A Door of Hope, Treatise 1 · Part 7
2. We called Removall, and this is more.
THe ſwords are not onelyonly ſheathed, Iſa 2. v. 4.but beaten into plowſheares, and the speares into pruning hookes: Nation ſhall not lift up ſword againſt nation, neither ſhall they learne war any more. There is a vaſte difference betwixt a truce and a peace; the firſt commonly is conſtrained, the latter (ordinarily) is free and from within. We reade of a truce betwixt King Ahab, 2 King. 20. v. 34and King Benhadad: The Cities which my father tooke from thy father, I will reſtore (ſaith Benhadad, and thou ſhalt make ſtreets for thee in Damaſcus, as my father made in Samaria. Then ſaid Ahab, I will ſend thee away with this Covenant: But this being a thing forced, was ſoone broken; for ſhortly after Ahab goeth againſt Ramoth Gilead, Chap. 22. ver 31.and the King of Syria commands his Captaines not to fight againſt ſmall nor great, ſave only with the King of Iſrael: So firſt we had a pacification made neare Barwicke, but how ſoone was that diſſolved? But now our peace (Bleſſed be the God of peace) is made upon mature deliberation, 'tis a peace petitioned by an Army, but concluded by two mutuall Nationall Councels. It is the advice of that wiſe King, By wiſe counſell thou ſhalt make thy war, Pro. 24. v. 6.and in the multitude of Counſellors there is ſafety. When war doth begin in counſell, it is good, but when it ends in counſell it is farre better. See then what a double evill we have eſcaped in this point.
Firſt, in that we went not to war before the great Councell did ſit. O ſuppoſe that that war had gone forward (as we were upon the brincke) ſuppoſe that thoſe Phaetons had had their wils, that Rehoboams young Counſellors had ſwayed the buſineſſe, that we had once imbrued our hands in Brothers bloud, and broken the bleſſed banks of peace, whither, whither, had that torrent of bloud (in all probability) hurred us and ours? Or what could have been the Moderator and Reconciler? Could Religion? that was pretended to be the hinge of the controverſie, the very ſtaffe about which they wreſtled. Could Lawes? Inter arma ſilent leges, they had been too low voiced to have drowned the neiſe of drummes and trumpets. Or could Counſell (as now) ha…e made up the breach? what heart, what pauſe could there have been to thinke of them, when blow ſhould have followed ſo faſt after blow, and the neweſt warme bloud would ſtill have called for newer and warmer? Thus it was no ſmall evill removed in that wee had not gone to warre before that great Counſell.
Secondly, we have eſcaped another evill, in that we went not to war with Counſell, for then we ſhould have raged in cold bloud, and upon mature deliberation. But we have now eſcaped both theſe, and all the war is concluded in a Parliamentary peace. Brethren, Exod. 14. v. 13.here let us ſtand ſtill awhile and ſee the ſalvation of God, let us even looſe our ſelves in an unparallel'd wonder. Call to mind all your readings in Scripture, in Civill Hiſtories, new and old, Greeke, Latine, Engliſh, were all theſe particulars ever read or heard to concurre in one buſineſſe, ſince the day that God created man upon the earth? I ſay, all theſe particulars.
Firſt, that ever any Nation living in the ſame continent, under the ſame Monarch and Religion with a Siſter Nation, was by that Siſter (I meane generally and publiquely) preached againſt, prayed againſt, proclaimed, diſclaimed, exclaimed againſt, throughout all their Churches; And that,
Secondly, this Siſter Nation was with an Army in the field, skirmiſhed withall (even to bloud-ſhed) in the bowels of her Siſter Kingdome; And yet,
Thirdly (now marke the wonder) that this people ſo called and uſed as traitors ſhould anon beſtiled and enacted Our Brethren, by a Parliament, and that their faithfulneſſe and conſtant loyalty ſhould be commanded (by the King and ſupreame Court of the Kingdome) to be proclaimed in the ſame places, and by the ſame men, which before proclaimed them the worſt of enemies, and all this ſhut up in a day of publicke thanksgiving.
4. Nay, and (to make the wonder overflow) in a word, the greateſt ſticklers in this Commotion, thoſe which like Zedekiah the ſonne of Chenaanah, 1 King. 22.11.did make themſelves hornes to puſh moſt at theſe ſuppoſed Syrians, they are caught by their owne hornes, Gen. 22. v. 13.like Abrahams ramme in the thicket, and are now like to be ſacrificed in ſtead of Iſaack, I meane, in in ſtead of the innocent party. Let me conclude this wonder with thoſe words of the Prophet Iſaiah, Iſa. 64. v 3.taken in our ſence, When thou didſt terrible things (O Lord) which we looked not for, thou cameſt downe, the mountaines flowed downe at thy preſence. ver. 4.For ſince the beginning of the world, men have not heard, nor perceived by the eare, neither hath the eye ſeen a God beſides thee, which doth ſo for him that waiteth for him. And was not this a great Removall?
But I am too narrow all this while, in ſtaying ſo long upon one (though a great) particular. There are many, many, many evils removed from us. Brethren, I have thought with my ſelfe (in this point) upon the plagues of Egypt, they were exceeding great you know, and very many; but what if we can paralell them all in both reſpects, in thoſe evils which are already (in whole, or in a great part) removed from us? Give me leave to enter upon a Collation or Compariſon, many of them, I am ſure doe fall in properly. My method in every particular of the Collation ſhall be this:
1. To ſet downe the Egyptian Plague.
2. The Engliſh Paralel.
3. The Parliamentary Removall.
But before hand take this my juſt Apology concerning this Collation. In the following enumeration of Grievances, and in all other like paſſages of theſe Treatiſes, mine onelyonly end and purpoſe is to magnifie the Lords mercy, our Soveraignes goodneſſe, and the Parliaments noble ſervice, in freeing the Kingdome from theſe evils. The fault and guilt doth roſt wholly upon the Proiectors, Procurers, and Executioners, and that offence is ſo much the more hainous in them, becauſe they have misinformed ſo gracious a Soveraigne, and have abuſed thoſe grants to the oppreſſion of the Subiects, which his Maieſty did vouchſafe under the notion of publicke benefits, and did apprehend as commodities to his people; and therefore I conclude mine Apology with ſome of thoſe words of King Solomon to Shimei, 1 King. 2 cap. v. 44, 45.Therefore the Lord ſhall returne their wickedneſſe upon their owne heads, and King Charles ſhall be bleſſed, and the Throne of his Father ſhall be eſtabliſhed before the Lord for ever. And in this ſence I proceed to the Paralell.
