Two sermons the first, Comfort in calamitie, teaching to live well, the other, The grand assizes, minding to dye well / by Thomas Fuller ...

COMFORT IN CALAMITIE.

A Sermon preached upon a speciall Occasion in S. Clements Church in London, neere East-cheap.

PSAL. 11. 3.

If the Foundations be destroyed, what can the righteous doe?

WE may observe, that David is much pleased with the Meta∣phor in frequent comparing himselfe to a Bird, and that of severall sorts: first, to an Eagle, Psal. 103. 5. Thy youth is renewed like the Eagles: Sometimes to an Owle,

Psal. 102. 6. I am like an Owle in the De∣sart: Sometimes to a Pelican, in the same Verse, Like a Pelican in the Wildernesse: Sometimes to a Sparrow, Psal. 102. 7. I watch, and am as a Sparrow: Sometimes to a Partridge, as when one doth hunt a Partridge. I cannot say, that he doth compare himselfe to a Dove, but he would compare himselfe, Psal. 55. 6. Oh that I had the wings of a Dove, for then I would flee away, and be at rest.

Some will say, How is it possible, that Birds of so different a feather should all so flye together, as to meet in the Character of David? To whom we answer, That no two men can more differ one from another, then the same servant of God at severall times differeth from himselfe. David in Prosperitie, when commanding, was like an Eagle; in Adversitie, when contemned, like an Owle; in Devotion, when retired, like a Pelican; in Solitari∣nesse, when having no companie, like a Sp••rrow; in Persecution, when fearing too much companie [of Saul] like a Partridge.

This generall Metaphor of •• Bird, which

David so often used on himselfe, his ene∣mies in the first Verse of this Psalme used on him, though not particularizing the kinde thereof: Flee as a Bird to your Mountaine; that is, Speedily betake thy selfe to thy God, in whom thou hopest for suc∣cour and securitie.

Quest. Seeing this counsell was both good in it selfe, and good at this time, why doth David seem so angry and displeased thereat? Those his words, Why say you to my soule, Flee as a Bird to your Moun∣taine, import some passion, at leastwise a disgust of the advice.

It is answered, David was not offended with the counsell, but with the manner of the propounding thereof. His enemies did it Ironically, in a gibing jeering way, as if his flying thither were to no pur∣pose, and he unlikely to finde there the safetie he sought for. How-ever, David was not hereby put out of conceit with the counsell, beginning this Psalme with this his firme resolution, In the Lord put I my trust, how say ye then to my soule, &c.

Learne we from hence, when men give us good counsell in a jeering way, let us

take the counsell, and practise it, and leave them the jeere, to be punished for it.

Indeed, Corporall Cordials may be in∣venomed, by being wrapt up in poysoned Papers; not so good Spirituall Advice, where the good matter receives no in∣fection from the ill manner of the deli∣verie thereof. Thus when the chiefe Priests mocked our Saviour, Math. 27. 43. He trusted in God, let him deliver him now if he will have him. Christ trusted in God never a whit the lesse for the fleere and flout which their prophanenesse was plea∣sed to bestow upon him, Otherwise, if mens mocks should make us to under∣value good counsell, we might in this Age be mocked out of our God, and Christ, and Scripture, and Heaven; the Apostle Iude, verse 18. having ••ore-told, that in the last times there should be mockers, walking after their owne lusts.

The next Verse presents an unequall Combat betwixt armed Power, advantaged with Policie, on the one side, and naked Innoc••nce on the other.

First, Armed Power: They bend their

Bowes, and make readie their Arrowes, be∣ing all the Artillerie of that Age.

Secondly, Advantaged with Policie: That they may privily shoot, to surprize them with an ambush unawares, probably pretending amitie and friendship unto them.

Thirdly, Naked Innocence: If Inno∣cence may be termed Naked, which is its owne Armour; at the upright in heart.

And now in due order succeedes my Text, which is an Answer to a tacite Ob∣jection which some may rayse; namely, That the Righteous are wanting to themselves, and by their owne easinesse and unactivitie, (not daring and doing so much as they might and ought) betray themselves to that bad condition. In whose defence David shewes, that if God in his wise will and pleasure seeth it fit∣ting, for Reasons best known to himselfe, to suffer Religion to be reduced to termes of extremitie, it is not placed in the power of the best man alive to remedie and re∣dresse the same. If the Foundations be de∣stroyed, what can the Righteous doe?

My Text is hung about with Mourn∣ing, as for a Funerall Sermon, and con∣taines,

First, A sad Case supposed, If the Foun∣dations be destroyed.

Secondly, A sad Question propounded, What can the Righteous doe?

Thirdly, A sad Answer implyed; namely, They can doe just nothing, as to the point of re-establishing the destroyed Foundation.

