A Plot for the Good of Posterity, Sermon

A Plot for the Good of Posterity · Sermon

p. 1A SERMON Preached to the Honourable Houſe of COMMONS, March 25. 1646.

GEN. 18. 19.

For I know him that he will command his children, and his houſhold after him, and they ſhall keepe the way of Jehovah to doe Juſtice and Judgement, that the Lord may bring upon Abraham that which he hath ſpoken of him.

BE pleaſed to conſider the Forme and Matter of the Text: If you looke upon the Forme, the Rationall Particle For points backward, and ſhewes you that the Words containe a Reaſon why God did acquaint Abraham with his Intention concerning Sodom: Abraham had the honor to be taken into Covenant with the God of Heaven,Iſaiah 41. 8.Isa 41:8 nay to be ſtiled the Friend of God: and God deales with him as a friend, he communicates certain ſecrets, Arcana Imperii to him, & makes him in ſome particulars of p. 2his Privy-Councell; for he imparts to him his great Deſigne (upon wicked Sodom) in a kinde of familiar and loving way. What ſaith God, ſhall I conceale this Secret from my Friend Abraham, bleſſed Abraham, in whoſe Seed all the Nations of the Earth ſhall be bleſſed? I know him, and love him well, and know that he will make a good uſe of it. For I know him that he will command &c.

Secondly, If you looke upon the matter of the Text: it is in one word, Abrahams Teſtimoniall ſubſcribed by God himſelfe; a Divine Teſtimoni…ll indeed, which did not onelyonly certifie what Abraham was for the preſent, but what he ſhould be for the future: This is the Teſtimoniall of a God.

Firſt, for the preſent, God beares witneſſe to the integrity of Abraham, I know him ſaith the Lord, I know his judgement, I know his heart, I am well acquainted with the frame of his ſpirit, the inclination of his will, and the bent of his affections.

Secondly. For the future, God foretels, Firſt, VVhat Abraham would doe for God: he would endeavour to bring all that were under his Command, to be at Gods Command. Secondly, VVhat God would doe for Abraham, namely Fulfill his Promiſe, Keepe his Word. From the Forme of the Words as they yeeld a reaſon, VVhy God did communicate this Secret to Abraham, I raiſe this Obſervation.

God doth communicate Rare Secrets to certaine knowne and choſen men.

It is Gods Prerogative Royall to communicate Secrets to whom he pleaſes: and therefore theſe Knowne men are fitly termed Choſen men. I know whom I have choſen▪ ſaith our Saviour, John 17. 18. God makes choiſe of ſome men for State Service, and ſome for Church-Service: and God doth communicate different Secrets to ſeverall men anſwerable to thoſe ſeverall Services for which he hath choſen them. 1. To his Servants the Prophets he did reveale Propheſies, foretell the ruine of Monarchies and States, ſuch ſecrets were proper for them, Amos 3. 7.▪ 2. Our Lord and Saviour did reveale Doctrinall Secrets to his Diſciples, ſuch Goſpell-Secrets as they were to communicate to the Church of Chriſt. John 15. 15. I call you freinds, and I deale with you as freinds, I impart Secrets to you p. 3not that you ſhould keepe them cloſe and conceale them, but that you might publiſh and declare them; I have not ſhunned ſaith Saint Paul to declare unto you all the Counſell of God, Acts 20. 27: 3. God doth impart Secrets of State to men of Publique Spirits: that blacke ſecret of the Powder-plot was by a wonderfull providence diſcovered and prevented: and we have had ſuch admirable experiments of Gods mercy in this kind within theſe five years laſt paſt, that our poſterity will ſcarce beleeve what we have ſeene. 4▪ God doth impart Myſterious Secrets to his choſen people whom he hath fore-knowne: Some Secrets are communicated to them▪ to make them his friends, and other Secrets are imparted to them after they are his friends, becauſe they are his friends, his Saints, his Heires, that they may thereby know themſelves to be the Elect of God, which is a Secret indeed.

Firſt, The Secrets which God doth impart to his Elect, that they may become his friends, and fall in love with him, and holineſſe,foreign. Ariſt. Eth. lib. 3. cap. 7. Qualis homo, talis finis: qualis finis, …alis curſus; qualis curſus, tali… diſcurſus. are Convincing Secrets, Humbling Secrets, and both being ſet home by the Spirit are Converting Secrets: for men doe diſcourſe and act according to that Habit of Principles, which is ingrafted in them, and the laſt end intended by them.

The Spirit doth impart Convincing Secrets to us, that he may take us off from our ſelfe-conceitedneſſe, and ſelfe-dependance: for whileſt we are in our naturall eſtate, we have …igh thoughts of our ſelves, and baſe thoughts of Grace and holineſſe, nay meane thoughts of God and Chriſt. Now the holy Spirit doth convince us of our errour:Elenchus eſt Syllogiſmus cum contradictione concluſionis; hoc eſt Syllogiſmus concludens contr…rium ejus quod poſitum fuit in Theſ…. I ſay, Convince, that is, the holy Spirit doth clearely and undeniably prove that to be moſt falſe, which we conceive to be moſt true. You ſaith the Spirit (to theſe naturall, but choſen men) thinke your ſelves wiſe, and ſtrong, rich, and righteous, highly favoured by God, becauſe you are flattered by men: but the truth is, You are fooles and weakelings, you are ſlaves and beggars▪ priſoners, guilty, filthy, miſerable, abominable, corrupted▪ curſed, and almoſt damned: Theſe are Humbling as well as Convincing Secrets: The body ſweates, and the ſoule trembles at ſuch amazing Secrets as theſe. I am ſent this day not to whiſper, but to ſpeake this truth aloude in your eares; All you that are yet in your naturall eſtate, let your Parts, Gifts, Titles, Places, be what they will, this this is your condition; Give me leave to rent that vaile aſunder, duplicate page p. 2duplicate page p. 3p. 4which is before your eyes, and over your hearts. I arreſt you this day at the Suit of the great Jehovah, the glorious Commander of heaven and earth, for a debt of ten thouſand thouſand talents, my millions of millions, and over and above of high treaſon againſt all the three bleſſed Perſons of the holy Trinity; You cannot deny the debt, you muſt ſtand to the arreſt, you can have no protection, you are in as great danger, as if Death, were before you, the Devill, behinde you, and both ready to ſeize upon you. The Spirit doth convince you that you are in a ſtate of ſinne becauſe you are in a ſtate of unbeleife, John 16. 8▪ 9. The Spirit doth reprove, the word ſignifies, Convince the whole world of unregenerate men, Of ſinne becauſe they beleeve not in Chriſt. The Spirit doth convince all carnall men, that they are in the ſtate of wrath, nay of enmity: becauſe their hearts riſe, and ſwell againſt the Simplicity and Power of godlineſſe. Are theſe things Secrets to you, or are they not? if they be, the God of all grace ſet theſe convincing truths home upon your Spirits; If they be not, then tell me all you that are in a ſtate of enmity, how dare you goe to ſleepe in that eſtate? I tell you in the Name of Jehovah, that That man who d…th not onelyonly commit an act of ſinne againſt knowledge, but reſolves to continue in a ſtate of ſinne after conviction is within, ſome few ſteppes of the unpardonable ſinne. Thou that haſt meane thoughts of God, conſider thy dependance upon God, and Gods abſolute Independency, his Infinite Excellency, the Soveraignty of his Overruling Providence, as well as the Supremacy of his Almighty Power, thinke of his ſatiating All-ſufficiency, and Fleſh confounding Majeſty, that thou mayeſt learne to abaſe thy ſelfe before this great Jehovah the God of Glory; Now let me ſpeake, and ſpeake freely to thee, whileſt thou haſt theſe vigorous impreſſions of Gods Excellency upon thy ſpirit, This God of Heaven, this Lord of Glory is a Profeſſed Enemy to all thoſe who reſolve to continue in a State or courſe of ſinne: Doſt thou heare me? the God of Heaven is thine Enemy, That God in whoſe hand thy life, breath, counſels, wayes, comforts are, is thine Enemy: Doth not thy ſoule tremble at ſuch a thought? Thy ſinnes which thou lookeſt on as trifles, are ſo many injuries, nay affronts offered to this Almighty God: thou haſt abuſed him to his face, and if this offended Majeſty ſhould refuſe to be reconciled unto thee, thou p. 5wilt for certaine die and periſh to all eternity; Let theſe humbling conſiderations abide upon thy ſoule, let the terrours of the Almighty dwell upon thy ſpirit: thou art now in a courſe of phyſicke, and if thou feele convul…ions in thy bowels, and tortures in thy conſcience, be patient under the hand of God that thou mayeſt be cured. Be humbled, be abaſed, but doe not deſpaire, be aſhamed, but be not diſcouraged: Conſider the filthineſe of ſinne, the Purity, Juſtice, Majeſty of God, his VVrath, Diſpleaſure, Zeale, Indignation againſt every ſinne: and let all theſe conſiderations move thee to fly from ſinne, but not from God; bleſſe God for that Secret, for it is a Secret which hath ſupported and revived many a fainting ſoule, and wounded ſpirit.

Tell me, how doe theſe Secrets worke upon thee? art thou willing to take a pardon upon faire and honourable termes? wouldeſt thou doe any thing, ſuffer any thing, forgoe any thing, that thou mighteſt be at peace with this mighty God? Doſt thou deſire Direction from God, Reconciliation and Communion with him? Why then I have ſome Encouraging Secrets to impart unto thee.

God hath diſcovered his rich mercy, his undeſerved love, and free grace by a Covenant of grace ſealed with the Bloud of Jeſus Chriſt; Guilt cannot looke on Majeſty, and Majeſty is moſt terrible in an Enemy and a Judge: but when Chriſt enterpoſes, God is a reconciled God, and tender Father in Jeſus Chriſt, In Chriſt Gods nature is lovely to us, and our perſons lovely to God. God doth beſeech you, and Chriſt intreates you to be reconciled: God ſhewes mercy to them that deſerve no mercy: There is an Heart-breaking, and yet an Encouraging Secret, a Goſpell Secret: theſe Secrets are uſually the firſt ground of faith, and hope: Now faith and hope doe kindle in us a love to God, and love doth moſt ſweetely breake the heart, and humble the ſoule: My froward ſoule is now willing to abaſe it ſelfe before ſo good a God, a God ſo willing to ſhew mercy to ſuch a wretch as I am who deſerve no mercy: I ſee nothing in my ſelfe to encourage me to goe to God, but I ſee enough in my ſelfe to drive me to him, and I ſee enough in God for to encourage me to runne unto him: I ſee mercy enough in God, merit enough in Chriſt, holineſſe enough in the Spirit of holineſſe to perſwade me to runne to God for p. 6grace as well as mercy, for faith and repentance as well as any other graces, for pardon of ſinne and power againſt it.

Come then be convinced of thine owne naughtineſſe in ſpirituall reſpects, humbly and yet chearefully caſt thy ſelfe upon Gods free grace for pardon: depend upon Chriſts obedience alone for righteouſneſſe, upon his holy Spirit the Comforter for holineſſe and comfort; and ſay as Bradford did, I am Hell, but God is Heaven, I am ſinne, but Chriſt is righteouſneſſe. Bleſſe God for providing thee a Surety, a Saviour who is able to pay all thy debts, and to ſupply all thy wants. I hope by this time thou art encouraged to truſt Chriſt ſtedfaſtly, and love him heartily: and if thou findest thy heart overcome by the love of God in Chriſt, then thou mayeſt goe to Chriſt not out of pure neede, but pure love: and Chriſt will give thee ſuch liberall entertainement, and hearty welcome, that thou wilt prize and love Chriſt for himſelfe, and for his holineſſe, and all his excellencies as well as benefits: and the more thou doſt prize him, the faſter will thy devoute ſoule by a lively faith cleave unto him: and the more thou doſt cleave to him by faith, the faſter wilt thou adhere to him by love; and the more thou doſt love Chriſt, the more wilt thou hate ſin, abhorre thy ſelf for …inne, and deny thy ſelfe for Chriſt; And the more thou art convinced of thy ſinfulneſſe, and abaſed for thy ſinne, the more wilt thou prize Chriſt, and love him, and runne to him for grace and mercy, and draw new vertue and freſh ſupplies from him, that thou mayeſt every way expreſſe thy love unto him▪ And beleeve it, there will be no love loſt between thee and Chriſt: thou ſhalt be delighted with his preſence, ſatisfied with his love, and acquainted with thoſe other Secrets, which God imparts to men after they are made Saints and freinds; Not onelyonly the wiſedome of God hid in a Myſtery of faith and godlineſſe, but the deepe things of God, the Secrets of the Spirit of Adoption, thoſe Love-Secrets which Chriſt imparts to us when he comes in to ſuppe with us, even Miracles of love, and Treaſures of glory: And when Chriſt doth thus feaſt you with his love, you will the… demonſtrate your Spouſe-like love to Jeſus Chriſt, you will be able to ſay that you love Chriſt for … for what you have from him, or by him, but you … in your love to him, though you loſe all you p. 7have for him. When God doth beſtow theſe love…tokens, and impart theſe Love-Secrets to his elect, by a Spirit of Revelation, Regeneration, Adoption, and hath taugh… … to know him, love him, and crie Abba Father to him: the… … ownes them for his ſonnes and daughters, and ſaith of them as he … here of Abraham, I know them, I love them, approve them, becauſe I choſe them from all eternity.

Ob. But you will ſay, the Secret imparted to Abraham, ſeemes to be a Secular-Secret, rather then a Religious-Secret.

