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

1. The Vow or Trotestation.

Amongst the many and not meane first-fruits of Delive∣rance and Reformation, to be taken, used and improved, one of the greatest hitherto in mine accompt is that Holy and happy Ʋow and Protestation made and taken in Parliament in May last, and by that Honourable Court commended to the whole Kingdome. Brethren, in my judgement that time is much to be remembred by all true Protestants, and loyall Subjects, and by their posterities after them; at least that act and example of theirs is of so holy, loyall, just, prudent and needfull a consequence, that I beleeve no man can choose but long to take it, that is right to our Religion, our King, our Lawes, our Parliament or Liberties: for all those five generalls (viz. Religion, Soveraignty, Lawes, Parliament and Liberties) are thereby fenced and fortified: What Sub∣ject soever therefore shall dislike that sacred obligation, give me leave to suspect him as a back-friend to those five Cardinall blessings of this Kingdome, and withall suffer me (I pray you) to mind us all of the expediency of this duty, for our par∣ticulars. My Brethren, let us not be like that unwise man (spoken of by that wisest King) in whose hand there was a price (to get wisedome) but he had no heart to it. Lo here 1. Is a price. 2. To get wisedome. 3. It is in hand.

1. A price. Beloved, we should have thought this offer a price for a yeere ago, last May before this when we had ano∣ther

Oath anvil'd out and Canonized, what a high price would good men then have given to have bin free of that pressure on∣ly? They had not that ambition in their hopes, as to wish for such a counter-vow as this is (a Ʋow against unlawfull Oathes) and then is not this Liberty of vowing a great price?

2. And 'tis to get wisdome too. This Vow doubtlesse may be one means to make men wise Protestants and prudent Sub∣iects, it will cast us all upon a more serious study both of that Religion and of those Laws which we are so sworne to defend. Thus 'tis a price to get wisdome.

3. And it is now put into our hand too. We have not only leave and permission from that supreame Court (that represents us all) but also their president and approbation. Themselves (say they) have all willingly made this Protestation, and they cannot but approove it in all such as shall take it. Let us a lit∣tle expostulate upon those words, Have all the Members of that Honourable House taken it so willingly? And shall we yet be dull and backward to the Action? Doe they send down their approbation (of it in us) in print, and can we choose but approve it also in practice? Oh that ever we should thus re∣quite the Lords mercy and the Parliaments diligence for our safety I Consider and believe it Brethren, that untill we make more reckoning and use of those Hansell-tastes of Deliverance and Reformation, there is little likely-hood of greater things, * 1.1 Be thou faithfull in a little, and thou shalt be Ruler over much. And indeed this Ʋow is not a little, whatsoever some malicious or carclesse men may conceive or pretend. What? Brethren, for us to have both liberty and opportunity to be made Prote∣stants once again (for we had first our name of Frotestants from such another Protestation.) What? for us to be made Protest∣ants of anew and second edition, much corrected and amended: Is not this a prime priviledge?

But because I see that this mercy is generally too much sleighted and neglected (to say no worse) I shall spend a few lines to declare out of Scripture, both the lawfullnesse and ne∣cessity thereof. Let us looke upon the History of the Lords owne people during the reignes of their best Kings, and wee

shall finde that such sacred Nationall Obligations (by Ʋow, Co∣venant and Association) were the chiefest ingredients, if not very foundations, of their greatest Deliverances and Refor∣mations.