1. The firſt plague in Egypt was the turning of their waters into bloud.
Aaron did lift up his red and ſmote the waters that were in the river, in the ſight of Pharaoh, Exod. 7. v. 20.and in the ſight of his ſervants, and all the waters that were in the river were turned into bloud. And the fiſh that was in the river died, ver. 22.and the river ſtuncke, and the Aegyptians could not drinke of the water of the river, and there was blood throughout all the Land of Aegypt.
Now what are the waters of a Kingdome? Queſt.
I find in Scripture two ſorts of them which are eminent. Anſw.
1. Eze 47. v. 1.2, &c.There are the waters of the Sanctuary, which are the Miniſtry and preaching of the word, theſe are the Eccleſiaſticall waters. And alas, how were thoſe turned into blood, throughout the Land? Inſtead of cleanſing (which is one uſe of waters) they did defile and pollute. For Popery, Arminianiſme, Antiſabbatarianiſme, &c. they were the riſing Doctrines generally vented in your golden Pulpits. And inſtead of refreſhing and quickning too (for thats another uſe of waters) they did in many places grieve the hearts of the righteous. How common a practice was it to preach downe preaching, and to joſtle out praying with prayers? When poore ſoules asked or came to the Church for bread, Mat. 7. v. 9.lo, a stone was given unto them, nay, caſt at their heads: if they asked for fiſh, ver. 10.the waters were turned into blood, the fiſh was dead, and inſtead thereof too many Miniſters gave them a Scorpion, like unnaturall (ſpirituall) parents as they were. Thus were the ſpirituall waters turned.
2. There are Civill waters of Judgement in a Kingdome too. Amos 5. v. 24.Let iudgement runne downe as waters, and righteouſneſſe as a mighty ſtreame. Amos 6. v. 12.But alas againe, how were theſe alſo turned into gall and hemlock, yea, into blood in diverſe caſes and places? the potion it ſelfe became a poyſon unto many: for thoſe very waters of our Lawes, which were enacted to purge away the wicked like droſſe, and to refreſh and releeve all loyall ſubjects, theſe ſtreames (like Jordan) were driven backward, Pſal. 114. v. 3.upon the free, holy, loyall ſpirits of the Kingdome, and our owne Ordinances were turned upon us. This was ours Paralell to the firſt of Aegypts Plagues.
3. But now behold the Removeall of this already in ſome comfortable meaſure. Pure doctrine is againe let looſe, yea truth inſteed of falling in the ſtreets, now lifteth up her voyce in the places of concourſe, and equity can alſo enter. Unſound doctrines are ſuſpended, and extra-judiciall opinions are now judged themſelves, Reddita Roma ſibi eſt. England doth once more (at preſent) enjoy her Engliſh proteſtaniſme and priviledges.
The ſecond Aegyptian plague was the Frogs.
And the Lord ſpake unto Moſes, ſay unto Aaron, Exod. 8. v. 6.ſtretch forth thine hand with thy rod over the ſtreames, over the rivers, and over the ponds, and cauſe frogs to come up upon the Land of Egypt. ver 7.And Aaron ſtretched out his hand over the waters of Egypt, and the frogs came up and covered the land of Egypt.
2. Theſe Frogs I conceive may fitly (nay muſt) be paralleld in the multitudes of Fryars and Prieſts amongſt us, croking and crawling up (like their Frogs) into houſes and bed-chambers. ver. 2.They ſhall come up into thine houſe, and into thy bed-chamber, and upon thy bed, and into the houſe of thy ſervants, and upon thy people, and into thine Ovens, and into thy kneeding troughs. And have not theſe croking crawlers (of late eſpecially) come up from all the foure Seas or channells of this Iſland? have they not (in a ſence) almoſt covered the Land, going like the Divell in the earth, too and fro in the Nation, Job 1. v. 7.and walking up and downe in it? Nay, have they not gone openly (for a long time) in the ſtreetes of the Metropolis of this Kingdome, like the ſhameleſſe Harlot in the Proverbs, A woman of whoriſh attire, and ſubtill of heart, Pro. 7. v. 10, 11 12.ſhe is lowd and ſtubborne, her feet abide not her houſe. Now is ſhe without, now in the ſtreets, and lyeth in waite at every corner. And the Reaſon or ground of her boldneſſe followeth, For that the goodman is not at home, ver. 19, 20.he is gone a long iourney, &c. So Parliaments are long in comming, and when they came they made but little ſtay. Yea once more, have not theſe Frogs walked in thoſe ſtreetes more ſecurely by farre, and freer from Meſſengers, then thoſe Conſcientious painefull Miniſters which have ſcrupled ſome Ceremonyes, in their owne natures indifferent? Bretheren, I appeale to your owne ingenuity and knowledge, touching the multitudes of thoſe Frogs.
3. But now (concerning their Removall,) bleſſed be the God of truth, there hath beene already ſome order taken by Proclamation for their expulſion, and they are deveted to baniſhment. The good Lord finiſh this work, that it may be done to them that was to thoſe Frogs in Aegypt, Saith Moſes, The frogs ſhall depart from thee, and from thy houſes, and from thy ſervants, and from thy people, they ſhall remaine in the river only.
The third and fourth plagues, being Lice and Flies, I ſhall joyne together.
