The Great Interest of States and Kingdoms Part 2, Sermon

The Great Interest of States and Kingdoms Part 2 · Sermon

p. 1THE GREAT INTEREST OF STATES and KINGDOMES.

PSAL. 105. 15.

—And doe my Prophets no harme.

THIS Pſalme ſeemes to be intended for an Euchariſticall commemoration of Gods mercies to Iſrael.

Theſe mercies concerne

1. Their Riſe; (Originall mercies) & theſe in

1. Gods Choyſe of them. v. 6, 7.The Palme taken aſunder.

2. Gods Covenant with thē. v. 8. 9, 10, 11.

3. Gods protecting Providence over them. v. 12, 13, 14, 15.

2. Their Race; in the conſideration whereof they are againe led into

1. Egypt from the 15. to the 33. in which are ſpecified

1. Gods Proviſion for them from v. 15. to 24

2. Gods Propagation, and increaſing of them. v. 24.

3. Gods Miraculous working our enlargement to them, from v. 24. to 39. And this mercy ſo great, tis repeated againe, v. 43.

2. Wilderneſſe from 39. v. to the 43.

3. Caraan. v. 44. 45.

Theſe words are a part of the third branch of the firſt Generall, Iſraels Originall-mercyes. And the piece of Originall-mercy p. 2held forth in them, is cut out by the Hiſtoricall Narration of a ſpeciall protection of Abraham, Gen. 12. and 20. and Iſaac, Gen. 26. whither I muſt referre you.

In the whole verſe there is a double charge given by God Parts of the Text.unto thoſe Kings, in whoſe power it lay, to injure the travelling Patriarchs.

Touch them not.

Harme them not.

The perſons concerning whom tis given are deſcribed by a double Character

Anointed.

Prophets.

Except you may perhaps thinke the laſt of both exegeticall to the firſt, **De more Pſaltes poſteriori hemiſtichio explicat prius; tangere enim Chriſtos Dei non eſt aliud quā in Prophetis malignari. A Lap. in Heb. c. 1. v. 9.Heb 1:9Touch not. i. e. Harme not, touch not unjuſtly; Mine Anointed, i. e. My Prophets; in which I ſhall not contend.

There is a ſufficient foundation to beare the building which I meane to raiſe upon theſe words, in that the charge here given concernes the ſame perſons, in both branches; and ſo, as aaEt ſi nondum unctionis erat uſus, Propheta tamen id reipſa fuiſſe in Abrahamo, &c. teſtatur, quod Deus in Ceremoniis legalibus poſtea oſtendit. Calv. ad locum.Anointed Prophets, as well as Anointed Saints.

Of the former branch of this Charge, concerning the perſons under its Character, there hath beene enough ſpoken in a more ſolemne Auditory by a **M. Th. Goodwin at a ſolemn Faſt, Feb. 25. before the houſe of Commons.reverend Brother (if not too much at this ſeaſon, by reaſon of the ſtrange pleas of the Advocates of Liberti…iſme now adaies, for a Toleration of all, how ever erroneous, Schiſmaticall, or Blaſphemous, who pretend to Anointing: as if the very name of Saints were a ſufficient Noli me tangere, an univerſall Protection to them from all Civill, or Church-cenſures) to whoſe pleas in behalfe of Anointed Saints (in caſe he will except thoſe alſo out of that Charter of Liberty, who diſſolve the continuity of the Body by groundleſſe ſchiſme, and breaking the Laws that keepe it united; as he hath thoſe, who by fundamentall Errors, and damnable Hereſies, ſtrike at, or hold not the head,) I can readily give my vote, and approbation.

bbThe former branch limited.But concerning thoſe of both ſorts, who now moſt engroſſe the name of Saints, as if they had gotten a Patent from the King of Saints to that purpoſe; let them know, the Scripture never gives Magiſtrates a ſtricter charge concerning them, then it gives to Angels; and theſe (though they pitch their tents round about thoſe that feare God) have no other Orders given them p. 3(that I reade of) then, to keepe them in all their waies. If they deſtroy foundations of Religion, and fight againſt its moſt materiall principles, nay if they ſtraggle from the Body, when they ſhould march cloſe in it; if when they ſhould fight united, they will divide themſelves into Parties without command; if they ſhall leape over the hedge of Order, and ride ſcouting after their owne ſingular humours, or plundering their brethren of the faith once delivered to the Saints; and ſo endanger, not Deut. 2. &c. 13. 5. 6. 9. 2 Chro. 15. 12, 13.Deut 22 Chr 15:122 Chr 15:13onelyonly themſelves, but the body by their deſtructive doctrines, examples and practiſes; (and of this nature divers ſuppoſitions more might bee added) ſure, the Civill Gods may touch them with a penalty, and the Church-Angels with a **Gal. 5. 12. Apoc. 2. 13. 20.Gal 5:12Rev 2:13Rev 2:20cenſure. And although the men may not be evill; yet Peter ſuppoſeth they may bee, and ſuffer, as evill-doers, as buſie-bodies, 1 Peter 4. 15.

If they break the Lawes of God, or mans, (the ſubmiſſion unto which doth not contradict Gods) God, as he is not Author, ſo he will not be Patron of Confuſion, by exempting them from ſatisfying the Lawes they have broken. And as Paul ſaith to the Jewes concerning Circumciſion, Verily thy Circumciſion profiteth thee, if thou be a keeper of the Law; but if thou be a breaker of the Law, thy Circumciſion is made uncircumciſion, Rom. 2. 25. So I to them concerning Saintſhip. Verily thy Saintſhip profits thee, if thou be obedient to juſt Lawes; but if not, now Saintſhip muſt not be thy Sanctuary; (as to thy Priviledge) thy Saintſhip is unſainted; and though (as Joab) thou fly to the hornes of that Altar, thou maiſt (without the Rebuke in the Text to thy Cenſurers) be taken from it, and be ſafely puniſhed.

But I intend onelyonly to touch at this Nolite tangere. The worke I have cut out for the ſubject of my Diſcourſe, and your attention, is the latter branch of the Charge, which concernes the Patriarchs, as Prophets. And although that ſubject be leſſe popular, Explication of the latter clauſeand ſo leſſe toothſome, or plauſible, I hope my Text will bee my ſecurity.

And doe my Prophets no harme. **Prophetas dicit non ſolum quia Deus propius ſe illis patefecerat, ſed quia coeleſtem Doctrinam fideliter propagarunt, Galv. ad locum.[Doe my Prophets no harme] Prophetas dicit, &c. (ſaith reverend p. 4Calvin upon the place) He calls them Prophets, not onelyonly for their nearer communion with God, but for their faithfull ſpreading the knowledge of God, [My] Prophets, that is, thoſe whom I have Commiſſioned to ſpeake in my name. And this Ratio nominis, ſuting with all alike commiſſioned to the worlds end, makes the charge not peculiar to Patriarchall, but common to Paſtorall Prophets, to the worlds end. And ſo the divine caveat here given to theſe Kings concerning theſe Prophets (as ſuch) hath to me the force of an univerſall caution to all Magiſtrates, concerning all Gods Prophets. Doe theſe and all other Prophets of mine [no harm] that is, no injury. No exemption this, (no not for Prophets) from the power of the Magiſtrate, The latter clauſe limited.(if ſo, it would not ſtand with the foreign Rom. 13. 1.) but from unjuſt ſuffering by, or under that power. And ſure whereinſoever God will owne them for his Prophets, whatever they doe in diſcharge of their Commiſſion, in that God will owne their wrongs.

I ſhall in the concluſion which I draw from theſe words, take The Doctrine grounded.my riſe from the Brothers ground, who hath diſpatcht the preceding part of the Text; who layes this ſuppoſition for me, that this Rebuke of God to Kings, holds forth the grand Intereſt of Kings, & Kingdomes. Now if it be true of the former branch, the connexion tells me it is ſo of the latter too. Que Deus conjunxit, &c. What God hath joyned, I hope no man will divide. Nor ſhall I: And therefore whatſoever Intereſt the Ʋſage of Saints concernes; that the uſage of Prophets concernes it as nearly, I ſhall firſt propound, then prove, then improve in this Propoſition.

Doct. Whatever bee the great and high Intereſts of Kings, States, and Kingdomes, on which their ſafety, or ruine moſt depends, there is none it concernes them more to look to, then the dealing well or ill with the Prophets of God.

In the proofe of this point, whatever the aforeſaid Author Proved,hath gleaned to ſtrengthen his Intereſt, I might make uſe of to confirme this. 'Twill be an Argument that may perhaps By compariſon with the intereſt in reference …o Saints.conclude more then the Doctrine affirmes, that if the greateſt and moſt flouriſhing Kingdomes, have been broken by their ill uſing, or proſpered by their well-uſing the Saints of God: If p. 5God dealt with them, accordingly as they did with his Saints: much more may it be verified concerning the uſage of Prophets, where ſuch flouriſhing Kingdomes have had to doe with them. And if God be ſo tender of Saints, as Saints; ſure, hee will bee more tender of thoſe Saints that are Prophets too; ſeeing they have not only an holineſſe of Eſtate, but an holineſſe of Office, to endeare them to him: in that God lookes not on them onelyonly as his Subjects, but takes care of them likewiſe as his Ambaſſadors. Sure if the King of England will reſolve on Peace or Warre with any Nation, according as they uſe any of his ordinary Subjects; hee will reſolve more effectually according to the entertainment of his Agents and Ambaſſadours. So that whatſoever can be ſaid concerning Saints in this caſe, concludes with double ſtrength concerning Prophets.

But I need not be beholden to Compariſon for the proofe of a 111. From Scripture.Truth ſo poſitively confirmed in the whole Scripture, there being nothing in which it ſpeaks more fully then it doth to this Point. I ſhall (though not enough read to fill my Boſome with ſuch Collections, yet) endeavour to fill my hand; and thoſe I ſhall make uſe of, ſhall be ſo cleare, and convincing that I hope I ſhall be able to affirme (without an overvaluing my weake labour in this kinde) that theſe gleanings of Ephraim are not beneath the vintage of Abiezer (i. e.) that I have proved as much (at leaſt) for the Intereſt of Kings and Kingdomes in reference to Prophets, as hath already been for that to Saints.

