A doore of hope, also holy and loyall activity two treatises delivered in severall sermons, in Excester / by Iohn Bond ...

2. We called Removall, and this is more.

THe swords are not onely sheathed, * 1.1 but beaten into plow∣sheares, and the speares into pruning hookes: Nation shall not lift up sword against nation, neither shall they learne war any more. There is a vaste difference betwixt a truce and a peace; the first commonly is constrained, the latter (ordinarily) is free and from within. We reade of a truce betwixt King Ahab, * 1.2 and King Benhadad: The Cities which my father tooke from thy father, I will restore (saith Benhadad, and thou shalt make streets for thee in Damascus, as my father made in Samaria. Then said Ahab, I will send thee away with this Covenant: But this being a thing forced, was soone broken; for shortly after Ahab goeth against Ra∣moth Gilead, * 1.3 and the King of Syria commands his Captaines not to fight against small nor great, save only with the King of Israel: So first we had a pacification made neare Bar∣wicke,

but how soone was that dissolved? But now our peace (Blessed be the God of peace) is made upon mature deliberation, 'tis a peace petitioned by an Army, but con∣cluded by two mutuall Nationall Councels. It is the advice of that wise King, By wise counsell thou shalt make thy war, * 1.4 and in the multitude of Counsellors there is safety. When war doth begin in counsell, it is good, but when it ends in counsell it is farre better. See then what a double evill we have escaped in this point.

First, [ 1] in that we went not to war before the great Coun∣cell did sit. O suppose that that war had gone forward (as we were upon the brincke) suppose that those Phaetons had had their wils, that Rehoboams young Counsellors had swayed the businesse, that we had once imbrued our hands in Brothers bloud, and broken the blessed banks of peace, whither, whither, had that torrent of bloud (in all probability) hurred us and ours? Or what could have been the Moderator and Reconciler? Could Religion? that was pretended to be the hinge of the controversie, the very staffe about which they wrestled. Could Lawes? In∣ter arma silent leges, they had been too low voiced to have drowned the neise of drummes and trumpets. Or could Counsell (as now) ha••e made up the breach? what heart, what pause could there have been to thinke of them, when blow should have followed so fast after blow, and the newest warme bloud would still have called for newer and warmer? Thus it was no small evill removed in that wee had not gone to warre before that great Coun∣sell.

Secondly, we have escaped another evill, [ 2] in that we went not to war with Counsell, for then we should have raged in cold bloud, and upon mature deliberation. But we have now escaped both these, and all the war is concluded in a Parliamentary peace. Brethren, * 1.5 here let us stand still awhile and see the salvation of God, let us even loose our selves in an unparallel'd wonder. Call to mind all your rea∣dings in Scripture, in Civill Histories, new and old,

Greeke, Latine, English, were all these particulars ever read or heard to concurre in one businesse, since the day that God created man upon the earth? I say, all these par∣ticulars.

First, [ 1] that ever any Nation living in the same continent, under the same Monarch and Religion with a Sister Nati∣on, was by that Sister (I meane generally and publiquely) preached against, prayed against, proclaimed, disclaimed, exclaimed against, throughout all their Churches; And that,

Secondly, [ 2] this Sister Nation was with an Army in the field, skirmished withall (even to bloud-shed) in the bowels of her Sister Kingdome; And yet,

Thirdly (now marke the wonder) that this people so called and used as traitors should anon bestiled and ena∣cted Our Brethren, [ 3] by a Parliament, and that their faith∣fulnesse and constant loyalty should be commanded (by the King and supreame Court of the Kingdome) to be pro∣claimed in the same places, and by the same men, which before proclaimed them the worst of enemies, and all this shut up in a day of publicke thanksgiving.

4. [ 4] Nay, and (to make the wonder overflow) in a word, the greatest sticklers in this Commotion, those which like Zedekiah the sonne of Chenaanah, * 1.6 did make themselves hornes to push most at these supposed Syrians, they are caught by their owne hornes, * 1.7 like Abrahams ramme in the thicket, and are now like to be sacrificed in stead of Isaack, I meane, in in stead of the innocent party. Let me conclude this won∣der with those words of the Prophet Isaiah, * 1.8 taken in our sence, When thou didst terrible things (O Lord) which we looked not for, thou camest downe, the mountaines flowed downe at thy presence. * 1.9 For since the beginning of the world, men have not heard, nor perceived by the eare, neither hath the eye seen a God besides thee, which doth so for him that waiteth for him. And was not this a great Removall?

But I am too narrow all this while, in staying so long upon one (though a great) particular. There are many, ma∣ny,

many evils removed from us. Brethren, I have thought with my selfe (in this point) upon the plagues of Egypt, they were exceeding great you know, and very many; but what if we can paralell them all in both respects, in those evils which are already (in whole, or in a great part) re∣moved from us? Give me leave to enter upon a Collation or Comparison, many of them, I am sure doe fall in proper∣ly. My method in every particular of the Collation shall be this:

• 1. To set downe the Egyptian Plague.
• 2. The English Paralel.
• 3. The Parliamentary Removall.

But before hand take this my just Apology concerning this Collation. In the following enumeration of Grievan∣ces, and in all other like passages of these Treatises, mine onely end and purpose is to magnifie the Lords mercy, our Soveraignes goodnesse, and the Parliaments noble service, in freeing the Kingdome from these evils. The fault and guilt doth rost wholly upon the Proiectors, Procurers, and Executioners, and that offence is so much the more hai∣nous in them, because they have misinformed so gracious a Soveraigne, and have abused those grants to the oppres∣sion of the Subiects, which his Maiesty did vouchsafe un∣der the notion of publicke benefits, and did apprehend as commodities to his people; and therefore I conclude mine Apology with some of those words of King Solomon to Shimei, * 1.10 Therefore the Lord shall returne their wickednesse up∣on their owne heads, and King Charles shall be blessed, and the Throne of his Father shall be established before the Lord for ever. And in this sence I proceed to the Para∣lell.