1. For Deliverances, both from wrath and enemies, see but one paire of examples. The first may be that in the raigne of Hezekiah. * 1.2 Note the forlorne condition of the state in the be∣ginning of his government, both for sinne and for wrath: for sinne, * 1.3 There was filthinesse in the holy place, their fathers had trespassed, done evill, forsaken God, turned away their faces from his habitation, and turned their backs, they had shut up the doors, put out the lamps, neither had they burnt incense, nor offered of∣ferings, * 1.4 &c. For which 'tis said, God had delivered them to trouble (or commotion) to astonishment and to hissing, their fa∣thers had falne by the Sword, their sonnes, daughters and wives were in captivity, &c. And now what salve, what plaister can be sufficient for such a festred fore as this? surely, no lesse nor more then a solemne association, Now it is in mine heart to make a Covenant with the Lord God of Israel, * 1.5 that his fierce wrath may turne away from us, &c. Another proofe and president see in King Iosiahs time. Never I thinke lay there more guilt up∣on that Land at once, then when that poore childe of eight yeeres old came to the Crowne. * 1.6 See how much wrath had bin treasured up, * 1.7 first by his grand-Father Manasseh; and though Manasseh afterward reformed some things, yet second∣ly, King Amon his son (and Iosiahs father) hee reneweth the old wrath and wickednesse, and addeth to them, neither hum∣bleth he himselfe. And now what can this poore child King doe, finding his Crown and Kingdome charged with so much hereditary guilt and wrath? Lo, thus he doth, he destroyeth Idolatry, * 1.8 he repaireth the Temple, and finally he betakes him∣self to a Covenant and Association. Hereby we learne a means to turne away (at least for our own time) wrath, great and hereditary wrath from a Kingdome; yea, wrath deserved by grand-Fathers, by Fathers, by Children, by Princes and by People; namely, such a sacred Obligation, as is now offe∣red unto us.

2. Another benefit of Iewish covenanting, was, in respect of

their Reformations, it was the corner-stone, if not the very foun∣dation, of the purest purgings that ever were made amongst that people. See here another paire of examples. First, in the raigne of young King Iehoash, there good and loyall Iehojada (being as it were Protector to that young childe of six yeares old) doth deliver the King from Athaliuh and her faction, * 1.9 and draweth up a Covenant by oath, which like our Protestation is tripartite, that is, consisting of three parts. First, * 1.10 betwixt the People and the King, which answers to that part of ours, To defend His Maiesties royall person, honour and estate. Next, be∣tweene the King and the People, as it were for the power and priviledges of Parliament, the lawfull Rights and Liberties of the Subiect, and lastly, betweene them both and the Lord, which answereth to our Ʋow, * 1.11 To maintaine and defend the true refor∣med Protestant Religion, &c. But how did all this further the Reformation? See the very next verse. * 1.12 And all the people of the Land went into the house of Baal and brake it downe, his Al∣tars and his Images brake they in peeces thoroughly, and slew Ma••tan the Priest of Baal before the Altars, and the Priest ap∣pointed Officers over the house of the Lord. * 1.13 Hereupon follow∣eth an universall joy and quiet. Another example is in Asa's raigne. Sad had bin the case of Israel for a long time both in Church and State. In Church, * 1.14 because for a long season they had beene without the true God, and without a teaching Priest (perhaps they had many faire Churchmen, good Readers) and without Law. In State, * 1.15 there was no peace to him that went out, nor to him that came in, but great vexations were upon all the Inhabitants of the country, &c. What now may King Asa and Judah doe, to prevent the like again? * 1.16 They entred in∣to a Covenant to seeke the Lord God of their Fathers, with all their heart and with all their soule, And this they binde with an Oath and upon paine of death. The issue and effect in Reformation followeth, * 1.17 the Queene-Mother is remooved for her Idolatry, the house of God is inriched, and there is peace in the Kingdome. But this peace is but for a time neither, un∣till the five and thirtieth yeare of that Kings raigne; * 1.18 because the high-places were not taken away out of Israel. More places and patternes might be added, but (me thinkes) these should

be enough to kindle in every holy, loyall, true Protestant English breast, an unquenchable desire after this Vow and As∣sociation. Beloved, if my young judgement may guesse, this thing may proove a stronger Rampire and Defence to our Reli∣gion, King, Lawes and Liberties, then all those foure Seas which doe mote in this Island. I would conclude the point with some part of two or three verses out of Ezra, We have trespas∣sed against our God, * 1.19 yet now there is hope in England concer∣ning this thing. Now therefore let us make a Covenant with our God, * 1.20 according to the counsell of (the) Lords, and of those that tremble at the Commandement of our God, and let it be done according to the law. * 1.21 Arise, for this matter belongeth unto * 1.22 Thee, wee also will bee with thee, bee of good courage and doe it.