Note by the way, that in Scripture, when a Question is propounded, and let fall againe, without any Answer returned thereunto, that it generally amounts to a Negative. Thus saith Thamar, 2 Sam. 13. 13. And I, whither shall I cause my shame to goe? that is, Nowhither: neither Citie, Court, or Countrey, will afford me any shelter to cover my shame, or recover my reputation. Prov. 18. 14. But a wounded spirit who can beare? that is, no meere man by his sole selfe, without Gods gracious assistance. Math. 16. 26. What is a man profited, if he shall gaine the whole world, ••nd lose his owne s••ule? that is, nothing at a••l; w••en he casteth up his Audit, he shall

finde himselfe a great loser by the bar∣gaine. If the Foundations be destroyed, what can the Righteous doe? that is, they can doe just nothing; bemoane and be∣wayl•• they may; restore and re-build they cannot, what is so destroyed.

Before we goe any further, it will be worth our paines to enquire into the time and occasion of this Psalme. But here we are left at a losse▪ and cannot of our selves recover any certaintie, nor meet with o∣thers to direct us. The Title of the Psalme is speechlesse, as to the date and occasion thereof: Nor maketh it, with Zachariah, any signes when, or why composed; onely we may be confident, David made it when the Church was in some great affliction, and reduced to a dolefull condition.

For (under favour) I conceive, that the destroyed Foundations mentioned in the Text, relate not so properly to the Civill State as to the Church in Israel. Had this destruction▪ been principally of Temporall concernment, David would have said, What can the valiant Champion, or what can the Politike States-man doe? But see∣ing the Question is confined to the Righ∣••eous,

it probably intimates, that the deso∣lation complained of, concerned chiefely the Cause of the Church, Religion, and Religious persons therein.

If one may offer to make a modest con∣jecture, it is not improbable this Psalme might be composed on the sad murther of the Priests by Saul, 1 Sam. 22. 19. when af∣ter the slaughter of Ahim••le••h the High-Priest, Doeg the Edomite by command from Saul, slew in one day fourescore and five persons which wore a Linnen Ephod. I am not so carnall, as to build the Spiri∣tuall Church of the Iewes on the materiall walls of the Priests Citie at Nob, (which then by Doeg was smitten with the edge of the sword) but this is most true, that know∣ledge must preserve the people, and Mal. 2. 7. The Priests lips shall preserve knowledge: and then it is easie to conclude, what an Earth-quake this Massacre might make in the Foundations of Religion.

There is some difference in the Tran∣slations, even as much as is betwixt the Praeter and Future Tense.

The Old Tran∣slation What have the righteous done?

The New Tran∣slation What can the righteous doe?

We embrace the latter, as confident that those Worthy Translators were led thereunto by sufficient Reasons from the Originall, seeing Sextinus Amama, a learn∣ed Forrein Critick (but so long living in Oxford, that he perfectly understood the English Tongue) professeth that Transla∣tion was done usque ad orbis invidiam. And now we proceed to a Paraphrase up∣on the words of the Text.

If.

It is the onely word of Comfort in the Text, that what is said is not Positive, but Suppositive; not Theticall, but Hypotheti∣call. And yet this Comfort, which is but a sparke, (at which we would willingly kin∣dle our hopes) is quickly sadded with a double Consideration.

First, Impossible Suppositions produce impossible Consequences. As is the Mother so is the Daughter. Therefore surely Gods holy Spirit would not suppose such a thing, but what was feasible, and possible, but what either had, did, or might come to passe.

Secondly, the Hebrew word is not the Conditionall Im, si, si forte, but Chi, quia, quoni••m, because, and (although here it be favourably rendred If) seemeth to im∣port more therein, that the sad Case had alreadie happened in Davids dayes.

I See ••herefore, that this If, our onely hope in the Text, is likely to prove with Iobs friends, but a miserable Comforter. Well, it is good to know the worst of things, that we may provide our selves ac∣cordingly: and therefore let us behold this dolefull Case, not as doubtfull, but as done; not as feared, but felt; not as suspected, but at this time really come to passe.

The Foundations.

Positiones, the things formerly fixed, placed, and setled: It is not said, if the Roofe be ruinous, or if the side Walls be shattered, but If the Foundations.

Fo••ndations be destroyed.

In the Plurall. Here I will not warrant my skill in Architecture, but conceive

this may passe for an undoubted Truth: It is possible, that a Building setled on se∣verall intire Foundations (suppose them Pillars) close one to another, if one of them faile, yet the Structure may still stand, or rather hang, (at the least for a short time) by vertue of the Complicative, which it receiveth from such Foundations which still stand secure. But in case there be a totall Rout, and an utter Ruine of all the Foundations, none can fancie to themselves a possibilitie of that Buildings subsistence.

What can the Righteous?