As they are joyned, Pſal. 105. v. 31. He spake and there came diverſe ſorts of flies: and lice in all their coaſts. Of the latter ſort, the plague of Lice, ſee Exod. 8. v. 16, 17. And the Lord ſaid unto Moſes, ſay unto Aaron, ſtretch out thy rod and ſmite the duſt of the Land, that it may become Lice throughout all the Land of Egypt. And they did ſo: for Aaron stretched out his hand with his rod, and ſmote the duſt of the earth, and it became lice, in man and in beaſt, all the duſt of the land throughout all the land of Egypt. Of the former (viz.) Swarmes of Flies, ſee Exod. 8. v. 21, 24. Behold, I will ſend ſwarmes of ſlies upon thee, and upon thy ſervants, and upon thy people, and into thy houſes: and the houſes of the Egyptians ſhall be full of ſwarmes of flies, &c. Calvin reads Examen, and indeed both ſorts of them are baggage vermine alike.
The Engliſh Paralell of theſe may be all our Proiectors and Monopôliſts in the ſecular State, and in the Eccleſiaſticall, all thoſe Vexatious hang-byes and exacting underlings of that Court of Commiſſioners ſuppreſſed by the late Statute as inſufferable oppreſſors. All theſe Civill and Spirituall wickedneſſes, ô how did they of late plague the ſoules, bodyes, and goods of the whole Kingdome? The Paralell betwixt them and theſe Aegyptian vermine, doth hold in diverſe reſpects, as
Firſt, in reſpect of their Eduction or Generation, the Lice were begetten out of the duſt. Exo. 8. v. 16.Stretch out thy rod and ſmite the duſt of the land that it may become lice throughout all the land, &c. And were not theſe unlawfull Proiectors and Monopôliſts (for the generall) Animalia ex putridâ materiâ ſolis calore, &c. obſcure heads, and vile perſons, raiſed out of the duſt? and this made that opreſſion ſo much the more intollerable: for there is no oppreſſor to a begger, if once he can get on horſe-back to oppreſſe. Nihil deterius eſt imperante ſervo. Nay, 'tis Scripture, Prov. 28. v. 3.A poore man that oppreſſeth the poore is like a ſweeping raine which leaveth no food. What cruelty mentioned in the Goſpell was like his which ought more then he was worth? He takes his fellow by the throat, Mat. 18 v. 28, 29, 30.would have no pitty on him, but caſt him into priſon, &c.
Secondly, the likeneſſe holds in regard of their Multitudes, Exod. 8.17, 21.It became lice in man and in beaſt, all the duſt of the land became lice throughout all the land of Egypt. And againe, I will ſend ſwarmes of flyes upon thee, and upon thy ſervants, and upon thy people, and into thy houſes, and the houſes of the Egyptians ſhall be full of ſwarmes of flies, and alſo the ground whereon they are. The Margent ſaith, A mixture of noyſome beaſts. Brethren, and did not our caſe fall pat with theirs in this? what corner, what condition, yea what commodity almoſt in the land was not peſtered with thoſe Proiectors and their emiſſaryes? Oh the Alphabet of Monopôlyes which we might here reckon up, yea rather, an Alphabeticall Index, there being diverſe particulars belonging to one letter, and ſo in ſeverall letters of the foure and twenty. What ſhall I ſay? our meats, our drinks, our cloathings, our extraordinaryes, our neceſſaryes, were all annoyed by theſe lice and flies. Nay, one thing more, as in Egypt, Exod. 8. v. 21. ver. 24.the ground alſo was full of them, and the land was corrupted by reaſon of the ſwarmes of flies: So 'tis obſerveable with us, that thoſe illegall taxes projected by ſome, did deſtroy the very Land. I meane they reached beyond houſes and ſhops, even to husbandry, and to the beaſts of the field.
And now ſee the removall of all theſe in a very bleſſed degree.
1. How many Monopolies were caſt downe by thoſe firſt Proclamations, and all the reſt (ſaving Juſtice a labour) are tottered after of their own accord.
2. Ship-mony is damn'd (as they call it) by one Act of Parliament.
3. And vexatious Knight-hood by another.
4. Beſides, that againſt ſtannery Incroachments, and for the certainty of Forreſts, which (though divers) I doe put them together.
5. And finally (leaſt the Hidras heads ſhould ſpring again) for prevention of a returne or relapſe, behold that great and gracious Statute of a Trienniall Parliament, together with another for continuance of this preſent; of which more hereafter. Iſ. 107.8.O that men would (therfore) praiſe the Lord fir his goodneſſe, and for his wonderfull workes to the children of men.
The fifth Plague in Aegypt was the Murraine of Beaſts.
Behold the hand of the Lord is upon thy Cattell which is in the field, Ex. 9.3. ver. 6.upon the Horſes, upon the Aſſes, upon the Camels, upon the Oxen and upon the Sheepe, there ſhall be a very grievous Murrain. And the Lord did that thing on the morrow, &c. This was an heavy plague, though, only upon Beaſts.
But we have felt a kinde of Murraine upon men, in our unproſperous expeditions of late, yea and a kind of Murrain and rot of ſoules too, by our late (yet too long) darknes and obſcurity: but I paſſe over this to another place.
The Removall of both theſe (bleſſed be God) is begun.
The fixth Plague was Boyls and Blains.
And the Lord ſaid unto Moſes and unto Aaron, Ex. 9.8. ver 9, 10, 11.Take to you handfulls of Aſhes of the furnace, &c. And it ſhall become ſmall duſt in all the Land of Aegypt, and ſhall be a Boyle breaking forth with Blains, upon man and upon beaſt throughout all the Land of Aegypt, &c.
