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

A DOORE OF HOPE, ALSO HOLY AND LOYALL ACTIVITY. (Book 1)

PSALME 126.1, 2.

When the Lord turned againe the Captivity of Zion; we were like them that dreame.

Then was our mouth filled with laughter, and our tongue with singing.

THe Occasion of this Psalme is by the con∣sent of Expositours conceived to be the gratious Edict and Proclamation of King Cyrus the Persian, [Occasion.] for the free return of the Iewes from their Babilonish Captivity, after seventy yeares durance. Of that Captivitie, and their Deliverance, see more fully in the book of Chronicles. The Lord stirred up the spirit of Cyrus, King of Persia, * 1.1 that he made a Proclamation through∣out all the Kingdome, and put it also in writing, saying, Thus saith Cyrus King of Persia, The Lord God of Heaven hath charged me to build him an house in Jerusalem, which is in Iudah: Who is there among you of all his people? * 1.2 the Lord his God be with him, and let him goe up. And so in Ezra and Ieremiah. By all which places (me thinks)

we may see our state hitherto expressed in the Iewish as in a glasse, and so may whet our attentions and affecti∣ons, upon the very threshold of the Discourse with this short Paralel.

1. Were they Gods owne selected people? so are we thus farre, being the only Monarchy and Kingdoms of pure Protestants, now standing upon the face of the Earth: for all other people are either no Christians, no pure Protest∣ants, or no Kingdome and Monarchy.

2. Was their oppressour litterall Babylon? whence came our late Apostasyes and distractions, but from Babylon the mysticall?

3. The only means that they had left were (praeces & la∣chrymae) prayers and teares, * 1.3 besides a few poore despised, (but yet active) Priests, Prophets and Levites. And were not our harps and hopes too, hung up upon the willows but a while ago.

4. The manner of their Deliverance, it was by Retortion, for the Iews were freed, and Babylon her self became a cap∣tive: and is it not so with us (according to the saying of the Wise man) That the righteous is delivered out of trouble, * 1.4 and the wicked cometh in his stead?

5. Finally, the end of their freedom was to build a Temple to their God; and is it not the hope and prayer of all Saints amongst us, that our Deliverance may end in a glorious re∣formed Church? * 1.5 Amen: the Lord God of my Lord the King say so too. Thus the very Occasion of this Psalme, and our Thankesgiving are Paralells. So much for a whet upon the threshold.

But let us enter the house: [Division.]

This short sweet Song doth consist of three parts.

1. An Exhortation to joyfull thankfulnesse for their De∣liverance begun, and the greatnesse of that Deliverance is withall extolled, v. 1, 2, 3. reading the words in the Future tense,—When the Lord turned, &c.

2. A Prayer for the increase and perfection of the work, v. 4. Turn again our captivity ô Lord, that is, go on in turning.

3. An Incouragement against those difficulties which they had, did, and might yet farther meet withall. For their first returne was not compleate, all the Iewes came not home with Ezra, but some wanted will, and others a∣bility to return. This incouragement is expressed by a com∣parison, ver. 5, 6. They that sow in teares shall reape in joy. He that goeth forth, &c. that is, ye know the difficulties and hardships that the Husbandman doth meet withall in his calling, his seed-time ordinarily is in the Winter-season, and therefore he may then meet with many a blustering storme and pinching frost, and so doth sow in teares; but here is his comfort, that the time of Harvest is a Sun∣shine season, and then he is like to reape a full crop in faire weather with joy. So though the begining of our return and of this Deliverance, may, and doth meet with many opposites and oppositions, with a Sanballat, a Tobiah, * 1.6 and other back-friends, yet be of good cheere, hold out, the close of all will be both a cleare sky and a full crop. This for Division of the Psalme.

The Text then hath in it the force; first of an Exhorta∣tion to reall and verball thankfulnesse, which may not only fill the heart, but flow out at the mouth, ver. 2. And besides that, here is secondly a Declaration of the greatnesse of that (though but partiall) Deliverance, for it is said, to be the turning of a Captivity of Zion, even to the very astonish∣ment of the captives themselves. The substance of both these branches (namely of this Exhortation and Decla∣ration) and so consequently of the whole Text, may be re∣solved into this short sentence.

DOCTRINE. That astonishing Deliverances doe crave accurate observa∣tion and remembrance.

To explaine it a little.

1. By [astonishing] I meane, such as were besides, yea above and beyond hope, nay, contrary to it, when men looked for nothing more then the quite contrary, and therefore they stand amazed when the mercy comes up∣on

them. * 1.7 Such a one was Peters freedome out of prison upon the prayer of the Saints. * 1.8 He had bin apprehended by King Herod, put in prison, delivered to foure quater∣nions of Souldiers to be kept, * 1.9 yea, he was now slee∣ping betweene two souldiers, bound with two chaines, and the keepers before the doore kept the prison: * 1.10 But see the wonder, when the Angell comes, his chains fell off from his hands, he passeth securely the first and the second watch, and at last the iron gate which leadeth to the city, opened to him of his owne accord: A strange Deliverance indeed, * 1.11 so strange that neither Peter him∣selfe could beleeve it when he felt it. For he wist not it was true, but thought he saw a vision. Neither could the Church beleeve it when he was cast in upon them, * 1.12 as the fruit of their prayers, but told the Damosell which reported his freedome, that she was no better then mad. This was an astonishing Deliverance. And such an other was the present turning of the Iewes Capti∣vity.

2. By Deliverances] understand chiefly, Nationall, because that is in the Text; though Personall also may be taken in.

3. Doe crave] that is, especially the Lord for them doth expect and require.

4. Accurate] that is, exact, compleat, artificiall.

5. Observations and remembrances] by remembrances conceive both expositions and repetitions, as also Records and Memorials.

For the compleat handling of this Point we will shew, 1. How Naturall. 2. How Firme. 3. How Ʋsefull a truth it is.

1. How Naturall.

Here is an astonishing Deliverance accurately observed and remembred.

1. That it was astonishing, see in the last words, it made the receivers of it like men in a dreame, it was so sudden, so free, so great.

2. It was accurately observed and remembred.

1. Observed, see in the expressions, for here are set downe, 1. The giver, the Lord. 2. The receiver, Zion. 3. The misery, Captivity. 4. The mercy, the turning thereof, and making them like to those that dreame. I do not force marrow out of these bones, ye see that it drops of its own accord.

2. That it was accurately remembred, see this record; for all this is registred (for us) by the Lords own fin∣ger to all posterity. Thus the note is most Naturall.

2. And 'tis Firme too.

That is, we have a whole Cloud of other witnesses to testifie the strength of this Maxime, yea sufficient pil∣lars to support it are growne upon this same Field, e∣ven in the booke of the Psalms. * 1.13 The works of the Lord are great, sought out of all them that have pleasure therein. [sought out] explorata, studied, aggravated, anatomized, so that all the inner works of them are discovered and read upon. It is one thing to view the bulke of a Watch, that is, the bignesse, colour and case; another to observe the Art of Wheeles, ballance and spring, and this observation is accurate. But Ps. 106. (being one of the largest in the book) beginneth at Aegypt, travelleth home to Canaan with Israel, and there (it seems) doth come home to its own time, * 1.14 giving in a speciall Catalogue of the great Deliverances through those places and times: but least any memorable particular should there be omitted, lo the next Psalme goes it over again, and brings after the gleanings. In briefe, finde me out any Psalme of praise through this whole book (as most of these songs are such) and I will shew you in the same Psalme a confirmation of this truth, That astonishing Deliverances doe crave accurate observation and remembrance.

Ob. But yet all those are but the practises of particular persons or people (you will say) they are no precepts?

An. But those practises are grounded both upon former precepts and presidents, As 1. The Institution of the Passe∣over, and the continuall celebration therof, This day shall

be unto you for a memoriall. * 1.15 And Moses said unto the people, Remember this day in which ye came out from Ae∣gypt, out of the house of bondage. So their other chiefe Festivals were commemorative. * 1.16 2. So that Altar and Booke in memoriall of Amaleks malice and their De∣liverance. * 1.17 And the Lord said unto Moses write this for a memoriall in a booke and rehearse it in the eares of Io∣shua: for I will utterly put out the remembrance of A∣malek from under Heaven. And Moses built an Altar and called the name of it Jehovah-Nissi. * 1.18 3. Also those twelve stones in Iordan. And it came to passe when all the people were clean passed over Jordan, that the Lord spake un∣to Joshuah, saying, take you twelve men out of the people, out of every Tribe a man: and command you them, say∣ing, Take you hence out of the midst of Jordan, &c. twelve stones, and ye shall carry them over with you, &c. The ap∣plication of it was. These stones shall be for a memoriall unto the children of Israel for ever. * 1.19 Therefore Astonishing Deliverances doe crave, &c.

And 'tis as reasonable as true. For,

1. [Reason.] This is one of the Lords chiefe ends in bestowing such great Deliverances. * 1.20 The Lord hath made all things for himselfe, yea even the wicked for the day of evill. If all things, even the wicked, then much more all mercies, and to his own people; for himself, that is, for his own glo∣ry and honour.

Quest. But then, how may he have glory for a De∣liverance?

Answ. * 1.21 Why, praise is glory in his account. Who so offereth praise glorifieth me, &c. and what greater praise for a favour then to remember and observe it accurate∣ly. But most clearly in these words, Call upon me in the day of trouble; * 1.22 I will deliver thee and thou shalt glo∣rifie me. That is, the end that I expect from thee in a Deliverance (saith God) is mine owne glory, and therefore the greater the Deliverance, the more glory must I have.

2. [Reason.] Accurate remembrance and Observation doth keep the Deliverance still fresh and alive, it gives it a continuall being Recordatio est re-creatio, The remembring is the renewing of a mercy.

3. And there is much equity in it too. [Reason. 3] 'Tis but pro∣portionable and the manner of men. * 1.23 To whom men have committed much, of him they will aske the more. Costly im∣provements doe expect a rich harvest. 'Tis true then, 'tis reasonable, that Astonishing Deliverances doe and ought to crave accurate observation and Remembrance. And thus the point is both Naturall, and Firme. And 'tis as usefull as either.

1. Ʋse.

To check a sort of Anti-Deliverancers amongst us, [Ʋse 1] men that care not to heare talke of any such great Deliverance that hath bin wrought for us, but are up with their What? how? and wherein? Tell them, as here, that the Lord hath done great things for us, and they are angry presently and part companyes. Tell them of a captivity of Zion that is turned, and they laugh as much at the turning as at the Zion. But are ye aware of their reason? [Quest.] [Answ.] I conceive it to be this. The men are delinquents perhaps in person, or else in party, and therefore should they acknowledge a Deliverance. Next, it will be enquired from what, and whom we are delivered? And the Answer to this Que∣stion might start new queres which may reflect upon themselves, their friends, or faction. I therefore com∣mend the pollicy of the men, though neither their Piety, nor Ingenuity.

1. Not their Piety, for had they piety either towards their Religion or Country, they might see, and could not but be sensible of the many great inrodes and invasions, which have bin made (of late) upon both, and those by no meane ones too, as we see the justice of this Blessed Par∣liament doth daily discover more and more, foundations out of course in Church and State.

2. And their Ingenuity seemes as little too, in that

they deny or lessen that which the finger of God, and the justice of the whole Kingdome (representative) have both found and poynted out. But to stop the mouthes of such detracters by Authority (therefore) let them now know, and see to their peril, that Thankesgiving for De∣liverance is in print, commanded by the supreame Court and Councell of the Kingdome; therefore we are delive∣red.

Quest. From what or whom?

Answ. From Warrs, which would have bin just as he said, Plusquam civilia, betwixt Brethren, wars with those whose fidelity and loyalty we are now commanded to proclaime to all the world. And on the other-side we may, we must, lay open all the Zibas, Doegs and Hamans, which were Incendiaries to those Commotions. O give me leave here to digresse a little (for joy is an excursive af∣fection) You know how Ziba by his slander upon Me∣phibosheth did gaine all his Lands for a while, * 1.24 yea and Me∣phibosheth during that time is accounted by king David lit∣tle lesse than a Traitor: * 1.25 but at last, truth that is strong, doth prevaile; the slander is discovered, and the poore, honest, mortified, loyall Mephibosheth, is found to have bin the Kings constant good friend and true Subject. So though Doegs villany did succeed a while to the destruction of ma∣ny of the Lords Priests as conspiratours with David, * 1.26 yet at last, a prayer full charged with curses and heaviest impre∣cations is let fly after the accuser, and doubtlesse did over∣take him in due time, * 1.27 because it proceeded from the Spi∣rit of the Lord. But the example of Hamans sinne and punishment is for our purpose more remarkable then both the former. He had accused, bought and begg'd of King Ahashuerus the whole Nation of the Jewes; his pretence was, * 1.28 because they were a scattered, dangerous, factious and rebellious people. The Decree for their destruction was written by the Kings Scribes, sealed with his ring, and the letters for dispatch were sent by Postes into all the Kings Provinces, * 1.29 to destroy, to kill and to cause to perish,

all Jewes, &c. But whats the issue? * 1.30 Surely on Hamans part it is two-fold. First, Haman is commanded by the same King publikely to honour Mordecai in person. * 1.31 Then the King said to Haman, make haste and take the apparell, and the horse as thou hast said, and doe even so to Mordecai the Jew that sitteth at the Kings gate, let nothing faile of all that thou hast spoken. Then tooke Haman the apparell and the horse, and arraied Mordecai, and brought him on horsback through the street of the City, and proclaimed before him, Thus shall it be done unto the man whom the King de∣lighteth to honour. * 1.32 Let us but imagine with our selves how scurvily did Haman looke, when like a page he did lacky along before Mordecai's horse, yea and how faint∣ly and unmusically did he sigh out that Proclamation, Thus shall it be done unto the man, &c. This was the first issue. But the second (the Catastrophe of all) was more sad: * 1.33 for Haman supplieth the place of Mordecai upon his owne gallows, whilst Mordecai fils up Hamans roome in the Court and favour of the King. So true is that Pro∣verbe of the Spirit of God by the wise man, * 1.34 The righteous is delivered out of trouble, and the wicked cometh in his stead. But to returne from this digression to my Anti∣deliverances again, and to expostulate the matter with them more fully, I must tell them yet farther that they are guilty of a double transgression; for,

1. First, they are ingratefull both to the Lord, and to his choyce instruments, they doe trample unparalel'd Na∣tionall mercies under foot, and so are unworthy to breath in these blessed times which we see. Is this your thank∣fullnesse to the Lord, the King, and the supreame Coun∣cell of the Kingdome, all which doe deserve your prai∣ses and selves, for their protection, wisdome and watch∣fullnesse over us? or what els thinke you, are not King and Parliament so wise, so Orthodox, so well affected to the publike good, as your selves? Shall the Lord shew his speciall providence in an astonishing Deliverance, shall the greatest in the Land acknowledge it, and shall

publike command be given to proclaime it, and yet will (nay durst) ye still to bite the lip, to shake the head or to grumble secretly at such proceedings? Brethren (I speak to all true Protestants and cordiall Subjects) I charge you by your thankfullnesse, and by all the mercies lately recei∣ved, that ye observe, marke out and pursue (lawfully) to the uttermost, all such murmurers and repiners at the present blessings of Deliverance and Reformation. They are Ingratefull in a high measure.