That is, he that would be Righteous, that desires it, that endeavours it, that in Gods acceptance through Christ, is inter∣preted to be Righteous. Otherwise, take the word in the high sense and strict ac∣ceptance thereof, for such a one whose Righteousnesse is of proofe against Gods sharpest and strongest Justice, and then the Question will not be, What can the Righteous doe? but, Where can such a Righteous man be found?

What can the Righteous?

The Righteous indefinitely, equivalent to the Righteous universally; not onely the Righteous as a single Arrow, but in the whole Sheafe; not onely the Righteous in their personall, but in their diffusive capa∣citie. Were they all collected into one Body, were all the Righteous (living in the same Age wherein the Foundations are destroyed) summed up and modelled into one Corporation, all their joynt Endea∣vours would prove ineffectuall to the re∣establishing of the fallen Foundations, as not being mans worke, but onely Gods worke to performe.

What Can the Righteous?

Know here, that the Can of the Righte∣ous is a limited Can, confined to the Rule of Gods Word, they can doe nothing but what they can lawfully doe, 2 Cor. 13. 8. For we can doe nothing against the Truth, but for the Truth: Illud possumus, quod jure possumu••. Wicked men can doe any thing;

their Conscience, which is so wide that it is none at all, will beare them out to act any thing how unlawfull soever, to Stab, Poyson, Massacre, by any meanes, at any time, in any place, whosoever standeth betwixt them and the effecting their De∣sires. Not so the Righteous; they have a Rule whereby to walke, which they will not, they must not, they dare not crosse. If therefore a Righteous man were assu∣red, that by the breach of one of Gods Commandements he might restore de∣cayed Religion, and re-settle it statu quo prius, his hands, head, and heart are tyed up, he can doe nothing, because their damnation is just who say, Rom. 3. 8. Let us doe evill that good may come thereof.

Doe.

It is not said, What can they thinke? It is a great Blessing which God hath allow∣ed injured people, that though otherwise oppressed and straitned, they may freely enlarge themselves in their Thoughts. Surely, if Tyrants might have their will, as the Persian King made a Law, Dan. 6. 7.

That none should aske a Petition of any God, or man, save of Darius, for thirtie dayes; so they would enact, That none should thinke a good thought of any but of themselves; and every Cogitation a∣gainst their Proceedings should be Actio∣nable and Punishable.

But blessed be God, thoughts are free in the Courts and Consistories of Man, be they never so bad; no Informer can ac∣cuse them, no Person can indite them, no Iurie can be empanelled upon them, no Iudge can condemn them, no Sheriffe can execute them. God hath made Rehoboth, he hath given roome, he hath allowed this liberty to his Servants, to spread forth their thoughts (as Hezekiah did Sennacheribs Letter, 2 King. 19. 14.) be∣fore the Lord the only searcher of hearts. Thinke they may; But what can the Righ∣teous doe?

Doe.

It is not said, What can the Righteous say? surely they could say something if it might be heard, Acts 19. 39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In a lawful Assembly, four things

concurring to the making thereof.

1. A free place where's no feare of a forcible surprise.

2. A competent and convenient time to ••it and furnish themselves to make their just defence; for Gods ordianry Servants dare not (for feare of tempting him) re∣lie upon the extraordinary promise (pro∣per to the times of the Primitive perse∣cution) Matt. 10. 19. It shall be given you in the same hour what ye shall speak: No, now adayes, Gods best Saints pretend not so much Spirit, but that they must helpe themselves by premeditation.

3. An unpartiall Judge, not one An••∣nias -like, Acts 23. 2. which will command Innocence when beginning to plead, to be smitten on the mouth. Truth hath often sought Corners, not as suspecting her Cause, but as fearing such Judges.

4. A silent, docible and unbyassed Au∣ditory; not such as come hither with full intent to carry away the same judgement (how ••rroneous soever) that they brought hither, misreporting whatso••••er makes against them.

If the Righteous in an ••ssembly thu▪

constituted, may be heard for themselves, they could plead something for their dear Clients the destroyed Foundations. Other∣wise alas, what will it boot the Larke to plead for its life in the clawes of a Kite; what will it benefit a Lamb to traverse his innocence in the pawes of a Lyon, where the foresaid necessary requisites to free∣dome cannot be obtained? But all they can say (and give loosers leave to speake) though it might conduce much to the easing of their own, and perchance the convincing of their enemies hearts (if not over-hardned,) yet it contributes nothing to the undestroying of the Foun∣dations, in which case, What can the Righ∣teous doe?

Doe.

