The journal or diary of a thankful Christian presented in some meditations upon Numb. 33:2 / by J.B., Master of Arts, and Minister of the Gospel at Barnstone in Essex.

CHAP. II.

The matter whereof a Journall or Diar•• is compounded, and first Nationall and publick.

IN the prosecution of this Subject in hand, I would do these two things:

1. Discover the materials whereof this Journall doth consist.

2. Shew the manner how it is to be used. For the materials, they are twofold:

1. Either Nationall, and more pub∣lick.

2. Personall, and more private.

For those that are Nationall, and of pub∣lick concernment, they may be reduced to these five heads.

1. Take notice what Kings and Princes, what Magistrates and Governors have ruled over us; for commonly, Such Prince, such people. They that come of the yeelding Willow, and not of the sturdy Oak (as a Marquesse of Winchester had wont to say) will yeeld with the Time, and ever be of the Religion of the King their Master: They can be Pagans under Di••cletian the Heathen

••mperor, and Christians under Constantine ••he Reformer: Such again will turn Arians ••nder Constantius the Heretick, Backsliders ••nder Iulian the Apostate, and with Jovinianus ••or preferment turn Orthodox. Hence the Ancients were wont to place the statues of ••heir Princes and Patriots neer their foun∣••ains; intimating thereby, that if their Ma∣gistrates were good, they were the spring∣heads of much happinesse to the people; but if wicked, the originall of misery and mischief. If wicked Jeroboam set up idols, Regis ad exemplum, all Israel are made to sin through his example. If Hezekiah be for∣ward in reforming Religion, so are the Peo∣ple. When certain Embassadors praised the Lacedemonian Souldiers for their good order, in being well regulated by Martial discipline who were before mutinous and injurious; one of them answered, Nos iidem sumus qui ut nuper, sed alius nunc nobis est Dux: We are the same we had wont to be, but now we have another Generall. That Nation is happy, that can say of their chief Governor, as one of Saul's Courtiers spake of David, when he commended him to his Master, He is a cunning player on the Harp, a mighty valiant man, and a man of war, and prudent in matters; a comely person, and (that which made all excellent) the Lord is with him. He is a great Souldier, and a good Scholar, like another Caesar, that did as much by Arts as by Arms; he is a wise States-man, and as religious as noble;

so ruling over men that he is just, ruling in the fear of God. Goodnesse and Greatnesse, when they meet together in the Grandees of the World, huge swelling titles in their Coyns and Charters are accompanyed with grace and godlinesse, are like a ring with a rich Diamond, that raiseth the price of it very high. Oh! how winning and preva∣lent are such mens examples? He that car∣ries a light in a dark evening in London, sel∣dome goes alone; and that ship in the Navy that hath the Lanthorn, and sets out the light, shall not want followers. It is so in a good example, though given by a mean per∣son; but if the light of Magistrates so shine before men that they may see their good works, how do they glorifie God, and inde∣vour by all means to walk in those wayes? And the reason is, because Subjects study the lives of their Princes more then their laws, and esteem their examples as currant as their coyn: Hence it is, that as their per∣sonall virtues are publick ornaments, so their proper vices are a Kingdomes inju∣ries.

2. Observe what that Religion is, that by those Magistrates is imbraced, and how the truth is countenanced or opposed by them.

Charls the Great was wont to set his Crown upon the Bible, as Canutus sometimes put his Diadem upon the Rood, both there∣by intimating, that as all honor was due to

••d, so true Religion was the best basis for ••overnment, and that Piety was the best ••licy. The Lions that upheld Solomon's ••rone were of pure gold. A Princes Reli∣••on should be pure, not polisht; it should be ••defiled before God, as well as pretended in e ••ight of men. And indeed the best way 〈◊〉〈◊〉 facilitate the affairs of State, for the best ••vantage of a Common-wealth, is to carry 〈◊〉〈◊〉 Religion, and seek the glory of God in ••e first place. It is observable, that the Is∣••elites in their journey to Canaan, went no ••ster, nor no farther then the Ark. And when ••ey returned from Babylon to their owne and, they first set up the Altar, and offered ••urnt-offerings, they kept the feast of Taber∣acles, and built the Temple before they set p the Wall. And had we in our generation ••een as wise, and observed Gods and his peo∣••les method; that is, first sought the King∣••ome of heaven, and the righteousnesse there∣••f, then all outward good things had ••een added to us. Had we sought Gods glory ••efore our owne grandure, we had better ••rovided for our owne and the Kingdomes ••afety. It is observed, that the Disciples at sea, 〈◊〉〈◊〉 the absence of Christ, by reason of a storm, ••owed slowly and dangerously; but as soon ••s they willingly received Christ into the ••ip immediately, they came to the land whi∣••her they intended. The most politick Pilots ••hat ever sate at the stern of any Common-••ealth, were never able through the depths

