CALEBS INTEGRITY In following the LORD fully. OR The Pattern of a godly Man, going upon a dangerous service, or at a desperate point.

THe History whereof this Text is part; Verse 1. & 9. & 11. & 22. is a Narrative of one of the murmu­rings of the Israelites, which famous [...]n of [...] is exprest in some variety of style, being elswhere called Temp­tation of God, or [...] provo­cation, or imbittering of God, & somtime rebellion, which is a sin incident to a people that under promise, or in expectation of good from God, and yet withall, [Page 2] so encountred with temptations and obstructions of their hopes, wave after wave, that they cannot [...] themselves by faith reconcile the promise, or tender­nesse of God with his present providence and dispensa­tion towards them, his footsteps b [...]ing cloudy, and his hand heavy: where upon their spirits are even by his probationary [...] imbittered against him, as if hee neither regarded his own truth, nor their sufferings. And God again is imbittered against them for their un­belief in him, their jealousie of him, their discontents, thought or vented against him; for God would not have the people of his Covenant, because they are in straits, to question his respect to them; no, though they be between Pharaoh and the Sea, at point of perishing: But if his present hand make them cry, Alas, for the day Ier. 30. 7. is great, It is even the time of Jacobs trouble, (and who will not shrink at the first putting his feet into cold water) yet to over-believe sence, and adde with all, but he shall be saved out of it. This murmuring was the Tenth, the greatest, and of the heaviest consequence.

The Tenth, so God himselfe numbers it, who, as hee keeps a Book of every mans particular sins (as the phrase of blotting out imports) and whereof every mans conscience is a counter-part, so it appeares hence that he keeps an exact account of our Nationall rebel­lions and provocations, Verse 22. They have tempted me [...] these ten times.

The greatest, for besides that it is after nine, and the repetition of a sinne makes the latter [...]o [...] the grea­ter, ( Ezra 9. 14. Should wee again break thy commande­ments) I say, absque hoc, their other murmurings a­rose upon their want of flesh, bread, water, or some dislikes of some particularly oeconomy of God over [Page 3] them: This strikes at the root, at the throat of all, for now being in Paran, or at the Mountain of the Amo­rites, Chap. 12. 16. Deut. 1. 20. in the very borders of the Land of their rest, rea­dy to put in their sickle to reap the promise made to A­braham so many hundred yeares before. They so un­dervalue and dishonour Gods rest made over by deed of promise unto them long agone, and now ready to be given by livery and seisin into their hand, that they pre­fer a slavish life, nay, a grave in Egypt, before such an adventure, Would God that we had dyed in Egypt, Verse 2. Or would God we had dyed in the Wildernesse, any grave would serve their indignation, rather then they would put on for this inheritance; and haply they thought (as wee sometimes doe in like case) that this Land being in promise, it should have dropt into their mouthes, even without their opening them, and not have been a Land of conquest as well as promise; for so wee fancy, that promises must fulfill themselves, even though wee be not in capacity of them, or contribute not to serve Gods command or providence in the way of reaping them.

And what was the consequence? God was pro­voked, and in his wrath swore an oath exclusive of this people, led them off the borders of the Land, a forty yeares march in the Wildernesse, untill all the Mutineers (all above twenty yeares old as their going forth of Egypt) fell therein. Upon which account, not a man of that great people (except Caleb and Joshuah) of much above sixty years of age came into Canaan.

Now if these things be our examples, [...] ▪ 1 Cor. 10. 6. then it is but laying the scene among our selves, and the result of it will be this; That is after all our other [Page 4] Nationall provocations of God, for which wee have long deserved, that the hand should write upon the wal, that God hath numbred our Kingdom and sinisht it. Wee should be brought to the borders of that long prayed for rest from our yoakes and burdens in Church and State, and then prove, as I may so say, run-awayes from Edge Hill, and stumble at the threshold, despising the offer, cancelling our former prayers, scandalizing our selves, saying, The time is not come, the time the Lords house Hag. 1. 2. should be built, and so wish for Captains that we may re­turn into Egypt, as this people, Verse 4. Might wee not feare such another oath of God against us, and such an­other pilgrimage of our selves in the Wildernesse of our own misery, untill our carcasses were all falne as theirs.

The occasion of this mutiny was, Twelve Princes or heads of the Tribes, were sent out to discover the Land, they went, returned, and reported, but these Twelve were not all agreed of their verdict, they were ten to two; The ten spoke their carnall feares, nothing but walled Towns, warlike people, sons of Anak, the Land indeed is good, but like the garden of the Hesperides, Dragons keep it; not a word or syllable of Gods Co­venant, Promise, or Presence, to counter-ballance or make rebatement. The people are drawn after them and imbittered, they cry out that God hath betrayd their Lives, Wives, Children to manifest ruine, and to Egypt they will back again.

The two, Cateb and Ioshua, controverted the ten, and Numb. 30. 30, 31. protested. We are not able to say the ten, wee are well able saith Caleb; they are stronger then wee say the ten, Cum Cap. 30. 31, 32, 33. Cum Cap. 14. 8, 9. they are bread for us say the two; we are Pismires and Grashoppors to them say the ten; the Lord is with us, fear them not say the two; they are fenced in with wals, [Page 5] and Giants say the ten; their shadow is departed from them say the two; This was the contestation, but the Noes carried it, and though Caleb and his fellow plyed the people with Gods presence, power and promise, and with the experience they had had of him, yet they got no heat into them, but the heat of insolency & rage, All the Congregation bad stone them with stones, Vers. 10 Spi­rituall arguments to a carnall heart, are but warm clothes to a dead man; when men have once a prejudice against God, as if he would be false to them, and think their faith in his promises will be but a snare to engage them into ways destructive of themselves, then it's no oiling of a wheele so skotcht: for it is a sure rule, hee that hath no faith to make use of God, would by no means have need of him. When this people saw the great worke which God had done upon Egypt, then they believe; Exod. 4. 31. the faith of a carnall heart is laid up in present sence or evidence of Gods hand; but while the Anakims are alive, God is no body to them; a hard heart will not bring up former experiments of God, to charge new dangers in the face, for though saith Moses, you have seen so much of God already, yet in this thing yee did not believe the Deut. 1. 31, 32. Lord your God. On the contrary, Caleb values God alone against all that can be said, and makes the Giants but Pismires to his faith, by setting God by them, of such­down-right is God to a spirit of faith in that very thing wherein toan unbeliever, he doth not so much as stirre, much lesse turn the beam.

So much for the survey of the Suburbs of the Text, whereby you already do perceive, that here is somthing that is proper to the Meridian of our own case.

And now I am at the words, which are an exception of Caleb out of the number of them, whom God by [Page 6] oath peremptorily excluded the Land of promise for their Rebellion, and therein we have,

• 1 Gods testimony of him.
• 2 Gods promise to him.
• 1 Gods testimo­ny of him.
  • 1 He hath fulfilled after me.
  • 2 He had another spirit with him.
• 2 Gods promise to him. Him will I bring, &c. and therein,

1 The assignement of Calebs plot, the Land he sear­ched, or that part of it into which he went.

2 The ground of that promise, because hee had ano­ther spirit, and hath, &c.

3 The entaile of the promise, or the inheritance upon his seed. His seed shall possesse it.

I begin with Gods testimony of this servant of his, He hath fulfilled after me, which after this time you may observe to be set as a mark of honour upon this man: insomuch as when his name is named, this character sir­names him, He that followed me fully; in like manner, as Deut. 1. 36. Ios. 14. & 6. & alibi. that brand sticks upon the name of Ieroboam, Hee that made Israel to sin.

I list not to vex the words. The Hebrew being [...], hee hath fulfilled after mee; answered with [...]; in the new Testament, [...], 2 Cor. 10. 6. when your obedience is fulfil­led: but I will not stand to rub that eare, which will yield me no more corn then the Translation hath beaten out. He hath followed me fully; as if the Lord had said, he hath stuck close to me, and improved the businesse under his hand, howsoever succeslesly as to the people, yet dangerously as to himself for my sake, & managed it to the best advantage of my honour, by valuing me, my promise, presence, power, against all Objections made by [Page 7] humane wisdom; or Objections laid by humane power.

Let us now see what the Text holds forth unto us, and that Honey is best, which runs freely from the combe; we must not commit rape or extortion upon the Word of God, a sin too frequent in our times, by such as are most zealous for their party, for how many doe [...], comparari verbum Dei, as the Apostle speaks, dashing and mixing as Hucksters doe their wares, adulterating the pure word with their own crude fancies, and so uttering and venting it abroad into the world, to the great scandall of Scripture it self, god­linesse, learning, and ingenuity.

The Observations that offer themselves willingly are these.

1 That God makes great reckoning of, and gives speciall testimony unto such his servants who fulfill after him. My servant Caleb hath fulfilled after me.

2 To fulfill after the Lord, proceeds from another spi­rit than the unbelieving Israelites are acted with all. Hee had another spirit with him.

3 Such shall not lose by the hand, who out of a right spirit do follow the Lord fully. Because, he had, &c. him will I bring into the Land, &c.

For the first, it is not Calebs commendation onely, but every mans duty also, who bears this style, My Servant. You heare that Solomon who out of complyance with his wives, tooke in also, as I may say, Concubines to Gods Temple, is therefore charged, 1 King. 11. 6. Not to have fulfilled after the Lord; and Iehu who out of complyance with that policy which proved fatall to that Kingdom, not casting out that Ieroboamiticall Idola­try in being, is likewise charged, 2 King. 10. 31. Not to have observed to walk in the Law of the Lord with all his [Page 8] heart: both of them are taken as defective in this duty, hee that tooke in more, and hee that cast out lesse then might answer the levell of Gods order of worship, and judge the same in other cases. For it is plain by our Sa­viour his frequent and instant importunity, that his people must deny, lose, sell, forsake, hate all, not onely all sin, but all dearest things of this life, which are law­full, necessary, and (out of the case of impediment of our following of Christ, and their competition with him) worthy to be sought or enjoyed, which can import no lesse then this duty of fulfilling after the Lord.

Nor are these meerly Evangelicall counsels to some perfect men, but obligatory of all Christians, otherwise that weight could not be laid on, which is, Whosoever doth not this cannot be my Disciple, And indeed, as the Philosopher saith of privation, that it is one of the prin­ciples of naturall generation; so is self-deniall and the whole sale of all for Christ, it is the first lesson, howso­ever it be last that is well learned, being the only remo­vens prohibens, that which removes all impediments of our fulfilling after Christ. And as the times of Christ, opposite to the institution of the Gospel did require the inculcation of this Point, so ours, opposite to the restitu­tion of Gods worship to it's native simplicity, do be­speak the same, being such, In quibus animum firmare oportet constantibus exemplis, as he in Tacitus.

For the opening of this Point, we shall consider,

• 1 What ground-work is requisite to be laid in a man, that he may fulfill after the Lord.
• 2 What it is to fulfill after him.
• 3 Why we should fulfill after him.

For the first of the three, I shall acquit it in foure things, of which the second will rise out of the first, the [Page 9] third out of the second, the fourth out of the third.

1 The first and indeed the root of all the rest, is this, that there be in a man a principle of saving faith, closing with Christ to secure the present and finall estate of the soule, or the ground-work of sound Regeneration and conversion to God; there may be many workings or gifts of the Spirit of God in and unto men, in whom there is not a spirit uniting to Christ, and there is a dogmaticall faith of holding the truth in opinion and assent which is not justifying of the person by reception of Christ; now there must be such a spirit, and such a faith as may carry the soule out of it self for subsistence, and above it self in operation and working, so that God may be [...], from whom and unto whom the soule doth act, and then it will follow, that hee that hath cast his soule on Christ by faith, securing the mayn estate thereof, shall the more easily cast away his life, estate, &c. in a parti­cular cause for him. Hee that through all the pangs and struglings of the new-birth, discouragements at the weight and height of his sin, oppositions of reasonings, delusions, and flatteries of self-righteousnesse, violence of hell it self, hath shot the mayn gulf and hath landed in Christ, shall with more facility lay aside his lesser, his outward interests for him, for it is a terrible thing for the stoutest heart alive to look such a danger in the face, as for ought hee knows may at one blow kill him and damne him, or in a moment, send him both to his grave and Hell, it makes a man follow the Lord ful­ly, when he obeyes the Commandement by the same faith, whereby hee receives the saving promise, and offers up Isaac by the same faith, whereby hee got him; that is, to obey and suffer by a justifying faith, as they, Heb. 11. whose acts there expressed, were [Page 10] not most of them justifying acts, yet done by a saving and justifying faith, for so it is the same hand which shuts and closes upon the gift and opens it self to work. And yet I must needs preoccupate an Objection, and grant that Abraham who believed the mayne promise without staggering, shewed some trepidation, when he conceived himself in danger of his life, They will kill me, Gen. 12. 12. saith he; but that is but the encountring of sence with faith, which sence fights sore against faith, when it is up­on it's own dunghil, I mean in a sensible danger, natures retraction of it selfe from a visible feare may cause the pulse of a Christian which beats truly and strongly in the mayn point, the state of the soule, to intermit and faulter at such a time; but the Needle will return to the true point again upon self-recollection, That godlinesse hath the Promises that belong to this life and the life to come: as for such men whose hearts are not ballast with grace; no marvell if they ride uncertainly and are up and down in rough water, for though in fair and easie wea­ther they may keep tune and time, yet it will be no wonder if they ring their bels backward when things begin to be on fire, Religio religat, Godliness binds fast.

2 The second is, That a man affect God himselfe, and account him his great reward, and this is the imme­diate effect of saving grace and faith, to bring the soule into the esteem and acceptance of God himself for our [...], or chiefest good; it is true those Promi­ses, I will call for the corn and increase it, and will multi­ply the fruit of the Tree and of the Field, are blessings and benefits of his Covenant, Ezek. 36. 29. And blessed are the people that are in such a case, Psal. 144. 15. but the main Promise of the Covenant is, I will be their God and they shall be my people; and then saith the Psalmist, Ibid. [Page 11] Yea blessed are the people whose God is the Lord: That which we call amor amicitiae or conjugalis closes with the person, and not onely with benefits. The first Com­mandement shews that this is the most naturall order; first; to have God for our God, and then and thence to performe other duties. Servility when one is awed from sin, or driven to duties by the whip, and merce­naries when one is drawne by meere benefit or reward, are the bane of following the Lord fully: He that parts with sin as a slave, parts with it and loves it, and will in the calme gather up again that which he cast over-board in the storm; and he will perform duties and hate them: He that follows God as a mercenary will no longer uti Deo, then he can frui mundo: He will use him while he can serve himself of him. Duties and sufferings are irk­some things without that suave condimentum, the love of God himselfe. I know the opinion of merit with God or men sweetens sharpe duties and sufferings to some palats, but that is but dulce venenum, a sweet poyson to all we do, it frustrates our very Fasts, Did yee Zach. 7. 3. at all Fast unto me, even unto me? Was it not an argu­ment of an excellent spirit in Moses, when God offered him the benefit without himself or his presence, Exod. 33. 2. I will send an Angell before thee, and I will drive out the Canaanites, &c. but I will not go up in the midst of thee; and this was the reason, I shall but consume thee if I do; what a faire offer was this, and what a reason of Gods deniall of his own presence was that, and yet Mo­ses could not be content with it; For if thy presence goe Exod. 33. 15. not with me, then carry us not up hence. Let us be here in the Wildernesse under thy Cloud, rather then possesse a Canaan without thee.

3 The third is, To value Gods interests in any busines [Page 12] under our hand, more then our owne, his Gospell, his cause, his glory; and this rises out of the former; for he that loves God himselfe, above himselfe, will value Gods interest above his own. It is the property of a sincere heart to observe, what share God may have in any action or duty to which hee is called, and to distin­guish and abstract it from his own. Wee have a famous instance in Moses, who was offered a private fortune, e­ven by God himself, I'le make of thee a great Nation, Numb. 14. 12. greater and mightier then they; no (saith he) Lord, thou wilt be a loser by it, and thou shalt run the hazard of thy houour; and surely as God was displeased with Balaam for going, though he bad him go, so the Lord would not have taken it so kindly of Moses, if hee had taken him upon the offer hee made in a time of his heat against his people; nothing makes a man eccentrick in his motions so much as private respects; hee that hath an habituate by-end, hath as it were a nayle in his foot, and though he may go well enough in soft ground, yet hee wilt halt when he comes in hard way: If ever in any great busines God did intwist his own interest with ours, it is now in our case, and if there be any that could be content to sit downe in the settlement of their liberty and property, without further care of Religion, and to dwell in seiled houses, while the house of God lyes waste: let mee put Hag. 1. 4. them in mind of Reuben and Gad, who being seated in their plot, would yet march on to see the rest of the Tribes setled, as well as themselves, before they would sit down; and sayth Moses, if you will not do so, ye have Numb. 32. 18, &c. sinned against the Lord, and be sure your sin will find you out.

4 The fourth is, To be able to perish for God, and this rises out of the former, for he onely can lay himself [Page 13] out for God, that can lay up himself in him: And it is a point of great ability, I know how to be abased, how to hun­ger, I can do all things. Phil, 4. 12. Let no man say, Paul thou must hunger and be abased, it is a matter of necessi­ty, nay, but yee see he makes it a point of ability in him, that he can be in a necessitous condition; a man shall ne­ver be quiet nor at point, till hee can lose himself to save himself, as Christ speaks, and perish to live, for he shall be daunted at every alarum of ill tydings, fearfull of the shadow of the Crosse, every danger in a duty awes him; every frown of a great man dastards him, untill he can perish in his reputation, and be vile, more vile, yet more vile for God, or can come to that, They would not Heb. 11. 35. be delivered. It was the greatest heart-breaking to Paul when his friends in affection to him, would have be­fought him out of his own danger, Acts 21. 13, 14. And this ground-work being well laid, you may easily see how possible and probable it is, that such a man should follow the Lord fully, especially in the matters of God and of Religion, wherein many excellent Romanes to their Country and true Patriots, prove very truants and heavy slugs.

I come to the second thing, viz. what it is to fulfill after the Lord, or who may be said to do? And this I shall briefly run through.

• 1 More generally.
• 2 More particularly.

1 For the more generall explication of this point, To fulfill after the Lord. 1 Excludes partiality in the Law of God and takes in integrity. Patiality is either in the negative part of the Law, and that is when a man casts off some sins, & hath some other, one at least, in deliciis; or in the affirmative part; when he plows here, & makes [Page 14] a bawke there, this cannot be following fully, for that consists in integrity of aversion from sin, and of conver­sion to God, quoad assensum & conatum. 2 It excludes sinisterity of ends, and takes in sincerity; for the Scrip­ture brands it for an emptinesse of fruit, when a man brings forth fruit to himself, Hos. 10. 1. Israel is an empty Vine, he brings forth fruit to himself. 3 It excludes luke­warmnesse and takes in zeal, not that preternaturall heat, miscalled zeal; for that is a disease rather then a grace; zeal should eat us up, but not eat up our wisdome, nor should pride eat up our zeal. 4 It excludes the meere forme of godlinesse, and takes in power; for form wants the chief dimension of holinesse, which is depth and substance; therefore those follow not fully, that run be­fore the commandement in outward form, but walk not after it in morall piety. 5 It excludes withdrawing and takes in constancy, for [...], to follow fully, and go on to the end, are much at one; hee that walks fully after the Lord, walks finally after him. But this fulfilling after the Lord, doth not necessarily re­quire legall perfection, as to exclude all sin out of the person, or his ways, for wee heare of none besides the two Adams, in whom it might be said [...], there is no sin; though it was said of one, and may be of other true Israelites, [...], there is no guile, or predominant hypocrisie; Neither doth this fulfilling after the Lord, exclude inequality, and take in the same measure as necessary in all, for the fulness of two vessels, doth not infer the equality of them; God hath different­ly tallented men with grace, parts, means, opportuni­ties, and he doth not require him that hath but one tal­lent, to put forth five.

2. For the more particular explication of the point, [Page 15] and first, who fulfils after the Lord in duties of obedi­ence, and that is when a man walks,

1, Universally in compliance of heart and endevour to the whole rule, clipping off industriously no part of that service which beares Gods superscription upon it, though it may be to him harsh and unpleasant, yet the command of God shall both awe and draw the heart un­to it, for that word, I am the Lord thy God, makes every Thou shalt of his, and every Thou shalt not, acceptable to a godly man, and this is to walk [...], fully.

2 Freely, though no rod be holden over us, the Laws curse is the Imprest shilling to force a servile spirit, but the love of God is the byas of a voluntiere. Grace is that whereby God is free in giving to us, and grace is that which makes our hearts free in obedience to him, and this freenesse of spirit will be most seen, when there are most rubs in the way; for then he that moves by out­ward poyses will stick and be dull: as when a bowle runs up hill every rub slugs it, but when it goes downe hill a rub quickens it; a free spirit is enkindled by that which quencheth another man.

3 Satisfied in part with duty, and with the consci­ence of sincerity and exercise of his graces therein, though successe answer not; what a joyfull man was David when he and his people had offered so willingly the materials of a Temple, though he might not build it, 1 Chron. 29. What pleasure took Paul in infirmities and reproches for Christ, when the strength of Christ was perfected in his weaknesse, 2 Cor. 12. 10. And this is that satisfaction wherein a good conscience findes some rest, when a man can pray, can believe, wait and speak for God, though the success and event answer not his duties or desires, a good heart is loaden with the very burden [Page 16] of duty, and finds ease when it is sincerely discharged, let the issue be as it will,

4 Independent upon, and unrespective unto the eye and account of men, and that, 1 Though equals inter­essed as well as he do desert him, as the ten did Caleb and Joshua. 2 Though the people misconstrue him, as these did them; he that walks by mens countenance or eye, steers by a Planet, and not the Pole-Star.

2 To fulfill after the Lord when impediments lye in our way, and crosse winds carry us from the Port, is,

1 To reckon upon God with us, against all moun­tains of opposition, so Caleb, The Lord is with us, feare them not. Thus the Prophet animated his man being in feare, and Hezekiah his Subjects, There be more with us 2 Kings 6. 16. then with him, yet had he none but God to recken on, and the Assyrian had a hundred fourescore & five thou­sand 2 Chron. 32. 7. at least; such is this God of ours, who sayth, Shall I bring to the birth, and not cause to bring forth, Isa. 66. 9. who promiseth Jacob the worm, that hee shall be his in­strument to thrash mountains to dust, Isa. 41. 14, 15. and what comparison between a worm and a mountain; what other reason is given of the breaking in pieces of all con­federacies and associations against the Church, but only this, For Immanuel, Isa. 8. 10. and it might teach all the world, to say when they set against God, fi [...]collidimus frangimur, as the earthen pot against the iron rod breaks not the iron, but is it self broken.

2 To stand firm, by setting one foot upon the expe­riences wee have had of God, and the other upon his promises yet in expectation; for our experience of him, we may argue from his opening of the red Sea, to his o­pening of Jordan. Hee that opened the Sea to bring us into this wildernesse, will surely open a River to let us [Page 17] out. And for his promises to his people, they will eat their way over all Alpes of opposition, God will be the Midwife of them to deliver them of their wombe, as it's said, He hath fulfilled with his hands, that which hee spake 2 Chron. 6. 4. with his mouth.

3 To fulfill after the Lord, being in incumbrances inward, outward, is,

1 When a man prefers not a quiet Egypt, before a troublesome and hazardous adventure upon the Land promised; He will never repent of his choyce of God, nor of his ingagements to his cause, though hee suffer for it, and lose by it, he will never say, would God I had dyed in Egypt, nor sound for a parley with the world and sin, nor sound a retreat to his heart, to march away from the cause or work of the Lord.

2 When we misconster not Gods intention & mean­ing towards us, nor put a false glosse upon his hand that goeth forth against us, like these rotten-hearted Israe­lites, that cryed God would betray them; it is hard when his covenant, truth and love, cannot vindicate him from all possibility of falshood towards us, or for­getfulnesse of us. Keep up good thoughts of God, that if he bring us not into Canaan at the fore-doore, yet after he hath led us about to humble our pride, he will bring us in at the postern, as he did this people; and if he save not Jonah by the Mariners, hee may save him by the Whale that swallows him.

3 The third thing is, why his people should fulfill after the Lord; in which I will be briefe, for Eliah his reason is enough, If the Lord be God, follow him, for all 1 Kings 18 21. attractives are in him, all remuneratives, all restoratives, and he expects it of his people, commends it in them, and rewards it to them: He expects it, I know Abraham [Page 18] saith God, that he will do so and so: Hee commends it, as here he doth Caleb, he followed me fully: He rewards it, as here he promiseth, and afterward performed to Caleb, and generally they that follow the Lord home.

• 1 Shall see more of him.
• 2 Receive more from him.

1 They shall see and taste more of him, for then shall we know the Lord, if we follow on to know him, Hosea 6. 3. we shall see him in oftner experiments, and observe the curiosity of his contrivements and workmanship in his ways, and that is one reason why hee crumbles his mer­cies to his people, and why they have his blessings by re­tail, that communion and trading betweene his people and himself may be mayntained, and hee more sweetly enjoyed: so the Cloud empties not it self at a sudden burst, but distils and dissolves upon the earth drop after drop.

2 They shall receive more from him; he measures li­berally back to them that mete liberally unto him: They that will have their fill of God, must hold on to the losse of a duty or suffering, for usually hee reserves the best and fullest cup to the last; wee know what Saul lost by not holding out one moment longer, his men melted from him, the enemy was strong and neer, and himselfe had stayed almost to the end, yet for want of a minute, he lost by it, 1 Sam. 13. 13. Thou hast done foolishly, for now would the Lord have established thy kingdom for ever; we know not what wee lose by making haste, and not holding up our hands as Moses did, to the going down of the Sun.

For the Use or Application of this Point,

Use 1 First, it meets with the murmuring and disaffected Israelites, who, whether out of neutrality or malignity, [Page 19] fulfill not after the Lord, being either purely privative in respect of this duty, or positively disaffected, of these we have infinite, and of divers principles, It's strange, that men should be no more sensible of the sin of luke­warmnesse, but that our Saviour gives a double reason of it. 1 That they are not stone cold, that is, not so vi­tious or profane as others, for there are not so many de­grees of cold in the lukewarm as in the cold water; but they should consider that the lukewarm are more offen­sive to Christs stomack, and can lesse be borne by it. 2 That lukewarmness is attended with self-conceit and security, thou sayst I am rich and have need of nothing, but Revel. 3 17. this security arises out of self-ignorance, by which key whosoever is lockt up, they lye fast. I shall not so much discusse the sin, as the principles whence such in­differency towards, or malignity against God and his ways doth flow. As,

1 Some are indisposed meerly out of a stupid careles­nesse, lying asleep in the side of our tossed Ship in this great storm, folded fast up in blindness and security, as blanks in a Lottery, and they are but white paper, having nothing written on them; such as these, like Samaritans are a kin to the Iews when the Iews prosper, and dis­claim kinred when they go down, being ready to contri­bute their Eare-rings neither to golden Calf nor Taber­nacle; or haply indifferently to both, I meane Popery and purity are to them alike; And such is the case for most part of such poore fouls among whom there hath been no vision, their Idol-shepheards having made their people Idols like themselves; not seeing, not hearing, not having any spirituall sence; nor are they much the better who have had some rare Sermons, most what about Orders and Ceremonies, and such extrinsecalls, [Page 20] which have proved as a thrum left in the loomes, to which our crafts-masters might more easily tye in their new piece, and if in no other, yet in this respect, deserve castigation; because they have so taken up Pulpits, Pens and Tongues, as to commit waste of pretious time of affections between brother and brother, and even of the substance of practick godlinesse, which hath suffered by such diversion; nor yet are they more awakend, whose Preachers have been but Ethick Lecturers reading mo­rality, whose Ministry hath not been first a fiery Serpent to sting the conscience (for Gods witnesses are called tormentors of the inhabitants of the earth) and then a pole Revel. 11. 10. to hold up the brazen Serpent to the wounded.

2 Some are indisposed to this duty of fulfilling after the Lord, out of policy, and that is either policy of safe­ty or of temperament.

1 Of safety, as a reed in the stream, which stands be­cause it yields to the tyde and ebbe, and bends the same way as the stream runs; the wisdome of these men (as they call it) makes them stand as spectators upon the shore, while the Ship is tossed at Sea, applauding them­selves alone to have hit the right blot, and censuring all others that endanger themselves for the Truth; If there be deliverance they shall have part in the benefit with­out their care, cost or trouble, and have share in the win­nings though they have nothing at stake: but put case a man is not agreed in hac hypothesi, that such or such a cause is Gods, and therefore cannot lay out himselfe in it, or suffer for it. I answer, when men are indisposed towards a duty they can easily plead in Bar, every lesser scruple, or haesitancy of mind, which if they might for­bid the action, notwithstanding more preponderating arguments, Melancholy and Satan would have us at such [Page 19] a passe, as we should do little or nothing; as it is a sinfull thing to ravish the judgment, to go without, or against the dictate of it; so it is dangerous to enslave it to base fears, interests, lusts; the heart is not more fraudulent than in seeking conviction, being like a Clyent instru­cting his Councell, and laying open all that favours him, concealing the strength of what may be said against him, and when a rotten heart is pitched upon a verdict like a partiall and ingaged Jury, it will hold to it, let the evidence be what it will, resolving to elude the evi­dence and not see it. And if inconviction of judgment, was but enough to free a man from the sin of not doing a duty, a man might the better rest in it; but since it is not, let every man labour to avoid that perplexity of sinning, if he perform, and of sinning, if he perform not, and to that purpose, not only search the Word of God, but purge his heart from the false by as; nor onely pray­ing, but praying for practick ends, He that will doe shall Iohn 7. 17. know: and let not the common sence and concurrent judgement of those that truliest feare God be utterly flighted as inconsiderable, for though that be no rule determining my act, yet it is a strong motive of my more diligent inquiry. I conclude with that of our Sa­viour, He that will save his life shall lose it. It is a mans perdition to be safe, when he ought to perish for God.

2 Of temperament, I mean sinfull, such as are they that cry, Divide the living childe, or can be content to make a mixture, like the transplanted Nations, 2 Kings 19. ult, Who feared the Lord and served their graven Images. If there be any that can go so low as to give to­leration to Popery (though now the Papists put them­selves in such a posture as they seem to threaten to give, rather then take) let him consider that we have bin too [Page 20] liberall in connivence that way already, and is it not therefore that war is in our gates; The setting up of Reu­bens Altar had presently stirred up war against them, if the misprision had not been cleered, that no Religion was therein intruded; and what say the messengers of the Tribes, sent upon the Embassie, Rebell not against Iudges 5. 8. the Lord nor against us, Josh 22. 19. We shall smart for it if you do it. Let their Popery and our Popishness go forth at once for ever: and so I would close this point, but that having named the word Temperament, I would not be mistaken, as if I meant to blow the fire which needs no bellows, flaming already out at the house top, to which every good man should bring water and not oile. For love peace, saith the Scripture, yea, seek it when it is wanting to you, yea and follow it when it is flying from you; but yet withall the same Scripture couples peace and truth: peace and holiness in our loving, seek­ing and following, for we shall have a dear bargain of it, if wee sell truth to buy it, and therefore wee must not play booty with one another, to rise winners, and God who hath greatest interest to be the loser. Wee should be happy in such Treaties, as might not prove a Trojan-horse unto us; and which might heal us to the bottome, and not skin us over. And for him that delights in bloud, let satiate sanguine be his burden.