2. Secondly, they are no friends to our greatest good neither: for who are they which doe now suffer, but De∣linquents and Delinquencies? Who are they which do pursue, but the justice of God and man? Again, what is it that is now laboured for, by those great Steers-men above, but to stablish and defend true Religion, Soveraignty, Laws, Parliaments and Liberties? And yet we have men, who either expresly, or about the bush, dare tell the people of a kind of persecution, afflictions, hard times now, and I know not what. And indeed it is common with men∣slayers and fellons to account the publike Assizes, a time of afflictions. Yea with all Delinquents the execution of Ju∣stice is nick-named a persecution: and is it imaginable then that this Tribe can give hearty thanks for the present worke of Deliverance? Note them out therfore for men of corrupt minds, back-friends, yea back-biases to the weal-publike, and such to whom our gladnesse is but their sad∣nesse, Rumpatur, quisquis, rumpitur invidia. In a word, do but marke (my Brethren) what persons (Lay or Clergy) are most dull and backward to the means and pieces of this Reformation, as first, To dayes of publike humiliation in∣joyned, Next, to the late Ʋow and Protestation, and final∣ly, to this last duty of publike joy and thankesgiving; but on the contrary, are very quick, free and forward to promote or favour Arminian, Antisabbatarian, licentious papers, pam∣phlets or practises; mark these, and then ye have found them (ten to one) which I call Anti-Deliverancers, Anti-Re∣formists.

2. Ʋse.

Let this presse us closely, even all good Protestants and Subjects, to set our selves seriously upon this worke, name∣ly the Accurate observation and remembrance of our now a∣stonishing Deliverances. Those words of Moses to Israel, * 1.35 may be mine to England, touching our present mercies. Aske now of the dayes that are past, which were before thee, since the day that God created man upon Earth, and aske from the one side of Heaven unto the other (all former times, and all other places) whether there hath beene any such thing as this great thing is, or hath beene heard like it? Did ever people heare the voyce of God speaking out of the midst of the fire (the late kindled fire of Civill warrs) as thou hast heard and live? * 1.36 * 1.37 Or hath God assaied to goe and take him a Nation from the midst of another Nation (a Nation of Protestants out of a Nation of Papists) by temp∣tations, by signes and by wonders, and by warre, and by a mighty hand, and by a stretched out arme, and by great ter∣rours, according to all that the Lord your God did for you in Aegypt before your eyes? As all those seven particu∣lars of mercy (viz. temptations, signes, wonders, warr, mighty-hand, stretched-out-arme, great terrours) were made up in Israels Aegyptian freedome, so could we pa∣ralell them amongst us, but the taske would take up too much time. Only in short to give a taste.

1. Were they delivered and brought out of a litterall corporal Aegypt and bondage, after foure hundred and thir∣ty yeers slavery? * 1.38 we were delivered from a spirituall and mysticall Aegypt after above some five hundred years since the Conquest.

2. Were they carried through a Red-Sea and a Jordan, * 1.39 and led by a fiery pillar? we went through fire and through water (through a Gunpouder-treason and an Eigh∣ty-eight) but hee brought us firth into a wealthie place

3. In short, were they brought into a fruitful Land, where they had the Oracles and Ordinances of God above all peo∣ple?

Let me speake freely, I conceive that we have more in both these particulars then they, for

First, our Land in my judgement (with submission) hath bin more fruitfull constantly then was theirs; for how many famines reade we to have bin in Cannaan succes∣sively? * 1.40 As in the times of Abraham, of Isaac, of Jacob, of Ruth. I thinke you can hardly paralell that number in the like time and kinde in this Isle∣land.

Secondly, for Oracles and Ordinances (true they had miracles, and we have wonders, but otherwise) they did see Christ a farre off, through a cloud of painefull and costly Ceremonies: but we behold him come, and, as it were, face to face in his Evangelicall Ordinances. And let me adde, no age or Nation, past or present, under Heaven, did or doth enjoy such a cleere, quick, powerfull, practicall Ministry, as is now in this Isle∣land, and hath bin amongst us for some late yeers. But what doe I looke backe to times past? I need not to bring forth cold and stale dishes, to furnish out this feast of praises, there are enough, new, and warm ones to over-fill the Table, yea, such as have bin cook d and dres'd in our owne times. Let us but looke upon the present wonders of the last five yeeres or therabout in this Island. I remember some rude Sea-men have sti∣led the Sommer Islands by the name of the Divels Jsle∣lands, because, they say, of the many tempestuous, im∣petuous stormes, whirle-winds and earth-quakes, which are common in those places. Surely, Bretheren, upon better grounds we may call our Britan the Isleland of Jehovah (or Gods Island) because of the manifold Pro∣tections, Preventions, Deliverances, Blessings spirituall, politi{que} and Ecclesiasticall, so little lesse then miraculous∣ly conferred on us. I may say seriously of them all, that they are more then I am able to expresse, some of them I have resolved now to touch upon, such as are newest for time, and doe come neerest the Text for Nature; and in

reckoning up of these, I shall have some eye to the Copy in my Text. Here we see an exact enumeration (or num∣bring) of all the ingredients of this admirable Deliverance of the Jewish nation. As 1. The Author, God, When the Lord. 2. Their Misery, a Captivity. 3. The Manner of the Mercy, turning, or returning. 4. The Delivered, Zion. And 5. finally, The extent of this goodnesse, it was astonishing, and made them like men in a dreame. How accutately could we match and Paralell every one of those particulars with answerable branches in our present En∣glish Deliverance? but because that whole comparison would be too large; let us cull out one or two particu∣lars and compare them.

1. The Authour of turning their Captivity was God, When the Lord turned, &c.

And indeed he alone it is that maketh warres to cease unto the end of the earth, * 1.41 he breaketh the bow and cutteth the speare in sunder, he burneth the Chariot in the fire. This God alone it was that did turn back our late streames of bloud, who but he (to speake properly) had a hand in the beginning of that turning? For 1. Some amongst us could not. 2. Others would not stop those evils.

1. The godly and loyall-hearted inferiour subjects, they could only mourne in secret, and sometimes openly, when leave was granted, but what else had they power to doe in the depth of these commotions? * 1.42 If the foun∣dations be destroyed, what can the righteous doe? Our generall publique foundations are two. Religion; Lawes, and both these (saith the Preamble to the Protestation) Papists and others, did endeavour to undermine and sub∣vert. Nay further, it was with us too well, like as with Judah in the time of Isaiah. Saith he, * 1.43 Judgement is turned away backward, and justice standeth afarre off, truth is fallen in the street, and equity cannot enter. * 1.44 Yea truth faileth, and he that departeth from evill maketh himselfe a prey (or was accompted mad.) Therefore some could not stop the danger.

2. And others would not quench the fier (supposing that they could have done it) but were subtill Incen∣diaries (as that Preamble calls them) brands and billowes: * 1.45 like Rehoboams young Counsellers, which were all for pressures and severity. Or else as those false Prophets to King Ahab, * 1.46 Goe up, goe up and prosper, was their cry. But blessed be that God which hath the hearts of Kings in his hand, and did guide the heart of our Soveraigne to hearken to that wiser Counsell of his better Senators. Thus some could not, others would not stanch the bloud; 'tis the Lord alone hath done it originally. If any one present be not throughly convinced of this, that this was the Lords speciall worke, let him call to mind those Marks of Gods finger in a Deliverance, which I have for∣merly mentioned, and apply them. They were these in short.

1. * 1.47 When Deliverance commeth Suddenly in time of Extremity, this is a signe of a divine finger. So was it with David, * 1.48 when Saul and his men compassed David and his men round about in the hill of Hachilah. But there came a messenger unto Saul, saying, Haste thee and come: for the Philistines have invaded the land. A strange pro∣vidence it was, that now when Saul had David (as it were) in a bagg, the Lord did send Philistines, who were also Davids enemies, to pluck back Saul by the sterne as it were, and so to give freedome to the man after Gods own heart.

2. When things are brought about by Contrariety. Ʋnto the upright there ariseth light in the darknesse, that is the wonder [in the darknesse] for dawning to arise out of darknesse, * 1.49 and then light out of that dawning it is naturall. For Spring to succeed Winter, and Summer to come after Spring, it is also naturall: But when high∣noone shall spring out of deepe midnight, and Mid-sommer out of Mid-winter, this must needs be done by a divine power: for Natura nihil agit per saltum, Nature in all her workes doth proceed by degrees. In a word, when

the wicked are taken in their owne pit, * 1.50 (that is) in a pit of their owne digging, so that themselves doe not or can∣not avoid their owne workes; I tell you, this is the Lords doing.

3. When there is a Concurrence of many casualties, and accidents together, Gods speciall providence is cheefely seene in such a case.

4. When there is a great working upon mans spirits, * 1.51 as it is said of this Jewish Deliverance, that God stirred up the spirit of Cyrus

5. When there is a smooth harmony of helpfull Cir∣cumstances, as in Hamans fall and defeat, as 1. * 1.52 That the King Ahashuerus should be sleepelesse that night. 2. Next, that among many other meanes of passing the time, he should make choyce of hearing the Chronicles read unto him. 3. That in reading, * 1.53 they should fall upon that sto∣ry of Merdecaies good service. 4. That the Kings thoughts should pitch upon such a reward for him, to breake Hamans hopes and heart. 5. * 1.54 That Haman should then come in, when the King was contriving how to honour Mordecai. 6. Yea, * 1.55 that he should be comming in with such an errand, to beg the hanging of the same Mordecai. This consort of Circumstances doth declare cleerely a speciall providence.

6. A proportion of Punishment upon the enemies of the truth. As that Haman which would have hanged Mordecai, should be payd in his owne coyne, * 1.56 and upon his owne gallowes. That Ananias the smiter, should also be smitten. All these prints of a speciall providence are very legible in our present Deliverance. Therefore let us all conclude concerning this first branch [the Authour] with the words of the Psalmist. This is the Lords doing: * 1.57 it is marvelous in our eyes. So much touching the Au∣thour.

2. The Misery. Captivity.

But what is that he hath done? Answ. He hath tur∣ned our Captivity.

Why (you will say) we were never in bondage to any man? [Quest.]

So said the Jewes indeed, [Answ.] though at the same time they were Tributaries, * 1.58 nay, vassals to Rome. But to the point. There is a two-fold liberty. Religious and Civill.

1. For the first, who is ignorant that the free prea∣ching of pure Doctrines, the free exercise of powerfull practice, have beene by some (they were neither few nor meane ones) hated, persecuted, suppressed, Lectures destroyed, Sabbaths trampled, Worship innovated; and what redresse was there to be had? and then, had we Reli∣gious liberty?

2. The other is Civill or Politique. The benefits of Lawes, freedome from illegall burdens upon persons and goods, liberty to oppose such impositions legally. And I appeale to your selves, what was become of this freedome too? He that will be ignorant let him be ig∣norant.

Thus have we paralleld the Author and the Misery. It would be too large a taske (as I sayd) to doe the like with the rest of the particulars. I shall therefore now fall off into that method by which (I conceive) the choy∣sest branches of our present Nationall Deliverance may be most exactly discovered. If you aske me then

How may we observe and remember accurately the won∣derfull things done of late, [Quest.] and now doing for this still Beloved Isleland?

I answer, [Answ.] we may gather a lyst of the heads of them, by these two generall Rules or Helpes; viz.

First, [ 1] if we looke upon the Evills, which of late we felt and feared, and here we gather three sorts, or branches of Mercy. I shall call them

• 1. Stoppage.
• 2. Removall.
• 3. Prevention.