1. The first plague in Egypt was the turning of their waters into bloud. [ 1]

Aaron did lift up his red and smote the waters that were in the river, in the sight of Pharaoh, * 1.11 and in the sight of his ser∣vants, and all the waters that were in the river were turned into bloud. And the fish that was in the river died, * 1.12 and the river

stuncke, and the Aegyptians could not drinke of the water of the river, and there was blood throughout all the Land of Aegypt.

Now what are the waters of a Kingdome? [Quest.]

I find in Scripture two sorts of them which are emi∣nent. [Answ.]

1. * 1.13 There are the waters of the Sanctuary, which are the Ministry and preaching of the word, these are the Ecclesiasticall waters. And alas, how were those tur∣ned into blood, throughout the Land? Instead of clean∣sing (which is one use of waters) they did defile and pollute. For Popery, Arminianisme, Antisabbatarianisme, &c. they were the rising Doctrines generally vented in your golden Pulpits. And instead of refreshing and quick∣ning too (for thats another use of waters) they did in many places grieve the hearts of the righteous. How common a practice was it to preach downe preaching, and to jostle out praying with prayers? When poore soules asked or came to the Church for bread, * 1.14 lo, a stone was given unto them, nay, cast at their heads: if they asked for fish, * 1.15 the waters were turned into blood, the fish was dead, and instead thereof too many Ministers gave them a Scorpion, like unnaturall (spirituall) parents as they were. Thus were the spirituall waters turned.

2. There are Civill waters of Judgement in a Kingdome too. * 1.16 Let iudgement runne downe as waters, and righteous∣nesse as a mighty streame. * 1.17 But alas againe, how were these also turned into gall and hemlock, yea, into blood in diverse cases and places? the potion it selfe became a poyson unto many: for those very waters of our Lawes, which were enacted to purge away the wicked like drosse, and to refresh and releeve all loyall subjects, these streames (like Jordan) were driven backward, * 1.18 upon the free, holy, loyall spirits of the Kingdome, and our owne Ordinances were turned upon us. This was ours Paralell to the first of Aegypts Plagues.

3. But now behold the Removeall of this already in

some comfortable measure. Pure doctrine is againe let loose, yea truth insteed of falling in the streets, now lif∣teth up her voyce in the places of concourse, and equity can also enter. Unsound doctrines are suspended, and extra-judiciall opinions are now judged themselves, Reddita Roma sibi est. England doth once more (at present) enjoy her English protestanisme and priviledges.

The second Aegyptian plague was the Frogs. [ 1]

And the Lord spake unto Moses, say unto Aaron, * 1.19 stretch forth thine hand with thy rod over the streames, over the rivers, and over the ponds, and cause frogs to come up upon the Land of Egypt. * 1.20 And Aaron stretched out his hand over the waters of Egypt, and the frogs came up and covered the land of Egypt.

2. These Frogs I conceive may fitly (nay must) be paralleld in the multitudes of Fryars and Priests amongst us, croking and crawling up (like their Frogs) into houses and bed-chambers. * 1.21 They shall come up into thine house, and into thy bed-chamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine Ovens, and into thy kneeding troughs. And have not these croking crawlers (of late especially) come up from all the foure Seas or channells of this Island? have they not (in a sence) almost covered the Land, going like the Divell in the earth, too and fro in the Nation, * 1.22 and wal∣king up and downe in it? Nay, have they not gone openly (for a long time) in the streetes of the Metropolis of this Kingdome, like the shamelesse Harlot in the Proverbs, A woman of whorish attire, and subtill of heart, * 1.23 she is lowd and stubborne, her feet abide not her house. Now is she without, now in the streets, and lyeth in waite at every corner. And the Reason or ground of her boldnesse followeth, For that the goodman is not at home, * 1.24 he is gone a long iour∣ney, &c. So Parliaments are long in comming, and when they came they made but little stay. Yea once more, have not these Frogs walked in those streetes more securely by farre, and freer from Messengers, then those

Conscientious painefull Ministers which have scrupled some Ceremonyes, in their owne natures indifferent? Bretheren, I appeale to your owne ingenuity and know∣ledge, touching the multitudes of those Frogs.

3. But now (concerning their Removall,) blessed be the God of truth, there hath beene already some order taken by Proclamation for their expulsion, and they are deveted to banishment. The good Lord finish this work, that it may be done to them that was to those Frogs in Aegypt, Saith Moses, The frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people, they shall remaine in the river only.

The third and fourth plagues, [ 1] being Lice and Flies, I shall joyne together.

As they are joyned, Psal. 105. v. 31. He spake and there came diverse sorts of flies: and lice in all their coasts. Of the latter sort, the plague of Lice, see Exod. 8. v. 16, 17. And the Lord said unto Moses, say unto Aaron, stretch out thy rod and smite the dust of the Land, that it may be∣come Lice throughout all the Land of Egypt. And they did so: for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice, in man and in beast, all the dust of the land throughout all the land of Egypt. Of the former (viz.) Swarmes of Flies, see Exod. 8. v. 21, 24. Behold, I will send swarmes of slies upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarmes of flies, &c. Calvin reads Examen, and indeed both sorts of them are baggage vermine alike.