of State to drive on their designes with suc∣cesse, unlesse they took Christ along with them. They that trust much to their own•• pates and policies, without an eye to God are like Boys that stand on their heads, and fling up their heels against heaven; as thi•• standing is dangerous to the state of the Bo∣dy, so that trusting to carnall policies, with a neglect of Religion by some, and a con∣tempt of reall opposition against the truth by others, are as destructive to the body of any State in the world. The Bishop of Mo•••• Pulciano told Charls the Emperor in th•• Councell of Trent, that it was one of the chief instructions Pope Paul the third ga•• to his Legat, to commend to that Assembly That Principalities cannot be preserved where Re∣ligion is lost: And it was a good Law that 〈◊〉〈◊〉 Danish King of this Land made, That at th•• generall Court of every Shire, the Bishop of t•• Diocesse should accompany the Sheriffe; that t•• one might countenance Gods law, the other ma•• Much like the practice of good Jehosaph•• whose heart was lifted up in the ways of t•• Lord. He sent with his Princes the Levite•• to teach in the Cities of Judah. The Princ•• are said to teach; that is, either by the Le∣vites, whom they did company, count••∣nance, and encourage in the work; or rath•• the Princes taught the Laws of the Land, t•• Levites the Law of God, and both did mu∣tually help each other.

3. Keep an account of the various and ••angeable condition of the Times in ••e Countrey where we live, either for rosperity or adversity, with the fruits nd effects of both. Omnium retum est vicissi∣do. There are no sublunary comforts but ••e subject to change. We have sometimes ••n-shine, and sometimes rain; we have some∣me day, and sometime it is night with us. ••he Church of the Jews under the Old Te∣ament had sometimes War, and sometimes eace. Jabin King of Canaan mightily op∣ressed Israel twenty yeers; but the Lord iscomfited Sisera his Commander in chief with all his host before Baruch, and the Land ad rest forty yeers. How punctuall is the oly Ghost in observing the very circum∣••ances, not onely of person and place, but f the very time, how long they had War, nd how much longer time they injoyed eace? Under the reign of Solomon, that eople enjoyed much peace. Judah and Israel ••ere many, as the sand which is by the Sea shore 〈◊〉〈◊〉 multitude, eating, and drinking, and making ••erry. But in the dayes of Abijah his Grand∣hilde, Israel and Judah fought one against ••other, so that there fell down stain of Israel ••ve hundred thousand chosen men at that battle. challenge any man that is most verst in ••istory, to give me a parallel.

The Church of the Jews under the Go∣••pel, about the time that Stephen was stoned, hrough the heat of persecution was sca••te∣red

abroad, throughout the Regions of J••∣dea and Samaria: But when Saul became Pa•• and of a Persecuter turn'd a Preacher, T•••• had the Churches rest throughout Judea and G••∣lee, and Samaria, &c.

This one thing amongst other is record•• in the sacred Journall of the Israelites sometimes they had plenty, and sometim•• they wanted bread and water; sometim•• they had peace, and sometimes their enemi•• made war against them; sometimes th•• enjoyed health, and sometimes the plagu brake out amongst them: And thus it ha•• been in all the generations and ages 〈◊〉〈◊〉 the world. England, that some have call•• Terra Florida, or the fortunate Island, that, wi•• Capernaum, hath been lifted up to heaven, 〈◊〉〈◊〉 the enjoyment of peace and plenty, the Go∣spel of peace, and the peace of the Gosp•• together, for many yeers; so that enoug cannot be spoken upon this subject, to t•• praise of God, the envy of our enemies, an•• the blot of our ingratitude. But we ha•• had our changes. We have sinned away a•• our comforts. Our peace brought plenty our plenty nourisht pride, our pride beg•• contention, our contention drew the sword and the sword a civill sword, the sharp•• and sorest of all Gods judgements, ha•• turned our peace into war, our plenty in∣to penury, our friends into enemies; 〈◊〉〈◊〉 that our blood hath been spilt, and o•• treasure spent, and our glory stained

most beyond all example. Where every ••y,

Marte cadunt subito per mu••ua vulner a fratres.

In a battle betwixt Sylla and Marius, both ••omane Commanders, a Souldier having ain one, and afterward understanding that 〈◊〉〈◊〉 was his Brother, in anguish of spirit ••rust his sword into his own bowels. Titus ••espastan Emperor of Rome, wept when he ••aw the destruction of Jerusalem, and the great aughter of the Jews, chiefly occasioned hrough their owne civill dissensions; but hat which hath heightned our misery, and fear aggravated our sin very much, we grew 〈◊〉〈◊〉 that height of heat and bitterness, that we ejoyced over our brethren when we obtained ny victory against them. Pliny reports this ••f the Dragon, that fighting with the Ele∣••hant, he got under the belly of that mighty ••east, where he suckt out the blood so far, ••at at last the Elephant fell, but with his all crusht the Dragon to death. He that wins most by a civill war, will be a great oser at the last. Philip Duke of Burgundy his embleme of a flint-stone and a steel stri∣••ing one against another so long till both ••re consumed, doth lively set out the mi∣series of that fire that is made by domesticall ••rms. A forain enemy cannot wish us a greater mischief, nor themselves a greater advantage, then our intestine wars. Hence

the Turks use to pray unto God, to keep the Christians at variance; which caused o•• of their Emperors to say to his Councell disswading him from making war with the Germanes, because of their multitude and fortitude; that he feared them not, because (saith he) sooner would his fingers be al•• of a length, then their Princes be all of on•• minde.