1. By Stoppage,] I meane, the stanching or stopping of Mischiefes begun in Church and State.

2. By Removall,] The taking away of that evill which actually lay upon us.

3. And by Prevention,] I doe understand, the keeping or holding off (or away) of such evills as were approa∣ching and imminent. These particulars we gather by loo∣king upon our evills, &c.

Secondly, [ 2] if we looke (quite contrary) upon the good things that we have and hope for. Here we may fish out three other precious particulars; and these I shall call

• 1. Continuance.
• 2. Additions. And
• 3. Probabilities.

1. By Continuance] I meane, the Continuing (even to this time) of those mercies, which we yeelded (not long since) for lost and desperate.

2. By Additions] I would signifie an increase, or a ca∣sting in of much more then we had at best.

3. And by Probabilities] let us understand our possibili∣ties, hopes, and likelihoods, of future things, yet greater then those additions. These heads will appeare more clear∣ly, as we shall treat of them severally.

The Stoppage of Mischiefs that were begun amongst us.

THe fire was kindled that had like to have devoured us all, the voines were opened by which we had like all to have bled our selves to death, and all this no longer since then about a yeare agoe; Now for the Lord to quench that fire, and to stanch that bloud (Brethren) I tell you this was no ordinary mercy.

But you will aske me (perhaps) what sire, [Quest.] what veines were those?

I will instance but in two. The one Civill, [Answ.] the other Ec∣clesiasticall. I meane, in State, in Church.

1. The Civill Mischiefe in State shall be, that bloudy, and more then Civill war, which was not only come home to our doores, but had one foot over the threshold. Two Armies of Brethren were in the field, ready to sheath their swords in the bowels of each other, as those twelve men of a side before Jeab and Abner. * 1.59 They caught every one his

fellow by the head, * 1.60 and thrust his sword in his fellows side. And all this to play, or to make sport before some Abuers our enemies. O what a dismall sight, or hearing was it (if we were sensible to see) Subject against Subject, Protestant against Protestant, yea Brother against Brother, ready to dig out the bowels of each other. We have read the History of Israels war against Beniamin, eleven Tribes against the twelfth, there the cause was very warrantable, and yet how sad is the issue? * 1.61 And the people came to the house of the Lord, and abode there till Even before God, and lift up their voyces, * 1.62 and wept sore, And said, O Lord God of Israel, why is this come to passe in Israel, that there should be to day one tribe lacking in Israel? But it would have been far nea∣rer and sadder, to have had one Kingdome lacking in three; yet I doe suppose the least (and that which some men ac∣counted the best) but what if that the Scot in falling should have pulled downe our English Fabricke too, as Sampson did the house on the Philistines; * 1.63 so that both King∣domes should have clashed together? where then had we been? Let us conclude touching this Stoppage of the war, and concerning the instruments thereof, as did David to Abi∣gail; * 1.64 Blessed be the Lord God of Israel which sent that mee∣ting betwixt us at Rippon, and blessed be that advice, and bles∣sed be those which kept ƲS from shedding of innocent bloud, and from avening our selves with our owne hand: * 1.65 For in very deed as the Lord God of Israel liveth, which hath kept us backe from hurting each other, except God had hasted, there might not have been left a remnant to both King∣domes.

2. Another Stoppage (in which I shall instance) was of a mischiefe more Ecclesiasticall, a spirituall wickednesse. Suppose those now apparently illegall Cannons, and that sweeping oath had gone onwards, what had become of our most tender and conscientious Ministers by this time? Ye remember the moneth and day, November the second, one thousand, six hundred and fourty. Doubtlesse it is a Moneth much to be observed through our generations for

a double deliverance; One from the Popish Gun-powder treason intended against the Parliament, November the 5^e. the other from this Convocation Oath provided for the Ministers, November the 2^d. (I hope tis no schisme nor pamphlating to speake of our Deliverances) Brethren, it might be a notable whetstone to our thanksgiving, some∣times to reade over that Sixth Canon of theirs, and to con∣sider seriously of the heape of penalties there provided against the refusers of the Oath. And I presse the more to the consideration of this point, because it is a common and Cannel-argument or shift of the delinquent party, that there are but some members diseased in our Church (as they call it) and therefore they conceive it too severe and riged a cure to alter the whole. [Object.] What (saith one) though some tyles of my house are loose, shall I run presently, and pull downe the whole structure? What (saith another) though my Diamond hath a spot in it, shall I therefore beat it to pouder, or cast it away?

For your Diamond, I answer, true, [Sol.] if there be none other but that spotted one to be had, I must make the best of that which cannot be exchanged; but what if I may take my choise of two gems, of which one indeed is spotted, but the other not so, there, I thinke, you would account it both discretion, and good husbandry to refuse the former for its spots. And for your loose tyles (why may not I suppose, as freely as your selfe whosoever you are? If I may, then) suppose in stead of loose tyles, * 1.66 that the house be leprous, and that it hath been scraped round about, and that they have poured out the dust that they scraped off; suppose that they have taken other stones, and have put them in the place of those stones which were infected, * 1.67 and yet the plague comes againe, and breaks out in the house, * 1.68 then you know that the case is altered, and what must become of such a Fabricke? So much for answer to those common in∣stances and trite similitudes. And now to speake home to the maine bulk of the Objection, 'Tis pretended that there were but few persons in our Church that were amisse,

some few members diseased, some few spots in the whole garment. For answer, I say, let us looke upon the Ina∣ctors of that Oath, and those Canons, doe they not all run still in a plurall number? yea in an universall? is it not We, and Ʋs, the holy Synod, this sacred Assembly, &c. throughout the whole booke? Well, I see some bodies Church may erre; and therefore whatsoever the opinion of many may be in that point, yet in practise they have shewne themselves so far Protestants.

But to the point in hand, are not these Stoppages (then) a great mercy? what, when the bloud, spirits, and life, yea, the very heart-bloud and soule of a Kingdome were letting out, and that the whole was expiring, that then the good Physitian and Bishop of our soules, bodies, and estates should step in and seare up these bleeding veines? Oh let every Parent leave this in writing for the posteri∣ties of his unborne posterity, * 1.69 and so the children that shall be borne shall praise the Lord. So much concerning Stop∣page.

2. We called Removall, and this is more.

THe swords are not onely sheathed, * 1.70 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, * 1.71 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, * 1.72 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, * 1.73 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, * 1.74 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, * 1.75 did make themselves hornes to push most at these supposed Syrians, they are caught by their owne hornes, * 1.76 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, * 1.77 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. * 1.78 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, * 1.79 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, * 1.80 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, * 1.81 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. * 1.82 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, * 1.83 lo, a stone was given unto them, nay, cast at their heads: if they asked for fish, * 1.84 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. * 1.85 Let iudgement runne downe as waters, and righteous∣nesse as a mighty streame. * 1.86 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, * 1.87 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, * 1.88 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. * 1.89 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. * 1.90 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, * 1.91 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, * 1.92 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, * 1.93 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. * 1.94 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, * 1.95 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, * 1.96 would have no pitty on him, but cast him into prison, &c.

Secondly, [ 2] the likenesse holds in regard of their Mul∣titudes, * 1.97 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, * 1.98 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. * 1.99 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, * 1.100 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, * 1.101 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, * 1.102 such as hath not bin in Aegypt since the foundation thereof, even untill now, &c. And again, * 1.103 Hee gave them Haile for raine and flaming fire in their Land, * 1.104 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: * 1.105 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. * 1.106 View their case. 1. What oppression under Taske-masters, They did set over them Task-masters to af∣flict them with their burdens; * 1.107 and they built for Pharaoh trea∣sure Cities, Pithom and Raamses. Yea their serving under rigour, * 1.108 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. * 1.109 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, * 1.110 to morrow I will bring the Locusts into thy coast.

And they shall cover the face of the earth. * 1.111 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] * 1.112 There we reade of Lo∣custs upon the earth that came up out of the smoke of the bot∣tomlesse pit, * 1.113 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, * 1.114 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: * 1.115 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, * 1.116 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, * 1.117 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, * 1.118 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, * 1.119 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, * 1.120 and there was a thick darknes in all the Land of Aegypt three daies, they saw not one another, * 1.121 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. * 1.122 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; * 1.123 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, * 1.124 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. * 1.125 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, * 1.126 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, * 1.127 from the First-borne of Pharaoh that sate on his throne, * 1.128 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. * 1.129 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; * 1.130 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. * 1.131 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; * 1.132 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. * 1.133 He delivereth me from mine enemies, yea thou liftest me up above those that rise up against me: * 1.134 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. * 1.135 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

The fourth Head of this mercifull Deliverance is CONTINUANCE.

I meane, an intire Continuance of all that good which we did enjoy, but were upon the very nick of loosing it. We say in our common Proverbe, That a penny well saved is so much got∣ten, and is it not so in mercies? A mercy continued is as much as if it were new given us. We say of Gods providence, that Sustentutio est quasi continua creatio, The Lords preservation of his creatures is as it were a new creation of them daily.

Now Brethren, how many mercies have we yet still conti∣nued unto us which we did give over for a few months since for lost and desperate? as to give an instance or two.

1. First, concerning our painfull and conscientious Ministers. How much mony (think we) might have bin collected in Eng∣land, throughout all Congregations about a yeare and quarter since, to have bought the certain Continuance of all godly Pa∣stours amongst their people but till now? doubtlesse there would much more have bin given then hath bin paid for Subsi∣dies and Pole-mony, since the beginning of this Parliament, and yet how whinching were many in those payments? And

how few do consider this to be so great a favour? O remem∣ber, and go home musing upon this gracious Continuance. Think with your selves, and say to your friends and children. O what invaluable goodnesse is this, that the voyce of the Turtle (in∣stead of the shreeking of Zim Ohim) is yet heard in our Land? the Bels of Aaron (and not the Hawksbels) doe still ring in our cares? Blessing and praise be to the Lord who alone doth wondrous things. * 1.136 Brethren, I would have you that are hea∣rers to look upon all your conscientious Ministers (those which you think, nor could, nor would have taken that oath) as upon men raised up from the dead and come out of their graves again; and therfore me thinks you should hearken to them with fresh and double attention. You know what Dives said to Abraham in the Parable, * 1.137 Nay, father Abraham: but if one went unto my Brethren from the dead, they will repent. Let us not be worse then Dives his Brethren: but let us look upon and hearken to all such Ministers as Messengers twise given us, sent from the dead, and as preaching rather out of Coffins then Pulpits.

But here is a main cause of our generall insensiblenes of this mercy, because our Shepheards were not utterly, actually and lo∣cally removed and gon from us, therfore we can scarce believe and conceive that they were certainly going?

But to remove that deceit of heart, consider these particu∣lars.

1. First, that some were utterly and actually already gone and driven out; and this both East and West can too truly te∣stifie. Looke Eastward into Holland, and how many of our choyce and extraordinary Teachers were driven thither, and durst not shew their heads here (untill this Parliament) for fear of Prisons and Pursevants? and all for scrupling at a few Cere∣monies, confessed by the Innovators themselves to be indiffe∣rent? Look but upon the books of those Ministers, which they have sent over since their banishment: Looke upon their Ser∣mons and services done for us, besides the damnage to cloathing occasioned by their departure, and then you cannot but ac∣knowledge that many of our choise Ministers, were driven a∣way actually into the East to our great damnage. But the West can tell us of a farre greater number, now wandring in the De∣serts

of America. One man of God is a precious Jewell in a Kingdome, and may doe much for the publick safety and Re∣formation of a whole Land in time of need, as we see in Elijah and Elisha; * 1.138 what a losse is it then to one poore Island to have scores of such Chariots and Horse-men, driven away at a clap?

2. Others, if not quite gone, yet were going apace. How many honest Kenites were packing up their Fardels? * 1.139 how ma∣ny powerfull Pastours in England were just now upon the hi∣ding point? Some for Ceremonies, others for faithfullnesse in their Ministry, were fain to fly from chamber to chamber to hide themselves. These beginnings of Ministers banishment, may ensure and convince us sufficiently, that the Continuance of those that remain is a mercy, yea a favour Superlative.

Secondly, [ 2] and as of Ministers, so for the continuance of all other Spirituall, and Nationall good things which (I say again) stood a tiptoe, and were (as it were) upon the wing, they are all new given unto us. We may say of them all, as the fa∣ther of his returning Prodigall, * 1.140 They were dying and are alive againe, they were losing and are found. Hast thou an estate of Lands or houses, goe home and new date thy leases, let them all run from the yeare 1640. I say againe, One thousand Six hundred and fourty, for then was thy tearme renewed; I mean, that very yeare might thy lands have been Aceldama, the stage of warres, and thine houses fewell for wilde-fire. In a word, hast thou but a wife, children, yea a life of thine owne to lose: I tell thee (man) all these are new given thee too, in the same yeare 1640. And therefore as the Lord by Moses said to Is∣rael concerning the Moneth Abib: * 1.141 This moneth shall be unto you the beginning of moneths, it shall be the first moneth of the yeare to you. So may I say of this very yeare unto us all, and espe∣cially to Ministers of the moneth November, in this parti∣cular, that this deserves to be accounted the beginning of our yeares and moneths. In a word, in them we received our se∣cond first being. Consider therefore (to close this point) how all our old good things are now become new.

5. Head of this Deliverance, we called Addition, or Increase.

The present great worke of Mercy is so full of rich parti∣culars, that 'tis like a speciall messe of meat, which we may turne againe and againe, and still find in it another choise or delicate morsell; and therefore though we have heard of Stop∣page, Removall, Prevention, and Continuance, already; yet there is a fifth list [of Additions] now to be spread before your eyes. In setting them forth I may chance to touch upon some instances or particulars which have been named before, but if I doe, it shall be under another Notion, and to a different end.