The English Paralell of these may be all our Proiectors and Monopôlists in the secular State, [ 2] and in the Eccle∣siasticall, all those Vexatious hang-byes and exacting un∣derlings of that Court of Commissioners suppressed by the late Statute as insufferable oppressors. All these Civill and Spirituall wickednesses, ô how did they of late plague the soules, bodyes, and goods of the whole Kingdome? The Paralell betwixt them and these Aegyptian vermine,

doth hold in diverse respects, as

First, in respect of their Eduction or Generation, [ 1] the Lice were begetten out of the dust. * 1.25 Stretch out thy rod and smite the dust of the land that it may become lice through∣out all the land, &c. And were not these unlawfull Pro∣iectors and Monopôlists (for the generall) Animalia ex putridâ materiâ solis calore, &c. obscure heads, and vile persons, raised out of the dust? and this made that opres∣sion so much the more intollerable: for there is no op∣pressor to a begger, if once he can get on horse-back to oppresse. Nihil deterius est imperante servo. Nay, 'tis Scripture, * 1.26 A poore man that oppresseth the poore is like a sweeping raine which leaveth no food. What cruelty men∣tioned in the Gospell was like his which ought more then he was worth? He takes his fellow by the throat, * 1.27 would have no pitty on him, but cast him into prison, &c.

Secondly, [ 2] the likenesse holds in regard of their Mul∣titudes, * 1.28 It became lice in man and in beast, all the dust of the land became lice throughout all the land of Egypt. And againe, I will send swarmes of flyes upon thee, and upon thy servants, and upon thy people, and into thy houses, and the houses of the Egyptians shall be full of swarmes of flies, and also the ground whereon they are. The Margent saith, A mixture of noysome beasts. Brethren, and did not our case fall pat with theirs in this? what corner, what con∣dition, yea what commodity almost in the land was not pestered with those Proiectors and their emissaryes? Oh the Alphabet of Monopôlyes which we might here rec∣kon up, yea rather, an Alphabeticall Index, there being diverse particulars belonging to one letter, and so in se∣verall letters of the foure and twenty. What shall I say? our meats, our drinks, our cloathings, our extraordina∣ryes, our necessaryes, were all annoyed by these lice and flies. Nay, one thing more, as in Egypt, * 1.29 the ground also was full of them, and the land was corrupted by reason of the swarmes of flies: So 'tis observeable with us, that those illegall taxes projected by some, did destroy the very

Land. I meane they reached beyond houses and shops, e∣ven to husbandry, and to the beasts of the field.

And now see the removall of all these in a very blessed degree. [ 3]

1. How many Monopolies were cast downe by those first Proclamations, and all the rest (saving Justice a labour) are tottered after of their own accord.

2. Ship-mony is damn'd (as they call it) by one Act of Par∣liament.

3. And vexatious Knight-hood by another.

4. Besides, that against stannery Incroachments, and for the certainty of Forrests, which (though divers) I doe put them together.

5. And finally (least the Hidras heads should spring a∣gain) for prevention of a returne or relapse, behold that great and gracious Statute of a Trienniall Parliament, to∣gether with another for continuance of this present; of which more hereafter. * 1.30 O that men would (therfore) praise the Lord fir his goodnesse, and for his wonderfull workes to the children of men.

The fifth Plague in Aegypt was the Murraine of Beasts. [ 1]

Behold the hand of the Lord is upon thy Cattell which is in the field, * 1.31 upon the Horses, upon the Asses, upon the Camels, up∣on the Oxen and upon the Sheepe, there shall be a very grievous Murrain. And the Lord did that thing on the morrow, &c. This was an heavy plague, though, only upon Beasts.

But we have felt a kinde of Murraine upon men, [ 2] in our unprosperous expeditions of late, yea and a kind of Murrain and rot of soules too, by our late (yet too long) darknes and obscurity: but I passe over this to another place.

The Removall of both these (blessed be God) is begun. [ 3]

The fixth Plague was Boyls and Blains. [ 1]

And the Lord said unto Moses and unto Aaron, * 1.32 Take to you handfulls of Ashes of the furnace, &c. And it shall become small dust in all the Land of Aegypt, and shall be a Boyle breaking forth with Blains, upon man and upon beast throughout all the Land of Aegypt, &c.

Let our late, [ 2] late Epidemicall boyle of Anti-sabbatarianisme be the paralell. (to speak as a Divine) Not only the profane sports of men, but the groanes and cryes of poore beasts, travelling for the profits and pleasures of their owners upon that day, can witnesse the spreading of this soare, whether it hath not bin a Boyle breaking forth with blains upon man and upon beast. Oh how have their May-poles and Church-ales, their Morish-dances, and Trojan-horses, how have they grieved the strictest, profa∣ned the middle sort, and brutified the looser kind of peo∣ple? Well did they know that the Sabbath was the very meale-time in which our spirituall food was served in unto us. Yea, and that they might make a two-edged sword of it, it was not thought sufficient that the people should heare, but the Minister, especially if conscientious, must be the man to reade the Declaration which they had got∣ten. These are our Boyls and Blains indeed, and I hope that to every tender soule they are grievous.

But see now some kind of Removall of this death also. [ 3]

1. First, there is an Order for the observation of the Sab∣bath-day.

2. And in this last Declaration of the Commons for the taking downe of Scandalous Images and Pictures, &c. there is a second Order, that the Lords day shall be duly obscrved and sanctified. Thus these Boyles and Blains also do begin to be cured.

The seventh Plague in Aegypt was that of Haile. [ 1]

Behold to morrow about this time J will cause it to raine a very grievous Haile, * 1.33 such as hath not bin in Aegypt since the foundation thereof, even untill now, &c. And again, * 1.34 Hee gave them Haile for raine and flaming fire in their Land, * 1.35 hee smote their vines also and their fig-trees, and brake the trees of their coasts.