3 Some are indisposed to this duty out of feare, as

1 Feare to be engaged, standing with one foot with­in, and another without the threshold, looking back­ward and forward, afraid of every new step, saying as Caesar at Rubicon, yet we may go back, and of such men there can be no certainty; for as it is said of those that followed Saul, they trembled after him, 1 Sam. 13. 7. and the next news of them is that they were scattered from him, verse 11. So is it here.

[Page 21]2 Fear of losse by the Reformation, and such is eve­ry Demetrius, whose Trade goes down by it; and there­fore no wonder if all the Craftsmen cry up their Diana; there is but little more reason for ingrossers of dignities and livings in the Church, then for Monopolists in the State, yet let not that Oxe his mouth be muzled that treads out the corn: If our Churches be made golden Candlesticks, let not Candle-rushes be set up in them: If our Ministers be Angels, they must have wings, and their feathers not so pluckt-off as to prevent their fly­ing; there is no colour of fear of this from a Senate of such Learning, Religion, and already declared resoluti­on, for starve the Nurse, and she must needs starve the Child; the Bird that is to keep the Nest & sit upon the Eggs must have her meat brought in to her, and not flye abroad to purvey for her self; nor makes this any thing against that freeness of preaching the Gospel, which some in simplicity or worse do urge as inconsistent with liberall mayntenance; for even the Volunteer follows not the War at his own charges I say no more but this, that poore pittances and meer benevolences, are but too like a prisoners mayntenance, whose small allowance, and almes-basket to boot, keep him still hungry.

3 Feare or hatred of the purity of Ordinances and power of Religion, of which thousands will say, as they of Christ, Mal. 3. 2. But who may abide the day of his comming, and who shall stand when he appeareth, for he is like a Refiners fire and Fullers sope. This root bears Gall and Wormwood, Deut. 29. 18. unto such the burn­ing and shining light of the Ministery is terrible; and the more, when they shall not be able at pleasure to hamper it in the old snare of Ceremonies, or bring upon it the old Extinguishers with that facility as wont; it is a mark [Page 22] of a Philistine, if the Ark of God smite him with Eme­rods and afflicts him, it serves not the Israelites so.

4 A scrupulous feare of sinning against authority, and in truth the tendernesse of the conscience in that point is to be approved; for God hath so hedged in Ma­gistracy, whether the supream or subordinate, that who­ever 1 Pet. 2. 13. 14. breaks through that hedge, shall feel the thorns in his sides, and therefore conscience must acquit it self, of it's warrant and sincerity, that it seeks nothing but the saving of the Ship and Master from the violence of the storm; and in that case once speaking Asse said rea­son, who having saved her self, yea and saved her Master from the Sword, against his own will, did thus plead against his anger, What have I done unto thee, that thou hast Num. 22. 28, 30 smitten me, was I ever wont to doe so before time.

Use 2 Let this point help forward our Humiliation this day, for our not following the Lord fully, and is it not time, when our former rebellions against and provocations of God, do now plead against us by the first of Gods 4 sore Ezek. 14 21. judgments, [...] Sword, and that Sword the sorest of all Swords, w [...]h kind may yet doubtlesse be cast out by Prayer and Fasting: nor shall I now at this time set in order before you our former Nationall sins, for which God hath been a Moth unto us, and is now become a Lion; for from so small a thing as a Moth, doth he threa­ten to be a Lion unto Ephraim, Hos. 5. 12. &c. Let us rather apply our selves to take notice of such marks of Gods displeasure as are now upon us, since wee came to the borders of our happinesse, and observe the reason why we are wafted from the shore so far into the mayne back again. When was the venome spirits of men so dis­covered as now of later times, When I would have healed Israel, the sin of Ephraim, was discovered, Hos. 7. 1. Hea­ling times are discovering times; and have we not cause [Page 23] to look for that in Joshua 24. 20. namely, that the Lord should turn to do us hurt, and consume us after hee hath done us good; or for that in Numb. 14. 34. Yea shall know my breach of promise; Our Ark is like Noahs floating upon the waters. Wee have many that are weeping for Tammuz, thirsting for the return of their Adonis, wee Ezek. 8. 14. have bitter murmurings and eructations of Gall against God and his Truth, we feare our remedies; wee are full of divisions, sinfull, paenall in Church and State. Wee abound in jealousies, a just punishment of our provoking God to jealousie of us by our former dalliances with superstition. Wee are discouraged because of the way, and speak against God and Moses, Numb. 21. 4, 5. and there­fore hath the Lord sent fiery Serpents amongst us, that bite us and even devoure us, Religion is torn into divi­sions and fragments, the swarme is up and settles in so many places, as without great mercy, they will never be got into one hive; such symptomes do wee put forth now that God is healing us; and are come to such a crisis as makes our hearts to bleed, what is there in Ireland? what in England, but pila minantia pilis? quis talia fando? What Monster of cruelty can endure to see his Mothers bowels so ript up. Where are our publick spi­rits remote from mixture of private ends▪ What Soul­dier is willing to forget his auream messem, or golden harvest, and rather be bankrupt by grace, then make the State bankerupt by war? What Delinquent rather offers Ionah 1. 12. up himself to Tryall, and saith, Take mee up and cast mee forth into the Sea, so shall the Sea be calme unto you? Sure­ly God will fetch our pride out of us by strong hand, if we take not off the head of it, and cast it over the wall, to prevent his indignation; and yet we have marvellous mercies too, if we had eies to see thé. God hath evident­ly shown that he is in our burning-bush, we had other­wise [Page 22] been in ashes by this time, and so wee are like the flint between the hard hammer and the soft pillow, and have cause of the best kind of humiliation, which is to love and weep, as that woman did: if we be not battered into the mould, why are wee not melted, that wee may run into it? and let these humiliations be continued in their vigour, that frequency beget no formality; for the valley of Achor is given to us for a door of hope. Hosea 2. 15. Use 3.

Let it set an edge upon you to fulfill after the Lord.

1 When he goes before you, that is, [...].

2 When he flyes from you, that is, [...].

1 When the Lord goes before you and invites you yet after him, by making the track of his feet evident; we must not sit still, when his Cloud ariseth to move forward, it's safe to march after it: and surely if God be to be seen. 1 In nicks of time, Tanquam à machina. 2 In working or creating good out of evill, hope out despaire, furtherances out of oppositions, &c. 3 In seasonably discoveries of Clouds, while they were but like a mans hand. 4 In ministring or suggesting timely antidotes or preventions. 5 In entangling the Spiders in their own web, or bringing down enemies by their own hands, 6 In drawing hopefull blessings on, upon their way above our first thoughts or ayme, as he drew on Luther, whetted by importunity of Adversaries; then is God gone out before us, wee may see his foot­steps in all these ways, therefore follow him.

2 When he flyes from you, yet then follow him ful­ly: Doth he hide his face, delay to heare, lengthen our danger, are things in worse state with us since Moses came? are Treaties abortive, Fasts imprevalent? &c. let us not turn back and say, This evill is from the Lord, why should we wait upon him any longer? There is reason [Page 23] that God should be sharp, wee have inveterate stains to be washt out, which will hardly be got out, untill the cloth be almost rub'd to pieces: Christ came with a sha­king of the Heavens and Earth, and all the Nations, Hag. 6. 7. after such concussions, The desire of all Nati­ons shall come; nor did Christ rise out of his grave with­out an Earth-quake, cum duplicantur lateres venit, Mo­ses; for how could mercies be wonders, if straits were not wondrous; though obstructions be obstinate, yet Christ will come in to his people, even when the doores are shut: presently after Marahs bitter waters, God brought Israel to Elim, where they had twelve Wels of water, and threescore and ten Palm-trees, Exod. 15. 27. God hides himself to be sought, delayeth to be impor­tuned, flyes from us to be followed.

I will add but a word or two of encouragement.

• 1 To all.
• 2 To you our Honourable Senatours.

1 That which I shall say to all is this, that if we ful­fill after the Lord, wee shall cut shorter our travails and troubles: so had this people done if they had followed the Lord fully at this time, wee lengthen our miseries by shortning of our duties, and the Lord keeps aloof from us, because wee lye aloofe from him: God is disabled from doing great works among us by our distrust, He could do no great works among them, be­cause of their unbelief, sayth the Text: Or admit we be long holden off our happiness, as Caleb was kept out of his promised inheritance forty yeers, yet shall Gods promises fill our laps at last; the longer day God takes to make payment, the more he gives us at the last. If he come not to heal Lazarus while he is alive, we shall lose nothing by it, for he will come to raise him when he is [Page 26] dead; therefore let us follow him fully, both by prayer, and all possible contributions to his work, and cause, and Gospel; what if we have not an eare-ring left, so that the Tabernaele have it: water wee see puts it selfe to extre­mities, and contrary to particular nature, rises upward ad prohibendum vacuum, to prevent a fraction in the u­niverse; who is likely to save his own Cabbin when the Ship founders; but it may be the work sticks, and it may be at thee; why is not thy shoulder at the wheele, when the Cart is stalled; though Israel stick at first in Egypt, yet they went out at length with the Egyptians leave, and not a dog (as the Text saith) moved his tongue against Exod. 11. 7. them.

2 To you of Senatorian order, be you encouraged to follow the Lord fully, and let not the Luminaries of the highest Orbe beslowest of motion, you have need of encouragements, that you may scatter the obloquies, the scandalls, suspitions, jealousies had of you, and en­dure the contradiction of such as are affraid to be healed: In the Universities they complain their Muses lye a dy­ing, O let it never be by or under your hand, but onely teach them as of old they were feigned, so now really to frequent and be Mistresses of purer fountains: Some cry out that Religion will be changed, and thar there will be an alteration thereof; If this Objection arise from this, that the Ceremonies and usages hitherto offensive and burdensome, are likely to be abolisht, what can be said more against them; for it is not time to cast them out, the rather, because they are accounted such immoveables, that to remove them, is to commit waste upon the very freehold it self. It's time to break the brazen Serpent, & to call it Nehushtan, a piece of brasle, when it's idolized; or if rather the quarrell arise from that pure administra­tion [Page 25] of Ordinances of worship which is desired, is it not as void of reason; for shall perfective alterations be ac­counted destructive, doth the changing of the Taberna­cle into a Temple, wherein are ten Candlesticks for one and more setledness and beauty, imply any change of Religion? Others finde out as many Religions as wee have Articles of Doctrine, nine and thirty, and upbraid us with Sects and Schismes, &c. which truly are our misery, and fill us with scandals, shame and sorrow; yet this I may say, that if every severall or new opinion, makes a new Religion, then wee have more then so many: If not, then doubtlesse wee have fewer; but whatsoever it be, it is but a fond thing to say there will be no building, because the timber, stone, materials lye yet in confused heaps. I beseech you to set on work hewers in the Mountains, and stone-squarers, to pre­pare 2 King. 5. [...]5, 1 [...] timber and stones to build the Temple, that our Ie­rusalem may at length be a City compact together, and at unity in it self. And as for all aspersions and reflecti­ons upon you, follow the Lord fully; and as the ecclip­sed Moon by keeping her motion, wades out of the sha­dow, and recovers her splendour, so shall you, For eve­ry Isa. 54. 17. tongue that shall rise in judgment against thee thou shalt condemne; and this is the heritage of the servants of the Lord.

For the confirming of you in following after the Lord, I might put you in mind, what Gods people have done for God in pressing extremities. Namely,

1 Doing that which saving the pressing case, it might be questioned whether they ought; an instance whereof we have in Phineas; Numb. 25. 13. who by an act of zeal, turned away the neer approching wrath from Israel, and made an attonement for them, by such a sacrifice as it's [Page 26] doubted by what warrant hee offered it up, I meane the execution of Delinquents, and yet is justified and high­ly extolled by God for it. And so Esther, in a time of Esther 4. 16. extremity, put her self to do that which was not accord­ing to the Law, to draw forth her people out of destined destruction; nor do I know how she could have answe­red it to God, if her particular observation of that hu­mane Law, had forbidden her the rescueand preservati­on of a whole Nation of Gods people, and yet the Law she broke was capitall, as she saith, Verse 11. and there­fore she goes on with this resolution, If I perish I perish; whereby it appears shee could in this case have comfor­tably perisht in the breach of that known Law.

2 Standing to it, so as it might be questioned whe­ther it was needfull, and it is the case of Daniel, Chap. 6. 10. whose keeping his thrice a day devotions, and o­pening his windows towards Jerusalem, not abating of the nūber of his Prayers, nor performing them in a more concealed māner, to have avoided the malice of his accu­sers for one Moneths time (for no longer was the Inter­dict to last) may seem more then needs; yet hee did not budge a jot, nor abate a circumstance, because he saw his Religion was stricken at, and his sincerity put to the tryall, which he was resolved to mayntain with (as I may so speak) a holy obstinacy, whatsoever came on it. I do not urge these examples, to precipitate any man unto rashnesse, especially in cases not thus circumstanciated, but to shew how fully they went after the Lord, in that wherein carnall wisdome might and would have found sundry specious elusions to have evaded the duty.

I shall resume the exhortation in a few words, as tou­ching your advancing and setling Gods interest, and then hee will settle yours; Hee took out of all the Cities 2 Chron. 14. 5. [Page 27] (saith the Text) the high places and Images, and the king­dom was quiet before him: If you will build God a house, he will make you an house; as it was said to David, la­bour ye therefore to set up the Evangelicall worship and regiment of Christ, so as there may not be one howbeit, 2 Chron. 20. 33 if possible, as there was in that of Asa, Howbeit the high places were not taken away; which work we shall bring to best perfection, if we adhere to the Word of God, and print after such an originall as went before all editions of errour: not that I would tye any man to such examples, customes, constitutions of the Word, as were meerly occasionall in their both rise and use, and respe­ctive to times then being, for what would that differ from a superstitious valuing of the brazen Serpent, after the use of it was out, because it once had institution of God; but of this point no more now: My businesse is, to excite you to follow the Cloud, and the Rock shall follow you; let Seedsmen be sent forth into all our fields, that the people may be taken by the conscience, and not only conformed by Law, for the strength and continuance of a Reformation, lyes not all in the Magi­strate, but in this, that the people receive the truth into them and among them, who otherwise will be but as Hens in a coop always boaking to get out which was the reason that they were so up and down in Judah, accord­ing as they had remisse or religious Princes; and by this means also shall Popery be profligate, and Papists con­verted a little better, then meerly by oath of Supremacy and Allegiance, which breed such a generation as is con­trary to rule of Philosophy, which is Generatio unius est corruptio alterius, whereas these new Protestants are Pa­pists still.

Finally, If there be some crosse springs in the locke, [Page 28] some prophesie may lye against our present hopes, for God hath his arcana Imperii; or if necessity of times, un­ripenesse of the people, shall retard the work, so as it shall be said, so many years was this Temple in building, yet I say to you as the Lord to David, 2 Chron. 6. 8. Thou didst well that it was in thine heart: and let but a right spirit (namely a spirit of adherence unto, and acquiessence in God) carry you on to fulfill after him, and then, though Caleb through the peoples rebellion, wander in the wil­dernesse forty yeers, and be kept off his promised re­ward; yet hee shall come into possession thereof at last, and his seed shall inherit it, and so I should come to that which remayns in the words, as namely, That

Doct. 2 To follow the Lord fully proceeds from another spirit, than the unbelieving Israelites are acted with all: and this spirit of Caleb was cleerly that which the Apostle calls a spirit of Faith, in closing with, and cleaving unto God alone. I cannot particularly handle this point, only be bold to cast in a word or two towards the setting of the byas right way, else a man may run and never obtain. If wee would have the hand of the Diall to point and goe right without, the wheels and poyses must be right with­in, and we must not onely look at the work wee have to do, but also to the principle within us, that it be a right spirit, for there is no question but that a man of no filiall disposition towards God, may be Gods tool or instru­ment, or (if ye will) Gods servant, to performe such or such a service right in Gods sight, I shall not need to shew how far a man may goe, and what adventure hee may make in a good cause upon other reasons, principles and motives than proceed from a Gospel spirit; Cyrus proclaims liberty to the Church, 2 Chron. 36. 22. yet was he a man that knew not the Lord. I do [...]bt not but a [Page 29] Protestant upon a dogmaticall faith or beliefe of his te­nets and principles, might among Papists die upon them, and yet come far short of salvation; how far would the name of Abraham or Moses have carried a Jew, even a Jew in letter? Martyrdom is no merit.

Let every man therefore take heed to his spirit that hee Mal. 2. 16. deal not treacherously, for howsoever your good service perishes not to the Church or Common-wealth, yet it perishes to you, if you be not carried with hearts full to God. Many a man is a Carpenter to build Noah an Ark, wherein himself is not saved. There are many rest in their meer opposition to, and hate of Popery, as if that should seal up their salvation; and many again will rea­son thus, The cause wherein I am is good, it will swim out its gods, and that is their plea. Alas, this is not all, for be the Protestant truth never so cleer to thee, and be the cause thou art in never so good, yet thou mayest be lost in it, as the Egyptians were lost while they went in the same path, wherein the Israelites were saved; therefore pray and seek for such a spirit of chusing and following the Lord thy God, as may ensoule thy actions or out­ward works; and then beside the acceptance and testi­mony thy ways shall find with God, thou shalt be able to go through, & fulfill after the Lord, which a man upon naturall parts, and strength of morall principles or ver­tues, shall never do, for youths shall faint and be weary, and young men shall utterly fall, Isa. 40. 30. that is, men their own ends, they rest and proceed no farther; such a spirit therefore as Caleb had, doe you restlesly seeke of God the giver of it to them that ask him, that being sin­cerely carried, (which in great and glorious actions is the [Page 30] more hard) you may reap the Euge of a good conscience, which is better then the Hic est of all the World: and not only so, but there will be more hope of the worke when it is carried on by such hearts; as God said of Da­vid, he was a man after his own heart, and what follows, He shall fulfill all my will, Acts 13. 22. And of Heze­kiah it is said, that in every work that he began in the ser­vice of the house of God, and in the Law, and in the Commandements, to seek his God, he did it withall his 2 Chron. 31. 21 heart, and prospered; such hearts, such successe wee pray to them that are now engaged in this great work, that so promises with the entayle of them upon Posterity may follow such Calebs for ever.

THE IMPOSTVRES OF Seducing Teachers Discovered;

THE Gospel had no sooner ascended the Horizon of the Gentiles, and dis­pel'd that universall shade wherein they had been benighted, but the Devill erected his factories in those new discoveries to intercept the trade [Page 2] of truth, therefore is our Apostle in many of his E­pistles, so much in fortifying beleevers against the impressions of seducing teachers, and the hystorie of Fatemur qui­dem novas quasdam & antea non audi­tas sectas, Ana­baptistas Li­bertinos, Men­nonios, Zwenk­feldianos sta­tim ad exortum Evangelii ex­titisse, Juel Apol. Eccle. Anglicanae. Vide Sleida­num in com­mentariis. Luthers time doth witnesse also that it is the lot of reformations while they are green and recent, to be infested with such sects and doctrines as haply were never before heard of, and therefore it concernes all to be careful what money they take when the mar­kets are so full of adulterate coyn, and to be armed against the scandal thence arising, as if the truth was the mother of such monsters which are none of hers, but are laid at her door to bring her into discredit; we must expect no lesse, nay haply we have hereby an argument that the truth is at the threshold, for it is not ordinary that tares grow any where but in the wheate field. The Text too fitly serves our own Meridian, being purposely chosen to give antidote against the infection of seducing teachers.

Whether the word Henceforth do look back to the time past, and imply that the Ephesians had been like children tossed to and fro, as is generally conceived by the [...]. Christost. Theophilact. Oecumenius. [...]. Greek expositors and others, I shall neither enquire nor insist upon it, but shall take it as a resul: from what the Apostle had said in the beginning of the chapter, where having in the 4, 5, 6, verses, na­med seven ones, one body and one spirit, one hope of your calling, one Lord, one faith, one baptisme, one God and Father of all, wherein the Ephesians and all be­leevers are concenterated. He passeth on and touch­eth upon gifts and ministeries given to the Church by Jesus Christ, sitting at the right-hand of God; in which form of expression he seemes to allude to [Page 3] the As he doth elsewhere, viz. Luk. 2. 1 ^c. and to the Olympick ex­ercises, 1 Cor. 9. 24. 25. &c. & alibi. Romans in their tryumphs, wherein the Con­querour having the glorious Captaines at his cha­riot, scattered his munificence in congiaries and do­natives to the souldiery and people, for so our Sa­viour ascended up on high, and led captivity captive, and gave gifts to men: and what are those gifts which might become the magnificence of a Conquerour so triumphant? Are they not ministeries? ver. 12. He gave some Apostles, and some Prophets, and some Evan­gelists, and some Pastours and Teachers, a royall dona­tive given in the day of his triumph: but the use and end whereunto these ministeries are subservient and instrumentall addes value to them, as it is set forth, ver. 12. 13. 14. 15. For the perfecting of the Saints, &c. That we henceforth be no more children.

• A Character,
• and An Antidote.

• The Seduced,
• The Seducer;

The Seduced are called children tossed to and fro, and carried about with every wind of doctrine.

The Seducers are said to be sleighty, crafty, and to have their artifices, methods, stratagems of decei­ving, by the sleight of men and cunning craftinesse, whereby they lye in wait to deceive.

The Antidote or preservative is two fold;

1. The Ministery which Christ hath given to his Church, He gave some Apostles, &c. That henceforth we be no more children, &c. for the salt ( yee are saith Christ, the salt of the earth) serves to preserve the people from being flye-blown with every [Page 4] corrupt doctrine unto putrefaction.

2. The holding fast of the substance and vitals of practick godliness, ver. 15. Following the truth in love, grow up in all things into him which is the Head even Christ. The fortifying of the vitalls is a repercus­sive to all infections from the stinking breath of a corrupt teacher.

I shall open each part of the Text as I come to it, And first the character or description of the Sedu­ced, or of them that are unstable; for there is no doubt but the Apostle intends to descypher insta­bility and fluctuancy by these words, Children tossed to and fro, and carried about with every wind of do­ctrine; which is a sentence (as every eye may see) carried on in metaphors and figurative expressions, only some criticks might haply ask what decorum of speech there is in children tossed to and fro and carried about with winds? For had it not been more congruity to have said waves tossed to and fro, or clouds carried about, then children? But we must not teach the Spirit of God to speak, the sence is obvious and proper; for the better rendering whereof we may consider;

1. By what name unstable people are called, children.

2. How their instability is expressed, Tossed to and fro and carried about.

3. What cause there is of it, Every wind of do­ctrine.

1. For the first, They are children [...] & [...] are sy­nonymies, 1 Cor. 14. 20. wi [...]h Heb. 5. 13. & alibi., so called, not in respect of age, but of knowledge and understan­ding, 1 Cor. 14. 20. be not children [...] in under­standing, [Page 5] but be men: Where [...] perfect and ripe And so [...] & [...] in veteri Te­stamento. Isa. 3. 4. Prov. 19. 25. Eccles. 10. 18. & alibi. men of knowledge are opposed to children, that is, ungrounded and unskilful ones, unskilful in the word of righteousness, for he is a babe, Heb. 5. 13. Such babes the Apostle calls carnall, though they be in Christ, 1 Cor. 3. 1, 2, 3. and opposeth them to spiri­tual, that is, perfect or ripe of knowledge and judge­ment; and you may see that such men, that are shal­low and unballast with knowledge, are easily car­ried into envying, strife, factions, one crying up Paul, another Apollo, ver. 4. yea they become the certain prey of Sectaries and Seducers, made prize of by them, as the [...], Col. z. 8.word signifies, Col. 2. 8.

2. For the second, their instability is expressed in two [...]metaphors, tossed to and fro, and carried a­bout; the former is drawn from a wave of the sea (for [...] is a wave) and so it denotes an uncertain man that fluctuates in opinion, and is explained to the full, James 1. 6. a wavering man is like a wave of the sea, driven with the wind and tossed. The latter from a light cloud swimming in the ayre, carried about in a circle having no weight in it, and may well be ex­pounded by that of Jude ver. 12. clouds without wa­ter carried about. Nor wave nor cloud have any con­sistence, but are alwayes in motion if any wind be stirring, you shall in vain look to find them anon where you see them now.

3. For the third, the cause of this instability is every wind of doctrine, there are winds of persecution that overthrow the house upon the sand, and there are winds of doctrine that tosse to and fro these chil­dren. Scripture mentions chaffe and stubble driven [Page 6] with wind, the reed shaken with the wind, the wave, the cloud tossed and carried by the wind. It is because we have no weight in our selves, nor so­lid principles, that the wind hath power over us; they are light things and moveable, that are at the command of every wind: when the Apostle saith wind of doctrine, he implies that there is no solidity; and when he saith every wind, he implies that there may be contrariety in those doctrins to one another, and yet every one tosses some waves to and fro, and carries some clouds about, nay the very same cloud that is now carried one way, is anon carried ano­ther; and what a miserable passe is he at, whose Religion consists in some empty opinion, and is but thereof tenant at curtesie to the next wind that blowes, being carried about with every Heinsius ex­crcit in locum: doctrina indies mutabilis. change or novelty of doctrine. There are others that are un­stable, not for want of principles and knowledge, but rather want of a good by as of sincerity for God; being carried about too, but it is by their Interests and ends, whereby they are off and on, up and down, as the sent lies, and as the game which they hunt doth lead them, with these I have not much to do at this time.

Having thus opened the words of the first part, I shall now sum them up together into this point.

Doct. Children (that is, ungrounded people who have no sound bottome of knowledge) are apt to be tossed to and fro, and carried about with every wind of doctrine.

1. Children, is a word denoting relation or imper­fection; Relation, and so ye are all the children of God by faith in Jesus Christ, Gal. 3. 26. Imperfection, so in [Page 7] that of the Apostle, 1 Cor. 13. 11. When I was a child I spake as a child, &c. There are many of this deno­mination in the Church, for as in a School there are divers formes, and commonly the most Schollers are in the lower, so is it in the Church of God, there are abcedaries, babes that are to be taught [...] their letters, Heb. 5. 13. the first elements of the oracles of God, and to be fed with the spoon, or as the A­postle calls it, milk. He did not think himself too high to feed with milk, 1 Cor. 3. 2. Therefore let no Minister be he never so learned, scorn to be an Usher under Christ, to teach his petties their a. b. c. If the people had not pleaded their rotten charters of age and marriage against Catechisme, and the Minister had not thought himself too good to teach them their letters and first elements, we had not seen so many children carried about with winds of do­ctrine: Pride (I fear) hath made both ashamed of the duty, the one to teach, the other to be taught, and I would that both were now humble enough to ac­knowledge the fruit of that neglect.

Now children are so called, by reason of the im­perfection of their knowledge, either in respect of the measure of it, or of their ungroundednesse in it, and is lying loose in them without rooting.

1. In respect of the measure of knowledge, which is low and meane, though themselves be stedfast in it and unshaken: It is not a swimming but an ancho­ring and centering knowledge, and stakes them down from fluctuancy and tossing, and this is, by ha­ving the savour, virtue and sweetnesse of that they know: He that hath a little knowledg well tryed [Page 8] by the touchstone of the word, and tryed in his own experience to be humbling, quickning and comfor­ting, he loves the truth, and love will establish him in it; upon that reason which Peter gave to Christ, Joh. 6. 68. Whither should we go? [...]hou hast the words of eternal life. The Apostles while under Christs own ministery and wing were but very raw in knowledge, (and thereby we learn that no doctrinall teaching or ministery, though of Christ himself on earth, can make way into the heart of man until the Spirit come,) yet so much they found in the words of Christ that they knew not whether else to go, because eternal life was in them; and this testimony our people cannot but give to our de­serted Ministers, that the words of eternal life is in them, and why then will they not reflect upon themselves and say, whither shall we go? I would not tread out the least sparke except it be wild-fire in the house-eaves which may set the whole Town afire. God hath his babes, to whom I would recom­mend for their comfort the comparing of Heb. 5. 13. with Heb. 6. 9. where the Apostle having called them babes that had need to be taught the first prin­ciples, doth yet say, we are perswaded of you things that accompany salvation, and makes men [...]ion of their work and labour of love, for there may be much godlinesse in lesser light: Fundamentals unto salvation are not so many or burdensome, the least Star in the orbe hath as swift and regular a motion though not so much light, as the greater; only let it be your endeavour to know your own measure, and to encrease in grace and in the knowledge of Rom. 12. 3. 2 Pet. 3. ult. [Page 9] Jesus Christ which are practicall things, and not to be question-sick, and leave wholesome food to long 1 Tim. 64 [...]. after such things as do but adde to the crudity of your stomacks, and fill you up with wind.

2. In respect of their ungroundednesse in know­ledge, which lies loose in them and doth not stake them down, or anchor them from being tossed, be­cause they have it by rote, and can neither give a reason of that they know, nor have found the weight of it upon judgement and conscience, and so they are variable and unstable like children; the Philosophers definition of a moist element is proper to them: That Quod difficul­ter suis, facilè alienis terminis continetur. is (saith he) it hath no form or consistence of its own, but easily takes such figure as the continent or vessel in which it is doth give it, as water takes the form of the dish or glasse, &c. into which you put it, such are these; they have no mould but what the next teacher casts them into, being blown like glasses in­to this or that shape at the pleasure of his breath; to such as the [...]e I commend this, to get the reason of that they know, as its said, a reason of the hope that is in you, for Religion consists not in a rhapsody of loose opinions, nor will a little knowledge gotten by rote preserve a man from being taken captive by e­very nove [...]l doctrine. Its the Apostles phrase, 2. Tim. 3. 6. They take prisoners silly women. Where you may note, that he saith they prevail with women; they [...] Omnes haereses ex gynecaeis Axiomat. Ec­clesiastica, pag. 74. get an Eudoxia, Iustina, Constantia, on their side, and so work upon Adam by Eve.

2. These children are tossed to and fro, and car­ried about, and that denotes;

1. That they are unstable under the command [Page 10] of every wind, and a prey to every net that is spread for them, travelling and wandring through all opi­nions when they have left the true line; sometimes they are in Cancer, sometimes in Capricorne, falling even into contraries, for one errour is still a bridge to another; so we know that the Arminian went forward to Popery, and many of ours from Anti­nomianisme to Anabaptisme and Brownisme, and whether then? Why one errour ingendring with another begets a mule, or mixt off-spring, and so Africk it self shall not show more novelties, they will encrease (saith the Apostle 2 Tim. 2. 16.) to more un­godliness. Errour is a precipice, a vortex or whirle­pool, which first turnes men round and then sucks them in: be not carried about with divers and strange doctrines, Heb. 13. 9. for its good that the heart be bal­last or [...]stablisht with grace, where the opposition is evident between being carried about and being esta­blisht by grace.