4. Keep a Diary of the severall and mo•• remarkable judgements that God hath i•• our time inflicted upon notorious offende•• whether persons in high places, or such 〈◊〉〈◊〉 moved in a lower orbe. The holy Gho•• takes speciall notice of such in the Scri∣ptures. Few men went to the grave in peace, that by their monstrous impieti•• made war against heaven and his Church As, what became of Pharaoh the bloody▪ and Achitophel the crafty? of Balaam the cove∣tous, and Corah the rebell? of Haman the proud, and Herod the fox? As their live were wicked, so their ends were fearful. I•• like manner, what became of Absalom the disobedient, and Ela the drunkard? 〈◊〉〈◊〉 Zimri and Cosbi the unclean? of Anani•• and Saphira those lyars? Were not all these taken away with a stroke in their sin? Wha•• became of those Romane Nimrods, as Maxen∣tius the Tyrant, and Julian the Apostate, with others, who hunted the Saints of God to death in those ten persecutions mentioned in Ecclesiasticall Histories? How few o••

their hoary heads went to the grave in peace?

To come neerer to our owne times. What became of wily Winchester, and bloody Bonner, with many others that ruled the roste in those Dog-dayes of Q▪ Mary's reign? Few of those bloody and deceitfull men lived out half their dayes: But when the scumme was at the highest, it fell into the fire; for though God did bear them up for some time in their essence, yet he would not bear them out at all in their malice. God hath leaden feet, but iron hands; though he comes slowly, yet he strikes surely. It is good to mark the ends of men. Mark the perfect man (saith the Psalmist) and behold the upright, for the end of that man is peace. Balaam did so as wicked as he was, which made him wish that he might dye the death of the righteous, and that his latter end might be like his. In like manner mark the end of the transgressors, for they shall be destroyed together, the end of the wicked shall be cut off; that is, they shall not dye the common death of all men, but shall be cut off in the midst of their dayes. If their lives be tragical, their deaths are seldome comicall. Zoroastes the inventer of Magick (as some Historians affirm of him) laught at his birth, but dyed a wo∣full, and a lamentable death, being banished from his Countrey. Alphonsus Dyazius a Spaniard, a rigid Papist, procured a notori∣ous cut-throat to mur••her his Brother John

Dyazius, a sincere Protestant, because he could by no means turn him from the truth; but the righteous Lord would not suffer such an unnaturall villany to go unpuni∣shed; for not long after he was haunted by the terrors of his owne conscience, that being at Trent when the Councel sate there, (for he was one of the Popes Lawyers) he hanged himself about the neck of his owne Mule. How have some godly Divines taken good pains in writing the stories of God•• judgements upon notorious malefactors, a•• Drunkards, Swearers, Sabbath-breakers, and such like? Would others be perswaded in their generation, to take speciall notice, and keep some account of such memorable acci∣dents, the benefit would be singular. The righ∣teous shall see and fear (saith the Psalmist) What shal they see? That God destroyed the mighty man, that boasts himself in mischief, that God takes him away, and plucks him out of his dwelling place, and roots him out of the land of the living.

A Servi••g-man being at a Tavern in Essex, and threatning to swear the Constable out of the Town, if he came there; in a drun∣ken fit running after one to make him pledge him a pinte of sack at a draught, fell down the stairs, and dyed instantly, Novemb. 1. 1626.

A Fisher-man (that I knew) bringing Mackerell to a Port-town in Suffolk, where the people (because they were new, and the

first that came that yeer to Town) pressing eagerly to buy them, and some against his will being entred into his boat, he took up a stone, and sware by the name of God he would make them stand further off, instantly sunk down, and soon after dyed.

How many in my time have I noted! Would others do the like, how would men consider such things, and understand the righteous judgements of the Lord?

5. Finally, consider seriously, and observe very strictly, what the Nationall Epidemi∣call sin of the time and present generation may be. Where iniquity abounds, it is hard to determine, but questionlesse every age hath a peculiar distemper. In times of com∣motion, when the bands of love are broken into severall parties and factions, as they have been lately amongst us, it is more easily discerned.

A noble Gentleman of singular abilities, and one much employed in affairs of State in his time (whom I knew well) advised his friends at such a time to buy up all the Pamphlets that were printed, if of any con∣siderable worth; for when people fall out, they commonly speak out; and if they be once drunk with passion, and their distem∣pers boyl to any height, the most secret venome will swim on the top: By which means you may easily seel the pulse of the present time, and discover what is the Nationall and most predominant sinne:

and it will be worth our praise to know it.

Which that we may the better doe, let us look back a little to the generations be∣hinde us.

1. Some times have been more noto∣rious for drunkennesse. Scaliger in his Book de Lingua Latina, observes this of the Ger∣mans in his time, that their vivere was bibere, not only in their pronunciation, as he noted; but in their practice, as other well obser∣ved, who lived that they might drink.

Seneca foretold so much of some times, that men should be so drowned with this sin of drunkennesse, that plurimum meri sumpsisse virtus esset, it should be esteemed a virtue to strive with the Brewers horse who should carry more liquor; and with some it hath been of that esteem, that not as drunk as a Begger, but as drunk as a Prince, hath been a kind of proverbial commendation of some.

When Aeschines commended Philip King of Macedon, for a Joviall man, who would drink freely; Demosthenes being by, told him, that this was a good quality in a Spunge, but not in a Prince.