It is not said, What can the Righteous suffer? This is the honour of Christians, that when they cannot find Hands law∣fully to Act, they will find Shoulders pa∣tiently to Beare. The ancient Lutherans before Luther, were called Paterenians, a word that will hardly be reconciled to good Lati••e, as being barbarous in the

Grammer and Extraction thereof. Yet •• believe I may make it Latine sooner then make it English; justifie the Etymologie of the word, sooner then perswade the the practice thereof, to make it free De∣nison of our Nation. They were such people whose backs were Anvils for their Enemies Hammer to smite upon. We must not suffer the honour of passive Obe∣dience herein to be dead and buried, at least wise we must be mourners at the Funeral thereof. The Righteous can, will, and shall suffer much; but alas if the Foun∣dations be destroyed, What can the Righ∣teous doe?

But now we are met with a Giant Ob∣jection, which with Goliah must be remo∣ved, or else it will obstruc•• our present proceedings.

Is it possible that the Found••tions of Re∣ligion should be destroyed? Can God be in so long a sleep, yea, so long a Lethar∣gie, as patiently to permit the Ruines ••hereof? If he looks on, and yet doth ••ot see these Fou••dations when de∣••troyed; where then is his Omnisciency? ••f he seeth it, and cannot helpe it▪ where

then is his Omnipotency? If he seeth it, can helpe it, and will not, where then is his Goodnesse and Mercy? Martha said to Iesus, Joh. 11. 21. Lord, if thou hadst been ••ere, my Brother had not dyed. But many will say, Were God effectually present in the World with his aforesaid Attributes, surely the Foundations had not dyed, had not been destroyed.

We answer Negatively▪ that it is im∣possible that the Foundations of Religion should ever be totally and finally destroy∣ed, either in relation to the Church in ge∣nerall, or in reference to every true and lively Member thereof.

For the first, we have an expresse pro∣mise of Christ, Math. 16. 18. The Gates of Hell shall not prevaile against it. Funda∣menta tamen stant inconcussa Sionis. And as for every particular Christian, the se∣cond of Timothy, 2. 19. Neverthelesse, the Foundation of God standeth sure, ••aving this seale, the Lord knoweth them that are his.

How-ever, though for the Reasons afore-mentioned in the Objections, (the inconsisten••ie thereof with the Attributes

of G••ds Omnipotencie, Omnisciencie, and Goodnesse) the Foundations can never to∣tally and finally, yet may they partially be destroyed, quo••d gradum, in a foure-fold degree, as followeth.

First, in the desires and utmost endea∣vours of wicked men,

They bring their

• 1. Hoc velle,
• 2. Hoc agere,
• 3. Totum posse.

If they destroy not the Foundations, it is no thanks to them▪ seeing all the World will beare them witnesse they have done their best, (that is, their worst) what their might and malice could performe.

Secondly, in their owne vain-gloriou•• imaginations: They may not onely vainly boast, but also verily beleeve, that they have destroyed the Foundations. Apply∣able to this purpose, is that high Rant of the Roman Emperour, Luke 2. 1. And it came to passe in those dayes, that there went out a Decree from Caesar Augustus, that all the world should be taxed. All the world •• Whereas he had, though much, not all in Europe, little in Asia, lesse in Africa, none in America; which was so farre from be∣ing

conquered, it was not so much as knowne to the Romans. But Hyperbole is not a Figure, but the ordinarie language of Pride: because indeed Augustus had very much, he proclaimeth himselfe to have all the world.

Thus no doubt Herod, Math. 2. was con∣fident he had killed all the Infants in and about B••thleem, and so had sped and dis∣patcht the Iewish King amongst the rest, when he safely had escaped his furie.

Thus the persecuting Emperours con∣ceited themselves to have destroyed all the Bibles in the world, whereof so many were surrendred up unto them by the hands of the Traditores (in plaine English Traytors) deputed by the Church to pre∣serve and keepe that Treasure; and yet▪ bl••ssed be God, a Remnant was left, from which the Christians at this day have plentifully recruited themselves. Thus Tyrants please themselves, in reporting that they have destroyed all the Founda∣tions of Religion, when haply unhap∣pily they have partly ruinated some of them.

In such a case, no wonder if Fame (the

Parasite-Generall of Gre••tnesse) trumpets forth the Triumphs of Tyrants in the lar∣gest dimensions. Absalom is said to have killed all the Kings sonnes, 2 Sam. 13. 30. when indeed onely Amnon was slaine. Thus Flatterie will make the most of Fu∣ries atchievements, and by a Synecdoche of the whole for a part, all the Foundations shall be reported to be destroyed.

Thirdly, the Foundations may be de∣stroyed as to all outward visible illustrious apparition. The Church in Persecution is like unto a Ship in a Tempest; downe goe all their Masts, yea, sometimes for the more speed, they are forced to cut them downe: not a piece of Canvas to play with the Windes, no Sayles to be seene; they lye close notted to the very Keele, that the Tempest may have the lesse power upon them: though when the Storme is over, they can hoise up their Sayles as high, and spread their Canvas as broad as ever before. So the Church in time of Perse∣cution feared, but especially felt, loseth all gaynesse and gallantrie which may attract and allure the eyes of beholders, and con∣tenteth it selfe with its owne secrecie. In

a word, on the Work-d••yes of Affliction she weareth her worst Clothes, whilest her best are layd up in her Wardrobe, in sure and certaine hope that God will give her a holy and happie Day, when with joy she shall weare her best Garments.

