A Door of Hope, Treatise 2

A Door of Hope · Treatise 2

p. 77THE SECOND TREATISE INCITING TO HOLY AND LOYALL ACTIVITY.

EXOD. CHAP. 17. VER. 11.

And it came to paſſe when Moſes held up his hand, that Iſrael prevailed: and when he let downe his hand, Amalek prevailed.

ALthough it be the proper element and errand of a Miniſter to feede his people with ſpirituall knowledge and underſtanding, yet is it alſo upon our commiſſion to be your Nationall Watchmen. Watchmen we are, to promote the good, Ezek. 33. v. 7.Ezek 33:7and to give warning againſt the evills of the land: If we faile in either caſe to blow the Trumpet to the people, then ſhall their bloud be required at our hands. ver. 6.The conſideration of that heavy charge, doth cauſe me to enterpoſe a Parentheſis betwixt mine ordinary Lectures, and hath put me for a while upon a publike diſcourſe. It is concerning the Great things which are comming to paſſe in England in theſe dayes. Judg. 7. v. 19, 20Judg 7:19Judg 7:20In this diſcourſe I am reſolved (with Gideons men) to blow my trumpet, though I breake my p. 78pitcher, and to hold forth to all that heare me, a famous example both of holineſſe and activity. The man is Moſes, obſerve his indeavour, and the ſucceſſe thereof. And it came to paſſe when Moſes held up, &c.

This Chapter doth preſent us with a paire of remarkable Hiſtories. One of Iſraels murmuring for water at Rephidim, and the iſſue thereof, that, to ver. 8^th. The ſecond of Amaleks treachery, with the conſequents thereupon; from ver. 8^th. to the end. The very order of theſe two is obſerveable, and doth ſhew us, that where murmuring goes before, there enemies and invaſions doe follow after. But I paſſe on.

In this latter Hiſtory we have divers particulars, as

Firſt, 1the fight or battell it ſelfe, with the forces on both ſides; Offenſive, Amalek, ver. 8^th. Defenſive, Joſhuah, with ſome choſen men of Iſrael, ver. 9^•h.

Next, 2the Auxiliaries or Aydes, aſſiſting Iſraels party, they were Moſes, Aaron and Hur, ver. 10^th. and what they did, ſee ver. 9, 11, 12.

Thirdly, 3the victory it ſelfe, is ſet downe, ver. 13^th.

Finally, 4the Memoriall of the whole is commanded and recorded in the following verſes. 14, 15, 16.

I ſhall handle the Text, Per praecognita & praecepta.

Firſt, laying downe the Premiſes, then the Doctrine thereof.

1. The Premiſes doe containe both Explanation and Diviſion of the wordes.

In the Explanation we ſhall move and anſwer two Queſtions. Explanation.

What this Amalek was? Queſt.

They were a people deſcended from Eſau, Anſw. as Iſrael from Jacob. Gen 36. v. 12.Gen 36:12And Timna was concubine to Eliphaz Eſaus ſonne, and ſhe bare to Eliphaz Amalek.

So that this grudge was hereditary, deſcended from Eſau to his grand-child Amalek, who though a baſtard, yet prooves too true an heire to that old hatred againſt Jacob, Gen 27. v. 41, &c.Gen 27:41for the birthright, and the bleſſing.

What is meant by this action or poſture of Moſes, Queſt. in holding up his hands.

Anſw. I find the phraſe to have divers uſes and ſignifications in p. 79Scripture. Sometimes 'twas uſed,

1. Civilly or Judicially: it was a poſture uſed in taking of an Oath or Vow. Abraham ſaid to the King of Sodom, Gen 14. v. 22. ver. 23.Gen 14:22I have lifted up my hand to the Lord the moſt high God: That I will not take from a thred even to a ſhoe latchet, &c. Iunius renders it [Iuravi elata manu] I have ſworne by lifting up my hand. And againe, I lift up my hand to heaven, and ſay, Deut 32.40.Deut 32:40I live for ever.

2. Sometimes it hath a Religious uſe, and that either

1. In bleſſing, Lev. 9. v. 22.Lev 9:22As Aaron lift up his hand toward the people and bleſſed them.

2. Or in prayer, So ſometimes in petition. Pſal. 28. v. 2.Ps 28:2Heare the voyce of my ſupplication when I cry unto thee, when I lift up my hand toward thy holy Oracle. And ſometimes in prayſes or thankeſgiving, Pſal. 134 v. 2.Ps 134:2Lift up your hands in the Sanctuary and bleſſe (or prayſe) the Lord.

3. This poſture hath alſo a Military uſe, it was uſed in warre by ſuch as bare the enſigne or colours to a band of men. Iſa. 49. v. 22.Isa 49:22Behold I will lift up my hand to the Gentiles, and ſet up my ſtandard to the people (i.e.) Cum vexillo Evangelij, with my Flag or banner of the Goſpell. And in the ſame ſence is that other text, the ſoule that doeth ought preſumptuouſly, clata manu, Numb. 15.30.Num 15:30as a banner bearer; with a highhand, ſhall be cut off.

In the Text this phraſe or poſture may have (I conceive) a double uſe or ſignification; Religious and Military.

1. The action might be Religious, that Moſes during the time of the battell did hold (or lift up) his hand to the Lord in prayer for victory. 1 King. 8. v. 22.1 Kgs 8:22As Salomon is ſaid to ſtand before the Altar, and to spread forth his hands towards Heaven.

2. But chiefely this poſture of Moſes was Military. Like a Standard-bearer or Enſigne he held up the rod of God in his hand, (that is, ſometimes in one hand, ſometimes in the other,) as a banner, or a Flag, thereby to encourage the Souldiers which were now fighting in view, in the valley; for this rod of God had beene an inſtrument of divers former Miracles and deliverances to that people, Exod. 7 v. 20. Exod. 8 9, &c.Exod 7:20Exod 8:9it turned waters into bloud, it brought in the Froggs, and the reſt of the plagues upon Aegypt. In a word it was the ſame rod that p. 80did divide the red-Sea, Exod. 14.16, 21.Exod 14:16Exod 14:21and made a way of eſcape for Iſrael through the flouds. And therefore the holding up of this rod to the fighting Iſraelites, was a ſilent Oration unto them, and did ſignifie as much as this ſpeech,

Looke hither O ye Hebrewes, and beehold the Enſigne of the Lords preſence, and aſſiſtance; this, this, is that rod which in my hand (by his power) did bring all thoſe plagues upon Aegypt, and at laſt paved your way, and the Aegyptians Sepulchers, Heb 1.12.Heb 1:12in the waters: remember (therefore) that the Lord is still the ſame, and his yeeres doe not faile; What is this Amalek more then Aegypt, that they ſhould be able to ſtand before this God, this Rod, this Iſrael. So much for Explanation.

In the Diviſion of the words two parts offer themſelves. Diviſion.

Firſt, here is Moſes his poſture; and this is ſet downe Poſitively, the lifting up of his hand. Privatively, the letting of it downe.

Secondly, the different iſſues or effects of both thoſe, for when Moſes held up his hand, Iſrael prevailed: and when he let downe his hand, Amalek prevailed.

Secondly, the Doctrine, which I called the Praecepta, and it ſhall be the ſap or quinteſſence, diſtil'd out of all theſe branches thus unfolded, it muſt be this.

DOCTRINE. In times of ſolemne Conteſtation, Doct. when the true Church lyes at stake, every right member ought to beſtirre it ſelfe in it's behalfe to the uttermoſt.

In the compleat handling of this point we ought to obſerve, 1. The Explanation. 2. The Confirmation. 3. The Application thereof.

In times of ſolemne Conteſtation] that is, Explanation. when there is any publike ſtriving or bickering, whether by warre, (as in my Text.) Or by Counſells, as in Parliament. When David is againſt Goliah, 1 Sam. 17. 2 Sam. 17.1 Sam 172 Sam 17and Huſhai againſt Achitophel: then, when all this lyeth at ſtake, and the game is playing (as it were) it behoves every true naturall ſpirituall ſonne, to lay about him in the uſe of all Religious or Politike meanes lawfull, to helpe, heave, or draw a pound, for raiſing of the Bell, and for evening of the Scales.

p. 81To the uttermoſt.] That is, he muſt leave (as we ſay) no ſtone unturned, no poole unfiſhed, no meanes unaſſayed, that might further the worke of deliverance. Whatſoever his heart, head, tongue, hand or relations can doe, holily, loyally, that muſt he try, uſe and improve, with all his might. Thus was it with thoſe in this Text and Chap. Joſhuah and his choſen men being fit for warre, they doe fight againſt Amalck in the Valley. Moſes, Exod. 7. v. 7.Exod 7:7a man too old for Armes (being now above foureſcore) yet thinks himſelfe not too aged to pray and give aim: but up he climes to the top of an hill, and there ſhakes a Rod, though he cannot brandiſh a ſword. Next Aaron, and Hur, a paire of aged fathers, though unable to fight, nor may they hold up the Rod, yet ſomething they will be doing for the furtherance of victory, they will helpe him that helps Joſhua, they will aſſiſt at the third hand, and doe ſtay up the hands of Moſes, when they had put a ſtone under him.

We may ſee it proved in Scripture in caſe of divers Domeſtick factions ariſing againſt the truth. Confirmation Looke we firſt upen that faction of Saul againſt David. It was an hot perſecution of the Hauke and his fawning Spannills, againſt a poore Partridge in the Moutaines; David and his adherents are taken for a pack of Rebels, and the prieſts of Nob, (though innocent) are executed as Conspirators with him; 1 Sam 22. v. 131 Sam 22:13yet the famous faithfull ones of the land did ſtand to David, and for him, even in his loweſt ebbs and eſtate. 1 Sam. 19. v, 18 1 Sam. 22. v. 5. 1 Sam. 20.1 Sam 191 Sam 22:51 Sam 20Samuel himſelfe doth ſhelter him then at Naioth in Ramah. Gad the Prophet giveth him counſell. Yea true hearted Jonathan himſelfe doth (againſt his owne profit) covenant with him, and affords him continuall helpe and intelligence. So in the time of Abſolons treacherous combination againſt King David, and the loyall party that were with him, how neere had they carried it, having on their ſide Achitophel the Oracle, ſtout Amaſa the generall, and other able heads, hearts and hands? But even then, 2 Sam. 15.19. ver. 23. ver. 24, 32. 2 S…. 17.27, &c. 2 Sam. 19.24.2 Sam 15:192 Sam 19:24there was many a faithfull Iſraelite that did beſtirre himſelfe to the uttermoſt, as, Ittai the Gittite, and all the Country thereabouts, alſo Zadok, Abiathar, and the Levites Huſhai, the Archite, with p. 82Shobi, Machir, Barzillai and Mephiboſheth. But a more cleere inſtance, was the condition of the Church of Iſrael in the time of the faction of Baals Prophets, they carried all ſmoothly before them, it was hard for a man to find a knee that had not bowed unto Baal. 1 King. 19.10. 1 King. 18.1 Kgs 19:101 Kgs 18In a word Elijah, orthodox and zealous Elijah, now thought himſelfe left alone: but therefore how doth this Eliiah beſtirre himſelfe to the uttermoſt? ver. 38.he doth (as it were) tunne through ſire and water, he brings downe fire upon the Altar, he procureth raine from Heaven. ver. 44.Yea, in that Chapter, he is the death of Eight hundred and fifty falſe Prophets; 450. Prophets of Baal, ver. 40.and 400. Prophets of the Grove. Our laſt inſtance let be the caſe of the Jewes in Eſthers time, their condition was little better then deſperate, Eſth. 3.10, 11, 12, 13, &c.Esth 3:10Esth 3:11Esth 3:12Esth 3:13proud Haman had beg'd (or rather bought) the whole people of the Jewes, the decree for their execution is ſigned and ſent by poſts, &c. But now how doth every true member in Shuſhan and elſe where beſtirre themſelves? Eſth. 4. v. 1. ver. 3. ver. 7, 8. ver. 13, 14Esth 4:1Firſt, Mordecai at Shuſhan, Next, the reſt of the Iewes in other Provinces doe the like. Alſo Mordecai informeth Queene Eſther by Hatach, and preſſeth her vehemently untill he obtaineth. Yea, Eſther her ſelfe, how doth ſhe (though the weaker veſſell) adventure upon the wrath of a King, Pro. 19. v. 12.Prov 19:12which is as the roaring of a Lyon? Thus in times of publike Comeſtation (that is) of hope and hazard, perill and poſſibility, every true member ought to beſtirre it ſelfe to the uttermoſt.

This truth may be confirmed and bound with no leſſe then a three-fold cord of Argument which may not eaſily be broken.

1. Reaſon. 1 Is, becauſe every true member hath a ſhare in that publike ſtake, when the Church is in Contestation. (By Church ſtill I meane, that party, whether many or few, rich or poore, which hold faſt the purity of Doctrine, and powerfull practice of godlyneſſe.) Jude v. 3.Jude calleth ſalvation, the common ſalvation: It is true of the doctrine of ſalvation, that is to all true Chriſtians as a Common field to all the tenants in a Pariſh, or Mannor, every Free-holder or Copy-holder, hath his ſhare and portion therein. Quaedam univerſitatis ſunt, p. 83(ſaith the Civil Law) ſomethings are every mans, as the ſea-ſhore, the fiſh of the ſea, and the like: good reaſon therefore that every true member ſhould beſtirre themſelves to the uttermoſt for this common inheritance. When Iſrael fought with Amalek in Rephidim, though Moſes, Aaron and Hur, were not with Joſhuab in the battell, yet their lives, liberties and Religion, lay at the ſame ſtake, as much as his, or any mans elſe in the Campe. And upon this ground it was, 1 Sam. 30.1 Sam 30that David returning with victory over thoſe Amalekites which had ſpoyled Ziklag, alotted as great a ſhare to thoſe which tarryed by the ſtuffe, ver. 24.as to them who went to battell. As his part is that goeth downe to the battell, ſo ſhall his part be that tarryeth by the ſtuffe: they ſhall part alike. Brethren, this is a true rule concerning all publike hazards and conteſtations, of, or for, the true Church (whether by Armes, or by Counſells) every member doth ſhare both in the good, and evill ſucceſſes. This is the argument with which Mordecai doth preſſe Eſther ſo cloſely, to adventure her ſelfe for the deliverance of the Iewes. Eſth. 4. v. 13.Esth 4:13Thinke not with thy ſelfe that thou ſhalt eſcape in the Kings houſe more then all the Iewes. (i.e.) True, thou art the Kings wife, but yet being a Iew, the Iewiſh caſe concerneth thee alſo; ſo as if the Iewes are cut off, the deſtruction will find out thee even in the Royall Palace. Thus the great Counfell of this Kingdome now aſſembled, doth neerely concerne every member of the Church and State. There is not the pooreſt Mechanick, nay, childe, or ſervant, that hath an eſtate, a body, or a ſoule, but behold, they all doe lye now at ſtake, therefore it behoves every member to beſtirre himſelfe to the uttermoſt.