2. That they are unprofitably carried; for to what port is the wave tossed? To what station is the cloud carried? Is not the wave bandied back again by the racket of the next wave, and the cloud by the next wind: Its good (saith he) that the heart be e­stablisht, and to that end, that we converse in such doctrines as doe profit them that are exercised in them, Heb. 13. 9. [...]. still asking our selves this question, what improve­ment is there of my soul heavenward by such or such doctrine? What healing of the gashes of consci­ence? What further inlet or admission into commu­nion with Christ? What cleansing from al filthiness of the flesh and spirit, perfecting holinesse in the fear [Page 11] of God, 2 Cor. 7. 1. If this be your aime, then steer this point, intend this scope, and let go questions and vain janglings, contending towards the end of [...] 1 Tim. 1. 6. the commandement, which mark (saith the Apostle) may never shoot at, 1 Tim. 1. 6. in their ministery or doctrine, nor indeed do many hearers aime at any such thing, I mean our Nomades (as I may call them) or walkers, who will not endure to sit at the feet of a constant godly ministery (which yet is the best way of proficiency in knowledge and god­linesse) but by reason of their feverish thirst, as they distast each one, so they desire to tast all waters; of which sort is he that wanders away the Sabbath by peeping in at Church-dores, and taking essay of a sentence or two, and then, if there be no scratch for his itch, lambit & fugit, he is gone.

3. These children are tossed to and fro and car­ried about by doctrine, and that implies, that they are hearers that are thus unsetled, and they are teachers by whom they are unsetled.

1. They are hearers, and must not they be hea­rers? What else, condemned be the atheisme of the care of them who turn away their ear from God, who speakes by the hand of his messengers; let us leave to the Papists ministorum muta officia, populi caeca obsequia, the dumb offices of the Priests, and blind obedience of the people, when Scribes and Phari [...]ees hold the chair, our Saviour saith not, Mark. 4. 24. Luk. 8. 18. hear not, but take heed how you hear. Take heed what ye hear, beware of their [...]eaven.

2. They are teachers that unsettle these hearers. They have troubled you w ^th words subverting your [Page 12] soules, Acts 15. 24. It much concerns the Church, yea and the State into what hands doctrine is com­mitted, by reason of the unsettlement of the people which may be occasioned thereby, I should beseech them that are in the office of teachers, that they would take heed to themselves and to the doctrine, 1 Tim. 4. 16. and that they would teach milk or meat, and not wind, nor lead on people first into cirticismes, before they have laid in them the plain Grammar rule of sound and wholesome words that they may be made proselites to Iesus Christ, not to an opinion; yea, though you may beare the name of a party as Paul might have done at Corinth, yet to cry them down who would cry you up, and put over your Disciples to Christ as John did, telling them that say I am of Paul, & I of Apollo, that they are car­nall; 1 Cor. 3. 4. and so you will wean them unto Christ whose they are; As for others that teach indeed but yet are no teachers, (for whatsoever they do by gifts, yet themselves are not the gifts of Christ unto men in the sence of the 11 ^th verse of this chap­ter) I should desire to know whether every one that hath a gift to be a servant must therefore be a stew­ard, or that hath gifts enabling him to deliver a mes­sage, must therefore be an Embassadour; If in truth you be as Amos said of himself, Herdesmen or ga­therers of Sycomore fruit, then you must produce Amos 7. 14, 15. your extraordinary commission as he did, saying, And the Lord took me as I followed the flock and said, go prophesie to my people Israel, or else you mu [...]t be taken to be but Herdsmen still, and so it will be no wonder that strange teachers should carry credulous [Page 13] people about with strange doctrines, as the Apostle cals them, Heb. 13. 9.

4. The doctrine by which these children are tos­sed to and fro, and carried about, is called wind, and that doth not denote the pure Word of God, but some illegitimate doctrine which the adulterers and ravishers of the truth do beget upon it: what here­sie ever came abroad without verbum Domini in the mouth of it. The Arrian pleaded out of that text John 14. 28. The Father is greater then I. The Anabap [...]st from that, Matth. 28. 19. Go ye there­fore and disciple all nations, and when he shall be thri­ven to his [...] or full stature he will undermine Ma­gistracy by that Rom. 12. 19. Avenge not your selves. The Antinomian hath for his plea that 1 Tim. 1. 9. The law is not made for a righteous man, arguing that he who hath Evangelicall grace for his principle of obedience should not have the law for a rule there­of; as if a new principle and an old rule might not stand together: but because I intend not a particular confutation of these or the like errours, therefore fi­nally, you all know that the devill hath a scriptum est ready, Matth. 3. 6. the Spider sucks poyson out of the Rose, not that I would imply that there is any such thing in the Word i [...]self (for ex veris nil nisi verum) but that a corrupt stomack concocts whole­some food in [...]o [...]i [...]ease.

And why wind of doctrine?

1. Because there is no solidity in it, but being wind it breeds but wind in the hearer and not good bloud; and here I cannot but bewail our Pulpits of late times, filled with hay and stubble in stead of [Page 14] gold and silver, as namely, invectives against Bi­shops, and Cavaliers, news, and novel opinions, and in the mean time the staple commodities of Heaven, as Christ, Faith, Love, &c. are laid aside like breath'd ware which no body cals for; I would not be thought to be a patron of any such obnoxious per­sons against whom the Word of God shoots an ar­row; but this I plead for, that people who come to look for soul-nourishing food may not be served with scum and froth.

2. Because of the changeablenesse, variety and novelty of it; for indeed such teachers do fit their lettice to the lips of their auditory, and do easily take them by their itching eares; nothing more plea­sing to an Athenian eare then novelty, which affects the hearers while it is fresh and green, but when they shall come to chew this wind, they find nothing in it, and so they hunt about again untill they start a new notion. Christ is the onely everlasting meat, who though he be like a great standing dish, which by reason of Kickshawes and fine Sallets is now adayes not much fed upon by many; yet a truly humble soul is never weary of Christ, neither can sit down to a meal, I mean, hear a Sermon with­out him, and this sound appetite is a signe of an ex­cellent temperament and healthfull constitution of spirit; he that hath his mouth in tast for such do­ctrine, and his stomack craving such solid food, hath cause to blesse God, who it may be by inward shakings and temptations cals him to the setling of the main free hold, and state of his soul, and so takes him off from running himself out of breath after [Page 15] novelties and niceties, which will sooner fill his head with dreames then his heart with strength or com­fort.

3. Because of its prevalencie with and over un­stayed men, one would wonder that this which the Apostle cals wind of doctrine should so prevail and spread; how suddenly is a whole countrey leaven'd with it? Whereas the saving knowledge and recep­tion of Christ, the power of godlinesse, and self-de­niall may be preacht an age, and not so many fish be taken as are taken at one draught by a corrupt do­ctrine; I will not borrow that comparison which Eusebius made choice of to expresse the quick sprea­ding [...], Euseb. hist. lib. 2. cap. 3. of the Gospell at the first, saying, that it passed through the world like a Sun-beam; but I shall take that of the Apostle 2 Tim. 2. 17. Their word ea­teth like a gangrene, which presently over-runs the parts and takes the brain, as this wind of doctrine doth, and the same Apostle (then whom no man did more counter-work false teachers) saith, Acts 20. 30. they shall speak perverse things, to draw di­sciples after them, whereby it seemes that the way to draw disciples is to speake perverse things; hereunto. agreeing is that of our Saviour, Joh. 5. 43. I am come in my Fathers Name, and ye receive me not: If another shall come in his own name, him will ye receive. Christ cannot finde entertainment but Bacchochebas is followed, and the reason is, because Truth when it commeth hath nothing in us, but errour hath, There is no tinder to catch a sparke of truth, but there is oyl for the wild­fire of errour. Heresies are works of the flesh, [Page 16] Gal. 5. 19, 20. therefore men are soon removed, Gal. 1. 6. from truth to errour.

And now to draw up this point into a sum, by way of Application:

1. Consider the doctrine you hear, and tell it over again from the hand of the teacher, a man will tell money after his father. Beware lest a [...]y man make prize of you, Col. 2. 8. some there are to whom the reputation and worth of the teacher is the proof of his doctrine, receiving all that is stamped with his ipse dixit. We should not call any man our father on earth, Matt. 23. 9. and some also think it enough to say, This doctrine makes most against superstition and popery, and yet we will not abide that in a Maldonat, who shal rather pitch upon such a sense of Scripture, because it makes most against the Calvinists, and there are who falling upon some novell opinion do honestate it with the name of a new light, and con­ceive themselves the greatest illuminates, as having two eyes and all the world besides but one, I de­ny it not, but that every man in his Regeneration hath a new light, which is a part of the new creature; for the new creation begins in a fiat lux; Nor do I deny but that in the Church there may be a clearer and further demonstration of, and insight into many things in the Scriptures, which have lien in the bot­tom of the pit, and may be brought neerer day then aforetime, for the neerer to the end the more glory and light, as its said Dan. 12. 4. Shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. But this light though new to us, yet it is not new to the word, [Page 17] to the Sun light is not new, though it be to the Moon, as the Apostle cals strange doctrines, Heb. 13. 9. not such as are new to us, but such as are forrein to the word: so we call that strange light, rather then new, which the word of God ownes not, as the off­spring thereof, and therefore I exhort you to con­sider:

1. Whether this light come from the Word, or rather do not shine from a glo-worm in your own fancies? Is not this vision of yours extra mittendo, by beames going out of your own eyes to the object? do you not first conceive, and then go forth to seek a father for your child? as the Sadduces that first de­nie the Resurrection, and then think that they can make their heresie good, out of a case in Moses Law, Matth. 22. 24.

2. Whether it do nourish those graces in you in which the Kingdom of God consists? Or whether doth not this new light starve you? Doth not this sun-shine put out your fire? For whether it be that the intention of the mind upon the vain theory of opinions doth divert the stream, and leaves (as I may say) practick godlinesse dry; or whether God withdraw his influences from them that lay them­selves out in toyes? or whatsoever the cause be, expe­rience sheweth that after this vertigo takes men in the head, many of them decay in the vitals of Religion, and turn either Polititians to erect a party, or grow very lean in practicke godlinesse, and draw loose in their geeres, if indeed they become not loose in their lives and wayes.

2. This point may give us just occasion to in­quire [Page 18] into the reason why we are so tossed to and fro and carried about, and crumbled into divisions, for who is a stranger in Israel that he should not know these things. The heavens are filled with fixed stars without number, but the Planets are no more then seven; if the proportion was cast up amongst us, our [...], as Jude cals them ver. 13. do hold a greater proportion to our fixed starres. Is not our Church called to the barre to answer not so much for her purity or chastitie in all Administrations as for her very being and life? What children are these, that will unmother her, before God her husband have divorced and unwifed her? That will throw Babylon in her face, and then justifie their secession and departure by Flee out of Babylon: which will not serve their turn except they can find also a Go out of Ephesus, out of Pergamus, out of Sardis, out of Lao­dicea, &c.

Our Sacraments are also called to the barre. The Lords Supper, under the reason of a mixt Communi­on, by which (as I conceive) is not meant that unbe­leevers or unregenerate persons do partake rem sa­cramenti the kernell of this ordinance; for in that respect they have no Communion with the faith full: but that the Company of Communicants in the out­ward seal is mixt of regenerate and unregenerate, Saints and hypocrites; unto which we say, that though the door ought to be more narrow than to let in dogs and swine, yet the presence and profes­sion of intruders doth not evacuate that Communi­on which the faithfull have with Christ, and among themselves: for the Master of the great Feast (as [Page 19] He observed,) Matth. 22. 12. doth not say to them that hath the wedding garment; how came you in hi­ther with such a man, but Friend, how ca [...]est thou in hither not having a wedding garment?

Our Baptisme is said to be a vanity, a nullity, as being dispensed to infants, and that because we want example for it: but so we do, for womens recei­ving the Lords-Supper: and if the reason and equity of the rule will carry it for woman as well as men, then also we shall joyn issue in that point, and make it good upon that ground, for children of beleeving parents as for the parents themselves: for are not such infants foederati, confederates and in the Covenant, See a learned Treatise called The Birth pri­viledge. though they cannot actually restipulate, yea surely, as well as those which were circumcised.

The morall Law is questioned, whether it be obli­gatory to and directory of a beleever in Christ; for because he hath another bridle of restraint of him from sin, and another spurre incentive of him unto obedience, therefore he hath not the same rule: which is but a confounding of the principle where­by, and of the rule according to which a Chri­stian is acted; these men are much mistaken in that place whereupon they seem to ground their opi­nion, Rom. 7. 6. That we should serve in newness of sp [...]rit, and not in the oldness of the letter. Where they oppose these two as a rule and principle, taking away the rule, called (say they) the oldnesse of the letter, by the principle which is the newnesse of the Spirit; now there is nothing more cleer, then that the A­postle, opposes not the rule, to the principle of obe­dience; but duo principia, or rather duos serviendi [Page 20] modos, two manners of serving, in the one of which they were bond-men, in the other free-men.

Our Ministery is arraigned also, as the Papists, because the Ministers of many Reformed Churches have not Imposition of the hands of a Bishop, de­ny their ordination to be legitimate, so is ours de­nied, because we had; We are between two mil­stones, what Ministers will they find in the Chur­ches of Christ for many hundred yeares if this be good against ordination? I cannot conceive but God owned some of them, for his witnesses prophe­sying in sackcloth, Rev. 11. 3.

And finally to the nullity of these; the Church, the Sacraments, the Morall Law, the Ministery, is added, the Mortality of the soul, which if reason cannot confute, let a man consult conscience, if that cannot, Scripture will; had it not been a strange mi­stake in our blessed Saviour to have (but in a Para­ble) supposed a rich man after his death in torment and Lazarus in Abrahams bosome; if the soul bee not immortall, or at least if it survive not; for that cannot be applied to the resurrection, when the rich man will have no brethren on earth to send unto, neither can there be any sence in that portion of Scripture, but upon supposal of the soul outliving the body.

I had rather draw a curtain before this face of things then paint it out unto you. How sad a hearing is it to hear I am of Paul, I am of Apollo, I am of Cephas? was not this that which (as Jerome ob­serves) did at first set up Bishops? our divisions are their factours, but that is not all; more sad it is to [Page 21] hear, here is Christ, and there is Christ, for we are so impotent in our opinions, that every man makes his own to be the very Shibboleth of the Church; a thing unheard of before our times, that men of di­vers Trades in this Famous City, can be all of one Company, but being of divers opinions they can­not be of one Church, nor wil be all of one School, except they be all of one form, which breakes our communion into fragments; Now what may be the cause of this transportation of people? are they chil­dren ungrounded in knowledge? That is too much to be feared, or are they proud and wanton, and have taken surfet of the great things of the Law? Or are they ashamed to stand in the levell of sober pra­cticall Christians, but must be masters and set up the trade of some new opinion for themselves, and build Babel to get a name, and to be some body in the eyes of a party? I know not what to say, but the Lord stop the gangrene, and turn all our eyes to the great things of the Law, that so this tithing of mint and cummin may be left to a second place.

3. Be not children, and oh that this word might stop the fury of your precipitate levity, as Caesar did the sedition of his Army by one word, Quirites; you have had the vitals of Religion, a holy and pure doctrine, and there is not another Gospell. For Ministers that have burn'd and shined them­selves out in holding forth essentials and saving truths, the whole world since the Apostles time could not overmatch you; and for Christians (the seale of their Ministery) begotten and bred up un­der their shadow, in respect of the power of godli­nesse [Page 22] there hath not been another England on earth, since that time; I do not ascribe this to the govern­ment and discipline (no more then I do ascribe the multiplying of Israel to Pharaoh) but under God to the paines and diligence of faithfull pastours, whom I would not have any man now to undervalue and debase as brats of Antichrist: they were Hereos and Worthies, our regeneration and faith are their mo­numents, let no man dig up their ashes and de­grade them in esteem, nor belch out poison against the learning, livings, callings of their godly succes­sors in this Church: for wise men will interpret that they do it upon no other reason then Herod burnt the Registries of the families and genealogies of the Iews, in consciousnesse of his own obscurity; And as for this Church, certainly she hath had a womb to bear children, and breasts to give them suck, which two things do make a fair proof for her against all calumnies, though alas she had also a generation of vipers eating through her bowels. Finally, This Kingdom owes as much to Religion as any in the world, we have seen wonders of Gods love and miracles of deliverance, and if God shall now bring his Ark to Jerusalem, and set it up in greater state then before time, let us dance before it, but withall let us not despise the house of Obed-Edo [...]-which God blessed for the Ark sake; wee must not put down the Temple because its made a den of theeves, but rather whip them out of it: and for that we fast and pray, as also that those seven Ones in the fourth and fifth verses may continue with us for ever, One body, and one spirit, one hope of [Page 23] your calling, one Lord, one Faith, one baptisme, one God and Father of all, which should be as so many quoines to lock together all parts of the building in­to one, as indeed they would if men were not so opi­nion-big as to make every extravagant or at least extrinsicall opinion fundamental, and as an Atlas to a new-Church building.

I come now to the second part of the Text, which is the character or description of the impostors and seducers, that do unsettle men, whereof I shall open the termes or words.

1. Sleight of men. The originall word for sleight, doth properly signifie Dice-playing, and by a me­taphor taken from players at Dice (which sort of men you shall seldom reade of in sober authours without some brand of infamie,) it sets out the qua­litie of false teachers, and in this all agree, but then in the very point of application of this similitude there is a little difference.

1. As the cast of the Die is changeable and va­riable, [...]. alea nihil incertius, so are these teachers and such is their doctrine, and therefore he calls it sleight of men, opposing this doctrine of theirs to that of Gods pure word, which is alwayes like it self and hath no interests, passions, crooked ends, as men have.

2. As dice-players can cogge the Die and make it answer what cast they please, so these teachers have an act of mixing and adulterating the word, so as to make it answer their own profit or advantage, but whether it be so or so, or both wayes, you see what these teachers make of their hearers, meer table­men, [Page 24] which the dice-player carries hither and thi­ther, and moves from point to point as he pleases.

3. Cunning craftinesse, The same word that is used to expresse the subtilty of the serpent tempting Eve, 2 Cor. 11. 3. He beguiled Eve through his sub­tilty, [...]. and it signifies the deep policie of men, 1 Cor. 3. 19. He taketh the wise in their own craftinesse and so it imports that these teachers are veterators, beaten fellowes, men exercised and skilfull to de­ceive.

4. They lye in wait to deceive, And the word in this Text is also used. Ephes. 6. 11. that ye may be able [...] (saith he) to stand [...] against the stra­tagems of the Devill; fot it signifies properly an ambushment or stratagem of warre, whereby the enemy sets upon a man ex insidiis, at unawares, deno­ting the specious and faire overtures and pretences of false teachers, spreading their net under the chaffe, to catch the silly bird, for it is plain that all their sleight and craftinesse is [...], to this very end and purpose, that they may entrap and catch men within the ambush of their impo­stures.

That which I collect from this part of the Text, is,

Doct. 1 What oddes the Apostle makes between the se­ducer and the seduced, even as much as between an old fowler and a young bird, the one he calls chil­dren, simple, easie, credulous people, the other is a shrewd gamester, a man of subtilty and stratagems. I cannot therefore but upon this observation, exhort you to take heed of playing with such, stake down nothing, especially not your soules, come not within [Page 25] their ambush. I wonder that petties and novices in knowledge will forsake the Congregations and o­pen assemblies of Gods people, to frequent private houses where these teachers lay their ambuscado; would not all men condemn the folly of a young man of great estate, that should deal with a crafty gamester? For these seducers whose design is to make merchandise of their hearers, 2 Pet. 2. 3. do most of all aime at them who are good prize, they care not much for a sheep that hath not a good fleece. I beseech you be wise, you may be caught, though you mean it not, God may give you up captive to error for your vanity in forsaking his assemblies: Haply you resolve that you will not be caught: no more did Dinah intend to be defiled when she went forth to see the daughters of the Land, or Peter to deny Christ: when he went to the high Priests hall; there is no man but will beleeve a lye when God gives him up to delusion, one may be infected with the plague by looking in at the window, our nature is apt to receive impressions of error. Its observed of sheep, that they eat no grasse more greedily then that which rots them, wherefore if they shall say unto you behold he is in the desart, go not forth, behold he is in the secret chambers, beleeve it not, Matth. 24. 26. And what may some say, would you have us come up to an Idols Temple and commu­nicate in Idolatry? No, Come not ye to Gilgal, nor go up to Bethaven, Hosea 4. 15. Woods and caves, and the Ile of Pathmos are to be preferred to such assem­blies; or should Christians abstain all private mee­tings, and confine their Religion as many do to a [Page 26] Church and a Common-Prayer Book? Far be it from us: Antichrist and Popery will feel the wounds of such private Assemblies as long as they draw any breath, the enemies of God and his Church know what reason they have to hate con­venticles (as they call them:) All that I have to say is, that you stick fast unto and make use of your pa­stours and teachers, which are the gifts of Jesus Christ unto his Church, ver. 11. and that you come not into the secret of these who are described ver. 14. by their sleight and subtilty to deceive.

Doct. 2 Seducers are Artists and Craftes masters in sleight and subtilty and stratagems of deceit, they have ar­tifices, and wayes, and methods to take men at un­awares, and to convey their poison privily: who pri­vily shall bring in damnable heresies, 2 Pet. 2. 1. they will not resist the truth aper to marte, but cunningly undermine it, as Jannes and Jambres withstood Moses, so do these also resist the truth, 2 Tim. 3. 8. that is by sleight, and counterfeiting to do the same thing, so that one shall have much adoe to distinguish be­tween the Serpents of Moses and them of the Magi­cians, for they also did the like by their inchantments, Exod. 7. 11. It seemes these seducers are men of parts, the Apostle describes them in the same words as the old Serpent is described by whose subtilty we exchanged Paradise for thistles and bryers; which first example should teach us for ever to take heed of them, that are of his breed, who was more subtill then any beast of the field; that which being sanctified or well imployed, might be called wisdom, being corrupted and abused is called craftinesse, therefore [Page 27] [...], though usually taken in the worser part, for Drusius in Job cap. 5. ver. 13. subtilty and cunning, yet sometimes it signifies wisedom and lawfull policie, there is [...], a good and honest craftinesse or policie, whereby a Minister being a fisher of men, may catch such as by indiscretion will otherwise be hardned, scandalized and lost both to himself and God: we are in great want of this policie of discretion in the management of our Ministery, by breaking old bot­tles with new wine, and by exposing Religion to contempt of them whom we might have either con­vinced or at least disarmed of occasion against the truth; but no farther upon this point: I must remem­ber that I am upon the subtilty and stratagems of impostours that lie in wait to seduce, some of which I shall point out unto you, as I find them in the Scriptures, that so you may perform that duty which is more then once enjoyned upon you in this case, that is beware.

The common design of all false teachers, is to make merchandise of people, 2 Pet. 2. 3. they negotiate their own ends, and have an eye to the stake when they cast the die their credit, profit, lusts are the cen­ter to which they draw every line, they have eyes full of adultery, and their heart is exercised in covetousnesse, they follow the way of Balaam who loved the wages of unrighteousnesse, 2 Pet, 2. 14, 15. and the Apostle be­seeches the brethren to mark such which cause divi­sions and offences, because they that are such serve not our Lord Jesus Christ but their own belly, Rom. 16. 18. but how doth the Apostle know this? For mens ends lie close; and how is it that he seemes to charge it [Page 28] upon all of them? Are they all covetous? Have all of them eyes full of adultery? Do they all make their belly their God, &c.? Its true, that ends lie close, a man may deny one and seek another, Simon Magus laies by his great repute gotten by sorcery, to seek himself in getting power by laying on of hands to give the holy Ghost, and this he carried so cunningly as to passe with Philip undiscovered; pride may be trampled upon in pride, and books written against vain-glory only to get glory, bye ends may be preacht against, even out of bye ends; as all that bowl at the same marke doe not take the same ground, so men in seeking themselves, may drive se­verall trades; one is for credit, another for his pa­lat, another for his purse, &c. but this in the general wil hold good, seducers are self seekers. For the service of this main designe these and such like are their arts or method.

1 The Apostle tells us, that by good words and faire speeches they deceive the hearts of the simple, Rom. 16. 18. the word he useth for simple, is [...], men that are otherwise not evil, or as we vulgarly call them, harmlesse, innocent men, easie to be led aside: It should seem the Corinthian teachers, with whom Paul had such bickerings, had a faculty of pithanology or perswasive lenociny of words, whereby they did suadendo docere, not so much convince by evidence of truth as perswade with woing words; It concernes very much to hold fast the form of wholesome words, 2 Tim. 1. 13. which the Apostle opposeth to questions and logomachies or strife of words and perverse disputings, 1 Tim. 6. 3, 4, 5. [Page 29] as also to prophane and vain bablings, 2 Tim. 2. 16. Plerunque illa duo coharent mutatio doctri­nae & novi modi loquendi. Chem. loc. com. and 1 Tim. 6. 20, that is [...], or as some read [...], empty words, and novell expressions: you all know that by losing the genuine and pro­per meaning of the word Church and Bishop, &c. we had almost forgot the Scripture use of them, and brought the Church within the pale of the Clergy, and the Bishop into a throne above the Ministers of the word; The Apostle Peter speaking of false tea­chers, hath an expression or two to this purpose, They speak great swelling words of vanity, 2 Pet. 2. 18. that is, they speak great bubbles of words full of wind, strong lines, or bigge fancies to bear down people by that torrent: and again in the 2 Pet. 2. 3. through covetousnesse shall they with fained words make [...] merchandise of you. What are these fained words? do not they mean the same as that 1 Tim. 4. 2. speaking lies in hypocrisie, or should it not rather be taken for a set and composed form of words, such as Merchants use in commending their wares so sale: shewing the goodnesse and properties of the com­modity they desire to put off, and even belying it into credit, for to that the words seem to allude: I shall not dwell upon this, but certainly it is not for nothing that seducers are found to hide their hook under words and expressions, which they do arti­ficially fit and compose for the purpose: a good Title sells a sorry Book: And all times will bear witnesse that it hath been the property of such men as have had any monster to bring to light, to use ob­scurity and cloudinesse of expression, that what is unshapen and without form at the first, may after­wards [Page 30] be lickt into porportion: errors are bashfull at first, and comming out of the darke cannot look broad-waken upon the light, and therefore they are by their parents or nurses alwayes swathed up in clouts of ambiguity, as the Oracles of old lapt up their Effata, or as he that wrote Edvardum regem occidere nolite timere bonum est, where the comma helps him out at which door he pleases: thus the sepia goes away in her own ink, and the door is left half chare to make escape.

2 They baite their hook with such baites as are proper to the fish they would catch: Els they were not good anglers, to which the Apostle seemes to compare them, in that word [...], 2 Pet. 2. 18. which is to allure as a bait doth the fish. And what is that bait? See ver. 19. they promise them liber­ty, there is not a more catching bait then liberty: Is it likely that Jesus Christ or his Ministers that preach a yoke, a daily crosse, a forsaking all for him, should make such great draughts of fish, as they that pro­mise liberty? But what liberty, haply they may call it Christian liberty, or liberty of conscience, so the serpent said, ye shall be as gods, but what is it indeed: Is it not a liberty from the control or check of su­periours and their authority, for they despise dominion 2 Pet. 2. 10. and speak evil of dignities, Iude 8. and therefore doth the Apostle Paul so much call for obedience and subjection to Magistrates, Masters, Ministers, there­by anticipating or correcting the thoughts of Li­bertinisme, unto which the name of Gospel liberty might be abused: Surely our Lord Christ hath not brought in a saturnalia or exemption of Christians [Page 31] from the Scepter of Government, or the rod of Di­scipline. Nor is liberty of conscience (though sa­cred and inviolable) a freedom to be or do what we will: for by that engine the sword might be easi­ly wiped out of the Magistrates, and the Keyes out of the Churches hand; and then we should find our selves returned to a Chaos without form and void; I do not wonder that all sorts of sects and heresies (though they be of contrary principles in particular) should meet and concurre in this [...] or li­berty to live by their own lawes, unaccountable to others, and independent; Those that are com­monly called Independents are far off from ma­king the Church to be such a Romulus his asylum, a Sanctuary for all commers; they allow that Jeru­salem shall reach forth her hand as far as Antioch; neither (I think) do they plead the letting alone of the tares untill the harvest, Matth. 13. 30. against the censures of the Church or the faces & securim of the Magistrate; but I am sure of this, that he that saith, Let both grow together until the harvest; doth not give way to any man to sow them. An enemy hath done this: but enough of this at this time. There are others that go about with liberty too, and cry, a li­berty from the obligation of the Morall Law as a rule; a liberty from poenitential sorrows, fastings, humiliations to them that are regenerate; a liberty from sinning, or if not so, yet from asking pardon for it, if they be in Christ. These are great liberties indeed, but they are glorious liberties, reserved unto another world, if any man promise you them here on earth, he takes upon him to antedate the time of [Page 32] them. There are certain fruits and effects of Christs Redemption of us, which are payable only in the world to come; There is yet another liberty which some will promise, and that is a liberty of sensual lusts, and fleshly loosnesse. It was Balaams bait whereby he invited the Israelites to the idolatry of Baal-peor, and the Apostle finds these false teachers baiting their hook with the same, 2 Pet. 2. 18. They allure through the lusts of the flesh, through much wan­tonnesse: and ver. 14. Having eyes full of adulteries, or of an adulteresse, as the originall carries it; and again, ver. 2. many shall follow their lascivious wayes: for some copies have [...]. But you will say, Is there any such affinity between seducing by doctrine and sensuality? How is it that the Apostle charges these teachers with such filthy lusts? I shall answer but little to this question, as God for idolatry, which is spiritual fornication, gives men and women up to that which is corporall: for its said Rom. 1. 25, 26. They changed the truth of God into a lie: for this cause God gave them up to vile affections, so will God shame and discredit the errours that are set up against his truth by the lusts that keep company with them.

They undervalue and cast dirt in the face of al that stand in their light, this is an old way of insi­nuating into people, the wolves perswade the sheep that their Shepherds feed them, to fleece them, that so they may the easilyer worry them: It is not much that we are called legall Preachers, time­servers, persecutours, inquisitours, what not? The devill must first asperse God to Eve before he pre­vail with her, and those popular preachers could [Page 33] not reigne at Corinth but by bringing Paul into dis-esteem, if they could; His letters, say they, are weighty and powerfull, but his bodily presence is weak, and his speech contemptible, 2 Cor. 10. 10. Its easie for men to ingratiate themselves with their party by espying faults in every Ordinance and Administra­tion never so well constituted; we see beauty enough and find no want of light in the Sun, though they that look upon it through their Galilean glasses dis­cover spots in it as big as all Asia or Africk, as them­selves say.

