the unclean from the clean, by casting out those things that are offensive; That you would cleanse Churches of all their abominations, not only of what hath been set up of late, but also of former times; As all Images, and Crucifixes: and also Organs, let them be silent, brought in by Antichrist in imitation of the Jewish Organs, shall Organs be blowing in the temple, when the Spirit should be taken up in the service of God; give me leave to use my own precedent when I was in prison, I found more comfort, in singing one psalm with my single voice, than ever I did in all those psalms upon my Jnstrument formerly: i say the Spirit of God had the heart of it; which is taken away by mingling it with any Instrument: and certainly Christ left no music unto the word of God, only that of the heart, and to sing psalms? So Paul and Silas in the prison, they sung a psalm which broke open the Prison doors. So our Saviour himself left the same example in singing of psalms; wherein the Spirit of man is taken up, and not distracted by the senses of the body. And beloved i beseech you give me leave to exhort you, that there may be no Monuments of Superstition, and idolatry, that are set up in our times, that have been the objects of idolatry, that is all crosses in highways, and I beseech you that for an example you would begin with the golden idol in Cheapside, that hath been an occasion for many Papists to commit spiritual Fornication; i remember in a former Parliament, there was a Committee sent to view the cross, with a purpose to take it down, I beseech you do the like, and cast down all those abominations, that there may be nothing left as an abomination to the Land in the Lord's sight: you are the worthies, and you must do it.  
I draw to an end, and desire to put you in mind, though i know you are not forgetful of that noble Protestation, that you have made for yourselves, the Protestation is against all Popery, and Popish Innovations, Popish Jnnovations, what are they, not only those that have crept in of later times, by the presumption of busybodies; but those that have been in the Church of God, ever since the Apostles, whatsoever any man hath set up in the Church of GOD since the Apostles, that are in the sight of God, Idolatrous, and against the Scripture; that is Popish Innovations. I beseech you when you clear the Currents of God's service, set up Christ in his Throne, give him the honour of being our King; let us live under his subjection; That we may rejoice in the truth of God, and Beloved, your Protestation is not made as thorns under a pot, to give a crack and away, or like a Bee without a sting; or a Leaden dagger in a golden sheath, having a show, and yet is nothing; let not the order for banishing of Jesuites and for the disarming of the Papists, pass without execution; pray God ●here are ●ot more come in since, I beseech you that ●ll these may incite you, to put in execution those good laws, and good Orders of this Parliament; & ●hat which was protested against all Popery, and Popish Innovations; not to defend any form of worship or service, or government, as in the Declaration, so then as you may not defend them, (God forbid) so you would cast them out, in general, i beceech you make one law for all? That if any Minister shall do any thing in the Church of God, which he is not able to prove out of the Scripture; if he preach otherwise, If he use any manner of Ceremony, administer the Sacrament, which he cannot prove, make a law, that they may be punished; there are a great many Ministers, that are not resolved what to do, they would keep their Ceremonies still, and they will wait for what the Parliament will do, you may set up what Religion you please they will be of your religion still. There are many Ministers that are of this mind; that have related the same before you, and as one saith, The Bishops they are all for the Pope, and the Ceremonies; but beloved I hope we shall have good laws made▪ for the punishing of all abuses, and to break off all the yokes from the necks of God's people; labour to throw all offensive things out of the Church of GOD.  
Thus have I done, pray you pardon me if i have Transgressed.  
In the mean time let's call to God for a Blessing, on that which hath been spoken, &c.  
FINIS.