Lastly, they may be destroyed in the jealous apprehensions of the best Saints and servants of God, especially in their Melancholy Fits: I will instance in no Punie, but in a Starre of the first magni∣tude and greatest eminencie, even Elijah himselfe complaining, 1 Kings 19. 10. And I, even I onely am left, and they seeke my life, to take it away.

Where had Elijah lived? Did his intel∣ligence or intellectuals deceive him, to be thus mistaken? His intelligence! So con∣versant with Gods servants, as to know none of them, but meerely to conceive, that the whole species of Gods people was conserved onely in his individuall selfe? Surely, the fault was rather in his intel∣lectuals, and that onely for the present his passion at this time imposed on his judge∣ment, and betrayed him to mistake. The clearest apprehension may lose its way, in

the midst of excessive Joy, Love, Griefe, Feare, both the last meeting in Elijah. Stil God had seven thousand hearts belong∣ing to him, whose knees never bowed unto Baal: probably some of them might be knowne to Elijah, but for the present forgotten by him.

Whence we observe, first, ••hat no under-Officer (such as Elijah was) in the Armie of the Church Militant, knoweth the List of all the Names of those, who at the same Time, and in the same Place, serve there∣i••, but onely God the Generall, and Christ the Lieutenant-Generall of the Armie.

Secondly, as concealed Lands belonged anciently to the King, so many a close, se∣cret, and unsuspected Christian (especially in times of Persecution) belongs onely to the God of Heaven.

But some will say, Why doth God suffer the Foundations to come so neere to be destroyed? Is it not at the best some diminution and abatement of his Good∣nesse? Why will he not prevent this gra∣duall destruction of the Foundations, which so much grieveth the godly, and giveth occasion to t••e wicked to triump••?

I answer, this is done for severall Reason•• concealed in the Brest and Bosome of Divine Providence, and for some Rea∣sons knowne and communicated to men; three whereof in humilitie and modestie are here presented unto us.

First, to give occasion to Christians to exercise their Winter••Graces; I count some Summer-Graces in their hearts, namely such, the principall use whereof is in the time of their Prosperitie, as Humilitie, Moderation, &c. others are Winter-Graces, as Patience, Contentmen••, &c. I confesse, that Thankefulnesse is seasonable Summer and Winter, Ephes. 5. 20 Giving of thanks alwayes for all things: like Holly and Ivie, greene all the yeare long, it is constantly in the prime thereof. How-ever, that the aforesaid Winter Graces, and especially Patience may have her perfect worke, James 1. 4. no whit abortive in the time, or de∣fective in the members thereof, God in his wisdome will permit that the Foundations may be gradually destroyed.

Secondly, God permitteth the enemies of Religion to atchieve such a destruction, that plumped up with their own successe,

they may at the last be the fuller Sacrifice to his Justice. For as he feedeth himselfe dayly on the punishment of leane and common Offenders, so his Justice some∣times taketh state to feast it selfe as King Solomon, 1 Kings 4. 23. on faited Fowle, on men larded with thriving and batling in their owne villanies, Psal. 119. 70. Their heart is as fat as grease. Abel offered to God, Gen. 4. 4. of the fat of his Flock. God in like manner sometimes is delighted to offer to himselfe the fattest Malefactors, fed in the Stall of succeeding wicked∣nesse.

Thirdly, God permitteth the Founda∣tions to be destroyed, because he knowes he can un-destroy them; I meane re-build them in what minute and moment he pleaseth himself. It is no Policie for men to suffer growing evils to encrease, be∣cause suddenly they may start past helpe and hope. Thus it is not good to dally with danger, and delay with Diseases; Venienti occurrite morbo; it is no wisdome for men to suffer a House to run long to ruine, lest it prove past repaire. But nul∣lum tempus occurrit Deo, all times are

equally easie for God to recover his Right, and sometimes are more for his Honour, namely, when he interposeth his Power to his greater Honour and Glory, in that seasonable minute and moment, when men say it is past hope, and give up all for desperate, yea, for lost and destroyed.

Come we now to that Point which we conceive both pertinent to the Text, and profitable for our Times, namely, to give advice how people should behave them∣selves, if God should for their sinnes con∣demne them to live in a Time and Place wherein the Foundations of Religion (so farre as they are destroyable) should be destroyed.