Let our late, late Epidemicall boyle of Anti-ſabbatarianiſme be the paralell. (to ſpeak as a Divine) Not only the profane ſports of men, but the groanes and cryes of poore beaſts, travelling for the profits and pleaſures of their owners upon that day, can witneſſe the ſpreading of this ſoare, whether it hath not bin a Boyle breaking forth with blains upon man and upon beaſt. Oh how have their May-poles and Church-ales, their Moriſh-dances, and Trojan-horſes, how have they grieved the ſtricteſt, profaned the middle ſort, and brutified the looſer kind of people? Well did they know that the Sabbath was the very meale-time in which our ſpirituall food was ſerved in unto us. Yea, and that they might make a two-edged ſword of it, it was not thought ſufficient that the people ſhould heare, but the Miniſter, eſpecially if conſcientious, muſt be the man to reade the Declaration which they had gotten. Theſe are our Boyls and Blains indeed, and I hope that to every tender ſoule they are grievous.
But ſee now ſome kind of Removall of this death alſo.
1. Firſt, there is an Order for the obſervation of the Sabbath-day.
2. And in this laſt Declaration of the Commons for the taking downe of Scandalous Images and Pictures, &c. there is a ſecond Order, that the Lords day ſhall be duly obſcrved and ſanctified. Thus theſe Boyles and Blains alſo do begin to be cured.
The ſeventh Plague in Aegypt was that of Haile.
Behold to morrow about this time J will cauſe it to raine a very grievous Haile, Ex. 9.18. &c.ſuch as hath not bin in Aegypt ſince the foundation thereof, even untill now, &c. And again, Pſ. 105.32.Hee gave them Haile for raine and flaming fire in their Land, ver. 33.hee ſmote their vines alſo and their fig-trees, and brake the trees of their coaſts.
But now what evill can we find amongſt us, that is terrible enough to paralell this grievous thundering, fiery hailſtorme, ſo generally mortall to man, beaſts and herbs? Surely we might long ſince have ſpoken it truly, but now (I hope) we may ſafely ſpeak it too, thoſe two arbitrary Courts, one Civill, the other Eccleſiaſticall, I meane, the Star-chamber and High-Commiſſion, they are both taken away as grievances and abuſes. You know that they were like thoſe treaſures of Haile mentioned in the booke of Job: Job 38. v. 22.for they were armed at all times with ſtones of all ſizes, ready to be ſhewred downe upon perſons of all degrees to their utter breaking in pieces. An Arbitrary government (in my young judgement) ſeems to include in it both Anarchy and Tyranny in Church and Common-wealth; in the firſt it is no leſſe than a Spaniſh Inquiſition, in the latter little better then the Muſcovian Soveraignty, in two ſillables, Pope and Turke. All Iſraels bondage in Aegypt, which to them was (I conceive) as direfull, as were all thoſe forementioned ſeven Plagues put together, yet, I ſay, all that durance was but the ſufferance under a meere Arbitrary governour. Exod. 1. v. 11.View their caſe. 1. What oppreſſion under Taske-maſters, They did ſet over them Task-masters to afflict them with their burdens; ver. 13.and they built for Pharaoh treaſure Cities, Pithom and Raamſes. Yea their ſerving under rigour, ver. 14.ſo that they made their lives bitter with hard bondage, in morter and in bricke, and in all manner of ſervice in the field, &c. ver. 15, 16. ver. 22.2. Nay, that bloudy ſtratagem in working with the Mid-wives. 3. And finally that higheſt degree, the publike command for open drowning of all their Males. All this, and the reſt of their durance did ſpring from hence, that they had no Laws, Charters, Pri…iledges of their own, but lay at the mercy of an Arbitrary governor, this was the Plague of plagues to Iſrael.
But now behold the mercy of our God, and the goodnes of our Soveraigne, theſe two treaſuries of Haile are utterly rifled and ſuppreſſed by two expreſſe, diſtinct, full, grations Acts of the preſent Parliament, ſo that the places of them ſhall know them no more. Bleſſing and praiſe be to our God for ever.
The eighth Plague was the Locuſts.
Behold, Exod. 10 4.to morrow I will bring the Locuſts into thy coast. And they ſhall cover the face of the earth. ver. 5. ver. 6. ver. 13. ver. 14.And they ſhall fill thy houſes, and the houſes of all thy ſervants, and the houſes of all the Aegyptians. And Moſes ſtretched forth his rod over the land of Aegypt, &c. And the Locuſts went up over all the land of Aegypt.
The paralell of this Plague amongſt us is made to our hands by Scripture it ſelfe, Rev. 9. Rev. 9. v. 3.There we reade of Locuſts upon the earth that came up out of the ſmoke of the bottomleſſe pit, ver. 4.and unto them was given power as the ſcorpions of the Earth have power, that they ſhould hurt onelyonly thoſe men which have not the ſeale of God in their fore-heads, &c. Theſe Locuſts are by Interpreters (eſpecially Moderne) conceived to be the whol brood of Jeſuites, and indeed all the markes of the Locuſts there ſet downe, doe very properly agree unto thoſe late ſwarmes of helliſh Proſelites. For,
1. Firſt, ver. 7.the Locuſts are ſaid to be like unto Horſes prepared unto battell: ſo the Jeſuites they are the Popes, yea Satans cavellery.
2. Next, on their heads were as it were crownes like gold: ver. 7.and we know that theſe Romiſh Locuſts they are the great crowne-mongers and Scepter-merchants, to buy, ſell and barter, both Kings and Kingdomes through all the Chriſtian world.
3. Againe, Their faces were as the faces of men, ver. 8.they had haire as the haire of women, and their teeth were as the teeth of Lyons: All theſe particulars are matched by the cunning complacency, inſinuations, and (in ſine) deſtructive concluſions and upſhots of Jeſuiticall emiſſaries.
4. Laſtly, to the ſame purpoſe we might adde, ver. 9.Their breſt-plates of yron, noting their ſerpentine defective craft and power; their ſwiftneſſe and noyſe upon the wing, ſhewing their compaſſing of Sea and Land to make one Proſelyte. And finally, Their tailes like Scorpions, Mat. 23. v. 15. ver. 10.intimating what a ſting they leave behind them, and what bitternes in the latter end.