2. They muſt ſirre at ſuch times, Reaſon. 2 becauſe it ſeemes that then is Gods time when he is neere them for their good. There is a time and a ſeaſon (ſaith the Preacher) for every action, and to miſſe that time is dangerous. A time to kill, Eccleſ. 3. v. 1. to 8.Eccl 3:1–8and a time to heale, a time to breake downe, and a time to build up, a time to get, and a time to loſe, a time to keepe, and a time to caſt away. Man alſo knoweth not his time, as the fiſhes that are taken in an evill net, Eccleſ. 9. v. 12.Eccl 9:12and as the birds that are caught in the p. 84ſnare, ſo are the ſonnes of men ſnared in an evill time, when it falleth ſuddenly upon them. Thus not only private perſons, but even whole Nations and States have their good times, in which helpe, deliverance and reliefe are offered unto them from the Lord, in which there is great likelihood of obtaining pardon and purging, both in Religion and Lawes. Beloved, ſuch a ſeaſon is it for England, every time that God, and the King, doth give us an happy and peaceable meeting in Parliament; Pro 11. v. 14. Pro. 24. v. 6.Prov 11:14Prov 24:6as 'tis ſaid, Where no counſell is, the people fall: but in the multitude of counſellors there is ſafety. And, by wiſe counſell thou ſhalt make thy warre: and in the multitude of counſellors there is ſafety. Joh 5. v. 4.John 5:4Therefore that is one ſpeciall ſeaſon. We reade of the poole of Betheſda, that an Angell went downe at a certaine ſeaſon into the poole, and troubled the water: whoſoever then firſt after the troubling of the water ſtepped in, was made whole of whatſoever diſeaſe he had. If a ſicke man had ſtepped into that poole before the Angell ſtirred the waters, he ſhould have found none efficacy in them; or if he had delayed long after, then it would have bin too late: the only proper ſeaſon was, firſt after the troubling of the water. Such ſeaſons are there for whole States to ſtep in and be healed.

3. Reaſon. 3 Every true member muſt then beſtirre it ſelfe, becauſe afterwards it may be too late to ſtirre. When Eſaus birthright was ſold, Heb. 12. v. 16, 17 Gen. 27. v. 3…, 37.Heb 12:16Heb 12:17Gen 27:3Gen 27:37his teares came too late. When the bleſſing was gone, then his prayers, teares and veniſon, came too late. Thus a Nation alſo may overſtand the day of their peace, both in reſpect of ſpirituall, and politke happineſſes. So Ieruſalem. Luk. 19. v. 42.Luke 19:42If thou hadſt knowne, even thou, at leaſt in this thy day, &c. Whilſt Prophets could, and did propheſy in Ieruſalem, whilſt men of Counſell and Armes remained in her, and had liberty and encouragement, ſo long ſhe was in a faire way, and then prayers, humiliations, informations, &c. might happily have done her ſome good: but at laſt the caſe was altered, for thoſe able pillars were taken away. Behold, Iſa. 3. v. 1. ver. 2.Isa 3:1the Lord, the Lord of hoſts, doth take away from Jeruſalem, and from Judah, the ſtay and the ſtaffe. The mighty man, and the man of warre, the Iudge and the Prophet, and the p. 85prudent and the ancient, the Captaine of fifty, ver 3.and the honourable man, and the Counſeller and the cunning Artificer, and the eloquent Oratour. Whileſt theſe great helpes remained with them, perhaps (as I ſaid) uſe of meanes might have done ſome good: But now that the yron is cold, 'tis too late to ſtrike. Therefore pray not thou for this people, Jer. 7. v. 16.Jer 7:16neither lift up a cry nor prayer for them, &c. Theſe three Reaſons proove it ſufficiently, That in times of ſolemne Conteſtation, &c.

1. REPROOFE. Application. Ʋſe 1

This doth command me to rebuke ſharply divers ſorts of Offenders againſt this rule, but eſpecially theſe two; thoſe that are Careleſſe or Oppoſites in ſuch a time.

1. The Careleſſe, which ſcarcely take notice of ſuch golden opportunities and ſeaſons. As the bruit-beaſts know no difference betwixt working-dayes and the Sabbath, but only by their eaſe and reſt: So there is a generation of bruitiſh people, who take little notice or regard of Warrs or Parliaments, but only ſo farre as may touch their preſent ſenſuall particulars, Acornes they can taſte (like Swine) but as for Oakes (from whence they dropp) thoſe Trees are too high for their crooked and ſtooping thoughts to contemplate. The ſtate of Religion and the weale-publicke, are things which the greater number of people thinke leaſt upon; but doe ſay that they muſt leave the former to Church-men, and the latter to Counſellours of State; juſt like thoſe ſottiſh Ruſſians (the common-people of Muſcovy) of whom it is ſaid, that if you aske them but an ordinary queſtion, touching their Religion or laws, the anſwer is, God and our great Duke, doe know all things, they can tell. Brethren, as I would not have meane men to go above their latchet (as they ſay) that is, to ſeeke to know above that which is meet for them, both in affairs of Church and Common-wealth: ſo I beleeve, that even private perſons may ſin greatly by too much ignorance of publike affaires, eſpecially in theſe times, when as we hope the Carpenters are cutting off thoſe hornes which have ſcattered Judah. Thoſe two Diſciples going to Emmaus, Zech, 1.20, 21.ſeemed to reprove our Saviour (not knowing him to be our Saviour) p. 86becauſe he made himſelfe ignorant of the great new affairs which then had happened in Jeruſalem. Lu. 14.17, 18.What manner of communications are theſe that ye have one to another as ye walke, &c. And Cleophas ſaid unto him, Art thou only a ſtranger in Jeruſalem, and haſt not knowne the things which are come to paſſe there in thoſe dayes? ve…. 19, 20. &c.He checks him for his ignorance of the publike affaires of the Church, and afterward relates unto him the neweſt newes that was going. But how many are there amongſt us which are perſons of quality and yet are groſely ignorant of the things which have come to paſſe here of late dayes? Phil. 2.21.Phil 2:21Thus every one careth for his owne things, but how few doe care for the things that are for God? To all ſuch I conclude with the threatning of the Pſalmiſt, Pſ. 28.5.Ps 28:5Becauſe they regard not the works of the Lord, nor the operation of his hands, he ſhall deſtroy them and not build them up. That to the Careleſſe.

2. Reproofe, to ſuch as are active the quite contrary way.

If every true member ought to beſtir, &c. in ſuch a time, then what members may we account them, who are ſo farre from this that they doe the quite contrary. Beſtirre themſelves they doe, 'tis true, yea, and for a thing which they call a Church too, but indeed it is an Anti-church rather, a Diana of their owne making, the Prieſt he makes the Church, and that Church it makes the Prieſts againe: As the Romane Priests they make their breaden god, and that god doth fill both their panches and their purſes. A Church in theſe mens definition, what is it elſe, but the greater number of ſuch Clergy, as are moſt richly Beneficed, yea though looſe in life, and in opinion and practiſe, fomenting a bundle of politike hereſies and dangerous formalities? 1 Tim 3.15.1 Tim 3:15But Saint Pauls definition of a Church is farre different, he ſaith, The Church of the living God, the pillar and ground of Truth. A pillar (ſaith one) Non more Architectionico, not in the Maſons language, to build upon as infallible and unerring; but More forenſi, in the Lawyers phraſe, that is, as the pillar or publike poſte of a Guild-Hall or Market-houſe, upon which the Word and Sacraments are ſo held out, as we uſe to hang up a Proclamation to be read of all: But theſe mens Church is little better then a ſigne-Poſte with a ballet paſted againſt it. Brethren, we have had ſtrange definitions of a Church of late p. 87yeers, ſome make it little different in ſtructure from that of Rome, which reſolves it ſelfe into a conſiſtory of Cardinals and the Pope their Supreame and unerring Determiner. But bleſſed be God they have ſhewed lately by their unlawfull decrees that ſuch a Church may erre. Let us examine that former definition of a Church a little further; if the greateſt number of richeſt Clergy, and moſt dignified, doe make a Church, may we not ſay that Baals …rophets and their adherents, 1 Kin. 18.19, 201 Kgs 18:191 Kgs 18:20were the Church of Iſrael in Elijahs time? Suppoſe thoſe foure hundred and fifty Prophets of Baal, and thoſe other foure hundred Prophets of the Groves, ſuppoſe thoſe 850. (all falſe Prophets) had met in Convocation, ſurely they were then both the moſt and greateſt Clergy of Iſrael by farr, and would have carried any decree before them ſmoothly; but had not this bin a tite Church? One Orthodox Elijah weighed them all up, 1 Kin. 18.40.1 Kgs 18:40and did afterward deſtroy them all. Or ſuppoſe (once more) thoſe other foure hundred flattering Prophets that perſwaded King Ahab to goe up to warre againſt Ramoth Gilead, 1 Kin. 22.6.1 Kgs 22:6ſuppoſe that all thoſe together with their little Pope over them (I meane) Zed…kiah the ſonne of Chenaanah, ver. 7.that forward Prophet that made himſelfe hornes of yron to puſh the Syrians to confuſion. Suppoſe (I ſay) all thoſe to have decreed that warre, and to have given an Eccleſiaſticall contribution towards it; was this the Church then, and had ſuch a Canon bin binding under penalty of a box on the check? No, no, ver. 24.ye know that one honeſt Micaiah that diſſwaded from the warre, was better then all that rabble ſo called a Church. And yet Brethren (to drive home this Reproofe) we have amongſt us many hundreds of thoſe which do beſtir themſelves to the uttermoſt even for ſuch a Church.

1. One he preacheth for it (fooliſhly or falſly) I am ſure confuſedly enough. The Church, the Church, ô the Church and the pillars therof goe to the ground, it is rent and torne on every ſide, &c. And perhaps the quotient and truth of all this noy ſe is, that ſome Fox is caught in a ginne, ſome Woolfe or other is faſt in a trap, where they are like to pay for all their old bloudſucking and woorying.

2. Another (of the faction) complaineth of ſtrange proceedings, p. 88and bleſſeth himſelfe to heare of ſuch turning of things upſide downe in the Church. Q. And what is the cauſe of all his chattering too? A. Why ſurely the neſt is found, the neſt of Cormorants and Cockatriſes, and ſo all their Eggs are likely to be blowne upon, or bruiſed to pieces. In a word, ſtrange it is, but too true, that there are many amongſt us, both of the Clergy and Laity, which ſpare not the uttermoſt labours and abilities of their hands, heads, hearts and tongues for an Anti-church, I had almoſt ſaid an Antichriſt in this Land. Let me ſay unto all this Tribe of tranſgreſſours as Joaſh to the men of his City, Judg. 6. v. 31.Judg 6:31Will ye plead for Baal? will yee ſave him? he that will plead for him let him be put to death whileſt it is yet morning: If he be a god let him plead for himſelfe, becauſe one hath caſt downe his Altar. So ſay I, will ye plead for I dolatrous, unlawfull, innovating things, perſons and acts? if the faction be innocent let them plead for themſelves, becauſe their Prieſts, Images and Altars, with all the reſt of their trumpery, is like to be caſt into the mire. Nay, higher yet, let all ſuch ſticklers know that they ſinne directly againſt God, 2 Chro. 19.2.2 Chr 19:2the King, and this truth of God in my Doctrine. For they helpe the ungodly and love them that hate the Lord: Iſa. 5. v. 23.Isa 5:23Therefore is their wrath upon them from before the Lord. They juſtifie the wicked for reward, and take away the righteouſneſſe of the righteous from him: ver. 24.therefore as fire devoureth the stubble and the flame conſumeth the chaffe, ſo their root ſhall be rot tenneſſe, and their bloſſome ſhall goe up as duſt, &c. In a word, ye oppoſites are guilty of two great ſins in ſo doing.

1. Hainous and horrible Ingratitude for great and wonderfull mercies, and Ingratum ſi dixeris, omnia dixeris.

2. Of Jewiſh and abhominable murmurings, inſtead of thanks ye returne repinings againſt the Lord, his choyce ſervants and your beſt friends. My prayer and wiſh is this, that the Lord would pardon, that the Law would puniſh, and that all good Chriſtians and Loyall Subjects would complain of this rotten and totering faction.

