ELIAS THE SECOND His Coming to restore all things, OR, God's way of Reforming by Resto­ring.

THE World was never so forlorn­ly wicked, that God left him­self or them altogether without Act. 14. 17. witnesse. No, He sent not onely Fruitfull Seasons, but Faithfull Prophets amongst the most Faithless and Unfruitfull [Page 2] Soules: yea, when by suffering all Nations to walk in their own wayes he seem'd to wink hardest, even then he was not without his Seers among them.

In some of the darkest and most midnight times with the Iewes, Isaiah the Son of Amos had his Visions, who as in many passages he gives testimony of Christ, so in one passage Christ gives a special testimony of him, more Math. 15. 7. then of any the other Prophets: [...], well did Isaiah prophesie of you, &c.

Indeed such a one this people wanted. For as the stinging of some Serpents (they say) produceth a raging kind of pain, which can­not be cured but by Musick: so here this was such a Serpent-bitten people, the Head was Isa. 1. 5. sick, the Heart was faint, the whole Body full of Burnings and Swellings, and there­fore God is pleased to send This (as is said) Blood-royal Prophet with his Eloquent and lofty straines, to try if that Heavenly Musick can recover them.

At this time certain matters were much [Page 3] out of Order among the Iewes; who unto those several other evill Spirits wherewith they seem'd now possess'd, had taken in two more worse then any of the former, i. e. a Deaf and a Dumb Spirit: a deaf Spirit of Incorrigi­bleness, and a dumb Spirit of Unthankfulness.

Of both which the Prophet attempts the Cure in the beginning of this Chapter: conju­ring them with such strange and Powerfull Exorcismes, as (if possible) to make the Deaf to hear, and the Dumb to speak.

For the former he turns himself from them, and cals to the Heavens above, and the Earth below, that so the necessary Lowdnesse of that Figure, which must awaken such Creatures as those at such a distance, and make them give ear and listen, might happily reach the Ear, and rowze the Attention of that hitherro Deaf and Uncharmable People: who for shame must say, Those that have Ears to hear, let them hear, when others are call'd upon that have none. Hear, O Heavens, and give ear, O Earth, at the 2d verse.

[Page 4]For the latter, he seems to make use of the Lowings of the Oxe, and the Brayings of the Asse to convince them, whose Dumb Ingrati­tude had cast them quite beneath the Stall of the One, or the Cribb of the Other. The Oxe knoweth his Owner, and the Asse his Masters Cribb, but Israel doth not know &c. at the 3d. verse.

Sure the Distempers of that People are ve­ry great, which call for such strange and unu­sual Applications. Heaven and Earth must be appeal'd unto for proper Remedies, and yet still as the family of Iudah heretofore, so the malady of Iudah now, growes stronger and stronger, till God is pleased here to take the Cure in his own Hand, saying in the verse fore­going the Text, I will turn my hand upon thee, &c. and here in the Text, I will restore thy v. 25. Iudges, &c.

Many are those remarkable things, which willingly offer themselves from these words, viz.

1. The best Government in the World [Page 5] may be apt to degenerate, and suffer some kind of Embasement by the Sins of Men: which is plainly imply'd here and more fully express'd above, Silver may run into Dross, and v. 22. VVine loose it self and languish into Water.

2. In Degenerating times men love to be shifting, and starting from God's own primi­tive Constitution: As here, what need God restore them as at First, unlesse they had been much removed from it.

3. No Shifts or Removes whatever can rightly Settle a People without this Resto­ring.

4. Every Restoring will not serve: Tis not a Logge in lieu of a Stork, as formerly; nor an Image in the room of David: but they must be such as at the first, Moses, Samuel, &c. good, and of God's own Restoring: I will Re­store, &c.

5. Such a Restoring as this will serve turn, without any farther Changing or Destroying.

6. As the taking away of Iudges and Coun­sellors (by whom we understand Magistrates [Page 6] and Governours, whether supream or subordi­nate; for Counsellors here mention'd after Iudges may imply a Subordination) I say, as the taking away of such is a very great Iudg­ment of God, and is intended as a Punishment upon a Kingdome; so the Return of such is a very great Mercy of God, and is design'd for the Reforming and Amendment of a Kingdome. For their Restoring here we see begins the Repair, as probably their Removal of Old be­gan the Ruin of this People: I will restore thy Iudges.—Afterward thou shalt be called the City of righteousness &c.

7. Notwithstanding God doth his part (if we may so speak) in Restoring: yet such re­luctancy there is from Man's corruption, that reforming and amending go's on very slowly. After ward, here, having in the Hebrew, a [...] Compound doubled Expression, to intimate, as one conjectures, not Suddainly, but some while After ward, thou shalt be call'd the city of righteousness, &c.

8. When our Amendment goes on to any [Page 7] purpose, it must begin with Great ones: Iudges and Counsellers must be Restored to Themselves, as well as to their Places; to their ancient and primitive Integrity, as well as their former Autho­rity; else the Bellowes are burnt, the Founder melts Jer. 6. 29. in vain, all's to no purpose.

These several Observables, with some more, a considering eye, and carefull hand might gather from these words; to each whereof if any tole­rable price of Justice were performed in the prosecution, this one verse would easily swell into a volumn.

But you see the Children are come to the Birth, 2 King. 19. 3. and there wanteth strength to bring forth. A World of matter would require a World of strength to deliver it, and another World of patience and leisure to receive it; and as you want Room for the one; I am sure I want Abilities for the other. Therefore passing by the rest, we pitch upon this only Proposition.

That when God restores good Governours, Iud­ges, and Counsellors, & others of publick employment, 'tis a most effectual means to make a good people.

Where of I shall speak thus. 1. That God is the [Page 8] great Giver and Restorer of Government in gene­ral- 2. That good Iudges and Counsellors are very proper Instruments to make a good people, and why. 3. We shall gather up some Inferences of more practical concernment from the whole, and so conclude.

For the First, God himself hath stampt such ancient and indelible Characters of Government upon man, that had there been no Transgres­sion, yet however there must have been some kind of Subordination. I have read of those, that have made a shift to pick an universall Empire out of the very letters of Adam's name, which they say are, to signify the four quarters of the World. A for ' [...], D for [...], &c. so imply­ing, that Adam was to be of East, West, &c. the soveraigne Lord and Commander. But to o­mit that, when Man was upon making, let us consider that Prerogative Royal, he brought with him into the World: Let us make man, and let him have Dominion over the Fish of the Sea, and over Gen. 1. 26. the Fowl os the Air, &c.

First over the fish and sowl, then over the rest, to shew the fulness and comprehensiveness of [Page 9] which Dominion, the very first Branch there of (as I said) reacheth to the deepest Seas, and in­closeth the Fish, a Creature of all things most Plin. de A­nimalib. untameable, saith the Naturalist; insomuch (as 'tis thought) they were not brought with the Gen. 2.20. For they are not there men­tion'd. rest to receive their names from Adam, and there­withall a Token of his Soveraignty over them. And as the first branch of this Dominion, reacheth to the deepest Seas, and incloseth the Fish; so the second mounts up to the lostiest Firmament, and takes in the Fowl: to let the other know, that if Fowles and Fishes, those Creatures of other Ele­ments, and (as it were) people of another world, if those must come in and submit, sure the Cattle, and Creeping things, that tread upon the same Level with Man, they must not once think to stand out, or be exempted.

If the long-arme of Adam can reach the hugest Whale, that tumbles in the Northern Ocean; sure then his Foot may securely spurn that Dogge that lies under the table. If the quickness of his Commands can overtake the long-wing'd Hawk, that vanisheth away through the Air, sure he can easily arrest the Creepings of the slow-pac'd [Page 10] Snail, and what ever else moveth upon the face of the Earth. Thus God laies the yoak first upon those Aliens, that so the other home-bred Crea­tures (Whence was most danger of Rebellion) might yield the more cheerful Obedience and when the Fish and Wild soul prove Adam's good subjects, the Sheep of his Pasture might be asha­med to turn Rebels.

Twas a sign of the Royalty in Judah, that the posterity of lacob, took not the name of lacobites, but Iews, after the name of Iudah. In like manner the Soveraignty of Adam was signified as be­fore was intimated,) and he call'd of God to the Regal exercise thereof, when he gave names to the Creatures. God, to signifie his supremacy o­ver Man, names him; and Man likewise to shew his supremacy over other Creatures, he names them. At which solemnity, saith Philo, there was De creatio­ne Mundi. such a dazling brightness of Adams Soul, shining in and through the Majesty of his Body, (that of his Countenance especially) that had not God brought the Creatures (as tis said expresly he Gen. 2. 19. did) there held them too, they had not been able to endure the sacred Dreadfulness of that [Page 11] Ceremony, but been content to run away with their Natures only, without any Names at all to demonstrate them.

And as the Characters of Government were thus deeply engraven in Man at the making of the World, the like we may see also at the resto­ring of the World, after the Flood had destroy'd it. For the Arke, as to the use of it, it resembled the Church, and its Ordinances: (the like Figure Whereunto even Baptisme now saves us:) so as 1 Pet. 3. 22 to the Frame and Composure of it, it typify'd the World, and the Government thereof. Which Frame was (saith St. Austin) bi-camerata & tri­camerata, that is, probably, (though the Com­mentator Aug. civ. 1, 10. c. 26. there hath a different conceit) three stories high, and two partitions in each story, which also is more agreeable to the Scripture-model, With lowermost, second, and third stories shalt Gen. 6. 16. thou make it. In the lowermost was one Parti­on for the Food, another for the Excrements of the Beasts. In the second, one for the wild, ano­ther for the tamer sort of Creatures. But the up­permost of all was reserv'd for Noah and his Necessaries, thereby mystically denoting (saith [Page 12] a learned Author) Man's Supremacy, and domini­on.

But yet though Noah was lifted up one Story above the Beases, he sate but at the same height, and dwelt upon the same Floor with his Sons and Daughters. Therefore as we have made the Man to be Rex Brutorum, so we must make him Rex Hominum too, else we do nothing.

For this, twas neither bragge nor lye in Cyrus, Ezra 1. 2. when he said, The Lord God of Heaven hath gi­ven me all the Kingdomes of the Earth. And in that Psalm we read, The Shields of the Earth belong to the Lord. Which if compar'd with that of Ho­seah, Ps. 47. 9. [...] Hos. 4. 18. your Rulers with shame doe love, give ye: that is, in the Hebrew, your Shields. Tis plain, by Shields, are meane Rulers and Governours: They are indeed those Shields of the Earth which be­long to the Lord, the sole maker and maintainer of them. Onely this must be granted, that if Man had not sinned, Dominion then had not been Despotical, but meerly Paternal. There must have been Duty, yet without any Slavery, or reluctancy; the yoke of Government weighing no more then do the Feathers upon the back of [Page 13] a Bird. Yet doubtless there had been still Ten Commandements, and the fisth no less in force than the first, and extendable as well to Gover­nours, as to Fathers and Mothers; but yet the yoke that was to be derived from that Command had been so soft and silken, that it had no more oppress'd us, then the Wedding-ring weighs down a man's finger: no more then the Oar and Sails encumber the Barge, or the Spokes and wheeles are a Clog to the Charriot, or the Scale and Finnes are a Burden to that Fish, who with them cuts her way through the Ocean.

However tis a Chain, though made of Gold, and may bind as firmly as another that is made of Iron. The sweet influence of the Pleiades and the Job. 38. 3 [...]. bands of Orion are Bands still, and who can loose them? and a man may be held as fast by a twist of Silk, as a thong of Leather.

This Dominion, we are now discoursing of, was to be enstated in the Elder Brother over the Younger, and in the Father over the whole fami­ly. This some conclude from God's saying to Cain, His desire shall be to thee, and thou shalt rule Gen. 4. 7. over him. Others think that to be spoken of Cains [Page 14] power over Sin; but then it should be thus, thou shalt rule over it, which the Gender in the Hebr: will not bear. And therefore it must be meant of Abel, whose Offering though God accepts of, yet all the fat of his Sacrifices shall not excuse him from Subjection: no, it seems neither the good­nesse Gen. 4. 4. of Abel can exempt him, nor the wickedness of Cain deprive him, of that prerogative royall which he had by birth over his younger Bro­ther.

If any yet scruple God's being the only giver and restorer of Government, let them go to Aesop's Frogs, who petition above and look upward for the coming of their King; not expecting he should arise out of the mud, but come down from lupiter. Thus, though it be in the hoarse notes of a Fable, the voice of Nature speaks cleerly, how that Government comes from above, the uppermost link whereof (they said of Old, and so do we still) is fasten'd to God's throne in Heaven, and thence let down by several under­links, Judges, and Counsellors, &c. and all for the good of us Mortals.