In the firſt place, will you have a word for this Intereſt? 2 Chron. 20. 20. and Ier. 20. 11. (compared) will acquaint you therewith. By poſitive expreſſions of Scripture to this effect.In the former of theſe, you ſhall find King Jehoſhaphat encouraging, and directing his people, now ready to ioyne iſſue with a numerous Army; (and you will conceive that at ſuch a time, hee will minde them of that which moſt concernes them) And what is that? why? you have Prophets, that encourage you in Gods name, to confidence of ſucceſſe, ſee how you uſe them, beware you doe not diſtruſt them; Beleeve his Prophets, and yee ſhall proſper. In the laſt of theſe, you have Ieremiah the Prophet complaining of hard uſage from his perſecutors. They raiſed lyes upon him and watched advantages to defame him, but what collects he from this? ſee v. 11. my p. 6perſecutors ſhall be aſhamed (therefore i. e. becauſe they uſe a Prophet of God ſo) they ſhall not proſper. Thus then, the uſage of the prophets of God hath a great influence upon the proſpering, or not proſpering of a people. And ſure then, they have no greater Intereſt.

Will you have the Teſtimony of a Prophet concerning a Prophet? Elijab being now to be mounted to heaven in a fiery chariot, Eliſha who ſaw how hee would be wanted, ſends this Teſtimony concerning him, in a Sigh after him. My father, My father, the Chariot of Iſrael, and the horſmen thereof. 2. Kings 2. 12. And if you will have a Kings concerning Eliſha himſelfe, you ſhall ſee Ioaſh giving the ſame Teſtimony of him ch. 13. 14.

The Expreſſion implies it to bee the high engagement that lyes upon States and States-men, to looke to the keeping and protecting of their Prophets among them: There is nothing it more concernes Princes or people to looke to, then their Military proviſions; (tis the ſecurity of a people) and theſe are Prophets. [Take &c.]

Will you have examples? ſcriptures are thronged with them 222. By Examples.in all the Hiſtoricall part. I ſhal inſtance firſt in Scripture Records of heathen Princes and Kingdomes; then I ſhall give you a briefe Epitome of the Scriptures eccleſiaſticall Hiſtory concerning it, and ſo conclude the confirmation by teſtimonies from the word.

The firſt Prophet I finde taken notice of for his uſage among Of Heathen Kings, Kingdomes, or both.Heathens is this Abraham. How God rebuked Kings for his ſake, the places I have already quoted wil abundantly ſhew. And leſt you ſhould ſay this care was taken of him only as of a common Saint; God himſelfe, when he declares how much Abimelech is concern'd in his uſage, tells him he is a prophet, and ſhall pray for him. Gen. 20. 7. As if he ſhould have ſaid, thou doſt not know whom thou now haſt in thy power. Didſt thou know what a Prophets prayers will doe with mee, thou wouldeſt reſtore this man his wife; thou would'ſt beware how thou uſed'ſt a Prophet. And truly the cauſe of a King, yea of a Kingdom may be ſuch ſometimes, that the prayers of Prophets may have a great influence on the turning of it either way. Witneſſe Moſes his often ſtanding in the Gap: witneſſe Gods ſtopping Ieremiahs p. 7mouth, the laſt and ſaddeſt ſymptome of the peoples totall captivity, Jer. 7. 16. 11. 14. And by the way; I ſhall conclude the State of that Prince, and his Kingdome deſperate, where I ſee the Spirit of prayer bound up in its Prophets; and preſage a growing bappineſſe towards it, when I find them enlarged in mediating for it unto God. Sure, that State is blind to its Intereſt, that hath provoked God, by abuſing Prophets, to ſtrike his Prophets dumbe.

But to goe on. The next Prophet among Heathens was Moſes, and hee was ſent to Pharaoh to bring Iſrael out of Egypt. Now Pharaohs and Aegypts Intereſt was double; to uſe the Prophet well, and ſet the people free. Pharaoh now croſſeth both theſe Intereſts; detaines the people, and abuſeth Moſes. Now if we may balance theſe Intereſts, it may ſeem his uſage of the Prophet did moſt concern him. For although after many plagues, God were pleaſed to deſtroy the firſt borne, & overthrow him and his Hoſt in the red Sea, to ſet his people free; yet he never writes his diſpleaſure in ſuch bloody characters, till the wretched King had driven Moſes from his ſight, and commanded him to ſee his face no more, and threatned him death if he did, Exod. 10. 28. compared with the ſequell.

Come we a little lower. Jonah is ſent by God with a meſſage of deſtruction to Niniveh, and the utmoſt reſpite hee was to give them was but forty dayes. One would have expected ſuch an unwelcome meſſenger as he, ſhould have rather found his death from them, then acceptance among them. But the wiſe King knew (though an Heathen) what concern'd him to doe. And to worke he goes. He entertaines the Prophet, and his meſſage ſo well, that he commands a ſolemn Humiliation, and therewithall ſaves his City, which no other way could have reſcued from ruine. That was the great Intereſt of that City, and that well looked too, kept out the deſtroyers.

[Take one word 200 concerning the New-Teſtament Prophets, and of how great concernment the uſage of them was to thoſe places where they came, let the great Goſpell Prophet himſelfe teſtifie. It concernes them (ſaith he that was annoynted with the oyle of gladneſſe above his fellows) as nearly, as it concerns them to well entreate God the Father, and my ſelfe. For (ſaith he) p. 8Whoever deſpiſeth you, deſpiſeth me, and whoever deſpiſeth me, deſpiſeth him that ſent me. Sure then the uſage of Gods Meſſengers is as great a point of State-Intereſt as any can be, to all, except thoſe that think themſelves then leaſt loſers, when they have loſt their God.]

I ſhall give you only one example out of the New Teſtament upon this Head. John Baptiſt ſent by God to prepare the way for Chriſt among the Jewes, begins to grow much in requeſt with Herod, an Heathen Subſtitute, appointed by the Romans to govern them. Herod carries himſelfe fairely a while towards Iohn Baptiſt, heares him gladly, and doth many things. And yet with thoſe many good things, he had many evill too: Many filthy vices he was guilty of, but the holy Ghoſt takes notice of this above all the reſt; That he put John in priſon. The Text further tells us how his freeneſſe to the King in medling with his Herodias, rob'd him not only of his liberty, but his life. And a ſecond reaſon why Herod ſlew him, Joſephus ſaith, was for feare of the people, becauſe they were ready to entertaine any new motion from one whoſe word had ſo great a ſway with them aaforeign. Ibidem.. And ſee how deare it coſt him; the ſame Joſephus ſaies, the Jewes lookt upon the victory that Aretas gained over him, and his Army, as cauſed thereby bbforeign. Lib. Iud. Ant. 18. cap. 7.. And how God met with him too in his Perſon, & with that Herodias that wooed him to ſo bloody an action, will appeare if wee conſider what the Authors of the Centuries relate out of both Joſephus and Euſebius. That whoriſh woman (how proper is the Scripture conjunction of thoſe two qualities! **Ezek. 16. 30.Ezek 16:30) was no leſſe imperious; and out of her deſire to command, envying Agrippa (her owne Brother) the honour of being a King, while her inceſtuous husband ſate a ſtaire lower, tempts him to a journy to Rome, to beg a Crown, and to compaſſe it more effectually, attends him thither. When he came thither, he found his plot ſpoiled by a prepared jealouſie againſt him; and his ambitious preparations for Royalty, proved the inditement, and a ſentence to perpetuall exile, was the judgement paſt againſt him by the Emperour. In which (becauſe ſhe had brought him to it) this Tempter was ſo kinde as to accompany him. And ſo (ſay the Centuriaſts) Herod by complying with the motions of an ambitious Whore, ſtript of his goods, p. 9Countrey, glory at once, dyed miſerably with her in Gallia (ccHac ratione arrogantis meretriculae inſtigationibus obtemperans Herodes, cum ipſâ bonis, gloria ac patriâ exutus miſerrimè in Gallia vitam finiit. Cent. Magd. Cent. 1. lib. 2. c. 3.). Thus he that was afraid of John, and kill'd him out of a jealouſie to ſecure his Command, thereby provoked God by a jealouſie to out him of his Command.

Let us in the next place, dd2. Examples of thoſe within the Church.take a view of the uſage of Prophets within the Church. And in this you ſhall ſee how thoſe Princes, or Kingdoms, have thrived, that have offended againſt this Intereſt. I ſhall (for methods ſake) branch this view into particulars; in which you ſhall alſo ſee, when God thinkes his Prophets injured; by his ſuiting ſuch dealings of men towards them, with ſuitable eeShewing the iſſue of croſſing this Intereſt in harming Prophets.diſpenſations of juſtice, upon the heads of thoſe that ſo deal with them: and ſo I ſhall ſave the anſwering of that queſtion, what it is to harm Prophets.

1. How they have ff1. Perſons refuſing only to hear them.ſped that have harmed Prophets only by refuſing to heare them; let Zach. 7. 9, 10, 11, 12, &c. be firſt called in to give Evidence. The Lord had ſent to them (as himſelfe ſaith) in his Spirit, by his Prophets, but they refuſed to hearken, & pulled away the ſhoulder; (it ſeems 'twas doctrine they were loath to beare) and ſtopped their eares. Nay, they reſolv'd againſt hearing to any purpoſe, if they did heare; for they had before (by a wicked reſolution of rejecting what they thought would not tickle them) made their hearts like an Adamant, that is, Sermon-proofe, and conviction-proofe, leſt they ſhould heare the Law. The Prophets were legall Preachers, and they would hear none of them; at leaſt armed themſelves with pride and prejudice, enough to render their labours ineffectuall upon them. But what great matter was this? Was it a buſineſſe of ſo great concernment to them to heare, or not to heare, ſuch men as pleaſed them no better? Yes, they had better they had heard them, for God paid them in their own coyne. Well (ſaith hee) they would not heare my Prophets, but I think I met with them; I remember there was a time when they called upon me to heare, & I was grown as deaf as they; They cryed, and I would not heare, verſ. 13. I ſcattered them with a Whirl-wind among the Nations which they knew not, &c. verſ. 14. I ſent them where they had been as good to have been among deafe people as there, for they knew them not, and the land was deſolate after them.