2. COMFORT.

Let our hearts be towards the governours of our Iſrael, Ʋſe 2 that offered (and doe offer) themſelves willingly among the people, Judg. 5. v. 9.Judg 5:9bleſſe p. 89ye the Lord. (i.e.) Let us bleſſe the God of Spirits, for raiſing the ſpirits of all ſuch as have put forth their hands to this plow, yea let us honour and cheriſh them as precious and publike ſpirits. Brethren, it is ſaid of good in generall, Quo communius eô melius, by how much the more common, by ſo much the better, and therfore a publike is the beſt of ſpirits, for it is a common one. Yea, ſuch a ſoule (me thinks) comes neare unto the nature of Angels, For are they not all miniſtring spirits, Heb 1. v. 14.Heb 1:14ſent forth to miniſter for them who ſhall be heirs of Salvation? So publike ſpirits are like them, or like the Sun and Starrs thoſe heavenly worlds of light which doe travell chiefly for the uſe and benefit of others. And therefore to ſuch perſons themſelves let me ſay, Great ſhall be your reward in Heaven. Mat. 5. v. 1….Matt 5:1In earth perhaps you may ſometimes meet with cold comforts and bad requitals, but in Heaven doubtleſſe your publike ſpirits ſhall procure unto you eminent places of glory, as our Saviour promiſed to his Diſciples for their ſelf-denyall and activity, Mat. 19. v. 28.Matt 19:28yee alſo ſhall ſit upon twelve thrones, judging the twelve Tribes of Iſrael.

Two Objections commonly there are with which the men of the world, and our owne timerous infirmities doe hit ſuch men in the teeth, Perill and Poverty. I ſhall preſent you with an incouragement and preſervative againſt both. Conſider but the Lords Protection and Providence, over all ſuch publike and active ſpirits, and for both theſe in one example, look ſeriouſly upon Elijah. That he was a man very famous for his publike active ſpirit, no man that beleeves Scripture can deny it, or if one ſhould, 1 King. 17.18, 19, &c. ver. 1. ver. 3. & 9. ver. 42. Cap. 19. v. 3.1 Kgs 17:181 Kgs 17:19yet the whole Hiſtory of his life would invincibly prove it. In which obſerve briefly.

1. His Travels. From Tiſhbe to Samaria, from Samaria to the river Cherith, from Cherith to Sarephath, from Sarephath to Mount Carmell, from Mount Carmell he runneth like a page to Jezreel, from Iezreel to Beerſheba, thence a daies journy into the wilderneſſe, hence to Horeb, and from Horeb who knows whither? For he is ſent to annoynt Hazael, Iehu, and Eliſha: It even tires our eyes to trace him in the Hiſtory. In ſhort, (if I may beleeve my Geographer) all the travels of this active Prophet were, one thouſand thirty and three Dutch miles, p. 90and of our Engliſh, foure times as many, above foure thouſand in all.

2. Beſides his travels, all on foot (for I reade not that he did …ide.) Note his couragious and adventurous actions. He had an Ahab and a Jezebel, and about eight hundred falſe Prophets to deale withal, and yet obſerve how wonderfully the Lord preſerveth him both from Perill and Poverty.

1. From Perill (I mean) of death: his preſervation was manifold, King Ahab did hunt for him over all the world thereabouts, 1 King. 18.10.1 Kgs 18:10As the Lord liveth (ſaith Obadiah) there is no Nation nor Kingdome whether my Lord hath not ſent to ſeeke thee, and when they ſaid he is not there, he tooke an oath of the Kingdome, &c. but yet the Lord hid him that while, and in the Kingsowne Dominions afterwards he doth appeare and hath but a cold welcome from Ahab, ver. 17.Art thou he that troubleth Iſrael? But the Prophet doth not abate him an ace (as wee ſay) and yet comes he off in the end of that Chapter with the death of eight hundred and fifty falſe Prophets. Againe, beſides Ahab he had a Jezebel alſo to cope withall, 1 Kin. 19.2.1 Kgs 19:2Then Jezebel ſent a meſſenger unto Elijah ſaying, ſo let the gods doe to me and more alſo, if I make not thy life as the life of one of them by to morrow about this time. She was a Queen and ſhe vowed his death; but yet ſhe proves both too weake and forſworne at laſt, yea her threatning is the intelligence that preſerveth the Prophet. In a word, this active man of God lived to ſee Ahab ſlaine by the Syrians, the prophets of Baal and of the groves rooted out, and at laſt was ſo farre from dying a violent death, that he never properly dyed at all, but was tranſlated to Heaven alive in a fiery Chariot, and after his tranſlation, 2 King. 2. 2 Kin. 9.10.2 Kgs 22 Kgs 9:10both Iehoram the ſonne of Ahab, with his whole poſterity were cut off, and Jezebel was eaten of Doggs. Feare not therefore ô all ye holy and loyall active ſpirits, whither Magiſtrates, Gen. 15.1.Gen 15:1Ministers or private Chriſtians, the Lord himſelfe is your buckler, and your exceeding great reward; and in his might one aealous Elijah is an over-match for eight hundred Baalites; ſpeake therefore and doe valiantly, not fearing the faces of men.

Ob. But they may miſtake or wreſt my words?

An. Brethren, ſuppoſe there were now an hundred Bandites p. 91with in theſe wals, every one with his paper or table-booke, yea and that they ſtood behind the pillars out of ſight, as that catch-pole Clearke (in the Acts and Monnments) that tooke notes behinde the Hangings: Suppoſe all this and much more danger, yet the Lord can 1. Change their hearts, even in that act, and catch thoſe catchers (as the Father was caught) 2. At leaſt he can daſh their Notes and confound their languages. 3. Yea and take them off in their owne play, as Baals prophets were twice taken off by Elijah and by Iehus. 1 Kin. 18.4. 2 Kin. 10.25.1 Kgs 18:42 Kgs 10:25Indeed if any man could prove unto me, that Satan and his inſtruments were too wiſe or too hard for God, then I ſhould conceive that there were cauſe for your holy publike active ſpirits to be in feare, but ſo long as we know the quite contrary to be expreſſe Scripture, be we valiant and venturous for the truth. The Lord hath ſaid it, the Lord he hath ſaid it, 1 Cor. 10.25.1 Cor 10:25The fooliſhneſſe of God is wiſer than men, and the weakeneſſe of God is ſtronger then men. Thus the Lord was Elijahs buckler, and kept him from danger.

2. And from want and Poverty too did God preſerve him.

3. Obiect. When we proſſe men to be of publike and active ſpirits, this is another grand Objection, ò 'tis the way to be undone?

Sol. But marke farther, God was alſo Elijahs great reward, at leaſt hee was a competent maintenance ſtill unto him.

How likely was he to have ſtarved at the brooke Ch…rith? There he had drinke indeed (water) but no meate: therefore the devouring Ravens ſhall feed him morning and evening. 1 Kin. 17.3. ver. 4 & 6.1 Kgs 17:3But now that he hath recovered meat, lo…, after a while his drink faileth him, ver. 7. ver. 9, 10.And it came to paſſe after a while that the brooke dryed up, &c. Now the Lord provideth him another Hoſteſſe at Zarephath, and ſhe is as unlikely a Cater as the former, ver. 11, 12, 13.for ſhe had but an handfull of meale in a barrell, and a little oyle in a Cruſe. Yet (ſee) rather then this precious, realous, v. 13, 14, 15, 16.publike ſpirit ſhall want, a miracle ſhall be wrought, The barrell of meale ſhall not waſte, neither ſhall the cruſe of oyle faile, &c. So provident is the Lord for ſuch perſons.

p. 92Ob. But now miracles do ceaſe?

An. Yet the ſame providence doth ſtill continue, and wonders are wrought for ſuch perſons to this day, doe we not ſee it? Pſ. 105. v 17. ver. 18.Ps 105:17Have not ſome ſuch active ſpirits of late bin like Ioſeph (as it were) ſold for ſervants and exiles, Whoſe ſeet they hurt with fetters, they were laid in irons. But what's the iſſue? May we not goe on? ver. 19.Ʋntill the time came that their cauſe was known, the Word of the Lord tried them. ver. 20.The King ſent and delivered them, the Peeres and the people let them goe free. And hath the Lord done thus in our times already? Then let all holy, loyall, active, publike ſpirits know this, that hee is ſtill the ſame, and his yeares doe not faile. What need wee any more examples? Pſa 37 28.Ps 37:28I conclude this Conſolation with thoſe words of the Pſalme, The Lord loveth iudgement and forſaketh not his Saints, they are preſerved for ever.

3. Ʋſe 3 EXHORTATION.

The third, Generall Exhortation.laſt and greateſt Vſe, is a vehement Exhortation, which muſt be divided into two parts, the firſt Generall, the laſt Particular.

1. Generall. Let all reall Chriſtians, and loyall Subjects beſtirre themſelves to the uttermoſt, now or never, to imitate theſe Iſraelites in my Text and Chapter. 1. In the Chapter, as before, there is Ioſhua and the choſen men (being lawfully thereunto called) fighting with idolatrous and implacable Amalek in the vally. ver. 9.2. In the Text and bordering verſes, Moſes, ver. 10, 11, 12.Aaron and Hur clime up to the top of the hill to pray, and to encourage the reſt. Thus every one doth further the great publike worke, either by himſelfe or by others, either immediately and directly, or remotely and by conſequence; and ſo let us all ſet our ſelves againſt Amalek.

By Amalek] I mean all ſpirituall and politike, all forraigne and domeſtike, all open and ſecret enemies of our God, our Religion, our King, Kingdome, Lawes and Reformation. Loe, here in my Text, are both old and young, high and low; no age (therfore) no condition (that is able) may be exempted. Exo. 7. v. 7. Exo. 33.11.Exod 7:7Exod 33:11For Moſes, Aaron and Hur, they were aged men, Moſes was foureſcore yeers old, and Aaron foureſcore and three, when they ſpake unto Pharaoh. Ioſhua he was a young man. p. 93Againe, Moſes was chiefe Magistrate, Aaron the High-Prieſt (there are both Nobles and Clergy) and Hur, with Ioſhuah and his ſouldiers, 1 Chro 2.…0.1 Chr 2may not unfitly repreſent the Commons, the Army, the Artificers, and all. For Hur was grandfather unto that famous Bezaleel. Thus all eſtates and ages are repreſentatively preſent, and all preſent are active; learne wee therfore this heart-leſſon from the Text.

Queſt. But how and what may we doe to be active, and to hold up our hands to purpoſe againſt Amalek?

Anſw. In this generall part of mine Exhortation, I ſhall preſcribe ſome generall leſſons, meanes or directions, to be obſerved. If we would further the great work againſt Amalek then,

1. Meanes 1 Looke we backe with ſhame and ſorrow upon our former cowardize and pollutions. Brethren, theſe Eccleſiaſticall and Civill Amalekits (the popiſh and tyranicall faction) have a long time bin unto the beſt of us, but as thoſe enſnaring Midianites to Iſrael. While Iſrael abode in Shittim, Num. 25.1, 2, 3Num 25:1Num 25:2Num 25:3the people began to commit wheredome with the daughters of Moab: which called the people unto the Sacrifice of their gods, and the people are and bowed downe to their gods. And Iſrael coupled himſelfe unto Baal-Peor: wherefore the wrath of the Lord was kindled againſt Iſrael. And thereupon command is given, ver. 17, 18.to vex the Midianites and ſmite them; for (ſaith Moſes) they trouble you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, &c. We have eaten too much of their broth, and have had our fingers (many of us) too deepe in the pye (as they ſay) by our connivance, ſilence, cowardize, &c. I ſpeake this both to Miniſters and people. They have vexed us with their wiles wherewith they have beguiled us in the matter of

1. Of the Sabbath, by their Antiſabbatarian doctrines and commands, and we have (many of us) yeelded too farre unto them, both within booke and without. It was the faſhion you know of late, to diſmoralize the fourth Commandement, that holy, juſt and good law, ſo ſtrongly centered in the very heart of the Decalogue, and ſo providently fenced and marked in the fore-head with a Memento, Remember, p. 94that law hath bin of late repealed by wicked men, and then Antiſabbaturianiſme was become a ſtirrop to preferment. But alas, alas, here lyes our ſhame and ſorrow, we have baſely (as it were) held that ſtirrop to thoſe men (as that Emperour did to the proud Pope) whilſt they have mounted themſelves into the ſaddle of prophaneneſſe. Oh that ever the ſincere and powerfull Miniſters of the Goſpell, Gal. 2.11, 12, 13, 14.Gal 2:11Gal 2:12Gal 2:13Gal 2:14ſhould ſo farre be led away with the error of the ungodly, that ever (like Peter, James and Barnabas) they ſhould walke with a limping or crooked foote, and deſtroy againe the things which they had builded. Well (Brethren) let us 1. Sit downe and pick theſe thornes out of our conſciences. R…v. 16.15.2. Let us henceforth watch better and keepe our garments, leſt we walke naked and men ſee our ſhame. 3. Let every one that hath bin thus ſeduced by feare or flattery, let him (Sampſon like) now revenge himſelfe (in an holy and loyall way) upon thoſe Midianitiſh-Amalekitiſh-Philiſtines, for his eyes which they have put out, let him put up one fervent prayer the more, daily againſt them. Let him preſſe (if a Miniſter) one Text, one Sermon, one …ſe, (at leaſt) the more towards a pure and thorow reformation. And as the (Romane) hiſtory faith of that Empreſſe. when her husband Domitian was ſlaine, ſhe dealt one blow amongſt the reſt, and ſaid, take that for the death of my Paris, (ſhe ſpake and did that moſt unlawfully, but) let us as we may in a moſt loyall and Chriſtian way, give one ſtabbing prayer, proteſtation, exhortation the more, againſt the wickedneſſe of ſuch ungodly m…n, and ſay, lo, that for your Antiſabbatarianiſme, take this for the fourth Commandement. Brethren, this is the way to draw good out of evill, and to fetch meate out of the eater. Jud. 14.14.Judg 14:14A word to the wiſe, halfe a word to the godly, is ſufficient.