But now what evill can we find amongst us, [ 2] that is ter∣rible enough to paralell this grievous thundering, fiery hail∣storme, so generally mortall to man, beasts and herbs? Surely we might long since have spoken it truly, but now (I hope)

we may safely speak it too, those two arbitrary Courts, one Civill, the other Ecclesiasticall, I meane, the Star-cham∣ber and High-Commission, they are both taken away as grievances and abuses. You know that they were like those treasures of Haile mentioned in the booke of Job: * 1.36 for they were armed at all times with stones of all sizes, ready to be shewred downe upon persons of all degrees to their utter breaking in pieces. An Arbitrary government (in my young judgement) seems to include in it both Anar∣chy and Tyranny in Church and Common-wealth; in the first it is no lesse than a Spanish Inquisition, in the latter lit∣tle better then the Muscovian Soveraignty, in two sillables, Pope and Turke. All Israels bondage in Aegypt, which to them was (I conceive) as direfull, as were all those fore∣mentioned seven Plagues put together, yet, I say, all that durance was but the sufferance under a meere Arbitrary go∣vernour. * 1.37 View their case. 1. What oppression under Taske-masters, They did set over them Task-masters to af∣flict them with their burdens; * 1.38 and they built for Pharaoh trea∣sure Cities, Pithom and Raamses. Yea their serving under rigour, * 1.39 so that they made their lives bitter with hard bondage, in morter and in bricke, and in all manner of service in the field, &c. * 1.40 2. Nay, that bloudy stratagem in working with the Mid-wives. 3. And finally that highest degree, the pub∣like command for open drowning of all their Males. All this, and the rest of their durance did spring from hence, that they had no Laws, Charters, Pri••iledges of their own, but lay at the mercy of an Arbitrary governor, this was the Plague of plagues to Israel.

But now behold the mercy of our God, [ 3] and the goodnes of our Soveraigne, these two treasuries of Haile are utter∣ly rifled and suppressed by two expresse, distinct, full, gra∣tions Acts of the present Parliament, so that the places of them shall know them no more. Blessing and praise be to our God for ever.

The eighth Plague was the Locusts. [ 1]

Behold, * 1.41 to morrow I will bring the Locusts into thy coast.

And they shall cover the face of the earth. * 1.42 And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Aegyptians. And Moses stretched forth his rod over the land of Aegypt, &c. And the Locusts went up over all the land of Aegypt.

The paralell of this Plague amongst us is made to our hands by Scripture it selfe, Rev. 9. [ 2] * 1.43 There we reade of Lo∣custs upon the earth that came up out of the smoke of the bot∣tomlesse pit, * 1.44 and unto them was given power as the scorpions of the Earth have power, that they should hurt onely those men which have not the seale of God in their fore-heads, &c. These Locusts are by Interpreters (especially Moderne) conceived to be the whol brood of Jesuites, and indeed all the markes of the Locusts there set downe, doe very properly agree unto those late swarmes of hellish Prose∣lites. For,

1. First, * 1.45 the Locusts are said to be like unto Horses pre∣pared unto battell: so the Jesuites they are the Popes, yea Satans cavellery.

2. Next, on their heads were as it were crownes like gold: * 1.46 and we know that these Romish Locusts they are the great crowne-mongers and Scepter-merchants, to buy, sell and barter, both Kings and Kingdomes through all the Christi∣an world.

3. Againe, Their faces were as the faces of men, * 1.47 they had haire as the haire of women, and their teeth were as the teeth of Lyons: All these particulars are matched by the cunning complacency, insinuations, and (in sine) destructive con∣clusions and upshots of Jesuiticall emissaries.

4. Lastly, to the same purpose we might adde, * 1.48 Their brest-plates of yron, noting their serpentine defective craft and power; their swiftnesse and noyse upon the wing, shewing their compassing of Sea and Land to make one Proselyte. And finally, Their tailes like Scorpions, * 1.49 intima∣ting what a sting they leave behind them, and what bitter∣nes in the latter end.

The Multitudes of these worst of Papists have bin very

great amongst us of late, yea 'twas conceived by some of judgement and conscience, that in our Metropolis there were more of these Locusts (I meane of Jesuites) at one time, then there were Protestant Ministers of all sorts in that City. Sure I am that the preamble before our late made Protestation doth much complaine of their present indeavours, to undermine our Religion, and to subvert the fun∣damentall laws of this Kingdome.

But now for the removall of these, [ 3] we know, that they have had a day of departure set them already, and many of them (it is hoped) are gone. Let us pray that the Lord would deale with those that remaine, as he did with these Aegyptian Locusts, * 1.50 That he would turne a mighty strong winde, and cast them into the Sea, so that there might not remaine one Locust in all the coasts of England. Amen, Amen.

The ninth Plague was palpable Darknesse. [ 1]

And Moses stretched forth his hand toward Heaven, * 1.51 and there was a thick darknes in all the Land of Aegypt three daies, they saw not one another, * 1.52 neither rose any from his place for three dayes, &c.

And Brethren, [ 2] to match this, what think yee of the grosse suppressing of light in this Kingdome of late, and the many meanes that have bin used both to drive, and to keep cut knowledge? Let me shew you but some steps and degrees of this darknes.