The Multitudes of theſe worſt of Papiſts have bin very great amongſt us of late, yea 'twas conceived by ſome of judgement and conſcience, that in our Metropolis there were more of theſe Locuſts (I meane of Jeſuites) at one time, then there were Proteſtant Miniſters of all ſorts in that City. Sure I am that the preamble before our late made Protestation doth much complaine of their preſent indeavours, to undermine our Religion, and to ſubvert the fundamentall laws of this Kingdome.
But now for the removall of theſe, we know, that they have had a day of departure ſet them already, and many of them (it is hoped) are gone. Let us pray that the Lord would deale with thoſe that remaine, as he did with theſe Aegyptian Locuſts, Ex. 10.19.That he would turne a mighty ſtrong winde, and caſt them into the Sea, ſo that there might not remaine one Locuſt in all the coaſts of England. Amen, Amen.
The ninth Plague was palpable Darkneſſe.
And Moſes ſtretched forth his hand toward Heaven, Ex. 10.22.and there was a thick darknes in all the Land of Aegypt three daies, they ſaw not one another, ver. 23.neither roſe any from his place for three dayes, &c.
And Brethren, to match this, what think yee of the groſſe ſuppreſſing of light in this Kingdome of late, and the many meanes that have bin uſed both to drive, and to keep cut knowledge? Let me ſhew you but ſome ſteps and degrees of this darknes.
1. Firſt, our weekly Lectures, and all meere Lecturers were ſuppreſſing or ſuppreſſed already, in ſome Dioces they were wholy put down; in others, partly, beſides that the ſetting up of more was either denied or ſupplanted. Yea in thoſe places where the enemies of light had not the face or power utterly to ſuppreſſe Lectures, yet there they would quarter them, yea doubly and triply quarter them, foure, eight, twelve men in ſome Townes were appointed for one weekly exerciſe, that ſo it might become like that web of Penelope, that one man might untwiſt that the other did ſpin; or at leaſt that the multitude of Cookes might marte the potrage. No, no, this ſort of lights was too bright and blazing for thoſe enemies to ſuffer them, they were as wandring Planets or Comets rather, and did as they thought caſt a dangerous influence upon their Tribe, and therefore they muſt be extinguiſhed. Hence the very name of Lecturer was become (to ſome Churchmen) both ridiculous and odious. Yea, as theſe many Petitioners (againſt Epiſcopacy) from Ireland doe complain in that Kingdome, the Prieſts and Fryers were both gueſts and neighbours to ſome of their grand Church-men, when a poore Lecturer could not be ſuffered to live, nay, durſt ſcarce be ſeen amongſt them. Yea further, it was grown a maxime amongſt your great Clearks (great in Benefices I meane) that a Lecturer had no footing in the Church of England, and this maxime perhaps ſhortly ſhould have bin made a Canon too; but a ſtrange poſition (me thinks) it is, that one which hath bin called to the Miniſtry, ordained by themſelves, and is commanded by the Lord, yea by his Ordinary, to preach the Gospell, which he doth (ſuppoſe) ably, faithfully and fruitfully, that yet this man ſhould have no footing in the Church of England? This makes me to wonder farther what a Church of England theſe Rabbies would make; ſuch a Church (it ſeems) it muſt be as doth exclude and diſmember thoſe Miniſters which are too very Preachers. In a word, you know Brethren (if you know any thing) how this ſect of men (as they accounted them) were every where ſpoken againſt as the troublers of Iſrael. How many of them are driven away into the wilderneſſe of America? Others were ſo faſt impriſoned that they could not obtaine the liberty of a baniſhment, and other-ſome ſilenced, ſuſpended, deprived by companies. And leaſt after thoſe undoing cenſures they ſhould ſhelter themſelves and maintaine their poore families by ſome other liberall faculty, they were way layd by theſe Canons which did enjoyne to the very School-maſters, the ſame ſubſcription as to Miniſters. Let me conclude touching this ſort of men and their former condition eſpecially. We are made (by them) as the filth of the world, and as the off-ſcouring of all things unto this day. 1 Cor. 4.13.Thus this ſort of light was ecclipſed. But thoſe were accounted wandring Planets (as I ſaid) and ſuch as had no footing.
2. Let us looke next upon beneficed Miniſters, theſe are acknowledged (by the great Extinguiſhers) to be fixed Stars, and to have footing in their Church of England, and yet even theſe (eſpecially if painfull and conſcientious) could not have footing in their owne Pulpits upon the weekedayes, nor in the after-noone of the Sabbath. Nay, they were in ſome whole Counties forbidden then to catechize, ſave onelyonly in the bare words of that Childiſh Catechiſme; ☞they durſt not goe an inch out of their truckle. Here I might adde the many cunning inventions and cruell preſſings of multitudes of Innovations, eſpecially in matter of worſhip, Tables were Altared, Crucifixes erected, bowings introduced, and many other ſcandalous, ridiculous and burdenſome actions and geſtures impoſed, and all theſe were uſed, but as ſo many fanns or rinſives, ot boult out the tender-hearted, Orthodox and active Clergy, that they might be blowne off as chaffe in every Dioces. Thus both our Planets and fixed Starrs were darkned.
But now was there no other kind or means of light beſides thoſe two which the people might procure to guide their feet into the wayes of grace and peace? Queſt.
3. Anſw. Yes, there was another, a third kind or means, it was the Candle-light of Orthodox and holy Bookes, theſe might have ſupplied in ſome meaſure the want of both the former. And therfore the grand Extinguiſhers, were well enough aware of this alſo, and do take a compleat courſe for prevention. The ſprings and fountains of godly Treatiſes they knew to be of two ſorts, ſome were penned within the Kingdome, and to meet with theſe, an Order is procured from Starr-chamber, that they muſt all come through the hands of their Creatures. Other (ſuch) books might be brought in from other countries, and therefore in the ſame order it is provided, that all forraigne books likewiſe muſt paſſe under the ſelfe ſame Cenſors, and all this, leaſt thoſe poore conſcientious ſouls (which they call Mechanicall and Puritanicall Ʋulgars) ſhould get ſo much as lamp-light to guide themſelves, and to diſcover their miſ-leaders. Thus had theſe men like thoſe Gileadites at Jordan, Jud 12.5. ver. 16.taken all the chiefe paſſages of knowledge, ſo that whatſoever man or paper, book or Miniſter, had not pronounced their Shibboleth aright, he ſhould have bin cruſhed, or ſuppreſſed in the birth.