2. Vex thoſe Midianites, for their wiles (to contract) in the matter of Arminianiſme, that Troian-horſe (as one calls it) I may adde, with a Pope in his belly. Herein lyeth our guilt, (Brethren) in that we Miniſters and people, have not done our utmoſt, to bridle and curb this Romane beaſt, but rather have ſuffered our ſelves to be gag'd and mu…l'd againſt p. 95it. We have not bin valiant for the truth, Je…. 9.3.for the truth of thoſe precious fundamentalls, of Originall ſinne, free Election, effectuall Vocation, Aſſurance, &c. but rather have ſuffered theſe truths to fall in the ſtreets, and to be trampled upon by Athiesticall libertines, and Machivilian apoſtates, Oh my bowells, my bowells, that ever the men of God ſhould thus feare the faces of men! Here is more picking worke for us alſo. That reproofe ſent to the Church of Pergamus, Rev. 2.13, 14, 15, 16.Rev 2:13Rev 2:14Rev 2:15Rev 2:16may be worth our reading. I have a few things againſt thee becauſe of the Doctrine of Baalam, and the Doctrine of the Nicolaitans.

3. Vex theſe Midianitiſh Amalekites (in a word) for all their wiles in matter of Innovation in worſhip; for their Altars and Images, duckings, dappings and cringes, againſt the lawes of God and the Kingdome, for their babyes, at beſt childiſh, at worſt Midianitiſh. Concerning theſe alſo we have bin too tame and paſſive, and ſuch ſilence (I feare) muſt needs contract the guilt of conſent; but let us therefore waſh our ſoules, and revenge our ſelves from theſe noyſome aſperſions.

2. Let us (generally) come over heartily to the right ſide, Meane… 2.and engage our ſelves unto it.

Queſt. The right ſide (you will ſay) why, what is that? and who is the wrong ſide? will you make factions and diviſions amongſt us?

Anſw. Not make, but diſcover them I would, who knows not (that hath read Scripture) that there are two gates, and two wayes unto them, (the broad, and the narrow,) and therefore to the worlds end there will be two ſides: So there are now in this Kingdome, a Reforming, and a Deforming party, a juſt and gratious Soveraigne with this Bleſſed Parliament (like Moſes, Joſhuah and the reſt) on the one ſide; and on the other, there is a multitude of delinquents and their adherents. The thing that I now preſſe is, that all good Proteſtants would come off in their very affections and judgements, from the Tents (that is, the faction) of thoſe wicked men, and would joyne themſelves with heart, head and hand, to thoſe Noble Reformers, and to all their well-wiſhers. p. 96That Dilemma of the Prophet Elijah unto all the people, 1 Kin. 18.21.1 Kgs 18:21concerning the Competition of God and Baal, was a great furthering ſtep towards the Reformation that followes in that Chap. ver 40.And Elijah came unto all the people, and ſaid, how long halt ye betweene two opinions? If the Lord be God, follow him; but if Baal, then follow him, &c. This preface laid the foundation of that following deſtruction of thoſe falſe Prophets. And Elijah ſaid unto them, take the Prophets of Baal, let not one of them eſcape: and they tooke them, and Elijah brought them downe to the brooke Kiſhon, and ſlew them there. So let every one of us be thorowly perſwaded in his mind, concerning the abſolute neceſſity of a great and publike Reformation at this time, and reſolve we all to further the ſame to the uttermoſt. Brethren, it grieves my ſoule not a little to ſee the opinions of men ſo divided and differing concerning the great and needfull work in hand. Men (nay good men) are not all me-thinks of one mind, heart and judgement, concerning our preſent perilous condition in Church and State, nor touching the extreme neceſſity of a ſpeedy Deliverance, and ſevere Reformation, and this is no ſmall let to the worke. 1From this difference it is, 1. That I heare ſome men ſo blind and impudent that they bluſh not to ſay, they ſcarce ſee any need at all of Reformation amongſt us, but aske, 2 Pet. 3. v. 5.2 Pet 3:5what is there ſo much amiſſe in Church and State? To theſe I anſwer as Peter to thoſe ſcoffers. This they are willingly ignorant of. In a word, either they doe wink and will not ſee, or elſe they are guilty and dare not confeſſe what evills and diſorders they doe behold. One ſaid to a Baſtard when he ſaw him caſting ſtones amongſt a multitude of people, take heed and forbeare leaſt thou hit thine own father. Theſe men as if they had heard that advice, are affraid to acknowledge that there are Delinquents, becauſe they are afraid if ſuch a ſort of men ſhould be confeſſed, their own fathers or friends might be found amongſt them. To come nearer, in a word, they are loth to looke into any glaſſe that doth repreſent the evills of the times, leaſt they ſhould chance therein to eſpy their own faces amongſt the reſt.

2. Another man (yea ſort of men) doth yeeld that ſome p. 97things, yea, many are out of order, both in Church and Common wealth, the more is the pitty, but yet (ſay they) things are not ſo bad as ſome jealous-headed Puritans doe pretend and exclaime, their feare is a great deale more then our harme? To theſe I anſwer, how could it have bin worſe with us, unleſſe you would have ſeene our actuall ruine, deſolations and execution? Looke upon Iſrael and Judah, at the worſt (before their Captivities) and compare our condition before the Parliament with theirs, for the Civill and politike State, in Iſa. 59. and for the Eccleſiaſticall and Spirituall, in Jer. 2. But what doe I confine you to two Prophets and Chapters? runne through all, and ſee if our late perill were not equall with their greateſt. Were not our very foundations out of courſe? The Church, the Civil State, and the Military, are (I conceive) three of the Cardinall rancks in the Kingdome; Who were the head Officers in all theſe? and where are they? May we not ſay as he in the Hiſtory, that there were enough to be ſlaine, to be taken priſoners, and to runne away? In ſhort, when our Religion and Lawes too, were by theſe men almoſt ſtolne away under hand, as David ſlipt out of his bed, and nothing left but an Idoll; 1 Sam. 19.12, 13. Jud. 18. v. 24.1 Sam 19:121 Sam 19:13Judg 18:24when they had taken away our God (almoſt) and our Miniſters, and what have we more? and yet they aske, what aileth us?

3. A third ſort doe acknowledge that all theſe complaints are too juſt and true, many things are out of order, but yet (ſay they) we would not have ſuch violent remedies, ſuch and ſuch phyſick is too corroſive, and may endanger the whole politike body, ſome lenitives, cooling julips and palliations, might doe better: But what if all the while there is a Gangrene with the ſore? …mmedicabile vulnus, &c.then the very Heathen will tell us what phyſick is to be uſed; ſurely a ſaw is the beſt ſalve. Againe therefore (I ſay) let every man of us be throughly perſwaded in his mind in this point: for the diviſion of judgements concerning a diſeaſe, cauſeth a different ſpeed in proſecution of the cure, every mans activity for the latter, being proportionable to his conviction of the former. The good God that maketh men to be of one mind p. 98in an houſe, make all men (at leaſt all his ſervants, and the Kings good Subjects) of one mind in this point, touching the greatneſſe of our diſeaſe, and the abſolute neceſſity of a ſpeedy, though ſharpe remedy. And finally, as for you which are ſuch bitter oppoſites to the Puritanicall reforming party, (for ſo ye are pleaſed to brand them) I meane, to Orthodox and Conſcientious Proteſtants, and the Kings beſt Subjects; be wiſe now therefore and learne, he is an infinite God with whom ye have to doe, he hath an iron and cruſhing mace in one hand, as well as a golden ſcepter in the other. Beſides, ye are over-matched in the ſide too, for what is the droſſe to the ſilver? what is guilt to innocence? ye are ſurely in the wrong box. Remember that Prophetike admonition of Hamans wife and his wiſe men to him. If Mordecai be of the ſeede of the Jewes, …. 6. v. 13.before whom thou haſt begunne to fall, thou ſhalt not prevaile againſt him, but ſhalt ſurely fall before him. Be adviſed therefore and take the counſell from them, turne Puritans (as you call it) in time, I meane, holy profeſſors of Proteſtaniſme, and well-wiſhers to Reformation. That to you. But as for all ye midling perſons which watch to ſee which will be the harder ſide (whether the Reforming or the Deforming) that you may take it, above all others I pitty your condition, for ye are ſure to fall which ſoever of theſe two ſides doth ſtand upright. And I could wiſh you for your warning to looke upon the reward of halting Baalam, faine would he have kept in with both ſides, with Balak and with God: his ſingers did itch for the wages of unrighteouſneſſe, and therefore he would have curſed the people of God, but againe the terror of the Lord ſo kept him in that he durſt not but comply for Iſrael. But what is the iſſue? Firſt Balak ſends him away diſhonoured and empty, Num. 24.11. Num. 31.8.Num 24:11Num 31:8and then Iſrael cuts him off. Better therefore is it to be of any ſide, then of both or of neither. I conclude this point with the counſell of Gamaliel, Acts 5 39.Acts 5:39If this worke of Reformation be of God (as it is) ye cannot overthr…w it, least happily ye be found even to fight againſt God. Then let us all come over heartily to the right ſide.

3. Meanes 3 Prize and value thoſe degrees of mercy and deliverance which are already received.

p. 99The Lard hath done great things for us already whereof we rejoyce. Turne our captivity O Lord as the rivers in the South. Pſal. 1…6.45.Ps 1:6Ps 1:45There the Church makes her acknowledgment of, and rejoycing for, paſt mercies, to be a ſtep unto, and argument for, future favours. So let us recompt and value that part of Deliverance that is in hand, if ever we hope to receive that portion which is behind. But of this I have ſpoken upon an other occaſion.

4. Take, uſe and improve to the uttermoſt, Meanes 4 all the firſt-fruits and hanſells of Deliverance and Reformation.

It is not enough to view and value the degrees of ſalvation received; but we muſt alſo hold faſt, imploy and improve them. To him that hath ſhall be given, we know is Scripture: Mat 25.29.Matt 25:29and it is an abſolute truth too, he that holdeth faſt that which he hath, and improveth it to profit, ſhall have more beſtowed upon him, that's the proper ſcope of the Parable. Brethren, me-thinks it is worthy our conſideration to obſerve, how the Lord doth as it were drop in Deliverance and Reformation upon us by degrees. We have bin ſunck ſo deepe into diſorders and dangers, that the Lord now in our Reſtauration doth (as it were) dyet us for a while (as we uſe to deale with men that have bin almoſt famiſhed by long abſtinence) that ſo we may the more throughly digeſt our portions of mercies as they are ſerved in unto us. Or to expreſſe this gradation by another compariſon. The Lord doth deale with us in this caſe, as a wiſe father is wont to deale with his forward ſonne, when he comes lately from his apprentiſhip, firſt he ſets him at liberty, then gives him an Horſe, and a few pounds in his purſe to try how well he can husband a little, and if he doeth prove faithfull in that, then he ſhall be ruler over much more; Or as a father deales with his prodigall ſonne which hath runne-riot, firſt he compounds for his debts, and gives him his freedome, after a while he doth imploy him, and as he finds his good husbandry, by degrees he advanceth him higher: So dealeth the Lord now with us. 1Firſt after long juſt thraldome for our ſinnes, he hath ſet us at liberty from diverſe bonds and burdens, both Eccleſiaſticall and Civill. Next, 2he hath already vouchſafed ſome ſweet p. 100bloſſomes, 3yea firſt fruits of Reformation unto this Iſalnd: And now behold he ſtands expecting how we will play the good husbands upon theſe, and then doubtleſſe we ſhall ſee (and that ſhortly too I hope) farre greater things then theſe: therfore be faithfull in the firſt fruits, take, uſe and improve them.

Ob. Like enough this is wholeſome counſell, but ſhew us then what, and which are thoſe firſt fruits and degrees which are already beſtowed, and are to be thus taken, uſed and improved?

Anſw. I ſhall endeavour to ſet you into the way of this work, that ſo your ſelves may afterward be able to goe forward by your ſelves.

1. The Vow or Troteſtation.

Amongſt the many and not meane firſt-fruits of Deliverance 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 Subject 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 particulars. 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 another p. 101Oath anvil'd out and Canonized, what a high price would good men then have given to have bin free of that preſſure only? 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 Subiects, 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 little 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 requite 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, Niſi ſerves parva perdes ampliora. Mat. 25. v. 2….Matt 25:2Be 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 Proteſtants once again (for we had firſt our name of Froteſtants from ſuch another Proteſtation.) What? for us to be made Proteſtants 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 neceſſity thereof. Let us looke upon the Hiſtory of the Lords owne people during the reignes of their beſt Kings, and wee p. 102ſhall finde that ſuch ſacred Nationall Obligations (by Ʋow, Covenant and Aſſociation) were the chiefeſt ingredients, if not very foundations, of their greateſt Deliverances and Reformations.

1. For Deliverances, both from wrath and enemies, ſee but one paire of examples. The firſt may be that in the raigne of Hezekiah. … Chro. 29.Note the forlorne condition of the ſtate in the beginning of his government, both for ſinne and for wrath: for ſinne, ver. 5, 6, 7.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 offerings, ver. 8, 9.&c. For which 'tis ſaid, God had delivered them to trouble (or commotion) to aſtoniſhment and to hiſſing, their fathers 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, ver. 10, 11.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 upon that Land at once, then when that poore childe of eight yeeres old came to the Crowne. 2 Chro. 33.2 Chr 33See how much wrath had bin treaſured up, ver. 1, 2, 3, &c. to 11. ver. 22, 23.firſt by his grand-Father Manaſſeh; and though Manaſſeh afterward reformed ſome things, yet ſecondly, King Amon his ſon (and Ioſiahs father) hee reneweth the old wrath and wickedneſſe, and addeth to them, neither humbleth 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, 2 Chro 34. ver. 3, 4, &c. ver. 8, &c. ver, 29, 30, &c,2 Chr 34:32 Chr 34:4he repaireth the Temple, and finally he betakes himſelf 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 offered unto us.