They wrest the Scriptures, 2 Pet. 2. 16. making it to speak upon the rack that which it never meant; partiality and affection to their own opinion is an ill medium to look through: Pull the staffe out of the water, and it will not be crooked; how often do men [...] compell the Scriptures to go two mile, when of themselves they will go but one, we should tremble to put words into the mouth of those Oracles, which we do by mis-inferences, and mis-applications. 1. By mis-inference drawing forth that which they will not yeeld, as the Saddu­ces proved no Resurrection, because seven brethren had taken one woman to wife, Matth. 22. 28. unto whom our Saviour answers, that though they cited a place of Scripture, yet they erred not knowing the Scripture; for not he that repeats the words, but takes up the true sence, is the man that knows the Scriptures. We must not mangle and cut one joynt from another, and expound one sentence against the whole stream. I would men would tremble to take Gods hand which he hath set to his own [Page 34] Word, and set it to a lie of their own: it were odi­ous to serve a man so. 2. By mis-application of ge­neral rules to particulars. For it hath been obser­ved that it is a great cause of many evils not to be [...]. Arrian. in epi­ctet. able to adapt common principles and generall rules to particular cases or actions; for how often is a ge­neral rule of Scripture brought for the warrant of an unlawfull action? As if the Apostle should have eaten with scandall, upon the rule of All things are pure to the pure; so we know, how men first imagi­ned a decency and order in superstitious ceremonies, and then warranted them by that, Let all things be done decently and in order; we fear not to say, that no man can prove the calling of our Ministers, or the Baptisme of our infants, or the Morall Law to be null, &c. but by the torture of the Scriptures.

They recommend their doctrine upon some pri­vate pretended revelation and light of their own, or by some effects thereof which they seeme to have found in themselves since they became therewith acquainted; as that they have found such experi­ments of it in themselves as they never had before, they are more lively, cheerfull, comfortable, &c. As for their revelations or light, what is it they mean by them? Doe they mean that the vaile is taken off the Scripture or rather their eye, so that they have a cleerer spirituall discerning into, and savour of, and affection to the Word? Or do they mean by revelation, some secret sealings or assurances which are indeed private to their own soules, like the white stone of absolution with their own names written thereon, These are admirable first-fruits of [Page 35] the Spirit and of glory; Happy are they to whom God in this wildernesse gives to taste these Clusters of Canaan-Grapes; And for the effects of the word which they find in themselves, as attestations of the truth, power, and goodnesse of the word. I find the Apostle appealing to the sense of beleevers, to attest the doctrine of the Gospel, Gal. 3. 2. received ye the Spirit by the preaching of the law, or by the hearing of faith? But now what is all this to the revelation or effects of new and strange doctrines? What impo­stures have not been obtruded upon pretence of pri­vate light and revelation, the old Prophet may bring you into the lions mouth by telling you of an angel that spoke to him, 1 Kin. 13. 18. & 24. God saith that he proves his people by a Prophet, or dreamer of dreames, to know whether they love the Lord their God, with all their heart, and with all their soul, Deut. 13. 3. nor Pro­phet, nor Apostle, nor Angel is to be heard if he preach [...] besides or other then that ye have re­ceived, Gal. 1. 8. and for that they say that they find them­selves as it were in a new world since they found this new way. I much question their probatum est, Is it not some angel of darknesse transformed into an Angel of light? Do they not walk in the light of their fire, and the sparkes that they have kindled, Isai. 50. 11. It must needs be an easie way; when a man hath cast off all trouble for sin and all care of holy duties: but surely the way is too broad to be good. These principles, I ought not to sorrow, for sin, least I disparage the sufficiencie of Christs satisfaction: I can pay no obedience to the law, but I must thereby either infringe my Christian liberty, or joyn merit with Christ; [Page 36] must needs work a strange alteration, because the doctrine is strange.

I would speak a word from this point to Mini­sters, and to the people.

1. To the Ministers, you see these impostours have sleight and subtilty to lie in wait for the peo­ple; and whom doth it concern but you to take heed to the flock, you cannot by silence liberare fidem aut anlmam; Christ hath given Pastours and Tea­chers to his Church to this end, that the people should not be children, tossed to and fro, &c. convin­cing of gain-sayers, and stopping the mouths of soul-subverting teachers doth belong to your office, Titus 1. 9, 10, 11. if there were but one Heterodox teacher start up, and neglected by the people, you would discharge at him, with as much freedom as at Papists: what if there be moe such teachers and followed by thousands, is it ever the more truth for the number? Or is it a noli me tangere? Or are we slaves to popularity? And dare not snatch the souls of our people out of the stream for fear of dis­pleasing them by saving of them? Or have we no hope to work a cure, and so like Phisitians, we let desperate patients eat and drink, and do what they will without contradiction? Luther did not much consider how usefull the Sectaries of his time might have been against the Pope and his party, but con­futed them freely, knowing that they more blemisht and hindred the Reformation by their tenets, then were likely to help it with their hands: I would not blow the Trumpet, or proclaim open warre against lesser differences, severity and acrimony in such [Page 37] cases breedes schisme and heales it not: but perni­cious errours and destructive to souls: (which it is cruelty to spare and not pity) must be faced and fought against, not with invectives and railing, that doth but anger the Gangrene, and is not the way to quench wild-fire, but by solid convictions and evi­dence of truth: for so you shall either gain a bro­ther, or not lose a friend. But you may ask, when should we go out against a doctrine as pernicious: for even that point about the law which denomi­nates an Antinomian, and that about Baptisme which denominates an Anabaptist, seem not to be fatall to the soul? To this I answer, that we must look how a doctrine is attended or consequenced: the first circle in the water is the least, those that are caused by it are bigger and bigger, an opinion may be very ill as it is a bastard mis-begotten by mis-inferences from the Word: but it is worse as it is a whore and begets a new off-spring of errours more pernicious, but I must remember to whom I speak. Brethren, if the sheep be infected or worried, both God and men will ask, Where were the Shepherds? Or what did they in the mean time?

2. To the people I say but this, Rom. 16. 17. I be­seech you brethren mark them which cause divi­ssons and differences contrary to the doctrine which yee have learned, and avoid them: The avoiding of such teachers is your proper duty, as you would avoid an ambuscadò or stratagem of deceit: our pre­sent divisions are scandalous to your selves, to your Ministers, to the truth: for by reason of them, The way of truth is evil spoken of, 2 Pet. 2. 2. they are the [Page 38] hopes of the common enemy, and our own weak­nings, and because I have named the enemy, let no man think that the betraying of these differences among our selves doth give handle and occasion to them, to traduce us all as Anabaptists, Brownists, Sectaries: we need not fear the calumnies of those to whom godlinesse it selfe, as Christianity of old, was crime enough, we shall doe our selves right in their eyes by disclaiming them. The Apostles do boldly tax the divisions among Christians not­withstanding any upbraiding of the Heathens. Let them say that we are about (instead of purging the Temple as Christ did) to set up a Pantheon (as the Romans did) or an Altar to the unknown god (as they of Athens did.) This water will not stick upon us long, they will be of another mind when we shall shake this viper off our hand: In the mean time I beseech you to consider whether beside the sleight and cunning craftinesse of seducing teachers, there be not some other stratagems on foot, acted from behind the door and at a greater distance, some hand of Joab is in all this, the polititian and the Jesuit blow these coales, they would make us as Samaritans and Jews to one another. Let us not gra­tifie our enemies. Ile say but this, observe the brand or character set upon the seduced, Unstable souls, 2 Pet. 2. 14. silly women laden with sins, led away with divers lusts, 2 Tim. 3. 6. &c. and upon the seducers, merchants of mens souls, 2 Pet. 2. 3. unruly, vain­talkers, deceivers, aiming at filthy lucre, Titus 1. 10. 11. [...], lawlesse persons, 2 Pet. 3. 17. men of corrupt minds, reprobate concerning the faith, 2 Tim. 3. 8. &c. [Page 39] but admit there be a face and presence of holinesse in the person, may we not then more securely re­ceive their doctrine? To this I answer, that both per­son and doctrine may carry a fair stamp and super­scription. We do not weigh gold to try the super­scription of it, but the weight. Guilded pills may convey poison. Satan in Peter is not easily disco­vered. The better Pass that error brings with it, the more dangerous it is.

So much upon the second part of the text. The third is the preservative or antidote against all im­pressions of such teachers as come with sleight and subtilty, &c. and that is two-fold. 1. The Ministery which Christ hath given to his Church, for this ver. relates to the 11. He gave some Apostles, and some, &c. that henceforth, &c. and to them doth the Apostle commit the charge of the flock, to watch over them against wolves, Acts 20. 28, 29. 2. The holding fast and pursuance of the substance and great things of Religion, ver. 15. but being sincere in love grow up in all things into him which is the head: Its an excellent growth, to grow up into the head, that is, into com­munion with and conformity to Jesus Christ, which triviall opinions nothing at all advance; ob­serve the antithesis or opposition he makes between being carried about, &c. and following the truth in love, for contraria, contrariis, diseases are cured by contraries; so the Apostle Peter, 2 Pet. 3. 17, 18. gives the same receipt against unstedfastnesse, but grow in grace and in the knowledge of our Lord and Sa­viour Jesus Christ; and to take off teachers from fa­bles and genealogies, and questions of no value; [Page 40] Paul commends to them the aiming at godly edifying which is by faith, and to hold to that which is the end of the commandement, charity out of a pure heart and of a good conscience and of faith unfained, 1 Tim. 1. 4, 5. If both Ministers and people would but drive this trade, it would take off that wandring and hunting after novell opinions and doctrines, and would keep us constant in the wholesome pastures, even now that the hedge of setled government is wanting; If you have good feeding, why should not that keep you from wandering, untill the pale be set up, wait upon God in the use of his saving ordinances; and pray for us, If Moses stay long in the mount, must the people be setting up golden calves, and say we know not what is become of this Moses; Aarons rod Exod. 7. 12. shal swallow up all the rods of Iannes and Iambres in due time. The Apostle puts us in hope of a vil ultra to such, 2 Tim. 3. 9. They shall proceed no further, for their folly shall be manifest unto all.

A SERMON PREACHED Before the Right Honourable the LORDS and COMMONS assembled in Parliament, upon the 18 ^th day of July, 1644.

It being the day of Thanksgiving for the great mercy of God in the happy successe of the Forces of both Kingdoms against the Enemies of King and Parliament neer York.

WHat the Historian sayth of that day, wherein Non suit maior sub imperio Ro­mano dies, &c. Florus, lib. 2. cap. 6. de bello Punico secundo Scipio and Hannibal disputed that long depen­ding cause, between Rome and Carthage in o­pen field, The Romane Empire (untill that time) had not seen a greater day. The same may I justly say of the oc­casion of this our meeting: Nor we nor our fathers in this Kingdom: considering the numbers on both sides, the Interests that lay at stake, the fulnesse of the victory, the hopefull consequence of it, have had more cause to sing, They compassed me about like Bees, they are quenched [Page 2] as the fire of thorns: for in the Name of the Lord will I destroy them; Thou hast thrust sore at me that I might fall▪ but the Lord helped me: The Lord is my strength and song, and is become my salvation. The voice of rejoycing and sal­vation is in the Tabernacles of the righteous: The right hand of the Lord doth valiantly. The right hand of the Lord is exalted; the right hand of the Lord doth valiantly, Psal. 118. 12, 13, 14, 15, 16, &c. for though God have cleerly attested his presence with us, by many visible tokens thereof ever since we came into this wildernesse, so that we may truly say, Take counsell together and it shall come to nought; speak the word, and it shall not stand; for Immanuel, Isa. 8. 10. yet hee never yet did set a broader seal to this Cause in testimony of his patrociny thereof than at this time and place. The first Summer of our war hee wrote himself our God in great letters at Edge Hill; The second, in yet a greater character at Newbery; The third, that he might be legi­ble to such as hitherto would not see; hee hath wrote himself Immanuel in a Text letter, even in that place where that which hath since proclaimed it selfe a cruell war, did then, in its infancy, disguize it self under the name of Guard, a good Omen; Hannibal is routed neere the walls of his own Carthage: There can be to us no better signe than when God increases upon us, and still makes us better measure of his mercies than aforetime. New mercies from him are the matter of a new song to us, and of a new name to himself, so let him swallow up the lesser characters of his goodnesse to us, in still a greater letter; untill the Egyptians see and say, Let us flee from the face of Israel, for the Lord fights for them against the Egyptians, Exod. 14. 25.

I shall not stand to rip a sunder the texture of the [Page 3] whole Chapter, the beginning of it is taken up in a dia­logue between the Church and Christ: Who is this (saith she) that commeth from Edom with dyed garments from Bozrah? It is I (saith hee) that speak in righteous­nesse, mighty to save. Wherefore (saith shee) art thou red in thine apparell, and thy garments like him that treads in the wine fat? I have (saith he) trodden down my ene­mies, & so have stained my garments with their bloud, as theirs with the bloud of grapes that tread the wine­presse: And because a third question might have beene asked, what partners hadst thou in the work? he antici­pates in the 5 Verse. I looked and there was none to helpe, and I wondred that there was none to uphold; Therefore mine own arme brought salvation unto me, and my fury it upheld me, and I will tread down the people in my anger, &c. How little? how nothing? doth the Church contribute to her own deliverance or salvati­on? She hath nothing to do, but like Israel, to stand still Exod. 14. 13. with cap. 15. Ver. [...]. &c. [...] and see the salvation of the Lord, and afterwards to sing and follow the Lords hand with acclamations; there­fore she breaks forth, Verse 7. into these words, I will mention the loving kindnesse of the Lord; the praises of the Lord according to all that the Lord hath bestowed on us, &c.

Now as a good Historian doth not relate meere and naked matters of fact, but the reasons and considera­tions moving so or so, with the effects and resultances; so the Church survaying the loving kindnesses of the Lord; even from the times of Egypt and of the wilder­nesse (which was the great letter wherein the Alpha­bet of his remarkable mercies to that Nation did begin) suggests in the words of my text, the considerations upon which God proceeded to be their Saviour: For he said, surely they are my people, children that will not lye: so he was their Saviour.

The words have no great knot in them; that expres­sion, Children that will not lie, requires a little light, Mercer. in Gen. 21. 13. mentiri Hebraicè est & dicti & facti: The Hebrews call lying not only in words, but deeds; verball lying I shall not insist upon, for though the Papist under-prop his Religion as the enemy doth his cause with legends of these pious fraudes, yet lying is a trade that will break both the first Merchant thereof, and the Broker, and the credulous buyer or receiver; they cannot keep open shop long, lying Bonefires will not blaze long, lying Bels will be presently in the changes; though truth may lose ground at the start, yet it ever wins at last.

The text speaks of lying in deed or fact, when a man doth fallere fidem datam, break his Covenant, deal per­fidiously with God, for that is the proper notion of ly­ing in fact; to break through and violate ingagements, to be unfaithfull, to deal falsly; so the word is used, Gen. 21. 23. Sweare to me that thou wilt not lie or deal fals­ly. Psal. 44. 17. All this is come upon us, yet have wee not forgotten thee, neither have we lyed, or dealt falsly in thy covenant, Psal. 89. 33. I will not suffer (saith God) my faithfulnesse to lie or fail, my covenant will I not breake, nor alter the thing that is gone out of my lips: and so you shall find (though the word in the fountain be not [...] as it is in the text,) Psal. 18. 47. that feigned subjection or obedience to God or men is called lying; The stran­gers [...] Is the word used, Psal. 18. 47, &c. shall lie unto me, or dissemble their submission; in which notion the word is also used, Deut. 33. 29. Thine enemies shall be found liers unto thee, that is, they shall not dare but to be subject, though their hearts be rot­ten; and to conclude, Hab. 3. 17. The labour of the Olive shall lie, that is, fail or frustrate expectation; so that [Page 5] it cannot rest in doubt what should be meant by- chil­dren that will not lie, that is, they are my people that will not shrink (as one of our English translations doth well Mr. Coverdales Translation. turn the Latine, filii non negantes) they will keep touch with me, and will answer their covenant-ingagements.

The words hold forth unto you three things;

1 That God, in the experience, and by the confession of his people was their Saviour: He was their Saviour.

2 The consideration which hee had, and the account which he gave to himself of them; He said they are my people, children that will not lie.

3 The connexion of these two together; so he said of them, and so he was to them; So he was their Saviour.

For the right apprehension of the sense of the words, you are to take them as a Prosopopeie, conceived in way Sanctius inlo­cum. of imitation of men, that as a father in debate within himself what he should do concerning a lewd and diso­bedient son, saith, his courses are loose and vitious, his disposition illiberall, his carriages towards me unduti­full, but he now falls at my feet, laments his exorbitan­ces, obliges himself to return ad bonam frugem, what shall I conclude? why notwithstanding all this, hee is my child, parentes nil non sper ant de filiis, hee will now keep promise, I will be a father to him; So God is con­ceived of in this text, as being in consultation with him­self about Israel; and the word surely or notwithstand­ing, implyes that he could lay much rebellion, many relapses to their charge, and yet on the other side con­siders, They bewail their evill ways, they renew their covenants with me, they put upon themselves new in­gagements to be mine; Ile trust them, surely they will not lie, nor shrinke; how doth the love of God to his people preponderate all their miscarriages? how in­clinable [Page 6] is he to conceive hopes of them? for though he can alleage enough against them to justifie his deser­tion of them, yet he buries in forgetfulnesse that which is past upon hopes of better for time to come: and this expectation which he hath of them, gives a non obstante to all their former provocations and iniquities, and casts the skales with him to be their Saviour. They will not lie: So he was their Saviour.

The Observations that I shall take up at this time follow in their order:

Observa. 1 God could have drawn up such a charge against his peo­ple to whom he was a Saviour, as might have justified him to all the world, if hee had refused them. I gather this from the first words he said; He said surely, or (as it els­where is translated) notwithstanding: when one begins a speech with a notwithstanding, hee leaves it to your conception to imagine all that was in his minde which never broke forth; and it carries it cleere enough, that God broke through all the considerations of their re­bellion, apostasie, unworthinesse, when he said, Surely they are my people: and the like forme of speech carries the same implication, Matth. 21. 37. Last of all, he sent unto them his son, saying, They will reverence my son, as if he had said, They have hitherto killed my servants one after another, but they will reverence my son: Ob­serve the connexion of the former Verse with my text, I will mention the loving kindnesses of the Lord, the prai­ses of the Lord: for he said, yet they are my people, that is, when hee might have said so much against them as to have deserted them, and given them up to destructi­on: then hee said, yet they are my people. It's good for us to observe what God might lay in charge against us, even then when he crowns us with his favour, or wee [Page 7] proclaim his praises: for nothing gives a better foyle to mercy, nothing sets such an edge upon thanksgivings, nothing sets the strings in sweeter tune for praises, than for us to consider and compare our remotenesse from expectation of any Salvation, Make a man first humble, and you make him thankfull, He that first can justifie God will the more easily and freely glorifie him. We finde not in the Pharisee his God I thank thee, any self-con­demning or God-justifying expressions: Our Saviour observes that that Leper who (of ten healed) came one­ly back to give glory to God, was a Samaritan. This stranger, sayth hee, Luke 7. 16, 28. Let us set our Na­tionall sins before our eyes this day; when we come with our peace-offerings for publike mercies, these sowre herbs will quicken our palate to the relish of this Passeover, for it is a Passeover indeed, God having made the destroying Angell to passe over the houses of his people, and led the stroke to finde out them that would keep us still in Egypt, after God cals us out; And to let passe all those provocations of God by this Na­tion for so many yeers of rest. Let us looke upon the face of our wildernes-sins (as I may call them) and what were Israels wildernes-sins? murmuring against God, complayning of his dealing with them, dislike of his Covenant, contempt of his Promises, returning in heart into Egypt. And are not our carcasses as worthy to fall in the Wildernesse as theirs did? For it was not for their Egypt-sins, but for the wildernesse-sins, when they werein passage to the promised Land, that God sware in his wrath against them, that they should not enter Heb, 3. 10, 11. into his rest. Have wee not cause to tremble lest God should enter the caveat of such an oath against us for the [Page 8] sins wee are guilty of in this our passage. What bitter complaints of, and murmurings at, Gods dealing with us? What mutinies against our Leaders? what evill re­ports are brought up of the Reformation intended? what lusting after the former flesh-pots? what calling for Captains to lead us back again into bondage? what dancing before the golden calves of new opinions and ways of our own erection? and yet God is our Saviour with a non obstante to every of these miscarriages: Let us rejoyce with trembling, and be broken into thankgivings. In our receiving of such high grace and favour, we must look to two things:

1 The rellish of the mercy bestowed, which is quickned by sense of our unworthinesse.

2 The disgestion of it into thanksgivings, prayses, and obedience.

In relishing of a mercy a man eyther looks upon it as a benefit, and so hee gives thanks to God as the benefa­ctour; or as it is a fruit of prayer, and as it is the work­manship of God in which he is seen in wisdom, power, presence, goodnesse, and so he praises God as the work­man: for that is the difference between thanksgiving and praise, the one looks at the benefit, the other at the workmanship of God in it. If one give you a Watch or curious piece, the benefactor hath the thanks, the work­man hath the prayse. There are more thanksgivers, than praysers of God, because though many taste the bene­fit, yet few taste or see God in it.

And for the digestion of a mercy bestowed, it is much according to the rellish of it. He that relislies onely his own interest or good in it, turns it oftentimes into mat­ter of self-glory, security, &c. but he that sees God in it, The joy of the Lord is his strength, to make return of prayse and service to God again.

Observa. 2 [Page 9] Gods people will not lie or faile God of his expectation that ehe hath of them. The Text puts these two as [...], one and the same, They are my people, Children that will not lie. God sayth of himself that he cannot lie: of his people that they will not. The reason is, because they follow and adhere to him and his Cause upon true principles, and not self-interests and ends; a man may advance very farre and do valiantly upon pri­vate interest and ends. He may run swiftly and smooth­ly, but he always fals towards and rests upon his byas. The mixt multitude that go out with Israel will fall to lusting. We have seen the end of such blazing and fal­ling stars, who after they have deceived us a while have been resolved into their elements of earth and selfe re­spects; but a man that is carried by true Principles though the compass may through infirmity or tempta­tion somtimes admit variation or wavering, yet it recol­lects it selfe and will point to the true pole, what waves or winds soever beat against the ship wherein he is.

Observa. 3 The Church gives unto God alone the title of a Sa­viour, He was their Saviour. But are there not Saviours besides him? Saviours shall come up on Mount Sion to judge the Mount of Esau, Obad. Vers. ult. When they cryed unto thee, thou gavest them saviours, who saved them out of the hand of their enemies, Nehem. 9. 27. As the Scri­pture calls Magistrates Gods, so it calls the vindices or Judges which hee raised up to Israel, Saviours: but as those are but dii minorum gentium, Gods by participa­tion of some spark of his image and authority: so are these but subsaviours, instrumentall actours so far as they are acted by God; the glory of an instrument is none, but what redounds to the workman that made it, or useth it. Cicero taxes Verres, for that he found him at [Page 4] Syracuse written [...] a Saviour. Hoc quantum est, sayth he, this is so great a style as cannot be exprest in one Latine word. The word Saviour hath no plurall number in an univocall sense. Hos. 13. 4. Thou shalt have no God but me, for there is no Saviour besides me.

I will not common-place this point. This day is text enough to prove the truth of it. Let us make par­ticular use thereof. 1 To acknowledge God alone The Saviour. 2 To rejoyce in him. 3 To render to him as to a Saviour.

To acknowledge him, whose finger, doe I say, or arme rather was made bare in this businesse. Remove the thick wood of men, the so many thousands out of your eye, that you may see God; I know wee have (as he said) prodigia & miracula humana, prodigies of men for valour; wee have seene the chiefe Commander in fight, to be (as was said of Caesar) medius inter impera­torem & militem, betweene a Commander and a com­mon souldier. But who teaches their hands to war and fingers to fight? The more of God we see in them, the lesse of them let us see in themselves. And because the word Saviour will carry it both to deliverance and vi­ctory.

1 Let us see God in the deliverance. What might we have lost by this battle? Might not the Religion, Liberties, Happinesse of two Kingdoms have been sha­ken? would not the enemy have been heightened (if yet there be any degrees of ascent left) unto such inso­lency and cruelty, that as was said of Tarquin, Vel ip­sam savitiam fatigasset, he would have tyred out cruel­ty it selfe? Would it not have beene the greatest crime to have been godly? should not every Aristides have [Page 13] tasted of their ostracisme, at the least, for no other rea­son than quia nimium justus, He is too good? and if any have more cause to consider this, than others, they are those that have more of Christ in them, than others; to whom England and Scotland both might have been an­other Ireland. I cannot expresse the consequence. God denied the premises or antecedent, who is our Deus li­berator, He hath delivered, Hee doth deliver, and wee trust also that he will deliver; Hee hath delivered from plots, from stratagems of dilatory and delusory peace. He doth deliver from the sword of a furious enemy; and we pray that He will deliver the King unto his loy­all Parliament and people.

2 Let us acknowledge God in the Victory. How long did we lie against a strong City, untill God sent a great army to surrender it up into our hands. It was relieved that it might be emptied; that York might be carried out into the field, and taken there. Who so is wise and will observe those things, even they shall understand the loving kindnes of the Lord, Psal. 107. 43. Did not the enemy flesht with that successe follows us, and seek us out? for so God will have it. At Edge Hill, Newbery and York, wee shall be defendants: was not there some inclination of the battle at the first against us, and some trepidation in divers of our men? Is this to be ascribed to the dubiousnesse and uncertainty of war? for so Homer calls Mars, [...] an up and downe, Iliad. [...]. or rather did not God take off some of Gideons souldiers? They are too many (saith he) for me to give the Midianites into their hands, Judg. 7. 2. Wee have always hitherto found it in experience in all our battails that God re­moves men from standing in his light, and obscures us [Page 12] the more to shew himself: do we need this art of God to take off our pride and self-confidence? or doth God in goodnesse to us delight to sweeten our victories, be­cause gotten by his own hand, and will not doe us so much hurt, as to let us be our own saviours? some use there is to be made of it, that God in no battle, as yet, would suffer men to hide him from us: and blessed be his Name: for the sight of him in a Victory, doth us more good than the Victory it self; And yet further to winde up the strings of your prayses, see the spirits of the enemy which God hath given into your hands; and God hath showne you their spirits in their colours. There is a sword reacht from a cloud with Fiat justitia; its well no higher hand reacht out that sword unto them. The Oracle with which hee consulted that devi­sed that Motto, Fiat justitia, was too cunning for him; as it was for Craesus when it said, magnam pervertet o­pum vim) that he should overthrow a world of wealth, for it was indeed his own he lost, and so it pleased God the tables should be turned and the Motto should be­come ours, and that it should be sent up to you to whom it belongs, as a memorandum, Fiat justitia. The Crown and Mitre under it, shews also that they hold the old principle, No Bishop, No King, that is the lowest inter­pretation it can bear: It is to be feared that the Mitre might in time have crept higher, for it is an aspiring thing, and the Motto seemes to joyn the Crowne and the Mitre in equipage, Nolite tangere Christos meos; As for the Crown let Mercy and Truth be the supporters of it for ever, Prov. 20. 28. but for Mitres (if Histories lye not) we may say of them, as it is said of some trees that grow not kindly in vicinity to each other; the [Page 13] Crown hath never flourished that hath grown too neer the Mitre: There is a sword also in one hand threatens to unity a knot in an other; haply they meane the Co­venant of the Kingdomes: but that which is more strange is, that this knot did ungird that sword: And finally that they may shew their vile esteem of you; they call some of you, in a picture, Dogs barking at a Lion, and in the Motto they call you Catilines, for that is the English of quousqué tandem abutêre patientia nostra, which might have been a proper device, if in the Lions place at which we bark not, they had set the Fox or the Wolfe and had owned their own character; And is this the festivity of their wit or the rage of their spirits? whatsoever it be, God hath given them check; for though upon confidence of successe they did antedate their bells and bonefires, yet in a few houres there was nothing of them left in the field, but bag and baggage, Ammunition, Ordnance, Prisoners, dead carcasses; which had been more, if a Noble Commander the ho­nour of the field he treads upon, had not taken up that sweet word which Caesar somtimes used, parce civibus, spare the deluded countreymen.

To rejoyce in the Lord the God of our salvation; The Romans allowed no triumphs to Civill Wars, for they make the deepest wounds, alta sedent civilis vulnera dextrae; And haply you will say, that Janus temple is not yet shut, the sword is still waken, and we know not for how long a time the Commission that God hath gi­ven to it is yet in force; we want our David also to en­dite songs to the chief Musicians, and it must be confes­sed, that there yet remayns that which lames our joy and breaks a wing of it that it can but flutter and not fly [Page 14] high: we know not how many heads of this Hydra will yet repullulate; when War is once let loose, it is like the winds which Poets feigne that one had in a bag, the mouth whereof being opened, una eurusqué notusqué ruunt, they rusht all forth and could never begotten in­to the bag again: but God is the God of Hosts, and the battell is not yours but Gods, and if hee give Moses and Israel a song, let them sing though they have yet a great and terrible wildernesse to passe through, where if we can hardly tread beside Serpents that sting mortally, &c. yet also we have a cloud that covers us, an Angell of Gods presence that saves us, a rocke that gives us water, and which is above all, a Tabernacle of his wor­ship: therefore let us rejoyce even in this our wilder­nesse.

If there be yet any that think we disguise and lie our selves into sinfull and blasphemous thanksgivings, (for the Oxford bells still ring in some mens ears) let them consider what a remarkable postscript God hath added for confirmation of this Victory in the surrendry of York; and if they be not so far out of taste, as to ac­count it a judgment and a misery, let them also rejoyce with us; for how doth hee differ that is hardned un­der ten mercies, from him that was hardned under ten plagues.

Let us all think of rendring unto God: every man aske, Quid retribuam? the hundred and sixteenth Psalme sets unto us a full Copy: Take heed of pride which usually attends the receit of benefits; and such pride brews a new cloud, 2 Chron. 32. 25. Hezekiah ren­dred not again according to the benefit done unto him, for his heart was lifted up, therefore there was wrath upon [Page 15] him, and upon Judah and Jerusalem. The Roman Com­mander upon some appearance of the gods for his help in battle, built a Temple to them, & reddidit commili­tonibus deis stipendium. God must have a share out of this Victory; Every mercy puts us further into debt to him, and puts upon us new obligations: The best rule to be observed herein, is, to pay unto him no lesse in our thanksgivings, then we bad him in our fastings and humiliations: we are apt to be liberall in vows, and pe­nurious in performance: & how then shal-we acquit our selves from being lying children? Hee is my God (saith Moses and Israel) and I will prepare him an habitation, Exod. 15. 2. which ingagement they did afterwards make good in laying out their bracelets, ear-rings, rings, tablets, all jewels of gold, &c. for the making and ser­vice of the tabernacle, Exod. 35. 21, 22, &c.