1. First, our weekly Lectures, and all meere Lecturers were suppressing or suppressed already, in some Dioces they were wholy put down; in others, partly, besides that the setting up of more was either denied or supplanted. Yea in those places where the enemies of light had not the face or power utterly to suppresse Lectures, yet there they would quarter them, yea doubly and triply quarter them, foure, eight, twelve men in some Townes were appoin∣ted for one weekly exercise, that so it might become like that web of Penelope, that one man might untwist that the other did spin; or at least that the multitude of Cookes

might marte the potrage. No, no, this sort of lights was too bright and blazing for those enemies to suffer them, they were as wandring Planets or Comets rather, and did as they thought cast a dangerous influence upon their Tribe, and therefore they must be extinguished. Hence the very name of Lecturer was become (to some Church∣men) both ridiculous and odious. Yea, as these many Pe∣titioners (against Episcopacy) from Ireland doe complain in that Kingdome, the Priests and Fryers were both guests and neighbours to some of their grand Church-men, when a poore Lecturer could not be suffered to live, nay, durst scarce be seen amongst them. Yea further, it was grown a maxime amongst your great Clearks (great in Benefices I meane) that a Lecturer had no footing in the Church of England, and this maxime perhaps shortly should have bin made a Canon too; but a strange position (me thinks) it is, that one which hath bin called to the Ministry, ordained by themselves, and is commanded by the Lord, yea by his Ordinary, to preach the Gospell, which he doth (suppose) ably, faithfully and fruitfully, that yet this man should have no footing in the Church of England? This makes me to wonder farther what a Church of England these Rabbies would make; such a Church (it seems) it must be as doth exclude and dismember those Ministers which are too very Preachers. In a word, you know Brethren (if you know any thing) how this sect of men (as they ac∣counted them) were every where spoken against as the troublers of Israel. How many of them are driven away into the wildernesse of America? Others were so fast im∣prisoned that they could not obtaine the liberty of a ba∣nishment, and other-some silenced, suspended, deprived by companies. And least after those undoing censures they should shelter themselves and maintaine their poore fami∣lies by some other liberall faculty, they were way layd by these Canons which did enjoyne to the very School-mast∣ers, the same subscription as to Ministers. Let me conclude touching this sort of men and their former condition espe∣cially.

We are made (by them) as the filth of the world, and as the off-scouring of all things unto this day. * 1.53 Thus this sort of light was ecclipsed. But those were accounted wandring Planets (as I said) and such as had no foo∣ting.

2. Let us looke next upon beneficed Ministers, these are acknowledged (by the great Extinguishers) to be fixed Stars, and to have footing in their Church of England, and yet e∣ven these (especially if painfull and conscientious) could not have footing in their owne Pulpits upon the weeke∣dayes, nor in the after-noone of the Sabbath. Nay, they were in some whole Counties forbidden then to catechize, save onely in the bare words of that Childish Catechisme; * 1.54 they durst not goe an inch out of their truckle. Here I might adde the many cunning inventions and cruell pres∣sings of multitudes of Innovations, especially in matter of worship, Tables were Altared, Crucifixes erected, bowings introduced, and many other scandalous, ridiculous and bur∣densome actions and gestures imposed, and all these were used, but as so many fanns or rinsives, ot boult out the ten∣der-hearted, Orthodox and active Clergy, that they might be blowne off as chaffe in every Dioces. Thus both our Planets and fixed Starrs were darkned.

But now was there no other kind or means of light be∣sides those two which the people might procure to guide their feet into the wayes of grace and peace? [Quest.]

3. [Answ.] Yes, there was another, a third kind or means, it was the Candle-light of Orthodox and holy Bookes, these might have supplied in some measure the want of both the for∣mer. And therfore the grand Extinguishers, were well e∣nough aware of this also, and do take a compleat course for prevention. The springs and fountains of godly Treatises they knew to be of two sorts, some were penned within the Kingdome, and to meet with these, an Order is pro∣cured from Starr-chamber, that they must all come through the hands of their Creatures. Other (such) books might be brought in from other countries, and therefore in the

same order it is provided, that all forraigne books likewise must passe under the selfe same Censors, and all this, least those poore conscientious souls (which they call Mechanicall and Puritani∣call Ʋulgars) should get so much as lamp-light to guide them∣selves, and to discover their mis-leaders. Thus had these men like those Gileadites at Jordan, * 1.55 taken all the chiefe passages of knowledge, so that whatsoever man or paper, book or Minist∣er, had not pronounced their Shibboleth aright, he should have bin crushed, or suppressed in the birth.

4. Yea higher yet, because some Puritanicall Ministers (I speake in their Dialect) had an art of preaching and pestring in their very prayers, before and after Sermon; therefore a course is taken, that they must confine themselves in the Pulpit before Sermon, to a certaine Canonicall Sceleton, that is layd downe in one of their illegall Canons, in which (me thinkes) the Mi∣nister doth profer and promise the people fairly concerning prayer, but is hardly so good as his word to the end, and after Sermon they concluded with certain Collects at the Commu∣nion Table.

5. Nay once more, to shew you the Superlative depth and blacknes of this darknes, some have bin forbidden and checkt (if not punished) for using of conceived prayer in their Families, and because they did not there bind themselvs to the Common prayer book only. Judge ye Brethren, whether we were not a∣bout to be shut up under darknes as bad as Aegyptian. Did I say as bad? nay ours was worse in a double respect,

1. First, Aegypts darknes was Corporall and Outward, but Eng∣lands was Spirituall and Mentall, which is an immediate and certain fore-runner of darknes eternall. * 1.56 It is a people of no under∣standing, therfore he that made them will not have mercy on them, and he that formed them will shew them no pitty.

2. Aegypts was not Ʋniversall, for all the children of Israel had light in their dwellings.

Ob. So we had some Goshen too among us (may some say) in the worst of those times, some Dioces, * 1.57 some Church-men were not so bad as the rest?

An. Brethren, there is a kind of method even in the setting of the Sun, it is dark at Norwich and London, and there awayes, be∣fore

it is night at Sarum, Exon and Launceston; because those former Counties are more Esterly; but the same blacke cloud was comming apace over all the rest, though they were not wholy and actually over-whelmed. The month, nay the very day was set, for a generall Ecclipse, yea for an extirpation of all those lights in the Land which should have stucke at that horrid Oath. November the second, last yeare, one thousand six hundred and fourty, then, then was the time when the great Curefue-bell should have bin rung out for covering of fires, and putting out of Candles, in every County, City, Towne and Parish throughout the Kingdome. Thus was our plague of Darknes, the worst indeed of all the nine.