2. Another benefit of Iewiſh covenanting, was, in reſpect of p. 103their Reformations, it was the corner-ſtone, if not the very foundation, 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 King. 1….1 Kgs 1and draweth up a Covenant by oath, which like our Proteſtation is tripartite, that is, conſiſting of three parts. Firſt, ver 4.betwixt the People and the King, which anſwers to that part of ours, To defend His Maieſties royall perſon, honour and eſtate. Next, betweene 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, ver. 17.To maintaine and defend the true reformed Proteſtant Religion, &c. But how did all this further the Reformation? See the very next verſe. ver. 18.And all the people of the Land went into the houſe of Baal and brake it downe, his Altars and his Images brake they in peeces thoroughly, and ſlew Ma…tan the Prieſt of Baal before the Altars, and the Prieſt appointed Officers over the houſe of the Lord. ver. 20, &c. 2 Chro. 15.2 Chr 15Hereupon followeth 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, ver. 3.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, ver. 5, 6.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? ve. 12.13.14.They entred into 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, ver. 16. ver. 19.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, untill the five and thirtieth yeare of that Kings raigne; ver. 17.becauſe the high-places were not taken away out of Iſrael. More places and patternes might be added, but (me thinkes) theſe ſhould p. 104be enough to kindle in every holy, loyall, true Proteſtant Engliſh breaſt, an unquenchable deſire after this Vow and Aſſociation. Beloved, if my young judgement may gueſſe, this thing may proove a ſtronger Rampire and Defence to our Religion, 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 trespaſſed against our God, Ezra. 10. v. 2.Ezra 10:2yet now there is hope in England concerning this thing. Now therefore let us make a Covenant with our God, ver. 3.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. ver. 4.Ariſe, for this matter belongeth unto **Spoken to the Maior of the City being then preſent.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 perſons 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 Arminian 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 Parliament. The Lord open our eys more and more, that we may ſee even by theſe things, who are the chief foſterers, yea, the p. 105Garriſons 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 onelyonly, 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 faithfull 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, Gal. 5. v. 1.Gal 5:1Let 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. Act. 22.…5.Acts 22:5Is it lawfull for you to ſcourge a man that is a Roman and uncondemned?

2. Other burdens are Eccleſiaſticall and spirituall, as all unjuſt preſſures and bonds upon the conſciences of men, whither Miniſters or people; ſuch are forbidden by Saint Peter, Now therefore why tempt ye God, Act. 15.10.Acts 15:10to 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 unlawfull) 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 p. 106hath 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 poſſeſſion 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 Information. 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, Joh. 5.4.John 5:4were 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 politike diſorders. Act. 19.12.Acts 19:12The 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 Councellors 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 ſuſpected p. 107things and perſons to the cenſure of the Houſes; true, but yet I hope we may, nay I know we muſt bring ſuch Grievances thither, and there leave and lay them down (being proved) at the feet of Juſtice. If any man ſhall be againſt this lawfull priviledge and loyall duty of every good Subject, I ſhall ſuſpect him for a Delinquent, and ſhall conclude him as a ſecret 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, Heb. 1.14.Heb 1:14as 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 neceſſary. 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 duty 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 diſtributively, though they are repreſentatively every Subject, and ſometimes A ſtander-by (we ſay) may ſee more then he that playeth. 2. Beſides, Experience is the beſt Informer of Grievances, Plus videur oculi, quam ocul…s.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 p. 108eaſe breake thorow, not taking notice that they were ſnares, but the poore leſſer flies are held in them faſt enough; and therfore the cry of theſe little ones may informe of a great oppreſſion. Beſides, in bodily cures, we know that a plain and illiterate 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 abilities 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 follow the example of Pauls ſiſters ſonne, Act. 23. v. 18.Acts 23:18he was a young man, and therefore (like enough) ſomewhat baſhfull, and unable to expreſſe himſelfe to a great man, and therefore firſt he goeth to his Unckle Paul, ver. 16.and from him is ſent by a Centurian to the chiefe Captaine: ſo let them informe ſuch as may informe, 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 threatned 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, 2 Sam. 21. v. 15, 16, 17.2 Sam 21:152 Sam 21:162 Sam 21:17who 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, p. 109then every valiant and active Abiſhai ſhould ariſe to the helpe of the Lord againſt the mighty. 3. Finally, Judg. 5.23.Judg 5:23others are unwilling to goe for redreſſe, nay (which is lamentable) they thinke themſelves happy in their ſpirituall miſeries, and delight in their grievances. Jer 5.30, 31.Jer 5:30Jer 5:31A 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, Jud. v. 23.Judg 5:23let us pull them violently out of the fire in which they delight to lye and be conſumed: therefore Informations to the Parliament, and that in the behalfe of others is now very needefull and moſt reaſonable.

Ob. But whereof, and how ſhall we complaine and informe?

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

1. Eccleſiaſticall Perſons.

Theſe Brethren (as I conceive) are the very fountaines or fewell of all other grievances amongſt us. Mat. 24. v. 15, 16.Matt 24:15Matt 24:16When the abhomination of deſolation stands in the holy place (I doe but allude) then 'tis time for them which be in Judea, to flee into the mountaines. Spirituall wickedneſſes doe uſher in Civill diſturbances. 2 Chro. 15 3.2 Chr 15:3For a long ſeaſon Iſrael had bin without the true God, and without a teaching Prieſt, and without Law. Marke the method, In the middle is the miſchiefe. In medio vitium.Without a teaching Prieſt, no marvell then that they did neither feare God, nor reverence man. It followeth, ver. 5, 6.And in thoſe times there was no peace to him that went out nor to him that came in, and ſtill the cauſe is the ſame, they had either no Prieſts, or none but Readers. Every politike body may be conſidered as conſiſting of three parts. Firſt, there is in it (or rather over it) the head, that is, the King as ſupreme, and the under head officers as ſent of him. Next, there is the trunck or Lay-part, theſe are the Civill State. And laſtly the Clergy p. 110or Miniſtry (the part Eccleſiaſticall) and theſe ſhould be as the ſoule to all the reſt. When this ſoule is ſound and holy, it doth quicken and ſanctify; when it is ſickly and corrupt, it doth helpe to infect and deſtroy the whole ſtructure: therefore theſe men ought primely to be looked after and to be rectified.

Ob. But which of theſe Clergy are thoſe ſickly and corrupting ſoules, and how may we know them?

Anſ. Alas, they are too many, and too viſible, take a catalogue of ſome cheefe ſorts of them breefely.

1. Imprimis] All Peſtilent and Perſecuting Church-men; ſuch as imitate that little Pope Zedekiah the ſonne of Chenaanah, 1 Kin. 22. ver. 11, & 24. Act. 23 1, 2.1 Kgs 22:111 Kgs 22:24Acts 23:1Acts 23:2which would have puſht downe a whole Kingdome with his hornes, and ſmote honeſt Micaiah on the cheeke, for ſpeaking againſt his warre; Or like the high Prieſt Ananias who commanded that Pauls mouth ſhould be ſtopt with a fiſt, becauſe he profeſſed his good Conſcience. Or to come lower, Mat. 23.13.Matt 23:13Church-men like thoſe Scribes and Phariſees, hypocrites, which did ſhut up the Kingdome of Heaven againſt men, and would neither goe in themſelves, nor ſuffer them which were entring to goe in. It ſeemes, the men would neither preach as they ought themſelves, nor yet ſuffer their people to goe abroad to heare. Let ſuch be marked out for juſt complaint and puniſhment amongſt the firſt, even all our illegall ſuppreſſors of Preachers and hearers.

2. All Superstitious and Innovating Church-men, the illegall, carving, painting, cringing, ceremonious Clergy. This ſort is often condemned by our Saviour, Mat. 15 3, 8, 9.Matt 15:3Matt 15:8Matt 15:9Why doe you alſo tranſgreſſe the commandement of God by your traditions? This people draweth nigh unto me with their mouth, but their heart is farre from me. Againe, In vaine doe they worſhip, teaching for doctrine the precepts of men. Theſe maſters of the complement Eccleſiaſticall are little better then pandars to the ſcarlet Whore, and therefore ought to ſtand in capitall crimſon letters in our complaints.

3. What thinke we of our Inſufficient and Laſie Clergy; birds that cannot ſing, or will not? The former (that cannot) may ſay litterally, Amos 7.14.Amos 7:14that which is ſpoken by Amos concerning p. 111himſelfe, We are no Prophets, neither are we Prophets ſonnes, but heard-men, and gatherers of wild figgs. Doubtleſſe many of theſe are more fit to be heard-men, yea horſemen, and literall Shepheards, then Paſtors by a Metaphor. Brethren, I am aſhamed for my Coats-ſake (as they ſay) to rake in this puddle; but that I remember that it is made the ground of Levies bleſſing, that he ſaid unto his father, Deut. 33.8, 9.Deut 33:8Deut 33:9and to his mother, I have not ſeene him, neither did he acknowledge his brethren, nor knew his own children in the caſe of the Lord. The latter ſort (our Laſie drones) are deſcribed to the life, and threatned to the death by Ezekiel, ſee Chap. 34. beginning at the ſecond. The puniſhment there appointed for them is their utter removall.

4. Finally, Looke ſeriouſly upon the ſcandalous and Debauched Church-men; Mica. 2.11.men which propheſy of wine and ſtrong drinke, yea which take off theſe liquors ſo freely, that they uſually doe erre through wine, Iſa. 28.7.Isa 28:7and through ſtrong drinke are out of the way. Brethren, as theſe druncken and inordinate Clergy are one of the worſt, Vitium hominū non temporum.ſo are they abſolutely the moſt obnoxious ſort of all: and therefore, if theſe be now ſuffered, it will be the fault of ſuch as know them, not of the time that beares them. Thus have ye had too long (and yet too ſhort) a liſt, of the ſorts of Eccleſiaſticall grievers now complaineable.

But now where is that jealous Elijah, or that down-right Micaiah, that will or doth encounter theſe Baalites? yea, how coldly doe we all generally ſhew our ſelves in the quarrell? Alas Brethren, let it ſhame and confound us all, to remember that we had once an opportunity for this great worke. It is not long ſince that this preſent Bleſſed Parliament did ſend forth an happy order to this purpoſe, upon which every Pariſh might have certified touching ſcandalous Innovating, and other peccant Miniſters; the Parliament it ſelfe (as it were) went in Circuit through the Kingdome, Juſtice, ſupreme Juſtice came home to our very doores, Deut. 30.11.Deut 30:11ſo that we could not pretend, that the Commandement was farre from us, no, the opportunity did even fall into our mouthes.

p. 112Queſt. But then what was the iſſue, and how did we improve that advantage?

Anſw. Surely, ſome were warme in bed, other ſome had farmes and Oxen, Luk. 11. v 7. Mat. 22.5.Luke 11:7Matt 22:5and they could not meete. Others ('tis to be feared) were preſent to pleade for Baal, for too many Clergy ſcandalous in life, ſuperſtitious in worſhip, erronious in judgement, and peſtilent of ſpirit; in a word, unable, unfit, unworthy. Theſe gangrens and peſts of the Church had but too many friends in every quarter, concealing friends in the Pariſhes where they lived, and interceding friends at the places where they were complained. Yeomen, Officers, Gentry, Magiſtrates and all, (I meane, too many of each ſort) were too too ready, for kindred, feare, flattery and charity miſtaken, to returne almoſt an univerſall, Omnia bene, all is well. And thus thouſands of poore ſoules are betrayed, (what lyes in theſe men) to incurable ignorance and perdition. Oh my bowells, my bowells! When I conſider how that divine oportunity was generally ſleighted and abuſed. And now behold the bloud of thoſe poore ignorant ecclipſed Pariſhes which heretofore did cry for vengeance upon their own guilty Miniſters only, doth now roare lowder againſt thoſe late intruſted Yeomen, Officers, Gentry and Magiſtrates (what ever they were that neglected that golden ſeaſon) and ſo we have more ſoule-murtherers (accidentally) ſince that order, 2 King 20. ver. 35, 36. ver. 42.2 Kgs 20:352 Kgs 20:36then were before. Let thoſe neglectors ſee that Parable againſt Ahab, for ſparing of Beahadad, and the application thereof, Becauſe thou haſt let goe out of thy hand, a man whom I appointed to utter destruction; therefore thy life ſhall goe for his life, 1 King 22.31.1 Kgs 22:31and thy people for his people: which afterward fell out accordingly. The King of Syria commanded ſaying, Fight neither with ſmall nor great ſave onelyonly with the King of Iſrael. And it will be but juſt if thoſe guilty Miniſters ſo unjuſtly favoured by ſuch, doe prove, the ſouleſlaughtermen to them or theirs in after times. Conſider we this late groſſe omiſſion, (Brethren) to humble our ſoules mightily for the ſame, 'twas a deepe, yea, a ſpirituall wickedneſſe. But now ſuppoſe the great good Lord, ſhould in much patience try us once more ſhortly in this point, and p. 113ſhould vouchſafe us one opportunity more by this Parliaament? ſhall we play the Cowards a ſecond time, and doe againe as formerly? God forbid. No Brethren, let us fill our ſoules with holy reſolutions to doe the worke of the Lord with all our might, to ſet our faces, tongues, heads, hearts, hands, bodies, ſoules, and all unto it, to farther the information and teſtimonies againſt all ſpirituall murtherers, which ſlay poore ſoules by whole Pariſh-fuls. Remember this leſſon above all the reſt.

So much concerning Eccleſiaſticall Grievers, perſons.

2. Things, Grievances Eccleſiaſticall.

And here are diverſe particulars to be looked after, in all which we may be grieved.

1. In Doctrine.] Sound doctrine is more precious then our bloud; but there are thoſe of the Clergy which have endeavoured to corrupt this. The very Articles of our Church are oppugned, as of Originall ſinne, Free-will, the 4^• Commandement, and diverſe others are oppugned and impaired by the Arminians. Let him that is wiſe conſider theſe things. Brethren, to poiſon a publique ſpring is capitall by Law, how much more in ſpirituals? Gal. 1. v. 8.Gal 1:8If we, or an Angell from heaven preach any other Gospell unto you, then that which we have preached unto you, let him be accurſed.