Which offers me a fair passage to the second [Page 15] thing propos'd, viz. How that good Magistrates, Iudges, and Counsellors &c. are very proper In­struments to make a good people. And here 1 might speak of their Power in rewarding and punishing, a weing and obliging the people, toge­ther with many other advantages, which are more peculiarly annex'd both to their Persons and Places. But I have wasted so much of my allowance in the first part, that I doubt I cannot be so much as indifferently just to the second, without being extremely unjust to the third part: the which being of most Practical con­cernment, and because I perceive also that much of the Second will without any violence flow into that Channel, I hasten thither to meet it, and so shall spend the rest of my time in recommen­ding unto you those Inferences that may arise from the whole matter, which was the third thing proposed.

1. Since God, we see, hath that great Hand in Government, that he saith here I will restore thy Iudges &c. then it may not be unseasonable here 1. Inference. First of all to enter our Caveat against the People. Tis not they, but God (as the Text informs us) [Page 16] who is the giver and restorer, and indeed the onely [...] in the oeconomy of Dominion. Why then do the People imagine a vain thing? why should they trouble themselves (and others) in things too high and too hard for them? Let the 1 Sam. 6. 13. men of Bethshemesh follow their reaping: why should they forsake their own, to thrust their sickles into God's Harvest; and with their swea­ty palms handle his Mysteries?

I would to God that some of those that now pretend to so much study of the Scriptures, would not overlook that one line in S. Paul, but Study to be quiet, and do their own businesse. 1 Thes. 4. 11.

'Tis confess'd, matters in Government may chance to be somewhat unhing'd and disorder'd; but then are these men of skill and authority to set things right again? If any thing be amiss in the instrument, must every rude and boiste­rous hand, (that can only increase the distempers of it) be trying and tampering with it? What? must that venerable image, Order and Govern­ment, which (as hath been shew'd) fell down from Heaven, upon the least crack or bruise, be only hammer'd out by a company of Ephesian sil­ver-smiths?

[Page 17]No, let the people know, 'tis not their com­mon Shop-oyle, but the Oyle of the Sanctuary, that is used in the Fiat of Government. Besides let them but view this Text again, and there they will meet with Counsellers, Judges and in them Kings, like Angels ascending and descending, and God himself standing at the uppermost round of this Ladder. All these are betwixt them and the honest power of restoring and reforming. So that unlesse they overturn this Ladder, which will be hard so long as God stands at the top of it; or unlesse they resolve to rush on and ride o're the heads of their Superiors, 'twill be a great while ere it fairly comes to their turn, to have to do in these grand matters of Government.

The Arke I told you was a Type of Authority, what State-Carpenters soever might have an hand in the hewing and erecting it, we know not; but this we are sure of, 'twas God only that put Noah into it, and gave him the full pos­session of it, by that usual ceremony of shutting Gen. 7. 16. him within it, as there 'tis express'd, they went in male and female,—and the Lord shut him in; which unlesse the Lord himself had done, shut the [Page 18] door fast upon him, and clos'd up all the chinks, and little crevises in the outside thereof, (which none of them within could possibly do) the wa­ters you know might soon have soakt through, and endanger'd all. So for this great bottom of Government, unlesse the Lord take the Gover­nour, and shut him in, and then perfectly close up every crany with his own hand, it cannot be, but the waters of Strife, Sedition, and Rebelli­on will soak through the sides thereof, and in time hazard the drowning of all.

That's the first Inference: 'tis God and not the People.

I will restore &c. Then how contrary are 2. Inference those unto God Almighty, who are altogether for changing or destroying, when God is wholly for restoring, yet not as of Late, but as at the Be­ginning.

First for Changing: Some there be so strongly enamour'd with any strange face of Affaires, that fresh and new Deformities please them better then accustom'd Beauties. So the Scenes be new, and often shifted, the Play will be applauded, be it never so bloody and Tragical.

[Page 19] I was well, and would be better; I took Physick, and dyed, saith that forraign Proverb: and how far our late troubles may put it into better Eng­lish, I submit to any indifferent Judgment. Cer­tainly this Turba Medicorum had well nigh made an end ofus, and cur'd the Disease, (as one observes many do) by destroying the Patient.

And yet how rife and frequent are those a­mongst us, that would willingly part with their present Gold & Silver (Peace & Safety) for a little more of the former Iron and Steel again?

When the lewes pass'd through the red. Sea, every Orig. sup. Exod. hom. 5. Tribe, saith a Father, had its peculiar channel, for their safe conveyance to the Shore. Was it not so with us, when on this side, and that side, the Waters stood upon huge threatning heaps, we were so in love with Ruine, we were not content to be sav'd the same way, but among those many Divisions of ours, every Tribe must be allow'd a several and safe passage through its own Channel. And yet now that we are so new­ly gotten upon these Banks of Iustice and Peace, whereon (God be blessed) we yet stand; what numbers have we, who would be glad to [Page 20] plunge themselves (& others) back again into the bottom of that red Sea of blood and confusion; and this chiefly, if not meerly, from a fond love af­ter Changes. If there be, as some hold, such Circu­lations in Nature, that in seven years time, men may be said to have other Flesh and Blood, and so other Bodies: certainly such men as these may have twenty other Minds in half that space.

Not that he who (without tumult) fairly mo­tions a change in lesser matters, should alwaies do it (as their Custome was) with a rope about Plutarch. his neck. Nor that it should be present death to offer to wind up or slacken the least string in the circumstantials of Policy: no, but if Archimedes thinks he can unhinge the Earth, he must have some firme foundation for the foot of his En­gine to rest upon. So if the great globe of Go­vernment should be stirred (which God forbid) though some can spy not only Motes, but Beams in the Worlds bright eye, the Sun: and though the Goddesse be well drawn, yet 'twill go hard, but some Hypercriticks will find fault with her slipper: however, I say, (if they will be moving) our modern Archimede's should chose some [Page 21] more probable supporters whereon to fix their new Engines, then the various and floating humors of the People; who if they are, like Gen. 49. 3, 4. Reuben, the beginning or chief of our strength, yet like him also they are unstable as water.

I am the more earnest herein, because I per­ceive in diverse no great mind after changes in themselves, but only the People love to have it so, and they love to humor those People, But it Nullam vestem bis induit. Sueton; de Ne [...]one. was costly following his Fashions, who was never seen twice in the same Garment: and certain it is we have found this novellizing of Ours, none of the cheapest for Imitation. As when we behold a full Moon, we think it a glo­rious Body, yet 'twould make but an uncertain Standard to go by. Such are the minds of this kind of People, and if we should chip and chop all our Measures according to that Standard, we might do like that Statuary, who thought the piece never fine enough, till at last by overmuch he wing and polishing, he had scrapt away all in­to an heap of Dust in stead of a Statue.

2. And as this kind of wanton changing, so any 2. De­stroying. kind of destroying is contrary to this restoring. [Page 22] This hath so little of Iacob, that it hath both Esau's hands, and Esaus voice too, and so is plain down right Edom, who said, Down with it, down with it even to the ground. Good and Bad, Corn and Tares, all must be bound up in the same Bundles. As if Absalom's way to burn Ioabs field had been the best course to cleanse and weed it; 2 Sam 14. 30. and if the House be grown a little dusty, present­ly to bring the Besome of Destruction to reform it. Certainly that Besome hath no relation to Christs fan, wherewith he hath promisd to purg Luc. 3. 17. his floor.

If either the Church-clock, or State [...]arum should be at a stand, sure a little oyle, and a gen­tle rubbing would do better, then to come with axes, and hammers, to set it going.

Indeed time hath been, when those Clergy­men were hung by as useless Harps, whose mad Musick could not enrage our late Alexanders, and Dion. make them presently draw their swords, & runie either City or Country. I desire to blesse God, I ne­ver knew how to beat a March upon these sacred Boards, nor had I ever the least skill to sound a Charge from the Pulpit; but have often wondered [Page 23] to see, how any could rejoyce in, or at the work of Destruction; especially, because it looks so like the Devil, who took one of his chiefest titles from thence, and is called the Destroyer: and God Almighty Keeep us all from the paths of Ps. 17. 4. that Destroyer. When two strings of Musick (saith Cùm ista sonitum reddit, illa quae in eo­dem cantu temperata est, tremit. Greg. M. 1. c. 5. that Father) are equally stretch'd to both the same note, touch but the one, the other (though at some distance) will shiver, and tremble by Sympathy.

I would to God, that all Christians were sen­sible of these sympathizing kinds of Shiverings, though we are at a distance in some other re­spects, yet we all agree in that common key of Christian: and why should not those many great things wherein we do accord, hold us faster to­gether, then that those few little things where­in we differ, should be able to shatter us asun­der?

O let us often read and ponder upon that of the Prophet, Destroy it not, there is a Blessing in it. Isa. 65. 8. I would be understood of those vulnera non im­medicabilia, such as are not past our help (those that be so, we leave to higher, and better Iudg­ments) [Page 24] and I could wish we might hear no more of those dismall Dirges, at least that they might be all taken out of some of David's Al-taschiths; provided, that a Psalm of Mercy [...] & Compassion to one, prove not a Song of Lamen­tation to many. Then for God's sake, Destroy not: for as twas said before, there is (at least there may be) a blessing in it. And so 'twere well we were all of God's mind there, or here in the Text, rather to seek the Restoring, then the Ru­ine of a Sinner.

And as this Destroying is contrary to this Re­storing here, (and so contrary to that great Re­storer) in respect of private persons, much more in respect of Iudges and Counsellors, and such like publick persons. Our King is worth ten 2. Sam. 18. 3. thousands of us: one of his Iudges or his Counsel­lors are worth many hundreds of us, and his Go­vernment it self worth us all: for indeed we were all lesse worth then nothing without it.

Yet time was, we would adventure, and be trying, how it was to be without it, and there­fore God sent Locusts amongst us, such as those in the Revelations, they had faces men, and Rev. 9. 7, 8 &c. [Page 25] Hair like Women, yet withall they had Tailes like Scorpions, and Teeth like Lyons; nor would the seeming sweetnesse of their looks, cure the stinging of the one or the bitting of the other. I say, the Lord sent Locusts amongst us. Now as Agur observes, The Locusts have no King, yet they go Prov. 30. 27. forth all of them by Bands, and so did we, who a long time had none of the former, but God knowes enough and too much of the latter. These I say that, have no King, God sent amongst us, that would have none, that so our Punishment might be our Fescue to point out our Sin.

But their waies were not God's waies, and 'tis well for us they were not; for they, like true Locusts, are all for devouring and destroying, when God is all for restoring. He, and all his, I am perswaded, are for peace, though the other make them ready for battel. When I consider the perpetual Desolation, even all that the Enemy hath done evill in the Sanctuary, I cannot but admire Ps. 74. 3. in the name of God, out of what bottomlesse pit hath arisen that Spirit, which is all for ruining, and nothing at all for restoring. What is his name, Prov. 30. 4. or what is his Sons name, who can tell, faith the [Page 26] Scripture? We know God, of whom that is spoken, his Name is, The only Potentate, The Mighty King, The Indge Eternal; and his Sons name is, Wonderfull, Couns [...]llor, Prince of Peace, Everlasting Father; all names of Order and Go­vernment: But for this Spirit (whereof we now are speaking) what is his, and his sons name? I'll tell you, his Name is Legion, and (it may be feared) a Roman one; and his Sons name is Con­fusion and Destruction.

Oye foolish Christians, who hath bewitched you with these principles of Destroying? What, though Corah and his company abus'd their Cen­sers?(which reall abuses are of an higher nature, then any petty personal ones whatever,) yet even those Censers may serve for broad plates for the Num. 16. 38. Altar. What is Belshashar's heathen lips defile Dan. 5. the Bowles of the Temple? yet if they be well wash'd again, what were those Iewes the worse, who afterwards might drink their full draughts out of them. Act. 17. 23. St. Paul sees an Hea­then Altar, and Superscription: what doth he straightway offer to demolish the one, or deface the other? No, but by the advantage of that op­portunity [Page 27] preacheth a good Sermon from a bad Text.

Thus the stones of Ramah (with a little hew­ing) 1 King 15. 22. may help to build Gebah and Mizpeh; and blessed are those, who are such Building, without destroying. For if it be Felony (as I have heard some Lawyers affirme) to burn the bare frame of an House, what is it then (in the lavves of God) for one faulty pin (perhaps,) or two, to set on fire the compleatest and goodliest structure of Government under the Sun?

This vvould not Abraham do: he ( if but for Tens sake) vvould not have a Sodome destroyed. No, neither vvill the God of Abraham do so: for though he here tells them plainly, at 10. v. they were Rulers of Sodom, and a People of Gomorrah, Isa. 1. 10. yet vvhat follovvs? Doth he presently say, I vvill deal vvith thee, as vvith thy sister Sodom, I will rain down fire, and brimestone upon thee, and consume thee? no, but at the 25 v. I will purely purge away all thy Drosse, and take away all thy Tin; and here in the Text, he saith not, I vvill ruine, but I will restore thee thy Iudges as at first, &c.