Drunkennesse is a sin that layes men open to all iniquity more then any sin. Ebrietas in se culpas complectitur omnes. What sin is not a Drunkard subject to? Their eyes shall behold strange women, (saith Solomon) and their hearts shall utter perverse things. And a sin it is that God hath more frequently and suddenly

plagued with death in the very act then any other sin.

Edgar a King of England, observing in his time that excessive drinking abounded in the Land, through the example of the Danes that dwelt in divers parts of the Kingdome; to prevent that evill, ordained that their cups they drank in should have certain pins or nails put in them, beyond which if any drank at one draught, he should pay so much money.

2. Some generation hath been more infa∣mous for that sin of Swearing, and that by the name of God, even at every word here in England. Insomuch that a family in this Land, and that no mean one, was so noto∣rious for this sin, that they had the name of the Bygods given them, and were so usually called.

I remember, Mr. Fox in his History of the Acts and Monuments of the Church, reciting many evidences whereby he proved the anti∣quity of Priests Marriage, sets down the copy of a Release made by William Bygod, Lord of Little Bradley, to Henry Denardestone Clerk, and Alice his Wife; and question∣lesse that name of Pigot was originally the same, though in succession of time, and very wisely it was changed: Omne peccatum suam habet excellentiam: Every sin hath some pecu∣liar vilenesse, wherein it may be said to ex∣cel other. There's not any sin that doth more plainly discover the great profanenesse of

the heart, as common swearing, especially by the name of God, for out of the abundance of the heart the mouth speaketh.

3. Some times that are gone over our heads, and therefore far behinde us, have been infected with an itching humour after Superiority, wherein persons not content to abide in the calling that God set them in, have indevoured to go beyond their proper line, and so broke their ranks. Thus Absa∣lom was not content with the place of a Son, nor Hazael with the rank of a Subject, nor Jezabel with the condition of a Wife, whose desires should be subject to her Husband, whose right it was to rule over her. Thus the lowest of the people under the counte∣nance of Jeroboam would be Priests, and it was a small thing in the eyes of Corah and his company, that God had brought them nigh unto himself to do service, but they must seek the Priesthood also. Thus Jero∣boam the Servant of Solomon is not contented, unlesse he may lift up his hand against his Master. How sad was that time amongst the Scythians, who whilest they made their third Expedition into Asia, and tarryed seven yeers (as Justin in his History reports) were turned out of their beds and possessions by their servants that were left behinde to keep their cattle, and at their return were kept out by force of Arms by those slaves who had taken their Wives, and possessed their goods. Not much unlike that of the

people of Israel, servants ruled over them, and there was none to deliver them.

Caesar riding one day through a Towne, was asked by one, whether there were any striving for offices and places of honour in that place, answered that he had rather be the chief man in that little Village, then the second person in Rome; an itching humour it is after greatnesse, that hath run in a blood from Adam and Eve to this day, who were not content with their standing, but would be as Gods, knowing good and evill: Now as the root of this humour is extreme pride, so the fruit is confusion; first I say pride is the cause, there are none that are so low in their deserts, but are very high in their thoughts; even the bramble hath great thoughts and high words too of his shadow, and it was but a shadow. Absalom, and Hazael, and Iezebel, and Ieroboam thought they could manage the affairs of a Kingdome better then David, or Benhadad, or Ahab, or Solomon. Every simple Cobler thinks he can go be∣yond his Last, and preach far better then his Priest: Ye Sons of Levi (saith he) take too much upon you: But the fruit of such ambi∣tion is mischief and confusion.

Some Countrey Pesants that behold the stars to glister in the horizon on the top of a mountain, think if they were there they could reach the heaven, & order the stars, but being exalted on that mountain, they are as far to seek as before. What became of Absa∣lom

the Rebel, and Hazael the Traitor, and Iezebel the Proud? of Ieroboam the Servant, and Corah and his company? As none did so ill, so none sped worse, their mischief ligh∣ted on their own heads, and (like to Phaeton) their violent dealing on their owne pates. Those Scythian slaves, though their Masters could not beat them with their weapons, yet at the sight of their Masters rods and whips ran all away, and at last peri∣shed.

But you will ask me, What may be the sin of this time? Somewood is more apt to breed worms, and some cloth more ready to breed moths, and some times have their pecu∣liar sins. But, what is the sin of this age? which is more considerable for us, then the looking back to the times that are past.

1. Some say our great divisions, our most bitter contentions, and that amongst Brethren, is the sin. And indeed this evill is grown to that height, that they that should dye one for another, can hardly live one by another. Surely such divisions a∣mongst those that professe godlinesse, cause great thoughts of heart, for the neerer the union is, the more dangerous is the breach; broken bones are not so soon healed, nor si∣news that are cut so soon knit, as great gashes in the flesh may be cured; if a cable rope be broken, it is very hardly tyed together. If the Father and the Son, if the Husband and the Wife fall out, they are hardly reconci∣led;