Observa. 4 The fourth and last point which brings up the Rere, is the very aliquid of the text, arising from the connexi­on of the parts of it by the binding beam so, so he was their Saviour.

God promises to himself that his people will not shrink from him or deal falsly with him. So he is their Saviour: for he speaks more humano, surely they are children that will not lie, and so he is their Saviour.

The sum of that which Gods expects in this saying, They will not lie, is.

They will not violate their covenant, or play fast and loose with me, they will not hereafter say I was forced to it, the storm drove mee uuto it as an har­bour: I enter'd it with a side-wind will and affection. There is no doubt but the prosperous successe of our Armies will make many Samaritans to be Jews, and [Page 16] many will stand under the tree for shelter in a storme, who would willingly afterward cut it downe; if your heart be not right with God you will never be stedfast in his Covenant, Psal. 78. 37. The stone of witnesse which we set up in this place wilbe our accuser for ever: If we prevaricate with God by eluding the Covenant which we swore in the hearing thereof.

2 That they will not adulterate his worship, in which God is punctuall and exact; for if the Arke be but set upon a Cart, which should be carried by the Priests, there is a breach; because the due order is not kept: It's a very dangerous kind of lying to vitiate the worship of 1 Chro. 15. 13. God, which for the essentials thereof consists (as I may say) in indivisibili: Thou shalt not adde (saith he) nor di­minish. It is observed that even when the Morall Law Exod. 32. was comming down to Israel they broke out into open impiety in the golden Calf; and so in the beginning of the Priests administration, they transgressed in offering strange fire; corruptions may grow up in time, but let Levit. 10. 1. us not like Jeroboam, begin with a lie.

3 That they will not belie their profession, but answer it with the power of godlinesse: how unsuitable is it, to be a Reformed Church and remayn deformed Christi­ans? God expects a reformation of our private, and an entertainment of godlinesse into our hearts, or else you may be like the Israelites, that had all things according to the pattern, themselves being a hard-hearted rebelli­ous people. This particular practicall godlinesse, I doe humbly commend to you the Nobility and Gentry, for our Reformation should begin à majoritis (as hee said,) bring the knowledge of God and his wayes into your souls, families, retinues, places of command; be godly [Page 17] as poore men; It is terminus diminuens, an expression sa­vouring of diminution, when men say, hee is religious for a Noble-man, hee is godly after the rate of a great Gentleman▪ Not that I upbraid you, for I hope God hath as great a harvest in that kind of corn in this land as in any other field, but I put you in minde of it this day.

Applic. This point cals upon you to reflect upon your selves, and consider what an ingagement is put upon you: I say not so much by the victory God hath given you, as by that which God promiseth himself of you, for might not his being your Saviour arise from this expectation, they are children that will not lie; say then;

If promises of great things should single out some of you that are our corner stones, promises that (as Maria­na saith) would even fell down the Cedars of Lebanon, would you not fall but stand impregnable? The way that Lewis the Eleventh took, was to single out the Pro­ceres by gifs & indulgences, that he might (as Commines saith) the easilier doe what hee would with the lesser shrubs, the commons, and by that means he sued out his livery; and as himself exprest it, he delivered the French Kings from their Wardship: you have read what God offer'd Moses, Exod. 32. 10. Let me alone that I may con­sume them, and ile make of thee a great Nation, which condition Moses accepted not; he would not be hired for a private interest to desert his place and duty.

If such a revolution of things should be, as that the enemy whom God hath slighted this day should knit his parts together again, and reinforce himself and pro­sper, and come into the fauces of this Oity and take janiculum (as I may say) would you not lie, nor fail your [Page 18] ingagements? nor cry of Parliament and Covenant? nor blesse your neutrality and malignity, because by them you are reconcileable?

If successe shine upon you, and the Lord go yet be­fore you, untill hee bring you out of this wildernesse, will you not endevour to goe lesse than you bad him at first? and being landed on the shore, forget what you said in the storme; like them of whom it is said, Psal. 78 34. When he slue them, then they sought him, and they re­turned and inquired early after God; and they remembred that God was their rock, and the high God their redeemer: Neverthelesse they did flatter him with their mouth, they lied unto him with their tongues.

If the way of God should upon discovery prove hard and incompliant with somepolitike considerations, interests, ends, would you then hew and pare the wood to the rule, or the rule to the wood, or make abatement on both sides? I do but propound to you for selfe exa­mination, for I have no doubt but that if the gate as now it is too little to take in the whole truth, you will rather break down a piece of the wall then leave out any part thereof; you know that Jeroboams interweaving too much policy into his constitution proved fatall to his Kingdom.

If when the Lions skin will not serve, the Foxes skin be taken, and there be set on foot some fair overtures of sweet peace, to whose Temple we desire to go through the Temple of Truth) which you might purchase upon rebate, will you be like the plain Countryman reaso­ning with a Sophister, who cannot be taken in a fallacy by him, because hee holds the conclusion, let the Schol­lers premises be what they will? Let your hearts be [Page 19] right with God, and hee will ever be your Saviour. Which that they may be, I beseech you;

1 Keep constant watch against private ends; and you our Noble Senators, move all in a body, and let there be no Planetary motion of any in particular, turn upon an axletree which hath these two Poles, Religio vera & una, and salus populi suprema lex: Sincerity is the mother of constancy, meum & tuum are the worst by as that can be in men of publike place; private ends must of necessity divide you among your selves, retard the common work that is under your hand, dishonour you both before God and men: And so for you that are Officers and Commanders in this War, carry you no private aymes to serve upon the publike arms; It is no time to seek Vineyards and Olive-yards, blow not the coals to keep War alive for a trade to get by; was not he a famous Dictator of Rome that was fetcht from the Plough, routed the enemy, and returned to his Plough again? I fear many of ours are not of his temper.

2 Take heed lest successe breed diseases in you, and that in great Commanders, whose hand was in the at­chievement, is pride and self-glory, which is a cor­ruption wee hardly put off, untill we put on our wind­ing sheet; and in others that had no share in the A­ction, it is aemulation and envie; yea though both did valiantly, yet if Saul be but his thousands and David his ten thousands, there growes a core upon it: It makes many an impotent spirit sullen when hee looks upon another mans Trophie or Triumph. The Lord lay this evill spirit when it ariseth; doe we con­quer for our selves or for the publike? must no starre shine besides our selves? Let God have all the glory [Page 20] from you all, and then you will have nothing to aemu­late in one another; & it is worthy our acknowledgment unto God, who lets not loose this evill spirit betweene the two Nations, but that they are equally earnest to heap all the glory upon God; which is the only way to kill aemulations and points of honour, which would sooner untie the knot than the enemies sword.

Finally, Let all men fortifie their hearts against the evils that follow good successe, that wee be not made more loose in our Covenant than before, for wee have reason to account this day to be the fruit of our entring and holding fast unto that: I say this day which shews you the two Nations formerly two, now made one in a Covenant, in the field together, in a victory together, and in a Pulpit together, paying unto God his prayses, and so let them be for ever, one Hosea 11. 12. Judah yet ruling with God, and faithfull with the Saints.

A Sermon Preached before the Ho­nourable House of Commons, upon their Extra­ordinary day of Humiliation, Octob. 22. 1644.

THe Religious King Jehosaphat hearing that Moab, Ammon, and Others were in march against him; took the alarum, and first drew up his people into a posture of Fasting and Prayer, 2 Chron. 20. 1, 2, 3. and the answer from God was present, for the Spirit of the Lord came upon a man in the midst of the Congregation, v. 14. and he said, Hearken ye all Judah, and ye Inhabitants of Jerusalem, and thou King Jehosaphat. Thus saith the Lord unto you, Be not afraid nor dismay'd by reason of this great multitude, For the Battel is not yours, but Gods. Ye shall not need to fight in this battel, set your selves stand ye still, and seè the salvation of the Lord v. 15, 16.

Had I such a message from God unto you at this time, or such as that which Paul deliver'd to them in the Ship with him, [Page 2] when they seemed to be at the last cast: There shall not a hair fall from the head of any of you, Acts. 27. 24. it would be a good Breakfast unto you; but such is the case of God [...] people som­times, that the Prophet being asked. Can these Bones live? an­swered, O Lord God thou knowest, Ezech. 37. 3. and they in Joel 2. 14. were at their quis novit.? Who knoweth if God will return, and repent, and leave a blessing behind him? As David in this Text was at his If, and If. If I shall find favour, &c. But if he say I delight not in thee, &c.

The Text holds forth unto you the equal temperament, and the even poize or posture of a gracious spirit in a doubtful con­dition: He whose heart is steered by such a Compass, will ride even in all strait Seas whatsoever. I shall but briefly touch the historical part, because it hath not much influence into the Text.

Absalom had stolen the hearts of Israel into an Insurrection against his Father, the Conspiracy was both sudden and strong. David being in fear of surprisal, resolves to flee from Jerusalem. There was a hand of God in this, for he had told David before­hand, that for the matter of Ʋriah he would raise up evil against him out of his own house, 2 Sam 12. 11. Now it is come to pass, The Priests and Levites would go with David, bearing the Ark of God: But whatsoever superstitious conceit the people had in bringing the Ark of God from Shiloh into the Camp against the Philistines; David had none, for he had learned by that example, that even the Ark might fall into Philistines hands, 1 Sam. 4. 3. Therefore he said to Zadok, carry back the Ark of God into the City; If I shall find favour in the eyes of the Lord, he will bring me again, and I shall see it and his habitation [...], say the Septuagint: The Beauty or Comli­ness o [...] it: But if he say thus, I delight not in thee, Here I am. Where you find no discomposure or aestuations of spirit in Da­vid, no exclaiming against the impiety of his Son, or against the unkindness and ingratitude of Israel, no cursing of his stars, no bitter invectives against male-instruments, for these things are but the sludge that is usually cast forth by the overflow of di­stempered spirits.

But being of an equilibrious frame of spirit, lays himself down at the feet of God, whether he please to lift him up, or [Page 3] tread upon him, and in happy composure of himself comes to an anchor, even then when in regard of the event of the storm, he is at his if and if.

There are six things in the text which I might work upon, as affording seasonable matter for this time.

1. David resolves all into God, all events and issues, whe­ther they be pro or con, for good or evil. If I find favour, &c. but if he say thus, &c.

2. He makes Gods favour to him the ground of Gods re­storing him, or bringing him back again; If I find sav [...]ur in the eyes of the Lord, he will bring me back again.

3. He casts up the events both wayes, not being able to re­solve the skales either one way or other. If so then thus. If so then so.

4. Every way he is resolved to be at Gods dispose, if the worst come that can come, yet saith he Here I am.

5. He states his happiness to consist in the fruition of God, and of his Ordinances. He will bring me again, and shew me both his Ark and his habitation.

9. His affliction or utter overthrow he expresseth by this phrase; Good in Gods eyes. Let him do to me that which is good in his eyes.

Doct. 1 David resolves all events into God, whether pro or co [...], for good or evil. It could not be but a time of fear and grief un­to him, had he looked to the clouds that were now thickning a­gainst him, God was now remembring his former hamous sins, and the people were up in armes, but he seems not to value or cast up that which made against him, So as to overthrow his faith or dependance upon God, as it is said of Abraham, R [...]m. 4 19 [...], He considered not. His own body being dead, &c. that is, he vied not any improbabilities against God, so neither doth David consider things, either [...]. To sink under the reckoning of such things as threatned him The unkindness of his beloved son cap. 16. 11. My son that came out of my bowels. The defection of the people from him. Cap. 15. ver. 13. The hearts of the men of Israel are after Absalom. The strength of the conspiracy, ver. 12. the couspiracy was strong. The wisedom and policy of the enemy, ver. 31. Achi [...]pel it [Page 4] among them. The suddenesse of the insurrection, ver. 14. A­rise, let us flee, for we shall not else escape.

Or 2. to bear himself up by such things as might seem to make for him, Jerusalem adhered to him in their affections; the Priests, and Levites followed him, all the countrey there­about wept for him: ver. 23. some faithful men were resolved to run the same hazard with him.

But whatsoever made either against him or for him as if the total sum on both sides had been but Cyphers set over against one an other. He resolves himself and all into God, if I find fa­vour in his eyes &c. but if he say thus I delight not in thee &c. and if we view David well, we shall observe, that he was a man very happy in this frame of spirit. Doth Michol scoffe him for his zeal? I will be more vile saith he it is for God. Doth Shimei curse him? its God that hath bidden him. Hath he lost all at Ziglag? why yet he encouraged himself in God. Doth he flie before his son? he resignes himself up into the hand of God and indites a Psalm, namely the third Psalm, wherein is the first Selah in all the book of Psalmes, he had it seemes his eleva­tions of spirit even at this time, what an excellent spirit is there in a godly man, he will be happy either in the fruition of God in peace: or in submission to God under calamity: he is [...], hath a square side to fall upon be he thrown where or how the enemy can.

Ʋse. That which I draw from this first head by way of use is to exhort you to resolve all your thoughtfulness, cares, feares, doubts, questions upon God, What without use of means? No that's madness, as we must sow to the spirit, so we must serve providence. God will not be tempted into miracles, David at this time had sent forth his espialls and intelligencers, he had a counter-mining Hushai in the counsels of the enemy: To have means in our hand, and not to use them, is secure unbelief, to use them and trust in them, is proud unbelief, and this is our epi­demick sin, when we ride upon the arm of flesh then we gallop, when we are unhorst and smitten off that, then we lie despon­dent and cannot keep our legs, either we swell or sink, in our victory and successes hitherto God hath first shown us the va­nity of our strength, and then made bare his own arm. Its even [Page 5] some losse to our selves, that he must distrain for his honour before we give it to him. In our successes we are proud rather then, thankful, in our strokes we are rather broken then hum­bled, oh that we would cast away these bladders that help to drown us. The stile of man is Alexander or Caesar hath gotten such a victory; But the stile of Scripture is, The Lord dicomfi­led Sisera before Barak Iudges 4. 15. 23. It was said the sword of the Lord and of Gideon. How poor an army was it with which the sword of the Lord was coupled, yet the victory was so examplary and signal, that it is made a pattern of an utter overthrow, Isay 9. 4. as in the day of Midian and again, do to them as to the Midianites Psa. 83. 9. and therefore as it is in Tragoedies when the scene is come to such a paroxism, or such a knot as there seems to be no way out: then Deus a machina, comes in and heales all. So when things are doubtful desperate, inextricable, let God have your eyes, who can resolve every riddle and lead you out of the Labyriuth.

And there is reason for it, why at such a time as this, when there is so much at stake, you should resolve all your thoughts into God; because events and issues are his, duty is yours but issues are out of your Sphaere. The Enemy may heat his oven but he cannot make the fire to burn the three children. Balaam may set up his Altars, and offer his sacrifices, but he cannot speak inchantments when he hath done all he can. It may be observed, that though the devil begin the tragedy with I [...]b, and the Sabeans and Caldeans act in it, yet the end is not called theirs, it is [...], James 5. 11. The end of the Lord, Whatsoever the premises may be, God drawes the conclusion, and that by another manner of inference than is in our mood and figure, we have this hope, that if God bring his people into the wilderness, he will also bring them out. He will give them their vineyards from thence, and the valley of Achor for a door of hope, Hosea 2. 15. Let us not trouble our selves about that which is Gods work and not ours, let us not only look at the storm that threatens us, but to the steers man, that sits at the he [...]m to pilot us through all difficulties. Noah need not beat his head about a monntain or place for the Ark to rest upon, God will find an Ararat in the end.

He makes Gods favour to him, the ground of Gods resto­ring of him, or bringing him back again; If I shall finde favour in the eyes of the Lord, he will bring me back again. Free grace is the refuge or the plea of the most righteous man. Noah was a just man, and perfect in his generations, and walked with God, and he found favour (saith the Text, Gen. 6. 8.) in the eyes of the Lord, but some may say, why doth David appeal to favour? was he not innocent as to Absolom, who rose up against him; and as to them that rose up with Absolom? was there not sin in the adverse party? and godliness on his part? there is no question of it; but yet David had former sins which were now remembred to him, and he flies to meer grace and favour, and insists on that plea. It was favour and meer grace that put Noah into an Ark, when all the world besides was drowned; And what is it but Grace and Favour, that hath shut you up into an Ark of safety: Now when so many Fami­lies and Countries are brought under spoil and misery, and (which is not the least part of mercy) hath freed you from temptations of betraying either your lives or your consciences, and from being put to such disguisements of your selves, as Da­was, when he changed his behaviour before the Philistines, 1 Sam. 21. 13, When God comes down in judgement against a people, there is ordinarily a reason to be found in themselves. The Marriners knew that the storm fell upon them for some cause, and therefore they went to the lot. And David when the famine did hang upon the Land from year to year, inqui­red of the Lord for what it was, 2 Sam. 21. 1, And for our own case, there is certainly a reason in our selves why the Sword is so long in our bowels, which we should search out upon these days of inquiry; for the smarting corrosive would drop off, if it did not find raw matter in the sore, which makes it stick fast, and eat into the quick. But now for the matter of our recovery, if ever God bring us again to shew us his Ark, and his Habitation, it must, it will be meer grace and favour, which grace is as powerful as it is free: Powerful, I say, to break through all obstructions, lay flat all Mountains of oppo­sition, remove all impediments; and therefore it is said; If I find favour, he will bring me again; let Absolom, let Achi­tophel, [Page 7] let them all do what what they can: As some wor­thy Divines do assert grace to work irresistibly in a mans con­version, so may I assert it as irresistible in reducing and bring­ing back his Churches and people, from under the yoke of any enemy; God that works graciously, works omnipotently and we know as little Why as How. This is that which doth most indear God to an unworthy sinner, and which doth most kindly melt the heart towards God again. Nothing doth so at once ravish the heart into admiration, and lay it low in self­confusion.

The Inferences which I draw from this Point by way of Use to our selves, are these;

1. Doth David now at this time when he might easily in his affliction see his former sins, the greatest that are recorded of him in the Scripture Fasten his eye upon the free grace of favour of God, as to which his restoring was possible? then why may not we, who are now under wrath for those many heynous national sins of ours, fly to this free grace of God. and therein likewise apprehend a possibility of our restoring, we are not shut out by our sins from free grace; that which takes away our iniquities, is not taken away by them▪ all the aggravations of our sin, do not prohibit our application to it, nor bind the hands thereof.

2. In that David builds not upon the ground of either the enemy his wickedness, or his own godliness and integrity, but derives his bringing back again from meer favour: it may reach us to cast away all false flattering arguments, which are the foundations of our proud hopes; one while we look on the prophaneness and wickedness of our enemies, and gather thence a kind of self-presumption, as though God might not use such scorpions to correct his own people withal; or not sell the Israelites into the hand of Moab, Ammon, Philistines, people worse than themselves; otherwhiles we applaud our own godliness and sincerity, and do bottom our expectations rather upon somewhat in our selves, than the free grace and favour of God to us.

Doct. 3 David casts up the events both ways; If the Lord will shew me favour, then thus. If he say I delight not in thee, then so: [Page 8] He could not resolve himself as touching the particular what God would do with him. And are not we in a like predica­ment at this time? doth not the Lord hold us in suspence? and is not the ship filled with water again, after that it hath been pumped almost empty? is there yet any certain [...] of our estate? David might have said something for himself. Him­self was a godly man, an honest party adhaered to him. The Priests and Levites were ready to follow him; and these things were good abodements; yet he saith, if and if, and so it may be with us; and therefore we ought to cast up events both ways, not to create doubtings in our selves, or distrust in God, but

1. To this end, That we may be fortified against the offence and scandal that may be taken, if we should see Christ Jesus led to be arraigned, and crucified, for what would become of us then, that have always expected a temporal and flourishing estate from him? Might we not for want of forecast of such a thing, come to warm our selves at the High Priests fire, and earn it full deerly, wi [...]h a non putaram, or with the denial of our Lord.

2. To the end that we may know our own hearts, for he that feeds himself with confidence that he shall never be moved, shal never know his spirit what mettal it is of the [...], or rea­sonings of his heart will never be known unto him, for is it not plain enough, that many Samaritans that claim kindred of the Jews, whiles they prosper, do disclaim their acquaintance when they see them going down; are not many of us friends to the fortune of the cause, and not to the cause it self. Durst Shi­mei open his mouth against David, until he saw him flying? Put the case then both ways, and search your hearts, whether your compass will not vary at such a time, but still point to the true pole, and whether you can and wil abide in the Ship, when it seems neer to breaking all to pieces.

And there is reason why we should cast up events both ways, not so much in respect of the cause it self, as in respect of our resolutions and standing to it, for the cause of God and of Religion will prosper, and will swim ont of all waters; of that we have no doubt, though the vision be yet for an appointed time. Though God drive with Abraham until the date of his [Page 9] body be out, yet the promise shall beget Isaa [...] out of a dead root; and if there shall not be left an Isralite to rescue the Ark of God out of the Philistims hands, the Ark shall rescue it self, and come home alone.

This is our confidence as concerning the cause of God in it self, and as touching our selves, God hath not left us hopeless for he hath a great harvest of his faithful people in this Land, and no Husbandman ever laid his field fallow, while the corn was yet standing upon the ground, untill he had inned his crop, but yet there is reason why we should cast up both events.

The first reason, I shall gather up into three heads.

Reason 1 1. The sins we lie in and under. 2. The unpreparedness that is in us to close with God, his [...]y, his truth. 3. The ill symp­tomes that put forth themselves in us.

1. The sins we lie in and under, and first that masse of National sin, which hath been gathering into a heap for fourscore years together and upward, sins of all kinds under the Gospel, and against the Gospel, Idolatry, oppression, abuse of plenty and peace, as the Apostle saith of the workes of the flesh, Gal. 5. 19. They are manifest which are these, and such like. So I say of the sins of this Nation, their aggravations are great, themselves are great. If I should go about to number them, I must adde an et­caetera at the end, as the Apostle doth, and these are they which may justly put in a caveat, or a notwithstanding in our way, as the sins of Manasses did to the Reformation made by Josiah, 2. Kings. 23. 26 Notwithstanding the Lord turned not away from the fierceness of his great wrath; But then secondly our wilderness-sins threaten us much. For as it was not Israels Egipt sinnes which shut them out of Canaan, and held them so long in the Wilderness, but their Wilderness-sins; so they are our Wilderness sins, that presage ill to us, those I mean that are upon us, since God came down to plead with us face to face, and to bring us upon the way, and they are our want of sound Humiliation and brokeness of heart; for though we be broken yet we are not humbled: we are broken in our families, in our estates; The Kingdom is broken with our sins, and with the sword, but our hearts are not broken for our sin. We are as weary of our fasts, as of our wars: our solemn dayes are wan­tonized [Page 10] with curled, bare and spotted pride to this day: our sackcloth is grown into a fashion and form, and by many laid aside, the sword drawes forth our blood, because sin drawes not forth our teares: surely God hath an answer ready to that question; Wherefore have we fasted, and thou seest not? Where­fore have we afflicted our soul, and thou takest no knowledg? I say 5. 8. 3. O that the Land would own its own sins! for though we can all cry, It is sin, yet when we should come to particulars, Then it is with us as with Josephs brethren: Thou didst it, and Thou didst it. The serpent said she: the people saith Saul: the people saith Aaron; We all acknowledg that there is sin amongst us, some where in the general, no where in particular: the people lay the blame on th [...] Magistrate, the Magistrate on the people, and so our sins are never found at home; let us sur­vey our selves and deale impartially. Are not self ends-served upon the publike calamities, by such as come to the common scarre fire, not to quench it, but to fish for what they can get? Is there not a great neglect of personal reformation; even by such as cry for reformation Ecclesiastical? Is the power of god­liness sought by them who call for purity of Ordinances? is not charity cold? I might call it Justice toward those that have drai­ned their own wells dry, and cannot now get water to quench their thirst? are there not delayes and obstructions of Justice? are there not miscarriages in inferiour officers and instruments that are too sharp bitten, and prey for themselves under colour of service to the State? And may not the Lord renew that old saying: For three transgressions, and for fo [...]r I will not turn away the punishment of your Land, Amos 1. ver. 3. 6. &c.

2 The unpreparedness that is in us to close with God, his way and truth, many think it religion enough to cry King and Par­liament, with them the power of godliness lies under as great scorn and disrelish as ever, and though we have ingaged our selves by Covenant, yet is that Covenant made by many but as it were a fast and loose knot, or a meer Shibboleth of distinction between party and party, how many are willing to compound for such a Reformation as may serve self-interests, or politique respects, making their own ends the standard of Reformation, not the word or glory of God? What fear is there in many of [Page 11] the strictness of it? What jealousie least it should clip the wings of civil authority, and power? being startled at the name of jus divinum, as Herod was when he heard of one that should be born King of the Iewes, a vain fear. For he that saith by me Kings reign, doth not by his Gospel pull them down date Deo and date Caesari are no waies inconsistent.

The Symptoms that are upon us, are very ill abodements, as namely, the divisions and sidings in matter of Religion, which is first turned into a kind of Philosophy of opinions, and then divided into parties and sects, as the old Philosophers were; After the great and general deluge of corruption of Doctrine, and superstition in worship, we are fallen into the confusion of Languages. And then again, what emulations in Officers that have great command? as if they had an Alex­ander or a Caesar, or a Pompey in their brests, making too much ado about punctilios of honour? what dissentions in the country between Committees and Commanders, the one ac­cusing the other for plowing away a furrow of his land, and the other recriminating the like, and whiles they come up hi­ther to contest the difference, the Plow stands? what should I speak of driving of designs, and of the carriage of many in this cause, meerly by interests, and not by principles, which kind of men can never be firm, for interests will make any man loose and uncertain; He hath the byas in his Pocket, which he can put off and put on, as the mark lies, nothing makes men firm but principles, for such a mans byas is within the bowl, especially if his principles carry him to God, as well as you, for otherwise he will not be always yours. Now if all these things be laid to­gether, they make good reason why we should cast up both events.

The ways and dispensations of God towards us are so dark, as by them we are not able to discern cleerly of his particular mind or thoughts, as touching the issue or event, when we are (as we think) at shore and ready to land, there comes a gust, and waves us back into the deep again, The Ark is carrying to Jerusalem, and there falls out a breach upon Ʋzzah and stops the work. The war hangs long upon us, and who knows where or when the Tragoedy shall end. How long have the [Page 12] German Churches, (where the first day-break of reformation began) been under a thick cloud, and many a time when they have seemed to see land, they have been driven back again with cross winds. Thus do the ways of God, like Arethuse, run under ground. He hides his paths and his ends, and he is in the thick darkness; so that we see his goings: but are as much to seek for the meaning of his dispensations, as the boy was that ran to fetch Jonathans Arrows, whereby he made disco­very to David.

This we know, that God hath not pinned his Ordinances to the freehold of a Land Nation, City: therefore he saith, Jer. 7, 12 goe and see what I did to Shiloh where I set my name at the first, and what was that which he did to it? Psal. 78. 60, 61. He forsook the Tabernacles of Shiloh, the Tent that he had pitched among them, and delivered his strength into captivity, and his glory into the enemies hand, whence it may be affirmed that though God do not altogether remove his name from the Isralites, yet he may change the place thereof, from Shiloh to Jerusalem; and so though he do plant his Ordinances some­where in his Church; yet the Candlestick may be removed, and the Kindome of Heaven taken away from this or that par­ticular place or Nation.

Ʋse. The Use that I shall make of this Point is, to call you to this casting up of events that may fall out, to the end you may be able to justifie God if he turn his hand against you, and that you may for your own parts come to a center of reso­lution, that let God do what he will with your particular per­sons; yet you will serve the Lord, as in Ioshua 24. 19. When Joshua had told the people, he is a jealous God, and a holy, he will not forgive your Transgressions and your sins, they an­swered, Nay but we will serve the Lord; and thereupon he set up a great stone for a witness, lest they should afterwards de­ny God: Let us set up such a stone of witness this day, that we may not turn away from the Lord our God, but ingage our selves to be his people for ever.

It is not my purpose to weaken the faith of the people of God, but to confirm their resolutions, nor to give the enemy any occasion to say; Now they stagger, they mistrust their [Page 13] cause, the wilderness hath shut them in, No, no, for whatsoe­ver may become of our carcasses in this wilderness, though they may fall therein for our rebellions against, and temptati­ons of God; yet for certain, Israel shall come into the Land of rest, for howsoever it be that Gods ways towards us be in the dark, yet his promises to the Church are in the cleer light. Our dry bones are not too dry to live again by his breath; Though he cary Joseph into a prison, it is but to advance him; Though he thrust Jonas into the Whales belly, it is but to save him. When the Ship is wrackt and broken, and the founda­tions (as the Psalmist saith) are destroyed, yet edificab [...]o ecclesiam meam will stand good against the very gates of Hell. And we may build upon it as a truth, that however his works of provi­dence may seem to us, not to answer his Word of promise; yet all his dispensations towards his Churches, are in order to the fulfilling of his Promises, and the pangs of his Church are un­to life, and not unto death; I say the pangs or throws of his Church, because I conceive, that these motions that are in Christendome, this renting of States and Kingdomes, is in or­der to some revolutions in the Churches; all these conspirati­ons of stormy winds ingruent upon them are not for nothing: Doth the plowman plow all the day to sow? doth he open and break the clods of his ground, when he hath made plain the [...]ace thereof? doth he not cast in the principal wheat, &c. Isa. 28. 4 God will sow his Churches after his tearing them up by the plow; and therefore whatsoever Statsemen and Politicians may aime at, it is the Churches interest which the eye of God is upon, though they neither know nor intend it. As the Scripture taking no­tice of Augustus his Decree of taxing or enrolling the Empire or Provinces thereof, seems to give us the reason and occasi­on of bringing Joseph and Mary to Bethlehem (who were far off the place)▪ that Christ might be born according to the Scri­ptures, which was a thing the Emperor never once dreamed of. God hath other ends and purposes in these shakings of Kingdomes and Provinces then Politicians and Stasemen have, therefore let us not discredit God by unbelief, for my Cove­nant is to me (saith he) as the waters of Noah; that is, my pur­pose to my people; to do them good is irreve [...]sible and abso­lute, Isa. 54. 10.