Sol. I anſwer, this Secret was imparted at leaſt in Ordine ad Spiritualia, for religious purpoſes, and there are many edifying Secrets contained in it; Abraham was not to repeate it as a ſtory, but as a Sermon to his Poſterity, that they might behold the Majeſty of Jehovah, in this great example of Divine vengeance, and be perſwaded to walke in the way of Jehovah, as it is in my text: This Secret was communicated before hand, that the burning of Sodom might not be imputed to chance, fortune, or a violent tempeſt raiſed by the common courſe of nature, but to the immediate hand of God: That the ſin-revenging Justice of God might be magnified, and Poſterity deterred from the ſinnes of Sodom, Pride, fulneſſe of bread, abundance of Idleneſſe, unnaturall luſt, and baſe fornication, Ezek. 16. 49. 2 Pet. 2. 6.

Secondly,Addit Rabbi Sal…mon jam ei donaverat Dominus illam terram ad cujus ſines Sedom & Hemorrha pertinebant, ergo videtur illi indicandum—Ne res tanta ſi inopinatò accideret fortè perte…rete… amicum Dei: P. Martyr in locum. This Secret was imparted to Abraham by way of Prolepſis, for the preventing of an Objection, which might have ſtaggered his faith: for God had given that Land to Abraham, Lot had made choiſe of Sodom, and Abrahams Portion bordered upon Lots, and therefore Abraham would have beene exceedingly ſtaggered at the Overthrow of Sodom, if God had not acquainted him with this Secret before hand: And therefore I have ſo freely diſcourſed of Encouraging Secrets, that I might remove thoſe blocks at which our faith is moſt apt to ſtumble.

Thirdly, By the imparting of this Secret, Lots policy is confuted, and Abrahams ſelfe-denying faith commended: Lot chooſes the richer ſoyle, but the fouler ſeate, becauſe of worldly accommodations; but on a ſudden the wickedneſſe of the place calls for a devouring fire, which licks up all the wealth, and buries all the glory of Sodom in duſt andaſhes: this Secret is not ſecular, which takes off the heart from all ſecular accommodations, p. 8and teaches men to chooſe their ſeate or dwelling, not for ſecular advantages, but for Spirituall Accommodations.

Fourthly, It was requiſite to ſhew you when a man is in an approved condition, and how a man may be brought to lay hold upon the Covenant, becauſe when God (ſpeaking of Abraham) ſaith▪ I know him, the meaning is, I approve him as a man in Covenant with me: he is a ſincere upright man, and will be true to me in the moſt declining times.

God takes notice of his Saints and Servants with a Knowledge of Approbation, a ſweete loving knowledge which implyes a deare and tender reſpect: but God takes notice of every particular perſon, with a Knowledge of Obſervation: for God obſerves all our diſpoſitions, habits, and inclinations, all our thoughts, plots, deſignes, all our deſires, intentions, reſolutions, words and actions, and will call us to an account for all in the preſence of Saints and Angels, before the Tribunall of Chriſt; when Hypocrites and Apoſtates, ſcandalous and impenitent perſons, who lived and died in ſinne, appeare at that terrible day of accounts, Chriſt will proteſt unto them, that he never knew them: that is, He never approved them, Math. 7. 23. Nay for the preſent, Chriſt doth uſually ſet a brand upon all falſe-hearted men, though they are highly conceited of themſelves, and cried up by others for prudence and piety: yet Chriſt ſaith, I know ſuch and ſuch, but I will never truſt them, becauſe I know them, and I will lay them open to my people that they may know them, for they will deceive all that truſt them: Some mens ſinnes goe afore to judgement, and ſome mens follow after: for they that are otherwiſe, cannot be hid, 1 Tim. 5. 24, 25. When Chriſt wrought miracles, many beleeved in his name, but Chriſt did not truſt them, for he knew what was in man, in every man: for he knew all men, John 2. 23, 24, 25. Chriſt workes miracles in our dayes, and there are many that ſeeme to beleeve in his name: but if they be not ſincere, Chriſt will lay them open: for it is impoſſible to deceive the Searcher of hearts, and Judge of Secrets, our Omniſcient and Impartiall God.

Laſtly, We may learne from hence, That what ever God doth approve in man, hee doth worke in man: for this knowledge is not a Notionall, but a Practicall effectuall knowledge; **Vi…e … de… …deſm▪ A…x l. Orat. Alvarez. A…x. Orat. lib. 1. cap. 6. …. Twiſſ. diſſert de Scientia media. Aquin. p. 1. q. 14 Act. 9. Contra Gent. 1. cap. 66. & 69. ad 11. D. Rivetum▪ in Gen 18. ver. 19. Aria… … Scientiam in Deo conſtituebant, uti videre eſt in Concilio Epheſino lib. 1. tom. 1. Conciliorum. Novoque apud illos (hoc ſt Semip…lagianos) abſurditatis genere, & non agenda praeſcita ſint, & praeſcita non a cta ſint. Epiſtol. Proſperi. ad Augu…inum.Acts 9Gen 18:19whatſoever God knowes to be future, he doth will: if p. 9it be evill, he doth willingly permitte it, or elſe he would certainely hinder it; For even ſinne which is againſt his will, cannot come to paſſe without his will; but if that which is to come to paſſe be good, then God doth not onelyonly know or permit it, but worke it alſo: for God is the Author of every thing that is good, and therefore God foreſees no good in the beſt of men, but ſuch as he from all eternity decrees: and in time doth (according to his decree) worke in them. Socinus makes quick worke in this point: for rather then he will deny the liberty of mans will, he like an Atheiſt denyes the foreknowledge of God.

I ſhall not here launch into the deepe, and diſcourſe of Scientia ſimplicis intelligentiae, ſcientia viſionis, nor trouble you with the confutation of that Jeſuiticall, nay Arian Semipelagian invention of Scientia Media: nor will I wrangle with Pererius about Abrahams foreſeene merits, which in his conceite moved God to make, nay to decree to make Abraham ſo great and glorious. I can with one light touch cruſh theſe Apples of Sodom, and make them vaniſh into ſmoake, or fall into aſhes.

**Impoſſibile eſt quòd detur in Deo aliqua cognitio, quae nec ſit naturalis nec libera: in Deo ponendae non ſunt imperfectiones ſemiplenae deliberationis; omnis itaque actus divinus eſt vel totaliter naturalis, vel totaliter liber. Inter rem exiſtentem in ſe, & exiſtentem in cauſa non datur medium. Ergo. Vide Navaret. Controv. 56. Scientia Dei quatenus a voluntate divinà ſejuncta conſideratur, non facit res futuras, ſed tantum praeſcit: cauſa itaque cur res ex merè poſſibilibus evadant futurae, in Dei ipſius voluntatem atque decretum unicè rejicienda eſt. Vide Nazarium Ledeſ…am. & Dominicanos paſſim; contingens quá ſic, eſt indifferens ad utrumlibet, & proinde indeterminatum in ſe. Propoſitiones itaque de futuro contingenti non ſunt determinatè verae vel falſae; nihil autem indeterminatum intelligitur ut futurum, quia effectus non poſſunt certó praecognoſci, niſi in cauſa determinatâ & completa, quae non poteſt impediri; nulla autem talis cauſa datur futurorum, niſi divina voluntas, quae impediri non poteſt per cauſam inferiorem, nec per ſeipſam, cùm ſit immutabilis. Vide Alvarez. lib. 1. cap. 9. Aux. Grat.God knowes all things that are poſſible, becauſe he knowes his owne Power: God knowes all things future, becauſe he knowes his owne Will: for nothing can paſſe out of the ranke of things meerely poſſible, into the ranke and order of things Future before ſome Act or Decree of Gods Will hath paſſed for its Futurition. A thing muſt be Future, before God can know it to be future, and therefore the futurition of a thing is not knowable, no not in Signo Rationis, before God hath paſſed a decree for its futurition: If God ſhould foreſee any good habit or action proceeding from mans will, before he hath decreed to worke both in man and for him; Mans will would be the firſt and Independent cauſe of ſomething which is good. We muſt ſpeake p. 10Scripture reaſon, God ſets his love upon us, becauſe he loves us, Deut. 7. 7, 8. And out of free grace and undeſerved love decrees to make us holy, and ſo foreſees and approves our holineſſe. The Knowledge then in the text being a Knowledge of Approbation, ſuppoſes the free grace, undeſerved love, Immutable and Effectuall Decree of God, which is the fountaine of grace and glory. In bad actions, we can hardly take enough to our ſelves; for the divell cannot make me ſinne, unleſſe he aske me leave, and gaine my conſent: but in good actions I can never aſcribe too much to God, who ſaves me out of free grace, without any contributions of helpe, or attributions of worth ſeene or foreſeene in my fraile and ſinfull ſelfe.

True it is, God doth beſtow his ſaving benefits in a certaine Order, ſo that one of his Favours doth make way for another: But his ſecond favours cannot be deſerved by his firſt, becauſe his firſt favours make way for his ſecond, and both proceede from his free grace.

The Decree of God is a ſure foundation, the Fore-knowledge of God is a certaine Seale: The Foundation of God ſtandeth ſure, having this Seale, The Lord knoweth them that are his. There is the Privy-Seale: the Broade-Seale is ſtamped upon them, In the next words, And let every one that names the Name of Chriſt, depart from iniquity, 2 Tim. 2. 19. The Lord doth bring all that are his, not onelyonly to name the Name of Chriſt, to profeſſe his Name, call upon his Name, and beleeve in his Name, but to depart from iniquity, live holily, and perſevere in faith and holineſſe; Faith by fetching ſtrength from Chriſt, doth ſtrengthen all, patience beares all, love ſweetens all, and perſeverance crownes all; thus then in a word, I know him ſaith God, that is, I love him, and cannot but approve him, becauſe I have choſen him for mine owne, and am reſolved to ſtand to my choiſe: I have beſtowed effectuall grace upon him, which hath moved him to chooſe me for his God, as I have choſen him for my friend:Quia cognovi cum inde fiet ut praecipiat …iliis ſuis. D. River. in locum. and my grace ſhall be further effectuall to make him ſtand to his choiſe, and therefore I know both what he is, and what he will be: he is right for the preſent, and I know he will be upright for the future, becauſe I know him, thence it will come to paſſe that hee will command his children, faith an p. 11acute and learned Expoſitour upon the place.

Doct. It is our duty to endeavour to bring all that are under our command, to be at Gods Command.

Abraham did not leave his children and ſervants to their owne Genius, their owne counſels, their owne luſts: though it is certaine, that divers of them would have thanked him for ſuch a liberty;Joſh. 24 2, 3.Josh 24:2Josh 24:3 for they had beene nurſed up in ſuperſtition and Idolatry, as Abraham was,Gen. 17. 23.Gen 17:23 and might have pretended that they were not ſatisfied in point of conſcience; but Abraham knew how to diſtinguiſh betweene Phantaſy, and Conſcience, betweene Liberty of Conſcience, and Liberty of Luſt: and therefore would not allow them ſuch a Liberty as would have enticed them into the worſt kinde of Bondage.

Abraham did command, I know (ſaith God) that he will command, he will make his children know that he is their Father, and his ſervants know that he is their Maſter. Abraham ſhewed his Authority, Prudence, Love, Diligence, and Faithfulneſſe, by laying a ſtrict and ſpeciall Command upon his Houſhold for the eternall welfare of their pretious ſoules.

Firſt, His Authority, he was a King, a Prieſt, a Prophet in his owne Family, and therefore did command them to ſubject their hearts, wils, conſciences, to the Will and Pleaſure of Jehovah,Gen. 14. 19.Gen 14:19 the mighty God, the great Creatour, the high Poſſeſſour, and glorious Commander both of Heaven and Earth.

Secondly, His Prudence, he laide no unneceſſary burthen upon them, his Commands were not a Cabala of his owne Invention, God did firſt catechiſe Abraham, and then Abraham was the Doctor of his family, and catechiſed his houſhold: there is no doubt but he did adviſe his houſhold in Prudentials; but he did command them in Points of Faith and Worſhip, to walke in the way of Jehovah. It is the moſt imprudent thing in the world not to diſtinguiſh betweene Prudentials, and Articles of Religion, Articles of Faith.

Thirdly, His Love to the pretious ſoules of his children, ſervants, ſlaves. O happy thrice happy ſlaves, who by the Care and Inſtruction of a godly Maſter were brought home to God, and made the free-men of the great Jehovah.

Fourthly, His Diligence, It was no eaſie matter to inſtruct p. 12children and bond-ſlaves with line upon line, and precept upon precept.