2. Pure Worſhip is as deare as life: Deut. 13. v. 6.Deut 13:6And therefore ſee the puniſhment of whoſoever ſhall attempt to draw aſide from it. If thy brother, the ſonne of thy mother, or thy ſonne or thy daughter, or the wife of thy boſome, or thy friend which is as thine owne ſoule, entice thee ſecretly, ſaying, Let us goe and ſerve other gods, which thou haſt not knowne, thou, nor thy fathers: thou ſhalt not conſent unto him; ver. 8.nor hearken unto him, neither ſhall thine eye pitty him neither ſhalt thou spare, neither ſhalt thou conceale him; but thou ſhal ſurely kill him, ver. 9.thine hand ſhall be firſt upon him to put him to death. But even this (it ſeemes) bath been attempted by ſome amongſt us, elſe what meanes thoſe approachers and approaches towards Idolatry already condemned and ſtill condemning in Parliament?

p. 1143. 2 Tim 3. v. 5.2 Tim 3:5There is a power of godlineſſe in practiſe, and whoſoever ſhall cunningly attempt to ſucke or ſoake out that, is a deep offender, and to be avoided. But ſuch alſo we had, and ſtill have them, men that hate ſtrictneſſe and ſpirituall heate, and would convay away our ſpirituall proteſtaniſme, 1 Sam. 19.12, 13.1 Sam 19:121 Sam 19:13putting (as Michal did for David) a meere Image of formality in the place. If it be death and treaſon to clip or to waſh the Kings Coyne, then what ſhall be done bad enough to theſe wicked ſpirituall Alchymiſts? So much concerning Eccleſiaſticall grievers and grievances.

2. I muſt and will now be very briefe concerning the Civill or Politique.

Brethren, I am a Divine, and not a States-man; theſe latter therefore are out of ſpheare, I ſhall leave the men to juſtice, and the point to your owne diſquiſition and proſecution, concluding with the latter words of that Levite: Conſider of it, Judg. 19. v. 30.Judg 19:30take advice, and speake your minds. So much touching the fifth meanes, Information.

6 Meanes 6 Is Prayer and Prayſes. Though they are included under one head, yet I ſhall handle them as two diſtinct branches; beginning with the latter.

1. Prayſes.

This duty is commanded in ſuch times of Deliverance and Reformation. Pſal. 58. v. 14. ver. 15.Ps 58:14Offer unto God thanksgiving, and pay thy vowes unto the moſt high. I will deliver thee, and thou ſhalt glorifie me. Therefore the Lord doth now looke for great Prayſes and glory from us.

Queſt. But how may I thus glorifie him? what muſt I doe to Prayſe him aright?

Anſw. 1. There is prayſing with the mouth, in words; and this is either ſpeaking of prayſe (1.) to God. Heb. 13. v. 15.Heb 13:15Let us offer the ſacrifice of prayſe to God continually. It may be done in ſinging, prayer, meditation, and other duties to him. (2.) Or by ſpeaking prayſes of God. Pſal 145. v. 5.Ps 145:5I will speake of the glorious honour of thy Majeſty, &c. This is done (1.) when we ſtudy to lay open the frame, myſtery, and parts of Deliverance. The works of the Lord are great, Pſal. 111. v. 2.Ps 111:2ſought out of all them that p. 115have pleaſure in them. (2.) When we labour to entayle the remembrance of mercies upon our poſterities. Pſal. 79. v. 13.Ps 79:13So we thy people will give thee thanks for ever, we will ſhew forth thy praiſe to all generations.

2. There is prayſing with, by, or in a mans life. Pſal. 50. v 23.Ps 50:23Whoſoever offereth prayſe glorifieth me, and to him that ordereth his converſation aright, they are joyned together. And againe, ver. 16.(ſpeaking of prayſing) unto the wicked, God ſaith, what haſt thou to doe to declare my ſtatutes, Pſal. 119. v. 7.Ps 119:7or that thou ſhouldest take my Covenant in thy mouth? And againe, I will prayſe thee with uprightneſſe of heart, when I ſhall have learned thy righteous judgements. Let us therefore live prayſes to the Lord, Mat. 5. v. 16.Matt 5:16let us ſhew the light of our holy converſation before men, that our heavenly Father may have glory.

3. There is a prayſing of God with the hand, …ſal. 50. v. 23. Prov. 3. v. 9.Prov 3:9or with the ſubſtance, to prayſe the Lord is to honour him, and we may honour the Lord with our Subſtance. This is a touch-ſtone to try the truth of our thankfulneſſe indeed. When a man is truly thankfull for a curteſie received, he is ready really to ſhew his gratitude by his liberality to all thoſe that are under him, or about him. Now let us ſhew that we prize our mercies received, by our readineſſe to doe any thing, to part with any thing to our inferiours, to good uſes, at Gods command. True thankfull men are alwayes bountifull. Luk 19. v. 8, 9.Luke 19:8Luke 19:9When ſalvation came into the houſe of Zacheus, preſently he gives halfe of his goods to the poore. And that act or ſtatute amongſt the Jewes of ſending portions one to another, and gifts to the poore, Eſt. 9. v. 21, 22.Esth 9:21Esth 9:22upon a time of Deliverance, is now ſeaſonable for our imitation.

4. Finally, there is a prayſing of the Lord with the heart, yea with the whole heart, ſaith the Pſalmiſt. Pſal. 138. v. 1.Ps 138:1I ſpeake now of a ſpirituall and gracious heartineſſ…, that the conſideration of Gods mercy ought to raiſe our ſpirits, and quicken all the graces in our hearts (as 'tis ſaid of Jehoſophat, 2 Chron. 17.6.2 Chr 17:6that his heart was lifted up in the wayes of the Lord) I meane, the ſence of freſh deliverance ſhould ſtrengthen our faith to truſt to the Lord more perfectly, it ſhould enlarge our love to cleave unto him more affectionately, it ſhould kindle p. 116our zeale to ſtand for him more couragiouſly, and ſo in all the reſt of our graces. This of all ſort of prayſes is the higheſt.

2. Another Branch are Prayers.

The uſe of this duty is commanded, and the nature, parts, and qualifications preſcribed, in one and the ſame Text, by Saint Paul to his ſonne Timothy, 1 Tim. 2.1, 2. I exhort therefore, that first of all ſupplications, prayers, interceſſions, and giving of thanks be made for all men; for Kings and for all that are in authority, that we may leade a quiet and peaceable life in all godlineſſe and honeſty. I need to goe no further then thoſe two verſes for the foundation or limits of my diſcourſe in the preſent point: Let us therefore fully diſcuſſe the words. In them we may obſerve theſe three generals:

1. The ſeverall ſorts of prayers which are to be made, and thoſe are foure, Supplications, Prayers, Interceſſions, and giving of Thanks.

2. The perſons for whom all thoſe prayers muſt be put up. Generally all men (i.e.) all rankes indefinitely: More ſpecially, for Kings, &c.

3. The ſcope, drift, and end of our prayers for them; it muſt be peace and quietneſſe, but with two qualifications; the firſt Spirituall Godlineſſe; the other Morall Honeſtie.

As for the middlemoſt of three heads (viz. the perſons eſpecially to be prayed for) they are the Supreme Majeſty, and the houſes of Parliament, and 'tis moſt evident. I ſhall inſiſt upon the other two, the firſt and the laſt, viz.

1. The ſorts of prayers to be made for them. (1.) Supplications. (2.) Prayers. (3.) Interceſſions, and (4.) giving of Thanks.

'Tis generally agreed by all good Subjects, that the King and High Court ought to be prayed for, and many doe fumble about the duty; give me leave to ſet my ſelfe and you in a right way, it is this, ſaith Saint Paul, we muſt make for them.

1. Supplications.

Deprecations] is the proper Engliſh word. To deprecate p. 117(in their behalfe) is to pray off from them all evils of ſin or puniſhment, feared or felt, whether in ſoules, bodies, or eſtates: 'Tis a Defenſive Prayer, to pray them ſafe and ſound from all dangers. To give an inſtance or two in Scripture. Firſt, to pray for the removall of all bad Counſellors. Take away the wicked from before the King, Prov. 25. v. 5.Prov 25:5and his Throne ſhall be eſtabliſhed in righteouſneſſe. Next, for Security and ſafeguard from plots and enemies. Pſal. 61. v. 6, 7.Ps 61:6Ps 61:7Thou wilt prolong the Kings life, and his yeares as many generations: O prepare mercy and truth which may preſerve him. Thus we muſt Deprecate all evill from King and Parliament.

2. Prayers.

Which moſt generall name is uſed, becauſe it doth ſignifie the largeſt Branch of all, namely, Petition. We muſt beg for them all gifts, graces, and mercies, not onelyonly in truth but in the higheſt degree; eſpecially for governing gifts and graces, in the moſt ſuperlative meaſure. As Wiſedome and Judgement is one: So in Salomons prayer at Gibeon. And now O Lord my God, 1 King 3. v. 7. ver. 8.1 Kgs 3:7thou haſt made thy ſervant King, &c. And now, thy ſervant is in the midſt of thy people which thou haſt choſen, a great people, &c. Give therefore thy ſervant an underſtanding heart to judge thy people, ver. 9.that I may diſcerne between good and bad. Next, the Feare and dread of the Lord. Moreover, Exod 18. v. 21. 2 Chr. 19. v. 6.Exod 18:212 Chr 19:6thou ſhalt provide out of all the people able men, ſuch as feare God, &c. And he ſaid to the Judges, take heed what ye doe; for ye iudge not for man but for the Lord. ver. 7.Wherefore now let the feare of the Lord be upon you, take heed, and doe it. Againe, The ſpirit of Courage and Zeale (ſaith Jehoſaphat) Deale couragiouſly, ver. 11.and the Lord ſhall be with the good.

3 Interceſſions.

We muſt not onelyonly deprecate all evill from them, and petition for all good things upon them; but alſo we muſt (poſtulare) intercede, pleade, wreſtle, and ſtrive with God in prayer, as is ſaid in another caſe: Rom. 15. v. 30.Rom 15:30For the Lord Jeſus Chriſts ſake, and for the love of the Spirit, we ſhould strive together with them in our prayers to God for them, ver. 31.that they may be delivered from them that doe not beleeve, and that their ſervice p. 118which they have for [England] may be accepted of the Saints. In great and extraordinary times of hope and danger the Lord will not be moved with few and ordinary prayers. Gen. 32 v. 6. ver 7.Gen 32:6See Jacobs perillous condition in his returne from his Unckle Laban, he is told that his twiſe offended brother Eſau commeth againſt him with foure hundred men, then Jacob was greatly afraid and diſtreſſed But how doth he wind out of this trouble? Loe, an ordinary ſtriving is not enough. ver. 24. ver. 25.At Peniel Iacob was left alone. And there wreſtled a man with him untill the breaking of the day, and he touched the hollow of his thigh, and the hollow of Jacobs thigh was out of joynt, ver. 28.and he wrestled with him. Then ſaid God, as a Prince hast thou power with God, and with men, and hast prevailed. It coſt him an ache, yea, an halting to prevaile with God in ſuch a grand extremity. Diffi…ilia quae pul…ra.Good things are difficult. Once more, ſee what labour it coſt Elijah and his ſervant to obtaine raine for Iſrael, 1 Kin. 18. v. 42.1 Kgs 18:42after three yeares drought in the land. And Elijah went up to the top of Carmel, and he cast himſelfe downe upon the earth, and put his face between his knees. What a painfull groveling poſture was that? ver. 43.And he ſaid to his ſervant, goe up now, looke toward the Sea, and he went up and looked, and ſaid, there is nothing. And he ſaid, goe againe ſeven times, and it came to paſſe at the ſeverth time, that he ſaid, Behold, there ariſeth a little cloud out of the Sea, ver. 44.like a mans hand, &c. Thus, Brethren it hath been a long time of drought with us, many of our clouds in Church and ſtate, though they have hid the face of our Sunne from us, yet have proved to the land but as clouds without water, Jud v. 12.Judg 5:12carried about with diverſe …in…s, ſo that we have wanted both the former and the latter raine in their ſeaſons. Now what meanes are to be uſ…d that the Lord may be moved to ſend a gracious raine upon this his Inheritance, Pſal. 68. v. 9.Ps 68:9and to refreſh it now it is weary? Looke upon this zealous Elijah, get we all up to our cloſ…ts, and there caſt downe our ſelves upon the earth, with our f…ees to our feet. Yea, let us thus goe up ſeven times, … ſeven times a day, and perhaps even our pray … at … may raiſe that cloud, whoſe drops may refreſh p. 119and make glad the City of God. Thus there muſt be (1.) Supplications (2.) Prayers (3.) Interceſſions, made for Kings, &c. but we muſt adde,

4. Thanksgivings too.

Theſe are a meanes to water all the former three branches, and to cauſe them to grow and ſpeed the better. The Lord takes prayſes for an honour. Whoſo offereth me thanks and praiſe he honoureth me, Pſal. 50 … 1 …m. 2 v. 30.Ps 50:1and thoſe that honour him he will honour them againe. But I have ſpoken of this particular before.

So much concerning the ſorts of Prayer.

2. The ſcope (and matter both) to be contained in thoſe prayers of ours for them, viz.

1. Godlineſſe with Quietneſſe. Bonum ſpirituale, &c.

2. Honeſty in Peace. Bonum Politicum & Civile.

1. Bonum ſpirituale & Eccleſiaſticum] Quietneſſe with Godlineſſe. Follow peace with all men and Holineſſe, Heb. 12. v. 14.Heb 12:14without which no man ſhall ſee the Lord. We muſt ſo follow peace as we may keep our ſelves in ſight (and within the limits) of holineſſe, but no farther; and ſofarre we muſt follow it in the firſt place. This muſt ſtand in the front of our prayers. Pray for Kings firſt, &c. that they may be inſtruments of ſpirituall good unto us. Religion is the very ſoule of our ſoules, that one thing abſolutely neceſſary, and therefore the promotion and promoters of this, doe both need and deſerve the prime of our ſupplications.