[Page 28]So much for Changing and Destroying, vvhich vvas the second Inference.

In as much, that when God hath restored 3. Inference. their Iudges &c. he saith, Afterward thou shalt be called the City of Righteousnesse, then of how great importance is it, that Iudges and Counsel­lors, and all such publick persons, should be good men, and such who in all likelihood may begin the reforming of a bad people. As here we see God restores them meerly in order thereunto: Good Iudges and Counsellors being the very first foundation stones of this new intended Building.

This doth highly concern them in many re­spects.

First, in respect of God: that those who new­ly (as it were) came forth of Gods fingers, may still retaine some touches and lively impressions of that Divine hand, which hath so lately restor'd them Just as it was with the new-made World, that when God comes to review his Workman­ship, saying, Come let's see what I have made? what have I restor'd? the answer may be, Be­hold is very good. For if God made not the smallest seed, nor sand, nor the least spill of [Page 29] Grasse, nor that next to Nothing-creature that crawles upon the face of the Earth, but he re­viewes and searches it round, to see how he likes it: how then shall Iudges and Counsellors, those most eminent pieces of God's power and provi­dence, I say, how shall they think to escape the severe review of those Eyes, whose Sharpnesse pierceth them, whose Brightnesse will confound them, when he makes that amazing search within them.

When God had made a Sea, tis said, He made Leviathan to play therein: and many think, if Ps. 104. 26. they be but once restored, they are made, & that's enough; then they may securely wallow (like the Leviathan) in the wide Sea of their own hu­mors. But there's more adoe then so; when God hath done his worke (he hath Restor'd) he looks that men should also perfomre theirs; they must be the better for that restoring. For here we have not only a plaine single Making, (though that, as was said before, calls for an exact reviewing) but this Restoring is a redoubled Making, and as it were- Coelorumcura secunda, Heavens second (if I may so speak) and most accurate Thoughts.

[Page 30]O how carefull then should such be, so to ap­prove themselves in their Places to which they are restored, as God may not hereafter be asha­med to own them, or the Restoring of them, as sometimes we read he hath been so asham'd. The People which thou (Moses) hast brought out of Exod. 33. 1. Aegypt: why, pray you, did not God himselfe bring them out of Aegypt? And so in this Chap­ter, The Sabbaths and the Assemblies, your New 13. & 14 v. Moons, and your appointed Feasts &c. What, were they not God's Sabbaths, and God's Assemblies? were they not his Nevv Moons, and his Ap­pointed Feasts? O'tis a sad thing, vvhen our Sins cause such a Shynesse and Estrangednesse in God, that he is figuratively asham'd of vvhat he hath done, and vvill not acknovvledge the vvork of his ovvn hands. As if vve hereafter should in the behalf of you our Iudges, and our Counsellors, plead to God this Act of his Resto­ring them to us, and so hope that he vvill also continue them amongst us; he should then turn avvay his face, and say, Depart, I know not you, nor them neither; they are your Judges, and your Counsellors; you long'd, you beg'd, you pray'd [Page 31] for them, and you would have them; they are yours, but they are none of my Restoring.

So that it behoves them to be good in respect of God: that's the First.

2. And as in reference to God, so also secondly in regard of Themselves. Judges and Counsel­lors, and such great men, should be upright and good men.

Sins in our Saviour's language are called debts, Math. 6. 12 Anselm. in Mat. c. 6. (and so saith Anselm,—Debitores sunt, & qui debent pecuniam, & qui fecerunt injuriam. He that Ex insolu­to debito Officii, de­bitum sup­plicii con­trahitur. D. Episc. Linc. in Praelect. Oxon. doth an Injury is a Debtor, as well as he that borrows money:) because, in the commissi­on of evil (saith a Father) a man takes his pen (as it were) and writes an Obligation with his own hand against himself before God, and firmly binds himself to incurse such a penalty; the greatness of which Summe is according to the greatness of the Sin, and the greatnesse of the Sin is according to the greatnesse of the Person so offending. And indeed your great persons can hardly commit little sins, or be guilty of small offences.

And not only by their Sins, but by their very [Page 32] Pleces Great men enter into greater obligations to God Almighty, then any of the meaner sort are commonly capable of. For though God be not of so austere a nature, as to gather where he hath not straw'd, and to reap wherehe hath not sow'd; yet where he hath strawed he will look to gather, and where he hath sown he will expect to reap, and that in some measure, proportionable to his sowings. Nor will he be content with an hand­full of Gatherings for an armefull of Strawings, or that the seed of an Ephah should yeild but an Omer; but to whom Much is given, of them More will be required.

Platina reports of one of the Popes, that in the depth of Melancholly, of a suddain he stroke the Board, and said, Non video quomodo possunt salvari, &c. Those that are in such high places as I now am, I can scarce imagine how they Quàm dif­ficilè hi ad requiem tendunt, qui tam duris rati­onum mul­tiplicium nexibus a­striugun­tur. Greg. mor. 1. 4. c. 5 should be saved. O'twill be an heavy thing for one Iudg to arise with the weight of so many Shires, Cities, and Counties upon him, for which if he gives not a good account, 'twill be a sadder load, then so many Milstones about his neck, or so many mountaines upon his back at [Page 33] the day of Judgment.

If he that had but one Talent can't passe his Math. 25. 25. Accounts, though he bring again that one entire, and undiminish'd; sure he that had ten Talents, must not think to come off with accounting for five; nor he that had five, to reckon for two only.

Therefore when I read in the Gospell of that Mat. 18. 24 Servant, that owed his Lord so many thousand Ta­lents, as that must needs be some great Lord, who was able to lend so much, so the other must signifie (me thinks) some great man too, who was able to borrow so much, else sure he had never been so deeply entrusted. No, 'tis not for a mean man to arrive at so honourable a ruine. Your petty Larceny, poor sort of Sinners, they Prov. 23. 21. indeed may transgresse for a piece of Bread, or a pair of Shoos, or a burden of Sticks, and so over­run themselves in God's books, with such tri­fling Mite-trespasses, and Sins of the lesser She­kel. But 'tis the sad Priviledge of great ones, they can take up their condemnation by Talents, and at last utterly break with God for many thou­sands.

Hence it is, that (as one observes) Pharoh [Page 34] and his Chariots are said, to sink like lead into Ex 15. 10. the mighty waters. Tis for your slighter sinners to float up and down upon the surface of that Infernal lake: but for great Transgressors (com­par'd to Pharaoh's Chariots, because the Devil is most victorious and triumphant in them) Zach. 5. 7, 8. they sink down like lead, which as it is the pro­per Embleme of Sin in that Prophet, so the high­er it falls, the heavier it lights, and the lower it sinks towards the Center. Therefore as Solo­mon saies to every one, If thou be wise, thou shalt Prov. 9. 12. be wise for thy self the like I may say to you great ones, if you be good, you shall be good for your selves, and therefore it concernes you, that you be so. And that's the second respect.

3. And as for themselves it behoves Judges and Counsellers to be good; so thirdly in regard of the People, whose following reformation we see here wholly depends upon their Restoring. So that their being good, is of very great impor­tance to the People; and that upon this account.

First, if they are had, they cannot without sin be resisted; unlesse we prove our selves plain Romanists, and that of the rankest sort among them.

[Page 35]For this Doctrine of Non-resisiance was here­tofore an ancient Land-mark, to part betwixt them and true Protestants, who like Isaack, when they see nothing but knives and cords, fire and fagot, yet know no other Language, but, My Father, My Father, and so follow on Gen. 22. 7. in peace and quietnesse to the place of slaughter: whereas a fierce Romanist would have snatch'd the Knife out of his Fathers hand, struck him be­neath the fifth ribb, flung the fire in his own face, and if but strong enough, to twist & wrest them from his hands, He will quickly bind the common Father, even with cords to the Altar.

Which Resistance, if it be still upheld secretly in hearts of of men, I see not what Stage there is for Passive Obedience to appear upon in this World, and there's no room for it in the other World, and so one Pearl (of great price) is dropt and utterly lost from off this chain of Graces.

Sure, if those of Old had thought so slightly of it, as some of late seem to have done, for cer­tain there had been but very few Martyrs, and so one of the highest Mansions in Heaven, should still stand void and empty.

[Page 36] Thinkest thou, that I cannot now pray to my Father, Mat. 26. 53. and be shall presently give me, saith Christ, more then twelve Legions of Angels? Christ, you see here, though he could, yet will not resist an un­lawful Power, (for such was that of the High Dr. Ham­mond. Priests, as that Learned Man observes) no not so much as by a Prayer, which one would think was the most innocent resistance in the World. And therefore I believe, that he, who rather then suffer, would resist, if he could, though the Power be never so lawful; well may such a one suffer as a Murderer, as a busy body in other mens matters, as an evill doer, or an evill speaker. But 1 Pet. 4. 15 because he doth not suffer like Christ, he cannot suffer like a Christian, and so can justly have but little Comfort, much lesse of Glory in those suffe­rings.

But for this, we need not passe beyond the bounds of our Text. 'Tis certain here the lewes had evil Judges and Counsellors, and therefore God promiseth to restore them those that should be good, but for ought I find, gives them no power to pull out those that were bad.

[Page 37]Secondly, and as they can't be resisted, if they are evill, so they will be imitated by the People, whom therefore it much concerns they should be good.

That device of Pharaohs, how that the mid­wives Ex. 1. 16. should murder the Hebrew Infants was most unnaturally cruell: for their imployment which was the office of life, was thereby abu­sed, and made an instrument of death to the Babe, that was new born. Iust so is it with those in power and authority; the midwivery of whose good examples should give life, their bad exam­ples bring death upon a People.

Those Dames that have breasts, have no bowels, who poyson those fountains of nourish­ment; and pitty it is to see poor Infants draw in death from those Nipples that should be the Springs of life.

All this is done by these evill Examples, which, like Ezekiels waters, so long as they are no high­er Ezek. 47. 3. then the Ancles, the Knees, or the middle, (that is, the sins of our Equals or Underlings) then we may happily wade over; but if by another mea­sure (that of greatness) they come to rise higher, [Page 38] and get above us, then the deep waters run over our Heads, and grow up to a drowning river, so that we cannot passe over.

Sin I'le warrant you is none of those modest Guests, who when they are bidden, choose to sit down in the lowest room; it desires rather to come Luk. 14. 10 in with gay apparrel, and those of the Gold ring, and Jam. 2. with them be bidden, Friend, sit here in a good place, rather then like a poor Sneaks, to stand under the footstool.

Indeed Sin is a meer Pharisee, and loves the up­permost Luk. 11. 43 seats in the Synagogues, and greetings [...], that is, in the Courts of Judgment, ra­ther then in the Market place. And if it be so kindly greeted, as to get upon the Bench, 'twill quickly soak through all those seats below it. If it once be upon the solemne board with the Masters of Israel, soon get down among the Dogs underneath the Table; and with the same easinesse, when once it scales the Pulpit, it makes nothing of over-leaping the lower Pewes and Basses of the Congregation.

Iudges and Magistrates in Scripture are signi­fied by those that sit in the gates. As when Iob [Page 39] was a Iudg, saith he of himself, I went out to the Job. 29. 7. Gate through the City. And such were those that Ps. 69. 12. sate in the Gates, and spake evill of David. Now if the Sickness once seizes upon the Gates and Entries of a City, what with going forth, and coming in continually, both City and Country will quickly catch it. If your common Pillars be but besmear'd with the Infection (I have heard of some Devillish minded men, that so design'd to propagate the Plague) sure there is a mighty danger of its spreading: and if great ones, such as are or should be Pillars, the common resting places of wearied souls, where every one comes to lean and repose himself: I say, if these com­mon Pillars are once infected, the Disease can't chuse but increase, and Death will multiply.

The word which is here set to signifie Lawyers [...] Forerius in loc. and Counsellors in the Hebrew, signifies also Foundations. Now if the Foundations be not on­ly destroyed in themselves, but by ill Exam­ples destructive unto others; alas what hopes can there be of that Building?

But on the contrary, if they be good, and such as at the first (here promised) and as those at the [Page 40] Beginning, that is, like Moses, Ioshua, Samuel, &c. then it follows, Thou shalt be called the City of Righteousness, the faithfull City; or, 'tis in one Translation, Metropolis Iustitiae, Mater fidelis Zi­on, that is, Ierusalem and Zion, the State hoth Ecclesiastical and Civil, Chruch and Kingdome, both shall be the better for them.

Water you know, comes forcibly from a­bove, and how small a stream we see drives an overshot Mill: certainly, if you that are in heighth and power, would but make use of that advan­tage-ground which God hath given you, 'twere impossible the Charriot wheels of Reforming (af­ter this Restoring) should drive so heavily, and that this Afterward in the Text, should be so long a coming.