Fifthly, His Faithfulneſſe, For all his Commands were Regular, Abraham kept cloſe to the rule, and therefore neither ſonne nor ſervant could pretend Liberty of Conſcience, to depart from that Rule, which Jehovah who gives Lawes to the Conſcience had commanded them to ſet up for a Rule in their very Conſcience. No man can grant a licence, or give liberty to depart from the Rule, for that were to grant an Irregular Liberty, an Ʋnconſcionable Liberty. Liberty is a Priviledge, Irregularity a Sin, and no man hath a Priveledge to ſinne; Obſerve the Command in the text,The Way of Jehovah. it is, To keepe the way of Jehovah, to d…e Juſtice and Judgement. It is the Scripture phraſe to expreſſe Religion under the Notion of a way to teach men to make a conſtant progreſſe in Religion:1 Kin. 11. 33. 38.1 Kgs 11:331 Kgs 11:38 By way is meant the way of Faith, Worſhip and Obedience, Act. 22. 24.Acts 22:24Acts 18. 25, 26. Lnke 1. 6. Nay the way of inward worſhip as well as the parts of outward worſhip,Gen. 6. 12.Gen 6:12 Deut. 10. 12. Enoch and Noah walked with God, Act. 24. 14.Acts 24:14Gen. 5. 22. 24. Gen. 6. 9. It is not meant of obedience onelyonly,2 Pet. 2. 15.2 Pet 2:15 but of Faith.Heb. 11. 5. 7.Heb 11:5Heb 11:7 I muſt not be a Selfe-mover: I muſt not be my owne Rule, my owne way, or my owne righteouſneſſe: Coloſſ. 2. 6.Col 2:6Chriſt is Jehovah my way, and as I have received Chriſt, Epheſ. 2. 10.Eph 2:10ſo I muſt walke in him, and by the grace of Chriſt; I muſt walke in thoſe good workes which God hath prepared that I might walke in, Gen. 6.Gen 6not in the way of the old world, Jude ver. 11the way of Cain, the way of Balam, 2 Pet. 2. 2. 15.2 Pet 2:22 Pet 2:15any wicked way.Jerem. 2. 18.Jer 2:18 Divers learned men conceive that Abraham did catechiſe his houſhold in theſe weighty points, Concerning God, Creation, Providence: Concerning the innocency and happineſſe of man in his first eſtate: Concerning the Fall, Sinne, and miſery of man: Our loſſe and corruption by the Fall, Our danger if we continue in that corrupt eſtate: I change the perſons that I may ſpeake to you and my ſelfe. Others there are that adde many more neceſſary points, concerning the Law of nature, the Immortality of the ſoule, but the Mortality of the body, the Day of Judgement, Eternall life, and Eternall death. And O that we would conſider that our ſoules muſt certainely have an everlalaſting Being, either in glory, or in torments, That we may in this our day conſider thoſe things which belong to our everlaſting Peace, leaſt hereafter they be hid from our eyes.

p. 13But it is out of queſtion that Abraham did communicate many other pretious and ſaving truths to his beloved family Concerning the rich mercy, and free grace of God: Concerning ſalvation by faith in the promiſed ſeede: Concerning Prayer, Vowes, Sacrifices, the Covenant of Grace, and Circumciſion, the Seale of the Covenant. To doe Juſtice and Judgment.Moreover the Commands of Abraham were not onelyonly Regular, but Practicall Commands: he did not onelyonly command them to know the way of Jehovah, but to walke in it: nor were they onelyonly to talke of Judgement and Juſtice, but to d…e it: Judgement and Juſtice are here taken in a ſtrict and practicall notion: the 22. Chapter of Jeremiah, from the thirteenth to the twentieth verſe is an excellent Comment upon my text. Jehoiakim the ſonne of Joſiah, and King of Judah was buried with the buriall of an Aſſe, becauſe he did not learne of his Father to doe Judgement and Juſtice, ver. 15. and to judge the cauſe of the poore and needy, ver. 16. If the greateſt of men remaine unjust, they will have no bleſſing upon them all their life, no honour at their death.

I ſhall not ſo much as examine whether thoſe precepts which ſome ſay were delivered to the ſonnes of Noah, Vide Petrum Cunaeum de Repub. Hebr. lib. 1. p. 3. 4.were not onelyonly preſſed upon Abrahams family, but upon all thoſe that were thought worthy of humane ſociety; by this little that hath beene ſaide, it is cleare and evident that Abraham did not goe about to ſet up himſelfe, but to ſet up God in his family, by a kinde of Theocracy, the beſt of Goverments.

But the Jeſuites tell us that Abraham had no written Catechiſme, to communicate to his Poſterity, and therefore they conceive that they may vent their unwritten lyes upon the Credit of ſome doating Pope. Our anſwer is briefe. The Scriptures have beene neceſſary, **Deut. 17. 18 Joſh. 1. 8. Rom. 15. 4. Jude ver. 3. 1 Cor. 10. 11. b. John 4 25. John 15. 15 John 16. 13. Math. 28. 19, 20. 2 Cor. 3. 6 8. 11. Revel. 22. 18, 19, 20…Deut 17:18Josh 1:8Rom 15:41 Cor 10:11John 4:25John 15:15John 16:13Matt 28:19Matt 28:202 Cor 3:6Rev 22:18Rev 22:19Rev 22:20ever ſince it pleaſed God to expreſſe his minde in writing, and will be ſo even to the end of the world. We muſt not expect ſuch unwritten Revelations as were vouchſafed to Abraham, becauſe the whole Counſell of God, his Royall Will and Pleaſure doe now ſtand upon record as his perfect Law, full Teſtimony, Compleate and Supreme Teſtament, nothing is to be added to it, or taken from it; To ſay the Scriptures are not perfect, is not to diſpute, but blaſpheme: and if the Scriptures were not perfect, it is for certaine that they could never be perfected by p. 14humane traditions, which are ſo full of imperfection.

A Synod is a ſolemne Ordinance of Jeſus Chriſt, and I looke upon that Counſell Acts 15. not onelyonly as a Precedent, but as a Warrant for the Examination of matters of Fact, as well as Doctrines of Faith: And ſuch a determination of both, as doth not onelyonly direct, but oblige ſeverall Congregations to doe their duty by vertue of that Miniſteriall Authority which is ſtamped upon ſuch a Synod or Counſell by an Ordinance of Jeſus Chriſt; And yet unleſſe it were in that Counſell, Acts 15. the Church did for about three hundred yeares together convince and condemne Heretiques by ſcripture, before any generall Councels were gathered, or the Popes throne erected. I have beene at paines to remove a great deale of rubbiſh that lay in my way, but now I ſhall beginne to build.

1. Governours of families are Gods Deputies, they muſt command for God, and give an account to him: all the power that any man can challenge in his family, as an Husband, Father, Maſter, is a ſubordinate and limited power, not an Independent or Abſolute power: for we muſt teſtifie our dependance upon God, and Subiection to him, by commanding our wives, children ſervants, in the Lord, and for the Lord.

2. Order is the cauſe of peace; where there is no order in a family, there can be no peace; and it is impoſſible that there ſhould be any happy Order without the higheſt Order, I meane a Religious Order, which ſets God uppermoſt in the family, and keepes the whole Houſhold, Maſter, Miſtreſſe, and all in ſubjection to the God of Order, the God of Peace; the truth is, Religion puts a family in Order, and then keepes it ſo: Policy may helpe to furniſh an houſe with worldly accommodations, for the ſupport of our outward man; but when men ſeeke temporall advantages with a neglect, if not contempt of God and godlineſſe, Policy is but a kinde of ſubtile diſorder and demure foolery; Achitophell ſets his houſe in order, but you know what followed: becauſe he had not ſet either his heart or houſe in a religious order, though he was eſteemed an Oracle of God for wiſedome, he lived an ungodly life, and died a deſperate and ſhamefull death; and all Polititians may learne by his fall, that Policy without Piety can never give a man ſatisfaction whileſt he lives, nor comfort when he dyes.

p. 15Thirdly, Families are the firſt roote of humane conſort and communion; for Government was firſt ſetled in thoſe little Nurſeries: now if the roote be rotten, what will the branches be? A Kingdome conſiſts of ſo many families united by one common Covenant for the Common good: and if the families be poyſoned and corrupted, what will become of the townes and the cities, and how will the Kingdome flouriſh?

Fourthly, How can we expect a bleſſing upon our family, or hope to convey Gods bleſſing to our Poſterity, if we doe not labour to ſet up God, by ſetting up of godlineſſe in our family. Abraham had the promiſe of a bleſſed Seede, but Abraham was to command his children and ſervants to walke in the way of Jehovah, that the bleſſing of Jehovah might be upon them.

Ob. But you will ſay, that in Abrahams time there was no ſetled Miniſtery, and therefore Maſters of families were to catechiſe their children and ſervants; but there is not the ſame reaſon now, &c.

Sol. I anſwer, that when there was a ſetled Miniſtery under the Law, there was a ſpeciall Command for men to teach not their ſonnes onelyonly, but their ſonnes ſonnes. Deut. 4. 9. and to whet the Precepts of God upon their children, to ſharpen their wits, and ſettle their mindes by diligent inſtruction, Deut. 6. from the fourth verſe to the ſeventh. Hezekiah looked upon thoſe as dead and buried, who neglected this duty: The grave, ſaith he, cannot prayſe thee, nor they that goe downe into the pit hope for thy truth; the living, the living he ſhall prayſe thee, the father to the children ſhall make knowne thy truth, Iſai. 38. 19. Parents are or may be better acquainted with the diſpoſition, Quomodo ad nos pertinet in Eccleſia loqui vobis, ſic ad vo… pertinet in domibus veſtris agere, ut bonam rationem reddatis de his qui vobis ſunt ſubditi. Auguſt. enarrat. in Pſal. 50.Ps 50and capacity of their owne children, then any Miniſter can be with the diſpoſition and capacity of all the children in the Pariſh; children doe commonly learne more prophaneſſe at home, then they can learne good at Church or ſchoole: the negligence or ill example of their parents, or ſome in the family, doth uſually bring a curſe upon the ſad paines of the moſt laborious Miniſter; Parents then and Miniſters muſt be helpers to one another in Jeſus Chriſt; godly Parents catechiſe their children in private, that their mindes and hearts may be prepared for the receiving of p. 16thoſe truthes which ſhall be taught them in the Publique Miniſtery: Parents repeate Sermons in private, Miniſters preſſe catechiſticall points home in publique, and ſo there is a ſweete correſpondence betweene both for the edification and ſalvation of all thoſe that are committed to their charge. There is a Propheſie,Filiab…tur nomen eius, ſive propagabitur. Pſal. 72. 17. that there ſhall be as it were a Succeſſion of Chriſts name from generation to generation; His name ſhall paſſe from Father to Sonne, as the phraſe imports: every Father then muſt by Chriſtian inſtruction and godly example hold forth the name of Chriſt to his ſonne, that ſo the name of Chriſt may paſſe from Father to ſonne: This Propheſie concernes the dayes of the Goſpell, and you know that in the New Teſtament Parents are encouraged to bring their children unto Chriſt, and commanded to bring them up in the Nurture and Admonition of the Lord, Epheſ. 6. 4. foreign, in Diſcipline, as well as Doctrine: for the word foreign tells you that you muſt put more underſtanding into them by inſtruction, and foreign may ſignifie Correction: every father will challenge the Power of Correction; but he muſt conſider that he doth likewiſe ſtand obliged to the duty of Inſtruction;foreign. Phi…. Praecept. Polis. Meere Naturaliſts will tell you that correcting without inſtructing is like ſnuffing of the Lampe without pouring any oyle into it. If you doe but conſider, what a difference there is betweene children whoſe education is different, I neede adde no more; Abſolom for his beauty, and Adonijah for his comely ſtature were more cockered by David then Salomon, they had more liberty, and Salomon more learning, being more hardly and religiouſly bred, but you know how Abſalom and Adonijah miſcarried, and Salomon was the Crowne of his Fathers joy, and the heire of his Crowne.

Bethel was a ſuperſtitious place and therefore the children no doubt had learned of their ſuperſtitious parents to revile the moſt powerfull Miniſters of God: (for they that affect a kinde of blinde and apiſh devotion, are moſt apt to ſcoffe at the power of religion:) The children of Bethel ſcoffed at Eliſha, and are torne in peeces, 2 King. 2. 23, 24. But thoſe children who had no doubt beene tolde that Chriſt was the Sonne of David, Matth. 21. 15.Matt 21:15Math. 21. came into the Temple, and cried Hoſanna to the Sonne of p. 17David; Beſtow religious education upon your children, and you ſhall ſee, that when other mens children that are baſely bred, ſcoffe at the zealous Miniſters of God, your children will ſing Halleluiahs in the higheſt to the Lord Jeſus Chriſt.

The Uſe of this Point is to teach us all in our ſeverall places,Application callings, relations, to command for God.

Firſt, Every man hath an houſhold within himſelfe.

Secondly, Governours of families have an houſhold.

Thirdly, You that are Parliament men are Members of an Honourable Houſe, and the onelyonly way to preſerve your Honour is to walke in the way of Jehovah.

Fourthly, The Kingdome is your Houſhold, the Commonwealth is your Family, and by doing Juſtice and Judgement you may not onelyonly command, but perſwade the Kingdome to walke in the way of Jehovah.