One teſtimony more to this particular. That which is in this p. 10Chapter Hiſtory, is (Jer. 25. 3, 4.) Propheſie. The Lord ſaith he to this people, hath ſent unto you all his Prophets, riſing early, and ſending them, but yee hearkned not, nor enclined your eare. And verſ. 9. 10, &c. you have part of that doom threatned, which you had in that of Zachariah, related.

2. Preſcribers to Prophets. See to this purpoſe, Iſa. 30. 10. 222. Preſcribing to Prophets.The Lord makes a ſad complaint of that people; they were a rebellious people, verſ. 9. But how doth it appear? They ſay to the Seers, ſee not; and to the Prophets, propheſie not unto us right things, ſpeake to us ſmooth things, propheſie deceits? Get yee out of the way, turne yee out of the path, &c. 'Tis very unlikely they would dare ſay ſo in down-right terms. No, it may be they ſaid no more but, pray Iſaiah, and the reſt of the Prophets doe not preach to us that which croſſeth us in our way; cannot you be contented to preach practicall truths to us, and not trouble your ſelves with State-buſineſſes? what doth it concerne you, if we goe down to Aegypt for ſecurity and aſſiſtance? But you ſee how God interprets them, 'tis ſaith hee, a bidding the Seers not to ſee, &c.

But what great matter is this? What matter of moment or concernment in giving the Prophets a preparatory leſſon of our owne? We hope all this is no harme to the Prophets, nor danger to us. See whether God thinke ſo too, verſ. 13, 14. Indeed? (ſaith God) are you ſwoln ſo great with pride, that you muſt give Inſtructions to my Ambaſſadours? yea, and you ſhall ſwell bigger yet, and that till you breake into minutula fruſtula; ſuch ſherds as are uſefull for nothing, no not to take fire from the hearth, or water from the Pit.

3. Deriders of Prophets, 2 Chron. 36. 16. This it ſeemes that 333. Deriding Prophets.people were very well verſed in. But what is all that! if a people make themſelves merry, and pleaſe themſelves a little with jeſting at Prophets? Indeed Solomon tells us 'tis a ſport to a foole to do miſchiefe, and there is a mad man that throwes about fire-brands, Prov. 10. 23. 26. 29.Prov 10:23Prov 10:26Prov 10:29arrowes, and death; and yet cries, Am I not in ſport? But theſe mad men think not they jeere and ſport themſelves out of their houſes, and eſtates by this mirth. Yet they doe ſo. For though they be in jeſt, God is in earneſt with them. They never left ſcoffing at Prophets till they had brought wrath (viz.) in the Captivity, upon themſelves without remedie, ſaith the ſequell of p. 11the verſe. 'Tis a deare jeſting that coſts a Kingdom all its mirth for ever after.

4. Permitters, or encouragers of falſe Prophets. The great Patron 444. Permitting or encouraging falſe Prophets.of falſe Prophets in ſcripture, was Ahab. A poore Prophet of the Lord could not looke abroad, but hee was charged, and perſecuted as a troubler of Iſrael. The falſe Prophets ſwarmed, no leſſe then 450, Ahabs, 400, Iezebels Chaplaines. 1. K. 18. 19. And when the King conſults concerning war with Ramoth-Gilead, one Micaiah could not be heard, becauſe hee did not pleaſe his Majeſty: but the falſe prophets were his great Oracles. But how God fitted him, and his Army, 1 Kings. 22. will fully declare. But I will ſpeake more to it anon.

The Prophet Ieremiah much inſiſts upon this particular. Chap. 14. Hee tells us of ſome of them of whom God himſelfe, v. 12. witneſſeth they ſpake lies in his name; but what becomes of them? by ſword, and famine they ſhall be conſumed. v. 13. But what doth this concerne the Kingdome, or Nation? ſee. v. 16. And the people to whom they propheſy, ſhall be caſt out in the ſtreets of Ieruſalem, becauſe of the famine, and the ſword &c. for I will powr their wickedneſſe upon them.

Chap. 23. (almoſt throughout) God complaines of Prophets that ſent themſelves, and yet they would ape the true Prophets, and cry the Burthen of the Lord &c. and this was grown Epidemicall, v. 34. Prieſts, and people, and Prophets exerciſe their gifts promiſcuouſly; ſee how God takes this at their hands, and the Toleration of it at the States: Not onelyonly they, but the City are threatned ruine for it. v. 39. All rankes of men were out of the order in which God had placed them; they had turned Gods inſtitutions up and downe, and God would turne them up and downe for it. God takes it as an high affront, whē they did themſelves, or ſuffered others, to wrong his Husbandmen ſo far, as to lay Common what hee himſelfe had incloſed.

5. Threatners of Prophets 2. Chro. 25. 15. Amaziah a wicked 555. Threatning Prophets.King had gained a victory over the Edomites, to the loſſe of his Religion. Hee tooke the enemies captive, and yeilded himſelfe Captive to their Idols. God ſends a Prophet to him, and pleads the caſe with him, ſhewes him how unreaſonable tis to expect p. 12ſafety from thoſe Gods that were now his Priſoners. And how doth he entertain the Prophet? with a check, [Art thou of the Kings Counſell] and a threat; [Forbeare, why ſhouldſt thou be ſmitten?] Here was no harme yet; but a threatning onelyonly; and is that ſo much?

But how doth God take it? ſee in the Prophets reply, and the ſequell of the ſtory. The Prophet ſeeing him ſo careleſſe of his great Intereſt, askes no farther evidence, or Prognoſtick of his ſuddain ruine, and therefore is bold to tell him, I know that God hath purpoſed [Orig. counſelled] to deſtroy thee, becauſe thou haſt not harkned to my counſell. And a little after, the fooliſh man ſtirres the coales that ſet him and his Kingdome on fire, in provoking Joaſh King of Iſrael, v. 15, 16, 17, 22, 23. &c. He had better to have taken Counſell from God by his Prophet, then have provoked God to take Counſell againſt him.

6. Silencers of Prophets, Amos 7. It was in the dayes of Jeroboam 666. Silencing Prophets.the ſonne of Joaſh (a wicked King, as you may ſee 2 Kings 14. 24.) when this Prophet propheſied. The matter of his Propheſie was the captivity of Iſrael: Amaziah, Prieſt of Bethel takes him up for it, and accuſeth him highly for ſedition, unto the King, v. 10. 12. And (very likely by the command of the King) forbids him to preach any more in Bethel. This indeed is an uſage ſomething to the purpoſe. God ſaith, Speak; Amaziah ſaith, Speak not. And what ſaith God now to Amaziah? ſee his doom, v. 17. Thy wife ſhal be an harlot in the City, & thy ſons, and thy daughters ſhall fall by the ſword, &c. And what is the Kingdome concerned in it? their ſhare is no leſſe then to be captives forth of their land. Thou, ſaith Amos, bidſt me goe forth of the Court, and propheſie: if I goe forth to propheſie, and muſt not propheſie here, God ſhall ſend more after me: Iſrael ſhall go forth too out of their Land. And not many years after in Pekah's time, (the throne having ſcarce been warmed by any King of four, except Menahem) this Propheſie was in part fulfilled, 2 Kings 15. 29. and perfectly in his ſucceſſour, Hoſheas time, chap. 16. 6. 18, &c. And as for Jeroboam, although the Hiſtory doe not tell us how he dyed, yet the Propheſie doth, in that Amos 7. and his ſeed were diſpoſſeſſed of the Throne; onelyonly Zechariah, (becauſe the fourth from Jehu; to whoſe ſeed God had promiſed p. 13a ſucceſſion for foure generations, as it appeares Chapt. 10. 30. and 15. 12.) was permitted to hold the Scepter ſix moneths, as appeares, verſe 8. chap. 15.

Next, that you may ſee 'twas not onelyonly Amaziah's uſage of Amos, that brought, (though it haſtned) the peoples Captivity: You ſhall ſee this judgement is threatned for the olde skore too.—Manet altâ mente repoſtum. God forgets not how they uſed his Prophets in all ages, even from the dayes of Egypt: and now they ſhall pay for it with a witneſse, Chapter 2. 12, 13, 14, 15, 16. I raiſed up of your ſonnes for Prophets, and of your young men for Nazarites, verſe 11. Yee commanded the Prophets, Propheſie not, verſe 12. Behold I am preſſed with you, &c. 13. How God feeles Prophets wrongs! Therefore the flight ſhall periſh from the ſwift, and the ſtrong ſhall not ſtrengthen himſelfe, nor the mighty deliver himſelfe, verſe 14. nor Bow-man, nor rider, verſe 15. nor the ſtrong of heart, verſe 16. This likewiſe was fulfilled in the captivity of the Tribes before mentioned.

7. Impriſoners of Prophets. And now I muſt look back once 777. Impriſoning Prophets.more upon Ahab. It was not enough for that wicked and wretched King to encourage and maintaine falſe Prophets to affront Micaiah; to refuſe to heare him out of prejudice: but when good Iehoſhaphat had prevailed to have him adviſed with, and he had declared the minde of God to him, he ſuffers a falſe Prophet to ſmite him, and claps him up for his plain dealing, 1 Kings 22. 27. Now what became of this Ahab? God meets with him at laſt; Micaiah tells him, if he came home in peace, God had not ſpoken by him, verſe 28. No! (thinks Ahab) I will try that once; I will ſee if I cannot prove this Prophet a lyer. He ſhifts his habit, changeth cloathes with Jehoſhaphat, and thereby diverts the greateſt force of the battell upon Jehoſhaphat, miſtaken for the King of Iſrael. But Ahab is not ſafe, though he be ſecure in his diſguiſe, and Armour upon that. A certaine man muſt draw a Bow at a venture, and ſhoot, and the Arrow muſt light on none of all the Army but Ahab, and on no other place about Ahab's body, but directly between the joynts of his Armour, verſe 34. and the wound muſt be mortall too: and thus for impriſoning his Prophet God brought him to execution; and his Army after a long conflict were faine to retreat, verſe 36. Once p. 14more. The Holy Ghoſt tells us, 2 Chron. 36. 16. that the Jewes did not onelyonly mock, but miſuſe the Prophets of God, till they brought upon them a remedileſſe captivity. Now among all the Prophets uſages that haſtned this calamity, it is more then probable, that the impriſoning Jeremiah by the Princes did poſte it forward; and God ('tis likely enough) gave up the City to deliver a Prophet: for when the ſtore of bread was ſpent in the C… ty, and Jeremiah likely to ſtarve, (as Jerem. 38. 9.) the City holds not out long after, and Jeremiah is preſerved by the entring Enemy, chap. 39. 11.