And yet the Removall or Remedy of this also, do our eyes be∣hold; for there is an Order now come from the House of Com∣mons, both for setting up of Weekly Lectures by the Parishoners, and for after-noon preaching where there is none; so that, if we will, light may now shine out of darknes, and that so brightly, that the darknes may not be able to comprehend it.

The 10^th and last was, [ 1] that Death of their First-born.

And it came to passe that at mid-night the Lordsmote all the First∣borne in the Land of Aegypt, * 1.58 from the First-borne of Pharaoh that sate on his throne, * 1.59 unto the first-borne of the Captive that was in the Dungeon, and all the first-borne of Cattell.

This I must Paralell with our late troubles in the North, [ 3] with that warre against our Brethren of Scotland. True, there is a difference in this, that in Aegypt there was not an house in which there was not one dead by that plague; in England and Scotland, not many have dyed by this warre. But for that dif∣ference, blessed be the over-ruling hand of our good God, no thanke to those Incendiaries, for could they have obtained their purpose, 'tis more then probable, that the death of one of every house (in this Island) would not have served the turn, but ra∣ther that there would scarcely have bin one of an house left a∣live in many Families of the two Kingdoms. Therefore thats no great difference. But the Paralell doth hold in divers re∣spects, as,

1. * 1.60 First, that Aegypts plague was at midnight; so this warr was so contrived, as to come upon us in the depth of our palpa∣ble

Aegyptian darknesse, of which before. First, the eye of knowledge should have bin put out amongst us, and then Sampson-like, we had bin fit to grind in their Mill, or ra∣ther (as he) to have pulled downe the house upon our owne heads.

2. In Aegypt, that plague was the last of the tenne, yea, it was an immediate cause and fore-runner of Israels free∣dome and Deliverance from their intollerable taske masters. He smote also all the first-borne in the land; * 1.61 the chiefe of all their strength. And then immediately, he brought them forth with silver and gold, and there was not one feeble person among their tribes.

3. So, it is our hope Bretheren (for Removall) that the good God will make that Northerne warre, the conclusion of all these our plagues, yea and an occasion or cause of our greater strengthning and enrichment. * 1.62 We see that there is some meate come out of the eater, and out of the strong there is come some sweetnesse already. Perfect thou ô Lord the thing which thou hast begunne amongst us. So much touching Removall.

The third branch of Deliverance (which we gather by looking upon our evills felt or feared) it was called Prevention.

It is a great mercy to a sick man to have the paine and pe∣rill of his disease stopped, it is a greater, to have his malady quite Removed, but for a person to be kept and preserved safe from all touch of a disease that was neere him, to be bles∣sed with a Prevention of the plague that was next doore, this is a mercy above many. And therefore this third branch is both higher and greater then both the former; and yet it is lesse valued generally then either of those. For those pla∣gues which are Stopped or Removed from a Nation, they were present and actuall: but that mischiefe which is pre∣vented and kept off, is at most (in respect of our appre∣hension) but a possible and future evill, and therefore we are lesse sensible of this (though greater) evill. In short, that bitternesse which we have felt, we know by sence to be bitter, whereas much more, being escaped by us, because

escaped may seeme lesse. Hence it is that the Lord doth loose much prayse and glory for this sort of mercy. Nabal (we know) did returne but little thanks, and lesse requi∣tall to David for the safe guarding of his Shepheards in Car∣mel; * 1.63 the reason was, because the good done to him by Da∣vid, was a Prevention, he did preserve the men, and flocks from danger, so that the chutle felt no evill, and therefore did value the curtisie as nothing: So is it twixt us and God, we give him little prayse for great mercy, if it be bestow∣ed upon us in a Prevention, whereas should the Lord have suffered those evills (now prevented) to have come upon us in part, and then had taken them off againe, we should have given him greater prayse for a lesser favour.

But here you may aske me, [Quest.] what means can we use, or what may we doe to see and value this branch of mercy which you call Prevention, because mischiefes kept off did never come within kenne?

Though those evills which have bin prevented never came in kenne of dull and short-sighted eyes, [Answ.] yet (let me tell you, that) every holy, wise and gratefull Seer, might and did perceive them to be many and grievous. And that I may quic∣ken those shorter sights, give me leave to lend them some few perspective or spectacle glasses, to quicken and strengthen their apprehensions.

First, then see what a black Northerne cloud of warre and ruine did hang over our heads of late, though it pleased the God of peace to blow it beyond us, so that it did not breake and fall upon this Island. What head can guesse, what heart can bewaile sufficiently, the probable end and issue of those intestine commotions? utter destruction of one Kingdome (who knowes which?) was the best issue that could in like∣lyhood be hoped. But of this I have spoken before.

2^d. Prevention is of Treasons, more then one, yea since the sitting of this Parliament.

1. One in England; who can be ignorant thereof? a plot it seemes it was both against that highest Councell, and the whole Kingdome, the lesse we doe know of it, the greater (in my judgement) and the deeper should it be thought.

Sure I am, of these two things in print, First, that some of the plotters are fled, and pursued by Proclamation, a Natio∣nall Hue and Cry is gone after them. Secondly, the Pre∣amble, to that thrice worthy Protestation doth declare how some endeavours had bin used to bring the English Army into a misconstruction of the present Parliament. The Prevention of this Treason, because as yet some what unknown to us, may deserve the more of our prayses and prayers.