How common an objection is it (especially amongst Atheists and Delinquents) that they see no such great things already done for us by this present Parliament, [Object.] as some over-working heads doe seeme to intimate?

I answer (first) to the Persons, [Sol.] perhaps those men doe look through the wrong end of the Perspectiveglasse, [ 1] and then great things may seem very little unto them. Perhaps their Organ is vitiated, their judgement is corrupted, and then they put bitter for sweet, and sweet for bitter.

But (secondly) to the point it self I answer, [ 2] he that hath the heart of a Protestant, the mind of a good Subject, or the eyes of a reasonable Creature, and doth not wincke with those eyes that he might not see, he must both see and say, that the Lord hath done many great things for us already, for which we have cause to rejoyce. If any man ask me for an exact Enumeration of them? I answer as he—Oceani fluctus me numerare jubes—In Scripture phrase; they are more then J am able to expresse, I must give them in by heaps.

We heard before of a Paralell to all the ten plagues of Aegypt; but what if I should now shew a Catalogue of great works of this Parliament, out-stripping, yea doubling that number? I will not over-lay your attentions before hand with a promise of prolixity, but let us observe some famous particulars done al∣ready, and those for the Glory of our God, the perpetuall Honor of our dread Soveraigne, and the lasting praise of this Parliament.

1. The first observable Addition must be that Act for the Con∣firmation of the Treaty of Pacification.

I cannot but set it in the fore-front of my catalogue, as the first lincke in this golden chaine, and the basis of all the rest of our late mercies. The whole Act is true, 'tis large, but to me so much the sweeter; let him that can (for me) reade it over with dry eyes, (I meane, for joy: for) I thinke that Act is looked upon by diverse sorts of men, as was the foun∣dation of the second Temple among the Jewes. 'Tis said that Many wept with a loud voyce, and many shouted aloud for joy. * 1.142 So, doubtlesse, all that wish well to our Zion and Jerusalem, to Church and State, they cannot but rejoyce in reading thereof: but as many as are contrary-minded, (like enough) doe repine and howle in secret, to see so blessed a close of so perilous a businesse. Brethren, let me commend the se∣rious reading or hearing of that Act, to every judicious and fit Protestant and Subject now present, and also (if they please) to all those which have bin so loud, fierce and active heretofore, against our Bretheren of Scotland, Oh let these latter reade, blush, repent, and change their minds, with shame and sorrow: but the former, let them be confirmed and lifted up in their holy, loyall intentions and proceedings.

The substance of the whole Act, or Statute, may be reduced to these three heads.

First, [ 1] there are (I doe not trifle away holy time about secular things) the Commissions upon which that treaty at Rippon was grounded. As oft as I reade them over, and doe looke upon the names of the Commissioners of both sides; so often (me thinks) there commeth into my minde, the trans∣action and transactors of that businesse, betwixt the Israelites, * 1.143 and those other two tribes and halfe, beyond Jordan, it was concerning an Altar of Testimony which these latter had builded. Great danger there was at first of a bloudy, Reli∣gious-civill warre, but afterwards, by the prudence of the Commissioners on both sides, they rightly understanding each others meaning, all is concluded in a firmer peace then be∣fore, the bone is stronger after setting, then it was before the dislocation; and the Altar is called [Ed.] a witnesse:

Some thinks we may write the word [Ed. a witnesse] upon every ensigne, gunne, speare and sword, that hath bin lifted up on either side, in those late Northerne expeditions; and each weapon may be kept as a testimony of the Lords mercy, our Soveraigns goodnesse, the Parliaments wisdome, and the Com∣missioners noble service on both sides.

Secondly, There is the Act it selfe, all the Demands, De∣sires, Articles, with their severall Grants, Answers and Con∣clusions, * 1.144 like apples of gold, in studds of silver; and all this is closed and crowned, * 1.145 with a day of publique thankesgiving. Let us adde those words of the Psalmist, Come, behold the works of the Lord, what desolations he hath made in the earth. In other Kingdomes desolations: * 1.146 but in ours, He maketh warres to cease, he breaketh the bow, and cutteth the speare in sunder, * 1.147 he burneth the Chariot in the fire. The Lord of hosts is with us, the God of Jacob is our refuge, Selah.

Thirdly, There is the Act of Oblivion, a dramme of Lethe, to close up all, that so all Acts and Monuments of hostility, may be buried in everlasting forgetfullnesse.

2. Addition or messe of Deliverance (already served in un∣to us) is that Declaration of the Commons in Parliament last September, containing these foure heads.

1. For removing the Communion table, taking away the Railes, levelling of Chancells, &c. 2. For abolishing of Crucifixes, Scandalous pictures of Persons of the Trinity, Images of the Virgin, taking away of Tapers, Candlestickes, Basons, &c. 3. Against Corporall bowing, both at the name (Jesus) and towards the East. 4. For Sanctification of the Sabbath, &c. I am forced by the generall neglect and con∣tempt of this Declaration to make it my next Addition, though it be in time one of the last. I have but two things breefely to shew in this poynt.

1. Gods great goodnesse to us, in granting such an Order.

2. Our vile and base unthankfulnesse shewed to him, in the entertainement thereof.

First, this Declaration was a great mercy: for some of the things there to be removed, were a part of our late Inno∣vations, they have bin some of the rocks and sands, which

have wracked multitudes of our conscientious and powerfull Ministers. In short, are they not (at least some of them) maine grounds of Papists hopes, and other Protestants des∣paires, touching communion with us? and yet lo, now (by this Declaration) a price is put into our hands, to re∣move this rocke, and to take away these sands, to cause other reformed Churches to hope, and the Romish to despaire, of our returne towards them, and is not this a precious ad∣vantage? a wonderfull favour? especially if we consider how strongly those superfluities of our Religion were back'd of late. Why, they were the rising Ceremonies, the very roade to preferment from some; he that could but fill his hands, yea his Church, with these, was by them made a Priest of the High places: and now to have such things abolished and downed by Authority from Parliament, yea, to have but free permission from all the Commonalty of the Kingdome to doe it, I say, 'tis a thing which for a while since was incredible.

2. But now how is this golden opportunity improved? Brethren, it doth even sicken my body, and sadden my spi∣rit, to observe how dully, nay how contemptuously this mercy of God, and goodnesse of that Honourable House is entertained amongst us, amongst us I say againe. Some god∣ly forward Parishes indeed there are in this place; but I speake onely of the guilty. Hath the Lord placed this City in the midst of our County, as a Beacon upon an hill, yea, as the Center, heart and head of the West, and shall this beacon not blaze by it's example, in every part, when there is ho∣ly, loyall, refining fire put into it, by so great Authority? nay, shall this heart and head of the West (in great part) convay nothing but dullnesse and drowsinesse to that whole body? In a word, are we the Redeemed people, the Mayden City, faithfull for ever to our King, and doe many of us now thus requite the Lord that preserved us? Are, or can they be thus unthankefull to the King of Kings, in this great trust and service? Oh let all whom this concernes immediately, and all others who may have any hand in it more remotely, let them all take home these words of a grieved Minister,

with shame and sorrow, yea let them goe home and sinne no longer.

But you will say, you must first answer our doubts and Ob∣jections, before you presse thus vehemently upon our conscien∣ces and affections; and these our Objections are many.

1. [Obiect. 1] Is, touching the Authority of this Declaration, it came not (say they) from both Houses, and therefore is no con∣strayning Law?

I answer severally to both parts of the Obiection.

First, [Answ. 1] Suppose that it came not from both Houses, yet 1. Ye need not doubt but that there is Authority in it suffi∣cient, to beare out every man in the exact execution of that Order against any one that shall oppose him: and the truth of this Answer I beleeve the vilest caviller durst not to que∣stion. 2. The House of Commons (which some doe ig∣norantly or basely nick-name the Lower-House) they are our selves, we in them (in this sence) and they in us: so that we may say touching this self-nesse, as the Tribe of Judah said to David, they are (as it were) neere of kinne to us, I meane, that as our Votes were in their Elections: so 'tis fit that our Wills should be bound up in their In∣junctions and Declarations. 3. And where is he that durst to sow a jealous or evill surmise of disagreement be∣twixt the two Houses of Parliament, concerning their In∣junctions?

To that other clause, [Answ. 2] that denyeth this Declaration to have any Constraining power. I answer,

First, And is it come to that now, that we doe need force and constraint to make us reforme things amisse? I had thought for a yeere agoe, that bare permission and liberty to remove such things as these, would have beene a sufficient inducement unto us all. Little, little, did I then dreame that Protestants, would have needed compulsion to such a reforming worke as this. 2. But however, know this, ye that slight this Declaration, as an Arrow without an head, know (I say) that ye are like to feele a penalty for your neg∣lect. You which are resolved (it seemes) to try the power and authority of that Honourable Assembly, and will needs

see what they can doe: let me warne you, that there may be such a sting in the end of this your contempt, upon Certificate thereof, as may pierce thorow your beloved estates, even in this world, besides that other sting of Conscience which may for ever goare you in another world, for scorning such an op∣portunity of Reformation.

Scruples of Conscience are pretended. [Obiect. 2] We stick in Conscience (say they) concerning some of these particulars, whether it be lawfull and fit by Gods word to abolish them?

And have you more wisedome to judge of such Scruples or more Conscience to sticke at them, then hath that great, [Answ. 1] grave, religious Assembly, which have enjoyned this aboli∣tion? or then all the reformed Churches in the world, which have long since abolished those remainders as Super∣stitious and Popish? 'Tis well, if that Conscience of yours doth also stick at other things which are notoriously abho∣minable, doe you also sticke at oathes, at Sabbath breaking, and at Usury? 'tis well if you doe. But (my Brethren) com∣monly these mens Consciences are true taper-wax (as we say) that is, if they are small and straight at this end, then ordina∣rily they are very broad at the other end.

But to descend to particulars. [Answ. 2] Where is it I pray you that your Consciences doe stick so tenderly? what,

1. Is it at removing the Communion Table, taking away the Railes, and Levelling the Chancells, &c. All these things are but Innovations and Superstitious attendants of tran- and con∣substantiation, of which I could shew you the whole pe∣digree: but this in short, and to our purpose. First, for∣scoth, the Chancells must be separated from the body of the Church, and so be made a More holy place, for the seating and burialls of more sacred persons, for the Clergy only. Next, the Table was brought up to them, as belonging most properly to the Priests. Then, let them alone for Mounting, Al∣taring, Railing, Crucifixes, Bowing, and at last there is made up a Sacrifice, to sort with the Priest and the Altar. And doe your consciences scruple to remove these things?

2. Or is it at taking away of Crucifixes, scandalous pi∣ctures, &c. Of Tapers, Candlesticks, Basons, that you stick?

These are attendants and promoters of the Masse, they are against the Second Commandement, and are abolished in other reformed Churches.

3. Or cannot you find in your Consciences to forbeare bowing, what, towards the East? I answer, that is Will-worship forbidden in the second Commandement, and it is too well like unto that which is called the greater abhomina∣tion by God to Ezekiel. * 1.148 Or what else? is it corporall bowing at the name [Jesus?] Yes, here is the Scruple. And why? because forsooth the Scripture commands it that at the name of (Jesus) every knee should bow, * 1.149 &c. I answer the Text from the Text: for in that verse (as they reade it) I find a Mis-Englishing, a Mis-sencing, and an Absurdity. 1. A Mis-Englishing: for how comes the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in the Originall, to be translated [at?] whereas it doth properly signifie [in] and is so rendred in other places. But you will say [in] and [at] are both one? Then 'tis both one to say in that place of Mathew Lord, * 1.150 Lord, have we not pro∣phesied [at] thy name, and [at] thy name cast out Divels, &c. 2. There is a Mis-Sencing of that word [name,] the name of Jesus: for who knowes not that in Scripture by the names of God, or of any person of the Trinity, is commonly meant their essence. Brethren, you can all say the Lords prayer, what is meant there by hallowing of Gods [name?] You can also say the Ten Commandements, what is meant in the third, by taking Gods [name] in vaine? But 3. There is also an Absurdity, in their reading of that verse of S. Paul: for what knees have Angels (good and evill?) how can Birds, Beasts and Fishes, bow the knee corporally? And there∣fore some of the wisest of that tribe of Word-worshippers, have given over this text as improper for their purpose, and doe fly to an ancient and laudible custome to hold by? To which I answer, 1. Antiquity without verity is but an in∣veterate error. 2. And this being but a humane invention, how can it be true, and pure worship? That's enough to satisfy your Consciences. And now the same staffe is in my hand, yea, let me presse it upon your Consciences (if they are so tender) and charge you to give over your unwarran∣table,