8. Laſtly, Murderers of Prophets. This was a ſinne ordinary 888. Murthering Prophets.with the Jewes; and for this Chriſt bemoanes them, Matth. 23. 37. O Jeruſalem, Jeruſalem, thou that killeſt the Prophets, and ſtoneſt them that are ſent unto thee, how often would I have gathered together thy children as an henne, &c. (that is, I by my Prophets, and by my ſelfe would, if thou hadſt knowne thy Intereſt, and taken that Protection by receiving, and obeying us) but thou (fooliſh people) art an enemy, and ever haſt beene, to thy Intereſt in this great particular; 'tis that, at which thy hand is unhappily in, to kill Prophets. And this he makes good in another place, where propheſying of his owne death, he tells his Diſciples, that Jeruſalem is ſo fleſhed with killing Prophets, that a Prophet cannot periſh out of Jeruſalem, Luke 13. 33. But the cry of bloud is loud; and the cry of Prophets bloud, of all other, moſt clamorous. Chriſt therefore preſageth ſo certaine a ruine to Jeruſalem for killing Gods Meſſengers, that he pronounceth it as paſt. Verily your houſe [is] left unto you deſolate. This ſinne you are ſo given to, (when by killing mee, and perſecuting my Apoſtles, you ſhall have filled up the meaſure of the ſinnes of your Prophet-murthering Anceſtors, and your owne) ſhall bring the Romans to your houſes, and they ſhall leave Jeruſalem a company of deſolate Walls in it, ſhall make a wildernes (ſo the **foreign.word ſignifies) of your houſes, (i. e.) either of your particular habitations, or your glorious Temple; of which (as he elſewhere ſaith) There ſhall not one ſtone bee left upon another.

How theſe Jewes haſtned this deſtruction to themſelves by putting to death Chriſt himſelf, & perſecuting his Apoſtles, the p. 15Sermon I have already quoted makes good abundantly. I ſhall take no more notice of it here, then to obſerve, that (as God prophecying concerning their oppoſing Chriſt, Pſ. 2. takes notice mainly of their ſpight againſt him as Gods Annointed, ſo) he was mainly oppoſed under his Offices of Ʋnction; as a King, by Herod, as a Prophet, by high-Prieſts, Scribes, and Phariſees: who mainly conſult to ruine him, becauſe they ſaw him ſo followed, as John 12. 19. (which ſeemes to me to be the ground of that conſultation related againe which they took, chap. 11. 47.) upon which verſe 53. they are ſaid to plot his death.

And as for the Apoſtles, the maine ground of their ſpleene to them, (which was murther too in their intentions, and Gods account) was, their teaching in his Name, as they confeſſe Acts 4. ſo that Chriſt and his Apoſtles had their ſhare in the Jewes malice, and perſecution, as Prophets, as well as Saints; and how this bloud of former Prophets, and theſe did ſticke upon the skirts of that Nation, and how God tooke it, and what became of that bloudy people, the Apoſtle Paul propheſieth, and Ecleſiaſticall ſtories relate. The former tells us not onelyonly the thing, but brings this as the cauſe to put all out of doubt, 1 Theſſ. 2. 15, 16. where ſpeaking of the Jewes, he tells us, that they, in killing the Lord Jeſus, murthering their owne Prophets, perſecuting him, and his fellow-Apoſtles, and forbidding them to preach to the Gentiles, filled up their ſinnes. (It referres to the afore-cited ſpeech of Chriſt, where he bids them fill up the meaſure of their Fathers, viz. thoſe that killed Prophets, by crucifying him, and thus perſecuting his Apoſtles.) And wrath was come upon them to the utmoſt, foreign, [to the end] i. e. a finall wrath, a wrath that ſhould ſweep the Nation quite away, and make a cleane riddance of them. And as Chriſt prophecying of that deſtruction of the Jewes by the Romans ſpeaks of it as paſt, for greater certainty: ſo 'tis remarkable the Apoſtle doth. And whether theſe Propheſies were true or no, Hiſtory tells us abundantly, to which (for brevities ſake) I referre you.

Now to draw all this proofe to an head, in one grand Syllogiſme, thus.

That which being well looked unto, will advance the proſperity, bee the Chariots and Horſe-men, keep out the Deſtroyers p. 16of Princes and People; and which croſſed or neglected unſeats great ones, makes God conſult to deſtroy them, brings a ſword upon them, puts God upon the expence of extraordinary Providences, to ruine them, will hinder the proſperity of a people, makes them deſpiſers of God and Chriſt, ſtops Gods eares to them when they pray, ſcatters them with a Whirle-winde, breaks them into ſmalleſt, and moſt uſeleſſe ſheards, brings remedileſſe wrath upon them, ſends them out of their land, takes off the flight from the ſwift, ſtrength from the ſtrong, deliverance from the mighty, makes their houſes deſolate, fills up their ſinnes, and brings wrath upon them to the utmoſt; that is the great Intereſt of Princes and Kingdoms, then which they have no greater.

But the uſage of the Prophets of God well or ill is influentiall upon Kings and Kingdomes in all theſe particulars. Ergo, 'tis as great an Intereſt as any unto them.

R. 1. Out of many Reaſ. which might be brought, I ſhal bring 2 Proofe by Reaſons. 1. From Gods Intereſt in the Prophets.onelyonly three. 1. The firſt relates unto God himſelfe, and ſo is drawne from Gods Intereſt in the Prophets. And herein indeed, is the maine Emphaſis of the charge in the Text, Doe [my] Prophets no harme. I have already ſhewed you wherein Gods Intereſt in Prophets appeares to be greater then in ſingle Saints, I ſhall here onelyonly make uſe of that truth againe as Argumentative to prove the Intereſt of which the Doctrine ſpeaks. Let us ſuppoſe a mighty Monarch, that hath millions of armed men to command at an hour's warning, to revenge any injury, or affront done to him; ſending Ambaſſadours to ſome petty Principality, his next neighbours, (not onelyonly profeſſed enemies to him, but Rebells againſt him) and entreating them to lay down Armes, to be ruled by his Lawes, and enjoy the priviledges of his Subjects; eſpecially when it lyes in his power to take away, and cut off, not onelyonly their Proviſions for Warre; but their lives alſo every moment. What now would you conclude to be that poore handfulls maine Intereſt? Would it not bee, to entertaine thoſe Ambaſſadours courteouſly, receive their Meſſage readily? and would they not offend againſt their maine Intereſt, if they ſhould deny thoſe Ambaſſadors Audience; if they ſhould preſcribe to them what to ſay; if they ſhould deride p. 17them, and ſuffer every factious, anarchicall tumultuous ſpirit to write, and print, and preach Libells, and invectives againſt them, if they ſhould allow ſome of their owne, (that doe not underſtand ſo much as the language in which that Kings Articles for Accommodation and Inſtructions for his Ambaſſadors are written) to ſtand up and tell thoſe Ambaſſadours, they know their Maſters minde better then they, that they teach the people lyes, &c. If they hereupon ſhould threaten, ſilence, impriſon, put to death theſe Ambaſſadours, would they not provoke this Monarch to pluck them up, root and branch, to leave their houſes deſolate, and fill them with wrath and vengeance to the uttermoſt? I need not apply ſo plaine a Parable. Look into Matth. 21. 33, &c. and 22, 23, &c. and (change onelyonly the meſſage of Invitation to the wedding in this, and that for fruit from the Vineyard in that place into this concerning which I ſpeake a Treaty of Peace) what Chriſt intends in them to the Jewes, may be properly applyed to all Nations of Gentiles, to the end of the world, and may warn them to beware how they ſlight Gods Ambaſſadours; and looke upon Oxen, and Farmes, and Merchandiſe, private Intereſts, when God calls upon them for acknowledgements to his Sonne; how they think the cruſhing and taking Gods Meſſengers out of the way, will make them the Domini fac-totum, the abſolute Maſters of Gods Inheritance.

R. 2. In regard of the Intereſt thoſe Prophets have in God himſelfe. 222. From the Prophets Intereſt in God.They have his engagement upon his honour, that he will take their wrongs as his owne, that he will interpret deſpiſing them to be deſpiſing him; that he will confirme the word of his ſervants, and performe the counſell of his Meſſengers, Iſa. 44. 26. that he hath ſolemnly bound himſelfe to binde that in heaven by his Matth. 18. 18.Matt 18:18Ratification, which they (take it either for a binding of Doctrine, or of Cenſure, ſeeing theſe Scepticall dayes will needs qu… ſtion the union of both keyes in the ſame hand) ſhal binde on earth by their Declaration according to their Commiſſion from him.

Thence alſo, what God threatens a people to doe by his Prophets, they are ſaid to doe, as Jer. 1. 10. where God ſets his Prophet over kingdomes to root out, and pull downe, and d…ſtroy, and throw downe, and build, and plant, i. e. to pronounce that doome againſt a people, which he intended to bring upon them.

p. 10And the Apoſtle Paul tells us of a power, which he had not onelyonly to throw downe imaginations, and every high thing that exalteth it ſelfe againſt the Knowledge of God, (viz.) that of his preaching: But a power, which he had alſo in readineſſe to revenge all 2 Cor. 10. 6.2 Cor 10:6diſobedience. Which power, if it be not a power of Church-cenſure, derived from Matthew 8. 18. (as ſome of the beſt Interpreters expound it) muſt needs bee a power of engaging GODS wrath againſt, and to the ruine of ſuch diſobedient ones. And truely, by the way, the cryes of perſecuted Prophets are loud ones; for my part, I ſhould be loath any Nation or State, to which I wiſh well, ſhould force Gods Prophets to goe to him, and complaine of their uſage, and put him to it upon his engagement to right them; and (as the Scripture ſaith Elijah did) make Interceſſion againſt them.Rom. 11. 2.Rom 11:2

R. 3. The third Reaſon is drawne from the People themſelves, 333. From the Intereſts which people and Prophets have reſpectively each in the other.and the relation Prophets beare to them. The People are the ſheep, the Prophets are their ſhepheards, their Paſtours: Sure the Flocke is as highly concerned in having, and keeping a faithfull Shepheard as in any thing that can be imagined.