If any man pretend scruples and objections against the Ʋow, first, let me aske him, whether or no he did scruple (the last yeare) at the Canonicall Oath? Next, whither he be a sound Protestant and a good Subject? and those questions (I thinke) if duly considered, may be sufficient answers to all scruples. I have bin too long upon this Hansell of Deliverance, because the thing is so much neglected.

2. Hansell of Deliverance and first fruit of Reformation for our tryall, use and improovement may be,

That Order for the due observing of the Sabbath, according to the Lawes of this Kingdome. Like enough that many per∣sons present have scarcely ever heard of such an Order from the House, but an Order there is, and that visible in print. Wee had once a Declaration touching sports and liberties upon that day, and another enjoyning silence to Ministers in the Armi∣nian Tenents; and these Orders and Declarations, ô how soon were they dispersed? how vehemently were they pressed by many, which are now as slow and backward to take notice of this Order?

Brethren, we have a generation which are deaf in this ear, and blind in this eye. Things that presse to strictnes and exact walking are obscure to them, though comming from a Parlia∣ment. The Lord open our eys more and more, that we may see even by these things, who are the chief fosterers, yea, the

Garrisons of profanenesse in this Island. Yet such an Order (I say) there is both cleare and visible; but suppose it were but somewhat ordinary? Have we not a fourth Commandement for this duty onely, and is not that keene enough to sharpen even an ordinary intimation from that High-Court? Let us therefore take, use and improove this Hansell-mercy, this fore-taste of Reformation to the uttermost. The Lord seems to proove by this short and fore-running order, how well we will husband an opportunity of Reformation, how faith∣full we will be in a little, that so he may take occasion upon our diligence herein, to give us greater blessings.

3. Let us take, use and improve lawfully all the Degrees of our lawfull Liberty, as they are bestowed upon us by authority, * 1.23 Let us stand fast in that liberty, wherewith Christ (by the King and Parliament) doth make us more and more free, and be not (We) intangled againe with the yoke of bondage. There is a two-fold burden in this case, and consequently a double Liberty to be lawfully taken and used.

1. One sort of burden is Civill or Politike, as illegall taxes or impositions upon our bodies or estates. It was freedome from this that Saint Paul claimeth of the Centurian when they would have examined him by scourging. * 1.24 Is it lawfull for you to scourge a man that is a Roman and uncondemned?

2. Other burdens are Ecclesiasticall and spirituall, as all un∣just pressures and bonds upon the consciences of men, whi∣ther Ministers or people; such are forbidden by Saint Peter, Now therefore why tempt ye God, * 1.25 to put a yoake upon the neck of the Disciples, which neither our fathers nor we were able to beare? Concerning both these sorts of yoaks, I say, that when authority shall break them (because they were unfit or unlaw∣full) then we should all speedily shake them off from our necks; this doubtlesse is a thing very well pleasing to God, and may further our Deliverance and Reformation. Have you not sometimes observed a dull Horse at a doore, there it stands, weary and hungry, as though it were fast tyed, when as all the while the bridle is either off from it's head, or els loose from the post? Or have you never seene an idiot sit whining in the stocks, as a man imprisoned, when all the while there

hath bin no barre, nor lock upon his leg, but he might (had he so much wit) arise and goe his way? Brethren, I would not have any reasonable men thus unreasonably dull and tame, but that when Law and authority shall bid them goe free, they should take, use and enjoy that freedome. The observation of this lesson is not only a fit expression of our thankfulnesse to the Lord, and to that authority that hath so freed us; but it is also a good means to put us into firm and actual possession of our new lawfull liberty. If a mans conveyances for a purchase of land be never so good and substantiall, yet neglect of taking speedy pos∣session may endanger his good estate. Observe we therfore very diligently when any unlawfull fetters are struck off from our necks and consciences by Parliament, and let us speedily (with Sampson) shake our selves, and hold fast that which we have received.