devised and partiall worship of God. I call it partiall, both because it seemes to give more honour to the second Per∣son then to the rest, and in the second Person it bestowes more worship upon one name of his then upon another. Thus (as I conceive) all colourable Objections and Pretences are quite blowne off. But now, are these orders obeyed? is all this done? No, but this Order, though according to the expresse Word of God, though comming from so Honourable and Blessed a Court, though pressed so earnestly with Reasons and Scripture by our faithfull Pastours, yet this Order (I say still) is neglected, in most Churches wholly, in others partially, e∣ven in despight of God, Governours and Ministers. The Pi∣ctures in the windows, do still out-face us in our Pulpits. The Railes or Tables, stand as they did, and the bowings are continued. Is this our requitall to the Lord for late Deliveran∣ces? Is this our forwardnesse to Reformation so long desired? What? hath God stopped so many bloody issues? hath he re∣mooved so many Aegyptian plagues? Hath he prevented so much Treason in both Kingdomes? and is this our fruit, our Requitall for all these wonders? Cannot we yet finde in our hearts to pull down a scandalous Puppet, to breake an Idoll, or to give over a superstition for his sake, yea, and that even then when we have Authority on our side? O stubborne, ingrate∣full, uncapable Nation, a people I had almost said incurable! Sure I am that many amongst us doe hate to be reformed. What can I say more, but only to sly and cry to the Lord for his par∣don and assistance? O thou the just and jealous God that visitest the iniquities of Idolatrous Parents upon their children to the third and fourth generations, pardon this great sinne unto us, and our posterity, and lay it not to our charge in the day when thou shalt visit our sinnes upon us, neither let it hinder good things from us, &c. Brethren, let me speake freely, there is not any one thing that doth make me so much to feare what will be the issue of the present good worke of mercy, and to doubt least this faire weather may be over-cast againe with bloudy showers, then doth this Epidemicall generall back∣wardnesse, to take the opportunities and execute the Orders which are sent downe for Reformation. Turn we sadly to that

place of Ezekiell. * 1.151 She hath wearied her selfe with lies, and her great scum went not forth out of her: Her scum shall be in the fire. In thy filthinesse is lewdnesse, because J have purged thee and thou wast not purged, thou shalt not be purged from thy filthinesse any more, till I have caused my fury to rest upon thee. I the Lord have spoken it, it shall come to passe, and I will do it, I will not goe backe, neither will I spare, neither will I re∣pent. Let me apply these words to the present times, yea to this Kingdome, Country, City, in respect of divers Parishes and persons, Because I have purged thee and thou wast not purged, that is, I have offered unto thee (may the Lord say) many faire, lawfull Opportunities and Advantages of Reforming, As 1. I have given thee liberty and incouragement to enter into a sa∣cred Obligation and Protestation against Popery, but thou hast not accepted it in one Parish of twenty through the Ringdom. 2. I have given thee an Order for due Observation of the Sab∣bath, but generally thou hast not spread nor read it. 3. I have sent to thee a Declaration, in which I gave thee authority to take downe Crucifixes, &c. but there they stand to this day. Thus thou wast not purged. And therfore (may God say) Now thou shalt not be purged from thy filthinesse any more, till I have caused my fury to rest upon thee. Go drinke and be drunken, and spue and fall and rise no more. Go take your bellies full of Images and Altars, and Cringings, and Masse and all. Let your belo∣ved nest-eggs hatch and bring forth Cockatrises, let your dar∣ling relicts and decoi-ducks bring in the whole swarm and flock of Idols and Idolathites after them. Farewell England, incor∣rigible England. And now let me goe try the naked Indians and barbarous Blackamoores, whether or no they will prove so rebellious as thou, after so much meanes, goodnesse and pati∣ence. So much touching the Declaration.

And thus by my largenesse in these two Branches of Additi∣ons, you may guesse how much time all the rest of these, twise ten particulars might take up; but I must therfore contract my very contractions, and am resolved to do with the rest, as they use to doe at your sumptuous over-flowing Feasts and Ban∣quets, they put two Phesants in a dish, and doe serve in double sweet-meats for every guest: So shall I serve in the rest of

these Additions, even by clusters, by pairs and couples, and those very succinctly too. We have had one paire already, viz. 1. The Act for confirmation of the Treaty, &c. 2. The late De∣claration.

2^d. Paire let be those two Acts of Parliament concerning Parliaments.

1. One for a Trienniall Parliament. 2. The other for the Continuance of the present Parliament. These two mercies are too good and great, to be served in, in one dish, and yet thus I am forced to contract. Brethren, the former of these [A Trienniall Parliament] I do look upon it as the poole of Bethes∣da; There an Angell came downe at a certaine season, * 1.152 and made the waters compleatly medicinall; so here is a certaine season appointed (by that Act) for the cure of all our Nationall dis∣cases. But I may compare the latter Act (for the Continuation of the present Parliament) to that blessed Oyle and Meale of the perishing Widow, which out-lasted all the time of the famin. * 1.153 Or unto the multiplied Oyle of that other poore indebted wi∣dow, which continued running till all her Ʋessels were filled, * 1.154 her debts payd, and enough remaining to sustaine her selfe and children. But the dullest Vulgar doth conceive this [Paire] to be a great mercy, * 1.155 yea even those which are insensible of spi∣rituall favours: I shall therfore conclude it with the words of the wise King, Where no counsell is the people fall; but in the mul∣titude of counsellers there is safety. Yea again and againe he saith it.

3^d. Paire (of Additions) are those other two Acts, which have taken away that Pair of Arbitrary Courts, namely

1. The Starr-Chamber, and 2. Next, the High-Commission. With the taking away of the former, another mighty Court is regulated, and with the fall of the latter, all Consistories, like lesser neighbouring trees, or shrubbs are broken downe under it, so farre (it seems) as doth concerne their maine Coercive power: so that this paire is a twin of twins, foure in two. Brethren, this is such a mercy, as that for some months since, we durst not for our Eares to have wished publikely for it, and I thinke, some godly persons amongst us had not the courage (at least they had not the thought) as to begge these great

things in their very prayers: but now they are freely cast in up∣on them, unbought, unsought and unthought.

(Fourth Paire shall be those other Acts.)

1. Against vexatious Knighthood, and 2. Ship-mony.

A paire of Grievances, which did distresse and compasse us both by Sea and Land, as well in our merchandize as husban∣dry. Brethren, we were generally sensible of these pressures, and yet perhaps all our sufferings under them hitherto, might have bin but the beginnings of sorrow in comparison of that which did remaine. O let us then be as generally sensible of their perpetuall Removals.

Fifth Paire or Messe would be two Statutes which are more speciall for some particular Counties and pla∣ces above the rest.

The 1. of them for Certainty and Bounds of Forrests.

This is as welcome to divers other Shires, as the 2. Next a∣gainst Stannery Incroachments and Oppressions, is well pleasing to us, and our * 1.156 Westerne Neighbour County. You know Brethren (and have felt it) how of late especially, * 1.157 Our West∣erne silver (to borrow the words of the Prophet) was become tinne, * 1.158 and our wine was mixed with water. But now it hath pleased God by these Statutes, to purge away our drosse; and to take away our tinne, to restore our Judges as at the first, and our Counsellours, as at the beginning. And thus you have the first five Paires of Additions, all of them (excepting one) are Sta∣tutes enacted.

Sixth Paire are,

1. That blessed (though neglected) Protestation, and 2. The Order for due Observing of the Sabbath.

These are a golden paire indeed, and were they so well exe∣cuted, as they are wisely and piously ordained, doubtlesse they might proove unto us some of the chiefest master-pieces a∣mongst our late blessings. I shall conclude touching these, with the Word of the Lord to Israel, when they had good Com∣mandements and spake good words of them, but did not act and practise, * 1.159 O that there were such an heart (in this people) that they would feare me and keepe all my Commandements al∣wayes, that it might be well with them and with their children

for ever. But 'tis a Proverbe upon the English Law, and we may apply it to our Law-makers in this case, that They have good Wills, but bad Executors, the meaning is, that the will of the Law is just and good, but the Executioners of it are dul and evill: So here, the Will and intention of that Honourable House of Commons in publishing these Orders was good and holy, but many Executors or Executioners of them in the Coun∣try are very bad, yea, most ingratefull.

(Seventh Paire.)

Adde next to these, that paire of Orders old and new.

1. One long since, for informing against scandalous and in∣sufficient Ministers. Yet not so long since neither, but that (me thinkes) many mens hearts should yet continue aking, for their bloudy cowardise, negligence and unfaithfull dealing in that businesse. 2. The other very lately, it was for setting up of Lectures in every Parish in England and Wales, These two opportunities put together, might have made up a compleate spirituall Nationall mercy. For this indeed is the right end to begin at. 'tis one hinge of Reformation, and of all the rest of our blessings. * 1.160 The Lord might say to us concerning this paire, as he doth to Jsrael in that Psalme, O that my people had hearkened unto me, and Israel had walked in my ways! I should then have fed them with the finest of the wheat; and with hony out of the Rocke should I have satisfied them.

(Eighth Paire are Proclamations.)

1. For the Banishment of Priests and Iesuites, and 2. For the Disarming of Papists. O what a double stabbe were these (if well set home) to all the Popish Faction in England? This would be a two-fold dis-arming to them, even a spirituall and a corporall; yea it might have brought them to such a strait, * 1.161 as Israel was brought into by the Philistins, when both their Smiths and their weapons were taken from them. But these [Wills] too have had bad Executors or Executioners (as it seemes) and therefore here againe I might take up those other verses of the fore-cited Psalme, Heare ô my people, and I will testifie unto thee: * 1.162 O Israel if thou wilt hearken unto me, I should soone have subdued their enemies, and turned my hand against their adversaries. The haters of the Lord should have submitted themselves unto him, but

their time should have endured for ever.

For the ninth Paire, let us joyne together,

1. The downing of so many Monopolies by Proclamation, as they came up, and 2. The Command for a publike Thankes∣giving; in which all Ministers were required to publish to their people, the loyalty, integrity and faithfullnesse of our Brethren of Scotland, and that all Declarations, Proclamations, Acts, Books, Libels and Pamphlets made against them should be suppressed. Who durst for feare of his life to have prophecied such a thing for a yeare or two agoe? Nay, what Minister soever at that time should have spoken but a charitable word in publike of that people, and of their proceedings, he might have met with enough Captaines, which would have bin ready to deale with him, as Captain Irijah dealt with Jeremiah, He tooke Je∣remiah the Prophet, * 1.163 saying, thou fallest away to the Chaldeans. Then Jeremiah said, it is false, But he hearkened not to him, but brought him to the Princes: * 1.164 Wherefore the Princes were wroth with Jeremiah, and smote him, and put him in prison, and cast him into the Dungeon. Then was not this a choyce Ad∣dition of mercy? But now how grossely this day of Thankesgi∣ving hath bin neglected, we doe all know: But let this satisfie to be said of those neglecters, their forwardnesse to the warre may be sufficiently seen, by their backwardnesse to give thanks for this blessed peace.

(Tenth Paire sinally must be,)

1. The Returne and Release of our innocent sufferers, and 2. In∣stead of them, the slight and punishment of the guilty. O the ex∣act and wonderfull Justice of the Almighty! To see poor men which were adjudged to severe sufferings and perpetuall exile, yet fetcht home againe and released by publike Votes and Ac∣clamations. Nay, and (which doubles the wonder) then, to see some of their Censurers to become Prisoners and exiles in their roome. But I am too narrow in speaking of persons on∣ly, here is the wonder of Miracles, to see a whole Nation bani∣shed at once, and yet (at last) published loyall and dutifull, in that other Nation whence they were banished, while their e∣nemies (meane time) are fame to fly, lye and dye as traiterous Incendiaries. I shall close up this point, and so the whole dou∣ble

decad with that Proverbe of Salomon, * 1.165 The wicked shall be a ransome for the Righteous, and the transgressor for the Ʋpright. So much be spoken concerning Additions.

The Sixth and last observable head in our Deliverance, I called PROBABILITIES.

This head doth answer somewhat to that third Branch of the former ranke, which we named Prevention; because it doth concerne good things (as that did evils) approaching. And by it I doe understand all Likelyhoods or Grounds of hope for more good and mercy, then we have yet received, either by continuance of old favours, or by the Additions of new ones.

Quest. But you may aske me, What meane you by those more good things, and what are the Grounds of our hopes for them?

Answ. 1. By those [good things] I meane the increase of all the five former Branches in more eminent degrees; as more Stoppage, more Removall, more Prevention, yea longer Continu∣ance, and more Additions. But if you would have it in short, I meane a compleate Deliverance and a thorow Reformation.

2. By the Grounds of our hopes, I meane, those topicks or common places of hope, which may be gathered and observed for our incouragement, and these are three; Some we may gather by observing the carriage and condition of the Enemy, others we may gather from the Church, and the third sort from the Lord himselfe and his engagements.

1. Common-place or Ground of our hope of a perfect Delive∣rance and compleate Reformation is gathered, [Ground 1] by observing the Enemies at this time. And this doth yeeld us divers particulars, as

First, in that the Lord doth Discover and Disgrace the ene∣mies of Deliverance and Reformation. * 1.166 As Simon Magus was dis∣covered by Philips preaching, He had used sorcery and bewitched the people of Samaria for a long time, saying that he himselfe was some great one, to whom they all gave heed, but at last he is un∣masked, and then his time is but short. * 1.167 This also is the Argu∣ment that Saint Paul giveth to Timothy, for the Probability of cutting off those Heretikes of whom he speaketh, But they shall

prevaile no further, why? for their folly shall be manifest to all men: So then, when the folly (that is, the wickednesse and witles∣nesse) of the enemies are made knowne; when their hypocri∣sie, deceipts, malice, &c. doe begin to be discovered, then 'tis very probable that they shall not proceed any further, their market is marred. And is it not so with our Enemies at this time? their vailes, vizards, maskes and periwigs are plucked off, so that men see them in their colours.