We have a great while talkt our selves out of breath about this generall Amendment: if indeed we have any mind to it, these very words be­fore us, point out that which must be the way, and none other: first, Good Iudges and Counsellors, and then a Good People; unlesse we think to read the Text backward, then indeed we may for on at the bottom of the verse; begin with [Page 41] the People, and so force Reformation to creep upwards from them to their Governours.

But mending, you kuow, is a sort of moving, and motion hath its rise from above; from the heads, and not the heels of the people. Good Iudges & Lawyers seem here to be sufficient of themselves for the work: but if to them we re­added a Religious Gentry (we may putin a pious and obedient Clergy, though not one word is here spoken of them; for alas, the gleanings of your Ephraim is more considerable this way, then the whole Vintage of our Abiezer; there­fore) I say again, had we to those helps in Go­vernment, which the Textmentions, an additi­onal assistance from a Religious Gentry, doubt­lesse Sin in a short time would grow into such disgrace, that it would be an absurd uncivill thing for a man to be Ineligious.

All we lie in a low Flatt (as it were,) but the Gentry are the rising ground in a Kingdome; and as it was in Noah's flood, so was it also in our late Deluge, the very first sign of the Abatement of those waters was, when the tops of the Moun­tains Cen. 8. 5. were seen, I mean when the Gentry began [Page 42] to lift up their Heads. As they are Mountains, so were they but spicy ones, O how would Christ (and his Kindome) come running like a Roe upon Cant. 8. 14 those mountaines of Spices? But if these mountains of Spices should prove mountains of Gilboah, whereon no drops of heavenly dew descendeth, or mountains of Golgotha, Where in stead of behol­ding 2 Sam. 1. 21. Christ running like a Roe, we may see and hearhim crucisyed like a common Slave all the day long: Surely very sad must be the condition of that Kingdome.

Great men were allow'd to derive their Pe­degree Varro. from the Gods, ut ad magna impellantur, that their Actions might rise as high, and be as divinely noble, as their Extractions. But when the people shall behold this high-born bloud to boyl over so much in vanity, excesse, and impie­ty, when those that are brought up in Scarlet im­brace Dunghils, and their Sins as deep in grain as their Garments, O what shall we do in the end thereof?

Sed spero meliora; and therefore it is, God knows, that I have said thus much: for I could not rub and chafe a Corpse, but that I have a desire [Page 43] and hopes of life in it. To which purpose, I'le here relate to you, what I have from Origen, super. Gen. Hom. 17. who reports concerning the young Lion, that when at first he is brought into the world, he lies stillfor many dayes, as it were in a dead sleep, without any stirring at all: at last in comes the old Lyon, who beholding his beloved young still lying in the same death-like posture, what with griefe and rage falls a roaring, wherewith the Den shakes again, and so at last the young sleepy Creature stirres and rowzes.

Our Land is the Lioness; after a long time of pain and travell (when the Thunder of the late Wars produced nothing but Gourds and Mush­romes) at last there's a young Lyon brought into the world; Men of noble Birth and Extractions, Persons of generous Designes and Inclinations, and what loyall Subject, yea what good Christi­an is not truly joyfull at the sight hereof? But alas, as yet the new-born Creature stirs not, very little shew of life there's in it. If it must be so, forcer­tain that old Iudah's Lyon will come among us at last, and beholding so sad and unpleasing a spectacle, he will fall a roaring, and our Dens of [Page 44] Security will fall a trembling; then sure those that now seem divided between Sleep & Death, will hear that voyce of God, and live. That so the many enemies of God & the King may all know this Noble Creature was not dead, but slee­peth. When once the due Fear of that our God, the true Love and Honour to this our King, the tender regard and pitty toward this our Native Country, together with a just care of our own common Concernes and Safety, shall make us think it high time to stir and look about us in obedience to that Jogg, which St. Paul hath given us, Awake to Righteousnesse, and sin not. 1 Cor. 15. 34. So much for the third Inference.

Now for the fourth and last. Since good Go­vernours, Judges, and Counsellors &c. are here given of God as meet Instruments to make a 4. Inference. good People, Then sure those People must needs beexceeding bad, whom such good Government and Governours, as aforesaid, can make no bet­ter. And here because my remaining Task and what I have to do therein, is you see with evill, very evill Persons; and since also that in Scrip­ture, Luk. 6. 35. Evill and Unthankfull, are Synonymous, and [Page 45] that Mis-thankfulnesse (may I be allowed so to speak) is a kind of Vnthankfulnesse, what I have to say upon this last point, I'le share betwixt those two sorts of Persons, the Unthankfull, and the Mis-thankfull. I mean such, who though they have some kind of Thankfulnesse within them, yet they make choice of very untoward and unlucky expressions thereof.

First to the Vnthankfull: who, albeit that Go­vernment be a mercy of God's own promising and performing ( I will restore to the Iews, he bath re­stor'd to us) though it be like that Vessel let down from heaven to earth (as was shewn in in the first Generall, that Government is from God) and this Vessel also (as that was) full of all Variety and Satisfaction, yet many like S Peter will not with thanksgiving partake of any of those Bles­sings therein laid before us; yea notwithstan­ding their present necessity and hunger (as I may say, like his) be never so instant and urgent. For if (as some misled Scruplers will say) they are Damn'd if they Eat, sure they are Starv'd if they do not eat, and heartily joyn in those common cau­ses we all have of Rejoycing. Yet for all this, [Page 46] Now the satted Calf is killed (I mean, Rebellion is Luk. 15. 23slain) and there be now (as then there were) some more then ordinary shews of Ioy, the El­der Brother will not come in, though never so ib. 28. much wooed and intreated by all the Importuni­ties of a most tender Father, whose meer Roga­mus with good natures should be the strongest Mandamus. And all because he seems to shew too much kindness (as they think) to this lost child, the Government now established, which was lost, and is found; was dead, and now begins to live. ib. 32.

Besides, The Gold ring, and the best Robe: the new Shoos (they conceive) at first tread awry to­ward Superstition. As for that, I could heartily wish that Learned men were fully agreed a­about the Length, Breadth, and other Dimensi­ons, of that which indeed is Superstition, & then I am verily perswaded, those who do cry out of it in others, would find it mostly amongst them­selves. But I can't stay now to Define or Dispute, only I'le tell you my fears; since so many of God's houses have of late been turn'd into Sta­bles, this Age I fear may have enough to doe to farme the Churches.

[Page 47]Which work since our Royal Hercules hath begun, (the God of Heaven grant he may live to finish, then no doubt but he will do as Moses there, neither turn to the right hand, nor to be left, but go by the King's high-way) I say, since like a­nother Num. 20. 17. Hercules, his Sacred Majesty hath begun this cleansing work, let not any say, the Place smels of holy water, because it doth not scent so rank of Horse-dung; nor let any give out, that Popish Altars are going up, when only Racks and Mangers are taking down.

This is the wretched Perversenesse of some unreasonable men, as indeed the world is meer­ly made up of strong prepossessions as to our selves, and the Spirit of unkindnesse and contra­diction, as to others. Though we have been newly drawn up out of the Dungeon (as Ieremiah Jer. 38. 12. was) with rags and clouts (in the account of the Enemy the most unlikely means;) nor is it so long since our shoulder have been eas'd of our burdens, but that the marks of the Iron-furnace are still upon us.

And yet how many are there, whose Fingers itch to be making Brick and Morter again, [Page 48] (though temper'd with the blood of Christians,) only to build houses for a company of Egyptian Lords to dwell in

Those I speak of, who long to be offering up their reasonable service, indeed, by presenting bu­mane bodies (and soules too, if they could) a li­ving, dying Scarifice upon the Sword's point, and so they may but consecrate themselves Bellona's Priests, no matter, though by the blood of God's own Clergy.

Have ye not read what David did, when he was an hungred? faith our Saviour. And give me Mat. 12. 3. leave to aske one Question not much unlike it; Have ye not read what David did when he was thirsty? He longed indeed for some of the water of Bethlehem, but yet when he perceiv'd 2 Sam. 23. it look'd like Blood, he is content to loose his long­ing, and will not so much as once tast of it; and why, because, thinks he, 'tis the blond of these three men. For my part I am not yet covinc'd, best water in Bethlehem (I mean, the preten­ded clearest Reformation, that would make us never so clean) is sit to be bought with the blood of one man, much lesse should we offer to [Page 49] purchase a little (we know not what) Puddle by the bloud of thousands.

Tell me, Oye lowring and discontented souls: is it nothing, that God should please so unexpe­ctedly to send us another Elias to restore all things? Math. 17. 11. and He not by might, nor by power, but meer­ly by his long wrapt-up Mantle (Prudence and 2 King. 2. 8. Reservednesse) to smite our angry Iordan, so that the Waters thereof dividing hither and thither, he and his Army marcht through on dry ground, with­out dipping their foot in one drop of bloud. And when for a time we were all quietly inclos'd ( clean and unclean) in one Ark of Government, such as it was, not made of Gopher wood, but Bull-rushes (the best that then could be gotten) where one might behold our infant King­dome, like the Babe Moses, floating upon the wa­ters; what, was it nothing, that neither the blu­string winds, nor boisterous billows from without, no, nor all those wild unruly Creatures from within, should be able to overturn that Ark of Bull-rushes, wherein for a while we were con­tain'd?

Yea, one thing more, when either by Acts of [Page 50] open Hostility, or close Neutrality, the most a­mong us had forfeited his Majesties protection, and so made a sad Shipwrack of life and liveli­hood all at once. What, was his Majesties gra­cious Pardon, the Act of Oblivion nothing? whereby after so universall a shipwrack, some on boards and planks (like those with St. Paul) o­thers on broken pieces of the Ship, almost all escaped Act. 27. 44. to land, by the mercifull support of those Lethae­an Waters. And for all this, should we again leave the shadow of the Royall Oke, and adven­ture a second scratting and tearing by the basest Bramble?

I heartily wish, vve vvould all impartially consider, vvhat vve have, as vvell as vvhat vve vvould have; and lay those two before us (like Beauty and Bands) in several distinct heaps, and Zech. 11. then say, if our heaps of Beauty be not far the biggest.

Many thousands vve knovv came short of Canaan, meerly for their murmuring and mis-be­lieving; And vve, if vve still joyn vvith those Iewes in their repining notes, Wherefore came we Num. 21. 5. sorth of Egypt, here's neither bread nor water. Our [Page 51] soul loaths this light bread. If so, then as we par-take with them in their Sins, let's beware we share not with them in their Sufferings, and so the Lord send Serpents amongst us, even as he did amongst them. A sly and subtile generati­on, that are wise as Serpents, but innocent as Ea­gles or Vultures, and long to be dividing the Prey upon the Carcases of the two grand Comba­tants.

Therefore let's not murmure, as some of them murmured, and were destroy'd of Serpents. And that's all I have to say to the Unthankful.

Secondly and lastly, to the Mis-thankfull(as I may so call them,) who erre and miscarry much in those wrong and improper expressions of that Thankfulness, which else they seem to have; as Drinking, Swearing, Swaggering, abusing them­selves, and insulting over others, and such other sad expression in this kind, which too frequent­ly we meet withall.

What hath our Kingdome been so lately blown up, and hover'd in the Air for so many years together, and now at last(as I have read of a City-wall) light upon the very same Founda­tions [Page 52] again, and must our Sins be needs sinking a new Mine to try the fortune of a second Blast?

God indeed hath restored, and here it is, After­ward thou shalt be called, Civitas Justi, (as one Translation hath it) the City of the Righteous one, that is, Christ's City: but when will this After­ward once be? me thinks, like the hinder-wheels of the Chariot of Sisera, it is too long a coming.

We have had bouncing and Knocking, God knows, enough, and too much, and some have still hoped, all in order to a very glorious Buil­ding at last: But what will others say, Is this your Civitas Iusti, and are such as these and these Jud. 5. 28. the Citizens thereof?

Is this the end of all God's purging, purifying, and refining here spoken of, only to produce a Ʋessel of Dishonour? Have we been so long stripe of our Iewels and Ornaments, (the Majesty and Glory of our Kingdome, and by Fasting and Prayer laboured in the very fire, and after all, out comes the Beast, instead of the Man or Chri­stian?

I speak it with shame and sorrow concerning some of our selves. Had it not been better for [Page 53] some, that the Iebusite and Canaanite had still Stuck like Thorns in their sides (would that have kept them upright) rather then the Beasts of the Field should thus prevail against us, and all manner of Brutality and Sottishnesse over run us? What do some say, Are these the good Sub­jects of his Majesty? Are these the true Sons of the Church? those especially whose Garments should proclaime their gravity and purity?—As with a sword in my bones, the enemy reproacheth me daily, saying not, where is their God, but where are his Servants? We may say in this case, as St. Paul doth in another (not much unlike it,) If unbelievers (or Mis. believers) come in amongst such,—will they not say they are all madd? When 1 Cor. 14. 23. David did but act a madd man's part, what saith Achish? Have I any need of madmen? But sure tis 1 Sam. 21. 15. now beyond Acting; when even the Asse leaves her old Hebrew prose, and now of late turnes English Poet, to reprove the madnesse of such Prophets.