And in the next place, Honeſty (i.) publique, private, politique, morall honeſty is to be remembred and furthered by our fervent and ſenſible petitions. The ſword of Civill juſtice doth guard our Religion, as that flaming ſword did keep the Tree of life in Paradiſe. Gen. 3 v. 24.Gen 3:24And he placed at the Eaſt of the garden of Eden, Cherubins, and a flaming ſword which turned every way, to keep the way of the tree of life. This office of the Parliamentary Cherubins muſt (in the ſecond place) be promoted by our prayers.

So much touching Generall Leſſons and Directions.

But by this time me thinks I ſee and heare diverſe particular rankes of people flocking to me, and enquiring of p. 120me, Luk. 3. v. 10. ve…. 12.14.Luke 3:10as the People, the Publicanes, and the Souldiers did of Iohn Baptiſt, what ſhall we doe? that is, what ſpeciall Leſſons can you give us? what diſtinct taskes can you ſet us, that ſo each perſon may be (holily and loyally) active, for the furtherance of the great good worke in theſe times of publique hope and hazard?

Brethren, I ſhall endeavour (as the Baptiſt did) to give every one his portion, and that ſtreame of exhortation which hitherto I have carried in a common and generall Channell, I ſhall now ſluce out into diverſe leſſer and particular rivelets, that ſo all ranks of perſons may be watered and made fruitfull. And,

1. Let me have leave to ſpeake to Magiſtrates.

I beſeech all thoſe which are in authority and office, to heare me a few words patiently. I would not preſume to teach or preſcribe any thing in your ſpheares above mine owne; neither doe I peremptorily taxe you of any ſpeciall default or tranſgreſſion, My full purpoſe and deſire is, ſo to carry my ſelfe in this Exhortation to you, as young Timothy is licenſed by Saint Paul to carry himſelfe towards thoſe Brethren. 1 Tim 4.6.1 Tim 4:6If thou put the Brethren in remembrance of theſe things, thou ſhalt be a good Miniſter of Ieſus Chriſt, nouriſhed up in the words of Faith and of good Doctrine. So there is ſomething of which to put you in remembrance I conceive it my duty: The ſumme in ſhort is this, That all Magiſtrates and Officers in this place (and elſewhere) wauld be pleaſed to Countenance. Promote, and Second all Parliamentary Edicts and proceedings. Brethren, ye are unto the Common people at this time, …n reſpect of the Parliament, as thoſe ſpyes ſent to Canaan were to the Congregation of Iſrael; your relations and ſpeeches may bring up either an evill or a good report, upon that great Councell and their proceedings. … 14 2. 6, 7, 8, 9.You know how ſome of the spyes did cauſe a murmuring againſt Moſes and Aaron, whereas Caleb and …oſhuah (becauſe they had another Spirit, and followed the Lord fully) did endeavour to appeaſe and ſatisfie them, and for this faithfulneſſe they had a great reward. … 2.In this p. 121Exhortation I doe not accuſe you of negligence, but rather doe commend all your former diligence herein. Qui monet ut ſacias, &c.He that exhorteth to a duty done already, his exhortation is no leſſe then a commendation. And this I adde, that ye cannot (lightly) be too zealous in this point. O what a goodly ſight is it Brethren, when the Mountaines doe bring peace, and the little hills righteouſneſſe unto the people? Pſ. 7 2.3.Ps 7:2Ps 7:3The words are found in the old tranſlation, the hymne is intituled [A Pſalme for Solomon.] That is, when David (the ſweet ſinger of Iſrael) had reſigned his Kingdome to his ſonne Solomon, and was going out of the world, then (Swanlike) he warbled forth that Propheſy of Chriſt, and direction of Solomon for governement. Oh that all our Governours would thus obey it. Now the Mountaines above, (thoſe ſupreme higheſt Mountaines) are bringing forth peace to the people, what a bleſſed ſight would it be now to ſee (the little hills) the ſubordinate hillocks of authority in every County, City, Pariſh to beare their ſeverall extraordinary crops of Righteouſneſſe alſo? Am. 5.24.Amos 5:24To ſee judgement runne downe as water, and righteouſneſſe as a mighty ſtreame? Nay, Pſ. 133 2.Ps 133:2to ſee it runne down like Aarons oyntment, which being powred on the head, ranne downe upon the beard, and from thence to the very skirts of his garment? But remember I ſaid, 1. Countenance. 2. Promote. 3. And Second.

I ſhall ſpeake a word ſeverally of each for your more cleere and full information.

1. Countenance all Parliamentary edicts and proceedings.

True it is, that that ſupreme Court of the Kingdome doth nor need, nor feare (in reſpect of it ſelfe) the beſt, or worſt, that all ſubordinate Officers or Authority can doe concerning it; no, 'tis as farre above their reach, as the Sunne in the Firmament is above all the Meteors here below: but yet in reſpect of the lower region of people (the Common multitude as I ſaid) ſo Magiſtrates and men in Office here, may either cloud and blacken this ſunne by their diſcountenancing, or cleere and ſtrengthen its beames by their well reporting of thoſe proceedings to the vulgar: As we ſaid before concerning the ſpyes ſent to Canaan, ſome of them diſgraced p. 122the land flowing with milke and honey. Ye Magiſtrates and men in great places, are betwixt people and Parliament, as the Medium betwixt the eye and the object, or as the glaſſe through which a man lookes out and beholds the Heavens; according to the colour of the …l…ſſ ſo doth the Heaven ſeeme to be coloured: Your judgements, affections, countenances touching that Court, doe give aime and copies to them all, both for their opinions, ſpeeches, actions. Therfore let it be your care to Countenance.

2. Next, Promote Parliamentary edicts and proceedings. That is, put on, publiſh, proſecute and execute all ſuch new Edicts, Orders and Commands (eſpecially touching Reformation) as are ſent and iſſued from them. To inſtance, there is a Vow or Proteſtation commended unto us by their practice and approbation, there is An Order for the due obſerving of the Sabbath, &c. Now the promotion of all thoſe, and the like, doe lye upon your charge and conſciences in the firſt place, and the neglect of them amongſt us (when once granted to you) will be required at your hands. Ye are our Civill watchmen, ſee your duty. Ezok. 33. each of you according to his place, is our Moſes, to take the Lawes at their mouth, and to declare them unto us, that we may heare and doe them. This is one weighty duty.

3. Next, Second them. That is, whilſt they doe endeavour above to ſet right the great body of the Kingdome, ye ſhould labour here below to reforme your petty and particular Juriſdictions: this would be no little furtherance to that great worke. As petty brooks doe make up a River, and many Rivers fill a Sea: ſo Family-reformations make up Pariſhionall, and all Pariſhionall ones, doe fill up a Nationall and Ʋniverſall. 'Tis a Proverb as true as ancient [The way to have a cleane ſtreet is for every one to ſweepe his owne doore.] So let the Magiſtrates and Officers in every County, City, Corporation, Pariſh, now ſweepe their own ſeverall Juriſdictions, and then the great publike work of Nationall clenſing, will more eaſily ſucceed. So much to Magiſtrates.

2. Partiular Leſſon, may be to Miniſters.

Brethren, I confeſſe my ſelfe one of the laſt and leaſt of all p. 123your Tribe; but yet ſo cleere and neceſſary is this leſſon that the meaneſt Embaſſador may, nay, muſt preſſe it upon us at this time: ſuffer therefore the word of exhortation.

Now or never is the nick of time in which we ought to play the trumpeters, Ezek. 33.3. &c.Ezek 33:3to ſtirre and call men up to the helpe of the Lord in this great worke; who knowes but that that God which did throw downe flat the walls of Jericho by the trumpets (though meane ones) of ſeven Prieſts going before the Arke; I ſay, Joſh 6.20.Josh 6:20who knowes, but he may alſo be pleaſed to doe great things now by our poore ſervice? therefore let us up and be doing, and if we doe need ſpurres in our ſides becauſe the way ſeems ſomewhat cragged, let us conſider theſe two or three Motives.

Firſt, looke we upon the eminent examples of our moſt ancient and famous Scripture-Predeceſſors in like times and caſes; I meane, let us turne over the Hiſtories of Deliverances and Reformations in Judah, and there we ſhall find that their Prophets, Prieſts and Levites, were ſome of the greateſt and moſt active inſtruments in both, they were (as it were) the holy bellowes to blow up the refiners fire. Let us take an inſtance or two to kindle us. Firſt, in that Deliverance and Reformation in the beginning of young King Jehoaſh his raigne. 2 Kin. 11.2 Kgs 11There good Jehojada the high Prieſt (being thereunto called) is the very primum mobile, ver. 4, 5, &c.the founder and finiſher of that great worke, yea, that tripartite Nationall Covenant, to which the Lord, the King and the people were parties, was contrived and perfected by his meanes. 2 Chr. 29.3.2 Chr 29:3So (ſecondly) in King Hezekiahs Reformation, as the firſt thing that he beginneth withall is the Temple; ſo the firſt perſons that we find him conſulting with, ver. 4. ver. 5.they are the Prieſts and Levites. He brought in the Prieſts and Levites, and gathered them together into the Eaſt-ſtreet, and ſaid unto them, Heare ye me, ye Levites, ſanctifie now your ſelves, &c. Yea, and for furthering that Covenant which he made, theſe, muſt be the cheefe men in the buſineſſe, ver. 10. ver. 11.Now it is in mine heart (ſaith he) to make a Covenant with the Lord God of Iſrael, My ſonnes, be not now negligent, for the Lord hath choſen you to ſtand before him, to ſerve, and that ye ſhould miniſter unto him and burne p. 124incenſe. 'Tis no meane honour (Brethren) to be made ſome of the prime and immediate Miniſters of the Lord in ſuch great workes; and yet alas (I ſpeake it to mine griefe, and to the generall ſhame of our Tribe) who more backward to ſet on Deliverance and Reformation now, then are many of us? The Protestation, the Declaration for aboliſhing of Images, &c. how ſlowly, how faintly are they executed? Yea, and the more dully I beleeve in many places, becauſe the execution of them partly depends upon the Miniſter. Let all the true Embaſ…adours of Chriſt think upon this and be kindled.

2. Another Motive may be this, Our very Callings doe preſſe us hereunto. Ezek. 33.2, &c y Sam. 9.9. Iſa. 58.1.Ezek 33:2Isa 58:1We are ſaid to be Watchmen, we are Seers, yea, we are called trumpeters (as before,) and what is meant by all theſe, but that it is our duty to deſcry publike evills and dangers, to diſcover opportunities of good, and ſo to call men off from the one, and onward to the other?

3. Thirdly, this is a meanes both to ſettle and proſper us all in our functions, and to entaile them, and a bleſſing upon our poſterities. See how the Tribe of Levi came by their Miniſteriall prerogative. Exod. 33.Exod 33When Aaron and the people had made a Calſe, for this great ſinne juſtice muſt be executed, ver. 26.and Moſes calleth for it. Then Moſes ſtood in the gate of the Camp, and ſaid, who is on the Lords ſide? let him come unto me. And all the ſonnes of Levi gathered themſelves together unto him. Being called they doe promote juſtice. Hereupon ſee what a Reward and Bleſſing followed. ver. 27, 28. Num. 3.5, 6.Num 3:5Num 3:6Firſt a Reward. And the Lord spake unto Moſes, ſaying, Bring the Tribe of Levi neere, and preſent them before Aaron the Prieſt, that they may miniſter unto him. Deu…. 33.8.Secondly, a Bleſſing. And of Levi he ſaid, let thy Thummim, and thy Urim be with thy holy one, ver. 9,whom thou didſt prove at Maſſah, &c. Who ſaid unto his Father, and to his Mother, I have not ſeene him, neither did he acknowledge his brethren, nor knew his owne children, &c. They ſhall teach Jacob thy Judgements, ver. 10. ver. 11.and Iſrael thy Law: they ſhall put incenſe before thee, and whole burnt Sacrifice upon thine Altar. Bleſſe Lord his ſubſtance, and accept the worke of his hands, ſmite thorow the loynes of them that riſe againſt him, p. 125and of them that hate him, that they riſe not againe. There is a bleſſing with a witneſſe. See alſo how Phineas and his poſterity came to have the Prieſt-hood ſetled upon them, it was his publike zeale which procured that; and therfore ſee what is ſaid of him and his, Num. 25.10. ver. 11.Num 25:10And the Lord spake unto Moſes ſaying, Phineas the ſonne of Eleazar, the ſonne of Aaron the Prieſt hath turned away my wrath from the children of Iſrael, &c. Wherefore ſay, Behold, ver. 12.J give unto him my Covenant of peace, and he ſhall have it, and his ſeed after him, ver. 13.even the Covenant of an everlaſting Priesthood, becauſe he was zealous for his God, &c. Would we then Brethren upon a bleſſed time, in a bleſſed worke, follow the preſidents of our bleſſed Predeceſſours, now in glory? Would we adorne our high Calling, confirme our ſelves in it, and (perhaps) entaile the ſame upon our poſterities after us? In a word would we make us and ours rich in mercies of all ſorts? Lo, now, now, is that precious time in which we above others, are called (in an holy and loyall way) to informe the minds, to kindle the hearts, to open the eyes and mouthes, and to ſtrengthen the hands of all our people for the furtherance of the bleſſed worke of Reformation. And let me ſay further unto you all (and to my ſelfe in the laſt place) ſomewhat like that of Mordecai to Eſther, Eſt. 4.14.Esth 4:14Who knoweth whether wee are come to our places, to our callings, yea into the world, for ſuch a time as this?

3. Particular Leſſon, to Parents and Maſters, to all Governours of Families.

True, ye are no publike Magiſtrates nor Miniſters, yet know that to your own Families ye are (in a private way) both as Kings and Prophets. Kings to governe, and Prophets to inſtruct them. Exerciſe therfore both theſe offices now towards your children and ſervants, for the furtherance of the preſent great publick work in theſe two duties.