But then for our particulars. Though the waters of Noah return no more to cover the earth, yet such a House, City, Country may be overflowed and swallowed up with water; so may our Ark fall into Philistims hands; and therefore gather your selves together, search your selves Oh Nation, even Ye our worthy Senators, call your selves to account, and examine your selves strictly, impartially, humbly, lest the Babylonish garment and wedge of Gold (which causes Israel to fly before the men of Ai) be not in any of your Tents, search out car­nal policy, luke warmness towards God; Neutrality, private ends. Its not impossible but that there may be an Absolom, a Shemei in your own bowels, who if you were brought low, would drive you and the Ark of God too into the Wilderness, to seek a place. Oh let the representative body of the King­dome keep themselves pure, that so if God should please to estimate, or measure out unto the Nation, according to the representative body of it, there may be mercy to it for your sakes. To this end, have an eye [I beseech you] upon ob­structours and designers, which cannot do so much hurt in the enemies Army, as in your Counsels; Malignity thrust forth in­to the outward parts of the body, is nothing so dangerous, as that which lies close and neer to the heart or vitals: Speed the hearing of Causes which come before you, that men may be dismist to their commands and employments abroad to prevent a vacuum. Pity and relieve those that are broken and ship­wrackt for the Kingdomes sake: have an eye upon your under-Instruments and Officers, that they spend you not more ho­nour and reputation by their miscarriages, partialities, private gain: than they bring you in supplies; he that flies a sharp Hawk, rides hard after her, or else the Partridge will be half eaten before he come in; And fear not the losing of any party by doing Gods wil and work; for God himself should neither give rain nor fair weather; if he should please all sorts of men, I shall less stick on these things, because you were this day before put in mind of them; only let me press one thing more, name­ly; That you would countenance honest and godly men, with places of command and trust; With command, for they will be firm and valiant, a mans valour lies in his conscience, and not in [Page 15] his spirit: With trust, for such a man is like a door with two locks: He hath an obligation upon him, both to God and you. Finally, do all that may be to suppress open and crying sins, for authority makes it self guilty of those, other mens sins, which it endeavours not to cut down, we in the Ministry must cry them down and you must cut them down, or else they become in guilt both ours and yours.

And let none of us say within our selves, we have strength for war, for Eccles. 11. 9. The battel is not to the strong, We have received many marks and tokens of favour from God, for Iosh. 24. 19. He will consume you after he hath done you good. We are the Israel of God, to whom pertain the Promises, for Josh. 7. 8. Israel flies before the Aians, We have the Ark of God in the Camp with us, for 1 Sam. 4, 10, 11. The Philistims may take it, We fast before the Lord and have a good, cause for Iudg. 20. 21. Israel falls in two battels under Benjamin. We are not so bad as the enemy that comes against us; For its no trusting to the sins of an enemy. The worst bryars or thorns may serve for a rod in the land of God, to scourge his own people: We are Gods witnesses, for Rev. 11. 7. The beast that ascends out of the bottomless pit shall mak [...] war against them, and shall overcome and kill them. In a word, the axe that cuts down the tree, is hafted with the wood of the same tree, the enemies power over us lies in our own sins; And so much for this Point.

Doct. 4 David is resolved to be every way at Gods dispose, Here am I. A happy fra [...]e of spirit it is, to be able to perish, and re­sign our selves up to God for such a man shall be always in possession of himself, out of the gun-shot of all storms and tem­pests; steeled with courage and resolution; and however he be tossed too and fro, up and down, yet shall always light upon his feet. If Cannae bring Hannibal to the very walls of Rome; If wave rise after wave, if Pillars be shaken, if rotten Boughs fall off the Tree with winds; if Alsolom stir, Israel be up, Shi­mei curse, yet he is at this Point, Here I am.

I have not much to say upon this Point, This is the sum. Do your duty and perish in it, Si fractus illabatur orbis, Consci­ence of sincerity, and uprightness of heart in duty, will make a man sing Ecce ego, Here am I. Middle region men, and low­er [Page 16] Region, must be tossed and weather-beaten, they live and have their treasure where winds and clouds, and waves come, but he is in the Serene, and above all these whose hope the Lord is, you may be sooner killed then hurt; and if God should deliver you up to the enemy, and bring in difficult times, be sure that there is few of them that hate you now, but would be ready to write upon the statue of each one of you that lives and dies faithful, utinam viveres; or if such days should come that men shall be afraid to name your names, or own your worth; yet as it was said of the Pictures of those Patriots that durst not come forth and appear in after times, Eo magis fulgebant quià non viseban ur, they shined the more, because they were not to be seen. Be true to God, to his truth, it will save you: but if there be any of you that come in and adhere to God and his Cause only for shelter and safety, that is not thank-worthy with God, no man thanks another for being driven into his house to stand dry in a showr.

That you may be able to say Here I am, when God shal please to declare that he hath no delight in you, these things are requisite;

1. To have a good conscience on your side, that will feast you within doors, even when the hailstones rattle upon the tiles of the house; you know what Luther said when he was convented before the Emperor at Wormes, No winds shake the earth but those within it. If you be in a good cause, that is not all, for hypocrisie and base ends will more pull you down, than the goodness of the cause will lift you up.

It's a tirrible thing to be hem'd in by the wrath of God on one side, and the galling of a guilty conscience on the other side. He that dare not face his own conscience must needs fly from the presence and sight of God, he cannot say H [...]re I am.

2. A submissive faith to trust God, and leave your selves in his hand, accepting the punishment of your iniquity with si­lence and justification of God, lying down as patiently under his knife, as Isaac under Abrahams.

3. Acquaintance with God, so as to lay up your lives with Christ in God, having tasted his goodness to you in former ex­periences, such a man may be killed all but the head, but that's [Page 17] above the reach of any enemy, and though he be forsaken, yet he carries, my God, my God, with him, from the cross to his grave.

David states his happiness to consist in the fruition of God and his ordinances: He will bring me again, and shew me his Ark, and the habitation of it. He saith not, he will bring me to my house again, to my Concubines which are left behind; but he will shew me his Habitation; The Ark and the Temple were the things that he accounted worth the enjoying, and here you may observe what a godly heart looks at, not reve­nues and trading, but Gods Ark and habitation. The Ro­mane H [...]storians observe how the first seven Kings did contri­bute to the State of Rome. Romulus the first, gave it esse, then Pompilius the next, brought in the sacra, Religion is indeed the very keel of the ship. The main work we have to do is to settle it, and it's our greatest wages, to see it establisht, it will pay us for all our layings out.

Ʋse. Let the same mind be in you, as was at this time in David, account it your happines, and the most lively mark of Gods favour to you, if he shall bring you again, and shew unto you his Ark and his Habitation, for therein lies the glory of Israel. I would the Reformation did not lie under an ill report with many amongst us. God would not bring the Isralites into Canaan whilst it was under an ill report with them by reason of the spies who undervalued it. It may cost us a longer march in this wilderness, if we look upon it with a scornful eye, and yet the prejudices against it, and the aspersions cast upon them whom you have set on work to be hewers in the Mountains to prepare the materials of the Temple, are many; and I fear the reason is, because nothing that is one can please, except it be a quodlibit; a grand sallet, it will not fit such variety of pallates as are amongst us, I pray God such a birth may be brought forth, as that there may remain no divisions or separation from us in conscience, but only in pride and affected singula­rity; there is the lesse regard to be had of such as are resolved aforehand, not to be fixed in the same or be with us, but like the erratick stars must each one have an oabe to himself. If any mans conscience lie (as I may so say) in his fancy, then to give [Page 18] liberty to that, would be nothing else but to give him leave to be mad.

David expresses his sufferings, yea his utmost sufferings, by the phrase, Good in Gods eyes, If he say thus, I delight not in thee, Here I am, let him do that is good in his eyes: He might feel it evil, but if it be good in Gods eyes, he yields to it; and so let our hearts be humbled and framed in expectation of Gods hand to us at this time, that we may kiss the rod, and say with old Eli, when he heard the fall of his house: It is the Lord, let him do what seemeth him good 1 Sam. 3. 18. We know not what Promises or Prophesies God hath given forth to his Church in his Word to be served and fulfilled by or upon our ruins. If God please not to honour himself by our labours, let him honour himself by our ashes.

A SERMON Preached to both Houses of PAR­LIAMENT, at Christs-Church, London, upon a Solemne day of Thanksgiving, March, 12. 1644.

MOses in this Chapter, doth prophetically retail out unto the several Tribes their several Blessings; and in the close thereof, he sums up the body of that people into one total, under the name of Israel; and their condition under the name of Happiness. Thy Happiness, O Israel, &c.

• [Page 2]1. Pronounced.
• 2. Described.

Pronounced in these words, Happy art thou O Israel: Who is like unto thee, O people?

Described, and that two wayes:

• Defensive: The Shield of thy help.
• Offensive: The Sword of thy excel­lency.

• 1. Salvation or deliverance: Saved by the Lord.
• 2. Victory or Conquest.

• 1. Of their enemies. Thine enemies shall be found liars unto thee.
• 2. Of their high places. Thou shalt tread upon their high places.

Time will not permit me to take up observati­ons out of every subdivision or part of the Text, as it is cut out, but I shall cast the Happiness pro­nounced into the point, and the Happiness described into the reasons of that point, thus;

Such are the Happinesses of Israel, as do lift them up above all compare with any other people. Thy Happinesses, O Israel: who is like to thee, O people!

That Israel is a people so happy, is proved:

1. They are saved by the Lord, the Shield of their help, and who is the Sword of their excel­lency.

2. The enemies of Israel shall be found liars un­to her, and she shall tread upon their high places:

Doct. Such are the Happinesses of Israel, as do lift them up above all compare with any other people: Happines [Page 3] is as much in the singular, as in the plural number: yet if there be a plurallity of happinesses, they do all belong to Israel above all other people, every mouth (both the mouth of Balaam, and the mouth of Moses) do pronounce Israel happy. All things do co-operate for good unto the Israel of God; we say of Bonum a good thing, that it is ex causis integris, and so of Happiness, we may say it is ex bonis inte­gris; the mixture of any evil, or defect of any proportionable good, maimes happiness, and makes that it cannot be truly so called; and yet there is bonum ex malo; good arising out of evil, which doth much conduce to the happiness of Is­rael; were there no thorns in the flesh, how should we be humbled? No Devil, how should we be winnowed? No Tribulation, Distress, Persecution, Famine, Sword, how should we be more then Conquerors? No Death, or Dissolution, how should­we come to be with Christ? The world, life, death, things present, things to come, all are yours, and you are Christs, 1 Cor. 3. 22. You will reply that many of these things that are said to be ours, do work our good praeter-intentionally, and by meer accident, which I grant to be true as touching these things themselves, but not as to God; whose wise­dom and power is both much set on work and seen in bringing good out of evil. God is such an Artist in working the happiness of his people, that he can make use of a crooked toole, to do that which can never be done by a streight one; Pharaoh his double taks and burdens, serve to wean Israel from and out of Egypt, so Pharaoh helps to make [Page 4] Moses succesful in the bringing off of Israel? Jo­sephs brethren intend no preferment to him, or any fulfilling of that Oracle which had said he should be high above his brethren, and yet they contri­bute to it, and work towards it, The wisdome of all the enemies of Gods people, and the subtilty of Satan are always befool'd when they plot upon the Church; that which they intend should be mortal, is medicinal; the Leech sucks the blood, the Physitian by the Leech, draws away the di­sease: God hath a work upon Mount Sion, and Je­rusalem, Isai. 10. 12. He useth the Assyrian as his rod, but the intention of the Instrument is nothing like unto the intention that God hath, ver. 7. And therefore it is that God is said to laugh at the ene­mies of Israel, because he lets them build their works, and then blows down all their Paper buildings by a blast, which they know not whence it comes; yea, God sets them on work against themselves, and not only makes them set up their own Gallows unawares to them, but hold the stirrup to Mordecai, whom above all men they hate.

I shall not intricate my Discourse with any Phi­losophical disputes about Happiness, wherein the Philosophers were so much divided in opinion, and into parties, an evident demonstration of the blind­ness of men by nature, shooting so wide from the mark in so concerning a point, but shall for the better opening of the happiness of Israel, distin­guish between the wilderness estate of Israel; and their Canaan estate, and so of their happiness in their [Page 5] wilderness condition, and in their Canaan conditi­on; for so doubtless there is a wilderness condi­tion of the Gospel Churches, and a Canaan con­dition of them, even in this world, wherein they shall be in more lustre, settlement, beauty, and glo­ry, their mean Tabernacle shall arise into a more glorious Temple.

1. This Canaan condition of the Gospel Chur­ches, is fully pointed forth in the Promises and Prophesies of both Testaments, that Israel shall be happy, a none-such, a quis sicut tu? who is like to thee? I make no question, only thus much may be said, that as the Promises made before time to Is­rael, concerning Canaan, could not be reconciled or adopted to the r Egypt, or Wilderness conditi­on so neither can the Promises made to the Gos­pel Churches as touching their Canaan condition, be reconciled to the Wilderness in which they now seem to be, and therefore if it should be asked: How doth Gods Word and his Works agree? How can his sweet voice be reconciled to his rough hand? We must answer, That the Birth of the Promises, will answer their Conception, they will bring forth in full shape and feature, the glory with which they are pregnant; but that must not be expected, until they come to their full count: for there is a fulness of time, wherein the Promi­ses shall be delivered; until which the great and good things we hope for, do lie in their wombe, and we must be content, if we say, as the Mother of Jesus, They have no wine: to hear, Woman, what have I to do with thee, My hour is not yet come. John 2. 3, 4.

[Page 6]2. The wilderness estate of Israel, or the Chur­ches of God, is that wherein they are in pangs, and travaile: being humbled and hammer'd by God, unto that beauty and glory which shal be revealed in them; for it is to be observed that God resem­bles the drawing forth of his Church, out of their declensions and Apostacy, to the Idaea, or pattern of his bringing Israel out of Egypt into a wildernes, Ezek. 20. 35, 36. Hos 2. 14. 15. And in this state of the Churches, we cannot but expect, that there will be a mixt multitude among them that will fall Numb. 11. 4. Numb. 14. 3, 4, to lusting: there will be many returners in heart into Egypt, there will be misreporters of that good land, murmurers, complainers, tempters of Christ. There will be a powerful Amalek, that will op­pose, and give battel, which must be beaten down by Mos [...]s hands, and Joshua his sword. In a word, there wil be wildernes sins, which wil keep us out of Canaan a long time; for you may observe it, that it was not for Israels Egypt sins, but for their wil­derness sins, that their carcasses fel in the wildernes, and that the rest were so long kept out of the pro­mised land; and this observation is very useful to us as this time, who hang so long in this condition, for our wilderness sins and provocations.

How then can Israel be pronounced happy in her wilderness condition? for that I bend my self the rather to speak of: that I might speak more neerly to our own case. And that we may rejoyce, not only in hope of the glory of God, but in such present marks of his favour and presence, as may keep us erect; and in Comfort, under such a condi­tion. First then,

[Page 7]1. Israel, or the people of God are happy, be­cause heyres of all the gratious Promises which God hath made. In Christ the promises are Yea to them and Amen, that is made, and made good. They have God by his Name El Shaddi, to live up­on; though he be not as yet pleased to make him­self known unto them, by his Name Jehovah, and surely, Abraham, Isaac, Jacob, were happy men, though God appeared unto them onely as a God Al­mighty, Exod. 6. 3. that is, he was a God ingaged to them by Covenant and promise, and a God of power to make good his ingagements, though he did not actually pay down, and give existence to his promises in their times, and therefore it is said of them, that they having seen the promises a far off, were perswaded of them, and embraced them, and so died, not having received that which was promised, Heb. 11 13. It is a happines to be under promises, though the thing promised be posthu­mous to us. He is not poor, that hath good debts lying in so rich a hand as Gods: and we may find it true in our experience, that all the while God keeps in his hand the principal, he pays his people the full interest for forbearance, and maintaines them in their minority with some competencies out of the revenews which he hath entailed upon them when they come to full age. Jacobs prosper­ing under Laban, while he was an exile, and a ser­vant, was far from that blessing to which he was heire, but yet it was a remarkable hand of that God who was in bonds to him for a great sum.

2. Israel is happy in their wilderness, because [Page 8] they are come out of Egypt; It is a kind of Promise Hos. 2. 14. I will allure her, and bring her into the wil­derness, when we follow after our lovers, we may have, it may be, our bread, and water, and wooll, and flax, and oyl, and drink; but when the thorn hedge is made round about us, we are in a better condi­tion, Hos. 2. 5, 6, 7. It's an argument that we are carnal, when the tasks and flesh-pots of Egypt are valued as a Happiness rather then wilderne [...]s dis­pensations; they that are in calamity, do magnifie the times of burning incense, to the Queen of Hea­ven; upon this reason, Ier. 44 17. for then had we plenty of victuals, and were well, and saw no evil. He would seem to speak a Paradox, that should say, It's better as we are, then as we were: Oh that there was not this error in our hearts; Oh that we did know his ways: For I was grieved (saith God) with that generation, and said, They do always erre in Heb. 3. 10. their hearts, and they have not known my ways; that is, they consider not my dispensations towards them for good, in bringing them out of Egypt, and in this wilderness; our condition in Egypt being considered, might justly make our wilderness a happiness to us, especially if we remember that God having brought them once out, did not again bring them back into it. Israel returns back no more, though many of the carnal mutineers de­sired it. The Churches may be pursued and warred against by the enemy that ensl [...]ved them; the wit­nesses may suffer under the tyranny and power of the beast, but they shall no more return into cap­tivity to her, sit down by her flesh-pots, or to be under her tasks.

[Page 6]3. Israel is happy in the Wilderness, because they have therein the Covenant renewed, the Tables thereof are given to them, the Tabernacle is set up, the Ordinances are instituted and appointed, Reli­gion is reformed, and the things that concern the House of God, are made according to the Pattern: And all this was done while Israel was in the Wil­derness: This is Gods time to give, and the Chur­ches time to receive the holy Ordinances. In the wilderness I gave them my Statutes, and shewed them my Judgements, moreover also I gave them my Sabbaths, Ezek. 20. 10, 11, 12. when God had Israel, as I may say, alone in the wilderness, and un­der his hammer there, see how he deals with them: He settles his own Ordinances, brings them into the bond of his Covenant, before he brings them into their affluence of Milk and Honey: That it is the Happiness of Israel to be thus furnished with Gods Ordinances, and brought into his Covenant, is not necessary for me to prove, see Psal. 147. ver. 19, 20. Rom. 9. 4. But that this is the time, when God doth it, and promiseth to do it, you may see Ezek. 20. 35. 37. I will bring you into the wilderness, &c. and I wil cause you to pass under the rod that is, bring you into my possession, Levit. 27. 32.) And I will bring you into the bond of the Covenant, and I will purge out from among you the Rebels, and them that transgress against me, &c. ver. 38. When God hath his people in a wilderness, then he may do what he will with them; then he wil bring them into his Covenant, and then will he purge out the Rebels from among them, as the Apostle observes he did, [Page 10] 1 Cor. 10. 5. And all these things happened unto them for types, or examples unto us, ver. 11. Rebels shal be purged out, and the people of God shall be brought into the bond of his Covenant; and that when the Lord hath brought them into a wilder­ness; Now then Moses and all Israel consider Ma­gistrates, Ministers, and all the people, this is the time, this is the way wherein God is about to make you happy. It's your work and duty to receive and entertain the Ordinances from his mouth and hand, to set up his Tabernacle, and build unto him an Habitation, and then will he bring you into a condition flowing with Milk and Honey.

4. Israel in their wilderness condition are hap­py in the extraordinary presence of God with them, to supply and support them, at such a time; never were there more cleer pledges and tokens of Gods presence with, of his power and protecti­on over Israel; then when they were in the Wil­dernesse, there Manna comes from Heaven, the Rock follows them, the Cloud is over them, the enemies that fight against them, are strangely sub­dued; the Sun stands still whiles the work is do­ing. When God brings his people into straits, he will work wonders for them. Extraordinary cases have extraordinary applications made by God un­to them. Till they came to eat of the old corn of the land the Manna did not cease, Josh. 5. 11. We cannot have great experiences until we come into extremities; great deliverances presuppose great dangers; when Christ is in his Agony and the Dis­ciples sleep, there appears an Angel from Heaven, [Page 11] strengthening him, Lu. 22. 43. 45. When the Mari­ners cast Ionah over-board, the Lord prepared a great fish to swallow him, Ionah 1. 17. God doth as it were put himself to extremities, when he puts his people into them. Thou hast considered my trouble, thou hast known my soul in adversity, Psal. 31. 7. I shall say no more upon this, but only that which we find, Hos 2. where the Lord having spoken ter­rible things to his declined people, from the ninth verse to the end of the thirteenth, doth in the 14. verse, come to this resolution and conclusion, I will allure her, and bring her into the wilderness, and what then? I will speak comfortably to her; and I will give her vineyards from thence, and the Valley of Achor for a door of hope; and she shall sing there as in the days of her youth, and as in the day when she came up out of the Land of Egypt: There is (you see) in the wilderness God speaking comfortably, and Israel singing joyfully.

5. Israel is happy not only in fruition of God, but in acting for God. It is a question, whether a mans happiness do rather consist [...]n fruition and enjoyment of good things, or in doing and acting out of a right principle; the Philosopher seems to define happiness rather by operation and working according to vertue, then by fruition of good things, and it is out of question, there is no greater happiness then in being Instruments and Agents for God: God makes you as happy if he please to use your purse as if he fill it, if he please to lay out your lives as if he save them. It's hard to beleeve and relish this; but there is reason for it, that a mans [Page 12] happiness should consist in that wherein he is active, as well as in that wherein he is passive, that is, in his returns unto God, as well as in his receipts from him.

So that upon the whole matter, It may seem that in what estate soever Israel be, whether in a Canaan estate, or a wilderness estate, they are, and they may truly be pronounced Happy: when they are like the bush, all on fire; God is in the bush, and they are not consumed; and it may justly be to their great comfort, that all his Dispensations to­wards them are in order to the fulfilling of his Co­venant, He keeps Covenant with them, or keeps them in his Covenant, by all his Dispensations, whether he create good or evil. If Paul have a thorne in his flesh, it is to take down his puffing up above measure If after successes he give us a check, it is to take us off from the arm of flesh, lest we should kiss our own hand.

So much for the happiness of Israel pronoun­ced, now to the Happiness described; and

1. Israel is a people saved by the Lord, the shield of their help, and who is the sword of their excellency.

Saved, For Israel shall be saved with everlasting Salvation, and shall never be confounded, world without end, Isai. 45. 17. They are under the wheele, yet saved; plunged into the deep waters, yet saved; the winds and waves beat upon the ship, but Christ is in the same bottom with them, and they are saved. The Apostles makes a kind of Rid­dle of it, 2 Cor 4. 8. We are troubled on every side, yet not distressed: we are perplexed, but not in dispair: [Page 13] Persecuted, but not forsiken; cast down, but not de­stroyed.

Saved by the Lord, that is the sweet of all; the Salvation of Salvation it self; Gods finger in any deliverance, is worth the whole body of the de­liverance it self; be it never so great; what have we to do in our own Salvation? Stand still, and see the Salvation of the Lord, saith Moses to Israel, Exo. 14. 13. I will take the cup of salvation, saith the Psalmist, Ps. 116. 12. but to work salvation, be­longs to God alone, There is no Saviour besides me. Hos. 13. 4. and how will the Lord save his people? I wil save them by the Lord their God, and wil not save them by bow, nor by sword, nor by battel, by horses, nor by horsemen, Hos. 1. 7. when Iehoshaphat looks for sa­ving he saith, We have no power against this great multitude, but our eyes are upon thee. 2 Chron. 20. 12. when Iacob looks for saving from the hand of Esau, he saith, I am not worthy of the least of all the mercies, and of all the truth which thou hast shewed unto thy ser­vant, Gen. 32. 10. The one denies all self power, the other denies all self-merit, and so God is left to be the sole worker of salvation, and the sole mover of himself to do it, and these two taken together, do much indear God to us; that he saves by his own power; that he is moved by his own grace; and it no less sweetens him that he is moved by himself, than that he doth it by his own Arm; how often doth God defeat our counsels, scatter our own strength, prevent all our prayers, out-do all our expectations, that he may be more seen himself, when he hath taken us from standing in his own [Page 14] light, The people that are with thee (saith he to Gideon) are too many for me to give the Midianites into their hand, Judg. 7. 2. Too few they cannot be, they may be too many.

• The Shield of their help.
• The Sword of their ex­cellency.

1. He saves Israel as the Shield of their help, or [...]. Gr. helpful Shield, He will interpose and take off all blows and strokes, which might undo Israel. Ma­gistrates that should protect Common-wealths, are called Shields, Hos. 4. 18. so also some read the Text. Ps. 47. 9. The Shields of the earth, that is, the Rulers and Governors; but these Shields may be stricken through and through, being but paper Shields: This Shield of Israel is a compassing Shield, that covers a man all over, on all sides, and leaves him not open to the thrusts of the enemy: With favor thou wilt compass him as with a shield, Ps. 5. 1 [...]. so Ps. 3. 3. Thou art a Shield about me: God will cover you all over with his favourable protection, as he did them in the wilderness with a cloud; Faith is called a Shield, because it interpo­seth God and his Promises or Word to all attempts of the enemy of our souls; as we use to call him En­sign that carries the Colours; so Faith is called our Shield, because it bears or carries our Shield (who is God) in our eye & heart, you have had much ex­perience of this Shield, having been often secured both from the plots of Balaam, and sword of Balak, since you came into this wilderness.

[Page 15]2. He saves Israel as being the sword of their excellency. There is a skill both in the use of the shield and sword; had we that holy art of putting our gratious God (who is pleased to compare him­self to the instruments of our help against the ene­my) to the best use we might, we should find this true, that he would be a shield and sword. In­deed God is as good a Sword, as he is a Shield, yea and he is the Arm as well as the Sword, he manna­ges his own counsels and power, for our defence and safety: there may be a two fold reading of these words.

1. The Sword of thy excellency, that is, whose Sword is thy excellency or glory: it makes thee ex­cell all other people. The excellency of Israel lies in this, that God is theirs. God for a Shield, God for a Sword. It's not their own sword, but Gods, that makes Israel glorious, victorious, triumphant. [...]. Gr. I will not trust in my bow, neither shall my sword save me, but thou hast saved us from our enemies. Ps. 44. 6, 7. Do we ever read in any History of such strange victories and defeats of the enemy, as the Church victories have been? What story pa­ralels the relation of those victories which God hath gotten for Israel? This sword hath made them excellent.

2. He is the sword of thy excellency: that is, he fights for thy excellency: for we often read this expression. The excellency of Iaacob or Israel, Ezek. 24. [...]1. Amos 6. 8. and Chap. 8. 7. by which the san­ctuary, the Ordinances, and the Covenant, those excellent prerogatives of Israel, wherein they tran­scended [Page 16] all other people, are meant. The Apostle calls them [...] the advantage or pre­eminence of the Jew, they had the Oracles of God, to them pertained the Adoption, the Glory, the Covenants, the giving of the Law, the Service and the Promises, Rom. 3. 1. and Rom. 9. 4. this may be called the excellency of Israel; and so God the sword of their excellency, because he will fight for and maintain his own Covenant, Ordinances, San­ctuary, against all the world; he values nothing in the world so much as his truth, and his people. Let the Ordinances of God be erected, prepare unto him an Habitation, for these will be your glory, and your bulwarke also, because God will be the sword of them to propugne and protect them. Up­on all the glory there shall be a cloud or covering, Isai. 4. 5. your enemies may be formidable by great names, Leviathan, the Dragon of the Sea; but Gods sword wherewith he will punish them, is called a sore, a great and strong sword, Isai. 27. 1.

I shall now proceed to the second part of the description of Israels happiness, in these words.

2. Thine enemies shall be found lyars unto thee, and thou shalt tread upon their high places. Which words may seem properly to refer unto the bringing in and planting of Israel into Canaan; for then were their enemies found lyars unto them, and they did tread upon their high places; but yet this Pro­mise is extensive, to Israel now as then; so far, as that victory over all opposites and oppositions shall stand on the Churches side. It is to be obser­ved that Moses describes the happiness of Israel in [Page 17] these words by that which was as yet future: Thine enemies shall be found lyars; Thou shalt tread on their high places: Much of our happiness lies in re­version. It's said of those prodigies of faith, Heb. 11 that some of them died in the faith, not having re­ceived the Promises, ver 13. and that all of them ha­ving obtained a good testimony by faith, received not the Promises, ver. 39. All of them happy notwithstanding; There is a great inheritance in remainder, to be inherited by faith and patience, Heb. 6. 12. Happy are they who are within the in­tail; The Church shall reap her greatest Harvests, in the latter days. The scorching Sun that at pre­sent beats upon the corn-fields doth but ripen the fruits, which shall be gathered in full sheaves in their season.

1. Israels enemies shall be found lyars, that is, 1. Either they shall fall into a consumption, and be attenuate and wast away, as it was said of the house of Saul, it grew weaker and weaker; there is some such signification of the word, Ps. 109. 24 Or 2. They shall promise to themselves great things, say­ing, I will pursue, I will overtake them, and swal­low them up, I will divide the spoile, my lust shall be satisfied upon them, as it is, Ex. 15. 9. but they shall be found lyars; for they shall bring forth a lye, as big with child as they are with mischief, and so we have hitherto found true in our experience; The enemy is but a lyer, God hath blown upon their counsels, and frustrated them. Or 3. They shal be found lyars unto thee, that is, shall be subject in despite of their hearts, Ps. 18. 44. Strangers shall lie [Page 18] unto me, they shall feign obedience and subjection, being so convinced of Gods hand with his Israel, or feeling it so against themselves, that they shall curry favour, and like Gibeonites fue to make their peace, and shrowd themselves under the protecti­on of Israel: and this I conceive to be the most na­tural sense of this expression. Thine enemies shall lie unto thee. And thence I shall observe, That the prosperous success of Israel will make many hy­pocrites, who will feigne reconciliation, and sub­mission, and therefore a watchful eye must be up­on them, because they are but lyars; dissembling themselves, until there come an opportunity and revolution of things, when they will turn Samari­tans again; It's no resting upon their pulling in of their horns, but in the cutting of them off; nor can there be any security to you, but only in leaving them no power to hurt.

2. Israel shall tread upon the enemies high places; [...], upon their neck (so the Greek tran­slation) Enemies to the Church may have their high places, but the Promise will bring them under her feet. It was literally fulfilled to Israel in respect of Canaan; The Idol-gods worshipt usually in high places cannot protect them; the strength, power, forces, magnificence of the enemy must come down under Israels feet: this Promise will have ef­fect, Thou shalt tread on their high places. Let not Is­rael be proud of the Promises, but with humble confidence expect them. All enemies must come under Christs feet, and if under his feet, they can­not be over our head. If any shall laugh at this [Page 19] Promise as unlikely (as Sarah once did at that Pro­mise, which seemed improbable) because the Church is few and weak; He may by the same reason laugh at a worm, threshing the Moun­tains into chaff, and of the rams-horns blowing down the walls of Jericho; no matter though the instrument be as contemptible as the Jaw-bone of an Asse, so that it be in the hands of a Sampson: that God who makes the Promise, hath a hand strong enough to bring it to pass.

I shall now draw drown that which hath been said, into Application, sutable to the occasion.