Firſt, Every man hath an houſhold within himſelfe, a little world, and therefore ſure a great houſhold within the Circuit of his inward and outward man. Our firſt and greateſt command is over our owne ſelves; and the truth is, that we are not fit to rule others, no no… to rule and governe our families, untill we have learned how to rule our ſelves; we are not fit to command till we have put our ſpirits under an higher and better ſpirit then our owne: He that rules his owne ſpirit, is a better man then he that takes or rules a City, Prov. 16. 32. If I my ſelfe doe not walke in the way of Jehovah, I ſhall never get my family into it, or keepe them in it. Perſonall holineſſe doth fit us for Houſhold godlineſſe: Zacheus did not endeavour to bring his family into the way of faithfull Abraham, till he himſelfe became a Sonne of Abraham, Luke 19. 9. Salvation comes to our hearts, before we are ſeriouſly Inſtrumentall to bring it into our houſes: Chriſt ſaid to Zacheus upon the day of his converſion, This day is ſalvation come to this houſe, for ſo much as he alſo is the Sonne of Abraham; if you will be members of Chriſt, you muſt be ſonnes of Abraham: Doe not ſay that I perſwade you to be men of an Old Teſtament ſpirit; ſure the Old Teſtament, and the New were written by the ſelfe ſame ſpirit, and the ſelfe ſame Covenant of p. 18grace is propounded in both, though under very different adminiſt ations. Abraham was a man of an Evangelicall Spirit under the Old Teſtament: nothing could ſatisfie his raiſed ſpirit, and enlarged heart but Jeſus Chriſt: God made him a gracious promiſe, Gen. 15. 1. but Lord God ſaith he, what wilt thou give me ſince I goe childleſſe, ver. 2. as if he had ſaid, how ſhall I have thee for my God and Father, reward and Saviour, if the promiſed Seed who is to breake the head of the Serpent, all the power and policy of the divell, doe not ſpring from my loynes? It is cleare and evident, that Abrahams heart was not ſet upon any common ſeed, but that promiſed ſeed in which all the Nations of the earth were to be bl…ſſed. For the Apoſtle ſhewes that the promiſe, Gen. 13. 15. is meant of Chriſt, To thy Seed, which is Chriſt, Gal. 3. 16. Abraham was not juſtified by beleeving that he ſhould have a numerous of ſpring, but by beleeving in Chriſt, he ſaw the day of Chriſt by faith, reioyced in hope, and beleeved againſt hope: and if we will be his ſonnes, the Apoſtle ſhewes what we muſt beleeve in the fourth chapter of the Epiſtle to the Romans, and the three laſt verſes. That by the way; but if you will fully prove your ſelves to be ſonnes of Abraham, you muſt have the ſame minde and heart, the ſame faith that Abraham had, and walke in the ſame way and ſteps that Abraham did, as farre as Evangelicall adminiſtrations will permit, for you muſt obſerve that difference: be pleaſed then ſadly to conſider theſe few Obſervations.

Firſt, Abraham was a man much given to Heavenly meditation, a fundamentall duty of Religion, which layes the groundworke, and contrives the Plat-forme of Houſhold-godlineſſe. Abraham had his minde fixed, and his heart warmed with meditation, that he might be raiſed and enlarged for the higheſt ſtrains of ſpirituall devotion, when God gave him a promiſe that Sarah ſhould have a ſon, Abraham meditates upon the promiſe till his heart was even enraviſhed with love and ioy: The good man is pleaſed in his minde, and laughes in his heart, and breaketh forth into Soliloquies upon this occaſion, and when his heart is by theſe contemplations and ſolitary diſcourſes, put into a praying frame, put into tune as it were, O then he prayes, Gen. 17. 17, p. 1918. Prayer is not the childe of wit and phantaſie, it is the rapture of an elevated ſpirit, the heavenly dew of a broken heart: I meane a ſpirit elevated by a ſpirit of faith, and a heart broken with the ſpirit of love. Would you be ſons of Abraham? learne this divine Logique, this ſacred Eloquence, Let meditation fit you for Soliloquies, and Soliloquies for Prayer. Meditation helpes the memory, purges the conſcience, purifies the heart, reformes the life; It makes all our knowledge to become practicall, becauſe it affects the heart with thoſe truthes which we beleeve; it kindles love, inflames zeale, and when our love burnes, and our zeale flames, we ſhall warme others by ſpeaking from our owne hearts to the hearts of our family, the convincing and quickning truth of God.

Secondly, Abraham was an humble and mortified man. When he received a gracious meſſage from God in pretious promiſes, he falls downe upon his face, not out of a ſuperſtitious phantaſie, but out of a ſweet ſelfe-abhorrency in adoration of Gods Maieſty, and thankefulneſſe for his mercy. You may read of this Son-like reverence twice in one chapter, Gen. 17. 3. 17. O let us conſider Gods Maieſty and our baſeneſſe, Gods purity and our ſinfulneſſe, Gods freegrace, and our unworthyneſſe, Gods rich bounty, and our unthankfulneſſe, that we may learne to abaſe our ſelves, and exalt our God; Abraham his thoughts did aſſuredly dwell upon humbling and mortifying conſiderations, he laid out his money upon a buryi…g place, as if it had beene the moſt neceſſary purchaſe: and when he was at prayer, O ſaith he, I am but duſt and aſhes, Gen 18. 27. as if he had ſaid, what am I that I ſhould approach into the preſence of ſo great a Majeſty, Alas, I am but duſt and aſhes, and yet I take upon me to ſpeake to Jehovah the God of glory: Our bleſſed Saviour did more then once at the feaſt breake out into a diſcourſe of his buriall,Vide Cartwright. Harmon. Evang. once at Bethany in the houſe of Simon the leper, Math. 26. 6. and another time in the city at the houſe of a Phariſee, Luke 7. 36, 37. Our deare Lord would teach us to be of ſuch a compoſed ſpirit, that the dainties of a feaſt, or the fragrant ſmell of coſtly Oyntments may not tempt us to take off our thoughts from humbling and mortifying conſiderations: Whileſt we are feaſting, we may be dying, Jobs children were ſtrucke dead whileſt p. 20they were feaſting and drinking wine: Conſider it all you that ſit in the Congregation of the mighty: though you ſit there as Gods, you muſt dye like men.

Thirdly, Abraham was a ſelfe-denying man; at the Command of God, he left his father, forſook his country, renounced his idols, circumciſed himſelfe and his houſhold: though it was painefull to the fleſh, and ſeemed immodeſt, nay ridiculous to carnall men, and coſt him his bloud: he turned Hagar and Iſmael out of doors, and was ready to ſacrifice his deareſt Iſaack, though the Command ſeemed contrary to nature and religion, to Gods promiſe and his owne ſalvation: You may ſuppoſe him diſputing with himſelfe much after this manner, What ſhall I ſacrifice my ſonne Iſaack, the ſonne of my age and love, my heart, my bowels tell me that it is unnaturall: what will my Sarah, my ſervants, the Heathens ſay? who will ever live within my walls, or be of my religion, when I have cut the throat of my deareſt ſonne? Lord, where is my bleſſing, where is thy promiſe, nay where is my faith? How ſhall the promiſed Seed ſpring from my loynes if Iſaack die? En dignam Deo ſpectaculum: this was a ſight worthy of God to looke upon, a worke worthy for God to performe: God gave Abraham a ſelfe-denying ſpirit, and that carried him through all. We cannot be ſonnes of Abraham, Members or followers of Chriſt without ſelfe-deniall, Marke 8. 34. I muſt deny my graces, ſervices, ſufferings, my whole regenerate ſelfe in point of Juſtification, as I muſt deny my corrupt ſelfe in point of mortification, and muſt deny even my naturall ſelfe, my naturall life, and the comforts of it, if I am called to ſuffer Martyrdome, Luke 14. 26. 33. But alas, how many are there that are more willing to deny Chriſt and deny the Scriptures, then to deny themſelves? This is a lamentation, and ſhall be for a lamentation: Few men are willing to circumciſe their hearts, mortifie their luſts, caſt out their Iſmaels, offer up their Iſaacks, part with their eſtates and lives for Jeſus Chriſt; Come let us deny our reaſon, and ſubmit to Gods Counſell, deny our wills, and ſubmit to Gods Will, quiet our paſſions, and ſubmit to Gods Providence.

Fourthly, Abraham was a man of faith, the father of the faithfull, he beleeved againſt ſence, againſt reaſon, carnall reaſon, nay againſt hope he beleeved in hope, Rom. 4. 18. Was it reaſonable to p. 21expect that a childe ſhould ſpring from withered loynes, from a dead body? The Obiection was conſiderable, but Abraham was ſo wiſe as not to conſider it: he conſidered not his owne body now dead, ver. 19. The moſt plauſible Objections in the world, are not one whit conſiderable, if framed againſt the plaine word of God. It is the crying ſinne of this age, to ſet up the wit and fancies of men in competition with the Authority of God, the Word of God, and therefore I deſire to ſpeake freely, I would I had time to ſpeake fully; men doe conſider witty objections too much, and the word of God too little: If we were not benighted at high noon, that is, if we did not ſhut out the light, it were impoſſible that ſo many rotten opinions ſhould ſeeme beautifull, nay glorious in the eyes of conſiderable men; you know what the Philoſopher ſaith, Rotten things ſhine in the darke: Plauſible Objections are curious Copwebs: I admire the art of them, yet I know that they may be framed out of the bowels of a ſpider, and they are the common habitation and Neſt of ſpiders. Come, come let us learne of Abraham, let us be fully perſwaded, and let us not be ſtaggered, Rom. 4. 20. He ſtaggered not at the promiſe of God through unbeleefe, 1 Cor. 8. 4.1 Cor 8:4but was ſtrong in faith, giving glory to God, and being fully perſwaded, Act. 17. 23.Acts 17:23&c. Let us be fully perſwaded, Firſt, That the God of Abraham, Rom. 1. 23. 25.Rom 1:23Rom 1:25the God who made heaven and earth is the onelyonly true God: Let us not worſhippe,Tu Jupiter ſive coelum es, ſive aether, ſive terra 1. King 18. 21. 36.1 Kgs 18:211 Kgs 18:36 Firſt an Idoll of our owne braine. Secondly, an Inviduum vagum, or an Ʋnknowne Diety, as the Athenians did: but let us fixe our beleefe upon the true and everliving God, and declare him to be our God, as the Pſalmiſt doth.Pſal. 48. 14.Ps 48:14 For this God, ſaith he, you ſee he fixes upon a certaine Diety:Vide Bradwardin. de Cauſa Dei. foreign. This God is our God for ever and ever, he will be our guide even unto death; It is a ſhort Creede, but a very excellent one: it ſtands upon record, Pſal. 48. 14.

Reaſon tells us that this God is Optimus Maximus, and ſummum p. 22Vide Simplicium in 1. Phyſis. Platonem in Timaeo. Ariſtot. 8. Phyſic. & lib. 1. de coelonec non 12. Metaph. Ubi non tantum probat Deum eſſe, ſed quaedam attributa de Deo demonſtrat foreign, &c. Ariſtot. Metaphyſ. lib. 12. cap. 9, 10. Vide demonſtration … S. Thomae de Exiſtentia Dei ex Ariſtotele deſumptas. Paul. Ferii Scholaſt. Orthodox. Ciccron. de Natura Deorum. Deus ille Maximus Potentiſſimusque ipſe vehit omnia. Senec. Epiſtol. 31. quod Sacris convenit, inquit Muretus, Portans omnia verbo virtutis ſuae.bonum, the beſt and the greateſt infinite wiſe juſt and mercifull. But what ſhall I call him? Why Jehovah that is the title in the Text, To note that he hath Being of himſelfe, gives being and well-being to all things elſe, and more eſpecially that he gives a ſubſiſtence to his promiſes. That ſo our faith might prevent time, and make thoſe things preſent to our mindes for the comfort of our hearts, which in themſelves are future, and have no being at all; Let us fixe our faith in**Vide Salo Buxtorfi. Glaſſium. Mercerum. Jehovah our God. All other titles fall ſhort of his excellency. God cannot be reduced to the Praedicament of ſubſtance, but the very ſubſtantiality of ſubſtance is reduced to him, who gives ſubſiſtence to all ſubſtances: If then you call God ſubſtance, that word is not ſubſtantiall enough; If you call him End, that word hath not Being enough, for he is Principium totius eſſe, not as we ſay, a point is Principuum lineae, which is intrinſecally contained within the line: for he is the Efficient and Exemplar of all Being and well-being. Therefore ſome that have beene ſtrict and accurate, doe not onelyonly ſay, that God is moſt excellent, but that he is ſuper-excellent: becauſe he doth excell even excellency it ſelfe.

Reaſon tells us that this God deſerves to be worſhipped: that he is wiſe enough to judge what worſhip is due to him: and that it is certaine he hath revealed his Judgement ſomewhere, that he may be ſerved and worſhipped according to his owne minde, and will: becauſe otherwiſe our worſhipping of him cannot be obedientiall: And where hath God revealed this but in the Scripture? therefore we muſt fixe our faith upon the Scripture, and not onelyonly beleeve that God hath revealed his minde ſomewhere, but that he hath revealed it here in the Old and New Teſtament. When God deſires to make us ſenſible of our frailty by eclipſing all the glory of the world,Iſai. 40. 5, 6, 7. 8.Isa 40:5Isa 40:6Isa 40:7Isa 40:8 that he might reveale his owne glory: what doth he bid the Prophet ſay? Why cry ſaith he, All fleſh is graſſe, as the goodlineſſe of the flower of graſſe which is withering, fading, dying, but ſaith he the Word of our God ſhall ſtand for ever.

Beloved, let me freely ſpeake to you, let us builde our faith upon that which ſhall ſtand for ever, upon the word of God onelyonly. Our faith builds for eternity, and therefore we had neede build upon that which will ſtand for ever. Our faith p. 23is not built upon the Votes of the Aſſembly,Internas perſwaſiones ſine externo verbo tanquam Sa…ana Iudibria cavemus: ex ſcripturis ſapimus, cum ſcripturis ſentimus, propter ſcripturas credimus. Whita…k. de Authorit. Scriptur. lib. 1. cap. 10. prope finer…. the Ordinances of Parliament, the Pleaſure of Kings, the Fancyes of the multitude, the New light of Saints that are yet carnall, or but comparatively perfect; nay to goe higher yet, my faith is not built upon the definitions of Councells, or the Revelations of Angells, but upon the Word of God, that Word that ſtands for ever. But you will ſay that place of Iſaiah is meant onelyonly of the Old Teſtament: I will ſhew you the ſelfe ſame words in the New Teſtament, 1 Pet. 1. and the three laſt verſes, Ye are borne againe, Of what Seed? Not of corruptible ſeed, but of incorruptible, by the Word of God which liveth and abideth for ever. For all fleſh is graſſe, and all the glory of man as the flower of graſſe: the graſſe withereth, and the flower thereof fadeth away, but the Word of the Lord endureth for ever. But where is it? ſaith ſome poore ſoule, for I am to ſeeke where it is; Why here it is, ſaith the Apoſtle: in this Goſpell reade on, the laſt words of the chapter will give thee full ſatisfaction. And this is the Word, which by the Goſpell is preached unto you; Say not then in your hearts, who ſhall aſcend into Heaven to bring downe the minde of Chriſt, Rom. 10. 6, 7, 8.Rom 10:6Rom 10:7Rom 10:8The Word is nigh unto you, Oh let it be nearer to you yet: let the word of faith which is preached out of this Goſpell, be a word of faith ingrafted in thy heart: thou mayeſt ſafely build thy faith upon the holy Scriptures, for they are the words of God, and though the Kingdomes of the earth be ſhaken, yet the Words of God will ſtand, and ſtand for ever. Be convinced and fully perſwaded that this is the truth, be not ſtaggered about it, but be confident of it: If the Word of God faile, I will give thee leave to curſe me upon thy death-bedde, for I can with reverence and confidence appeale to God: and ſay, Lord, if in this point, I am deceived, thou thy ſelfe haſt deceived mee.