and, as Solomon saith, A brother offended is harder to be won then a strong City. We do not finde that Paul and Barnabas ever met to∣gether again after they parted asunder, through their sharp contention. Which made Cosmus a Duke of Florence say, We are commanded to forgive our enemies, but we never read that we are bid to forgive our friends. And that which makes our con∣tention so much the more grievous, is, that one speciall means that God hath appointed for the uniting of Brethren, is become a ground of the greatest quarrell. The Lords Supper is a feast of Loves, a communion or∣dained to nourish union, and yet at this feast we have found a bone of contention, and an apple of strife. And it is observable, that when any listen to seducing spirits, and se∣parate from this ordinance, they grow sowre and sullen to their dearest friends. Our Sa∣viour Christ foretelling the evills of the lat∣ter dayes, gives this as a badge of the last and worst, the old and cold age of the world: Iniquity shall abound, and the love of many shall grow cold. But what is the cause of both? Many false Prophets shall arise, and shall seduce many; and surely the difference of judgement will ever cause a distance in affections. Fire∣brands though they doe not smoak more when they are out of the chimney, yet I am sure they offend more, and may prove dan∣gerous. The novel opinions of these times kept within dores do too much harm; but

spread abroad by the boutefewes of these times through their burning charity are rea∣dy to set all on fire. And most people either out of ignorance or easinesse, are like foot-travellers, who when they come to a stile that stands neer a gap, leave the stile and go in at the breach; take up any error that causeth division, rather then take the pains to try the spirits, to prove all things, and keep that which is good. Unity is the highest mystery in heaven, and would be the greatest happinesse on earth, could we enjoy it▪ Union is from God, division from the Devil, who where he comes with his cloven feet, separates chief friends; and surely such are factors for hell that cause divisions, that observe Machidvel's rule, they divide that they may rule; but surely the end of such wayes will be their owne confusion. The cham∣pion Mile when he thrust his hands into the clefts of an Oak, thinking thereby to make the breach the wider, was caught, and there held till he was devoured by wilde beasts. God grant that such envyous persons, that do sow the tares of division, may reap the fruit of such labours, even confusion. He graciously fulfill his promise, and give us one heart and one way; He hear the prayers of his dear Son, and grant that we may be one; He turn our heart-burnings into heart-breakings, and unite us fast together in the unity of the spirit, with the bond of peace. This I contesse is one of the sicknesses of these

times, which alone is enough to make a gracious heart weary of his life, and long to be at home in heaven, out of the reach of ••o mischievous an evil. Melanchthon, when he lay on his death-bed, discovered not only much willingnesse to dye, but much joy ••t the thoughts of his approaching end; and being asked by one the reason of it, answered, that it was because he should then see Christ and his Church above, where he was sure there was no such contentions amongst brethren, as was here, which he often ••amented with tears. This I say is our sick∣nesse, but yet my finger is not upon the plague-sore.

2. Some peradventure will think Hypo∣crisie to be that sin; and indeed much pro∣fession of Religion without the power of godlinesse is common in these dayes, where∣in men have learned the art of looking one way, and rowing another; pretending one thing, and doing the quite contrary. These are like not onely Apothecaries boxes, that have golden titles, and nothing in them, but like painted sepulchres, full of rotten∣••esse and noysome filthinesse. There are se∣ven abominations in such mens hearts. These men are like curious pictures of men and women, drawn to life; but if you look behinde them, you may see store of dust and cobwebs. Or, they are like to some of our Innes in Market-towns, where you may see a Crown for the Signe, and a Beg∣ger

for the Host; an Angel at the dore, and a Devil for the Hostess: who under the glo∣rious profession of sanctity, dare act the greatest villany. Jehu his pretence is zeal for the Lord of Hosts, but his plot is the Kingdome. Ahab and Jezabel proclaim a Fast, pretending the punishment of blasphe∣my, but they intend thereby to take away Naboth's both life and vineyard. And though all hypocrites have not attained to this height of hellish iniquity, yet they are like some children that are sick of a disease they call the Rickets, who have great heads, and big bellies, but shrimpled hands, and weak knees. They are men of great parts, but no gifts, not one of many are given to good works whileft they live; and when they dye, something is given to the poor by their Te∣stament, but not by their Will.

It is said that Isaac digged more Wells, and found more water then Abraham; and questionlesse the knowledge of most men is this latter age of the world, exceeds that of former times; The earth is full of the know∣ledge of the Lord, as the waters that cover the earth: Nay, mens knowledge is profound, like waters that came out of the Sanctu∣ary; it is grown deeper, from the ankles to the loyns; but it is to be feared, the water•• of the Sanctuary have put out the fire that should burn in the Sanctuary, and that our great knowledge hath quite drowned our zeal, so that all those mens religion is run

out of the heart into the head. The world is full of such, who are like the heads that Jehu caused to be laid at the gate of Jezreel, a great many heads, but never an heart amongst them all. The Toad some say hath a pearl in the head, I am sure it hath poyson in the bel∣ly. These speak like Cato, but live like Lucullus. Leah had bad eyes, but she was fruitfull; Rachel had a better sight, but she was bar∣ren. Our Fathers saw lesse, but did more; these men professe they know God, but in works ••deny him, being abominable, and unto every good work reprobate; such knowledge will end in ••utter darknesse, and this tree of knowledge rob them of the tree of life. Quis non iraseatur (saith St. Aug.) videns homines ore Deum confi∣tentes, negantes moribus? Quis non iraseatur videns homines secuio verbis & non factis renunciantes? Who can choose but be angry, that shall see men that confesse God with their lips, and deny him in their lives; that shal see men re∣nounce the world, and the lusts thereof, in words, but not in deeds? Such men are like rogues that use to lye in the Church porch, whilest others make it but the way to their attendance upon divine ordinances, and reli∣gious duties. These men rest in an outward profession of religion, and a very form of godlinesse, and go no further. I wish some men were called as these be Hypocrites; or be as they are called, solid and judicious Chri∣stians: But questionlesse many such are mis∣called, they have a name to live, but are dead.