However St. Paul affirmes, The Head cant 1 Cor. 12. say, it hath no need of the Feet; yet I am confident, our Head may say of such soul and dirty Feet, I have no need of you.

[Page 54]God saith in the Text, he will Restore; but we can say, he hath Restored, and our eyes may behold our own Iudges as at the first, and our own Counsellers as in the beginning, but above all our own King; whose exemplary goodnesse and temperance, justice & prudence is such, that how­ever some Hereticks have falsely affirmed, we sinn'd at first, yet certainly now, we may at last be reform'd, meerly by lmitation; unlesse the People that pretend to love him most, shall imi­tate his Goodnesse the least of any.

But to conclude, remember this, that Resor­ming is the only end of Restoring: God hath done the one, it rests upon you and me, all yours and all ours, really to endeavour the happy attainment of other; which, do not, we stick still in the midway, and have come through but half our Text; but if indeed we do it, then the Whole verse is dispatched: and we, not being hearers only of what God hath done for us, but Doers of what we should performe back again to him, shall most assuredly be blessed in our deed. Which blessing, God Almighty, the fountain of all Blessings, bestow upon us, for Jesus Christ his sake. To whom &c.

THE words came at first from him, who was the designed Governour of the Jews, and may not be imper­tinently discours'd upon before an elected Magistrate among Christians. Moses their Ruler elect (as yours is now) spake them, so they can't be unsit for the time: and the main Purport of them driving at Peace, I think they may not altogether be improper for this Place.

The whole Chapter contains St. Stephens A­pology for himself, against a lewish Calumny, whereby they charged him with blasphemy a­gainst Moses; who chooses to defend himself [Page 2] chiefly out of Moses; producing Moses all along Act. 6. 11. speaking for him, who, they falsly said, had spoken against Moses.

Our Saviour saies to the lewes, do not you think that I will accuse you; there is one that accuseth you, even Moses, in whom ye trust. Now is that Scrip­ture here fulfilled in our Eares, where we have Moses accusing the Jews, as fast as they do St. Stephen: he saying little for himself, being not so tender of preserving his own life, (no notice taken of that) as of saving their Souls, only we have Moses, almost in every verse, accusing his Accusers and considering the bloody design they were now upon, to take away the life of a just person, and so to do that great wrong to their in­nocent Brother, the said Accusation lies against them in no one passage more strongly, then in this of the Text; imagining Moses himself now speaking to them, what St. Stephen did out of Moses, Sirs, ye are Brethren, why do ye wrong (especially so great a wrong as this) one to ano­ther?

The Text (as'tis now before us) is part of a dying man's speech, containing some small drops [Page 3] (as it were) of that full (few in Scripture so full) and divine showre of words, which by and by was to be answered with a strome Stones. ibid. 58. v. Which harsh reply sufficiently proves, that if the Speaker have a sharp tongue, the Hearers have a hard band; and though tis said, he cut them at the heart, he shall feel for all that, they can sooner bruise his Bones, then he can break their Hearts.

But however the words were sleighted by that, I hope they will not be so by this Audience; and that the rather, because their Importance is nothing but Government and Peace. Things, which, as they are very suitable to the present Occasion, so are they much becoming the lips of the first Martyr in this his last Speech. And 'twere well, if all that seem now adaies to co­vet his Name, (the name of Martyr,) would be carefull to copy out his Example; and when they go, be sure to leave the World such legacies of Love and Peace, as he did, to whoom though the Peoples ears were stopped, yet the Heavens were ib. 57. v. opened, where he beheld by Glory of God shinning ib. 56. v. upon him through a thick cloud of Stones ready to overwhelm him; and apparently saw the [Page 4] glittering of Christ's face above, even through ib. 54. v. the gnashing of their Teeth below.

In our passage (before we come to particu­lars) I thought it not amisse to point at two ge­nerall Observations: the First inferr'd from somewhat of Coherence with, but Antecedent to the Text: the Second, from a Circumstance ari­sing in it.

1. First, we may consider, how ready Satan is by his instruments to hinder any good settle­ment in the Church, especially, if it have any rel­lish of, or tendency unto that [...], Govern­ment Act. 6. 5, 6. Ecclesiasticall. For no sooner had the Apo­stles ordain'd Deacons in the Church, (an Office derived from, and compounded of the very Dust, [...], still minding the [...] of their Duty, Industry, and Humility, as tis in the Iewish Pro­verb, Beatus qui se pulveri­zat, &c. Blessed is he that is dusty with the dust of the Temple, that is, ever labouring in the concern­ments of God's service, which was the work of these Deacons) I say, no sooner had the Apostles made so good an Establishment in the Church, but presently the Devill projects how to hinder the work; stirring up malitious Engines (those [Page 5] of the Libertines) who by false Accusations should cut off St. Stephen the chief workman, Act. 6. 9. thereby to weaken the hands of the rest. That is the First.

2. For the Second generall Observation, 'tis this, though here we have the words from St. Luke, he from St. Stephen, he from Moses (as we see Exodus is quoted in the Marg: of the Text) yet notwithstanding we have the words here in Ex. 2. 13. the Acts, I suppose we shall hardly meet with them in Exodus. Now St. Luke being full of the Holy Ghost, when he wrot them, and St. Ste­phen also, when he spake them, 'twere a kind of Act. 7. 55. Blasphemy to imagine, they should both bely Moses. Therefore we may conclude, that Moses being the humblest, as well as the meekest man on the Earth, did not himself record all that he Num. 12. 33. said, or did, in that matter of Peace-making be­twixt the two Brethren, but might leave some­what (then not recorded) to be brought down by constant Tradition, or some such like way: which I observe the rather, in regard the obser­vation of the Lord's day, Infant Baptisme, the an­cient Church-Government now established, yea [Page 6] the Scripture it self, (as here you see) may be somewhat cleered, and explained by this way. All Tradition should not presently be flung away, because some hath been foysted in, that (per­haps) may be frivolous. What if others pre­serve only Shels and Froth should we therefore hurle away those Pearls, which the bottom of this Sea affords us? 'Twere very great folly in us to reject good O are, because others digge and find nothing but Dirt. This is certain, good Gold and Silver may be kept in the same Box, where some put nothing but Counters, or Brasse­farthings.

Now (as the Psalmist bid's) walk about Zion, Ps. 48. 12. go round about her, tell the Towers thereof; so we having by these degrees surrounded the Text, & fully view'd the several Strengths thereof; these following Propositions we may tell out to you, as so many Towres of Zion, arising in this order. The First sort from Moses, here the Peace maker: the Second sort from the two Brethren, the Peace­breakers. Of the First sort, thus.

1. That every good Christian (those especially that are publickly commission'd, as Moses was) [Page 7] should with all diligence labour to make up the breathes betwixt Brethren. This is warran­ted from Moses Example here, (which we all should imitate) who, as elsewhere, he throws himself into the Gap betwixt God and Man; so here, he sets himself in the breach betwixt man and man, he shew'd himself, and would have set them at one again, as here tis in the former part of the verse ib. 26. v..

2. This endeavour of Peace-making must be mannag'd with abundance of Meeknesse, Pru­dence, and Tenderness, even towards him that doth the wrong; to both indifferently: Sirs, ye are Brethren, why do ye wrong &c.

3. As this Endeavour is to be carryed on with much Meeknesse, Prudence, and Tender­nesse, so also with as much vigor and earnestness. For so the word [...] signifies. He would have forced and constrained them to Peace, without which sweet kind of violence, 'tis not truly Mosaicall.

4. If the said Endeavours be in all points mannaged so as aforesaid, then, though the Peace be not made, yet God is pleased so to ac­cept [Page 8] the Will for the Deed, as if it were made. For here though Moses was fain to fly, and leave the two Combatants in the midst of their Quar­rell, yet saith the Text, [...], he did con­strain them to Peace, though (alas) he could not do it.

These four Observables, the Peace-maker here affords us, and the Peace-breaker just so many more.

1. That Brethren may be at mutuall strife and contention; yea farther, they may actually injure one another, (as [...] here, and [...] in the Septuagint, together with [...], amount to so much at least) and yet continue Brethren for all that: Sirs, ye are Brethren, though ye deal thus unbrotherly one with another.

2. In the heat of Contention men are apt to slight and forget their nearest relations. As the eyes of these Brethren were blood shotten, they could not discern Moses to be their King; so had they quite forgotten themselves to be Brethren; else Moses needed not have been their Remem­brancer here: Sirs &c.

3. When Brethren strive, the wrong most [Page 9] commonly is reciprocall, at least, 'tis hard judg­ing which is the wrong-doer, and which the wrong-sufferer; so that we must divide the wrong­doing betwixt them, [...], why do ye &c. i. e. For certainye both do wrong one to ano­ther: he that had the best of it, might ill mannage it, and so (though in the right) might be a wrong­doer.

4. The strife and variance of Brethren is the most unreasonable that possible can be in the World.— Why do ye wrong? which why implies there was no wherefore, but is a Question, that remaines upon Record, without an Answer to this day.

And should the same Question be put to many of our causelesse Quarrellers, I suppose it might meet with the same, that is, no answer; unlesse it be one, as full of Impertinency, as Blood, like this, ib. 27. v. Who made thee a Ruler over us? wilt thou kill &c. Each of these might challenge some particular regard from the words now in hand, and in respect also of their abundant usefulnesse in the application, they may be compared to those Can 4. 2. even shorn Sheep in the Canticles,— every one of [Page 10] them will bear Twins, and none is barren among them. And if by your Patience (to make proof of their Fruitfulness) they should be allow'd to bring forth their thousands, and ten thousands, (all that various sort of Matter, which were hence derivable) though the Oxen were so strong to labour: yet this would prove a sad Captivity, and (I perceive) there vvould be great complainings in your Street.

Therefore from following these Ewes (as it were) great with young, lest I should quite tire you in following me, I return, & here present unto you 2 Sam. 12. 3. this one little Lamb, which (like that of the Poor mans) I would have every one of you buy and nourish, that it may grow up with you and your Children; let it eat of your Meat, and drink of your Cup, and lay it up in your bosome, I mean this one mild, profitable, peaceable, and every way Lamb-like Assertion, viz.

That the most effectuall means to Peace-making amongst us, is to consider, we are all Brethren.

The very remembrance of our Spirituall and Naturall Nearnesses, and Relations, should be srongly preventive, or expulsive of that Rancor, [Page 11] which is too apt to rest in the bosome of Christi­ans one toward another. In speaking whereof

1. First, I should shew what is meant by Brethren; as for Sirs, that's a Tearm of meer ci­vility, and common usage, and affords us only thus much: That although we are told in the Heb. 12. 21. Hebrews, that Moses once said, I exceedingly fear and quake, yet if this, Sirs, be here rightly ren­dred, and he that was skill'd in all learning of the Aegyptians, be here made to speak proper English, then sure Moses was none of our mo­dern Quakers. But we leave them to God's mer­cy, without which, like the Turkish Enthusiast, they run round and round, till they swell, and at last fall down and deliver Oracles; and so let them, only so they do it in that fallen posture. But yet the wisdome of Rulers must (as one said wittily and shrevvdly) take heed in time, left at length these Thou's and Thee's quite destroy all Mine and Thine.

To return; (as I began to shew) First, what's meant by Brethren, (for some I told you before might forget it,) together with its chief Cōpre­hensivenesse, as it were, the out-stretched armes & [Page 12] open embraces of this one word in Scripture. And here we might speak of Brethren by na­ture, nation, religion, kindred, and affection; all which (except the last of all, which indeed is all in all) all I say, or most of them (I am confi­dent) would fetch in those, that yet stand at the remotest Distances among us. And one would think too, that the first should of it self be able to reach and command the last; and the near­nesse of our Natures fill up those Chasms, and Gulfs of Distance in our Affections. Sure St Paul thought it should do so, when he said, God had Act. 17. 26 made of one Bloud all nations of men, much more should it be effected, vvhen that of Nature is as­sisted vvith all those other auxiliary Relations aforesaid.

All Mankind is (as it vvere) Gods Oar; but Christians, saith an ancient Writer, are [...], Clem. A­lex. God's proper lavvfull money: and vvould vve but rubb off that Rust, (vvhich by an inveterate Rancor, and mutuall Malice) hath formerly been brought over it, vve might soon see whose Image and Superscription lies underneath it; and then hovv should vve dare thus to scorn and [Page 13] refuse the meanest piece of God's Money? As what's meant by Brethren, so

2. Secondly we might bring Reason, why this Word should be such an over coming Quiri­tes, so potent a Charme amongst Christians, as to allay, and rebuke the most violent Storms and Tempests, saying unto them, Peace, be still. What manner of thing this is, that even the Winds and Seas, (the boisterous and unruly Passions of men) should obey it, and why?