Fifthly, Abraham was the Freind of God: We are all by nature enemies to God▪ we doe naturally conceive an Atheiſticall hatred againſt him, onelyonly becauſe he is a God to Truth, Juſtice, and Purity, and threatens to torment p. 24us for thoſe ſinnes which we are unwilling to forſake: wicked men wiſh with all their hearts that God were not ſo pure, juſt and true, as indeede he is, and muſt be, unleſſe they would have him to be no God at all; Are you not aſhamed of this Atheiſticall quarrell? Conſider that God is truth, can an underſtanding minde hate truth which is the very dareling of the underſtanding? God is goodneſſe it ſelfe, and can thy will hate that which is good, even goodneſſe it ſelfe, infinite goodneſſe? God is love, and canſt thou be out of love with love it ſelfe? Doeſt thou not ſee that thy nature is extreamely perverted, and become even unnaturall? but let me tell you that our enmity, though thus unnaturally naturall, and groſſely Atheiſticall, is highly aggravated by the Love of Chriſt. Chriſt died to ſave me, though he knew that I would be his deadly enemy, and offers me a pardon ſealed with his precious bloud: and therefore I doe even hate my ſelfe for hating Chriſt, and am willing to be ordered as well as juſtified by Jeſus Chriſt: Chriſts minde ſhall be my minde, Chriſts will ſhall be my will, I deſire to be a man according to Chriſts owne heart: I will be a freind to Chriſt, though I ſeeme to be an enemy to my ſelfe, I profeſſe my ſelfe a freind to all the freinds, and an enemy to all the enemyes of Jeſus Chriſt: Oh I feele I bleſſe God, I feele my ſelfe tranſported even beyond my ſelfe with raptures, and extaſies of love: I am ſenſible of Gods eternall love to me, and I cannot be content with any leſſe then an eternity to expreſſe my love to him: I will ſubſcribe my ſelfe, the eternall freind of Jeſus Chriſt.

Sixthly, Abraham was a Covenanter, a perfect Covenanter, Walke before me, and be thou perfect or upright, and I will make a Covenant with thee, ſaith God to Abraham, Gen. 17. 1, 2. Walke perfectly in the perfect way of Jehovah, as in the preſence of Jehovah: You muſt walke by fayth, 2 Cor. 5. 7. and by ſincere obedience, Epheſ. 2. 10. Let your heart be perfectly engaged to God, and when that is done all is as good as done in reſpect of Gods acceptance and your comfort.

p. 25Our Saviour concludes his ſpirituall Expoſition of the Law with this Exhortation, Be you therefore perfect, as your Father which is in Heaven is perfect. Matth. 5. 48. to ſhew, that our ſincere obedience is called perfect, becauſe our obedience in reſpect of our deſire muſt be as large as the perfection of Gods holy will revealed in his Word; nay he muſt endeavour, and not onelyonly deſire to come up to the rule in the moſt nice points, in every Iota and Title of the ſpirituall Law, and glorious Goſpel; they who do ordinarily commit known ſins, and neglect known duties, will not be eſteemed Honeſt Covenanters; they who ſtudy excuſes, or frame objections to elude plain Commandments, (the Wiſe man ſaith) are prating fools, men of great lips, and no brains, a fool of lips, void of heart, or brains: Prov. 10. 8. 13. Tell theſe men ſuch a thing is a breach of Covenant, ſuch a thing is a dutie, ſuch a thing is a ſin, they ſay they care not, it is a clear caſe that they deſpiſe their wayes, and Gods precepts; and if they do not repent of their contempt, they ſhall die for it. He that keeps the Commandments, keeps his own ſoul; but he that deſpiſeth his wayes, ſhall die. Prov. 19. 16.

7. Abraham was a good Houſe-keeper, he took care of his family; and ſo I paſſe from Perſonal Holineſſe to Houſehold-godlineſſe. We muſt command our children, and Houſhold to walk in the way of Jehovah; The whole family ſhould be perfumed with the graces of the Governor: for though all the pious actions which are performed by every member of the family proceed elicitive from that habituall godlineſſe which is in that member, yet they ſhould proceed Imperative, from the godlineſſe of the Governor, He ſhould command; Give me leave to enquire into the ſtate of your families, are they Nurſeries of Piety? do you look upon your heirs as Gods heritage, and labour to make them ſons of God, and heirs of Heaven? Do you deſire to be ſpirituall,Pſal. 127. 13.Ps 127:13 as well as naturall Fathers to all your Children; I am as it were born again in my childe, oh that my childe might be born again in Chriſt, and Chriſt in him: I ſee too much of my own image in him, oh that the image of Chriſt might be ſtamped upon him! theſe are the heavenly p. 26ejaculations of holy parents. We muſt ſay of our children as Jacob did of his, Theſe are the children which God hath graciouſly given: oh let them be graciouſly educated. Have a ſpeciall care of your ſons, they are the ſupport of the family, O teach them to ſupport Religion alſo, that they may bear up Chriſts Name as well as yours. Have a tender care of your daughters, for by them other Families are linked to yours, therfore ſeaſon them with Religion, and you may by them propagate Religion to many Families. Would you have your Heirs good Stateſmen, teach them how to whet their tools at the Sanctuary, to oyl their wheels with prayer, and ſteel their Engines with Religion, that they may ſeek the kingdom of God, and his righteouſnes in the firſt and higheſt place, and ſecular advantages in a ſubſervient way. But when, and how ſoon ſhould we begin to teach our children? why truly when they are able to learn any thing that's bad, it is high time to teach them ſomething that is good: when they can ſtammer out an oath, or liſp near a blaſphemy, it is high time to teach them their Catechiſme, and inſtruct them in Principles of Chriſtianity. Teach them their Catechiſme in A. B. C. The holy Spirit hath compoſed ſome Abcedarian Pſalms in Achroſticall verſes, according to the order of the Hebrew Alphabet, that children might learn an Alphabet of godlineſſe, and parents teach their children the firſt Elements of Religion as well as Learning; the firſt letters of the verſes of certain Pſalms, the 25. 34. 37. 119. are ſet down according to the order of the Alphabet, and they are all of them choice Pſalms, full of ſweet ſtreins and raptures of devotion. Tim…thy learnt the Scriptures of a childe, foreign, 2 Tim. 3. 15. a word of a very young ſignification. Childhood and youth are ages of Fancy, and therefore certainly parents ſhould ſet heavenly truths in freſh and lively colours, that the phantaſie of their children may be taken with the ſenſible repreſentation of ſpirituall things; God doth reveal heavenly truths in certain apt ſimilitudes, which do exceedingly pleaſe the phantaſie, becauſe whileſt our ſoul is joyned to our body, nothing can come into the underſtanding but by the ſences, and ſo through the phantaſie; and therefore a ſimilitude p. 27doth exceedingly help the underſtanding. God deſcends to our weak capacity, when he clothes an heavenly truth with an earthly repreſentation, Joh. 3. 12. I have told you of earthly things, ſaith our Saviour, that is, I have repreſented heavenly truths by compariſons taken from earthly things, I have brought down the bough which was out of your reach, and put it into your hand, and helped you up, ſo that you may now climbe from Earth to Heaven by theſe ſimilitudes: I have uſed ſimilitudes ſaith God, Hoſ. 12. 10. and therefore it is an higher aggravation of our unbelief and diſobedience, if when we have ſuch helps we do not profit by inſtruction; you know the Sacraments help our faithly our ſences, and ſo by our phantaſie, and phantaſie will return a quick meſſage to the affections, and the affections will ſway the will, and conſequently the whole man; and therefore if we can pleaſe the phantaſie of a childe, by repreſenting the joyes of Heaven to him under the notion of a Banquet, or a crown of Gold, and ſo invite him to Heaven, and ſweeten all the exerciſes of Religion to him; and on the other ſide terrifie him from ſin, by repreſenting the torments of Hell to him under the notion of fire and brimſtone, and then ſhew him that there's ground for theſe repreſentations in the Word of God, you'l at once help his underſtanding, and work upon his affections, and withall lay a firm ground for his faith, that his faith laying hold on the Divine revelation in the Word, and his fancie faſtening on the ſenſible repreſentation of that divine truth, his underſtanding may be enlightned, his faith ſtrengthned, his fancie pleaſed, his affections ordered, his will turned.

2. Children have very good memories, if you make uſe of them betimes, and our memory doth work ſtrongly upon our affections. 2. Corinth. 7. 15. His inward affection or bowels are more abundant towards you whileſt he remembreth the obedience of you all. God did empart an hiſtory to Abraham to communicate to his children, children are excellent at the remembring of ſtories; relate the ſtory of drowning the World, and the burning of Sodome to your children, ſuch ſtories will work upon them.

p. 283. Children are full of affection, and Ariſtotle ſaith, that the firſt thing that you ſhould teach children, is ſomewhat that concerns the ordering of their affections, what they ought to delight in, and what they ought to grieve for, and conſequently what they ought to love, and what they ought to hate.

Pray for your children as well as inſtruct them; Si nil curarem, nil orarem, ſaith Melancthon; if you do not pray for your children, you do not care for them; pray for your children foreign, continually, that is as ſome expound it, daily, the daily ſacrifice was called the continuall ſacrifice; or as others expound it, pray for them ſeaſonably upon all occaſions. Do not onelyonly pray for your children in generall, but pray as Job ſacrificed, for every particular childe, according to the number of them all, Job 1. 5. As you provide a diſtinct portion, and a diſtinct ſuit of clothes for every childe; ſo provide, I mean, Sue cut a ſpeciall bleſſing by a diſtinct prayer for every particular childe. You muſt be jealous over your children with a godly jealouſie as Job was, If you ſuſpect that they have ſinned, let that ſuſpition bring you upon your knees; and cauſe you to lift up a prayer for them with all your ſtrength; if you do but fear that they may ſin, labour by good counſell to prevent their ſin. Finally, give good example to your children, and take care of them when they are grown up and married from you: when Jobs children had houſes of their own to feaſt in, yet Job took care of their ſouls, and ſent to them to ſanctifie themſelves, which was to prepare themſelves for holy ſervice. Job 1. 4, 5.

Do not forget your beloved wife, the choiceſt part of your ſelf and family; ſhe will never be at your command, unleſſe you teach her to be at Chriſts command. The Phyloſopher will tell you that ſouls have no ſexes, thy wives ſoul is as manly, and as precious as thine own, and therefore take care of her precious ſoul, inſtruct her, pray with her, dwell with her as a man of knowledge, that you may walk together hand in hand to heaven, like heirs of grace, till you come to be coheirs in glory. Command your ſervants to walk in the way of Jehovah, and inſtruct them in p. 29that way: Oh do not uſe your ſervants as you uſe your Beaſts, you work and feed your beaſts, but never inſtruct them; and you make as very beaſts of your ſervants, if you do not inſtruct them in the way of Jehovah, for you do onelyonly find them work and food. Tell your family what conſiderations did at firſt move your heart, and work upon your ſpirits, that the ſame conſiderations may by Gods bleſſing melt, and turn their hearts; a religious Servant may improve thy zeal, and bring a bleſſing on thy poſteritie and eſtate, when thou art dead and gone.

Set up Houſhold-godlineſſe in order, not in oppoſition, to Congregationall godlineſſe.

Labour to make thy wife the ſpouſe of Chriſt; thy children, the children of God; thy ſervants, the ſervants of the Lord Jeſus Chriſt, and the bleſſing of Heaven reſt upon thee, and thine.

I have not done,Application to the Parliament. for I have a farther journey to go: the Lord give me the ſtrength and ſpirit of Elijah, that I may not faint by the way: I conſider that I am bound to ſpeak to that Honourable Houſe which called me hither, and never was man called to ſpeak in a more Criticall Juncture of time: I have put up many prayers, and powred forth many tears for direction to the God of Heaven, that I may ſpeak the words of ſoberneſſe and truth: my heart tels me that I ſpeak out of love and reſpect to you, and my conſcience tels me I ſpeak in obedience to God; all the Houſholds of the Commons of England are repreſented in Your Honorable Houſe; Your Houſe is a Paradiſe, but may not the Serpent get into Paradiſe? as great as you are, you are under God, every one of your Members, and the whole Houſe, muſt be at Gods devotion and command: if you will walk wiſely, and ſafely, you muſt walk in the way of Jehovah, and keep in the way of Jehovah: the Angels have charge over you as long as you walk in that way, and Chriſt the head of Angels as well as Saints, will beat down your Enemies under your feet;Ier. 23. 6.Jer 23:6 The way of Chriſt is the way of Jehovah, for he is Jehovah our righteouſneſſe; But you will tell me, that learned and godly men cannot agree about the Way of Chriſt.

p. 30My firſt motion is, That we may not be beaten off from thoſe principles in which we agree, becauſe there are ſome things about which we differ.