4. Yea higher yet, becauſe ſome Puritanicall Miniſters (I ſpeake in their Dialect) had an art of preaching and peſtring in their very prayers, before and after Sermon; therefore a courſe is taken, that they muſt confine themſelves in the Pulpit before Sermon, to a certaine Canonicall Sceleton, that is layd downe in one of their illegall Canons, in which (me thinkes) the Miniſter doth profer and promiſe the people fairly concerning prayer, but is hardly ſo good as his word to the end, and after Sermon they concluded with certain Collects at the Communion Table.
5. Nay once more, to ſhew you the Superlative depth and blacknes of this darknes, ſome have bin forbidden and checkt (if not puniſhed) for uſing of conceived prayer in their Families, and becauſe they did not there bind themſelvs to the Common prayer book only. Judge ye Brethren, whether we were not about to be ſhut up under darknes as bad as Aegyptian. Did I ſay as bad? nay ours was worſe in a double reſpect,
1. Firſt, Aegypts darknes was Corporall and Outward, but Englands was Spirituall and Mentall, which is an immediate and certain fore-runner of darknes eternall. Iſa. 27.11.It is a people of no underſtanding, therfore he that made them will not have mercy on them, and he that formed them will ſhew them no pitty.
2. Aegypts was not Ʋniverſall, for all the children of Iſrael had light in their dwellings.
Ob. So we had ſome Goſhen too among us (may ſome ſay) in the worſt of thoſe times, ſome Dioces, Ex 10.23.ſome Church-men were not ſo bad as the reſt?
An. Brethren, there is a kind of method even in the ſetting of the Sun, it is dark at Norwich and London, and there awayes, before it is night at Sarum, Exon and Launceſton; becauſe thoſe former Counties are more Eſterly; but the ſame blacke cloud was comming apace over all the reſt, though they were not wholy and actually over-whelmed. The month, nay the very day was ſet, for a generall Ecclipſe, yea for an extirpation of all thoſe lights in the Land which ſhould have ſtucke at that horrid Oath. November the ſecond, laſt yeare, one thouſand ſix hundred and fourty, then, then was the time when the great Curefue-bell ſhould have bin rung out for covering of fires, and putting out of Candles, in every County, City, Towne and Pariſh throughout the Kingdome. Thus was our plague of Darknes, the worſt indeed of all the nine.
And yet the Removall or Remedy of this alſo, do our eyes behold; for there is an Order now come from the Houſe of Commons, both for ſetting up of Weekly Lectures by the Pariſhoners, and for after-noon preaching where there is none; ſo that, if we will, light may now ſhine out of darknes, and that ſo brightly, that the darknes may not be able to comprehend it.
The 10th and laſt was, that Death of their First-born.
And it came to paſſe that at mid-night the Lordſmote all the Firſtborne in the Land of Aegypt, Exod. 12.29.from the Firſt-borne of Pharaoh that ſate on his throne, ver. 30.unto the firſt-borne of the Captive that was in the Dungeon, and all the firſt-borne of Cattell.
This I muſt Paralell with our late troubles in the North, with that warre againſt our Brethren of Scotland. True, there is a difference in this, that in Aegypt there was not an houſe in which there was not one dead by that plague; in England and Scotland, not many have dyed by this warre. But for that difference, bleſſed be the over-ruling hand of our good God, no thanke to thoſe Incendiaries, for could they have obtained their purpoſe, 'tis more then probable, that the death of one of every houſe (in this Iſland) would not have ſerved the turn, but rather that there would ſcarcely have bin one of an houſe left alive in many Families of the two Kingdoms. Therefore thats no great difference. But the Paralell doth hold in divers reſpects, as,
1. Exod. 12. v. 29.Firſt, that Aegypts plague was at midnight; ſo this warr was ſo contrived, as to come upon us in the depth of our palpable Aegyptian darkneſſe, of which before. Firſt, the eye of knowledge ſhould have bin put out amongſt us, and then Sampſon-like, we had bin fit to grind in their Mill, or rather (as he) to have pulled downe the houſe upon our owne heads.
2. In Aegypt, that plague was the laſt of the tenne, yea, it was an immediate cauſe and fore-runner of Iſraels freedome and Deliverance from their intollerable taske maſters. He ſmote alſo all the firſt-borne in the land; Pſ. 105.36, 37.the chiefe of all their ſtrength. And then immediately, he brought them forth with ſilver and gold, and there was not one feeble perſon among their tribes.
3. So, it is our hope Bretheren (for Removall) that the good God will make that Northerne warre, the concluſion of all theſe our plagues, yea and an occaſion or cauſe of our greater ſtrengthning and enrichment. Judg. 14.14.We ſee that there is ſome meate come out of the eater, and out of the ſtrong there is come ſome ſweetneſſe already. Perfect thou ô Lord the thing which thou haſt begunne amongſt us. So much touching Removall.
The third branch of Deliverance (which we gather by looking upon our evills felt or feared) it was called Prevention.