They are their Watchmen. A people have no greater intereſt in the time of war, or danger, then to look to their Guards, and encourage their Watchmen.

They are their lights, burning and ſhining lights. In a dark night, in a dangerous way, what concernes a Traveller more then to look to his light, to keep it in, and preſerve it cleare? They a…e their Salt, and there are putrifying dayes, corrupting times: Seducers, Children that are corrupters, like Fleſh-flies, ſwarme every where in the hot ſeaſon of Contention, and endeavour to taint the ſweeteſt natures, moſt tender hearts, and moſt pretious Spirits. Sure, 'tis the Magiſtrates (the good Houſe-keepers) ſpeciall Intereſt to get as much of this Salt as may be, to preſerve them from tainting; and to keep this Salt charily when they have it. There are divers other names of Relation in Scriptures that import as much, as Fathers, Stewards, Guides, &c. But I think the Point aboundantly proved; To improve it to you in Application is my next worke.

And in this I ſhall addreſſe my ſelfe to all thoſe that would p. 11purſue Englands great Intereſt ſincerely, beſeeching them that Applyed bythey will look to this, one of the greateſt branches, and of the Exhortation to all to looke to this Intereſt. Among ſo many Intereſts purſued.top-boughes of it, the uſage of Gods Prophets among them.

Beloved, there are many Intereſts this day ſtarted and purſued with a great deale of earneſtneſſe, & it were well for the Peace and Ʋnion of theſe Kingdomes, if ſome of them had been as the untimely birth of a woman that never ſees the Sun; at leaſt that they had never been taken up to thoſe uſes to which the Sons of diviſion now imploy them.

By the way, whoſoever he was ſince our mutuall Covenant, Some deſtructive, becauſe dividing.firſt named an Engliſh Intereſt, in oppoſition to that of our neighbour Nation, it had been happy for both Nations in my judgement, if the knees had not prevented him, and the breaſts had never given him ſuck; and truly (for my part,) I have ſo much Covenant-zeale yet glowing in my breaſt, that did I know him, I ſhould think my ſelf bound to diſcover, & bring him to condigne puniſhment, as an Incendiary, Malignant, and evill Inſtrument, endeavouring to divide one Kingdome from another, contrary to the ſolemn League and Covenant. But among all theſe Intereſts, let me exhort you to look to this piece of the higheſt Intereſt of all Kingdomes, and all theſe Kingdomes, which I have all this while inſiſted upon.

Beloved it is a ſubject that a man would have thought for Need to preſs this Intereſt.ſome yeares ſince he ſhould never have lived to ſee need to preſs. But we are unexpectedly caſt into ſuch times, in which we had need contend earneſtly for every title of the ancient Goſpell, and when Truth it ſelfe, and Chriſt ſuffers the Diſpenſers of Chriſts truth cannot expect to be exempted. How ſhall thoſe men ſpare the Meſſengers of Jeſus Chriſt, that exalt themſelves againſt Chriſt himſelfe? The Diſciple is not above his Maſter, nor the ſervant above his Lord, ſaith that Lord and Maſter, whoſe ſervants it is our honour to be. Now ſeeing there is a neceſſity laid upon the Prophets of Chriſt to plead their owne cauſe: Brethren, beare with me if I lay out a few ſands upon that ſervice, and ſacrifice a few words to the expected c…nſure, prejudice, and miſinterpretation of this Anti-miniſteriall generation. Mee thinkes 'tis a ſad thing Brethren, that thoſe Meſſengers of good tidings, and This Intereſt was not ſo ſlighted as formerly.Ambaſſadours of peace, who not many yeares agoe you reverenced p. 20as Angels of God, nay even received as Jeſus Chriſt himſelfe, of whom every one was no leſſe then a foreign a Diana newly dropt from heaven in your eyes, are now become the offſcowring of all things, Antichriſtian Prieſts, and I know not what elſe the tongues of Sectaries will create them: That among all thoſe that complaine of perſecution, the Miniſters of the Goſpel only, though they moſt are, yet are ſcarce thought capable of being perſecuted: That among ſo many Pleas for Toleration of every ▪Tis now.thing, the Miniſteriall calling is only eſteemed intolerable: That every ſcurrilous Pamphleter dares make bold with our calling, and Perſons in Print, and proclaime to the world (to the diſgrace of our Church & Nation) this news, that in England, in London, the rareſt Miniſtery in the Chriſtian world, is perſecuted without controule by the pens of ſuch mercenary Scriblers, Aug. cant. Creſ. Gram. lib. 3. Quid reſpondere poſſent non invenientes, ſolito crebrius, & audacius▪ Circumcellionum violentiis turbiſ que furentibus nos a praedicanda Catholicâ veritate ſua que fallaciâ convincendá deterrere coeperunt.that in divers places in the Kingdome, a godly Miniſter (except he can be ſo much ſheep himſelf, as to let his flock be worried before his eyes, and ſay, or do nothing) can ſcarce preach without tumults, or come abroad without threatnings; that wee have reaſon enough to feare ſuch uſage from ſome of thoſe ſticklers for confuſion in our times, as the Father complaines of in his, viz. That when they know not how to anſwer us, they will terrifie or knocke us out of our Arguments, when, (which God forbid) their party is ſo far Maſter of the power of the Kingdome as to dare attempt it aafeared it may be more.. And for my part, if they come once to that paſſe, I ſhal be ſorry to take the liberty of Conſcience they will then give me, who now plead moſt for it themſelves.

And I pray what is the cauſe of all this bbThe pretences for it.? Truly they will tel us, they feare we will grow too high. And why is this feared? becauſe we would faine have Church-power diſpenced, as it was in its firſt inſtitution, before there were Chriſtian Magiſtrates. Becauſe we would faine keep ccExamined, and ſome reall grounds diſcored.our Fatherly bowels, and not be forced to uſe our people, as the wicked Monke did King John, to give them poyſon in a Sacrament, becauſe wee deſire to have the power of Stewards (as we are) in the houſe of God, to ſee that none but our Maſters Family dyet at our Maſters Table. And I feare in this particular, he that feares a godly Miniſter would bee ſo high as to ſhut him out if he had ſuch a power allowed him, hath cauſe to ſuſpect himſelfe an Alien or a Dogge, not fit for that Table; p. 21and I am confident if ſome of the maine Whiſperers of this jealouſie had windows in their breaſts, it would be found, their maine feare is, either that they ſhall be rejected as too bad, or elſe be enforced to become too good. It may be too our maintenance troubles others, who would be contented to ſhare ſtakes with us, to bring us lower. But me thinks they might remember how they ſped that ſaid in another caſe; Let us kill the heir that the Inheritance may be ours. It may be others think the people will never be brought to worſhip the Calves in Dan and Bethel, to reliſh illiterate, and mechanicke Preachers; and the loweſt of the people will never paſſe for Prieſts, till the Prieſts (as they call them) be made the loweſt of the people. And it may be another ſort would faine bring the Ordinances of the Goſpell to the judgement of their Law-benches, where they would make a ſhift to ſet us by the eares, and make us fee for our Sacraments, as they do for our eſtates.

I beſeech you conſider, (eſpecially you in whoſe hands it is, This Intereſt preſſed mainly upon Parliament members.to encourage us, or to perſecute us by a law) God calls to you this day, and this charge is yours, Do my Prophets no harme. I dare not think you wil vote us or enact us into a ſuffering condion for preaching to you, or praying for you. But however, I beſeech you beware how you come under being interpreted to doe ſo, by not forbidding them that would cruſhus, and to their power do aaQui non v… tat pe…care, cumpoſſit jubet.. I do not readily remember any but wicked Princes bbAhab, Jeroboam, Zedekiah. Naz. foreign.(that Scripture records) that ſuffered good Prophets to be abuſed before their faces. Let me tell you freely, the people are gone as far in harming Prophets, as they dare goe without you. Some will not heare them, except they may preſcribe to them. The ſheep (as the Father obſerves it, was an abſurdity of his time) feede their Shepheards. Every one that hath the gift of Arrogance and Ignorance enough (contrary to an Ordinance of your own) takes a liberty of lawleſſe propheſying, and by that practice (to al whoſe eyes a love of Anarchy hath not blinded) propheſies the ruine of this flouriſhing Church & State, except your care timely prevent it. And what ſcorn is everywhere caſt by Sectaries of all ſorts not only upon all the Miniſtery of this Kingdom in generall, but upon an Aſſembly, in w^ch there is as much learning, holineſſe, & gravity, as ever Europe (I think) could ſhevv in a like number p. 14of men; and which ſit by your Authority, and therefore in equity ought to have your protection; you need goe no farther for enquiry, then the late wholſome diſcovery of the poyſon of Aſpes under the lips of many of them, in the hiſtoricall part of Gangrena. Vid: Gangren. 2^d part 1 ecit: page, 155. 156.What threatning ſpeeches have proceeded from ſome of them, (the true Image of their bloudy thoughts) are they not written in the Records of him to whom vengeance belongeth? The all-ſeeing God knows, what arrows and ſwords they continually ſpeake, againſt the Prophets of the moſt High: and we make no queſtion will one day retort them into their own breaſts.

Thus far they goe, and farther they would proceed, no queſtion, (or elſe they ſtrangely degenerate from their Grandſires of Munſter) if you would but ſleep a little, and let them play the Kings a while without controule. But God forbid that they ſhould ever proceed ſo far as to perſwade you to enable, or ſuffer them to act what they have in their thoughts, againſt thoſe without whom, neither they, nor your ſelves, had ever had the common enemy at ſuch a lift, as (God be bleſſed) you now have. I beſeech you pardon me this Character, and (ſeeing 'tis a plauſible Argument, which you have more then once bin urged withall for favour to the rabble of all ſorts of Sectaries, to minde you of the good ſuch and ſuch have done for you and the Kingdome,) give me leave a little to reflect upon the advantages, which by the means of the Miniſtery the Lord hath brought to the great worke.