Like many of the Popes of Rome, if the man were a Coward, they called him Leo; if a Clown, Ʋrbanus; if a Tyrant, Clemens. Such hypocrisie is hated of all.

The Cardinal of Lorreign a bitter enemy to Geneva, and the reformed Churches, when Bernardinus Ochinus offered him his service in writing against the Protestants, slighted him with the greatest scorn, because he knew he had dissembled and played the hypocrite. And Trajan that wise and worthy Emperor, professed, that he had reason to hold him∣self discharged of all debts to those, that offended more by prevarication, then they ever deserved by industry: But yet this is not the sin.

3. There are others that will say, that Apostasie is the sin of this age; and certainly there may be some reason for it, for we are a people given to backsliding; and how hath the secret hypocrisie of many broken out into open apostasie in these times? These are like gallant ships with glorious titles, as the Bonaventure, the Triumph, &c. but in a storm are ventorum ▪ludibrium; if the tempta∣tion come from the fears or flatteries of the Times, they are taken with many foolish lusts, which drown men in destruction and perdition, and so they make shipwrack of faith and a good conscience.

There are three sorts of persons that are most dangerous, I wish all to take great heed of them.

First, such as might have been good, but are not; as, the children of religious parents, servants that have lived much in religious families, and people that have lived long under a powerfull fruitfull Ministery, but are not bettered.

Secondly, such as seem to be good, but are not; that can transform themselves into the shape of Saints, who have the voyce of Jacob, and the hands of Esau; that speak like the Lamb, but are ravening Wolves. Oh! how hath Religion suffered under the pre∣tence of Religion in later times?

Thirdly, such as have been good (at least in the hopes of many) but are not. These are trees whose fruit withereth, without fruit, twice dead, and plucked up by the roots.

The first are civill persons that have no faith, too good for the Devill, but not good enough for God. The Lord deliver us from such, for they may prove unreasonable, be∣cause they have no faith.

The second sort are Hypocrites, and the third Apostates, the most bitter enemies to ••olinesse, and the power of godlinesse. Such was Iulian the Apostate.

It is said, that tame Foxes, if they break loose, and turn wilde, will do more mis∣chief then any. Iulian was once a Christian, and a forward professor, but turning back to Heathenisme, drew more from the Faith by fraud, then any of his predecessors did by force. Baldwine and Bolsack turned Apo∣states, and were hired by the Papists to write

the Life of Calvin, and proved desperate ad∣versaries to the truth. Parsons and Harding had sometimes a taste of the truth, but fal∣ling away, proved most bitter enemies to the Church of God. The greatest enemies that a∣ny man can have, are those of his own house. He was of the society of Jesus that betrayed him. Such Apostates are not onely inju∣rious to others, but in conclusion are the greatest enemies to their owne souls. To fall backward is more dangerous to the bo∣dy, and to apostatize is most dangerous to the soul. What became of Iulian the Apo∣state his Vicisti Galilaee? which taking a hand∣full of blood and flinging it up into the air against Christ, told all the world that his end was miserable. If any man draw back (saith the Apostle) my soul shall have no plea∣sure in such.

Henry the fourth, King of France, after his revolt to Popery, was perswaded by a great Duke about him, not to readmit the Jesuites into the Land, who had been justly banished by the State. He answered, Give me then security for my life: and thereupon admitted them, and gave them one of his owne houses for a Colledge; but did that secure him? certainly it did not; the Je∣suites would never trust him, for first one by their procurement stab'd him in the mouth, and after that another to the heart, and that was the end of so great an Apo∣state. And surely he that draws back from

the God of truth must needs embrace error; if from the God of wisdome, will be a fool; if from the God of happinesse, cannot but be miserable.

This is a great sin, but not that sin.

4. So that if I may take liberty to expresse my thoughts, with humble submission to better judgements, I am of opinion, that not onely an unwillingnesse to submit unto, but a most violent opposition against the Kingly government of Jesus Christ in his Church, by his owne officers and ordinan∣ces, is the sin of this present generation. It is very observable, that the offices of Christ have met with strong opposition, some in one age, and some in another, more appa∣rently.

Some times have been more notorious for the opposition that was made against his Propheticall office, as when the Circumcellians defaced and burnt the Scriptures: So did the Papists, who made it death for any Prote∣stant to have and read any part of the Old or New Testament. The same grand Here∣ticks have made their Injunctions, Precepts, Traditions, of equall authority with the Word of God: So did the Councel of Trent at their fourth Session.