2. And another in Scotland too, as doth appeare by their proceedings in that Kingdome.

3. Prevention is of a Tyranicall Arbitrary governement. That some did attempt this is too too evident by many argu∣ments. The Preface to the Protestation, the late Extra∣judiciall opinions, the strange Arbitrary proceedings in Courts suppressed, and finally the just censure and execution of that trayterous Earle; doe all manifest the same thing. Brethren, these Arbitrary men are the persons which would have made the whole body Politi{que}, like a child sick of the Rickets; The Rickets is a disease in Children, which cau∣seth an extraordinary growth, or rather swelling, in the up∣per parts of the body toward the head, but the lower mem∣bers all the while doe pine, languish, and waste away: and therefore 'tis not so much a naturall nutrition, as an un∣naturall corruption of the whole body. Let us conclude our prayses for this Prevention, with those verses of David. * 1.64 He delivereth me from mine enemies, yea thou liftest me up above those that rise up against me: * 1.65 thou hast delivered me from the violent man. Therefore will I give thanks unto thee (ô Lord) among the heathen; and sing prayses unto thy name.

4^th. Prevention, is of Superstition and Popery.

No, no, saith many a man, [Ob.] I cannot be so weake as to con∣ceive that they could have brought in Popery, nor so unchari∣table as to thinke that they would have done it?

Because this doubt or Objection is somewhat Common, [Sol.] and that the contrary opinion is thought to be but the evill sur∣mizings and uncharitable jealousie of some puritanicall spi∣rits, I shall therefore spend some time to answer it. But first let me premise a Caution.

Brethren, [Caution.] there are some certaine sorts of persons which will not, which must not take an answer, and be convinced of this poynt, that the innovating guilty faction would have brought in Popery. As

First, [ 1] all your Delinquents, that have had a finger in the pye, your guilty persons that are the foremost parties in the case, these must not beleeve this, nor be convinced.

Secondly, [ 2] all their Dependents too, that doe any way hang upon the guilty faction, or have neere relations unto them. You must also give these men leave to be hard of beliefe in this point.

Thirdly, [ 3] (yea) and all others which in their Sermons and discourses, by their pennes, purses, or otherwise, have en∣gaged themselves against the Scots (perhaps) or for the late innovations, and illegall impositions. All these, and all the rest of the like kinde, must not see Reason or ground, why any one should thinke that they could or would have brought in Popery. But for others, which are innocent, free, and ingenious, if they make this question, now I answer them.

And first, let me speake to that part of the Objection, that they could not have brought in Popery.

1. True it is, if we looke upon our Soveraigne, we have a gratious, orthodox, fixed, protestant Majesty. As appeareth, not only by his constant firmenesse, when he was in Spaine (the Shop of Popery) but by his Royall promises, Vow, Oath and practice ever since he swayed the Scepter. And in this respect, we must presume and conclude that they could never have brought it in.

2. But yet when I looke upon the nature of the Popish Religion, with what wiles and violence it makes it's way where once it enters, how it marcheth over Crownes and Scepters, and swimmes to it's owne end, through all sorts of bloud. And when I call to mind the strange prevalency and power of some, in passing the late Oath and Canons, to the prejudice of the King and Kingdome, then I am farre from the peremptorinesse of those which doe so boldly affirme that they could never have brought in Popery. So much for the [could not.]

2. But for that other part of the Objection, touching the will and intention of that party, that they would not have done it; (pardon) I cannot be so Ʋncharitable, Blinde or Ʋndu∣tifull, as not to think that they would have brought it in.

First, not so Ʋncharitable; namely, to those many Orthodox, [ 1] able, holy judgements, which are cleare and strong of this opini∣on. True, twas thought by some godly and judicious ones at first, that Arminianisme was the only aime and end of the Innovatours, but they did soone out-shoot this marke, and so shewed that that heresie was but their stalking-horse. Next, it was guessed they did drive at Lutheranisme, but at last it was both seen and felt, that nothing lesse then flat Popery (perhaps French Popery indeed) could terminate their desires. I can∣not therefore be so Ʋncharitable to such considerable judge∣ments as to thinke that they Would not have brought it in. And indeed this alone (in my judgement) is true Charity, if a man be so charitable as that withall he may keepe the truth; for there is a kind of Crudelis miscricordia, as the wise man saith in another sence, The tender mercies of the wicked are cruell, that is, when men will be so charitable to persons, that they be∣come cruell to Reformation and Justice. Thus I cannot be so Ʋn∣charitable.

Nor can I be so Blind, [ 2] as to thinke that Popery was not their maine designe and desire. Brethren, will ye, shall we believe our owne eyes and eares in the businesse? then consider what things we have (or might have) seen this way to confirme us? What Popish Discourses, Pamphlets, Sermons and Practises have passed the Presse and Pulpit with licence. In short, consider with your selves, but these two particulars.

1. In Doctrine, what Innovations directly contrary to the Ancient, Venerable Protestant Truthes? Take a sip or two. First, the Pope wont to be Antichrist, but now our new Prea∣chers and Printers, will tell us that 'tis no such matter. No, now if we will have an Anti-christ we must goe seek him amongst Jewes and Mahumetans. Againe, the Church of Rome was wont amongst Protestants to be accounted the Scarlet-Whore and mysticall Babylon; but now marriage hath made her ho∣nest, and she is become in a sence a true Church. What shall

I speake of published Popery in points of Justification, Free-will, Merit, Sacraments, &c. yea by some Innovatours, both the name and parts of the Masse are received.