Secondly, they are met withall and crossed (even by a Di∣vine hand) in all their plots, projects and conspiracies. As the Prophet Elisha directed the King of Israel to meet with the King of Syria in all his stratagems, * 1.168 Then the King of Syria war∣red against Israel and tooke counsell with his servants, saying, in such a place shall be my camp. And the man of God sent unto the King of Israel, saying, Beware that thou passe not such a place, for thither the Syrians are come downe. And the King of Isra∣el sent to the place which the man of God told him and warned him of, and saved himselfe there, not once nor twise: Therefore the heart of the King of Syria was sore troubled for this thing, and he called his servants and said unto them, will ye not shew me which of us is for the King of Israel? And one of his servants said, none my Lord, ô King, but Elisha the Prophet, that is in Israel, tel∣leth the King of Israel, the words that thou speakest in thy bed-chamber. Now when the bed-chamber counsels of traiterous Enemies doe come abroad, 'tis a signo that they are declining apace. * 1.169 The Aegyptians we know were mirrours of incurable stubbornnesse against the Lord, and yet even they, when they saw that their hoast was troubled, and that their Chariot wheeles were taken off, so that they drave them heavily, even they do con∣fesse, 'tis time to flee from the face of Israel, for the Lord fighteth for them against the Aegyptians. And so 'tis reported of those Spaniards that came against England in that Armado in Eighty eight, that seeing the windes, and seas, and all against them, they cryed out that God was turned Lutheran, ô (me thinkes) the present factions of Papists, Anti-Deliverancers and Anti-Reformists, they might as well imagine now, that the Lord God is turned Covenanter and Puritan, I take the word so, as those men doe usually abuse it. * 1.170 And for mine owne part, af∣ter

the way which many persons doe call Puritanisme, so desire I to worship the Lord God of my Fathers. But this is a second signe of their tottering, and of our standing up∣right.

Thirdly, [ 3] (which followeth from both the former) they doe grow weaker continually, both in their party, * 1.171 and in their spirits. 'Tis said, There was long warre betweene the house of Saul and the house of David: but David waxed stron∣ger and stronger, and the house of Saul waxed weaker and weaker. Yea, and in Sauls owne particular case, * 1.172 see how spirit-falne he is, when his destruction approacheth. And Samuel said to Saul, why hast thou disquieted me, to bring me up? And Saul answered, I am sore distressed: for the Philistines make warre against me, and God is departed from me, and answereth me no more, neither by Prophets, nor by dreames: * 1.173 therefore I have called thee that thou mayest make knowne unto me what I shall doe. And after, hearing his doome from the Divell, Then Saul fell straight way all along on the earth, and was sore afraid, be∣cause of the words of Samuel, and there was no strength in him.

But you will say, nay, [Ob.] rather the Enemies now doe grow more desperate and couragious.

No, [Answ.] there is a vast difference betwixt desperatenesse and valour, though for the first fit they may seeme to be alike. There is great oddes betwixt the playing of Fishes in the pond, and their frisking in the kettle, though both may seeme alike. Desperate attempts are sure badges, both of a con∣quered man, and a coward: for though dead men cannot bite, yet dying persons doe bite most deadly. These are grounds of Probability from the Enemies.

But from the Church and the Reforming party, [Ground. 2] we may gather Arguments, quite contrary to all these three. For 1. Their Counsells doe prosper, like that of Hushai against Achitophel. And Absalon and all the men of Israel said, * 1.174 the counsell of Hushat the Archite, is better then the counsell of Ahi∣tophel; for the Lord had appointed to defeat the counsell of A∣hitophel. And 2. They are now more and more Honourable before all tollerable men, as was Joseph, * 1.175 comming out of

prison, * 1.176 and Daniel out of the den of Lyons. Yea the hand of the Lord is upon them for good, as it was with the same Joseph and Daniel. 3. In short, both their party and their spirits, doe in a comfortable degree, increase and grow con∣tinuall, as it was with the house of David before mentio∣ned.

3. [Ground. 3] Probable ground of Deliverance and Reformation, are the Lords Ingagements in this businesse, and these are of two sorts.

First, his Ingagements to the worke it selfe, as an helper, Auxiliary or beginner, and these ought to support our hopes not a little. It is an Argument with which I find the Saints in Scripture doe much stay their hopes, and presse the Lord in times of great provocation and perill. As when they had committed that great sinne in making a Calfe, and the Lord had a kinde of desire to consume them; * 1.177 yet Moses useth this Argument to appease wrath and to continue preservation, and doth obtaine his request. * 1.178 So when Jehoshaphat was in triple danger, there were three Nations to one, against him: but he giveth himselfe to prayer, and a maine argument of his prayer is set downe to be this. * 1.179 Art not thou our God who didst drive out the Inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever? Lo, with how many Relations and Ingagements doth he there presse the Lord? His Relations doe lye in these wordes, Our God, thy people, and the seede of Abraham thy friend: The In∣gagements in these words, Thou didst drive out the inhabi∣tants of this land, and gavest it to the seede of Abraham, &c. Bre∣thren, let us in an humble and edifying way, to the Lords honour, the works promotion, and our encouragement, edifie one another with these sayings, This is the Lords Ingage∣ment to the work as an helper.

2. Is, his Ingagement against the Enemies as a Party, or a Principall. And this we may gather if we looke upon the great blasphemyes of the Enemies, even against the Lord himselfe. 'Tis good newes for the Church when her Ene∣mies are growne rancke in blasphemy, when they are come so farre as to despight the power of godlinesse, and to hate

holinesse (quatenus ipsam) as holynesse: for then the Lord himselfe doth take the matter into his owne hand, and will be a principall in the cause, and this ought to be our comfort. See a ground for it in Scripture, in the case of Hezekiahs distresse. when Rabshakeh had rayled against the wayes of the Lord [in him,] see how God doth take it to himselfe. And Isaiah said unto them (that is, * 1.180 to the servants of King Heze∣kiah.) thus shall ye say to your Master, thus saith the Lord, be not afraid of the words which thou hast heard, wherewith the ser∣vants of the King of Syria have blasphemed [me.] marke the last syllable [me.] He goeth on, * 1.181 Behold I will send a blast upon him, and he shall heare a rumour, and returne to his owne land, and J will cause him to fall by the sword in his owne land. Yea, the Lord doth put himselfe into the quarrell, * 1.182 Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the holy one of Israel. * 1.183 By thy servants hast thou reproached the Lord, &c. But J know thine abode, and thy going out, and thy comming in, and thy rage against [me.] * 1.184 Because thy rage against [me.] and thy tumult is come up it to mine eares: there∣fore I will put my hooke in thy nose, and my bridle in thy lipps, and I will turne thee backe by the way by which thou camest. Thus, when the Lord is ingaged to a worke as an Auxiliary, * 1.185 or against the Enemies as a Principall, then let the Adversaries looke to it: but let the righteous lift up their head, for (in Pro∣bability) their redemption draweth nigh.

But although there are all these severall grounds of Proba∣bilities, yet let me tell you (to prevent confidence) that there are also some Improbabilities of the prosperous successe of this worke, there are Bitts as well as Spurres, yea many a rough winde and tyde is against it: and therefore we should doe well to follow that counsell of the Psalmist. * 1.186 Serve the Lord with feare, and reioyce with trembling. Rejoyce we may for the Probabilities; but we must also [tremble] to consider what Improbabilities there are. Would we heare some of them?

1. Then first consider our generall Backwardnesse and un∣willingnesse to be Reformed. Remember againe that place of

Ezekiel, * 1.187 Because I have purged thee and thou wast not purged, thou shalt not be purged from thy filthinesse any more, till I have caused my fury to rest upon thee. What an universall unthank∣fullnesse is there now in England for mercies lately received? The Scots are still rayled against by some, whilst Straffords memory is favourably reported. The day of Thankesgiving was generally sleighted, and there are those which durst to grumble against the Parliaments zeale and diligence Be∣sides, those Declarations, Orders and Edicts, which tend to purging and punishing of wickednesse, what neglect of them, what disputes against them doe we heare of, on all sides? Brethren, these things doe not a little set backe the ballance of mine hopes.

2. Improbability, may be, the too much dullnesse, selfe-love, and selfe-seeking of too many Professors even in these times. Base feare, muddy covetousnesse, and Reserving pride, these doe benumme their tongues, singers, heads and hearts, so that they doe not pleade, spend, contrive and pant, for the publique good of Zion. Here I may fitly take up those words of our Saviour, (though spoken in another sence) For the day of vengeance is in mine heart, * 1.188 and the yeere of my redeemed is come. But how was it entertained? And I looked and there was none to helpe: and I wondred that there was none to uphold. Upon such a ground as this was that exclamation of Ieremiah, ô that I had in the wildernesse a lodging place of wayfaring men, * 1.189 that I might leave my people and goe from them. Why? For they are not valiant for the truth upon the earth, * 1.190 they proceed from evill to evill, and they know not me saith the Lord. These are Im∣probabilities.

Seeing then that there is both hope, [Quest.] and hazard, perill and possibility in the businesse, oh what, and how may we doe for our particulars, to remove our feares, and to attaine our hopes?

I answer againe, [Answ.] be Active, be Active. I have already shewed you [wherein] and I shall now adde only to shew you [wherefore] or why we must be thus Active. My desire is to stirre us up by some motives to further the worke be∣gun.

First, consider the great Peril, the manifold mischiefes, [Motive 1] and Inconveniences of an imperfect Reformation and Deli∣verance. I say againe, the manifold mischiefes, for they are di∣verse. As

1. In respect of the Lord himselfe, who is hereby pro∣voked and offended farre more then if nothing at all had bin done. Halfe-service is as bad, and sometimes worse to him then none; and therefore such a remisse servant is accursed. Cursed is every one that doth the worke of the Lord negligently. * 1.191 God will have service (as love) with all the heart, mind, soule and strength. We know what a brand and blemish there is set in Scripture, upon the memories of those Kings which did Reforme in part, but not thoroughly: * 1.192 because the high places were not taken away. Thus we find a blot upon Amaziah, upon Azariah, upon Iotham, &c. Thus in respect of God.

2. Such an halfe-stroake in Reformation doth breed an Inconvenience in respect of the worke it selfe, for that is here∣by made farre more difficult, then if it had never bin attemp∣ted. A foule cloth that hath bin slim'd (as they say) in washing, so that the dirt is scalded into it, will require farre more labour to clense it, then if it had never bin touched. A wild Colt that hath once cast his rider, will put him doubly to it, to sit him the next time.

3. Yea, in respect of other after-reformers too, such an halfe doing will be no small disheartning and prejudice unto them, in case they may set upon the same worke in time to come. What? (will it be said) will these men doe more, then, their wise predecessors could compasse? Tush, this attempt is an old fancy, a stale project: Thus, in such and such a time of old there were some of your humour that made a great noyse of Alterations, and Reformations, they for∣sooth would needs doe strange businesses, but what was the issue? either nothing or a very small matter. Thus the cure is made more difficult to those Physitians which shall come after, and they by this meanes are discouraged from the un∣dertaking.

4. But especially such imperfect attempts and meere be∣ginnings

of a Reformation and Deliverance, are most mis∣chievous in regard of the Enemies of those workes, and that more wayes then one: for by this meanes, 1. They doe be∣come more bold, and audacious in their evills, according to that of the Preacher, * 1.193 Because sentence against an evill worke is not executed speedily (I may put in thorowly,) therefore the heart of the sonnes of men is fully set in them to doe evill; or at least the enemies doe hereby grow more subtill and cautious (if not more impudent,) As a I ox that hath once broken the snare or ginne, it will cost you double art, paynes, and pa∣tience, to get him upon that advantage againe: So if once the Enemies can escape such a scowring, they will worke more wisely ever afterward, and tenne to one, if ere you take them so fairely upon the hyp in future times. 2. But chiefe∣ly such short sparring (as we say) doth make the Enemies more fierce, cruell and malicious, against all the Reforming party for ever afterward. When Moses and Aaron did at∣tempt and begin the Redemption, and Deliverance of Israel out of Aegypt, and that they had made but an entrance upon the worke, * 1.194 they had but broken the ice with Pharaoh, con∣cerning letting the people goe: Lo, then for a time it is farre worse with the poore Hebrewes then ever before; for the tale of their brick is doubled, straw is denyed them, and in∣steed thereof, stripes are layed upon them. Suppose now that those two great Deliverers (Moses and Aaron) had left the worke in this plight, had they not bin rather enemies, then friends to Israel in so doing? But once more, Suppose that the Aegyptians had recovered the Israelites back againe, * 1.195 when they pursued them to the red-Sea? Oh then, what triple tusks of bricks, with Scorpions instead of rodds, would they have layed upon them? To illustrate this poynt a little more cleerely: Suppose a hunter, or Wood∣man, in shooting of a Stagg, or Wilde-Boare, doth not strike it dead in the place, but onely wounds it: is not then the shooter himselfe in as much danger as the game? is it not time for him presently to fly for his owne life, for feare least the bleeding beast doth fall upon him? Or once more, Suppose that a Priest or Levite of old, when he had

a Bull or Bullock tyed to the hornes of the Altar; suppose (I say) that he had given it such a faint blow upon the head, as might onely have amazed the furious beast, and caused him to breake the cordes, had it not then bin high time for the man to looke to himselfe, for feare least the Sacri∣fice should have offered up the Priest? We know that the Philistines brought downe Sampson very low: * 1.196 for they did shave off the locks of his head, and with them his strength, they did put out his Eyes, and bound him with fetters of brasse, and he did grinde in the prison house. A man would have thought that this enemy of theirs had bin sufficiently disabled from hurting them for ever after: but the case was otherwise, * 1.197 for in time the haire of his head began to grow againe, and at last, when they made but a play-game of him, * 1.198 he was at once avenged of them for his two eyes: Yea, he pulled downe that house-full of the Philistines at one plucke, so that the dead which he slew at his death, were more then they which he slew in his life. Therefore there is no good trusting of shaven, blind, bound and imprisoned Sampsons; their haire may grow againe, and then woe to the other side if ever they reco∣ver hold fast in the pillars of the house. In short, whosoe∣ver doeth not strike home in cases of great Reformations, and publike acts of Justice, he doth but irritate the enemy, to the extreme perill of himselfe. I doe here remember that speech of Goliah unto David, and may well allude unto it, Chuse you out a man for you (saith he) and let him come downe to me, if he be able to fight with me, and to kill me, * 1.199 then will we be your servants, but if I prevaile against him, then shall ye be our servants and serve us. The like words me thinks I heare founding from the mouth of every grand-delinquent, and from each mighty Anti-Reformist amongst us at this time. If the Reformers be now able to match and vanquish us, then we must be servants for ever: but if our party can at this time prevaile, kill, and conquer them, then all is ours, and they shall be our perpetuall servants, and serve us. And hence (I suppose) doe spring all those divellish Treasons, and hellish Machinations of the Adversaries, in all the three