It is a great mercy to a ſick man to have the paine and perill of his diſeaſe ſtopped, it is a greater, to have his malady quite Removed, but for a perſon to be kept and preſerved ſafe from all touch of a diſeaſe that was neere him, to be bleſſed with a Prevention of the plague that was next doore, this is a mercy above many. And therefore this third branch is both higher and greater then both the former; and yet it is leſſe valued generally then either of thoſe. For thoſe plagues which are Stopped or Removed from a Nation, they were preſent and actuall: but that miſchiefe which is prevented and kept off, is at moſt (in reſpect of our apprehenſion) but a poſſible and future evill, and therefore we are leſſe ſenſible of this (though greater) evill. In ſhort, that bitterneſſe which we have felt, we know by ſence to be bitter, whereas much more, being eſcaped by us, becauſe eſcaped may ſeeme leſſe. Hence it is that the Lord doth looſe much prayſe and glory for this ſort of mercy. Nabal (we know) did returne but little thanks, and leſſe requitall to David for the ſafe guarding of his Shepheards in Carmel; 1 Sam. 25.10.the reaſon was, becauſe the good done to him by David, was a Prevention, he did preſerve the men, and flocks from danger, ſo that the chutle felt no evill, and therefore did value the curtiſie as nothing: So is it twixt us and God, we give him little prayſe for great mercy, if it be beſtowed upon us in a Prevention, whereas ſhould the Lord have ſuffered thoſe evills (now prevented) to have come upon us in part, and then had taken them off againe, we ſhould have given him greater prayſe for a leſſer favour.
But here you may aske me, Queſt. what means can we uſe, or what may we doe to ſee and value this branch of mercy which you call Prevention, becauſe miſchiefes kept off did never come within kenne?
Though thoſe evills which have bin prevented never came in kenne of dull and ſhort-ſighted eyes, Anſw. yet (let me tell you, that) every holy, wiſe and gratefull Seer, might and did perceive them to be many and grievous. And that I may quicken thoſe ſhorter ſights, give me leave to lend them ſome few perſpective or ſpectacle glaſſes, to quicken and ſtrengthen their apprehenſions.
Firſt, then ſee what a black Northerne cloud of warre and ruine did hang over our heads of late, though it pleaſed the God of peace to blow it beyond us, ſo that it did not breake and fall upon this Iſland. What head can gueſſe, what heart can bewaile ſufficiently, the probable end and iſſue of thoſe inteſtine commotions? utter deſtruction of one Kingdome (who knowes which?) was the beſt iſſue that could in likelyhood be hoped. But of this I have ſpoken before.
2d. Prevention is of Treaſons, more then one, yea ſince the ſitting of this Parliament.
1. One in England; who can be ignorant thereof? a plot it ſeemes it was both againſt that higheſt Councell, and the whole Kingdome, the leſſe we doe know of it, the greater (in my judgement) and the deeper ſhould it be thought. Sure I am, of theſe two things in print, Firſt, that ſome of the plotters are fled, and purſued by Proclamation, a Nationall Hue and Cry is gone after them. Secondly, the Preamble, to that thrice worthy Proteſtation doth declare how ſome endeavours had bin uſed to bring the Engliſh Army into a miſconſtruction of the preſent Parliament. The Prevention of this Treaſon, becauſe as yet ſome what unknown to us, may deſerve the more of our prayſes and prayers.
2. And another in Scotland too, as doth appeare by their proceedings in that Kingdome.
3. Prevention is of a Tyranicall Arbitrary governement. That ſome did attempt this is too too evident by many arguments. The Preface to the Proteſtation, the late Extrajudiciall opinions, the ſtrange Arbitrary proceedings in Courts ſuppreſſed, and finally the juſt cenſure and execution of that trayterous Earle; doe all manifeſt the ſame thing. Brethren, theſe Arbitrary men are the perſons which would have made the whole body Politi que , like a child ſick of the Rickets; The Rickets is a diſeaſe in Children, which cauſeth an extraordinary growth, or rather ſwelling, in the upper parts of the body toward the head, but the lower members all the while doe pine, languiſh, and waſte away: and therefore 'tis not ſo much a naturall nutrition, as an unnaturall corruption of the whole body. Let us conclude our prayſes for this Prevention, with thoſe verſes of David. Pſ. 18.48.He delivereth me from mine enemies, yea thou liftest me up above thoſe that riſe up againſt me: ver. 49.thou haſt delivered me from the violent man. Therefore will I give thanks unto thee (ô Lord) among the heathen; and ſing prayſes unto thy name.
4th. Prevention, is of Superſtition and Popery.
No, no, ſaith many a man, Ob. I cannot be ſo weake as to conceive that they could have brought in Popery, nor ſo uncharitable as to thinke that they would have done it?
Becauſe this doubt or Objection is ſomewhat Common, Sol. and that the contrary opinion is thought to be but the evill ſurmizings and uncharitable jealouſie of ſome puritanicall ſpirits, I ſhall therefore ſpend ſome time to anſwer it. But firſt let me premiſe a Caution.
Brethren, Caution. there are ſome certaine ſorts of perſons which will not, which muſt not take an anſwer, and be convinced of this poynt, that the innovating guilty faction would have brought in Popery. As
Firſt, all your Delinquents, that have had a finger in the pye, your guilty perſons that are the foremoſt parties in the caſe, theſe muſt not beleeve this, nor be convinced.
Secondly, all their Dependents too, that doe any way hang upon the guilty faction, or have neere relations unto them. You muſt alſo give theſe men leave to be hard of beliefe in this point.
Thirdly, (yea) and all others which in their Sermons and diſcourſes, by their pennes, purſes, or otherwiſe, have engaged themſelves againſt the Scots (perhaps) or for the late innovations, and illegall impoſitions. All theſe, and all the reſt of the like kinde, muſt not ſee Reaſon or ground, why any one ſhould thinke that they could or would have brought in Popery. But for others, which are innocent, free, and ingenious, if they make this queſtion, now I anſwer them.
And firſt, let me ſpeake to that part of the Objection, that they could not have brought in Popery.
1. True it is, if we looke upon our Soveraigne, we have a gratious, orthodox, fixed, proteſtant Majeſty. As appeareth, not only by his conſtant firmeneſſe, when he was in Spaine (the Shop of Popery) but by his Royall promiſes, Vow, Oath and practice ever ſince he ſwayed the Scepter. And in this reſpect, we muſt preſume and conclude that they could never have brought it in.