I ſhall ſay no more, but this. That the people offered themſelves ſo willingly to your aſſiſtance, that they contributed their eſtates ſo liberally, that they have adventured their lives ſo valiantly, that they have borne the length, and chances of Warre ſo patiently, adhered to you ſo conſtantly, that the City hath aſſiſted ſo cordially, that our Brethren came to our aſſiſtance ſo readily, nay (let me add) that your owne hearts have been kept up ſo reſolutely; the main meanes under God, (I dare ſay) hath been the concurrence of the faithfull Prophets of God with you, in this worke. Far from my breaſt be the thought that they ſhall ever have cauſe to ſay with their Saviour: For which of theſe good works do you ſtone us? Nay, I hope that you will one day ſtop thoſe blacke mouths that raile at them, and puniſh thoſe that deſpightfully uſe them.

p. 15I beſeech you that you will make ſome exemplary for railing at our Calling; and therein vindicate an Ordinance of your own; aaThe Ordināce for ordination after quoted.ſee your own Ordinance put in execution, for the ſecuring of our Pulpits from the ſurprizall of every inſolent mechanick; help us againſt the evil ſpirits of theſe days, that ſteale from us (as Auſtin complaines) our new-borne children, ere they can goe alone, and for the ſervice of their own belltes, make merchandize of their ſoules. bbChriſtianos quos maxime Chriſti nomine ſeducunt, jam per ipſius Chriſti Evange lium natos inveniunt & faciunt illos divitias ſuas. Aug. 13. cont. Mani.Helpe us againſt thoſe ſeeds-men of the evill one that creepe into houſes, and ſow tares, where 'tis not in our power (though never ſo watchfull) to prevent them. Suppreſſe thoſe ſet private meetings, in which theſe Jeroboams Prieſts vent their Myſtery of Inquity: and which they in divers places of this Kingdome altogether againſt the mind, and without the knowledge, and privity of the Paſtors, and at the time of publique Ordinances, frequent, and maintaine. Conſider I pray you what the Father ſaith in a like caſe; deſiring the Magiſtrate to ſuppreſſe Apollinarius his meetings. Hee poſitively affirmes that if they permitted ſuch Schooles of Errours, againſt their judgment, (for what ever ends of policy) it were in effect to proclaim their tenets orthodox, yea more orthodox then their own aaforeign Naz. Orat. 46.; and either they muſt know their errours, and permit them, or thinke them truths, and not embrace them; either of which I know not how a good Conſcience can brooke. It is a matter of great moment (ſaith Nazianzen) to reſtrain men from murther, and puniſh for adultery, but 'tis more to make lawes for the ſpreading and preſerving Religion, to bleſſe a people with ſound doctrine. Truly (as he goes on) the words of a Miniſter are not able to do ſo much, in conteſting for fundamentall truths [even for the holy Trinity it ſelfe, as he inſtances in that place] as the commands of the Magiſtrate; if hee by authority ſtop the mouths of thoſe that are ſicke of ſuch hereticall infection, if he helps thoſe that are perſecuted by them, if he reſtraine the murtherers of ſoules, and keep poor ſoules from being murthered bbNaz. Orat. 31. foreign, &c & infra. foreign Naz Orat. 31., his interpoſing may likely be a meanes effectuall, and powerfull to that purpoſe. But eſpecially look to it that there may bee no cauſe given from any carriage of any of you, to make faithfull Miniſters thinke, plaine truth will not bee as welcome to Weſtminſter now as heretofore, conſidering that you have ſo much p. 24cauſe to thanke God, that in this great worke you have had ſo many plaine dealing Preachers about you, who have beene inſtrumentall to keepe up your ſpirits in the loweſt times, & have continually adviſed you to thoſe wayes which God hath bleſſed with ſo much ſucceſſe, eſpecially in the point of the Covenant, in the quarrell whereof you have ever ſince the day you tooke it (for the moſt part, conſtantly) proſpered; and conſidering too, that ſome that have Printed ſeditious, and traiterous Libels againſt you, are yet (as to any publike notice) unpuniſhed, one of them though queſtioned and in trouble, got too eaſily off.

Conſider I beſeech you, God hath now wonderfully proſpered you, and your Cauſe: Sure, there is no man will be ſo wicked as to perſecute his Miniſters in token of thankefulneſſe to him. If there be, let him conſider what God ſaith to his own people, when they bragged, God had delivered them to do all manner of abominations, Jer. 7. 10. 12. 14, 15, 16. Neither will any (I hope) be ſo unmindfull of his Covenant (however ſome aequivocate in it groſſely) as to tolerate thoſe who muſt needs (according to their Hereticall and Schiſmaticall Principles) out of miſtaken conſcience perſecute Miniſters (as Chriſt ſaith ſome ſhould his Diſciples) and think they therein do God ſervice. What ſucceſs God hath given an handfull of them (among many thouſands of otherwiſe minded) in the Army, I hope ſhall be no ſtronger plea for an Antiminiſteriall, and haereticall, then it is for the ſcandalous and profane party; with which theſe, and all Armies (eſpecially among the ordinary ſouldiers) muſt needs abound, & who have had as large hand too in their ſucceſſes.

I am ſure, by the Covenant you may as lawfully ſuffer both, as either. I know there are thoſe here in this City, that would Vide Maſter Burroughs Irenicum. p. 130.faine take an Argument from the ſucceſſes that God hath given to his owne cauſe, in the hands of differently affected perſons, to ſet God in the head of an heterogeneous body, made up of as differing members, as Nebuchadnezzars Image was of differing metalls, I meane a party made up of all kinds of Sectaries. I hope they will conſider how the Cavalliers ſped, when upon their ſucceſſes, they blaſphemouſly vaunted, that God was turned Cavallier; and thereby be perſwaded to beware, how they (as blaſphemouſly) p. 25thinke, he is now turned Sectary.

Honourable Patriots give mee pardon for this digreſſion in point of Method, I aske none in point of matter. Nor indeed is it ſo altogether improper here. I am fully convinced, it concerns you as nearly as the Text concerns you; ſeeing you cannot harme Prophets more, then by making the perſecution of them legall; which you muſt needs do, if you make a Law to tolerate thoſe wayes, whoſe principles neceſſarily involve it.

I ſpeake not for idle, ignominious, or ſcandalous Miniſters that are called Miniſters in opprobrium Miniſterii, ſuch as drive the bloody trade of damning ſoules. Away to the dunghill with ſuch unſavory ſalt. They may be employed any where cheaper to the Eo deteriores ſunt, quia meliores non ſunt, qui meliores eſſe debuerunt. Salv.State that employes them, then in the Pulpit. Let their lot be ſo much the heavier, by how much they ſhould have beene better then they are, ſeeing they are ſo much the worſe, (as Salvian ſaith in another caſe) becauſe they are no better, who ſhould have been better. (I could wiſh they had not too many Patrons among thoſe, who thinke the continuing them, will ſo corrupt our governement, as to make a greater reſort to their ſeparated Congregations.) I thinke I ſpeake the thoughts of all the godly Miniſters in the land, they will be ſo far from charging you with harming Prophets for puniſhing, and putting out theſe, that they will thinke no action of yours will do them more right, then freeing them from ſuch botches of that honourable calling.

Thoſe I plead for, are the faithful, Orthodox, able, and conſcientious Paſtors. Uſe them well, as you love your ſelves, and the Kingdome, which I am confident (if they periſh from the Land) will not long ſurvive them.

And now a word to you of the City, and all that feare God, and heare me this day. The Lord be bleſſed, you have (for the moſt conſiderable part of you) been the ſhields and bucklers of the Prophets. And be you ſo ſtill. My Text hath a charge for you too. I hope you ſee how the Prophets Intereſt and yours are intwiſted each within the other. You cannot but know how ſoon Munſters calamity followed the perſecution of of its Miniſters. You know how a community of propheſying there uſhered in a community of eſtates, and plurality of Wives: and when their new-come Prophets had altogether expelled, or infected p. 26their ſtanding Preachers; 'twas not long ere they fell to cut the throats, and rifle the houſes of the wicked; that is, all thoſe that had not loſt their Religion and their Wits like themſelves. Sleyden tells us that Thomas Muncer the fire-brand of Germany in its firſt Reformation, began thoſe Combuſtions by preaching againſt Luther, and cutting out a middle way between him and the Pope, to make Luther as odious on one ſide, as the Pope on the other ſide aaSleid. lib. 5. Com. Huc…ſcil. Alſtetum ubi eomnigra vit ille, coepit docere primum non ſolum adverſas p…n…ificem Romanum, ſed ipſum quoque Lutherum; utri…ſque doctrinam eſſe vi…ioſam & impuram, &c.. And a little after in Munſter 'twas voted an Ace beyond him, that of the two falſe Prophets the Pope and Luther, Luther was the worſt bbId lib. 10. Comm. Lutherum etiam & Pontificem Romanum aiunt eſſe falſos Prophetas. Lutherum tamen altero deteriorem.. And what were the ſiſter opinions unto this; and into what confuſion they quickly reduced the whole City and Countrey by decrying the Magiſtrates as much, the ſame Hiſtorian abundantly relates. Sure, that Generation hath hitherto had like good will to both Civill and Eccleſiaſticall power. I cannot but take notice that M^r.*Tombes in his late examination of Maſter Marſhall's Sermon, (though he deny the neceſſary dependance of the reſt of thoſe Muncerian and Munſterian miſcarriages, upon the opinion of Antipaedobaptiſme, in which point Maſter Marſhall hath anſwered ſufficiently, yet) taking occaſion to lay downe ſome reaſons upon which it may ſeem no wonder, it was ſo accompanied in thoſe dayes: among the reſt, he alledgeth their want of a regular Miniſtery: and hence I believe I may be bold to argue thus far; that whatever Sects are enemies to a regular Miniſtery (as moſt of the Sectaries in England ccBut it is no marvaile that when men grow into Sects ſuch things happen, oſpecially when the Reformation of an abuſe is denyed in an orderly Synodicall way. [In which yet (referring to Munſter) Maſter Tombes to excuſe the Anabaptiſts, without Authority, croſseth the Hiſtory that Sleyden tells us, l. 10. that before the Magiſtrates of Munſter expelled them, by a Decree they allowed them a diſpute before them with the Miniſters, which as the place would permit was an orderly Synodicall way; and afterwards offered them another, before learned, and able Moderators, which Rotman refuſed] and the perſons that ſeek it declaimed againſt, accuſed, and accurſed, and perſecuted as Schiſmaticks, and Hereticks, and unlearned and factious men, [marke theſe words; this is the plaine ſtate of moſt of our Sectaries in England] joyne with a diſcontented party for finiſter ends, ſo that the men that hold an opinion have no regular Miniſtery nor orderly meetings to debate, or conclude of things among themſelves; and to agree upon a confeſſion of their Doctrine to be by all avouched. Tombs Examin. page 24. Sect. 5.are, and moſt Anabaptiſts of any) 'tis no wonder if they bring themſelves, and the places where they are, into ſuch turbulent, p. 27and Antimagiſtraticall practiſes. And truely, 'tis no wonder to me, when I conſider that the Principles of their enmity to Miniſtery will eaſily be improved to an overthrow of Magiſtracy.