2. That it may be diligently conſidered, how far we agree; few men beleeve that there is ſo ſweet an agreement in ſo many uniting Principles between godly, prudent, and charitable men of different perſwaſions, for the preventing and removing of all ſcandals, as indeed there is.

3. That thoſe many fair Expedients which are propounded for the healing of breaches, and compoſing of differences, may be ſpeedily taken into your moſt ſerious thoughts.

4. Conſider, that not onelyonly the eyes of all the Churches abroad, but the eyes of God, nay the vows of God are upon you, and the Word of God is ſet before you. And therefore I beſeech you, as you tender the good and welfare of three Kingdoms, and as you will anſwer it to the Lord Chriſt at the dreadfull day of Accounts, that you obſerve the directions of the word, How will you ſatisfie your conſcience upon your death-bed, how will you look Chriſt in the face at the day of Judgement, if you reject the counſell of Chriſt. I will not queſtion your intentions, what am I (the laſt of Ministers, and leaſt of Saints) that I ſhould judge a Parliament? I deſire to judge my ſelf, and deny my ſelf: I was not ſent to divine, but to preach, and I dare not aſſume to my ſelf the property of God, which is to know the hearts of men; It is enough for me to remember you that it doth ſpecially concern you in this great work of Reformation, to approve your ſelves to the Searcher of Hearts, and Judge of ſecrets. I have no deſigne upon you, I affect not power, but deſire purity: I ask no power of You: I have enough already more then I know how to uſe, or anſwer for: It is the free uſe of power which is deſired for purities ſake. I ſhall not intreat you to part with any of your Civill Intereſts to make us friends, I ſubmit my ſelf to all that Power which belongs to you as Chriſtian Magiſtrates; but remember that it is a Limited power, Chriſt hath ſet bounds to Your Power, as well as ours: and you are obliged to emprove all your Intereſts, and uſe all your Power for the ſervice of Chriſt, in p. 31promoting the great work of Reformation; I will not at preſent ſo much as ſtate the great queſtion for debate, for this is not a fit place or day to diſpute the point in controverſie; and it would be very abſurd for me to take that for granted, which you expect ſhould be proved. I am reſolved to follow my conſcience, and you are obliged to follow yours; but if your Conſcience be not rightly informed, how many thouſands are there that will be endangered? Far better were it that all our Armies were routed in the Field, then that the Parliament of England ſhould be deceived, Quod plane contra aliis in Rebus publicis fuit quae legibus fundatae cùm eſſent legibus everſae ſunt.I ſay, but deceived: to periſh by Act of Parliament, is to periſh irrecoverably, to periſh by conſent: And wiſe Stateſmen have obſerved, that as ſome Kingdoms have been waſted by Arms; ſo others have been overthrown, quite overthrown by Laws. My humble motion therefore is, That you will not make more haſte then good ſpeed in deciding the great Queſtion. You may yet be counſelled,Petrus Cunaeus, de Repub. Hebr. li. 1. cap. 1. becauſe the work is not yet perfected; my motion may ſeem ſtrange to ſome, but I know full well, that though a Kingdom may be quickly corrupted, yet it cannot be ſo ſuddenly reformed; and if you take longer time that the Queſtions in controverſie may be fully debated, your Conſciences rightly informed, and ſatisfied, you'l gain time, and light experience and comfort by ſuch a thrifty expence of time. That I may not countenance any politique delayes, and may emprove the motion to the heighth, be pleaſed to keep a Private Faſt, and call ſome judicious and ſelf-denying men to Preach before you, who will deal plainly, and faithfully with you in the niceſt points. My Reaſons to back the Motion are briefly theſe.

1. Becauſe you were never in greater danger then now, you are exerciſed with temptations on all hands, ſurely this, this is the Houre of Temptation, you had need pray hard, that you may not be led into temptation.

2. Good men are apt to be ſecure, becauſe you are Maſters of the Feild, and are entring into your much deſired Canaan;Numb. 25.Num 25 but conſider that when the people of Iſrael were upon the very borders of Canaan, and all their Enemies were not able to overthrow them, they did, by cloſing p. 32with temptations, and giving way to their corruptions, overthrow themſelves.

3. The points in agitation are points of high concernment, points that have been ſtudied, and much perplexed by great Scholers, and wittie men on both ſides; Be not too pleaſant, though much of this week be ſpent already, yet if you be not very circumſpect, nay if you do not beg counſell of the Lord, you may undo three Kingdoms this week in three dayes.

4. When we mingled tears in Private Faſts, we had a ſweet experience of Gods mercy; your fidelitie and reſolution even then when you were at loweſt, and it will be your wiſdom, and your Honour, to walk humbly and cloſely with God when you are at higheſt, that God may bring upon you all the good that he hath promiſed to them that rule with God, Hoſ. 11. 12.Hos 11:12and are faithfull with the moſt Holy, and all his Saints.

5. There are ſins with you, Miniſtri non debent ex Magiſtratibus populo ſp…ctacula facere.even with you, and ſuch as muſt be reproved; but as things now ſtand, it is not ſo fit to reprove them in a mixed Aſſembly.

6. There are ſome propoſals to be made to you, which are not fit to be divulged when they are firſt preſented.

But I am not worthy to adviſe a Parliament, the motion is humbly preſented; and though it be rejected with ſmiles, I intend not to appeal from you to the people: but give me leave in my Maſters Name to preſent the Peoples Appeal to You: Conſider the cries, and out-cries of the godly part of this Kingdom for a Reformation, they ſpeak plain, and tell you, that,

1. They have faſted, prayed, wept, for a Reformation.

2. They have exhauſted their Treaſures, many of them,

3. Adventured their lives, loſt their limbs, their blood, their friends, for a Reformation.

4. You have promiſed us a Reformation.

5. And we have payd for a Reformation. And,

6. You are therefore in debt to us for a Reformation.

7. We are bold to chalenge ſuch a Reformation as will quit the coſt, and anſwer the price which we have payd, and the pains we have beſtowed.

8. We deſire ſuch a Reformation as that we may not be p. 33forced to make a Separation, that is the language of ſome that are ſerious and peaceable Saints; and therfore it is the more to be conſidered.

9. By the help of a thorough-Reformation, there may be a thorough-Reconciliation amongſt all that are prudent, pious, and charitable: all who mind the ſame things, purity and peace, and deſire to walk by the ſame rule in faith and love, A thorough-Reformation would make us all friends; for ſome of our Brethren tell us, that they know not whether or no they can cloſe with us, till they ſee what Reformation will be allowed us.

There are diviſions enough already, and I have many things to propoſe which may unite all that are judicious Chriſtians, nothing that may divide them, we all deſire that the ordinances of Chriſt may be purely adminiſtred, that all ſcandals that threaten us may be prevented, and all that diſquiet or pollute us may be removed: we all deſire to walk in the way of Jehovah, as it is in my Text.

1. In the way of faith, our God is a jealous God, and he is jealous in point of faith, as well as worſhip; The leaſt Iota of divine truth is more precious then Heaven and Earth: I bleſſe God,Qui reſiſtunt contumaciter, ſua que peſti…era & mortifera dogmata emendare nolunt, ſed defenſare perſiſtunt haereti…i fiunt. and honour You, for expreſſing your ſelves ſo freely in this hereticall and licentious age againſt Subverters of the Faith. There is as much difference between errors, as there is between poyſons: ſome deſtroy by heat, ſome by cold, ſome by corroſion; but there are certain poyſons, whoſe very ſubſtance is malignant; Phyſicians ſay their very ſpecificall Form is deſtructive: and You have furniſhed us with an excellent Antidote againſt theſe ſubverting errors, theſe hereticall poyſons, Auguſt. de Civit. Dei, li. 18. ca. 51.whoſe very ſubſtance is peſtilentiall, and whoſe authors and abettors are full of contumacious malignity.foreign. Ignat. Epiſt. ad Trallenles. An Heretique cannot be as the ſeducers talk an honeſt man, for Hereſie is a brat begotten of the fleſh by the Devil; an hereſie is a flood caſt out of the Dragons mouth, one of the lyes and depths of Satan, a work of the fleſh. What is more precious then Gods truth and our ſouls?2 Cor 11. 15.2 Cor 11:15 Now hereſie corrupts the ſoul,Revel. 12. 16.Rev 12:16 and ſubverts the Faith.Rev. 2. 9. 24.Rev 2:9Rev 2:24 Hereſie is like an Hectique feaver,Ioh. 8. 44.John 8:44 which at firſt is very eaſie to be cured, but very hard to be known;Gal. 5. 20.Gal 5:20 but when once it hath gotten p. 34ſtrength, and diſcovered it ſelf by undeniable ſymptoms, though it may be eaſily known, it is hardly cured.

There are ſome Errors that have more vanity then malignity in them,Rom. 14. 1.Rom 14:1 and yet they may do much miſchief if ſpread abroad.1 Cor. 10. 32.1 Cor 10:32 1. Some may be entangled, enſnared. 2. Others offended.Gal. 5. 12.Gal 5:12 3. The Church divided, and rent aſunder, if theſe vain Errors come to be profeſſedly taught or divulged:1 Cor. 1. 10.1 Cor 1:10 concerning theſe lighter errors,Rom. 16 17.Rom 16:17 I ſhall ſay as Hippocrates ſaith of raw humours, they muſt be ripened, and concocted before they are purged, unleſſe (ſaith he) they be ſtirred by their own violence: vain errors have a deluding efficacy in them when they meet with vain men; and errors are more ſtirring and active in pragmaticall buſie men, then in meek modeſt men; and therefore the advice of St. Jude is ſeaſonable in this point; Of ſome have compaſſion, making a difference, and others ſave with fear, plucking them out of the fire; the fire of contention, keeping them out of the fire, the fire of Hell, and guiding their feet into the way of peace and truth, the way of Jehovah, as it is in the Text.

Obj. But you'l ſay, if we muſt all walk in one way of faith, then there muſt be an uniformity, and though unity be Chriſtian, yet (if ſome may be beleeved) uniformity is Antichriſtian.2 Tim. 1. 13. foreign2 Tim 1:13

Sol. I am not at leaſure to wrangle about words, I might diſtinguiſh between Ʋniformiter difforme, and difformiter uniforme: Rom. 2. 20. foreign.Rom 2:20but I deſire to ſpeak plain Engliſh; when the Apoſtle exhorts Timothy to hold faſt the form of ſound words which he had heard of him in faith and love which is in Chriſt Jeſus: Was not that a Chriſtian uniformity? I mean no more. I conceive it is requiſite for a Chriſtian State to hold forth the Chriſtian Religion in an wholſome Form of ſound words that cannot be condemned; Rom. 6. 17. foreign.Rom 6:17that there may be a ſweet Harmony between all the Churches of Chriſt:2 Tim. 1. 14. foreign.2 Tim 1:14 and if a Chriſtian State ſhall find it neceſſarie to deſcend to ſome diſputable points in their Confeſſion, that they may top the riſing errors of the time,Heb 5 12. foreign.Heb 5:12 I ſhall never move that learned men of a different perſwaſion ſhould be forced, or by preferment tempted to ſubſcribe o… ſwear to that Form againſt their judgement,Hebr. 6. 1. foreign.Heb 6:1 p. 35to which the Civill ſanction is annexed, becauſe I know full well what a great temptation it was to young and old in the time of the Prelates reign, to ſubſcribe to ſuch forms as they had never throughly examined, becauſe they could not be preferred unleſſe they Subſcribed; Yet I humbly move that mens mouthes may be ſtopped from blaſpheming or reviling the truth of God held forth for the encreaſe of Chriſtian Uniformity. It is clear and evident, that if a truth may no longer be maintained then till it be queſtioned, it will not be long ere ſome out of the pride of their wits, or wantonneſſe of their ſpirits,Gloriantes ſe eſſe Emendatores Apoſtolorum. Iren▪ lib. 3. cap. 1. will be bold to call it into queſtion; the Socinians, Arminians, and ſome that tread in their ſteps, have taken upon them, like thoſe old Heretiques in the time of Irenaeus, to be Emendatores Apoſtolorum, the reformers of the Apoſtles: but let not us be afraid to preſſe thoſe truths upon a**In primis hoc propono unum & certum aliquid à Chriſto inſtitutum eſſe quod credere omnimodo debeant nationes. Tertul. Praeſcript. adverſ. Haeret. whole Nation which are delivered by God, though they be queſtioned by men; for the Goſpel is to be Preached to all Nations, to every creature. Mark 16. 15. Col. 1. 23. 28.