Some times have been more infamous for the opposition that was made against the Priest∣hood of Christ, who made peace for us by his Death, and still maintains our peace by his Intercession. Thus the Papists have mightily

opposed Christs Priesthood, by their doe∣trine of Justification by Works, their fig∣ments of Purgatory, works of Supereroga∣tion, prayers to Saints. Every man (say they) must suffer for his owne particular; yea, the works of one may suffice for ano∣ther: So say the Rhemists in their Annota∣tions, Rom 8. 17. Col. 1. 24.

But these times are such as do more cleer∣ly fight against the Kingdome of Christ; and herein cunningly they strike at the root, and undermine all his offices, the end whereof, viz. his Kingly office, being to support the Priesthood and Prophesie of Christ in their vigour and efficacy, that as a Prince and Captain of salvation to the Elect, he might bring them to God. A practicall, vigorous, open opposition of Christs King∣ly office exercised in his ordinances, was ne∣ver more eminent then in these days. Where∣in there are so many Gallioes, or Gadarens; Gallioes, that care not for those things, as either too far below their greatnesse, or too heavy a yoke to put their necks under; or Gadarens, who say plainly, We will not have this man reign over us, but desire him to depart out of the Countrey; who are not only an unwilling, but a rebellious people in the day of his power.

The reverend and learned Ministers of London met together in their Provinciall As∣sembly, in their Vindication of this go∣vernment, to use their owne words, say as

much: We are not ignorant that this government hath many adversaries. The ignorant person hates it, because it will not suffer him to go blindfold to hell; the profane person hates it, because it will not suffer him to eat and drink his owne damnation, by un∣worthy coming to the Lords Supper; the Heretick hates it, because after two or three admonitions it rejects him; the Jesuite hates it, because it is an invincible bul∣wark to keep out Popery; the Schismatick hates it, because the main designe of it is to make all the Saints of God to be of one lip, one heart, and one way. And a∣bove all, the Devill hates it, because if rightly managed, it will in a short time blow up his Kingdome.

And indeed, hence are all our miseries and mischiefs. Church-discipline is like the hem to the garment, rend off that, and how soon will all Religion ravell cut to nothing? It is like the hedge to the Vine∣yard, if that be pluckt up, how soon will the Boar out of the Wood, and the wilde beasts of the field devour it? What a com∣pany of Hereticks and Schismaticks break in upon it? all that passe by the way pluck it: Antitrinitarians, Antinomians, Antiscripturists, Socinians, Familists, Quakers, &c. would dig up this Vineyard by the very roots. How are Christs ordinances despised, the authori∣ty of the Scriptures questioned, Gods faith∣full Ministers misused? They were never

more learned, more pious, or more pain∣full; and yet never more scorned and un∣dervalued then at this day. All Sectaries and Schismaticks, though they differ much amongst themselves, yet agree all in this, an irreconcileable hatred of, and a bitter opposition against a godly faithfull Mini∣stery.

But it is no wonder, for if the Cart∣wheel turn round, it is impossible that the spokes should stand still; if the Church and her discipline suffer under so many turnings and changes, surely her officers can have no rest.

Now, if any ask what the reason is that this government, formerly so much commen∣ded, so much desired, is now so mightily opposed, as the most tyrannicall.

I answer: It is not because we have at∣tained to more light then our Forefathers had, as is pretended; but,

1. Partly, because the instruments are changed, the actors upon the stage that oppose it are new men. It was notable advice that Benhadad's Councel of War gave him after that Ahab had beaten him in that first battle. Take the Kings away every one out of his place, and put Captains in their roomes. It is an old and a most politick device, If a designe receive a check, it may easily be driven on by changing the instruments, and hath often prevailed, where God hath not stept in and prevented it, as he did here.

That which is unsufferable in a Prince, may be commendable in a Captain. The same errors that were formerly taught, and as generally loathed, because the broachers of them were Prelaticall, are now embraced gladly, and swallowed downe greedily, because taught by such as have a name of Sanctity. Take away the Bishops every one out of his place, that so mightily opposed this discipline; and set up some rare gifted men in their room, that shall as much perse∣cute and oppose it; and then the same people that earnestly laboured for this government, will now as violently resist it.

2. Because of the wickednesse and per∣versnesse of mens spirits, this being the last and worst age of the world, and we are faln upon the very dregs of time. This govern∣ment is very strict, and mens secure lives will not easily submit to Christs severe laws: We are become their enemies, because we tell them the truth.

3. But chiefly, because of the crosse and froward disposition of most men: If they be commanded any duty, they peremptorily reply, There is no hope, we will walk after our owne devices, and we will every one do the ima∣ginations of his evill heart. If they be forbid∣den any thing, nititur in vetitum, they eagerly pursue what before they stubbornly refu∣sed: Let people be denyed what is petitio∣ned, they grow the more boldly importu∣nate, even to a kinde of violence; let their

desires be granted, they not onely loath what before they liked, but grow higher in their demands.

Whence Franciscus Sodorinus Cardinall of Preneste was heard to say to Pope Adrian the sixth, that to grant to some people their petitions was but the way to slight the grant, and prepare for more. How many instances may we give of this?

When God commanded Circumcision, though under the sharpest penalties, how unwillingly did people submit to it? The neglect whereof had wel-nigh cost even Moses his life. And now the Lord hath taken it away, both Jews and Gentiles will be circum∣cised.