Heare it I beſeech you, all you that love order; and believe it Citizens, (whoſe Government hitherto hath been your Glory) according to theſe mens principles, (as farre as they are pleaſed to diſcover them) you have no greater ſecurity for your ſword, or ſeat of Juſtice, for your Chaines and Scarlet, then wee have for our Coats or our Pulpits. And ſure in their uſuall way of arguing, from a pretended flaw in our Calling, to a ſcorn of our Doctrine, a ſurprizall of our Office, and a perſecution of our Perſons; though they doe not mention you in their premiſes, yet they may in the Concluſion; ('Tis ordinary with their Sophiſtry, to bring more in the concluſion then is in the premiſes) and it will goe hard with them, if when they have begun with the Miniſter, they do not end with the Magiſtrate, & when they have made the Miniſter good man Prieſt, they will bid faire to make my Lord, Mr. Major aaAnd how probable this is ſee the diſputation recorded in Gangraena. 2. Part. p. 17. where the Anabaptiſticall Diſputants unlorded the Lord Ma…or, & called him in ſcorne, Maſter Major.. For let any man tell me in ſober ſadnes, whether by the Warrant, which they pretend from 1 Pet. 4. 10. they may not as wel make themſelves Magiſtrates, as they conclude themſelves Preachers. I know not if a mans ſole gifts authorize him to teach (though not by vertue of any office, yet out of charity; as they diſtinguiſh moſt abſurdly, as if Charity would beare a man out in doing acts of office, without a Commiſſion) why they may not be as charitable to the Lord Major and Court of Aldermen, as to us; eſpecially ſeeing the manifeſtation of the Spirit is given to every man to profit withall: & ſure there is a gift of Governing, as well as a gift of Prophecying.

And let any man againe reſolve me whether if [Be not Lords over Gods Heritage] exclude us from all power in the Church; [Call no man Maſter upon earth; and, Dare any of you goe to Law before an Infidell, and not before the Saints] doe not ſhut you out from any in the State as well; eſpecially when they ſhall vote you Infidels (as the Anabaptiſts have moſt of you already in effect) and your Government to be after the manner of the nations; as they have us Anticriſtian, and our government tyrannicall. p. 28Adde to this, that your governement in your Families hangs in the ſame ſtring; and why your ſervants may not take upon them to be your Maſters when they pleaſe, that is, when they are perſwaded they have a gift of governing better then you, I know not, if the former Argument be ſound: at leaſt, why not refuſe to call you Maſters, if the latter be valid.

Conſider I beſeech you Citizens; you have borrowed from the whole Kingdom the choyſeſt Jewels they have. I believe you ſee, they will be called away from you faſt enough, now the Countrey is open againe: if upon their departure, you have a famine of the word, it will perhaps be a vexation of ſpirit to you to remember, if (which God forbid) you ſhould entreat theſe Joſephs ill while you have them, whom God hath ſent before to ſtore you, perhaps againſt ſuch a time.

Sure it concernes you neerely to take that care for them which the Apoſtle Paul chargeth his Corinthians to take for Timothy, 1 Corinth. 16. 10. that they may bee among you without feare; that no man deſpiſe them. Let them have no cauſe to complaine of London, as Salvian doth of Carthage: The Athenians and Lycaonians themſelves would heare Paul; But in Carthage (ſaith he) ſuch ſervants of God cannot bee ſeen in the ſtreets without reproaches. Let not ſuch uſages be eſteemed no perſecution, becauſe 'tis not Man-ſlaughter; and faithfull Miniſtery the leſſe Martyrs, becauſe they are not murthered. Truely, that things are not come to that height, 'tis not becauſe the Perſecutors are not bloudy enough, but becauſe they are not Potent enough; and this kindneſſe is not the mens, but the Lawes aaIntra Carthaginem apparere in plateis & compitis Dei fervos ſine contumelia non licuit. Perſecutionem hanc ſuiſſe non putant, qui a non & occiſi ſunt—ſed in Ʋrbe illa, non tam hominum fuerūt hac beneficia, ſed legum. Salv. Another addreſse to all together, concerning this Intereſt.. My Lords, Commons, Citizens, Brethren, all that heare me this day; doe you thinke you have any greater Intereſt then your Religion? I am ſure you ſhould not; I hope you doe not. You are bid to contend earneſtly for the faith once delivered to the Saints bbJude 5.Jude 1:5. As you love Religion look to the uſage of Gods Prophets. Were it not for them I know not, (things having been carried as they have (that I ſay no more) by ſome of the Civill and Martiall power) how many Articles of our Faith had remained unqueſtioned by this time. Neither doe I know yet, whether in their private Congregations by p. 17ſome or other, they be not all undetermined. I have cauſe to believe moſt are. But ſure, that they yet dare not outface the light, 'tis no ſmall fruit of the labours of the orthodox Prophets. Sure had our Pulpits (through our default) beene as open to them, as (by the fault of others) the Preſſes have, you had ſcarce (as far as ſome could prevaile to rob you of them) had, left you, a God, a Chriſt, an holy Ghoſt, a Word of God, a Sacrament, nay (you had been ſo far from being allowed to be Chriſtians, that) you had been denyed to be Men, and been unreaſonably ſcoft at for not renouncing your ſoules.

Nay theſe foreign, theſe depths of Sathan are not yet ſounded to the bottome. They do not yet tell you when they will leave robbing you. The innumerable incomprehenſible Reſerve of New-light is the Gyges ring, by meanes whereof they walke in a cloud at noon-day, and keep their principles inviſible aaQuotidie Haeretici immutāt dogmata ſua. Deni que ſi vir Eccleſiaſticus de Scripturis eruditus contenderit contra ees, & Scripturis ſanctis coarguerit eos, ſtatim requirunt quomodo aliud novum dogma reperiant. Non quaerunt quomodo ſalventur▪ ſed quomodo ſuperent. Hier. in Pſ. 5.Ps 5. To day they ſit with us and judge with us, if the great drivers of the deſigne, and leaders of the rabble ſo guide them: to morrow they ſit, and vote againſt us, if the wind turn; and (which is worſe) are not aſhamed to ſay and unſay before the ſame Auditors bbforeign. Naz. Orat. 32.. &c. Quo teneam vultus mutantem Protea nodo? Thus they ſhift tenets continually leſt you ſhould take hold of them; and when you thinke you have them at an advantage, they ſtep aſide behind ſome aequivocation or other, and leave a cloud in your Armes in ſtead of that you graſped at. Nor is this liberty taken only in things of ſmal concernment, and of an indifferent nature. Here is the danger, and the wonder of it. There are as many Faiths abroad as fancies, ſo many Faiths as deſtroy all faith; yea, concerning God himſelf, every year, may every monethmonth begets a new Creed, the new undermines the olde ccPericuloſum vobis at que etiam mirabile eſt tot nunc fides exiſtere, quot voluntates, &c. Sic plurimae coeperunt eſſe fides, ut nulla ſit; imo vero annuae, menſtruae que de Deo fides de…ernuntur; novis ſubvertuntur vetera, &c. Hilar. lib ad Conſtantium & Conſt. Impp. de Arian.. How (beloved) can you think it ſafe for Religion now, to part with your orthodox Prophets, that hold faſt the forme of ſound Doctrine, and have learning enough to confute theſe gainſayers; for a rabble of bottomleſſe opinions, and opinioniſts: the workings p. 30of whoſe fancies are as reſtleſſe, and more unbounded and irregular, then the vaſt Occan, which hath its confines of motion appointed, and an Huc uſ que to put a ſtop to its proud waves?

By this I hope you ſee how greatly your ſelves, nay Religion it ſelfe, are Intereſted in the uſage of your Paſtors and Gods Prophets.

And now I had done, had I not cauſe to thinke ſome cavilving An Appendix for the vindication of our Miniſtery againſt the common cavill that 'tis Antichriſtian, becauſe we had our Ordination from Prelates.ſpirits, wovld thinke to receive the charge in the Text, & yet ſave themſelves harmleſſe by queſtioning the application, as not belonging to the Miniſters of this Church; whom they will not own as men commiſſioned by God, but Emiſſaries of Antichriſt, and therefore unlawfully called.

I could in the firſt place (but that the objecters and they in other things agree ſo well, that in this, there is little hope they will fall out) ſet them and the Papiſts by the eares about it. How ſaith the Jeſuite; are our Miniſters true Miniſters or no? No (ſaith he) for they have not a calling from the univerſall Biſhop. And how ſay you now Maſter Anabaptiſt, are our Miniſters true Miniſters or no? No (ſaith he) for they are ſent by the Pope of Rome, and ſo Anti-chriſtian. Friends agree among your ſelves, what to object, and we wil anſwer you both together; or fall out among your ſelves, and you will anſwer one another. But ſure as long as you ſtand thus oppoſite in your aſſertions, one muſt lye, and (becauſe the world know's not which) they will caſt the lye at a venture, and truly ſpeake it handſomer, and call it aequivocation or mentall reſervation,, and you are both too well verſed in it to diſowne it.