Be it here premised, that nothing here∣in is spoken out of reflection to the pre∣sent Times, to fill the heads or hearts of people with Jealousies of any Designe as if intended at the present to blow up the Found••tions of Religion. And yet give me leave to say, that some moneths since had we gone on the same pace we began, a f••w steps farther would have brought all to a sad Condition; so that the Lawyers

might even have dr••wne up the Will of expiring Divinitie, and the Divines per∣formed the Funerals of dying Law in this Nation. But blessed be God, that since that time Con••usion is conf••unded, and some hopes given of a better Condition. In a word, if Religion be no whit the neerer to the making, in all probabilitie it is something the farther from the undo∣ing thereof.

How-ever, grant Religion were in ne∣ver so peaceable and prosperous an estate, yet the sad S••bject we now in••ist on, could not be unseasonable. All Spirituall Me••t is not to be bought up, and brought in, for our present spending and feeding thereon, but (as good Husbands) we are to powder up some for the time to come. And seeing none of us know what is to come, and all of us deserv•• the worst that may be, it will not be amisse to arme our selves with Counsels and Cautions, in case God should give us to live in an Age wherein the Foun∣dations are destroyed.

First, Enter a Silent Protestation in the Court of Heaven, of thine owne Integritie, as to this parti∣cular, That thou hast not willingly consented to the destroying of the Foundations of Religion.

I say, Silent.

IT is Davids counsell, Psal. 4. 4. Com∣mune with your heart upon your Bed, and be still. There may be danger in ma∣king a loud Protestation; it may be inter∣preted, to be the Trumpet to Sedition.

Secondly, it may be quarrelled at, as tasting of the Leven of the Pharisees, which is Hypocrisie, for men to make a publique confession of what may seeme to tend to the sinfull praysing (though indeed it be but the needfull purging) of themselves.

A Silent Protestation.

Nothing more difficult, then in dange∣rous Times for Innocence it selfe to draw

up a Protestation with all due Caution, so as to give her Adversaries no advantage against her. If it be layd too low, the Protestor destroyes his owne innocence, and may be accessarie to the robbing him∣sel••e of his due, and so may die Felo de se▪ of his owne integritie. If it be drawn•• up too high, with swelling expressions, the Protestor may expose himselfe to just Censure, as a Libeller against that Autho∣ritie before which he entreth his Protesta∣tion. We cannot therefore be too warie and too cautious▪ in the making thereof▪ to observe the Golden Meane betwixt both extreames. For the better effecting whereof, we will weigh every word in the Counsell propounded.

In the Court of Heaven.

And that for a double Reason: First, because it is a standing Court, no danger that it will ever be put downe: secondly, because it is a just Court, no suspition that any Corruption can ever prevaile therein.

Of thine owne Integritie.

He that hateth Suretiship is sure, saith Solomon, Prov. 11. 15. Breake not thy selfe, by undertaking more then what thou art able to performe. Man may have not onely a charitable opinion (due from us to all, of whom the contra••ie doth not appeare) but also a confident presumption of the goodnesse of such with whom they have had a long and in∣timate familiaritie. Yet all this amounts not to that certaintie, to embolden one to undertake a Protestation in their be∣halfe, which he ought to confine to himselfe, of whom alone, and that scarce∣ly too, (by reason of the deceitfulnesse of mans heart above measure) he can have any competent assurance, Thine owne Inte∣gritie.

As to this particular.

Confesse thy selfe in other things a notorious sinner, guiltie of sinnes of Omission, Commission, Ignorance, Know∣ledge, Presumption, Despaire, against

God, thy Neighbours, thy selfe, in thought, in word, in deed. We reade of the Daughters of Zelophe••ad, that they pleaded before Moses, and gave this Character of their dead Father, Numbers 27. 3. Our Father died in the Wildernesse, and he was not amongst the assembly of them that were assembled against the Lord, in the companie of Korah, but died in his sinne. Meaning, that he was none of those Mutineer, not eminently notorious for Rebellion; onely being a sinfull man, as all are, he was mortall with the rest of his kinde.

What a comfort will it be, if one can truly avouch it in his Conscience to the searcher of hearts; Lord, I acknowledge my selfe a grievous sinner, yet I appeale to thee, that I have not been active in the destroying of the Foundations of Religion, but opposed it as much as I might; and when I could doe no more, was a Mo••rner in Sion for the same?

That thou hast not willingly consented.

Where know to thy comfort, that God

keepes a Register in Heaven of all such who doe, or doe not consent to any wic∣ked action: And if we may prosecute the Metaphor after the manner of men, we may say,

On the one side of the Booke are set downe the Names of such who con∣curred and consen∣ted to Wicked∣nesse.

On the other side such are recorded, who were on the Negative, and by their suffrages did dissent from the same.

Thus we finde it written, to the eternall commendation of Ioseph of Arimathea, Luke 23. 51. He did not consent to the counsell and deed of them who betrayed our Saviour.

Not willingly.