Time was when Christians met in Lanes and Woods to hear the Word, even with the perill of their lives, being wholly restrai∣ned from all places of publick meetings. Oh! how much did they desire that Tem∣ples might be granted to them! And what cost were they at, when they had liberty given them to enjoy them! But in our dayes, when we assemble freely in such pub∣lick places, every thing is too much that is bestowed on them; with Judas and Jeroboam we cry out, What needs this waste? and, It is too much. And with what scorn and con∣tempt do many turn their backs against those places, and creep into corners?

The same people, when they were restrai∣ned from hearing Sermons, especially the

Sermons of some men; How did they then flock to our Congregations, as Doves to the windows? they went from strength, notwithstanding the many penalties they endured: But now they have liberty to at∣tend the same persons and places, they say, Depart from us, we desire not the knowledge of those wayes.

Time was when Baptisme was willingly and generally embraced by most, provided that their children might not be baptized with the signe of the Crosse, which was then enjoyned; but now when that offensive cere∣mony is removed, many of these care not whether ever their infants be admitted into the Church by that Sacrament or no.

Heretofore people came most willingly and frequently to the Lords Supper, provi∣ded they might not be brought up to the Rail, at which most stumbled, and be di∣spensed with as touching their gesture; but now, when what was desired is granted, and that burthen (that neither we nor our Fa∣thers were able to bear) is removed, they loath that spirituall Manna, and ordinarily turn their backs upon that royall feast and company.

These people, when they were sorbidden to meet together in private, where they used to afflict their souls before the Lord, for their own sins, and the evils of the times, by prayer and fasting; and that notwithstanding the severest censures of those in power, who con∣demned

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such meetings as unlawfull Con∣venticles; yet did meet, and that frequently, and (it is hoped) fruitfully: Now having free liberty granted, so to assemble them∣selves, seldome come together for such a pur∣pose. Martyrs have formerly gone more willingly to the stake to be burned, then these to this excellent ordinance, where their hearts may be warmed and refreshed.

Even so, when this government was strongly opposed by the State, and all hopes of enjoying it, altogether frustrate, how did our Fore-fathers pray for it, preach for it, dispute for it, print for it; yea, suffer even to bonds and imprisonment for it? Insomuch that divers lost their liberties, and some hazarded their lives. Amongst the rest, Mr. Ʋdall a learned and godly Minister, was at a generall Assizes con∣demned to dye for writing in defence of it: the Story of whose Imprisonment, Examina∣tions, and Arraignment, I have seen: Yea, of so high account it was with some in those days, that the King of Denmark and the King of Scots wrote their Letters in his behalf to Queen Elizabeth, requesting that he might not suffer for that Cause: Yea, King James then King of Scotland, in a Speech of his to the Generall Assembly, told them that he blessed God that he was born in Scotland, and was a member of such a Church; his rea∣son was, because the Church of Scotland ex∣cell'd other Churches in discipline; Eng∣land

had true doctrine, but wanted true disci∣pline. And now that we may enjoy it, the State in a full Parliament declaring for it, men loath and abhor it as the most tyranni∣call and Antichristian, and cry out, Not him but Barabbas, and choose rather to put their necks under any heavy yoke, then submit to this gracious discipline, formerly so much desired.

Now the God and Father of our Lord Je∣sus Christ advance the Kingdome of his dear Son, that he may be Governor amongst us, that he may rule in us, and reign over us; even he that is the Prince of peace, that came into the world with a song of peace, that going out of the world left us a legacy of peace, whose government is a government of peace, whose Ministers are Embassadors of peace; whose wayes are wayes of pleasantnesse, and all whose paths are peace. He unite our hearts together in the unity of the Spirit, with the bond of peace. That God that could find out a way to make peace be∣twixt himself and mankind, He that can ne∣ver come too late in any danger, that can never be to seek in any straight; heal our wounds that grow so deep, repair our brea∣ches that grow so wide: He in his good time give us one heart, and one way, that we may fear him for ever; for the good of us, and our children after us.

Amen.

Notes

• 1 King. 12. 30.
• 2 Chr. 31. ••.
• 1 Sam. 16. 1••.
• Ezr. 3. 3. 4▪ 10.
• Nehem. 3.
• Matt▪ 6. 33.
• Ioh. 8. 21.
• 2 Chr. 17. 8.
• Judg. 9▪ 4. & 3. 15. & 5. 31.
• 1 Kin. 4 2••.
• 2 Chro. 13. 17▪
• Act. 8. 1. & 9. 31.
• Psal. 37. 37.
• Numb. 23. 10.
• Psal. 37. 38.
• Psal. 52. 5, 6, 7.
• Prov. 23 33.
• Mat. 12. 34.
• Num. 16. 9.
• 1 Ki. 11. 26.
• Lam. 5. 8.
• Judg. 9 15.
• Pro. 18. 1••.
• Act. 15. 39.
• Jer. 32.
• Job. 17.
• •• Ki. 10. 16.
• 1 Ki. 12. 13.
• Isa. 11. 9.
• Ezek. 47.
• 2 Ki••. 10 8.
• Tit. 1. ••lt.
• Aug. in P••••. 30.
• Jude v. 12.
• Heb. 10. 38.
• 1 Ki. 20. 24.
• Jer. 18. 1••.
• Exod 4. 24, 26.