3. Thirdly, whence it is, that amongst pro­fessed Christians, and those (to see to) none of the lowest forme neither, there are so many deaf Adders, that refuse to hear the voice of this char­mer, but like St Stephen's Enemies, stop their ears, (and withall) widen their mouths, and hurle about those Stones, even harsh unchristian language one of another, I say, whence is it, that such deaf Adders should be so loth to part with their poyson, or give way to have that venemous Tooth pull'd out, whereby they bite and devour Gal. 5. 15. one another, and so (more like Cannibals then Christians) are consumed one of another.

And here, had we but time and leisure, to cast [Page 14] the lot aright, most of the demure and darling sins of this Generation would be taken: especially it must needs challenge the Pride and Passion of Some, the Interest and Ignorance of Others, and the wilfull Prejudice and Prepossessions of most Christians one against another. By which means it comes to passe (as St Austin observes) that Dragons and Lions, Bears and wild Boars, maintain no such deadly seuds, and destructive hostilities, as Men do. But there is one thing more, which being produced, may supersede all those other Reasons of this continued aversenesse. The strongest Reason is, there can be no Reason for it. For (as I said before) Strife amongst Brethren was the most unreasonable strife in the World. This why in the Text, being without any wherefore; so that we need not further enquire, what should be the causes of its Continuance, whereof there can be assign'd no Reason; or else such only as is a Contradiction, that is, the Vnreasonablenesse, which is to say, the Unmanliness of Men.

But the time would fail me to speak fully to each of these, and therefore I shall only offer [Page 15] some Proofs of the Proposition last of all ten­der'd; make some more particular Deductions (tending to Knowledge and Practice) from the whole matter, and so conclude. For the First, viz. the Proof of the Proposition; how that our being Brethren should make us Friends.

1. For this end we find the Scripture very frequently making use of this Compellation, in order to purposes of Peace-making, and gaining, or confirming of Affection.

Men and Brethren, let me freely speak unto you, Act. 2. 29. faith St. Peter, at that time, when at once he won three thousand souls. And St Paul (when ib. 41. he was pleading for his life, and it behov'd him to speak persuasively) begins with, Men and Brethren: in both instances, the very fame words in the Greek, as here. And not to load you with heaps upon heaps of more Quotations to the same purpose, let this suffice to say, That as in all holy Rhetoricall insinuations we met with this Word, Brethren, as a chief Ingredient, so most commonly (as in the two Instances a­foresaid) is it placed in the Re [...]er [...]e, according [Page 16] to the Rules in Oratory, whose strongest Forces usually appear last, and bring up the Rear, as there we see Brethren doth in both those pla­ces.

2. A Second Proof may be thus When Christ was about to teach all the Christian World a Form of Prayer, and therein chiefly to insinuate that love and Kindnesse that should be among Christians, he was pleased (after the delivery of the said Form) to turn back again, repeat and explain that one Petition, concerning mutuall for­givenesse amongst men, and none other, For if ye forgive not men their trespasses &c. I say, when Mat. 6. 14. Christ was upon prescribing such a Form, which might not only comprize all our Wants; but unite all our Hearts too, he finds no fitter an Introduction thereunto, then Our Father; whereby 'tis necessarily imply'd, that those who call him Father, should also call, or at least account themselves as Brethren, which is intima­ted Joh. 20. 17 by Christ elsewhere; Behold I go to My Fa­ther, and your Father; and the more to endear himself unto them, thinks it no scorn to call his Mat. 28. 10 Disciples Brethren; Go tell my Brethren.

[Page 17]O how dare any sleight or slacken the blessed Bands of that Name, which Christ's own lips (as it were) have fastned upon us with so ma­ny sacred Knots. Be that spoken to Despisers. And on the contrary, why should some others so much contract and overstreighten that Rela­tion, as to make Brethren only a peculiar Band to such a small Fardle of Mankind? when, to my thinking, Christ meant it rather for an uni­versall Girdle, that should go round and encom­passe all Christians. That's for Engrossers.

3. Because in this Appellation, Grace and Na­ture, Flesh and Spirit may both innocently u­nite, and joine forces.

Thus St Paul in that his persuasive Epistle to Phil. 19. Philemon, concerning Onesimus, speaking of a common Brotherhood wherein he related to­ward himself, faith [...] How much rather to thee, Philemon, both in the flesh, and in the Lord. The which two respects, when they are twisted together, like two Streames, one run­ning into the other, with combined embraces, go hand in hand, with a greater force down the same Channel.

[Page 18]In the Tragick Description of that Fatall bat­tell, faith the Poet,

‘— Cunctos hoerere cruores’

Romanus, campisque vetat consistere Torrens. In the slaughter there made, the thick bloud of the Barbarous enemy stood like a Lake, till the Conquerors sword began to open the Roman Sluces, then it ran down like a Torrent. Thus the Waters of Siloeh may move softly, but if the Rivers of Damascus should Change their course, and run into the Rivers of Israel, the paces of both may be amended. And albeit Abanah and Pharpar should be slow-paced Heathen streams, yet if once they come (as it were) to be baptiz'd in Iordan, and joyn with that River, they soon would partake of its swiftnesse. And further to illustrate those advantages which Grace makes of Natures Relations, it is thought by some, that St John was the beloved Disciple not only as a Disciple, but as a Brother of Christ: And that here also, This is bone of my bone, and flesh of my flesh, was some endearment to the Gen. 2. 23. second Adam, as well as heretofore it was to the first.

[Page 19]So much for the Proof of the Proposition. In the next place follow those severall Conclusi­ons from the whole matter.

Since there are (as hath been shewn) such 1 Concl. bands in Nature, as well as Religion, we inferre, That those are much to be condemn'd, who have broken all those Bands asunder, and cast away those Cords from them.

Among many other of those sad Predictions 2 Tim. 3. 3 (which we have liv'd to see fulfill'd, and run­ning over in abundance of other mischiefs) it is said, Men shall be without naturall affection. These are the men, whose unnatural Tempers help to compleat that Prophecy, and their ungodly Acti­ons flowing from those No-naturall Affecti­ons, do justifie St Paul was a true Prophet, as well as a faithfull Apostle. How many have we now adaies, whose fiercenesse so great and abounding, that they have enough to spare the Brute Creatures, so that we think we have set a sufficient mark of Cruelty upon a Bull or a Boar, if we once say he is Man-Keen (a name derived from this sort of men) I say, hovv ma­ny, though they came shamefully short in things [Page 20] of common humanity, yet the very same men in matters of spirituall concernment are so seeming­ly transported, that (if their ovvn conceits may carry it) like Saul, they are taller by the head (vvhere those conceits are lodg'd) then others, and indeed so much over and above Christians, that they fall much belovv Men. For tis expected a man should first be honest, then holy; first just, and then religious: and vve must all make good our ground and right standing in Nature, before vve can advance to those higher Transcendencies of Religion; else'tis, as if vve should engraffe in the Sea vvithout a Stock, or build in the Air vvithout a Foundation.

But vvithout some better fruits meet for Re­pentance, the very Heathen vvill arise and con­demn such Christians: and then, Quanta erit damnatio à damnatis damnario vvhen Tyre and Sidon, Sodom and Gomorrah shall give Judgment against Iewes (much more against Christians) how great is that Judgment!

Indeed St Paul saith in one place, Hence forth 2 Cor. 5. 16. know I no man after the flesh, and thence some take occasion to cut off all Relations, as King [Page 21] and Subject, Father and Son, Brother and Bro­ther, and the like, meerly as superfluities of the Flesh; and because (in their sence) we must not know them, 'twill follow in time we may de­stroy them; and then (as heretofore we have) so again we shall destroy we know not whom. Thus some, like those Barbarians, do mistake Act. 28. 4. a blessed Apostle, for a base Murtherer.

But, as'tis in Amos, The Lyon hath gotten a Am. 3. 12. piece of an Eare, so the People run away with a piece of the Apostle's language, and will only hear him by parcels, and hot suffer him to speak out; which if they would (as Amos his Shep­heard takes the piece of an Eare out of the mouth of the Lion) St Paul himself would soon rescue this piece of his language out of the mouths of such Scripture-invaders. For do but compare St Paul with himself; St Paul in the forecited place to the Corinth: with St Paul to Philemon in the ib. 16. v. verse aforesaid: Much more a Brother beloved to thee both in the Flesh, and in the Lord: with St Paul Rom. 10. 1 to the Romans, My hearts desire is for Israel, that ib. 9. 3. they might be saved; and he could wish himself ac­cursed for his Brethren and Kinsmen according to the flesh.

[Page 22]These, and diverse other passages will acquit the Apostle from that horrid meaning, wherein some mistake him. But when men have quite debaucht their own Natures, no wonder they dare abuse the holy Scriptures. Whereby it falls out amongst us too frequently, that, as the false, dead Child is cast into the lap of the true Mother, these wrongfull and rotten Conceptions of Men are dayly thrown into the bosome of the only true, and living Father.

But to passe on to a second Conclusion, in that Moses is here so earnest, and daring to make Peace (for though ▪twas but yesterday that he Act. 26. 28 Ex. 2. 12. had kill'd an Egyptian, whom he could not so hide in the Sand, but that, it seems, ▪twas disco­ver'd; yet when he saw two of his Brethren strive, he must adventure to shew himself (as tis in the Text.) Hence we inferre in the second place:

Those sure are very contrary-minded to Mo­ses, 2 Concl. who instead of being Peace-makers, like him, make it their main businesse to be Peace­breakers; with these two quarrelsome brethren, throwing about their wild-fire where ever they [Page 23] go, secretly scattering the seeds of Sedition, infu­sing Discontents, and disloyall aversations into the hearts of the People, and so compasse Sea and Land to gain Proselytes for a new War. As if we had not bled enough already, they deal with credulous people (who else would be quiet in the Land) just as the Devil did by Job;—verba Greg: Mor. post vulnera, reserving the cutting words of his Wife's tongue, after all the deep gashes his own hand had given him. So is it with us: we have been a long time followed with breach upon breach, one Wound spreading and multiplying into many, and yet still we hear most edged and dangerous words, notwithstanding we have felt already such desperate blowes. Certainly, this is one of the most abominable things to God, to sow discord among brethren. But on the other Prov. 6. 16. side, Behold, how good and joyfull a thing it is for Ps. 133. 1. brethren to dwell in unity! David himself admires it, but many amongst us cannot endure it; but if City or Country should be on fire again, they would cheer and warme themselves at that fire, and like Nero, sit and sing some of Homers ver­ses by it. Being much of the same mind with [Page 24] that other Monster, Optimè olere hostem, sed meli­us civem; the carcase of a Turk would smell well Sueton. Vi­tell. indeed, but the carcase of a Protestant far better.

Hence it is, that since the late Deluge of bloud hath been so nevvly abated, vvhereas every good Christian, like Noah's Dove, should novv be coming in vvith the Olive leaf in their mouths, these, vvith the Raven, are still hovering about, and croaking for more Carcases.

And the better to set forvvard this vvork of Destruction, as those Heathens bedavvb'd their ovvn Bodies vvith strange figures, to render them the more formidable; so do these disgaize and blacken their Brethren with most ugly shapes and representments, to make them the more odious and detestable. Or as the Persecu­tors of old dealt with the poor Martyrs, because their Dogs would not seize on them, while they lookt like Men, 'twas but clapping a Bears skin about them, and so bait them. Thus diveise good Protestants, who, in my soule I think, would dye for Christ, are by way of Calumny, clad in the skins of Turks, Popes, Anti Christs, Baals, and Belials, that so under those ugly no­tions [Page 25] (which their enemies please to put upon them) the base Ban-dog of the Rabble may (when time serves) the more eagerly fasten on them, and tear them in pieces,

Upon the same account also it was, that in that decretory and concluding Fight between Caesar and Pompey, when both Armies came closetogether, the Father being on this side, the Son on that; the Uncle taking one part, the Ne­phew another, and Brother fighting against Bro­ther: Caesar (fearing lest at those near approaches they might discern each other, and so give back and resuse to joyn Battell) rides up and down, calling on his Souldiers,—Miles serl faciem, Soul­diers, strike and foyn at the Face. Not but that L. Flor. l. 4. c. 2. the breast or bowels were more mortall then the face; but because, it being once mangled, they might not discern whom they kill'd, whether a Father, Son, or Brother, and so might kill him the more undauntedly; which action of his the Poet thus expresseth, Luc [...]an.