Kingdomes ever since the beginning of this Parliament, Irish, Scottish and English Rebellions, Treasons and Conspira∣sies. The enemies are busie (like their father the Divell,) because their time is short: Now or never therefore, let the holy, and loyall side bestirre themselves too, even in their owne defence. And to set on this point yet more closely, we may allude in this case, unto that speech of our Saviour concerning the re-entry of the uncleane spirit. * 1.200 When the uncleane spirit is gone out of a man, he walketh thorough dry places, * 1.201 seeking rest, and finding none, then he saith, I will returne into my house from whence I came out, and when he is come, * 1.202 he findeth it empty, swept and garnished: Then goeth he and taketh with himselfe seven other spirits more wicked then himselfe, and they enter in and dwell there, and the last state of that man is worse then the first. The States Ecclesiasticall and Civill, in this Kingdome, were not long since peste∣red, and in part possessed, with divers bad members, which were unto us like so many uncleane spirits, some of these have bin lately dispossessed; I meane, by flight, imprison∣ment, death; so that at present, we doe walke through dry places, that is, in better wayes, seeking rest, and a thorow Reformation; but if now we finde none, then, then, let us be sure that those (Cacodemons) evill spirits, may returne againe, and take with themselves many other spirits more wicked then themselves, and (if possible) enter in, and dwell here, and the last state of this Nation shall then be worse then the first. The Lord grant that it be not even so unto this Ge∣neration. In briefe (my Brethren) let me speake it as ef∣fectually, as I doe now faithfully say it. The Blessed Re∣formers and their Adherents, doe at this time (as they say) hold a Wolfe by the eares. By the Wolfe I doe understand, all Papists and Delinquents, if they chance to let goe this rave∣nous beast, he may turne againe, and all to rent them; if they hold it there for longer time, this also may be peri∣lous. A third way yet remaineth, and that is, to be sure and swift.

5. Finally, Such short-shooting may much redound, or at least be objected, to the dishonour of the attempting Reformers:

for will not after ages, yea, the present enemies, be bold to put upon them that Proverbe in the Gospell, concer∣ning weake builders, and say, These mend id begin to build, but they were not able to finish? * 1.203 So much for a first Mo∣tive.

A second meanes to stirre up Activity may be taken from our common interest in this worke. Consider that thy selfe, [Motive 2] and all thine, have a deepe share in this deek, I meane, if thou beest a true Protestant and a good Subject. This was Mordecais first Argument to Queene Hester, * 1.204 Thinke not with thy selfe that thou shalt escape in the Kings House more then all the Iews: So say I to every one that heareth me this day, what Religion dost thou professe? Art thou a Papist or a Protestant? If a Protestant, then I must tell thee. Thinke not with thy selfe whersoever thou art, that thou shalt escape, more then all the Protestants: for the Irish-Rebels, the Traitours and Conspira∣tours in Scotland and England, yea, the whole Anti-Parlia∣mentary guilty party, in all three places, are generally, either Papists in tongue or Popish in heart.

Question. But thou wilt say, I am neither Papist nor Puritan, the middle and moderated way is my de∣sire?

Answer. True, wee have both Church-Papists and Masse-Protestants, yea further (if you will) there are a∣mongst us, both meere Passive Protestants, and Active ones, the latter are accounted Puritans, and the former are little better then men indifferent: but to bee short, art thou a Protestant indeed, that is, compleatly Ortho∣dox in Doctrine, and firmely conscientious in practice? Then I tell thee once againe, that thou art no better then an Hereticke, yea a Puritan, in the Definition and account of true Romanists. How long therefore halt yee betwixt two wayes and opinions, betwixt Popery and Purity? Be assured Brethren, there is no third Tract to be found, and to convince you of this (for wee had need of convicti∣on in this point) consider seriously these two grounds or reasons.

1. First, Christ himselfe doth make but two wayes

and gates, and two sorts of Travellers, in, and to them. Enter yee in at the straight Gate: * 1.205 For wide is the gate and broad is the way that leadeth to destruction, and many there be that goe in thereat; * 1.206 because straight is the gate, and narrow is the way which leadeth unto life, and few there bee that finde it. There we have a division of all persons in the world, into two ranckes, Cursed and Blessed, and he gives us two markes of the latter sort, you may know them by their strictnesse in practise, and pausity of number. Againe, our Saviour saith elswhere, * 1.207 He that is not with me is against me, and he that gathereth not with me scattereth abroad; ther∣fore Christ himselfe doth make but two principall sides now amongst us.

2. But if the Popish, rebellious or Anti-Reforming party should now prevaile (which God forbid) they also would passe a Dicottomy upon us all, they would make but two parts of all the people in England, either we must turne Catholikes (as they call it) or else, we shall be Heretiks and Puritans in their Kalender: and therefore if there be any persons, present or absent, which doe dreame of get∣ting safety by compounding, and halfe-syding, let those Batts know, that their lot in the conclusion, is like to be no better, then was that of the wily Gibeonites which made a crafty lying league with Israel. * 1.208 See the issue of their com∣position, first, they are both accursed and inthraled, even by those with whom they made their league; Saith Joshua to them (when he had spied their Cap.) Now therefore yee are accursed, * 1.209 and there shall none of you be freed from being bond-men, and hewers of wood and drawers of water, for the House of my God. And afterward King Saul, he doth mas∣sacre or slay them in his zeale to the children of Israel and Judah. * 1.210 Let all the English Gibeonites of these times looke for the like reward in the latter end, and remember still, that theirs was slavery and slaughter. In a word, the grea∣test favour that such Newters may expect, can be but this, they may finde so much favour, as to be eaten last, and to be served in for the murtherers second course. That is the next Motive.

Thirdly, [Motive 3] Consider that the Lord can and will effect this great worke without us, but then it shall be to our grea∣ter cost and damnage. * 1.211 This was another of Mordecais ar∣guments to Queene Esther, For if thou altogether holdest thy peace at this time, then shall their inlargement and Deliverance arise to the Jewes from another place, but thou and thy fathers House shall be destroyed. Let me clap this spurr in the sides of every dull and unactive person that heares me this day, the Lord will never be bassed in his worke, but yet thou and thine may be ruined, for not conferring your help. Our backwardnesse may hinder our selves, though it be not an hinderance to the worke. See an example to this purpose, in the cold reward of fearefull Barak, he had a faire pro∣phesie and promise, * 1.212 to incourage him to goe against Syse∣ra, the Captaine of Jabins army; but he is timerous and durst not to adventure himselfe alone, but will have Debo∣rah (a woman) to goe with him, or else he will not go: * 1.213 Now what doth the Lord loose, * 1.214 or Barak gaine by this fearefullnesse? Surely, the Lords worke is done neverthe∣lesse: * 1.215 For God subdued on that day Jabin the King of Ca∣naan: But Baraks wages they are much the lesse, I will surely goe with thee (saith Deborah) notwithstanding the jour∣ney which thou takest shall not be for thine honour, * 1.216 for the Lord shall sell Sysera into the hand of a woman. A just and proportionable punishment, if Barak will play the woman by his fearefullnesse, and will needs have a woman to goe with him, most just it is that a woman should take the honour of the day from him. * 1.217 Take but one president more to fortifie this Motive, the man is King Saul, he is com∣manded to destroy Amalek utterly; but he doth this work of the Lord negligently, and spareth King Agag and the best of the spoyle. Whats the issue? * 1.218 Is Agags life saved by this meanes? No, but the sword of Samuell cuts him off. Or is King Saul a gainer by his remissenesse? No, but it costs him his Crowne and Scepter. So our cowar∣dise and negligence, about the publicke worke at this time, though it cannot hinder the Lord, yet may it prejudice and undoe, both our selves and our posteri∣tyes.

Fourthly, * 1.219 Consider the opportunity of this season, and our honourable priviledge, in being brought forth at such a time. * 1.220 This is Mordecais last argument to Esther, And who knoweth whether thou art come to the Kingdome for such a time as this? This Motive (it seemes) did strike the stroke with Queene Esther, and carried her thorow all dif∣ficulties, so that now neither the wrath of a King, nor the late sad president of Queene Vasthi, no, nor the feare of death it selfe could hold her in. When the Lord hath a purpose to doe great publike workes of Reformation and Deliverance, and doth so farre honour any of his servants, as to bring them forth in such a nick, yea, and (perhaps) to call them to that service, it is then their duty, and the Lords expectation, that they would indeavour to raise, fit and proportion their spirits to the worke that is set before them: yea and God himselfe at such times is ready to be with them in an extraordinary measure. Thus, when the Lord would have that first Temple builded at Ierusalem, * 1.221 what a King did he give unto Israel? he was no lesse then a ledi∣diah and a Salomon (beloved of the Lord and peaceable) Nay how doth that King indeavour to fit and furnish him∣selfe, both by prayer for wisdome, and by diligent contrivall for materials? * 1.222 So for the building of the second Temple, what active Prophets and Princes, did the Lord raise up, and how doe they rowse up themselves for that worke? as Haggai and Zechariah, with couragious Zerubbabell and Jeshua, besides Ezra and Nehemiah about the same time: * 1.223 So in building of the walls of Jerusalem; what choice and forward spirits doe we find, in that third Chapter of Nehemiah, first among the Priests and afterward from the Princes, and from them it runneth down to the very Trades-men, * 1.224 as Gold-smiths, Apothecaries, and Merchants. In like manner, when the Lord had a purpose to root out Baal, Iezebell and Ahabs posterity, what a man for the nonce did he raise up, * 1.225 even furious Iehu the son of Nimshi? And so in England heretofore, when the time was come for rooting out those Romish Baalites, and that Babilonish Jezabell did not God raise up our English-Iehu, (King Henry the eighth) a man made for the purpose? Brethren, let us lay this to our

hearts, we all (of this age and Island) are now honoured, to be the Spectatours of a wonderfull worke, yea, and some of us (perhaps) are borne to be happy instruments thereof in some degree; * 1.226 ô let us take this gratious opportunity as an honou∣rable blessing, let us improve it richly, to the honour of him, who hath so highly honoured us. Yea, let every one that can doe any thing (and who cannot holily, and loyally doe some∣thing towards this work?) let him or her say with themselves, Who knoweth whether J am come to my present place, case and condi∣tion, for such a time as this?

1. First, let every Magistrate and Officer say with himselfe, who can tell, whether I am made a Maior or Justice of the Peace, &c. in such an eminent County, City or Borough, for such a time as this? namely, that I may promote and enliven within my Spheare the Declarations and Orders that doe come from Parliament, that I may certifie against contemners effe∣ctually, and may to my utmost apprehend and send up all that shall let and offend the present worke. Nay (me thinks) the very wives of such Magistrates, may as well say to themselves, as Mordecai did to Esther the wife of King Ahashuerus, Who knoweth whither we are come to our derived dignity and reflected au∣thority for such times as these?

2. In like manner would I have every other inferiour Offi∣cer, to commune with his owne heart in his Chamber, and say, I am now (suppose) a Constable, and ordinary service is not sufficient in extraordinary times. I am but a meane man (may another say) and have prayed (perhaps) heretofore for an occasion and opportunity to further the Reformation, Lo, now I am one of the Church-Wardens of my Parish, and there is a Declaration for abolishing of Crucifixes, &c. now put into my hands and even dropt into my mouth. A third man may tell his owne heart, there is now come downe an Order for setting up of Lectures, and I am a wealthy leading man amongst my Neighbours, Who knowes whether I am come to this Parish, to this estate for such a time as this?