Ʋse 1 Let Israel see God, and admire him, and cast up­on him all the glory of their Salvation and victo­ries. This who is like to thee, is applyable both to God and to Israel; Israel saith of God, who is like unto the; O Lord among the Gods; who is like to to thee? Ex. 15. 11. a fit Motto for your Ensigns, as it was for the Maccabees; and God saith of Is­rael, Who is like to thee, O people? God is a quis si­cut tu among the gods? Israel is a quis sicut tu among the people: such mutual commendations do God and his people cast upon each other.

There are many rivulets which by their conflu­ence make up such a stream, as may turn the wheel of our praises this day; If we do search out the works of the Lord, as it is said, Ps. 111. 2. The works of the Lord are great, sought out of all them that have pleasure therein; and it may well be said, of them that have pleasure therein; for otherwise, when the hand of God is lifted up, men will not see; might we not be convinced of Gods finger [Page 20] here, if we would survey all circumstances, and not Atheistically deny, or perversly wrangle against the manifestations of God; but it is the great un­happiness of many amongst us, that even with such spectacles they cannot read God in his works; It is too late for the Egyptians to say, God fights for Israel, when they are inclosed in the Sea, and cannot get back again, they might have acknow­ledged it sooner, had they not been hardened; and who knows but that check which God hath lately given us in the North, may not freez up some again, that did begin to thaw and yeeld; They that will be hard and stiff, shall not want occasion, while we are in this wilderness. He that will stumble shall not want a stone in his way. If Pha­raoh can but see that the like is done by the inchant­ments of his Magitians, as Moses did, then is he where he was: For our parts, it ought not to take off our praises for the receipts we have had from God, though (as they say of the Nightingal) we have a thorn at our breast whilst we sing; for yet will we sing the Lords Praises, and gather up the crums of his mercies, which he hath let fall at Scarborough, Plimouth, Shrewesbury, Weymouth, (sic positi quoni­am suaves miscetis odores) these flowers make a good Nosegay, though there be one Bryar in it.

Scarborough was given to us at the time of the Treaty, when Weymouth was taken from us, which helped to make the end of the Wallet to hang the more even; Shrewesbury and Weymouth were two great Ports of Armies to be powred forth upon us. The one from the Welch, the other from the out­landish [Page 21] parts, God hath given into our hands the Keyes of both, and hath shut up these two doors, and both of them beyond our expectation.

Shrewesbury was that first Shop where the first great Army was formed against us, a good omen there is in it, that that place should come into your hands, and that without any considerable expence of your blood, and which is more, that this should be upon the very day of breaking up the Treaty: wherein though they were forward in their decla­ration, thereby to serve themselves by such an ad­vantage, yet God put out his Declaration before theirs, and declared himself much for us, and better to the satisfaction of all murmurings and discon­tents for the want of Peace, then any thing could have been said or declared by you; For howsoever that the Treaty might have been a Tree of know­ledge of good and evil to us all, had we took and ea­ten of the fruit of it, yet because it was a tree whose fruit was pleasant to the eye, and a Tree to be desi­red, how many might have been tempted to have put all to the hazard by it, and for it? at least have been much discontent at the uneffectualness there­of, had not God put in such a caveat as this, against all our quarrellings.

And for Weymouth, who knows but it served to heighten the spirits and the conditions of the other part, that they might break with us to their own greater disadvantage, and then when that work was serv'd and done, God returned it back into our hands again, having taken it from us, or borrowed it of us for a design of his, which when it was ac­complisht [Page 22] complisht, he gave it back again. God had left a little spark alive in Melcombe. Melcombe Regis, not the less the Kings for this their faithfulness: though (if I may speak without offence) I hope less the Queens. It was very much, that a little Cock-boat should rescue the Ship and Guns, and beat out the Pirats, though assisted with field force; and recover themselves again, and when we thought that quarter might have been well for them, then to Conquer and Triumph over the Ene­my, was a very remarkable hand of God with them, and the more that it is to our admiration, the more to Gods honor: He that is solus in opere, let him not have any that may be with him socius in gloria.. We will lay up this Sword in the Tabernacle of the Lord, as a Monument, that little David, prevai­led against great Goliah; the Lord hath looked up­on us in our low estate; the season of these mercies makes them the more valuable unto us.

Ʋse. 2 Let the salvations and victories which we have received from the Lord, invite and incourage, and oblige us to joyne in with him, who is our Shield and Sword. It is good for us to be on the right side of the cloud. Oh that such seasonable demon­strations of Gods presence, power, and goodness might put fire into every man. We have too much wild-fire of divisions and combustions amongst us already; but the fire which I mean is Heavenly fire, zeal for God to own him: acknowledg and adhere unto him. There are two great divi­ders of us amongst our selves, jealousies and Inte­rests. I wish they were silenced by self-denyal, [Page 23] and that the strength of publick spirit, might drain those streams, and make their channels drie. My Lords and Gentlemen, what a God do you lay out your selves for, one that will be your Speaker in your Houses, and your Shield and Sword in the Field; be true to him, and he will make your ene­mies lyars unto you; set him on high, and he will make you tread on their high places: you have a rent and broken Ship to steer, and pilot through cross winds and waves. Be you one among your selves, and then all divisions in Church or Armies will be less formidable; Your union would be a precious Pearl, while we are hnmbled for our ma­nifold distractions. Let us rejoyce in your unity. If Moses, Caleb and Joshua hold together, and be all of one mind, the tumultuous Isralites will be the better led on, through this wildernes. The last and ultimate end which you have covenanted to intend and aime at, should give law to all private respects, passions, interests, and rule to all the means that conduce towards it, let the ardua regni, take place of meum & tuum, self-denial will make you all one.

You that are for the Sea and the Field, hearken, the Sea and the Field call for you. It's seed time now in the Countrey, let it be so with you; go forth and sow for us the matter of future praises, or else we shall have a late Harvest, and I beseech you, take faithfull Ministers with you. If you have no Preachers with you, you will have too many. The Country savors too much already of the Field do­ctrine: and there is yet another thing which I have [Page 24] to say, I know not whether to you or the State, or both, and that is this, That an exchange be made of two hang-byes that have followed some of our Armies; I mean Plunder and Free-quarter, and that exchange to be for two other that will do you more credit; Good pay, and good discipline. We lose very much by the two former, and should gain very much by the two latter; we should by this means convince and conquer enemies, and take away our own reproach out of their mouths, and we should both gain and keep firm our friends unto us: and therefore we could not do our selves or the cause better service, then to harken to this motion. Nor can there be a better time for you to go forth, then when the successes which we mention this day do incourage you, our praises are your vetiles or forlorn-hope, sent forth before hand; as they were Iehosaphats, 2 Chron. 20. 21. The Psalmist makes this conjunction, Ps. 149. 6. Let the high praises of God be in their mouth, and a two-edged sword in their hand.

And for you, this renowned City: you are the De­borah, or Mother in this Israel; of you that may be said, which is in the 12 ^th. Chap of Zech. ver. 5. The Governours of Iudah shall say in their heart, The inhabitants of Jerusalem shall be my strength, in the Lord of Hosts their God. You are the sinews and strength of the Kingdom, and though you be much exhausted, and there is but a handful of meal in a barrel, and a little oyl in a cruse, yet (as hard as it was) the Prophet put the widow to go and make him a little cake first, 1 King. 17. 13. [Page 25] it was a great tryal, yet she lost nothing by it: you have now an occasion, and an invitement, to stretch forth your abilities to the utmost, this warm Sun that shines upon you, may open the oyster-shell that is closest shut up; Thanksgivings as they in­large the heart, so they open the hand: It's true, that we commonly say, a man will not adventure all in one bottom, that is, when a man stays at land, and sends his goods to Sea; but if a man ship him­self into this cause, then why not all his goods, and worth? for if he survive the storm, he hath them; If not, he doth not need them.

I have one motion to the honourable Houses, and one to this famous City: the first is on behalf of the University of Cambridge, that some expedi­ent way be found for the easing their Taxes and burdens, that Learning may not be star [...]ed; Let not the Kingdom want both her eyes; to what purpose is it, that the University hath a womb to bear, if she have no Brests to give suck?

The second is on behalf of the poor, that work­houses may be erected, to drain the streets which are so full of indigent and miserable people, whose misery is their poverty, and idleness is their sin: It were a happy work to heal them of both these; If every Thanksgiving be attended with some good work of Reformation, our God will incou­rage us by further mercies, and we shall further glorifie him by the improvement of them.

Ʋse 3 Israel is pronounced and described, Happy; Then there is hope in the Churches condition, though low and despicable; The Promises of [Page 26] God will eat their own way through all oppo­sitions and obstructions; There is an observation made of three dead persons raised by Christ; one in the house, Matth. 9. 25. one upon the Beire, Luk. 7. 14. one in his grave, Iohn 11. 43. and yet all of them brought to li [...]e again. This poor Church and Kingdom of ours is in a sad condi­tion. Ireland is upon the Beire. Germany as it were in the grave; and yet there is hope of Resurrection to them all. Christ was first brought very low before he was exalted, and his body shall imitate or follow the example of their head; If God shall proceed still further to weaken us, yet when he hath made Iacob a worm, he will then make that worm a flail to thresh the Mountains to chaff, Isai. 41. 14. 15. And so I conclude, Happy art thou, O Israel, &c.

A SERMON PREACHED before the Honourable House of COMMONS, upon the day of the Monethly-Fast, January 28. 1645.

MY worke at this time (by agreement) is to bring up the rere of this text, See M. Caryl his Sermon upon the for­mer part of this text. that it may appear to you in a full bo­dy; you received (in the fore-noon) the invitation to that, which is not only the main duty, but also the chief good of man. To draw nigh to God: And you have (I hope) tasted of the sweetnesse of that promise [Page 2] which God doth make, or the entertainment which he gives to such; God will draw nigh to you; so the prodigall son arose and came to his father, and his father ran and fell on his neck and kissed him. The Luk. 15. 20. lost son comes, the compassionate father runs. God an­swers his people in a way of retaliation: if they draw nigh to him, he will draw nigh to them: and this drawing nigh of God to us, is like the neerer approaches of the sun, which by his heat and prolificall influences, gives life and beauty to those things that before lay dead and buried, shrowded in the winding sheet of the winter snow.

That part of the text which comes under my hand ( Cleanse your hands, you sinners, and purifie your hearts, ye double minded) contains in it,

1. The prohibens, or impediment prohibiting this mutuall drawing nigh of you to God, of God to you; and that is, the pollution of your hands, the uncleannesse or corruption of your hearts; for it is not possible there should be coalition or com­munion between God and wicked men; there­fore its said, Psal 18. 26. with the pure thou wilt shew thy self pure, and with the froward thou wilt shew thy self froward; Plato saw this truth, Plato in Plae­ [...]o [...]. [...]. [...] (saith he) [...], the law of contrariety forbids purity and filthi­nesse to touch, that is, to have fellowship or com­munion, [...], touch not the unclean thing, 2 Cor. 6. 17. God is so farre from drawing nigh unto, that he will hide his eyes from unclean hands. The reason why he delighteth not in our fattest sacrifices, why our incense is an abomi­nation [Page 3] to him, why he hateth our new Moons and appointed feasts, why he will not hear our multi­plied prayers, is the uncleannesse of our hands, Isa. 1. from the 11. to the end of the 15 ^th verse; Thou art of purer eyes then to behold evil, and canst not look on iniquity, saith the Prophet, Hab. 1. 13. that See the word [...] explica­ted in M. Gat­taker his learned Trea­tise, called. Go [...]s eye [...] b [...] Israel. is, thou canst not countenance the violence and oppressions of thy people, the grievance and vex­ation done unto them by wicked men, much lesse. draw nigh to men of such unclean hands.

2. The removens prohibens, or the removall of that impediment, and that is cleansing of hands, and purifying of your hearts, for saith the Prophet, Isa. 1. 16. Wash ye, make ye clean, put away the evil of your doings from before mine eyes; cease to do evil, learn to doe well, seek judgement, relieve the oppressed, judge the fatherles, plead for the widow: (And then it followes) Come now and let us reason together, saith the Lord. Our dissimili­tude and unlikenes to God, is a barre to this mu­tuall acquaintance and communion, for a man unlike to God, cannot but dislike him. As white is no more contrary to black, then black to white: so Gods holines is no more contrary to our wic­kednes, then our wickednes is to his holines: and therefore there can be no drawing nigh together, unles either God recede from his holines, (which cannot be) or we be cleansed and purified from our uncleannesse, which is the onely way to make this communion close, sweet, and firm.

That the Text is proper and seasonable for this day of our Humiliation is plain, not only by that [Page 4] which immediatly followes in the 9. and 10. ver. Be afflicted, and mourn, and weep: humble your selves in the sight of the Lord. But by the Text it self, for what is the [...], the main busines of a Fast, but to search for the Lord with all our heart, to lament after him, to draw nigh unto, and meet our God? and what is the [...], or main busines of them that fast, but to bring forth the wicked­nes that is in their hands, and the predominant cor­ruptions that are in their hearts, and as witnes­ses against them, to cast upon them the stone of execution that they may die. A Fast is not meer­ly a sermon and a prayer, there is a propriety in that ordinance or duty. The sermon should spread your sinnes before you, and your confessions and prayer should spread them before the Lord. The sermon puts the ashes on your heads, and dresses your souls in that sackcloth, which you are to wear as mourning garments, in your prayer and humiliation. I wish our Fasts may not lose their property, like physick, which by often ta­king, becomes at length a diet, rather then a me­dicine.

There is in the words triplex [...], a three-fold conjunction.

Sinners and double-minded cleanse and purifie your Hands.

Sinners and double-minded cleanse and purifie your Hearts.

I shall first break the shell, by explication of the termes.

The word [ [...]] sinners, as it signifies in generall any sinner, in opposition to a righteous [Page 5] man, Rom. 5. 19. As by one mans disobedience, many were made [ [...]] sinners, so by the o­bedience of one, shall many be made [ [...]] righ­teous: so in speciall it also signifies a wicked man, one of flagitious life, a sinner [...], therefore its often said [ [...]] Publicans and sin­ners, and Luk. 7. 37. a woman in that City which was [ [...]] a sinner, that is an adulteresse, or a harlot, as it is generally expounded; and if we survey the beginning of this chapter, what brawl­ings, envyings, lusts, self-seeking, did raigne a­mongst this people, we shall see good reason to take the word sinners, for such as did lie in more open and scandalous sinnes, men of unclean hands.

The word [...], double minded, is once before used in this Epistle, chap. 1. 8. and signifies such as have double, (or as the Syriack expresseth it) divi­ded [...] 1 Chron. 12. 33. Psal. 12 [...]. hearts, it answers the Hebrew expression: a heart and a heart, which the septuagint doe inter­pret word for word, [...], and Syma­chus (whom Chrysostom on, Psal. 12. 2. calls [...]) renders it, [...], we shall best understand the sense of the word, by comparing it with the opposite thereunto, and that is [...], Ephes. 6. 5. Col. 3. 22. Simplicity, or singlenes of heart, it is a grace recommended to servants, in singlenes of heart as unto Christ, not with eye-ser­vice as unto men; And again its said, In singlenes of heart fearing God: doing whatsoever you doe from your heart, as to the Lord, and not to man; where you have singlenes of heart described, to be the [Page 6] steerage of the heart, by the fear of God in a right line, to intend and aim at him and his glory, in all you doe; for those crooked, serpentine, and sub­till windings and turnings of heart, which are called, [...] Psal. 145. 4, 5. crooked wayes, that are like a winding way, or winding brook, that runnes in and out; or like a winding stayre case, where a man goes but three or four steps, and then turnes to another point, are set in opposition to uprightnes of heart; such off and on, such in and out hearts cannot be upright, they then are dou­ble minded.

1. Whose hearts are not single and entire with God, but divided between God and self, being bi­assed with carnall and worldly lusts, policies or ends.

Like the heart of an Adulterer, or Adulteresse, (so these double minded ones are also called, ver. 4.) which is divided between husband or wife, and some other strange love.

2. Whose hearts are not fixed upon one center, but uncertain, moveable, and inconstant with God, cap. 1. ver. 8. A double minded man is unset­led in all his wayes, The word is [...], which signifies that he is at no setlednes within himself, but off and on, by reason of lusts that mutiny with­in him, and carry him away from chusing, and resting upon God alone: and this inconstancie rises from the former, namely, the division of the heart, for it being divided in it self by reasonings, self-interests, lusts, cannot be constant in attend­ance upon God. It is but by accident that the [Page 7] weather-cock points towards the sunne, namely, because the winde and sun are both in one corner. If the winde turn, it turnes away also.

2. Cleanse and purifie, [...], these [...] words are promiscuously, and indifferently used by the Septuagint, to interpret the Hebrew words that signify to cleanse and purify; and there is in these words an allusion to legall uncleannesses, and the purifying of them; for as in the law, be­fore an unclean person might draw nigh to God, he must be purified from his uncleannesse, so those that will draw nigh to God or would have God draw nigh to them, must cleanse their hands, and purify their hearts. The Eo lavatum, ut sacrificem, num la [...]abo ut rem d [...]vinam facia [...] Plant. in au [...]ul. [...]. [...]lutarch in Mario. Heathens had their ceremonious washings, and purifyings, as preparative to their sacrifices and prayers, and this heart-purifying, and hand-cleans­sing, is that purgatory thorow which we must goe, if we will draw nigh to God in worship and com­munion; God will be served with clean crea­tures.

3. Hands and hearts. The heart is the womb, vvhere lust is vvarmed and conceived; the shop, where the forge, anvill, bellowes, fire are for the forming of lust, and making of it ready. The hands are put for the executive and instrumentall powers, that bring it forth to light and act it, [...], Rom. 6. 13. the vveapons of unrighteousnes unto sinne; In short, the outward and inward man being filthy and unclean, must be purified from corruption of heart and life. For he that hath clean hands and a pure heart, [Page 8] Psal, 24. 4. 5. shall receive the blessing from the Lord; and righteousnes from the God of his salvation.

I shall now come to the matter of the Text which I will handle.

1. In the two parts of it distinctly. Cleanse your hands, purifie your hearts.

2. As these two parts are in connexion one with the other: cleanse your hands, and purify your hearts.

3. As they stand both together, in reference to our drawing nigh to God, and his drawing nigh to us. Draw nigh to God, and he vvill draw nigh to you. Cleanse your hands, &c.

You may easily see that here is very little specu­lative, or notionall matter, but practicall, and such as will fall most properly into use, and into matter of application. We have now to deal vvith your hearts and hands, and not your brain. Here vvill be no fine thin wafers which vvill melt upon your tongue, and vanish in a little sweetnes; and yet such novelties and running banquets are all for the palate of these queasy times; ô Religion! how art thou turned into a kinde of Philosophy of opinions, in danger to be a mere scepticke, or terra incognita, an every thing, a nothing, a thing for a vvanton fancy to play withall, a smooth tongue to talk of, made up of a brain and a mouth, with­out heart and hands. How can it be otherwise when the tree of knowledge is so much preferd be­fore the tree of life?

From the first part, Cleanse your hands, ye sin­ners, I observe,

[Page 9]1 A corrupt and wicked life argues a man to be a stranger to God, and God to him.

2 They that will draw nigh to God, must clense their hands.

Doct. 1 A corrupt and wicked life argues a man to be a stranger to God, and God him; for otherwise a man might draw nigh to God, and have unclean hands too, which the Text supposes that it cannot be. That power which draws a man into acquain­tance with God, doth proportionably kill sin. That power which flows from God in acquaintance with a man, kils sin too: whether I go out to the Sun, or the Sun come in to mee, the darknesse is expeld: sin hath not dominion over them that are under grace, Rom. 6. 14. the knowledge of God sets a man loose from his bondage to the enslaving lusts hee before served, yee shall know the truth, and the truth shall make you free, John 8. 32. draw nigh to God, and be unclean if you can. That faith which is uniting to Christ, is a purify­ing faith; rebellion against the Commandements of God, is inconsistent with communion with God; you may fast, and pray, and ask, that you may consume upon your lusts, Vers. 4. like a Cut purse in a Church, who comes not thither to seek God, but his prey.

Doct. 2 They that draw nigh to God, must clense their hands; I will wash mine hands in innocency, so will I compasse thine Altar, O Lord, Psal. 26. 6. Where you may observe, that thanksgivings and prayses, which the Psalmist calls sacrifices of [Page 10] shouting, or loud musick, Psal. 27. 6. and wherein [...] Lorinus in Psal. 26. 6. they used (as one saith) choros agere circum altare; are to be performed with washen hands: so in your prayers, the Lord requires that you should lift up pure hands, 1 Tim. 2. 8. and what a sweet reflecti­on may you make upon your deliverances which are wonderfull, when you can say, I was upright with God, and I kept my self from mine iniquity? Therefore hath the Lord recompensed me accor­ding to my righteousnes, according to the cleannes of my hands in his eye-sight, Psal. 18. 23, 24. If ye fall into straits, and be plunged into depths of mi­sery; If your face be foule with weeping, and on your eye-lids be the shadow of death; what a lifting up of the head will it be unto you, to be able to say, Not for any injustice in my hands? Job 16. 17. If the Lord shall deliver this Island from the oppression and injustice under which it hath groaned; what a crown and comfort will it be to you, that it is deli­vered by the purenes of your hands? Job 22. 30. To conclude. If there be a frustration of our counsels, and our endevours bring forth nothing but wind; You shal find the reason why God makes all void and ineffectuall, Isa. 59. 6. Their webs shall not become garments, neither shall they cover them­selves with their works; Their works are works of iniquity, and the act of violence is in their hands.

That nothing may be lost, let us pick up the particulars that are offered unto us in this point.

1 That God invites [...] great sinners to draw nigh to him, and promiseth to draw nigh to [Page 11] them, O yee sinners, no such strangers to God, but they may come into favour, intimacy, and com­munion with him; Great sinners are oftentimes made great Saints: God engraves his image in un­toward wood, that the churlishnesse of the matter may the more commend the workman; hee calls them to him, being yet overwhelmed with sin, and in their drawing nigh to him they are clensed; as Christ sent the Lepers to the Priest, but [...], as they were going they were clensed, Luke 17. 14.

2 He bids these sinners clense and purifie, their hands and hearts? but how can corruption clense it selfe? can unsavoury salt season it selfe? No. God purifieth the heart by faith, Acts 15. 9. and every man that hath this hope, purifieth himself, 1 John 3. 3. Christ is he that comes by water and blood, 1 John 5. 6. that is, by all manner of puri­fying, typified by legall purifications. This is (sayth a learned man) one of the mysteries of this Law (of purifying) that a clean person was him­selfe made uncleane, by touching the holy water, Ainsworth in Numb. 19. or sprinkling it upon the unclean: and this is the great mystery of the Gospel, that hee whose bloud clenseth us from all sin, 1 John 1. 7. and in whom being a cleane person is no sinne, should yet be made sinne for us, and for our clen­sing. And as an uncleane person is said to pu­rifie himselfe, Numb. 19. 12, & 20. because that (though there was a peculiar water for that pur­pose, and that also to be sprinkled on him by [Page 12] another) it was his duty to come unto that pu­rifying water, and make use of it: so are you to purifie your hearts, and clense your hands, by comming unto that bloud of sprinkling, Heb. 12. 22, 24. Faith will bring you to this purifying bloud: one touch of CHRIST by faith, draws vertue out of him, which will dry up your running issues. Humillation, though it doe not properly clense your hands, yet it plucks off the gloves, and makes them bare for washing: and godly sorrow with its seven daughters as they are expressed, 2 Cor. 7. 11. are clensing things. This is the way of your clensing and purifying, this is your duty, and this through grace is your ability; for the rege­rate being principled, doth act; being purified, doth purifie himself; and being kept by the power of God, doth also keep himself, as it is said, 1 John 5. 18.

3 Sinners are to clense their hands: but what are those sins? they are generally those outward sins, or wayes of wickednesse wherein men use to walk, and which do denominate a man [...] a sinner of deeper dye; but in speciall wee finde some more eminently called sins of the hands, as oppression and violence, Jonah 3. 8. blood, Isa. 1. 15. bribes, Isa. 33. 15. injustice, Job 16. 17. as there are also eye-sins, ear-sins, tongue-sins, &c.

4 Why is clensing the hands set before puri­fying of the heart? for the rule is, make the tree good, and his fruit good: in vain, do we go about [Page 13] to sweeten the stream when the fountain stil sends forth bitter water: To this I answer, that though it be but a sollicitous trifling to vex every prius and posterius, which we meet with in Scripture, and is but a curiosity to take pains to say nothing, lest we might seem to leave any thing unsaid, yet there may some account be given of this transposition: as 1 The Scripture sometimes puts that first, which is visibly first, the signe before the cause, as when it is said, Calling and Election. 2 Because conviction begins at some grosser sin, there the conscience begins to take fire: and God who hath the ordering of sin, makes some great sin very ser­viceable and usefull, to be, as it were, an entring wedge to breake the knotty heart all to pieces. 3 Because grace having once got footing in the heart, presently enters the field against this kinde of sins, as having greater guilt, and by their bulk making the greatest interception of the light of Gods countenance, and more inconsistent with a state of salvation, then those rebelling and molest­ing corruptions which are within.

Reason. For the reason of this point, That they who draw nigh to God, must clense their hands. I shall offer onely this. That these sins of our hands, doe keepe us at distance from God, and God at distance from us; your iniquities have separated between you and your God, and your sins have hid his face from you, Isa. 59. 2. This is the worst effect and fruit of sin; that it is privative of our union with, and fruition of God: De­part [Page 14] from mee, is as terrible a word as everlasting fire; It is [...]. Jude 13. the blacknesse of darknesse, the lustings of corruption which are in the regenerate, are (as I may call them) transpa­rent sins, they obstruct not our communion with God; like the motes which are infinite, but hinder not the Suns bright beams from us; but these hand-sins or wickednesse of life, are opacous, and put us into the shade, by their interposition be­tween God and us, and doubtlesse while wee are in love with sin God is as unpleasing to us as wee are unpleasing to him, nor would wee any more draw nigh to him then hee to us. Give mee leave thus to convey the notion that I have upon this point, Commerce is one thing, Communion is ano­ther: As a man will have commerce or trade with an enemy, a stranger, any body, to trade with him for profit, and to gain some commodity which he hath in his hands; but Communion, which is in way of love, friendship or acquaintance, hee cares not for, nor would by any means admit of; so a man, whose hands and life are full of sin, and his heart full of enmity to God, may yet have some cōmerce with God in duties or ordinances, to serve his turn upon God, uti Deo ut fruatur mundo, and to make use of him for his own ends; as it is said, Vers. 4. You aske, that you may consume upon your lusts; but communion in way of league and friendship with God, and fruition of him in way of speciall love and favour, hee neither can have, nor will, except hee also give a bill of Divorce to his best beloved lusts.

Generall Vse. [Page 15]I come now to make application of this Point to you, and the Use is in the Text, Clense your hands, ye sinners. It's unacceptable work to be set upon, for a sinner to clense & purifie, and to clense his hands too, which are ful of profitable sins, Turn ye enery one from your evil way, and from the violence that is in your hands, Jonah 3. 8. It is a wonder that the Ship wherein wee are, so laden with sins of all ranks and subordinations of men, King, Princes, Judges Lawyers, Gentry, Ministers, people (espe­cially in such growne Seas as we have been in) should live to this day; for you know we en­tered into this wildernesse, wherein we yet wan­der, with our former Egypt-sins upon our backs, and we alas did not first make even before we went upon a new score; we fast, we pray, we Covenant, and yet we are as double minded, as foul handed as before; ungodlinesse, unrighteous­nesse, self-seekings, hypocrisie, religiousnesse for our ends abound amongst us, and contempt of the Ministery more then ever, so that preach­ing of the word by the Ministers of this King­dom, which for soundnesse, spiritualnesse and successe, hath not been (I was going to say) pa­ralelled, (I may truly say) exceld in any part of the World, is by very many now judged to have beene a Monopoly, and fit among other Monopolies to goe downe and to be made a common trade. Not many years agoe, when it was both danger and disgrace to hold forth the profession of the Name of Christ in truth, what appetite [Page 16] had Christians to the sincere doctrine of Christ, and of regeneration and mortification of sin? How did they in their private meetings, lay siege to the throne of grace with united strength, and antidote themselves against the infectious ayre of those times? whose eyes were thought too deare for those faithfull messengers of God at whose feet they sate? what contending was there for the faith once delivered to the Saints? what burning love had they each to other? what onenes of heart and mind? Now alas, some of those good ears of corn are mildewd, and many run all up into straw, and do not ear so well; Religion vapours it self out into notions and disputes of no value, breaks into parties, and is broken in pieces by mutuall animosi­ties; Ammianus Marcell. lib. 21 de Constantio. Grotius de veri­tate, lib. 1. in initio. so it is observed, that that sincere & true god­lines, which flourisht and was warm in Christians under the persecuting Emperours, post Constanti­num caepit refrigescere, after Constantine, when it was both safe and honorable, it began to cool, and to break out into ambition, pride, contention, &c. If you will not own your sins, we that are Mini­sters must cry aloud, Isa. 58. 1. Cry aloud, spare not, lift up thy voice like a trumpet, and shew my peo­ple their transgressions, and the house of Jacob their sins: and observe, I pray you, to whom the Pro­phet is commanded to cry aloud, namely, to such as sought the Lord daily, and delighted to know his wayes, as a Nation that did righteousnes, and forsook not the Ordinance of their God; such as did aske of God the Ordinances of justice, and [Page 17] took delight in approching to God, that fasted and afflicted their souls, Verse 2, 3. such as made religious duties the panders to their lusts, and the covert of their injustice and oppression, hiding their filthy sores under a velvet Playster; Sin lyes fast asleep and most secure in such men, the forme of religion is a Buff-coat to their sins; and therefore cry aloud, and cry impartially against the sins of all sorts of men, so, as not to lick the sores of great ones, and byte the sores of poore ones, for that is rather to upbraid men with their poverty, then re­prove them for their sins. You know that Physi­cians, Chyrurgians (and so Ministers) are some­times allowed to be cruell; and the truth is, I fear wee have lapt up the pills of reproof in so much pap and sugar, that by allaying the bitternesse wee have frustrated the operation. Oh that you were all of you too generous to be flatterd, and that you would search out particularly your own per­sonall and bosome sins, swearing, drunkennesse, whoredom, injustice, oppression: for whiles wee speake generals, no man thinks that the Cocke crows to him, and so goes not forth to weep bit­terly; upon a generall Indictment of a man to be a Felon or Thief, there can be no proceeding to sentence, except the fact in particular be exprest; so while you say only a generall, We are sinners, and doe not arraigne y [...]ur selves upon particulars, saying, This is my int [...]ity, you can never judge and condemne your selves as you ought. So much for the generall.