5. [Meanes 5] Generall means (and a chiefe branch of activity) is Infor∣mation. To informe, complaine, and testifie against all Offensive things and persons, grievers and grievances to the utmost of our knowledge and abilities. When the waters of the poole of Bethesda, * 1.26 were stirred by an Angell, then was the time for all grieved persons to step in and get cure of whatsoever disease they had; so now is the Blessed time when there is a fountain opened in this Land against all spirituall wickednesses and po∣litike disorders. * 1.27 The Bath is free and full, 'tis but come, nay, but send thy paper, as they did their handkerchiefes to Saint Paul, and by the Lords blessing the evill spirits shall be cast out and the diseases will depart. Let us not therfore lose so great and cheap an opportunity.

Ob I know it is much objected by some, that 'tis no wisdom nor good manners, for any one to come to a Councell before he is called, and that all we of the meaner sort must leave both things and persons to the judgment and censure of that supream Court of the Kingdome?

Answ. 1. True, we must not sit in the Councell unlesse we are chosen thereunto, but yet we may wait upon the Coun∣cellors with our submissive Informations and Petitions. This themselves do both allow and expect at our hands.

2. So also (we) which are inferiour persons, must leave sus∣pected

things and persons to the censure of the Houses; true, but yet I hope we may, nay I know we must bring such Grie∣vances thither, and there leave and lay them down (being pro∣ved) at the feet of Justice. If any man shall be against this law∣full priviledge and loyall duty of every good Subject, I shall suspect him for a Delinquent, and shall conclude him as a se∣cret underminer of Reformation and the weale-publike.

Nay, my meaning is, that we must complain not only of those Grievances in which our selves have felt a share; but I do presse my selfe and you all, to seeke out, and gather up those things which doe publikely offend, and to weed the common field. Brethren, this is a duty generally neglected, and therfore it is necessary, that all godly active spirits should looke after it. When shall we see an husbandman grubb up bryers, or gather stones out of a field that lyes in Common to a whole Parish? No, but we say, every mans businesse is no bodies businesse: Extreamly needfull it is therfore that some choice Angelicall spirits, whose hearts the Lord hath touched, should put to it, and become ministring spirits, * 1.28 as sent forth to minister for the good of the publike.

Ob. But would not such stirring be accounted pragmaticall? Shall we not be called busie bodies?

Answ. Yes, by Atheists, Papists and Delinquents; but with good men or reasonable, it must needs be acknowledged neces∣sary. Let us looke either upon the condition of divers places and persons which doe suffer such Grievances, or else upon the nature of that great Court to which the complaint is to be made and in both respects we shal see divers reasons for this du∣ty of stirring for the publike.

1. In respect of the nature of that Court, to which complaints are to be preferred. For 1. They cannot see all that is amisse every where, because themselves are not of all places distribu∣tively, though they are representatively every Subject, and sometimes A stander-by (we say) may see more then he that play∣eth. 2. Besides, Experience is the best Informer of Grievances, * 1.29 and who hath more woefull experience this way then the meane and poore which pay for all? There are some Cob-webb oppressions in a Kingdome which the greater Flies doe with

ease breake thorow, not taking notice that they were snares, but the poore lesser flies are held in them fast enough; and ther∣fore the cry of these little ones may informe of a great oppressi∣on. Besides, in bodily cures, we know that a plain and illite∣rate man, being the patient in a disease, may give more light to the Physitian towards the cure by his relation, then all his learned books and long study may afford; for that Patient can tell him, how, when, and where the distemper did take and hold him: So is it in politike diseases, a plain man that hath felt Greevances can better speak of them then a greater person or Schollar, that kenns them but by reading or heare-say. 3. It is not the proper office of that Court to be Informers, because they are Judges; and therefore my selfe have heard some of their members wi••h that the Country would doe that office, to take off from them the aspersion of pragmaticall. 'Tis needfull therfore and reasonable, that we inferiours do inform, in respect of the Court that is to judge.