Adversosque jubet ferro consunde [...] vultus. i. e. Dash and confound the known Characters in the looks of your nearest Relatives, that so [Page 26] with lesse relentings you may dispatch them. And in like manner, though not with our swords, yet with our tongues and pens, what hor­rible gashes and deformities do we engrave upon the face of that way of Others, (which we like not) lest happily we might discern how little it differs from our Own. Thus as Hypocrites dis­figure themselves for self-affliction; these cruell ones disfigure Others for their Destruction.

Tully likens the People to the Sea, which of it self would be smooth and calme enough, but that the boisterous winds do so enrage and dis­compose it: and thus the minds of Christians, after all these troubles, sure would be of them­selves Even, and quiet, but only the blustring breath, and tempestuous tongues of some men do nothing else but ruffle and disturb them.

And this they will do: for as he in the Hiero­glyphick, that had the Quiver of Arrows, could say, Nequicquam, nisi emitterem, To what pur­pose, unlesse I spend them? So those that abound in Malice, Pride, Self-willednesse, ill Principles, and the like, and have their Quivers full of them: alas! they loose their Talent of Mischief, [Page 27] unlesse they trade with it. And hence is it, that Firebrands, Arrows, and Death are hurl'd about with such confidence, and all in sport; indeed a mad-man's sport, so was it formerly accounted: but now adaies this & more is done in good sad ear­nest, by the sober Subverters of our Kingdome, who very seriously contrive the Plat-forme of new Confusions, and upon pretence of pulling down I know not what imaginary Babylon, (as I have seen the blackest Chimney bedeckt with the goodliest Flowers) do indeed what they can lay the foundations of another Babel.

Is this torrid Temper any part of that Fire, Luk. 12. 49 which Christ came to send upon the Earth? no, I cannot believe it. Is this the Gospell trumpet, which that Evangelicall Prophet speaks of, say­ing, Life up thy voyce like a Trumpet. I can't be­lieve Isa. 58. 1. that neither. 'Tis confest, they do lift up their voice like a Trumpet indeed, but what? not to tell Iacob of his Sins, so much as his supposed Sufferings, nor to reproove Transgressions, but ra­ther to raise, and encourage Rebellion.

Truly one would think, that English Swords had now been sufficiently made drunk with [Page 28] blood, and long before this, might all have been beaten into Plow-shares; even those,

whose points have been only dipt; much more some others, whose blades have been drencht in Bloud. But if Swords are not become Plow­shares, nor Spears, Pruning-books, but remain Swords and Spears still, then thank the Restles­nesse of those, who will not suffer it: whose Tongue, as'tis the most sharp-edgedsword, so is it still unsheath'd, and runs riot every where, walk­ing through & through the World; as he describes that fierce Commander in the Head of his severall Regiments:

i. e. Their Tongue is an over-flowing Scourge, wheresoever it lights, it draws blood.

O how contrary are these to Moses! He saith here, Sirs, ye are Brethren: no, say these, they are Tyrannicall, Anti-christian, any thing rather then Brethren He sayes, Why do ye wrong one to ano­ther? not then positively determining, which was the wrong-doer, till afterward he wrong'd [Page 31] him also who was the Peace-maker: but these say peremptorily, Sirs, they are in the Wrong, and doubtlesse you are in the Right, O why will ye take the least wrong from any other? In a word, he finds men at emnity, and would gladly make them friends: these find men at unity, and would fain make them enemies. So that howe­ver they please to call others Anti christs, them­selves are plain Anti-Mose's, yea I doubt, Anti-Prophets, and Anti-Apostles also: and indeed, like genuine Iewes (according to that character of theirs) they please not God, and are contrary to all good men. For the Word is the Gospell of Peace, Christ is the Prince of Peace, God is the God of Peace; but these are People that do erre in their hearts, the way of peace they have not known.

If such as these will needs be Preaching: (For I would not have you think, I have been all this while speaking of lawfull Preachers, I hope I have not; O how beautifull are their feet, that bring glad tidings of salvation! and pitty it were, any of those beautifull feet should prove bloody feet.) Therefore I say again, if such as those (I have here [Page 32] spoken of must needs be Preaching, twere well they would think of such Subjects as these.

• Study to be quiet.
• Follow the things that make for Peace.
• Obey them that have the rule over you.
• Let nothing be done through strife &c.

In which kind should they make any adven­tures, yet such Subjects as these now proposed, being so much out of their way, I suppose it would not be worth a Sabbath dayes journey to go out of ours, to hear them. So much of the 2 ^d Conclusion.

And as from this Act of Moses here, we have rais'd (as to some contrary minded ones) matter of just Reprehension; so

In the third place to All (the chief Magistrate 3. Concl. especially) here is matter of Religious imitation. Reconcile persons at variance, compose their dif­ferences, part their Quarrels, prevent their petty strifes, and wranglings; these little Beginnings from growing to greater Mischiefs. Do, as doth Moses here, who was first their Peace-maker, then afterward their Law-giver.

[Page 33]This is a time of uniting; this dayes Solemnity calls for it: the Church now comemorating that grand Vnion betwixt Heaven and Earth, in the Vnity and Community of All-Saints. Not that we are for his Patrocinia Dominorum. One God, One Lord. Dominus we own, and adore, but can't tell what to do with that Dominorum.

Angels themselves, though we know not of what Original Extraction, before, or above us; yet, as the same Author elsewhere saith, ac­knowledg themselves, in respect of us, Consan­guineos Bern. in sanguine Redemptoris: there is Con­sanguinity betwixt them and us. And Origen af­firms Hom. 5. sup. Levit. Quandam esse cognationem inter visibilia et invisibilia, Heaven and Earth are a Kin (as it were) and the Kindred this day commemora­ted.

In this Chapter (where our Text is) we read how the Heavens were open'd; and in one of ib. 56. v. the Lessons for this day, we have them open'd Rev. 19. 11 again. And whereas in the Transfiguration of Christ, we find three together on the Moun­tain, Moses, Elias, and Christ, a Congregation made up of Heaven and Earth, two from [Page 34] Above, and one yet Below: so here in our Text we find the like, though not just the same Con­gregation, Moses, St Stephen, and St Luke; one penning, another pronouncing, the Third (we know not how) dictating unto him: and this Congregation so also compounded as the for­mer, one yet of the Church Militant; the other two of the Church Triumphant.

Which severall Openings in Heaven (as afore­said) to receive and take in Earth: and holy com­binations on Earth, Earth (as it were) mixing with Heaven, me thinks should much encou­rage us to the ready embracement of those uniting Motions, which this Text affords us, especially at such a time as this; concerning which (beside what hath been already spoken in that regard) I shall only adde that of the Psalmist (which hints both the day, and its duty,) Sing unto the Lord all ye Saints of his, and give thanks, &c. All Saints, except some new ones, who (they say) care not much for any Singing, and so how they may share in the Day I know not, but doubt they will not joyn in the Duty.

No question, but you (the Magistrate, to whom [Page 35] I speak) like Moses your Pattern, may meet with some Aegyptian, as well as Hebrew Transgres­sors, I mean some Criminall Offenders; as well as other sleight Quarrellers, and peevish Con­tenders. If so, you must with Moses here, ad­monish the one, but smite the other. When there's any Sin or Mischief going forward, Swea­ring, Drinking, Whoring, contemning the Lord's day, despising the Lords worship, plotting against the Lord's Anointed, and the Peace of this King­dome, &c. All these are mischievous Aegyptians; and'tis high time then for Moses to shew him­self, and not Himself only, but his Sword also.

Thus the Curser and Blasphemer were brought before Moses; and so the Stick-gatherer on the Lev. 24. 11 Sabbath day was brought before Moses, and his bundle of Sticks (poor Sinner!) turn'd into an Num. 15. 33. beap of Stones. Which I observe, not that we Christians ought to mete by that severe Jewish Measure, but this in generall, you cannot like­ly over-doe in the Concerns of God's Glory.

Only remember, as the Breast was Moses his part of the Sacrifice, so Prudence should be yours. Ex. 29. 26. Here you are in the midst of Dividings, (as [Page 36] where else would you not be so) Ephraim against Manasseh, Manasseh against Ephraim, (but few I hope against Iudah) what should you do, but with St Stephen here in the Chapter, Look up sted fastly into Heaven, and with Moses here in ib. 55. the Text, look down directly upon your Duty, and doubt you not, but the Lord, and his Anoin­ted will direct and defend you. So much of the Third.

And now having said thus much to the Magi­strate, me thinks somewhat more should be spoken to the People.

Therefore in the Last place, let me perswade 4. Concl. you all to these two Duties, First to Obedience to­wards Superiors. Secondly to Love and Peace­ablenesse amongst your Selves; the Former im­ply'd, here the Later express'd; both I am sure claiming very properly and directly from the Text

First for Obedience. Without this there can be no Peace; and with this, there could have been no Strise betwixt these two Brethren. For had they but obey'd Moses, as they ought to have done, when he said, Sirs, why do ye wrong &c. [Page 37] then there had been an end of the Quarrell. Peace is the Daughter of Obedience; Obedience is the true Mother of Peace; which Peace cannot any way be broken, but the Daughter must be dasht pieces against the Mother.

Thus it was with these two Combatants (which the Text presents us withall,) before they had quite forfeited their Peace, they must needs bid adiew to their Obedience. For Moses was now their Governour, deputed from God to de­liver them (as'tis in the verse foregoing,) and ib. 25. v. though where he might have commanded, he only intreated a Peace, Sirs, why do ye wrong? yet in the account of good Subjects, such Entrea­ties are the most powerfull Commands.

But we see, how little Moses is regarded be­twixt them; the One (probably) sleighting him, the Other thrusting him away, and threatning him: while he (poor Prince) is fain to fly for it, the Field is kept, and the Quarrell maintain'd, by the two Brethren, as well through their Dis­obedience to him, as their Variance one with a­nother. For had they been but loyall Subjects, and hearkned to Moses, without more adoe [Page 38] they hed been loving Friends: but as the fruit of Submission had been peace; so on the contrary nothing but Strife, endlesse strife is the Product of Disobedience: vvhich one disloyall act of theirs, beside the particular trouble it cost them two, it (occasionally) brought a generall mischief upon the vvhole body of the Iews, by being one visible means of retarding their Deliverance, yet forty years longer.

St Bernard vvriting to one of his Brother-Ab­bots Epist. 87. who in his love to Obedience, had volunta­rily quitted his place of being a Governour, for that he smartly rebukes him; but in that he pre­sently put himself under the Povver of another, he doth as highly commend him, adding this of his experience, Securiùs possum praeesse multis aliis, quàm mihi soli &c. He could vvith far more ease Qui se si­bi magi­strum con­stituit, stul­to se disci. pulum sub­dit. ibid. and safety dispose of others then himself, much more be at others Disposall then his ovvn, as he intimates in that Epistle.

O there's a great deal of Sweetnesse in the Con­science of Obedience: do but tast and see. Cer­tainly there's none but may perceive it, except those, vvho never did, never will tast, or make Tryall of it.

[Page 39]The sickly Woman in S. Marke, touches not Mar. 5. 28. the very body of Christ, yet by touching his cloaths only, (which do touch his Body) she is healed. And we that live in this sickly Haemor­roisse Kingdome of Ours, though by our submissi­on to our lawfull King (& all those under him) don't just touch the very top of Christ's scepter, yet mediately we do, by touching that, which doth touch it, and is in immediate subordination unto it: and vvould we all touch but so, we might soon be healed. So that Obedience is no [...] only a pleasing, but a healing Vertue.

All is not, cannot, ought not to be, as every one would have it; what then? must People repine, wrangle, fight for it, rather then be debarr'd of their own peculiar fancies? God forbid. Remem­ber at the rebuilding of the Temple, some joy­ed, Ezr. 3. 12. others wept, yet such was the Obedience of them all, they don't offer to remove, or hinder the laying of one Stone, whereby to disturbe the Building. So much for Obedience.

Secondly for Peaceablenesse. And here one would think, that few Arguments might serve to perswade men to be happy. However, let's [Page 40] First look upon the Danger. 2ly the Deformity of its contrary, that so the mischief and uglinesse of Strife, may, if not enhance, yet give a due worth to the Blessings and Beauties of Peace.

1. First the Danger of this kind of Strivings. What said one? Vincere fratrem, non interficere volui. I will only conquer my Brother, I don't mean to kill him. Indeed, it is so at first, men strive only for Mastery; yet rather then they will not master, they will Kill & murther, And when once it comes to that,—Iusque datum sceleri, that kind of legall Killing, or (as the Psalmist hath it) imagining, (yea and doing) Mischief by a law: then we shall find, Non solū cum Rhodiis, sed cum Artibus bellum geri, the War is not only levied against men, but against good manners, against good Learning, and Religion too. Inso much that however we may sleight it, yet in God's account (who best knows the weight of his own Judg­ments) a three-months War, especially if in the 2 Sam. 24. 33. bowels of the Kingdome) is put in the Counter­ballance to weigh against a seaven years Famine.