2. But yet when I looke upon the nature of the Popiſh Religion, with what wiles and violence it makes it's way where once it enters, how it marcheth over Crownes and Scepters, and ſwimmes to it's owne end, through all ſorts of bloud. And when I call to mind the ſtrange prevalency and power of ſome, in paſſing the late Oath and Canons, to the prejudice of the King and Kingdome, then I am farre from the peremptorineſſe of thoſe which doe ſo boldly affirme that they could never have brought in Popery. So much for the [could not.]
2. But for that other part of the Objection, touching the will and intention of that party, that they would not have done it; (pardon) I cannot be ſo Ʋncharitable, Blinde or Ʋndutifull, as not to think that they would have brought it in.
Firſt, not ſo Ʋncharitable; namely, to thoſe many Orthodox, able, holy judgements, which are cleare and ſtrong of this opinion. True, twas thought by ſome godly and judicious ones at firſt, that Arminianiſme was the only aime and end of the Innovatours, but they did ſoone out-ſhoot this marke, and ſo ſhewed that that hereſie was but their ſtalking-horſe. Next, it was gueſſed they did drive at Lutheraniſme, but at laſt it was both ſeen and felt, that nothing leſſe then flat Popery (perhaps French Popery indeed) could terminate their deſires. I cannot therefore be ſo Ʋncharitable to ſuch conſiderable judgements as to thinke that they Would not have brought it in. And indeed this alone (in my judgement) is true Charity, if a man be ſo charitable as that withall he may keepe the truth; for there is a kind of Crudelis miſcricordia, as the wiſe man ſaith in another ſence, The tender mercies of the wicked are cruell, that is, when men will be ſo charitable to perſons, that they become cruell to Reformation and Juſtice. Thus I cannot be ſo Ʋncharitable.
Nor can I be ſo Blind, as to thinke that Popery was not their maine deſigne and deſire. Brethren, will ye, ſhall we believe our owne eyes and eares in the buſineſſe? then conſider what things we have (or might have) ſeen this way to confirme us? What Popiſh Diſcourſes, Pamphlets, Sermons and Practiſes have paſſed the Preſſe and Pulpit with licence. In ſhort, conſider with your ſelves, but theſe two particulars.
1. In Doctrine, what Innovations directly contrary to the Ancient, Venerable Proteſtant Truthes? Take a ſip or two. Firſt, the Pope wont to be Antichriſt, but now our new Preachers and Printers, will tell us that 'tis no ſuch matter. No, now if we will have an Anti-chriſt we muſt goe ſeek him amongſt Jewes and Mahumetans. Againe, the Church of Rome was wont amongſt Proteſtants to be accounted the Scarlet-Whore and mysticall Babylon; but now marriage hath made her honeſt, and ſhe is become in a ſence a true Church. What ſhall I ſpeake of publiſhed Popery in points of Juſtification, Free-will, Merit, Sacraments, &c. yea by ſome Innovatours, both the name and parts of the Maſſe are received.
2. So in Worſhip, what groſſneſſe of late about Altars, Prieſts and Sacrifice in a ſence? what Images, Pictures, Duckings, Baſins, Candle-ſticks and the like? Brethren, what ſhall I ſay? I ſhould tire your patience, my ſelfe, the time, to follow theſe wilely and wicked chaſed Foxes; but my comfort is, that I doe ſpeake to them which are Chriſtians, Proteſtants, reaſonable living Creatures, which have eyes and ears of their own, to reade and heare, and theſe may informe you ſufficiently of this truth. But for brevities ſake, if any deſire to ſee more, I ſhall direct him to theſe two helps for ſatisfaction.
1. Firſt, the ſeverall Petitions, Charges, Accuſations, Articles put into the Parliament againſt the ſeverall Innovators.
2. And next, the Cenſures of them, for the ſame, as they have bin and ſhall be found guilty.
Ob. But ſuppoſe ſome few of the Innovators did drive at flat Popery, yet we cannot but thinke that many others of them had not ſo groſſe an ayme?
Sol. There was no good truſting of them, He that will lye will ſteale (we ſay) and he that will ſteale a pinne, will much more steale a pound. Suppoſe ſome of the hindmoſt hunters did not ſo clearly ſee the game; ſuppoſe ſome of the lower and leſſer wheeles of the frame, did not aime at the flat, full and groſſe lumpe of Popery, perhaps that was too big for ſome of their conſciences to ſwallow it whole at firſt: but ſuppoſe that the lump had bin divided into bits, morſels and pils, which ſhould have bin ſized to their ſeverall throats, then I doubt much whither they would have ſtuck to take it downe. Nay, we know that they had generally let down many morſels already, and 'tis harder to reſiſt the degrees, then it was to with-ſtand the beginnings of Idolatry. Therfore I cannot be ſo Blind, as to think they Would not.
3. Finally, neither can I be ſo Ʋndutifull as to thinke it, Ʋndutifull to that High and Honourable Aſſembly. Doth not this Bleſſed Parliament know as well as we, what was the ayme of that Innovating faction? and they tell us in their Preamble to the Proteſtation, of late, bold, frequent deſignes, practiſed to undermine the true reformed, Protestant Religion. Alſo that divers Innovations and Superſtitions have been brought into the Church. And in another late Declaration, they doe order, to aboliſh and take away Crucifixes, ſcandalous Pictures, Images of the Virgine, &c. and divers other Innovations, in, or about the worſhip of God. Theſe and the like Declarations and Orders of theirs, I cannot but in duty believe and ſubſcribe unto them, as arguments convincing us of the truth of this point in hand: ſo that I ſhall now conclude this whole Diſcourſe with thoſe words of the Apoſtle—If any man be ignorant, let him be ignorant. 1 Cor. 14.38.So much touching Prevention, of Warrs, Treaſons, Tyranny, Popery. That was the third Branch, and the laſt of thoſe which we gathered by looking upon the evils felt or feared.
The following Branches of our Deliverance did ariſe from the Conſideration of that Good which we now have and hope for. And ſo