2. In respect of many that suffer, 'tis expedient that other active men should complaine in their behalves. For first; many places (as well as persons) doe want skill and abi∣lities to helpe themselves, they cannot tell their owne tale (as we say) and therefore 'tis charity to them, as well as duty to the State, to be feete to the lame, and a mouth unto the dumbe. But by the way, I should advise all such to fol∣low the example of Pauls sisters sonne, * 1.30 he was a young man, and therefore (like enough) somewhat bashfull, and unable to expresse himselfe to a great man, and therefore first he go∣eth to his Unckle Paul, * 1.31 and from him is sent by a Centurian to the chiefe Captaine: so let them informe such as may in∣forme, or at least, as may leade them or their sute, to some one of the chiefe Captaines. 2. Others are fearefull and faint-hearted, and so durst not complaine, they are perhaps threat∣ned and over-awed by some tyrannous Land-lord, or insolent though scandalous Parson, Ʋicar, perhaps Curate: and therefore as couragious Abishai rescued fainting David from Ishbi-benob the Giant, * 1.32 who thought to have slaine him; so ought it to be done in this case, when some (perhaps good) mens hearts doe faile them in the contestation and pursute,

then every valiant and active Abishai should arise to the helpe of the Lord against the mighty. 3. Finally, * 1.33 others are unwil∣ling to goe for redresse, nay (which is lamentable) they thinke themselves happy in their spirituall miseries, and de∣light in their grievances. * 1.34 A wonderfull and horrible thing is committed in the Land, (saith God) the Prophets prophesy falsely, and the Priests beare rule by their meanes, and my people love to have it so: and what will ye doe in the end thereof?

Quest. What will we doe in the end?

Answ. Surely, the end is like to be extremely miserable, therefore Brethren, let us now in due time deliver such poore soules against their wills, * 1.35 let us pull them violently out of the fire in which they delight to lye and be consumed: there∣fore Informations to the Parliament, and that in the be∣halfe of others is now very needefull and most reasonable.

Ob. But whereof, and how shall we complaine and in∣forme?

Ans. Matters to be complained of and informed against, are all grievers and grievances, persons and things, both Ec∣clesiasticall and Civil, in Church and Common-wealth.

Notes

• * 1.1

  Nisi serves parva perdes ampliora. Mat. 25. v. 2••.
• * 1.2

  •• Chro. 29.
• * 1.3

  ver. 5, 6, 7.
• * 1.4

  ver. 8, 9.
• * 1.5

  ver. 10, 11.
• * 1.6

  2 Chro. 33.
• * 1.7

  ver. 1, 2, 3, &c. to 11. ver. 22, 23.
• * 1.8

  2 Chro 34. ver. 3, 4, &c. ver. 8, &c. ver, 29, 30, &c,
• * 1.9

  1 King. 1••.
• * 1.10

  ver 4.
• * 1.11

  ver. 17.
• * 1.12

  ver. 18.
• * 1.13

  ver. 20, &c. 2 Chro. 15.
• * 1.14

  ver. 3.
• * 1.15

  ver. 5, 6.
• * 1.16

  ve. 12.13.14.
• * 1.17

  ver. 16. ver. 19.
• * 1.18

  ver. 17.
• * 1.19

  Ezra. 10. v. 2.
• * 1.20

  ver. 3.
• * 1.21

  ver. 4.
• * 1.22

  Spoken to the Maior of the City being then present.
• * 1.23

  Gal. 5. v. 1.
• * 1.24

  Act. 22.••5.
• * 1.25

  Act. 15.10.
• * 1.26

  Joh. 5.4.
• * 1.27

  Act. 19.12.
• * 1.28

  Heb. 1.14.
• * 1.29

  Plus videur o∣culi, quam ocu∣l••s.
• * 1.30

  Act. 23. v. 18.
• * 1.31

  ver. 16.
• * 1.32

  2 Sam. 21. v. 15, 16, 17.
• * 1.33

  Judg. 5.23.
• * 1.34

  Jer 5.30, 31.
• * 1.35

  Jud. v. 23.