Be it here observed, that mens Bodie•• may be forced to countenance that with their corporall presence, which their Soules doth both reluctate at, and re∣monstrate against. One eminent instance whereof we have, Ierem. 43. 5. For in the

fore-going Chapter, Iohanan the sonne of Kareah came to Ieremiah, pretending de∣sire of advice from him, and promising to conforme himselfe to his Counsell in that great Question of importance, Whether he with the Remnant of Israel should goe downe into AEgypt? Ieremiah disswades them from that Journey, as contrarie to the will of God, and threateneth them, in case they undertooke the same.

How-ever, we reade in the next Chap∣ter, verse 4. That this Iohanan, the sonne of Kareah, and all the Captaines of the Forces, were not content to carry downe the Remainder of the Captivitie into AE∣gypt, but also they tooke Ieremiah the Prophet, and Baruch the sonne of Neriah, along with them, for the more credit of the matter, to weare them for a counte∣nance of their wicked Designe. Captaines of the Forces indeed they were; and here they shewed a Cast of their Office, vio∣lently to force two aged per••ons, con∣trarie to their owne intentions and re∣solutions.

Egregiam verò laudem & spolia amplae refertis.

Goe Cowardly Tyrants, erect Trophies to your owne Victories, make Triumphs of your owne Valour: A great matter of Manhood, a Noble Conquest, to compell poore Ierem••ah the Prophet, and painfull Baruch his Scribe (each of them by pro∣portionable computation, above sixtie yeares of age) to returne into AEgypt, whilest their Mindes, with a contrarie motion to their Bodies, went back to (or rather never removed from) the Land of Israel. An eminent Instance, that mens Bodies may sometimes be forced to doe that which their Soules doe detest.

Secondly, we except such (from willing consenting) as have been fraudulently cir∣cumvented instrumentally to concurre to the destroying of Foundations, cleane con∣trarie to their owne desires and intents, as erroneously conceiving they supported the Foundations, when really they de∣stroyed them. This commonly commeth to passe, by having mens persons in ad∣miration, Jude 16. So that possessed with the opinion of their Pietie, they deliver up their Judgements as their Act and Deed, signed and sealed ••o them, to be∣leeve

and practice, without denyall, doubt, or delay, whatsoever the others shall pre∣scribe. Yet, upon the confession of the faults of such seduced people, God will forgive them, taking off the Load from them, and laying it upon their seducers, pittying those innocents who charitably counted others better then they were, and punishing such hypocrites who really were worse then they seemed.

We reade, Deut. 21. 1. If a man be found slaine in the Land, lying in the field, and it be not knowne who slew him; the Elders of the next Citie what should they doe? (It is not said, they should all meet to∣gether, and lay their hands on the dead Corps, and it should bleed when the Mur∣therer approached unto it. This sometimes happeneth, but is not (especially alone) to be relyed on; scarce a Presumption, no Demonstration.) But after the offer∣ing of a solemne Sacrifice, these words were to be pronounced by them: Our hands have not shed this blood, neither have our eyes seene it. Be mercifull, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people

of Israels charge, and the blood shall be forgiven them. In like manner we are confident, that God in his goodnesse will remit their guilt (on their prayers, and pleading the Merits of Christ sacrificed) which meerely have been drawne in in∣strumentally to destroy the Foundations, and have not willingly, wittily, or wilfully had a hand in the killing thereof.

Secondly, Keepe up the destroyed Foundati∣ons in thine owne House.

It was a worthy Resolution of Ioshuahs, Josh. 24. 15. But as for me and my house, we will serve the Lord.

Some will say, What is meant here by House?

I answer; the fourth Commandement, Exod. 20. 10. will expound it: Thou and thy S••nne, and thy Daughter, thy Man-ser∣vant, and thy Maid-servant (Cattell being irrationall, belong not hereunto) and the stranger that is within thy gates. Stranger? He that partakes under the Roofe of thy Protection, must submit to the Rule of thy Devotion.

It may be objected, Why no mention of the Wife herein?

It is answered, The Wife is part of the Husband, comprized in him, as a parcell of Thou. Gen. 1. 27. So God created Man in his owne Image, in the Image of God crea∣ted he Him, male and female created he Them. Why Him and Them? Why is the Number altered? It is a sad Family, wherein this Doubt is not dayly cleared. Man and Wife (though plurall in per∣sons) are in affection one flesh; and being but one, good reason why the Result of them both should be stiled Him, and not Her, denominated from the more Noble Gender.

But to returne to Ioshua and his wor∣thy Resolution, I and my House will serve the Lord; namely, Himselfe, his Wife, his Children, his Servants: Surely, he had all these his Relations, and all these his Relations had reall Pietie in them, at leastwise they seemingly pretended it, and Ioshua charitably beleeved it: yet I con∣fesse we meet not in Scripture with any of their Names; whereas we heare often of Iudas in the Gospel, and dayly of Pon∣tius

Pilate in the Creed. How farre better is it to have our Names written, Philippi∣ans 4. 3. in the Booke of Life, then to be but barely recorded in the outward letter of the Scripture!