2. We muſt walk in the ſame way of Worſhip: I ſhall not here diſcourſe of Naturall or Civill helps which may ſome way further us in the worſhip of God; it is clear that the Members of every Congregation reſpectively are obliged to an Ʋniformity in reſpect of time and place; they muſt agree to meet at the ſame time in the ſame place, to joyn together in acts of Divine Worſhip. The Lords day is not a bare circumſtance, there is an Inſtitution for it, and a ſpirituall efficacy in it by vertue of that Inſtitution, to draw me nearer to God, and God to me; nay to commend my ſervice to God, for the tender of my reſpects to God in publick is more kindly taken upon that day, then upon any other day; A Chriſtian State is not at liberty to worſhip God ſolemnly in the publick Congregation, or neglect his worſhip upon the Lords day: we are all obliged to a Chriſtian Ʋniformity in this particular, humane prudence muſt ſubmit, and con…orm to the Command of the Lord of the day. Moreover, God is a jealous God, and will not allow of Superſtition, Idolatry, or profaneneſſe, and therefore we are bound up to an Uniformity p. 36in point of worſhip. The Libellatici of old were (as ſome conceive) in fee with the State, that they might not be forced to worſhip Idols, though they held too much correſpondence with Idolaters: but Abrahams ſervants, though once Idolaters, had no ſuch diſpenſation, they were commanded, peremptorily enjoyned by Abraham to walk in the way of Jehovah: and I hope we ſhall have no Libellatici amongſt us, men in fee with the State that they may worſhip Idols. On the other ſide, I do not know that there is any humane Set-form of prayer like to be impoſed upon the Miniſtry of this Kingdom, and yet there ought to be a firm and uniform agreement amongſt us about the ſubſtantials of worſhip, that we may all obſerve thoſe generall rules laid down in the Word; Exerciſe our gifts, ſtir up our graces, and …eg ſupplyes from the Spirit of grace and ſupplication to help our infirmities. Finally, we muſt in our prayers have a ſpeciall reſpect to order, and edification, to the neceſſities of the people, the ſtate of the times, juncture of circumſtances, the work of Chriſt in our hands, and the work of the Spirit in our hearts. Behold a Chriſtian Uniformity without the Impoſition of any Humane Set-form of Prayer.

3. If you enquire after Government, you have my Reaſons why I ſay ſo little, and I have not time to ſay much more; There are ſome ſubſtantiall parts of Church-Government which muſt be maintained, that the ordinances of Chriſt may be ſet up, and maintained in Power and purity▪ Men that pretend to great things, and know nothing, ſeem to be much afraid of a Claſſicall tyranny; but you that are acquainted with the ſecrets of that Honourable Committee for Accommodation, know that there hath been liberty enough offered, and fair expedients propounded in that particular.

Obj. But you'l ſay, that Saints are to be left wholly to their liberty, and Liberty cannot conſiſt with Ʋniformity.

I anſwer. Saints are men, and muſt be ruled; or elſe their unregenerate part which often prevails will make them too unruly. It is the obſervation of ſome reverend Divines, that Jonah was a peeviſh Saint, and Sampſon a deſperate Saint, and certainly there are many peeviſh and deſperate men p. 37that paſſe for Saints in this time of Liberty, theſe muſt be ruled and over-ruled. There are ſome that ſeem to be Saints, becauſe they have a form of godlineſſe; but they are no Saints, becauſe they deny the power of godlineſſe. What will you ſay to thoſe men who challenge an Abſolute liberty to ſay and do what they liſt, till it pleaſes God to work on them by ſpirituall means; whereas the truth is, they live in contempt of all thoſe means which ſhould work upon them. You'l eaſily grant that no pretence, nay no ſcruple of conſcience can exempt a man from any Civill duty which he owes to the State, or the government thereof, for his own and the publique good: why then ſhould any pretence or ſcruple exempt him from attendance upon quickning ordinances, and powerfull means of Reformation? If men broach damnable doctrines, and pertinaciouſly defend them againſt common light, I mean the Common light of Nature, or Chriſtianity, if their errours be deſtructive to Faith, Piety, Juſtice or Charity; if a man plead conſcience in the point of Community of goods; if one pretend that his conſcience puts him upon the enſnaring of other mens conſciences;Non eſt haec libertas eredendi ſed errandi, non conſcientiae ſed phantaſiae, non libertas ſed Libertiniſmus. in a word, If under pretence of liberty of Conſcience, he take liberty to be unconſcionable, ſure this is but an Atheiſticall Libertiniſme, it is not liberty of conſcience, but liberty of phantaſie, liberty of errour, liberty of luſt: he that hath no other title to Saintſhip but a bare profeſſion, doth by ſuch errors and practiſes unſaint himſelf, and is ſit to be caſt out of the ſociety of Saints, and protection of Parliament.Mar. 9. 42.Mark 9:42

2. Saints are Saints, and therefore though they muſt be ordered, yet they muſt not be ſcandalized, Mark 9. 42. If they judge us we muſt not deſpiſe them; we muſt not deſpiſe them as ſimple, becauſe they condemne us as profane; if they be peeviſh, we muſt not be proud.

3. Saints muſt not be perſecuted; though they be peeviſh, nay deſperate, yet they muſt not be puniſhed beyond their deſert, the warme blood of ſheep is no drink for me, it is too high and heady; nor muſt I out of a ſullen humour deny a peeviſh Saint the right hand of fellowſhip, unleſſe he will be over-awed by me, and forced to confeſſe ſomething to be true which he conceives p. 38to be falſe, or practiſe ſomething which he beleeves in his conſcience to be a ſin; Surely if Saints urge arguments which may tempt wiſe men, or ſway weak men, they ſhould be dealt with in a ſpirituall, brotherly, and convincing way; Church power is for edification, not for deſtruction. Chriſtians muſt not be like briniſh lights, which ſpit fire one at another till both go out, and dye in a ſmoke and ſtench.

4. I am ſo far from endeavouring to perſecute Saints, that I humbly deſire that we would all ſtudy how to make more Saints; we quarrell very often about gathering of Saints, and the ordering of Saints: I beſeech you that we may all look upon it as our buſineſſe how to make Saints; Oh it will be a comfortable work to gather and order Saints of our own making.

5. Saints muſt have a Saint-like liberty: we are not obliged to obey any perſon, or any company, or ſociety of perſons in any thing which is prejudiciall to Gods glory and our ſalvation: and we are at liberty to do any thing which is religious or vertuous, Iam. 2. 8. 9. 12Jas 2:8Jas 2:9Jas 2:12becauſe there is no Law againſt any duties,Libertas in amplitudine quadam Independentiâ animi conſiſtit, animus quippe noſter nulli eorum quae ſunt infra Deum addictus eſt niſi propter Deum, &c. Gib…uf. for which we are enabled by the fruits of the Spirit. The fruit of the Spirit is love, joy, peace, long-ſuffering, gentleneſſe, goodneſſe, faith, meekneſſe, temperance, againſt ſuch there is no law. Galat. 5. 22, 23. No man is Lord of my faith or conſcience, and if men will be diſpleaſed with me for pleaſing Chriſt, I am at liberty to diſpleaſe all the world. Gal. 1. 10. This is a Saint-like liberty, but Saints are not at liberty to ſin againſt the Royall Law of Liberty; they muſt fulfill the Royall Law according to the Scripture, or elſe they will be convinced and judged by the Law of Liberty. Saints are men of generous ſpirits, and take themſelves to be at liberty to do any thing Servato ordine finis, any thing that God allows them; true Saints affect not, challenge not a kind of Free-will to think, beleeve, ſpeak and act according to the garb and humour of the time. True Saints will not ſay that a man may be of what Religion he pleaſes, ſo he be of any Religion, and ſeem zealous for it; There is one precious truth maintained by all Sectaries and moſt Heretiques, That there is but one onelyonly true Religion, and therefore for the moſt part every one**Nullus error ſe audet extollere ad congregandas ſibiturbas imperitorum qui nou Chriſtiani nominis velamenta conqu…rat. Aug. Epiſt. 56. of them doth p. 39hold forth his way and opinion as the onelyonly true Religion, and ſaving way; I ſay moſt Heretiques do ſo, but there was of old a Catholique-Hereſie, ſo I call it becauſe it did approve and extoll all hereſies.aaA Rhetorio baereſis exortaquae omnes haereticos recte ambulare & vera dicere affirmat. &c. Aug. de Haereſ. Auguſtine cals it the Hereſie of Rhetorius, and ſaith, that it is admirable for vanity, and I fear that ſome in our dayes who take themſelves to be Saints, are fallen into this Hereſie; I beleeve this fond conceit, was firſt broached amongſt the Pagans bybbVide Socrat. Hiſtor. li 4. ca. 27. Themiſtius the Philoſopher,Iude v. 3. who ſaid, That God was well pleaſed with variety of opinions, becauſe his glory was much illuſtrated by them. But true Saints will not play the Sceptiques; they that think it a kind of bondage to fix their belief upon that truth, which Chriſt hath by his Apoſtles once for all delivered to the Saints, and are therefore willing to hear any one rather then Chriſt, and his Apoſtles, Theſe men are no Saints; for he that is ſo ready to be of any religion, is for the preſent of no religion. Faith is no jeſting matter, we muſt not be ſo indifferent in our judgement in points of faith: the Queſtion is not of ccTertul. de Patient. Cujus judicium in ſuos non in compede aut pileo vertitur ſed in aeternitate aut poenae aut ſalutis.Liberty, but of Eternity, as Tertullian ſpeaks, and therefore it is fit, that all pretenders ſhould be ſilenced that we may hear ddCyprian. S… ſolus Chriſtus audiendus eſt, non debemus attendere quid aliquis ante nos faciendum putaverit, ſed quid qui ante omnes Chriſtus prior fecerit. Cui ſuccinit. Aug. Epiſt. 48. Audi dicit Dominus non dicit Donatus, aut Rogatus, aut Vincentus, aut Hilarius, aut Auguſtinus, ſed dicit Dominus.Chriſt ſpeak: for all true Saints will give ear to him, reſt in his determination, and curſe all thoſe that preach any other Goſpel, though they pretend to be Saints, Apoſtles, Angels; Though we (ſaith the Apoſtle) or an Angel from Heaven preach any other Goſpel to you then that which we have preached unto you, let him be accurſed. Gal. 1. 8.

For the making and ordering of Saints then, and directing of our ſteps in the way of Jehovah, be pleaſed.

1. To ſet up the Primitive teaching from houſe to houſe, or ſomething correſpondent to it; unleſſe you lay your Civill obligation upon governors of families, Church-officers will find them too uncivill; we talk much of reforming Congregations, but till there be a Reformation wrought in our own perſons, and families, it is a madneſſe to think that our Congregations can be reformed; as long as families are poyſoned with ignorance and profaneſſe, ordinances will be neglected or profaned in our Congregations: but by your Order even the Governors of families duplicate page p. 38duplicate page p. 39p. 40would ſubmit to be catechiſed in thoſe Articles of faith, the knowledge whereof is by Ordinance of Parliament required of all theſe that are to be admitted to the Sacrament. Beleeve it, our Congregations will not be … Churches, till our families are turned into Churches; Oh that I might live to ſee that happy … when the Church in this Houſe, and the other Houſe, and ſo along from houſe to houſe, ſhall be all united in Church-fellowſhip, and a Congregation ſhall be a Church conſiſting of many domeſticall Churches united in one body, under a powerfull Miniſtry, and Chriſtian diſcipline, for the edifying of it ſelf in faith and love. I ſhall deal plainly with you, till ſome ſuch courſe be taken for the Reformation of families, there are divers parts of the Countrey, if not ſome whole Countreys, that are uncapable of Diſcipline. There muſt be ſome time given for the inſtructing of men that have parts and gifts in the nature and qualitie of that office to which they are deſigned; and I humbly offer it to your conſideration, whether the power of a people in chuſing Officers, be not much like the power of a ſon in chuſing a wife? You know what a wiſe father will ſay, if my ſon have wit and grace to chuſe a wife, I will allow him the more liberty in his choice; if he have not, why then the leſſe skill, the leſſe liberty. I leave it to your wiſdom to make application of that rule, Mutatis mutandis to the point in hand.

The people of this Land are as unſtable as water **foreign. Ariſt. de Gen. & Cor. li. 2. ca. 2., water ſets no bounds to it ſelf; the people of England are as it were boundleſſe for the preſent, and it is certain that they will ſet no bounds to themſelves: and truly if you ſet no bounds to them, you'l find them very fluid, they will run away from you and themſelves; from Gods ſervice and yours, from their principles, and your concluſions; from your ſafety and their own. You know how many changes the generalitie of this Kingdom have made in the great buſineſſe of Religion, they turned from being Proteſtants in profeſſion to be Papiſts indeed when the Articles were preſſed in H. the 8. his Reign; and from being Papiſts, to be ſeeming Proteſtants in Ed. the fixth time; in Queen Maries time p. 41they were Papiſts, and in Queen Elizabeths Proteſtants again: The ſame men changed their Religion foure times in a matter of fourteen or ſixteen yeers. Bellarmine layes it as a reproach upon the Engliſh Nation, and truly I cannot impute this inconſtancy to any thing more, then to the neglect of catechiſing in publick and private: There hath been no care taken to ſettle Religion in families, to acquaint young and old with the Principles of Religion, and men will not die for a religion which they do not underſtand. Great Scholers read over their Grammer-rules, and Logique-rules very often, that they may retain the grounds of Learning; good Divines read their Catechiſme often, that they may retain the grounds of Divinity: It was very well ſaid of noble Luther, Fateor me catechiſmi diſcipulum; I confeſſe that I am neither too wiſe, nor too old to learn my Catechiſme. The people of this Kingdom will never be rooted and grounded in faith and love, if the generall neglect of family-duties may paſſe unpuniſhed; the Sabbath will be polluted, and the Sacrament profaned, as long as family-duties are ſo groſly and wilfully neglected as now they are. Is it fit that men ſhould receive the publique Badge of Chriſtianity in the Sacrament which they receive as an Honour to them, when they will not weare the private Badge of Chriſtianity, will not own Jeſus Chriſt for their Maſter, by the performance of religious duties in their families, though Christ would take it kindly from them, and look upon it as an Honour to him, if they would ſet up Chriſt in their hearts and houſes. Aſſure your ſelves, that if the generality of England be not true to Chriſt, Noſtri …ùm … legibus Papae liberi ſint, etiam à lege Dei liberi eſſe volunt, nihil niſi Politica ſequi, ſed ſic ut ſub illis quoque pro libito ſin…. Luther.they'l never prove true to you: you'l looſe us much by their inconſtancie (ſhall I ſay) as the Pope hath loſt, give me leave to ſay as Chriſt hath loſt; do not deceive your ſelves, the people if they are left to their humour, are, as ſome others have been, more willing to ſhake off Chriſt, then ever they were to throw off the Pope; and they that are not willing to be ſubject to Chriſts Laws, will not, if they be left to their liberty, ſubmit to yours; they embrace the Ordinances of Parliament, and ſeem to reſpect your Orders, as long as you over-aw them, but if they ſee their time, and have a fair advantage, judge what they are like p. 42to do; I am confident that when you are in ſtreights, they'l never be at your command, unleſſe you, now you are in your full power, prevail with them to be at Gods command. I humbly conceive that a more equall diviſion of Pariſhes would much conduce to their Reformation,M…. White one of our …verend Aſſ…ſſ…rs in his Sermon before the Lords. but there hath been enough preſented upon that Argument by a very learned and judicious Divine, and therefore I forbear to preſſe that point.