But I ſhall ſpeake a few words to the cavill itſelfe, and but a few; For I remember this is a Sermon, not a Treatiſe. To cleare The objection anſwered to the Parliament from their own Ordinance for ordination of Miniſters, bearing date, Oct. 2. 1644.this particular, the ground of my exhortation to you, (my Lords and Gentlemen) I ſhall not need. I will not thinke you have ſet forth any thing as the reſult of both Houſes debates, which you were not fully ſetled in. Nor will I thinke you are ſo given to change, as to diſavow that now, which you have in a publique edict acknowledged. I read your ſenſe of this Queſtion in your Ordinance for Ordination, where in the Preamble you aſſert, That no man ought to take upon him the office of a Miniſter untill he be lawfully called, and ordained thereunto; that this Ordination, p. 31(that is, an outward ſolemn ſetting apart of perſons for the office of the Miniſtery in the Church by preaching Preſbyters) is an Ordinance of Jeſus Chriſt. That thoſe who have been formerly ordained by Biſhops, (ſeeing that action was performed by them as Preſbyters, with the Aſſiſtance of other Preſbyters) have an Ordination for ſubſtance valid, and not to be diſclaimed by any that have received it.

So that 'tis the ſenſe of both Houſes, that our Ordination (as by Biſhops, the medium by which the Anabaptiſts prove us Antichriſtian) is notwithſtanding according to an Ordinance of Jeſus Chriſt for ſubſtance, and conſtitutes us Miniſters of the Church of Chriſt, and capable of giving a like miſſion to others. What therefore concerns you in the application of the charge in my Text, your own Ordinance faſtens on you, and I hope it ſhall never witneſſe againſt you. I perſwade my ſelfe, ſeeing you acknowledge us Miniſters of Jeſus Chriſt, and ſo Goſpell Prophets, to you I have not miſapplyed.

To you Citizens and fellow Brethren, I ſhall ſpeake as conciſely To the reſt.too as is poſſible. If you are converted to Chriſt, and not to opinion, you muſt needs come within the reach of the Apoſtles Argument. If theſe Miniſters be not Apoſtles to others, yet they Diſcovering the undutifuneſs of the objectors (moſt of them) in ſo ob…ecting. Queſtioning the conſequēce of the argument.are to you. For moſt of you are begotten by their Goſpell, and I hope no dutifull ſonne will charge his Father with illegitimation.

To others who thus argue, our Miniſtery is derived from Antichriſt, that is, in their meaning, from Biſhops inſtalled by him, and 'tis therefore Antichriſtian; although the conſequence of that Argument be juſtly obnoxious, (for 'tis not being derived from perſons having an Antichriſtian power, that makes a thing Antichriſtian, unleſſe it can be proved that the thing ſo derived is derived by that Antichriſtian power; the ſame perſons may act by a double power, a legall, and an uſurped power; now 'tis not argument enough to prove this or that act they doe is an illegall act, becauſe done by one that uſurps an illegall power, becauſe ſuch a perſon that hath a legall power too, may as well act by it; and this is in effect the Argument of the Parliament in the Ordinance before quoted) yet I paſſe this. And anſwer:

The Antecedent cannot be proved, and 'tis only an affirmation, p. 32Queſtioning the Antecedent upon good grounds.that our Miniſtery though conſecrated by Biſhops, was derived from Antichriſt. And it may be probable enough, and as probable (I am ſure) as any thing they can bring to the contrary; (which is enough to invalidate this Argument) that (though for ſome ages paſt, it were granted, that Biſhops inveſted by Popes, have been the Ordainers, and the Miniſtery hath had its ſucceſſion from them) that there vvas Chriſtianity in England long before Popery; and the Miniſtery then may be ſaid to be derived from beyond Popery; and 'tvvill be queſtionable vvhether even thoſe Popiſh Biſhops did all or any of them originally receive their Preſbyterſhip from Rome, or from that ſucceſſion; though they received their Epiſcopacy from Rome.

Beſides, ſecondly, this Argument will caſt as ſtrong jealouſies upon the calling of all the preſent Miniſterie of all the Shewing what miſchiefes this Argument involves.Reformed Churches, ſeeing Popiſh Ordainers have at one time or another interrupted the Order of Apoſtolicall ſucceſſion, and then it will inferre, that at preſent in all, and in moſt of 111. As ſtrong a ground of ſuſpenſion of all the Miniſtery in the Chriſtian world at this time.them for ſome ages, there hath been no Miniſterie; and ſo no lawfull Ordinances: and by the ſame Reaſon (as farre as we know the extent of Chriſtianity in the World) wee may argue in like manner, ſeeing Antichriſt hath had his claw in every corner of it at one time or another as it is more then probable. And ſo Chriſts Promiſe to bee with Teachers and Baptizers (who muſt have a lawfull call to make them capable of that promiſe) to the end of the World, would at this time, (there being no lawfull called Teachers and Baptizers ſuppoſed in the world; by this Argument) be little better then concluded a falſehood.

Againe thirdly, I know not what ſhould ſtop theſe men 222. A road-way to Anabaptiſme, Seeking, and that in infinitum.from Anabaptiſme, or Sebaptiſme, if they be not infected yet; or Seeking if they be, that thus object. For I take their ſuppoſition, and thus argue; either the Baptiſme which they received from this Miniſtery was valid, or null; if valid, they deſtroy their poſition, that our Miniſterie is unlawfull (for no act of office (as adminiſtring a Sacrament) can bee valid from one that is not a lawfull Officer,) and I anſwer as the Father in a like caſe, I acknowledge this Miniſterie upon p. 33the ſame grounds upon which they owne thoſe that are Baptized by it. And they prove them lawfull Miniſters by admitting thoſe whom they have Baptized. aaA Luciferian is brought in by Hierome, arguing thus. Si Ariani haeretici ſunt, & haeretici Gentiles ſunt, & Ariani Gentiles ſunt; Si autem Ariani Gentiles ſunt, & conſtat nullam ſocietatem Eccleſiae eſſe cum Arianis, (i. e.) cum Gentilibus; manifeſtum eſt veſtram Eccleſiam quae ab Arianis, i. e. Gentilibus Epiſcopos ſuſcipit, non tam Epiſcopos ſuſcipere, quam de Capitolio Sacerdotes, ac per hoc Antichriſti magis Sinagoga, quam Chriſti Eccleſia debet nuncupari. (I repeat this the more large, becauſe it expreſſeth to the full all the cavills of theſe dayes againſt our Calling and Churches.) To which the Father anſwers. Si Ariani (ut dicis) Gentiles ſunt, & Arianorum conventicula caſtra ſunt Diaboli; quomodo in-caſtris Diaboli Baptizatum recipis? & infra. Tu enim Epiſcopum probas, quia ab eo recipis bptizatum.—eadem ratione Epiſcopum ab Arianis recipio qua tu recipis baptizatum.—Quare ergo a nobis parietibus ſepararis, cum in fide, & Arianorum nobiſcum receptione conſentias? Heir. adv. Lucif.. If invalid; then they muſt bee baptized againe, if they will keep any Church-fellowſhip; and then they muſt either baptize themſelves, (contrary to the Inſtitution, and all examples of Scripture) or be Baptized by others: and how ſhall they bee aſſured of their Calling, or Baptiſme to whom they addreſſe themſelves, ſeeing even they alſo muſt be faine, either to derive it from one of theſe Miniſters, or thoſe that were Baptized by them; (and ſo the Argument touches them here againe) or themſelves. And hee that queſtions thus farre is to ſeek indeed, and may, for any thing I know be a Seeker in infinitum.

But I forget that this muſt not bee a Treatiſe, but a Sermon: onelyonly this I have added to ſtop the mouthes of ſome that perhaps would have ſhifted all the reſt off from their backs, if they had miſſed it.

To returne to you (beloved) and end in a few words: I Concluſion.beſeech you doe not onelyonly not harme your Miniſters, but encourage them, and aſſiſt them. You have Covenanted, not onelyonly to root out all Errour, Hereſies, Schiſme, Prophaneneſſe, &c. but to aſſiſt all that doe ſo. Aſſiſt your Miniſters, whoſe maine worke it is. They have well led you the way, (you of the City eſpecially) by repreſenting the evills of Toleration; ſecond them in this.

p. 36Petition for renewing the Ordinance for Ordination, that you may have a greater ſupply of ſuch Prophets, and ſucceſſion too.

— Ʋt ſimili frondeſcat virga metallo.

Still ſeeke out and puniſh irregular Aſſemblies, and ſeditious Preachers and Practiſers, and feare not the Bug-Beare word of Pehſecuting Saints, when they are out of the way of Saints. This doe, And the good hand of the LORD hee upon you for good. If this Exhortation bee any way beneficiall, I have my end, let God have the Glory; if not, I have done my Duty; and if Prophets fare ill, after ſuch a warning, by the procuring, or neglect of any of you, who ever you be that that heard, or reade, this Sermon; I aſſure my ſelfe it will bee a record againſt you.

FINIS.

REader, ſeeing the Author, by reaſon of his diſtance from London, and abſence from the preſſe, thereby occaſioned, could not be afore-hand with the Printer in preventing ſome miſtakes, he is forced to ſet theſe afterhand intimations heer, or to prevent thine.

Page 1. Branch the Analyſis according to the ſence, (ſome particulars being miſcarryed by the reference. p. 6. at [Take, &c.] ſhould bee inſerted that which p. 7, 8. is ſo incloſed []. p. 8. conceive the quotation in the Margin above the ibidem. p. 17. dele with. l. 11. p. 28. r. uſage; it, Miniſters. p. 29. undermined. p. 32. l. 1. r. conferred. infr. lawfully called.

p. 37REader, thou art preſented with Apples of Gold, in Pictures of Silver; a Treatiſe in Vindication of the Miniſtrie, from baſe aſperſions daily caſt upon their Perſons, their Calling. It is no great matter to us to be accounted the filth of the World, the off-ſcowring of of all things; the Apoſtles were ſo, and Chriſt our Maſter; But there is no ſmall danger to thee to account us ſo: If it be the great Intereſt of States to protect the Saints; it is of farre greater concernment to doe the Prophets no harme. Theſe things were preached, now printed, not to ſhame, but warne thee.

Imprimatur, JA: CRANFORD. Sempt. 7. 1646.

End of the text · Simon Ford, The Great Interest of States and Kingdoms Part 2 (1646)