2. So in Worship, what grossnesse of late about Altars, Priests and Sacrifice in a sence? what Images, Pictures, Duckings, Basins, Candle-sticks and the like? Brethren, what shall I say? I should tire your patience, my selfe, the time, to follow these wilely and wicked chased Foxes; but my comfort is, that I doe speake to them which are Christians, Protestants, reaso∣nable living Creatures, which have eyes and ears of their own, to reade and heare, and these may informe you sufficiently of this truth. But for brevities sake, if any desire to see more, I shall direct him to these two helps for satisfaction.

1. First, the severall Petitions, Charges, Accusations, Arti∣cles put into the Parliament against the severall Innovators.

2. And next, the Censures of them, for the same, as they have bin and shall be found guilty.

Ob. But suppose some few of the Innovators did drive at flat Popery, yet we cannot but thinke that many others of them had not so grosse an ayme?

Sol. There was no good trusting of them, He that will lye will steale (we say) and he that will steale a pinne, will much more steale a pound. Suppose some of the hindmost hunters did not so clearly see the game; suppose some of the lower and lesser wheeles of the frame, did not aime at the flat, full and grosse lumpe of Popery, perhaps that was too big for some of their consciences to swallow it whole at first: but suppose that the lump had bin divided into bits, morsels and pils, which should have bin sized to their severall throats, then I doubt much whi∣ther they would have stuck to take it downe. Nay, we know that they had generally let down many morsels already, and 'tis harder to resist the degrees, then it was to with-stand the be∣ginnings of Idolatry. Therfore I cannot be so Blind, as to think they Would not.

3. Finally, neither can I be so Ʋndutifull as to thinke it, Ʋn∣dutifull to that High and Honourable Assembly. Doth not this Blessed Parliament know as well as we, what was the ayme of that Innovating faction? and they tell us in their Preamble to

the Protestation, of late, bold, frequent designes, practised to un∣dermine the true reformed, Protestant Religion. Also that divers Innovations and Superstitions have been brought into the Church. And in another late Declaration, they doe order, to abolish and take away Crucifixes, scandalous Pictures, Images of the Virgine, &c. and divers other Innovations, in, or about the worship of God. These and the like Declarations and Orders of theirs, I cannot but in duty believe and subscribe unto them, as argu∣ments convincing us of the truth of this point in hand: so that I shall now conclude this whole Discourse with those words of the Apostle—If any man be ignorant, let him be ignorant. * 1.66 So much touching Prevention, of Warrs, Treasons, Tyranny, Po∣pery. That was the third Branch, and the last of those which we gathered by looking upon the evils felt or feared.

The following Branches of our Deliverance did arise from the Consideration of that Good which we now have and hope for. And so

Notes

• * 1.1

  Isa 2. v. 4.
• * 1.2

  2 King. 20. v. 34
• * 1.3

  Chap. 22. ver 31.
• * 1.4

  Pro. 24. v. 6.
• * 1.5

  Exod. 14. v. 13.
• * 1.6

  1 King. 22.11.
• * 1.7

  Gen. 22. v. 13.
• * 1.8

  Isa. 64. v 3.
• * 1.9

  ver. 4.
• * 1.10

  1 King. 2 cap. v. 44, 45.
• * 1.11

  Exod. 7. v. 20.
• * 1.12

  ver. 22.
• * 1.13

  Eze 47. v. 1.2, &c.
• * 1.14

  Mat. 7. v. 9.
• * 1.15

  ver. 10.
• * 1.16

  Amos 5. v. 24.
• * 1.17

  Amos 6. v. 12.
• * 1.18

  Psal. 114. v. 3.
• * 1.19

  Exod. 8. v. 6.
• * 1.20

  ver 7.
• * 1.21

  ver. 2.
• * 1.22

  Job 1. v. 7.
• * 1.23

  Pro. 7. v. 10, 11 12.
• * 1.24

  ver. 19, 20.
• * 1.25

  Exo. 8. v. 16.
• * 1.26

  Prov. 28. v. 3.
• * 1.27

  Mat. 18 v. 28, 29, 30.
• * 1.28

  Exod. 8.17, 21.
• * 1.29

  Exod. 8. v. 21. ver. 24.
• * 1.30

  Is. 107.8.
• * 1.31

  Ex. 9.3. ver. 6.
• * 1.32

  Ex. 9.8. ver 9, 10, 11.
• * 1.33

  Ex. 9.18. &c.
• * 1.34

  Ps. 105.32.
• * 1.35

  ver. 33.
• * 1.36

  Job 38. v. 22.
• * 1.37

  Exod. 1. v. 11.
• * 1.38

  ver. 13.
• * 1.39

  ver. 14.
• * 1.40

  ver. 15, 16. ver. 22.
• * 1.41

  Exod. 10 4.
• * 1.42

  ver. 5. ver. 6. ver. 13. ver. 14.
• * 1.43

  Rev. 9. v. 3.
• * 1.44

  ver. 4.
• * 1.45

  ver. 7.
• * 1.46

  ver. 7.
• * 1.47

  ver. 8.
• * 1.48

  ver. 9.
• * 1.49

  Mat. 23. v. 15. ver. 10.
• * 1.50

  Ex. 10.19.
• * 1.51

  Ex. 10.22.
• * 1.52

  ver. 23.
• * 1.53

  1 Cor. 4.13.
• * 1.54

  ☞
• * 1.55

  Jud 12.5. ver. 16.
• * 1.56

  Isa. 27.11.
• * 1.57

  Ex 10.23.
• * 1.58

  Exod. 12.29.
• * 1.59

  ver. 30.
• * 1.60

  Exod. 12. v. 29.
• * 1.61

  Ps. 105.36, 37.
• * 1.62

  Judg. 14.14.
• * 1.63

  1 Sam. 25.10.
• * 1.64

  Ps. 18.48.
• * 1.65

  ver. 49.
• * 1.66

  1 Cor. 14.38.