2. To purge the Univerſities, you have done worthily in laying a good foundation for the reforming of that Univerſity which is within your power; be pleaſed to take ſome ſpeedy courſe for the reducing of the other Univerſity, for it is the grief of our ſouls that whileſt You are caſting ſalt into one Fountain, the Enemy is caſting poyſon into the other; I will pray, and hope to be heard, that it may be the Honour of this Parliament to reduce, and reform both Univerſities; the Philiſtines did deſire to put out both our Eyes, and certainly one was bleared, and the other darkned, but by Gods bleſſing upon Your endeavours, we begin to ſee with one Eye, and hope that we may in due time recover the other; and then I doubt not but you will help us to all the good old Statutes which were repealed and cancelled by ſome, that new Statutes might be impoſed for the countenancing of an **Matters were referred to the Chancellor to determine pro arbitrio, ſive in jud…cio, ſive …xtrajud…cium.Arbitrary Government againſt Statute. I ſhall not move You to repeal thoſe new Statutes, for as Cicero ſaid when he was unjuſtly baniſhed, I need no Law to reſtore me from my baniſhment to my Countrey, for I was not baniſhed by Law; ſo ſay I, there needs no Law to repeal thoſe Statutes which were never eſtabliſhed by Law; Nihil nobis opus …rat Lege, de … nihil actu… eſſet legibus. Cicerode Legib li 3.yet it will not be amiſſe (if you in your wiſdom think it ſit) to declare them to be null. The old Statutes did recommend Calvins Inſtitutions to Tutors as a fit book to be expounded to their Scholers, but that good Statute was omitted in the book of new Statutes, becauſe there are ſo many precious truths in Calvins Inſtitutions contrary to the**The Reign of Canterbury piety of thoſe times in which the new Statutes were invented. Paul the 2^d condemned all thoſe for Hereticks (as Platina relates) who did but name an Univerſity either in jeſt or earneſt, but I hope there are none of his ſtrein in this Honourable Aſſembly.

p. 433. To encourage faithfull Miniſters, the Apoſtle doth beſeech you, 1 Theſſ. 5. 12, 13. We beſeech you, brethren, to know them which labour among you, and are over you in the Lord, and admoniſh you: and to eſteem them very highly for their works ſake, and be at peace among your ſelves. God doth endear his Miniſters to the greateſt of Chriſtians, by ſending glad tydings, and love-tokens by them to all the Saints; hence thoſe endearing relations, which the Apoſtle mentions in ſeverall places: Miniſters are inſtead of Fathers, Mothers, Nurſes, A… aa1 Theſ. 2. 11.1 Thess 2:11Fathers they beſeech you, as bbGal 4 19.Gal 4:19Mothers they travail with you, as cc1 Theſ. 2. 7.1 Thess 2:7Nurſes they cheriſh you. Be pleaſed not onelyonly to command, but to encourage the Miniſters to walk in the way of Jehovah, for they are like to meet with manifold diſcouragements in diſpenſatione offi…ii; when they rebuke with Authority, and rebuke men of corrupt opinions ſharply that they may be ſound in the faith, Aug. Epiſt 50. Jumenta eos calce morſu que appetunt, à quibus eorum curanda vulnera contrect…ntur.when they come to warn the unruly, and charge the diſorderly, and confute the gain-ſayers, ſome will ſhew their teeth; and when they come to be dreſſed, and cured, turn their heels; for too many are like the Horſe which hath no underſtanding, and ſuch as will not be inſtructed, muſt be bridled, curbed. Pſal. 32. 8, 9.

4. To provide able Schoolmaſters, youths muſt be ordered by**Quia utile eſt juventuti regi, impoſiti ſunt illi quaſi M…g…ſtratus dem…ſt…, ſub quibus contineretur. Senec de Benef…ii 3. An Philippus Macedonum Rex Alexandro ſilio ſ…o prima literarum elementa tradi ab Ariſtotele ſummo ejus aetatis philoſopho voluiſſet, aut ille ſuſcepiſſe… hoc officium ſi non ſtudiorum initia à perfect ſ…imo quoque tractari pert…ere ad ſummam credidiſſet Quin til. lib. 1. cap 1. Non ſunt con…emnenda quaſi parva ſine quibus magna conſtare non poſſunt. Hieronym Epiſt. ad Laetam. domeſticall and ſcholaſticall Magiſtrates, before they come to be ruled by Civill Magiſtrates: a Schoolmaſter is a kind of Magiſtrate, his Office is as honourable as it is uſefull; none contemne that office, but ſuch as are unable to diſcharge it, or unworthy to be truſted with it: All learning is upheld by the grounds of learning. If the foundation be weak, the faireſt fabrique will reel and fall; A School is a kind of little kingdom, nay a private Church; for the grounds of Religion, as well as Learning, are to be firſt taught by religious and judicious Schoolmaſters, let their maintenance be as honourable as their office; for, beleeve it, they help to ſupport Church and State. If you will take theſe p. 44propoſals into your ſaddeſt thoughts, you will lay a ſtrong foundation for the good of future generations; ſo that if the old ſiurdy Malignants of our time will not ſubmit, and conform to Goſpel-rules, there will be good hope of the next generation, when their fathers (who are …otten already) will be dead and gone. And the godly men of this Kingdom will die with comfort, when they ſee the Kingdom put into ſuch a poſture, and ſuch proviſion made for the inſtruction of their children, whom they leave behind them: they may ſay to their children, as Iſrael ſaid to Joſeph, Behold I die, but God ſhall be with you. Gen. 48. 21. This Kingdom may be happy hereafter, though it ſhould refuſe to be happie now; if men will be ſtubborn in this wilderneſſe-condition, and are reſolved to periſh in their ſtubbornneſſe, yet there is ſome hope that though the fathers die in the wilderneſſe, ſome of their children, nay the very next generation may enter into Canaan, and be quiet.

Finally, my Text remembers me to call upon you to do Juſtice and Judgement. You muſt diſtribute rewards, and inflict puniſhments with a ſingle heart, and an impartiall hand. The Parliament is the Fountain of Juſtice, righteouſneſſe, and judgement muſt flow forth from thence, and run thorough out the Kingdom like a mighty ſtream, which bears down all before it, and refreſhes the dry and thirſty corners of the Land. You have been aſſaulted by violence, and you could not be compelled to be unjuſt; but now you will be counted with flatteries, what will you be flattered into injuſtice? There are ſome deſperate Malignants that take the Covenant with à ſalv…, who keep it in their own ſence, but break it in curs, in the true genuine literall ſenſe. There are ſo…e … Malignants who are too wiſe to be ſcandalous; they do not roar like a Lyon, …o 5. 12. 14. Gregor.but fret like a M…ath; They do m…ſt miſchief, who keep leaſt noiſe. Tinea damnaum facit, & ſ…nitum non facit. You will be importuned by ſome plauſible ſolicitors, that theſe men may be ſpared, becauſe they are not ſ…andal…us in their lives. Have you not read of one, qui ſobri…s acc…ſſit ad perdendum …? Muſt men be ſpared becauſe they do not fiercely aſſ…ult Church and State, though they do ſubtilly p. 45undermine both? If ſo, you muſt deſpair of ſafety, and we of a Reformation.

But it is not enough for you to be juſt your ſelves, you are to provide good Juſtices in all parts thoroughout the Kingdom. You may delegate part of your power, but you cannot delegate your prudence, nor your Bowels, witneſſe thoſe ſad and juſt complaints which are preſented againſt Countrey Committees, and Malignant Juſtices. I ſhall not diſpute that queſtion in the Politiques, Whether it be better to have good Laws, or good Magiſtrates? But I am ſure that good Laws will do no good without good Magiſtrates. A Juſtice ſhould be Cuſtes utriuſque Ta…ulae, but ſuch is our condition in the Countrey, that both Tables may be broken without controll; the Lords day is profaned, and in ſome places even in the time of religious Exerciſes the Alehouſes are fuller then the Churches. When ſhall unclean perſons be brought to their deſerved puniſhment? Men commit this wickedneſſe with a bold brazen face, and brag that if the worſt come to the worſt, they are able to keep their misbegotten brats, and ſave the Pariſh and themſelves harmleſſe.

You know we have vowed a Reformation, and yet you know what the generall part of the Kingdom are even to this very day; nay there are ſome that look high and big, and make a notable profeſſion alſo, and yet if you obſerve their dealings, and look into their families, you will find very little charity, leſſe Juſtice, and no Religion; Charity is comprehended under Juſtice,Qui ambulet prout▪ aequ…m eſt eoram Deo Ier. 22. 15.Jer 22:15 and Judgement. Praecepta Domini ſunt Regulae juris & aequi: There is a kind of equity in charity. But there are ſome that have ſpent all their ſtock of charity upon the Enemies of the Church and State, you may prove them Bankrupts by that forfeiture they have made; but if this be charity, it is a left-handed charity, for they diſtribute favours with the wrong hand to them that are of the wrong ſide; Sure I am there is a great out-cry, and a cry that reaches Heaven gone up from thoſe widows and orphans, whoſe husbands and fathers lived and died in your Service: and ſome of your friends profeſſe, that they would be glad of thoſe favours which are vouchſafed to your Enemies: I p. 46mean ſuch Enemies, as have out of a forced and**Pſal 66. 3. yeeld feigned obedience, Hebr a Lie, as it is in the margin of our Bibles.Ps 66:3 feigned obedience compounded with you upon eaſie rates, and gained extraordinary favours, and conſiderable advantages, beſides their Arrears; and I mean ſuch friends …s bave loſt or given away all they have to promote the cauſe of God in your hands; and yet they complain that they cannot procure thoſe Arrears which are due to them for that ſervice in which they adventured (all that is left them) their lives.

Oh let Juſtice and Religion flouriſh, or elſe your friends will be diſcouraged; It would g…ieve my …oul, and even break, my heart, to ſee your friends co…e weeping from you. Be juſt, …e juſt both to your enemies, and your friends; or el…e you can neve… be true to your own intereſts. Some have complained that crying abominations, beſides thoſe that have been pointed at, do paſſe unpuniſhed; they ſay that not onelyonly ſimple uncleanneſſe, but even groſſe adultery doth eſcape unpuniſhed; When Abraham came amongſt the Heathens, that had no fear of God before their eyes, he conſidered that his wife was beautifull, and they luſtfull, and though he did fear that they would defile his wife, yet he did verily beleeve that they would ſlay him firſt,Poeniend…s peccatis tres eſſe debere cauſas …aiſt: matumeſt, foreign, cùm dignitas au…ori… aſ que , ejus in quem eſt peccatum tuenda eſt. foreign. cùm Paena adhibetur emendandigrat…: foreign, cùm poen… tio propt…r ex…m… um eſt neceſſria. A. Gel. Noct. Attic. l. … ca. 14. and defile her afterwards, becauſe Adultery was, in the opinion of thoſe profane Heathens, a f…uler ſin then Murther it ſelf.

Talk no more of Juſtice and Judgement, Fiat Juſtitia; my Text remembers you, that Juſtice and Judgement are things not to be talked on, but to be done: The Philoſophers give three Reaſons why Juſtice ſhould be done. 1. That Authoritie might be preſerved, the authority of God and his Officers. 2. That Delinquents might be reformed. 3. That others might be deterred by thoſe Examples of Juſtice, which are frequently made in a wiſe State, and Nation.

I have ſpoken my mind clearly, and ſhould have ſpoken more fully, and freely, had I had the advantage of ſpeaking in private; If I have offended the conſcience of my Governors by ſatisfying my own, I ſhall bear their Cenſure, and hope by Gods grace to bear any puniſhment which they ſhall think fit to inflict, with as much comfort p. 47as they inflict it.Reprehenſus olim Albutius Rhetor eſt, quòd de omni causâ dicere cuperet, non quicquid debebat dici, ſed quicquid p… terat. Albutius the Orator was condemned for the profuſeneſſe of his Rhetorique, becauſe he ſpoke all he could upon every Argument which he took in hand; I have by his errour learnt this truth, that It is better to ſay enough, then to ſay All.

FINIS.

Errata.

In pa. 16. l. 15, & 16. read foreign. p. 16. l. 27. r. then Solomon was. p. 19. l. 30. r. at a feaſt. p. 22. l. 13. r. if you call him Ens. p. 25. l. 6. r. nay we muſt. p. 26. l. 32. r. ſhould ſet forth.

End of the text · Francis Cheynell, A Plot for the Good of Posterity (1646)