3. But finally and especially, let this consideration kindle the spirits of all faithfull Ministers, and make them blaze with holy, loyall flames of zeale and activity. O my Brethren, that

we unworthy we, should be made Watch-men and Pastours, in such hopefull, and yet fearfull times as these, wheras so many of our better Predecessours, have desired to see these things, but could not see them, me thinkes, this consideration should melt and ravish us, yea, it is almost enough to make us cut up our flesh into hearts, and (if it were possible) to distribute and deale them abroad into the bosomes of our friends to enliven them. To winde up all, let every soule that wisheth well to our Zion and Jerusalem, to Church and State, cast himselfe and his upon the present Reformation; Let him (as a good Chri∣stian and true Subject) adventure his All in that bottome, 'tis no small hinderance to the publicke good worke, that many thousands of people doe stand (in bivio) wavering in their judgements and affections, they have (as it were) one foot up∣on the shore, and the other in the Ship: so that if the Sea doth chance to swell and grow rough, they are provided to retire to shoare with safety; but if the waters prove calme, they will goe off wholly into the Arke amongst the Reformers, and this division is the rea••y way to cast away both ship and men: Let me say therefore to all these as Saint Paul said of those ship∣men, which were about to forsake their vessell in the storme, Except these abide in the Ship yee cannot be saved. * 1.227 Let us all accor∣ding to our places leape off wholly with both feet into the publike Arke of Reformation, and now to set on this last Mo∣tive with a paire of spurrs at parting, let us in our thoughts and imaginations, represent the past and future ages as now present to encourage and quicken our Activity. First, for Past-ages, let us thinke and suppose with our selves, that if our Ancestors of the last generation were now living againe, even thy fa∣ther, and mine, and his, thy husband, wife, or (perhaps) bro∣ther deceased (I speak only of such dead friends as wished well unto Zion) ô how would these spit in the faces of some of their children, nephewes or kins-men, which are against this Reformation? how would they checke and spurr up all their midling kindred? but as for all those of their off-spring that goe the right way, ô, how would they kisse, blesse and embrace them? and what shewers of fatherly benedictions would they let fall upon their heads? Brethren, let the very ashes of our

Ancestors put some fire into us. But secondly, for future ages too, thinke, ô thinke upon your children yet unborne, or not growne up, poore soules they are not yet able to speake for themselves in this businesse, but much of their future happinesse doth lie at the mercy of our present Activity. O let us give them cause to blesse our memories in the times to come, that so when they shall hereafter sit upon our Tombes and Graves, they may there tell their children and childrens children, that they had fathers and grand-fathers once, which did live in a golden age of opportunityes, and by their taking and improve∣ment of those seasons, they did treasure up unto us these blessed legacies of Truth and Peace, which we and ours, do now en∣joy.

And now, what more can I adde? what golden Text of Scripture can I finde that is sufficiently emphaticall to tip and close up all this Discourse? Let it be that of Saint Paul to his Corinthians, we will but vary the number, and take it to our selves, 1 Cor. 16. ver. 9. A great Doore and effectuall is opened unto us, and there are many ad∣versaries. The words are a double spurr.

Notes

• * 1.1

  2 Chron. 36.22, 23.
• * 1.2

  Ez. 1 1 &c. to 5 Jer 25.12 &c. Jer 29.10. &c.
• * 1.3

  Ezr. c. 1 &c 2. Dan. c. 9. Ps. 137.1, 2.
• * 1.4

  Pro. 11.8.
• * 1.5

  1 Kin. 1.36.
• * 1.6

  Neh. 6.1. &c
• * 1.7

  Act 12.
• * 1.8

  ver. 4.
• * 1.9

  ver. 6.
• * 1.10

  ver. 7. ver. 10.
• * 1.11

  ver. 9.
• * 1.12

  ver. 13, 14, 15.
• * 1.13

  Ps. 111. v. 2.
• * 1.14

  Psal. 107.
• * 1.15

  Ex. 13.3.
• * 1.16

  2.
• * 1.17

  Ex. 17.14, 15.
• * 1.18

  3. Josh 4.1, 2, 3.
• * 1.19

  ver 7.
• * 1.20

  Pro. 16••4.
• * 1.21

  Ps. 50.23.
• * 1.22

  ver. 15.
• * 1.23

  Luk. 12.48.
• * 1.24

  2 Sam. 16.3, 4.
• * 1.25

  2 Sam. 19.24. &c.
• * 1.26

  Psa. 52.
• * 1.27

  Est 3.8, 9. &c.
• * 1.28

  ver. 12.
• * 1.29

  ver. 13.
• * 1.30

  Est. 6.
• * 1.31

  ver. 10.
• * 1.32

  ver. 11.
• * 1.33

  Est. 7.10. Est. 8.2.
• * 1.34

  Pro. 11.8.
• * 1.35

  Deut 4 32.
• * 1.36

  ver. 33.
• * 1.37

  ver 34.
• * 1.38

  Ex. 12.40.
• * 1.39

  Psa. 66.12.
• * 1.40

  Gen: 12.10. Gen. 26.1. Gen. 42.5. Ruth 1.1. &c.
• * 1.41

  Psal. 46. v. 9.
• * 1.42

  Psal. 11. v, 3.
• * 1.43

  Isa. 59. v 14.
• * 1.44

  ver. 15.
• * 1.45

  1 King 12. v. 10, 11.
• * 1.46

  1 King. 22. v. 6.
• * 1.47

  1 Sam 23. v. 26
• * 1.48

  ver. 27.
• * 1.49

  Psal. 112. v. 4.
• * 1.50

  Psal. 7.15, 16.
• * 1.51

  Ezra 1. v. 1.
• * 1.52

  Esth. 6 v 1.
• * 1.53

  ver. 2. ver 3.
• * 1.54

  ver. 6, 7.
• * 1.55

  ver. 4.
• * 1.56

  Esth 7. v. 10. Act. 23.2, 3.
• * 1.57

  Psal. 118. v. 23.
• * 1.58

  Joh. 8. v. 33.
• * 1.59

  2 Sam. 2. v. 16.
• * 1.60

  ver. 14.
• * 1.61

  Judg. 21. v. 2.
• * 1.62

  ver 3.
• * 1.63

  Judg. 16.30.
• * 1.64

  1 Sam. 25.32. ver. 33.
• * 1.65

  ver. 34.
• * 1.66

  Lev. 14. v. 21.
• * 1.67

  ver. 42.
• * 1.68

  ver. 44, 45.
• * 1.69

  Psa. 102.18.
• * 1.70

  Isa 2. v. 4.
• * 1.71

  2 King. 20. v. 34
• * 1.72

  Chap. 22. ver 31.
• * 1.73

  Pro. 24. v. 6.
• * 1.74

  Exod. 14. v. 13.
• * 1.75

  1 King. 22.11.
• * 1.76

  Gen. 22. v. 13.
• * 1.77

  Isa. 64. v 3.
• * 1.78

  ver. 4.
• * 1.79

  1 King. 2 cap. v. 44, 45.
• * 1.80

  Exod. 7. v. 20.
• * 1.81

  ver. 22.
• * 1.82

  Eze 47. v. 1.2, &c.
• * 1.83

  Mat. 7. v. 9.
• * 1.84

  ver. 10.
• * 1.85

  Amos 5. v. 24.
• * 1.86

  Amos 6. v. 12.
• * 1.87

  Psal. 114. v. 3.
• * 1.88

  Exod. 8. v. 6.
• * 1.89

  ver 7.
• * 1.90

  ver. 2.
• * 1.91

  Job 1. v. 7.
• * 1.92

  Pro. 7. v. 10, 11 12.
• * 1.93

  ver. 19, 20.
• * 1.94

  Exo. 8. v. 16.
• * 1.95

  Prov. 28. v. 3.
• * 1.96

  Mat. 18 v. 28, 29, 30.
• * 1.97

  Exod. 8.17, 21.
• * 1.98

  Exod. 8. v. 21. ver. 24.
• * 1.99

  Is. 107.8.
• * 1.100

  Ex. 9.3. ver. 6.
• * 1.101

  Ex. 9.8. ver 9, 10, 11.
• * 1.102

  Ex. 9.18. &c.
• * 1.103

  Ps. 105.32.
• * 1.104

  ver. 33.
• * 1.105

  Job 38. v. 22.
• * 1.106

  Exod. 1. v. 11.
• * 1.107

  ver. 13.
• * 1.108

  ver. 14.
• * 1.109

  ver. 15, 16. ver. 22.
• * 1.110

  Exod. 10 4.
• * 1.111

  ver. 5. ver. 6. ver. 13. ver. 14.
• * 1.112

  Rev. 9. v. 3.
• * 1.113

  ver. 4.
• * 1.114

  ver. 7.
• * 1.115

  ver. 7.
• * 1.116

  ver. 8.
• * 1.117

  ver. 9.
• * 1.118

  Mat. 23. v. 15. ver. 10.
• * 1.119

  Ex. 10.19.
• * 1.120

  Ex. 10.22.
• * 1.121

  ver. 23.
• * 1.122

  1 Cor. 4.13.
• * 1.123

  ☞
• * 1.124

  Jud 12.5. ver. 16.
• * 1.125

  Isa. 27.11.
• * 1.126

  Ex 10.23.
• * 1.127

  Exod. 12.29.
• * 1.128

  ver. 30.
• * 1.129

  Exod. 12. v. 29.
• * 1.130

  Ps. 105.36, 37.
• * 1.131

  Judg. 14.14.
• * 1.132

  1 Sam. 25.10.
• * 1.133

  Ps. 18.48.
• * 1.134

  ver. 49.
• * 1.135

  1 Cor. 14.38.
• * 1.136

  Ps. 136. v. 4.
• * 1.137

  Luk. 16.30.
• * 1.138

  2 Kin. 2.12.
• * 1.139

  1 Sam. 15. v. 6.
• * 1.140

  Lu. 15. v. 24.
• * 1.141

  Exod. 12. v. ••.
• * 1.142

  Ezr. 3.11, 12.
• * 1.143

  Josh. 22.10, 11, 12 &c.
• * 1.144

  Prov. 25. v. 11.
• * 1.145

  Psal 46. v. 8.
• * 1.146

  ver. 9.
• * 1.147

  ver. 11.
• * 1.148

  Ezek. 8.15, 16
• * 1.149

  Phil 2.10.
• * 1.150

  Mat. 7. v. 22.
• * 1.151

  Eze 24, 12, 13, 14.
• * 1.152

  Joh. 5. v. 4.
• * 1.153

  1 Kin. 17. v. 14
• * 1.154

  2 Kin. 4.4, 5, 6.
• * 1.155

  Pro. 11.14. Pro. 15.22. Pro 24.6.
• * 1.156

  Cornwall.
• * 1.157

  Isa. 1.22.
• * 1.158

  ver. 25, 26.
• * 1.159

  Deut. 5.29.
• * 1.160

  Psal. 81.13. ver. 16.
• * 1.161

  1 Sam. 13.6. ver. 19, 10, 21.
• * 1.162

  Ps. 81.8. ver. 14, 15.
• * 1.163

  Jer. 37.13.
• * 1.164

  ver. 14. ver. 15. ver. 16.
• * 1.165

  Pro. 21.18.
• * 1.166

  Act 8.9. ver. 10. ver. 12. ve. 21, 22. &c.
• * 1.167

  2 Tim. 3.9.
• * 1.168

  2 Kin. 6. v. 8. to ver. 13.
• * 1.169

  Exod. 14.24. ver. 25.
• * 1.170

  Act.14 14.
• * 1.171

  2 Sam 3. v. 1.
• * 1.172

  1 Sam. 28. v. 15
• * 1.173

  ver. 20.
• * 1.174

  2 Sam. 17. v. 14
• * 1.175

  Gen. 41. v 39.
• * 1.176

  Dan. 6. v. 28.
• * 1.177

  Exod. 32. v. 9. ver. 10, 11, 12
• * 1.178

  2 Chro. 20.1, 2
• * 1.179

  ver. 5, 6, 7.
• * 1.180

  Isa. 37. v. 6.
• * 1.181

  ver. 7.
• * 1.182

  ver. 23.
• * 1.183

  ver. 24.
• * 1.184

  ver. 28. ver. 29.
• * 1.185

  Luk 21. v. 28.
• * 1.186

  Psal. 2. v. 11.
• * 1.187

  Ezek 24.13.
• * 1.188

  Isa. 63. v. 4. ver. 5.
• * 1.189

  Jer. 9. v. 2.
• * 1.190

  ver. 3.
• * 1.191

  Jer. 48. v. 10. Luk. 10. v. 27.
• * 1.192

  2 King. 14. v. 4. 2 King. 15. v. 4. ver. 25.
• * 1.193

  Eccles. 8. v. 11.
• * 1.194

  Exo. 5. v. 1. & 3
• * 1.195

  Exod. 14.
• * 1.196

  Judg. 16. ver. 19. ver. 21.
• * 1.197

  ver. 22.
• * 1.198

  ver. 25. ver. 28. ver. ••0.
• * 1.199

  1 Sam. 17.8, 9.
• * 1.200

  Mat. 12. v. 43.
• * 1.201

  ver. 44.
• * 1.202

  ver. 45.
• * 1.203

  Lu. 14.30.
• * 1.204

  Est. 4.13.
• * 1.205

  Mat. 7.13.
• * 1.206

  ver. 14.
• * 1.207

  〈◊〉〈◊〉. 12.30.
• * 1.208

  Josh 9.3. &c.
• * 1.209

  ver. 23.
• * 1.210

  2 ••am. 21.2.
• * 1.211

  Est. 4.14.
• * 1.212

  Judg 4.
• * 1.213

  ver. ••
• * 1.214

  ver. 5.
• * 1.215

  ver. 23.
• * 1.216

  ver. 9.
• * 1.217

  Sam. 15.••.
• * 1.218

  ver. 33. ver. 28.
• * 1.219

  Motive 4.
• * 1.220

  Est. 4 14.
• * 1.221

  2 Sam 11.25. 1 Chr. 22.9, 10 1 Kin. 3.9. 1 Kin. cap 5.
• * 1.222

  Ezra 5.1, 2.
• * 1.223

  Neh 3.1.
• * 1.224

  ver. 8. ver. 32.
• * 1.225

  2 Kin. ca. 9.10.
• * 1.226

  Magn•••• an∣mus magna•••• fortunam decet.
• * 1.227

  Act. 27.30, 31.