Thirdly, If thou canst not keepe it up in thine owne House, keepe it up in thine owne Chamber.

It is said, Nehemiah 3. 30. wherein se∣verall persons re-edified the walls of Ie∣rusalem, after him repaired Meshullam, the sonne of Berechiah, over-against his Cham∣ber. It is probable, that this Meshullam was no House-keeper, but onely a Lodger; yet repairing his part, facilitated the whole. Let every owne endea••our at leastwise to keepe up the Foundations in his owne Chamber, betwixt himselfe and other selfe.

Fourthly, If thou canst not keepe it up in thine owne Chamber, keepe it up in thine owne Conscience.

The Prophets Counsell must be practi∣sed,

Micah 7. 5. Trust ye not in a Friend, put ye not confidence in a Guide, keepe the doores of thy mouth from her that lieth in thy Bosome.

Fifthly, Remember the dayes of Gods Right Hand, and feede upon the comfortable memorie of what is past.

He that hath not hot Meat to feede upon, may make cold Meat, well hea••, wholesome nourishment▪ If the present Times afford us not contentment, let us with comfort ruminate on those dayes of Gods Right H••nd; namely, wherein he hath vigorously and effectually discove∣red himselfe for his owne Honour and his peoples Comfort. Psal. 77. 1. I will re∣member the yeares of the Right Hand of the most High: David being then in an Agonie, and readie to despaire.

Sixthly, Pray heartily and trust faithfully in the Power and Providence of the God of Heaven.

Here it will not be amisse to insert a

memorable Storie, applyable to our occa∣sion.

There were at the same time two Princes in Germanie, neighbouring in their Dominions, and of the same Name, though much different in their Power and Puissance; namely,

Frederick, Duke of Saxonie, of the greatest Com∣mand of any next the Emperour.

Frederick, Bishop of Magdenburgh (inferior to few Prelates in Ger∣manie) but utterly un∣able, without his appa∣rent ruine, to contest with the foresaid Duke.

Now, as Luther in his Comment on the 228 Psalme, briefely summeth up the matter to this effect:

The Duke pretended a Ti••le to some Townes in the Bishops possession, de∣nounced Warre against him next Spring, in ••••se Resti••ution was not made before that time. Withall he sent a secre•• Agent to marke the Bishops motions, and what pre••arations he made for his defence.

The Agent cunningly wrought him∣sel••e into the Bishops acqu••intance, and

wondring to see him make no Warlike Provision against the time appointed, presumed at last to enquire of him the reason of so great neglect.

The Bishop returned this Answer, That he never intended any Martiall resistance, counting it madnesse to fight against him, where's no human probability to conquer; Mustering of men in this case, was but casting away so many into the Gaghs of Death. This he was resolved on, to Pray, to Preach, to visit the Churches in his Dioces, leaving the event of all to God, to defend the innocencie in his Cause.

Politicians, I know, will censure his Designe as silly and weake, which others will behold under a better notion of ho∣nest and pious: sure I am, it is most ap∣plyable to our purpose. When the godly sadly behold the Foundations of Religion destroyed, (so farre forth as they are de∣stroyable) they make no provision of themselves to set them up againe, as suffi∣ciently assured it is past their power, above their strength, it will cost more, so that they must let it alone for ever. Onely this they doe, they will faithfully, and fervently,

and constantly pray to God, (whose Glory is concerned in the C••use as much, and more then their Good) in his owne due time to worke out his owne Honour, and settle the Foundations on their true Basis againe.

Lastly, Reflect with Comfort upon the words that follow my ••ext, wherein there is crowded as much Consolation, as the scantling of so few words can receive, Verse 4. The Lord is in his holy Tem∣ple.

The Lord.

Notwithstanding all these Distempers and Disasters, God is not un-Lorded: He is not degraded from his Dignitie, but remaineth still in full Possession, and Power, what he was before.

The Lord is.

Say not, he was, which all must confesse; or will be, which the godly doe hope: but the Lord IS in actuall being. But, where is He, say some? Surely, in some meane

and obscure place, where he maintaineth no Majestie or Magnificence. O no; He is in his Temple, the eminent place of his Residence. But this his Temple is pro∣phaned and unhallowed, levelled in the Dignitie thereof to ordinarie places. In∣deed, if some men might have their will, it should be so: but He is in his holy Temple. In a word, God is not un-Lorded, this Lord is not un-Templed, this his Temple is not unhallowed; and notwithstanding all wicked mens endeavours to destroy the Foundations, the Lord is in his holy Temple.

FINIS.