And sure we, that now but seem to behold the Ghastly looks of one year, may thereby think [Page 41] how it would be, should we feel the hard pin­ches of a seaven years famine, and thence imagine what hath been, and what would be a seaven, and seaven years war.

Tis recorded of the Civill Wars in France, that they produced 30000 witches, and above a Million of Atheists, what the Effects of ours hath been upon us in particular we know not, but 'tis much to be feared, there hath been a greater increase of such Monsters, then good Christians. For as it is with that of Nilus, so with those O­verflowings Diod. Sic. of War; these are the vermine, and half-made Creatures, that use to Crawle out of the Slime and Mud of those Over flowings. And generally we find that's shrewd Proverb, When War begins, Hell opens; for be sure then some Customers will be coming; but especially, if they be Civill Wars: those being Hell's huge Fair daies, when others are but ordinary Markets.

I have heard indeed, how that Woolves, if they vvant Prey, vvill devour one another. But vve are in no such want, (I wish vve were,) nor are likely to be, so long as the Turk, that circumcised Heathen defies all the armies of the living God. [Page 42] There we may go, and shevv our Zeal, Skill, and Courage, and be confident vve fight against An­ti-Christ, and (if not the Whore, yet) the great Ravisher of Christendome. But vvhat saith old Galdas? Englishmen are strong at home, but little doers abroad. If we should adventure upon a­nother Grapple within our selves, I much fear the Morall of that Fable, vvhich tells us, that, vvhile two smaller Birds are tugging and peck­ing one another, dovvn comes a third, that is greater, and at one swoop both are taken. There­fore as Origen observes of the Dove, vvhen ever she drinks at the rivers, she looks not only up into the Air, but down into the Water, and even there doth plainly discern the shadow of the hawk approaching. And if we vvill be sipping at the Waters of Strife, and Bitternesse, let us look well about us, and we can't but see, not meer sha­dows, but many substantiall enemies, without us, and within us, both hovering over us, and ready to prey upon us, & devour us. And hovvever the Israelites may differ (as here they do) I am con­fident these Egyptians will never quarrell, un­lesse it be which of us shall afford them the first, [Page 43] and fairest Morsel. There's the Danger.

2. Now for the Deformity of this Striving. As the danger thereof (we see) is great, so were there no danger at all, yet its meer Deformities are so exceeding great, that to all, who have but their Sences exercised, it must needs be very odt­ous, and abominable.

None ever hated his own flesh, saith the Apo­stle: and is it not a dreadfull spectacle to see a Eph. 5. 29. man catch on this hand, and snatch on that, and tear off the flesh of his own Arms? Do but look again into the Text, and you will go neer to see as ugly a sight, as that is. Behold here two Bre­thren, hewn out of the same Rock, deriv'd from the same Fountain of Israel; so that, if one had said, Thou art flesh of my flesh, the other might have reply'd, And thou art bone of my bone. These two in a strange Land, under hard labour, in the midst of Enemies, and in the presence of Moses, a man sent from God to be their Deliverer, yet for all these outward Circumstances, and obli­ging Relations, they can a while, thus to man­nage an inward Quarrell, and so fall on, tugge and tear one another, that is, their very selves, [Page 44] as if both had not been their own, but each the flesh of some other; and all this done in despight of Moses, who stood by unregarded.

This I am sure, and (in some regard) more then this hath been our Condition. For albeit Moses here saw this sad Combat, yet 'tis likely, the Egyptians did not; which if they had, Moses durst not, because of his yesterdaies slaughtering one of their Brethren (as before was observed) but suppose they had stood by, and beheld the Conflict, O what sport and rejoycing had this been unto them!

Now this is the transcendent and peculiar un­happinesse of these our Duellings, we perform them, not only in sight and despight of this our Moses, (who may fitly be so called, not so much because he was drawn, as that hestrangely drew us out of the waters) but also in the presence of the Egyptians, those many enemies round about us, who will most gladly make us a Ring, so we will but make them Sport, especially if it be such a sport, as Abner's was, Come let the Young 2 Sam. 2, 14. men arise, and play before us:

I neverlov'd to see the Butting (some call it [Page 45] the Playing) of Sheep. But to behold a Flock well fed, and safely guarded by their own Shep­heard, I say, to seethem run, and dash one against another, while a company of woolves, and flee­ring Foxes look on, and laugh; this me thinks is one of the most unpleasing sights in the World. And since there are seaven things, which are a­bominable to the Lord, this (I am perswaded) may be the eighth thing, which his Soule ha­teth.

Which also is the more hatefull, because most­ly 'tis your smaller matters which chiefly uphold and maintain these vast distances. We agree well about Iudgment, and Mercy-matters, and only differ in Mint and Cummin-concernments. As if Abraham and Lot should be well accorded a­bout the whole Countries they were to go into, and only wrangle about their severall Inches.

And here (besides diverse other dismall conse­quences) I might speak, and shew how this Dis­uniting weaknes and unravells us: as 'tis observ'd when those two huge Armies of Hannibal and T. Liv. Scipio came neer to joyn Battell; Hannibal's Forces being rakt and pitckt up from severall [Page 46] Nations, and parts of the World, the Showt which they gave upon the Onset, was but rag­ged and contemptible, whereas Scipio's Souldi­ers, being all Romanes, having all the same lan­guage, their Showt being uniforme, was more Majestick and Formidable. I leave the History to your Application.

But (to omit severall other Disswasives of that nature) me thinks, a Sin that is so much its own Punishment, as is Contention, should in it self have Amulet enough to unpoyson the minds of men, and dis [...]enamour them of those other su­per▪ added Deformities, which now we are spea­king of, (for if there be any Hell above ground, sure this Strife and Contention is part of the Sub­urbs thereof,) yet take it with all its faults, some are still most paffionately in love with it; but especially the wrong-doers, as we say of some, they never forgive, whom once they injure; and here (if we observe) he that did the wrong, ib. 27. v. thrusts Moses away, and talks of killing, when Moses speaks of reconciling; Wilt thou kill me, as thou didst the Egyptian? indeed 'tis Death to some to hear talk of Peace. As Millers and Sailers, [Page 47] with other such, that live by the winds, a perpe­tuall Calme would undo them.

Give such as those Sea-room enough, and then they are safe, whereas if they come neer firme ground, and are once cast upon Shoar, they split, and are broken to pieces.

The Disciples of Christ (we read) were once Mat. 14. 27. afraid of their own Master, as if they had seen a Spirit: So many when they see Peace a coming toward them, are afraid, and think 'tis an Appa­rition. But what Christ said to them, his Maje­sty hath been pleas'd to say to us, Be not afraid, behold it is I.

In some 'tis probable the fear of Restitution may lie like a Lyon in the Way. And indeed should many amongst us repent, but at half that rate, as the little Publican did, and restore but twofold, (yea but the same again) for his fourfold, I doubt many that are great ones now, would soon be as little in Estate, as Zacheus was in Stature, and they would quickly repent of such a Repentance. Therefore that the way of Peace may be straw'd with Flowers, as well as pav'd with Marble, so that all may be perswaded to [Page 48] come, and walk in it, Behold, here are no severe exhausting Satisfactions, no grievous, and ruining Restituions, no harsh and cruell Compositions.

As for the [...] here, that must be let alone for ever. Be of good cheer, if thy sins are forgiven thee, thy wrongs are. Only after all the Injuries on one side, and the Acts of Kindnesse on the other, let's be willing to be friends with our King and Country, and those, whom we have so much wrong'd; if they have wronged us, in forgi­ving us, O forgive them that wrong.

St Austin observes, that whereas the other Creatures were made two and two, God created Man single, there assigning the reason thereof, De uno multitudo propagatur, ut in mult is unitas Civ. D. l. 22. c. 26. servaretur. Thus that we might be all taught of God to love one another; God would at first give us all one Spring head (as it were,) that so we might the more undividedly stream along in the same Channell. God is the God of Love and Peace: be perfwaded to it for God's sake.

And Christ, though content to be crucifyed on Mount Calvary, yet while he was living (as may be observed) he was most delighted to be [Page 49] in Mount Olives. He looseth his life in the place of Skuls, an Embleme of War, (where, the truth is, he is still crucify'd,) but he leads his Life most commonly in a place of Olives, an Embleme of Peace. There he prayes, there he preaches, there he walks, contemplates, and watches, do's all but dye, that was reserv'd for Mount Calvary, yea thence he ascends up into Heaven: and as Peace Act. 1. 12. was one of the last legacies his Lips bequeath'd us, when he dyed; so Mount Olives (the dwelling place of Peace) was the last piece of Earth his blessed Foot toucht, when he ascended.

Remember Christ is the great lover of Peace; Do it for Christ's sake. But if neither for God's sake, nor Christ's, yet some perhaps may be moo­ved for their Countreys sake.

Imagine you sawthis native Kingdome of ours like another Iob, not now upon, but newly crept off the Dunghill, and thus bespeaking you, as there he doth his Visitants, Have pity upon me, O Job. 19. 21 my Friends, have pity, for the hand of the Lord hath touched me. Indeed the hand of the Lord hath not only toucht, but a longtime lain heavy upon this Land of ours; and if after all, we have yet no pit­ty, [Page 50] we are far more miserable comforters then e­ver Jobs were. For if we observe, they seem to have some kind of sympathizings with his Sor­row. He rents his Mantle, and they rent theirs, he shaves his head, they throw Dust upon theirs. If he sits upon the Ground, so do they; and their Sorrows maintain as long, and as sad a silence as his do. Yea as in most things they did with him, Job. 2. so in one passage they out-did him. For whereas we find not as yet that Iob had shed one Tear for all his sufferings, 'tis said of them, They lift up ib. 12. v. their voice, and wept.

O be not more remorselsse then were Iob's friends: Do it for your Countrey's sake.

But if the present age prevaile nothing, yet have some regard, and pitty upon Posterity. Let not the little ones (as soon as born) be taken, and dasht against the stones (as it were) by being taught such hard, and unrelenting Lessons, and exposed unto such harsh, and ruthlesse principles, as the men of this generation have proceeded upon.

I have heard of an ingenious Limmer, who mostlively represented a dying piece in this man­ner [Page 51] A goodly Matron, mortally wounded, at the Storming of a City, as she lay bleeding, and expiring of her Wound, behold, her helplesse hungry Infant, comes crawling towards her Breasts, while the dying Mother looks wistly and carefully upon it, Ne sanguis metuens pro la­cte bibatur, as if fearing, (lest the hungry Babe should suck down Blood in stead of Milk.

How far this sad Resemblance might (not long since) be suitable to our Church and Kingdome, I leave to your Consideration. Only take heed (I speak it to all unpeaceable, implacable Spirits) that the Children yet unborn, in lieu of the innocent, wholsome milk of true Christian Principles, be not betray'd to Blood by your Examples.

I do not dispair, but that by these poor, yet well­meant Motives, some Salamander may be enti­ced out of his beloved fire, and that we Christi­an Brethren will regard these Peace-offers of Moses, although the Iewish ones did not.

But what need we a further wast of Words to a Christian Audience, when one Quirites hath pacified an Heathen Tumult?

Men and Brethren, (that's only our Quirites,) [Page 52] what have, we so soon forgotten the miseries of War, that we must already be labour'd, and per­swaded to Peace? Need there be a Law enacted, That every one shall eat, when he is hungry, and drink when he is thirsty? Need any of us be in­treated to sleep securely, live plentifully, eat the fat, and drink the sweet of a good Land; sit qui­etly under our own Vine by day, and rest undi­sturbedly in our own Beds at night?

What, is it indeed so much sweetnesse and pleasure for me, to eat my own morsell with a trembling hand, and drink of my own Cup, as Belshazar did of anothers, with a perpetuall sha­king, because of the sad, and frightfull Alarms of War?

Well, if we must be argued into Peace, and men will not be happy, unlesse they see good rea­son for it: at present, I shall seek no farther than the Text, Sirs, ye are Brethren.

Were are they Hebrews? so are we Christians. Were they in the midst of enemies? are not we? Had they a Peace making Moses? blessed be God so have we: and if they are all Brethren, we much more. [...], Co-uterini, such as have lain [Page 53] in the same womb of this our Church, drawn at the same Breasts of Consolation, (both the Te­staments,) have been nurst up with the same sin­cere milk of Gods word, and a good Chatechisme.

And as we have been brought up on the same Knees, and hung upon the same Breasts of one common Mother; so we hope all to be received into the Bosome of one common Father.

What saith St Paul? There's one Body, one Spi­rit, Eph. 4. 4 one Hope of our Calling, one Lord, one Faith, one Baptisme, one God and Father of all.

Now if after all these ones, we must still be two, I shall even leave you, as Moses did them. Only remember this, the time may come, that what Moses here speaks to us all, we may one day sadly repeat to each other, saying, Sirs, we were Brethren, why would we do such wrong one to another?