1. As Kings, reforme and purge your ſeverall Families eſpecially from thoſe obſtructive ſins, which may hinder the publick Deliverance and Reformation. When Moſes was imployed to be the Deliverer of Iſrael, it had almoſt coſt him p. 126his life, Ex, 4.14.for that he had neglected Family reforming. And it came to paſſe by the way in the Inne that the Lord met him and ſought to kill him. ver. 25.But wherfore? You may ſee the cauſe by the effect, Then Zipporah tooke a ſharpe ſtone and cut off the foreskin of her ſonne, &c. He had neglected Circumciſion in his own houſe, and therfore could not ſafely be an inſtrument of the great and publick work So, when King Aſa did ſweare and ſet himſelf to reforme the Kingdome, he takes not the laſt turn to his own Idolatrous Mother Maacha, who 'tis like was one of his family, 2 Chro. 15.16.2 Chr 15:16He remooved her from being Queene, becauſe ſhe had made an Idoll in a Grove, and Aſa cut downe her Idoll, and stamped it, and burnt it at the brooke Kidron. Let every Governour of a Family follow that preſident now in his houſe, let him purge it from all Superſtition, Atheiſme, Halting, Profaneneſſe; From all Ʋnbeliefe, murmurings and unthankefullneſſe, which might hinder approaching mercies. Once more to this purpoſe, look upon Iacobs example, many evils and dangers had befallen him after his returne from Laban, Gen. 34.Gen 34eſpecially about Shalem, a City of Shechem, there his only daughter is raviſhed, two of his elder ſons do commit murther, and now the name of Iacob doth ſtinke among the Inhabitants of the land. But what ſhall he doe in this caſe to deliver himſelfe and all his? Behold, Family-Reformation is his only means for their generall preſervation; and the Lord himſelf doth direct him to this courſe, Gen. 35.1.Gen 35:1Ariſe, Goe up to Bethel and dwell there, and make an Altar unto God, &c But how may this be done? He muſt and doth, firſt, purge his owne houſhold. Then Jacob ſaid unto his Houſhold, and to all that were with him, put away the strange gods that are among you, ver. 2, 3, 4, &c.and be cleane, and change your garments. So in theſe times, whoſoever would be an inſtrument of the publick Deliverance, let him firſt be a private Reformer, and ſet his owne houſe in order. That muſt you do as Kings.

2. As Prophets, Catechize your children and ſervants in the ſtate of theſe times, ſo farre as ſhall be fit for their condition.

Queſt. But how farre is that? and what is it?

Anſw. 1. Shew them all the publike execrable things and p. 127perſons unvailed, that they may be able in ſome meaſure to diſcerne betweene the righteous and the wicked, that they may know what to chooſe, and what to abhorre, for whom to pray, and againſt what. Thus, this act of Amalck (in the Text) is commanded of God to be written by Moſes, not only for all the children of that age, but alſo to be declared to the Generations unborne. And the Lord ſaid unto Moſes, write this for a memoriall in a booke, and rehearſe it in the eares of Joſhuah, &c. Much more ought we to catechize this preſent age.

2. Acquaint them alſo with the hopes of Deliverance and Reformation begun; that ſo they may be directed and kindled to put up right praiſes and prayers, and to uſe all other holy and loyall meanes, in their power, towards the promotion of this great worke of providence. Thus the Iſraclitiſh Parents were commanded to inſtruct their children concerning the Lords Paſſeover in Aegypt. Ex. 12.26, 27.Exod 12:26Exod 12:27I pray remember thoſe two duties. That's your Leſſon.

4. Leſſon, to all Particular, Single, and Private Perſons.

There are many things which ye may doe towards the great worke. What Leſſon among all my ſix generall ones may not be practiſed by you? (viz.) Firſt, To humble for, and to purge from your former cowardice and pollutions. Next, To come over heartily to the right ſide, and engage your ſelves unto it. Then, To value and prize degrees of Deliverance and Reformation received. Fourthly, To take, uſe and improove, the firſt fruits and hanſels of mercy. Next, To informe (at leaſt the Informers) againſt all offenſive things and perſons, greevers and greevances. And finally, To praiſe and pray with all manner of Supplications. Behold, all theſe things are in the power of private perſons to doe them in ſome degree: Be ye of courage therfore, and let every one of us play the man (in an holy and loyall way) for our God, our King, our Religion, Lawes, Parliaments and Priviledges againſt all the race of Amalek.

OBIECTIONS.

Bu… I know that your private, ſingle, inferiour perſons, p. 128are full of Objections againſt this Exhortation: I ſhall endeavour therfore to anſwer the moſt materiall ones fully though briefly.

This deſerveth to be mentioned in the firſt place.

1. OBIECTION. I am but one, and what can one man doe by himſelfe, towards a publike Reformation?

Anſ. I anſwer (to the whole Objection together)

1. There may be more active ſpirits nearer at hand then thou thinkeſt. 1 Kin. 19.14. ver. 18.1 Kgs 19:14Elijah an holier man then thy ſelfe was miſtaken in this point, I, even I onelyonly am left. Yet ſee the Lords anſwer, I have left me ſeven thouſand in Iſrael, all the knees which have not bowed unto Baal, &c. Put forth therfore and try it, there may be many more in the deck, and nearer at hand then thou dreameſt.

An. 2. Howſoever, one man may do much.

1. Iam. 5.16. ver. 17.Jas 5:16In his Perſon, and that both ſpiritually and politiquely, The effectuall fervent prayer of a righteous man availeth much. And example is given in the next verſe, Elias was a man ſubiect to like paſſions as we are, and he prayed earneſtly that it might not raine; and it rained not on the Earth by the space of three yeares and ſix monthes. And he prayed againe, and the Heavens gave raine, and the Earth brought forth her fruit. Thus one man may pray a whole Kingdome, both into faire weather, and into foule, into happineſſe and out of it. Num. 25.6, 7, 8.Num 25:6Num 25:7Num 25:8Phineas alſo was but one, and yet what ſervice did he for his Country in one act of Juſtice. ver. 1….Saith God, Phineas the ſonne of Eleazar, the ſonne of Aaron the Prieſt, hath turned away my wrath from the children of Iſrael (while hee was iealous for my ſake among them) that I conſumed not the children of Iſrael in my iealouſie. Thus one Orthodox Athanaſius in former times, ſtood it out againſt a whole world of Arrians, and at laſt the ſtreame was turned. In a word, all number doth conſiſt of Ʋnites. [Ʋnitas fundamentum numeri] and therefore if all ſhould ſay after thee [I am but one] what would become of all greateſt publike affaires? Take all drops out of the Sea, and the whole Ocean will be drained, take away pence or farthings, and there will p. 129be no pounds, take unites away, and there can be neither thouſands nor hundreds.

2. One man by Example may do very much. Brethren, 'tis a great matter to breake the Ice (I mean holily and loyally) in a publike buſineſſe. 2 Sam. 23.11.2 Sam 23:11Look upon that which is recorded concerning Shammah, And after him was Shammah, and the Philiſtines were gathered together into a troope, where was a peece of ground full of Lentiles: ver. 12.And the people fled from the Philiſtines. But he stood in the midſt of the ground and defended it, and ſlew the Philiſtines, and the Lord wrought a great victory. 'Tis ſpoken in a military caſe, but I doe apply it to a politike and civill. Shammah (as I conceive) got not that victory by himſelfe alone, but rather by his valiant example, ſo that the people which were before afraid of the Philiſtines, did now (ſeeing his valour) take heart and turne againe. In ſhort, ſee the Counter-counſell of honeſt Huſhai, 2 Sam. 17.14. &c.2 Sam 17:14how it brake the neck of Achitophell and of his policy. And that exemplary valour of Jonathan and his Armour-bearer, how did it open and lead the way to a very great victory againſt the Philiſtines? The multitude melted away, 1 Sa 14.13, 14. ver. 16. ver. 20.1 Sam 14:131 Sam 14:14and they went on beating downe one another. And Saul and all the people that were with him, aſſembled themſelves and they came to the battle, and behold, every mans ſword was againſt his fellow. Moreover the Hebrewes that were with the Philiſtines before that time, which went up with them into the Camp from the Country round about, even they alſo turned to be with the Iſraelites that were with Saul and Jonathan. ver. 21.Likewiſe all the men of Iſrael which had hid themſelves in Mount Ephraim, ver. 22.when they heard that the Philiſtines fled, even they alſo followed hard after them in the battell. All this I alleadge only to ſhew how farre one or two private men may by their Active Example promote (holily and loyally) a publick great good work.

3. A meane private perſon in his activeneſſe may expreſſe as much faithfullneſſe and ſincerity, as the greateſt and moſt proſperous Inſtrument in the Kingdome. As we ſay concerning faithfullneſſe in a mans particular calling, p. 132duplicate page p. 108duplicate page p. 109duplicate page p. 110duplicate page p. 111duplicate page p. 112duplicate page p. 113duplicate page p. 114duplicate page p. 115duplicate page p. 116duplicate page p. 117duplicate page p. 118duplicate page p. 119duplicate page p. 120duplicate page p. 121duplicate page p. 122duplicate page p. 123duplicate page p. 124duplicate page p. 125duplicate page p. 126duplicate page p. 127duplicate page p. 128duplicate page p. 129duplicate page p. 130that a poore Wench in the Kitchin walking conſcionably in her place, may ſerve the Lord as ſincerely as a King upon his Throne: So here, a meane private perſon, though a Mechanick or underling, giving faithfull information of what he knows amiſſe, may promote the great worke as heartily, as the greateſt good Inſtrument in Parliament. Remember this, and ſay not, I am but one.

2. OBIECTION. But J am not of a publike spirit.

Anſw. 1. We muſt bring our ſpirits to the times and occaſions under which we live. This Objection was moved by Moſes when the Lord called him to go to Pharaoh, …od. 4.10.but it did not ſerve his turne, O my Lord (ſaith he) J am not eloquent, but I am ſlow of speech and of a ſlow tongue. ver. 11.See the Lords anſwer, Who hath made mans mouth, or who maketh the dumbe or deaſe, or the ſeeing or the blind? Have not I the Lord? But Moſes replyeth, ô my Lord! ſend I I pray thee by the hand of him whom thou wilt ſend. See Gods anſwer againe, ver. 13.…4, 15, 16, 17Is not Aaron the Levite thy Brother? I know that he can speake well. And thou ſhalt speake unto him and put words in his mouth, and I will be with thy mouth and with his mouth, and will teach you what ye ſhall doe. And he ſhall be thy spokeſ-man unto the people. In which words I find two anſwers more, which I make my ſecond and third.

Anſ. 2. The Lord can make thy ſpirit publique, yea and he will doe ſo, if thou wilt obey and try. Now therfore goe and I will be with thy mouth, …er. 12.and teach thee what thou ſhalt ſay. So the Lord will quicken, warme and enlarge thee.

Anſ. 3. God will raiſe up good ſeconds and fit conſorts to draw with thee in the teeme; as he did yoke Luther and Melancton in that great worke. Like the Calidum and Humidum radicale, the native heat and moyſture in mans body which makes him vigorous and long-lived.

Anſ. 4. In a word, there is no ſpirit ſo private, but (if imployed) would make a knife or a whet-ſtone, a ſhaft or a bolt. Therfore ſtick not at this Objection.

p. 1313. OBIECTION. The want of one mans helpe can doe no great hurt?

Anſ. 1. Yes, it may ſet back the ſcales. If one vote in Parliament may carry a great work, then the want of one elſwhere may cauſe a great miſcarriage.

Anſ. 2. The example of one mans dullneſſe may draw many the ſame way, becauſe 'tis down the hill.

Anſ. 3. Thou doſt to thine uttermoſt (for thy particular) even hinder the whole worke; for if it proſper, no thanke to thee, but if it ſinck thou mayeſt be the ſole cauſe.

4. OBIECTION. But I am a woman, a weaker veſſell, and (perhaps) under covert barne, and then what can I doe?

Anſw. I conceive that even thoſe weaker veſſels may now doe ſervice, yea double ſervice.

1. Immediately, by, and from themſelves, by their owne parts and purſes, if they are free from husbands. Examples of the acts of that Sex even this way, Iud 5.Judg 5we find not a few in Scripture. What is there recorded of Deborah and Iael in one Chapter? But ye muſt know that ſuch acts of their muſt not be imitated without like calling and warrant extraordinary. Look alſo upon her of Tecoah, what a ſtrange thing did ſhe effect for Abſolom? But above all theſe, 2 Sam. 14.2 Sam 14the wiſdome of that woman of the City Abell, is a famous example, 2 Sam. 20. v. 16. to ….2 Sam 20:16honour and encouragement to all her Sex. She tooke off the head of Sheba and ſaved the whole City by her Prudence. More teſtimonies might be brought, but theſe are enough to prove that even the weaker veſſels may doe much towards the publike great worke immediately.

2. But (perhaps) they may do much more mediately and by others. Perchance thou haſt an Husband, Father, Brother or Sonne, that is ſomewhat over-wary, timerous, Gen. 2.1… 1 Sam. … 37.Gen 2:1ſlack or unactive, then remember that thou waſt given to be a meet helper. It will be thy duty in ſuch a caſe and time as this, with thy choiſeſt wiſdome and humility, to doe the office of a ſubmiſſive Remembrancer, in due place, manner and ſeaſon. Yea, thou art called to ſuch a ſervice. Not only Abigail that had a Nabal, did reaſon with him, in a fit time and place, concerning p. 132that which he had ſaid to Davids ſervants: But even the wife of Manoah (it ſeems they were a godly paire) ſhe doth wiſely ſupport and quicken (by her reaſoning) the timerous ſpirit of her husband in another caſe. … 13.22, 23 n. 4. …, 10, &c.Alſo that good and great woman the Shunamite, ſhe did in love provoke her aged and indifferent husband in the behalfe of Eliſha, to entertaine him, and prevailed with him to the great advantage of her Family. In the laſt place therefore let us ſtirre up as many of this Sex, as ſhall have opportunity, to caſt in their mite in-to the happy treaſury of Hope, they have ſouls too, and children (with precious ſouls) to look after.

The good Lord give us understandings and hearts proportionable to the worke and to our hopes.

FINIS.

End of the text · John Bond, A Door of Hope (1641)