Particular Vse Now particularly to you (Honoured and Wor­thy) that are Members of the Honourable House of Commons, as you are single persons, search your selves, consider your ways; Is there any thing in your hands to be clensed? You are to purge the corrupt leaven out of your owne houses, your selves, your families, your places of office and trust are the proper sphere of your activity; you are for Ecclesiasticall reformation, and the sweeping out of corruptions out of the house of God: but are you as intent upon personall reformation of your own ways? do your own houses lye clean? have you reall principles of godlinesse in your owne hearts? or are you carried meerly by the Parlia­mentary genius or stream, by a rapt motion? In one word are you not afraid of holines? These are things sadly to be cōsidered. For cā you think that in good earnest one Blackmore should go about to wash another? would you not say, Why doth not he first make himselfe white, that the other may thereby be perswaded he can make him so too? If any of you should lie in knowne fins or lusts, can you comfortably, conscientiously, and zealously contribute to the reformation of others? you may indeed do that which is right in the sight of God, but where is your comfort, if it be not done with a perfect heart? Hee must needs be afraid to hedge in the Sacrament, and to make it inaccessible to the scandalous and prophane, or to settlea saithfull and searching Ministery in the place hee lives in, that knows hee shall but thereby make a rod for [Page 19] himselfe. I beseech you therefore to search your selves, that you may not be Carpenters to build an Ark for others, and your selves be lost. It is a great honour to be a Member of this Parliament, but it is as great a burthen too, as ever Englishmen underwent: and I shall crave leave to tell you fur­ther, that you may become the greatest sinners in the world by it, for now the sins of the King­dome may become yours; the heresies, blasphe­mies, and crying wickednesses of oppression and injustice may become yours; they are other mens sins by commission; they are your other mens sins by your omission of that opportunity, and duty of your place to provide for remedies preventive and removent of them, so far as they may come with­in your knowledge, and the reach of your power. That which Scripture cals partaking in other mens sins, adds more guilt to men of all sorts, especially Ministers and Magistrates, then is generally thought of. Take heed of making your selves partakers of those sins and abominations, which you hate the thought of: and the Lord keepe alive your zeale by this quickning considera­tion.

2 So much being spoken to any of you re­spectively, as single Members: Give me leave to addresse my selfe in a word or two, to you the Honourable, and for ever to be renowmed Body. Is there any thing in your hands, the clensing away whereof may cause you to draw nigher to God, or God to draw neerer to you? [Page 20] you have had a miraculous hand with you this last yeare; and there is with you as a token of Gods drawing nigh to you, such a chain of successes and victories; consisting of so many links, without any flaw or breaking off between them, as very few people have to show in the World again; I beseech you watch the doore against the entrance of that which usually attends either great parts, or great benefits received, and that is pride: as wee easilyer take cold when we are warm: so its natu­rall to man to be puft up with successe. I shall offer to you this humbling consideration; when Israel was in the act of leading two hundred thousand of Judah in triumph, having gotten a mighty vi­ctory over them; there was a Prophet that prest upon the Conquerours a seasonable argument, that tooke very much with them, and wrought them into a more equall temper, and it was this, 2 Chron. 28. 10. but are there not with you, even with you, sins against the Lord your God? So say I to you: are there not sins with you, even with you? reflect upon, and examine your selves. There are very many hard cases in the Kingdom. I am not so out of my self as to lay them at your doore, as you are a body, because indeed I can­not, (and yet if I could, I durst doe it) but I most humbly give caution to you, who are the shields, the healers. There are many forlorne and desolate persons, that follow you with cryes for the price of their husbands and fa­thers lives or limbes. It is not charity, but ju­stice [Page 21] to refresh their bowels: many have given down their milk freely, and yet after all have their breasts bitten untill they bleed, by unlawful plun­dering, spoyl and violence: many instruments im­ployed, are very sharp bitten and prey for them­selves. The intention of the Physician and of the Leech is not the same. He intends to draw out the bloud in due proportion, as his patient can beare: Shee hath no other gage of her sucking, then till shee be full as shee can hold. It were justice to squeeze these Spunges that have suckt themselves full, and to leave them as dry as they were at first. Let difference be made of mens faults in their pu­nishments: there is no reason, that Peter who de­nied his Master of infirmity, and Judas that be­trayed him deliberately, should be both in one praedicament. Let not justice be byassed by par­tiality. A Judge ought to look with no other eye, but the eye of the Law, which looks at things, and is blinde to persons. Let justice be speeded, that [...], Arist. Ethic. lib. 5. c. 7. expenses and attendance eat not out the principall in question, Amos 5. 24. Let judgment run down like water, and righteousnesse like a mighty stream; and above all, shake your hands from bribes: whether bribes by presents, or by kinred, friendship, fa­vour, one puts out the eye as well as another, and there may be quid pro quo bribes, when a man will lend his vote to one, to have it paid him a­gain, in a cause when he will call for it, and opi­nion-bribes, (as I may call them) when a man will endeavour to carry another thorow, because he [Page 22] is of his opinion and judgment in other things; Oh let justice dwell in your Tents, and in your hands. And if in this ataxie, or confusion of things it be impossible to prevent, or remedy many mis­carriages, as I think it is, (considering that many who run in to the common scathe-fire, doe not in­tend the quenching of it, but the seeking of an opportunity, in that confusion, to rob them that are in misery, and to fish for themselves) then my prayer shall be that of Hezekiah, 2 Chron. 30. 18, 19, The good Lord pardon every one that prepareth his heart to seek God, though he be not clensed accord­ing to the purification of the Sanctuary.

And so I passe on to the second paricular in the Text, Purifie your hearts, ye double minded; whence I take up these two points.

• 1 Double minded men have corrupt hearts.
• 2 This double mindednesse hinders both our drawing nigh to God, and his drawing nigh to us.

Doct. 1 Double minded men have corrupt hearts: for its said, purifie your hearts, ye double minded. Doublemindednes is a division of heart between God and some other preponderating lust, or self­interest; and so where there should be no division, but singlenesse and integrity, there is division; For all the heart, all the minde, all the soul, and all the strength, is that which God calls for. There are some that have no heart, they have no thoughts of God, no rellish of him, no byasse to­wards him; it was an ill omen in sacrifices, quan­do cor defecisset, when there wanted a heart; there [Page 23] can be no expectation of any returne of heartles Prayer, heartles performance of duties; and this is the common posture of spirit of the ignorant, and secure worldlings. There are some that have dou­ble hearts, they pretend to have a zeale of God, and they professe the Name of Christ, and hang out the Christian colours: but through hypocrisie and partiality to their own ends, and self-respects they halt between God and Baal, or endevour to comply with two masters, or they part friend­ship and love between God and the World, as Verse 4. Ye adulerers and adultresses, know ye not that the friendship of the World is enmity with God? There are some that have one heart, and this is that which God promiseth to his Covenant people, and wherein he delights, when the heart is totum homogeneum, whole and undivided from him, then is it a perfect heart, and of a happy tem­per or constitution, being of chast love, affection and faithfulnes to God, not vitiated or deflowred by carnal copulation with other base lusts or ends; do but observe our Saviour in that saying of his, Matth. 6. 22, 23. how he opposeth unto a single eye, an evill one; If, saith he, Thine eye be single, and then when you would have expected that double should have bin opposed to single, he saith, But if thy eye be evill, thereby signifying, that if it be not fingle, it is naught and evill; and wheras one might think, that a double eie hath more light then a single: our Saviour tels us the plain contrary, that a single eye makes the body full of light, but a double eye [Page 24] fils it full of darknes; Its true, there is in a double minded man, some eye to God, that is, so as to use his name to serve self-ends, or to colour and cover his sinister ayms and intentions. As a harlot whose heart goes after unchast loves, will yet have a hus­band too, (that is) to colour and hide her lewd­nesse; such are these which are double-hearted: they have a Sabbath for God, and six days for their lusts: they retain to God, and wear his cloth, and somtimes wait and attend, but they are their own men for the most part, and work for themselves; Religion unto them is but the stalking horse, un­der the sides whereof they creep, to get a shoot at their own game; how often doth God in Scripture finde fault with this kinde of Professours? When ye fasted, saith he, Zech. 7. 5. did ye at all fast unto me, even unto me? and againe, when they howled upon their beds, they have not cryed unto me with their heart, they assemble themselves for Corn and Wine, and they rebell against me, Hos. 7. 14. An Israelite that is without guile, that hath but one heart, is a rare man, and worthy of an Ec­ce. Behold, indeed an Israelite.

In the opening of this point, I shall follow the threed of that explication of this word ( double minded) which I gave in the beginning.

1 This double mindednes is an uncertainty of the heart with God, not fixed upon a Centre, but off and on, as times, occasions, and interests doe lead on, or draw off, so farre you will goe with God, as your way and his doe fall out to hold: [Page 25] together: and untill you must pull downe Jero­boams Calves, as well as Ahabs Baal; and then you part with him when it comes to such a pinch; so also in adversity or affliction, wee make nautarum vota, Mariners vowes (as they doe in a storme) and when wee are on shore, and landed out of danger, wee eat the Covenant wee made before, Psal. 78. 24. &c. When he slue them, then they sought him, and they returned and enquired early after God, and they remembred that God was their rock, and the high God their Redeemer. Nevertheless, they did but flatter and lye unto him, for their heart was not right with him, nor were they stedfast in his Covenant. If the heart was right with God, it would be cer­taine and stedfast with him. Constancie is but the daughter of Synceritie. Its a hatefull thing to set sail to every winde, and to change colour so often, being no faster tyed to God in the tempest, then we can be loosened in the calme; Be what you were in the storme: in your affliction you will abide to be spurred without kicking, and are very tame under reproofs: but when you are lifted up and are at short, then to put you in minde of your Vowes and Covenants in the day of your trouble, is as an unpleasing a thing, as to put a Mariner at shore in minde of his Vowes or pro­mises made at Sea. Its no great danger to re­prove men sharply when they are low, any cow­ard may strike a man that is down, but (believe it) when men are aloft and high, and may more safelyer he dealt withall by stroaking, then by [Page 26] the spurre, then it is somwhat to come nigh the heels of truth, for it may haply strike out his teeth.

2. This double mindednesse is a division of the heart from God. 1. It is divided between the promises of God, and the difficulties opposite, when a man laies his dead body, and the dead womb of Sara in the skales, against the promise of having Isaac, this is sense fighting against faith. 2. Between conscience and lust, conscience di­ctates, lust byasses, the inferiour appetite muti­nies against the superiour light, and leades it cap­tive, video melior a prob [...]que, deteriora sequor. 3. Be­tween Religion and policie: and then Religion commonly goes by the worse, Jeroboam and the King of Israel, to comply with their politick re­spects, set up, and continued a selfe-devised wor­ship, 4. Between God and the world, or God and our own ends, as they here in the Text: when we make God a meere servant to our selves, and move upon a private centre of our own: the heart is cunning & subtile in squinting towards its own ends: visibly we will be for God: under hand we seeke ourselves: so the planets in their daily motion from East to West, move as the fixed stars, but they have another motion of their own, which is creepingly by stealth, and more unper­ceiveable then the other.

Use. For the use of this point, let me turn the words of the Text once more upon you, by way of ex­hortation; Purifie your hearts, ye double minded, cast [Page 27] out those dividing lusts, policies, ends, which draw you away from God; and pluck off those false byasses of self-interest, and self-seeking, which cause you to wheele off from the true mark or scope of all your desires and endeavours: you will be found faulty, if your hearts be divided, Hos. 10. 2. simplicity of heart is of great account with God; there is asinina simplicitas, & colum­bina, the simplicity of the asse, and of the dove; the former is a defect in the understanding, the later is the grace of an honest heart; and this sure is that which is of esteeme with God. In matters of judgement and justice between man and man, you are to have two eyes, to looke both wayes but as they that take aime shut one of their eyes, lest the sight should be distracted; so in your aims and ends, your eye is to be single, in intend­ing God, and not self: let Christ increase, though you decrease.

The greatest matter above-board, and which all mens expectations and mouthes are full of, is the setling of Religion and of the Church. Re­ligion is, ( rerum-publicarum quoddam quasi coagu­lum) Cunaeus lib. 1. cap. 15. that which caements Common-wealths to­gether, though now it be made the ball of con­tention, and the great divider of us into parties; we divide it, and are divided, being far more then double minded there about. Oh that God was first set into possession of his right, and that his Tabernacle was pitcht, before any of the lots, for our own liberties or interests were drawn. [Page 28] This was the oath that David swore in his afflicti­ons, Psal. 132. 2, 3. He sware unto the LOrd, and vowed unto the mighty God of Jacob. Surely I will not come unto the Tabernacle of mine house, nor go up into my bed. I will not give sleep to my eyes, or slum­ber to my eye-lids, untill I finde out a place for the Lord, an habitation for the mighty God of Jacob; and this is the first Article in our Vow and Cove­nant. What the reall impediments are, doth not fall within my way: but the self-interests are to be searched out. Not yet, say some, and their reason is the same, with that of the common sort of peo­ple, against Inclosures in former times: If every mans own should be inclosed, they should lose their freedom of Common, and that liberty they usurped all the field over, or (as others hope) that after wee have turned round a while, wee may haply returne to the same posture wee were in be­fore, and having lost our way in the myst, may come backe againe to the same place whence wee set out at first. If any, (say others) let it be a George on horsback that stands at doore with a wooden dagger, but keeps no body from going in, the thiefe passes under his nose into the house, as well as the true-man. Not this, say some of those that are toward the law, for then haply many contentions might be quencht at the bottome of the chimney before they flame out at the top: and such may be the want of grist, as it may tend much to the hinderance of their Mill. Nothing thats one, say the Libertines; for we have gon loose [Page 29] so long, that now we cannot go strait laced. Its irksome to wild birds to be coopt up in a cage un­der Discipline.

Those that have beene such Proficients, in the school of liberty in a few years, as to commence Teachers and Preachers of the Word, or have grown to be such illuminates, as they pretend, will no more re joyce in, or accept of a Government which may degrade them [...] resolve them into the first matter o [...] elements of their composition, then Souldiers of fortune (as they are called) can rejoyce in a Peace concluded and setled. There might be [...] such like end and [...], which carry [...] with men, and are the causes of our division, which would in great [...] quenched, if the game was plaid on all [...] of heart: let [...] self-respects which die close [...] that wee may find the head of that Nilus which thus overflows the banks. That double mindednes which keeps us at distance from God, doth also keep us at distance from one ano­ther, and therefore that we may be [...], Phil. 2. 2. of one accord, I do for my own part conceive it much [...]cing, that whatsoever touching [...] of the Church, shall, passe your hands [...] may but [...] thereof go forth into the world, [...]ded with the reasons and grounds of it: for doubtles, the reason which in­duced you to set the stamp of authority upon it, will a [...]le much [...] it passe currently with o­thers. [Page 30] You know, the Gorgons head which strock all men dumb in former times. The Church, the Church, is not likely to have the same operation now, in this seeing and searching age: though men will willingly be subjects to your authority, yet also, as they are men, they will be slaves to reason. There is in your hands already (Renowned and Honourable) something which was printed by your appointment, for your satisfaction, in one main proposition, which if it might see the pub­like light, might give light to many who are yet in a cloud or mist.

So much for this point. There is yet a second, arising from these words: Purifie your, hearts, ye double minded. And that is,

Doct. 2 A double-minded man through the uncleanness of his heart, keeps at distance from God, and God keepes at distance from him. He that is byassed with some predominant lust, cannot close with God sincerely, universally, neither will God impart himselfe to such a man; For let not that man thinke that he shall receive any thing of the Lord, James 1. 7. would any of you settle an acquaintance or friendship with a known Vertumnus, that will bee a parasite at one time, and a Judas at another: God it choice of his friends, he owns not such as serve their lusts, and are in heart divided from him. I have no time left me for this point as neither for the consideration of both parts of this Text in connexion together: clean hands, and pure hearts: [Page 31] nor lastly, for the consideration of them both, with reference to our drawing nigh to God, and his drawing nigh to us; wherein I might have shown you how communion with God, and the power of godlinesse are linked together; Draw nigh to God, and he will draw nigh to you: cleanse your hands, ye sinners, and purifie your hearts, ye double-minded.

A SERMON PREACHED At the Solemnization of the Funerall of the Right Hono­rable ROBERT Earle of ESSEX, &c.

AS that Lot sent forth to attach a particular man, Josh. 7. 16. did move gradatim, and by steps, taking first the Tribe, then the Family, then the House, and at last the Man; atter which manner of progression, though at fewer steps, Jonathan was also taken, 1 Sam 14. 42. So doe the trackes or vestigia appearing to your eye, lead you at two or three removes to the most sad occasion of this extraordinary and magnifi­cent solemnity. The Escocheons which are the Index of the Family do speak first, and tell the name of that honourable Family which this Lot hath taken. And this sable field of men, charged with a stately Herse, honoured with so great a confluence of names and titles of honour granted either by the Sword or Gowne, whether Honourable, Worshipfull, or Re­verend; [Page 2] and that in this place, where the Dij majo­rum gentium have their Shrines, where the Lions of England have usually put off their exuvias, and where Majestie and highnesse have laid up what of Mortality they had, doth proclaime him to bee some Prince, or great name of that Family, whom the Lot hath taken.

But then the Military Equipage, the mourning Drumme, the broken Launce, the insignia & Instru­ments of Warre reversed, and in a mournful posture; The Truncheon in a dead hand, doe speake the very man. It is Jonathan that is taken. And shall Jonathan dye that hath wrought so great salvation in Israel? It is (alas) too late to say, shall Jonathan dye, This Jonathan cannot be rescued by the love of Israel; therefore I must sadly lay the Scene in one that is al­ready 1 Sam. 14. 45. fallen: for do not yee know that there is a Prince and a great man fallen this day in Israel?

A SERMON Preached before the Ho­norable House of COMMONS at Margarets Westminster, on the tenth of March 1646. being a day of pub­lique Humiliation for the growth of Errours, Heresies, &c.

BY a Declaration set forth above Thirty His Majesties declaration in the cause of C [...]nradus Vorstius Printed in English. Anno 1612. years ago, King James (of Famous me­mory) was pleased to let the world know not onely how ill hee resented, and how much he detested the Vorstian and Arminian Do­ctrines, then newly borne, and in their swadling-cloathes: [Page 2] but also how solicitously he interposed with the States Generall of the Vnited Provinces against their admittance of Vi [...]i [...]s into the place of Divinity professor at Leiden, or into their coun­trey; And that he might decline the envy of being in aliena republica curiosus, he beares himselfe upon that common rule paries eum pr [...]ius [...]rdet, when a neighbours house is on fire it concernes all in the neighbourhood to looke about them, this vigilancy condem [...] our (I know not what to call it, I wish no worse might be said then) insensi­blenesse and security. For what were those sparkes at that time smoaking in a remote corner in com­parison of that fire which now flames forth at every corner of our house, blowne up by that [...] or liberty of all religions, which may be just­ly called the golden Calfe of these times, Where unto many are not unwilling to contribute their strength & pollicy, & whose birth-day they would not fear to call festum Jehovae an acceptable day un­to the Lord. Are not the errours which are rife a­mongst us, either by infecting persons of place and quality growne into that boldnesse? or by car­rying away Barnabas also crept into that credit? or by spreading farre and wide risen to that strength? that they do face, if not seem able to put into dang­er of rowting, our common faith, publike worship, authorized ministry, long and much expected and promised reformation. This to the common ene­my is the Cape of good hope, the sound part are a­fraid least the truth should come to begg for poore quarter, and be led Captive following the Cha­riot of triumphant liberty, some thinke that episco­pacy [Page 3] in his pontificalibus may by this meanes be re­trived, and recalled from exile to which it was sentenced by the Covenant, many that are as distant in their opinions as the two poles, yet moveing up­on one axletree, or tyed together by the tayles of Common interest, Doubt not but by laying their stockes together, they shall be able to bid faire for a Toleration. And that we might not be left alone to wonder at our selves, our sympathizing brethren abroad do wonder also, That we should be made the common sewreto receive the garbage of other Churches, and that their stinking snuffes should be allowed candlesticks here in England.

In this sad posture of things, All mens eyes have beene upon the Parliament, and every one saith Is there no balme in Gilead? is there no Physitian there? why then is not the health of the daughter of my people recovered? And the truth is neither your diversion by sudden and difficult emergents, nor wisdom in not disobliging any party, hath been able to satisfie the godly jealousies of many, untill they espied this day breake of hope given to them by your declaration, in which you take notice of a doublebond or obligation that lyes upon you.

1. The first is the bond of your solemne Cove­nant: It will doe very much good abroad when men shall see that you feele the obligation of that Covenant which some do widen into such a latitude of sence and consequently into such a loosenesse, that they may be easily said to keep that which hardly any man can breake; This additionall fast is an additionall bond also. For it cannot be (without further perill to you) both a fast and a loose too.

[Page 4]2. The second is the bond of Gods mercies, mira­cles rather, in bringing you cleare out of the fiery furnace and therefore lesse you cannot doe than Nebuchadnezzar, who being convinced, and asto­nisht by the miraculous deliverance of the three servants of the Lord, made a decree that none should speake any [...] In paraphr. Josephi. [...] inepti quid. errour against the God of Shad­rach Meshach and Abednego, because there is no o­ther God that can deliver after this sort. Dan. 3. 29. I crave leave for this prefaceing, It is only to bid this day welcome, because as it is the first that ever was in England upon this sad occasion, so it is a new and strong ingagement and demonstration of your zeale and resolution to endeavour, to draine these fens which have so over spread the face of Gods Church.

The Apostle in the latter end of the foregoing chapter recommends to Christians the holy Scrip­tures as the fixed pole and un-varying compasse by which they should steere their course, It seemes he knew nothing of any such high forme of Christi­ans in the Schoole of Christ which should (as I may say) be got above the Scriptures or have learn'd beyond them. For he commends them who had obtained like pretious faith with himselfe and o­thers of highest ranke. 2 Pet. 1. 1. for giving heed to the word of prophecy vers. 19. and as appeares by that expression ver. 20. [...], know­ing this first, He would have it said downe as a prin­ciple, and set as a strong fort against the battery of all false teachers That no prophecy of Scripture is of any private sence or [...] is the unfolding or cleering of things darke and doubtfull, Mar. 4. 34 [...] Act [...] 19. 39. [...]. interpretation. because it came not by the will of man, but holy men of God spake as [Page 5] they were carried by the holy Ghost. The setling of this principle, and the fastning of Christians, or as it were nailing them unto the Scriptures; the words of the holy Prophets and Apostles, is the scope at which the Apostle collimes in this Epistle, as himselfe declares, Chap. 3. vers. 1, 2. & 17. And that it might appeare to them how necessary and seasonable it was to stirre them up to adhere to the sure word of God, and the true and genuine sence thereof, Hee foretells the comming in of False tea­chers and Scoffers, False teachers that would over­throw the truth of doctrine, which is according to godlinesse, by bringing in damnable heresies, even denying the Lord that bought them, chap. 2. ver. 1. Scoffers that would undermine and elude the truth of Gods promises. There shall come in the last dayes Scoffers, walking after their owne lusts, and say­ing, where is the promise of his comming, Chap. 3. vers. 3, 4. And because the Scriptures themselves were not likely to escape the [...] Hesych. racke, the Apostle gives a double character of such as would crooken it, or make it looke [...], Sylburg. a squint, and they are the unlearned and unstable, and so concludes with cau­tion to all Christians, that they should beware, lest they being carried away together, by the seduce­ment of wicked men, or ( [...]) lawlesse Li­bertines of opinion and practise, fall from their owne stedfastnesse, Chap. 3. vers. 16, 17.

In this Chapter the Apostle foretells the com­ming of false teachers into the Gospell Churches, and describes their doctrines, their destruction, their manners.

The doctrines which they teach are damnable [Page 6] heresies, they deny the Lord that bought them.

Their destruction is exemplified and paralleld in three terrible examples, the casting down of the Angells that fell, the destruction of the olde world, the overthrow of Sodom and Gomorrha. It may make the eares of all haeresie-Masters and their fol­lowers to tingle when they heare that the three great and famous monuments of Gods sore wrath executed by his owne immediate hand are brought in as examples of his vengeance against that wicked­nesse which above all other pretends exemption and liberty from the stroke of men.

Their manners (in the description of which the greatest part of this Chapter is taken up) are drawn out in so foule colours, that every man may make the observation, That monstrous doctrines are ac­companied with monstrious lusts.

In this verse you have the seedes-men, and they are false teachers; the seed they sow, namely dam­nable heresies. The crop they shall reap, and that is swift destruction.

In the first part which shewes us the seeds-men, there are two points to be taken up.

1. That there shall be false teachers in the Gospell Churches, as there were false Prophets in the Church of olde.

2. That these false teachers are they that bring in damnable heresies.

Doct. 1 There shall be false teachers [...] amongst you in the Churches of the Gospell, as there were false prophets [...] among the people of God of olde. It's seldome seene that false prophets or false tea­chers will owne their owne name: goe from one to [Page 7] one and aske, are you a false teacher? and there will not be found any; the confident false prophet puts it upon the true Prophet that Hee is the false. Which way went the Spirit of the Lord from mee to speake to thee? 1 Kings 22. 24. which is the false prophet we shall see anon, in the meane time thus farre we are agreed, that there were such then, and that there shall bee such amongst Christians under the Gospell, though they that are guilty are wiser than to make such a description of a false teacher, or of haeresy which may hit themselves: but ra­ther will use their sleight to turne the Scripture, as one doth a right hand glove to fit the other hand.

False Prophets and false teachers are paralleld, both in their being in the Church, and in their cha­racter or description.

1. In their Being in the Church, for

1. As God then sent Prophets to teach his people, Jer. 7. 25. Since the day that your Fathers came forth out of the land of Aegypt vnto this day, I have sent you all my servants the Prophets, and there were then false prophets also saith my Text. So God hath set in his Church under the Gospell Teachers, 1 Cor. 12. 28. and there shall be also false teachers; then they wore a rough garment to deceive, and now Zech. 13. 4. Matth. 7. 15. they come in sheeps cloathing. The Apostle in this Text determines not the false Prophets then to a particular place or time, but saith they were among the people; nor doth he determine false teachers now to any one place or time, but speakes indefi­nitely, they shall be amongst you. There is no age of the Church free of them: onely the last dayes are most likely to have most of these dregs; and where­as [Page 8] its said of all true Prophets, that they were sent, and of Pastors and Teachers, that God hath set them in, and Christ hath given them to his Church; there is no more said of these in the Text than [...]. They were, and they shall be: they may easily find a Prophesie for their being in the Church, but will hardly finde a Scripture-warrant or calling.

2. As the Church of old, notwithstanding those living oracles of truth, the holy men of God who spake as they were moved by the holy Ghost, and the lively oracles of holy Scripture committed to it, had false Prophets also, who spake their owne dreames: so the Gospell Churches even in the Apo­stles times, 1 John 4. 1. and notwithstanding the fulnesse and perspicuity of Evangelicall doctrine given by inspiration of God, shall have false tea­chers in them; Who shall come up in Samuels man­tle, and putting the Scriptures to the racke, shall [...] (as one saith of Philo) force things into allegories and conceited extractions, and make them like Anaxagoras his [...] draw­ing every thing out of any thing. For an haereticall wit is a strange Chymist. The truth is, the resisters of the truth, and the seducers in the old Testa­ment are but acted over againe in the Gospell Chur­ches. Here also are the resistings of Jannes and Jam­bres, by men of corrupt mindes, reprobate concer­ning the faith, 2 Tim. 3. 8. Here are the contradi­ctions of Core, Jude. vers. 11. Here is the doctrine of Balaam, Rev. 2. 14. and here are the false teachers answering to the false Prophets, but yet it is argu­ed by some that the Analogy betweene the Old and New Testament, doth not hold in regard of the [Page 9] punishment of false Prophets and blasphemers, nor ought to be drawn into consequence now. I would they would rather study to avoid the same sinnes, then to evade the like punishments: for the greater liberty of Conscience under the Gospell, cannot ex­tenuate the sinne of blasphemy, because this liber­ty is accompanied with greater light.

2. In their Character or description. The Greek which hath great felicity of composition of words calls him in one word a false prophet, whom the He­brew cals a Prophet, & leaves him by spurious chara­cters or properties to be detected false or illegiti­mate.

A false prophet or a false teacher may be so deno­minated in a two fold respect.

1. As he teaches or vents lies and false-hood, which is the most usuall and common acceptation of the word. Ier. 14. 14. Esay 9. 15. Ezec. 13. 2. &c.

2. As he teaches without a commission or calling.

1. In the first notion he is a false prophet that teacheth lies, or delivers forth the visions and deceit of his own heart, which he covers over with Thus saith the Lord Ezech. 13. 6. Ier. 28. 2. and so fathers his false dreames upon God, and his cheifest aime and care is not to sting the people, but to feed his deluded followers with pleasing things, and ra­ther to tickle than to prick them, Saying to Ahab, go up & prosper, 1 King. 22. 12. or God hath broken the yoke of Babylon, Jer. 28. 2. which was the advantage that Ahabs false prophets had of Micajah, and Han­aniah had of Ieremy, & this observation the Scripture makes upon them, Thy prophets have not discove­red thine iniquity, to turn away thy captivity. Lam. [Page 10] 2. 14. and they thinke to cause my people to forget my name. Ier. 22. 27. Whence it is that they are ap­plauded and that all men speake well of them Luk. 6 26. They are wiser then to marre their owne mar­kets by sharpe reproofes, as a cutpurse is afraid to touch the quick with his knife lest he loose his prey.

The character of false teachers is answerable, they are [...] Drus. praet. in 2 Pet. 2. 1. Lying masters speaking perverse things to draw Disciples after them. Acts. 20. 30. and speak­ing lyes in hypocrisy, which they palliate over with It is written, or the name of the spirit, and are therefore called spirits of errour 1. Tim. 4. 1. as we are forbidden to beleeve every spirit. 1. Iohn. 4. 1. that is every doctrine though pretended to be from the spirit, for men are cunning to lay downe their bastards at an honest doore, and to pin them upon the backe of scripture; being like to the false prophets in this mis-fathering of their doctrines, as also in that other thing, which is the bayteing of their hookes with sweet & pleasing baytes. [...] they allure as with a baite through the lusts of the flesh and wantonnesse. 2. Pet. 2. 18. And they promise liberty ver. 19. which are takeing things, that it is no wonder there are many that follow their per­nicious wayes. ver. 2.

2. In the second notion he is a false prophet who Jer. 14. 14. Ezech. 13. 6. runs indeed but is not sent, I have not sent these prophets yet they ran Ier. 23. 22. They can say I have dreamed, I have dreamed, ver. 25. but they have no mission, and such a one is to be counted a false pro­phet. Molin. Vates cap. 4. Sive vera praedicet sive falsa whether he preach true or false; The character of a false teacher is an­swerable hereunto, hee is one that is [...], selfe [Page 11] called, or fills his owne hand, so that the question is not what he teaches but by what warrant, as Cyprian Cyprian in E­pistola ad An­tonianum. said once to one that was inquisitive what doctrine Novatian did teach, we need not (saith he) be care­full or curious to know quid ille doceat cum foris de­at, the like may be justly said of false teachers. Its no asking what they teach since they have no cal­ling [...]. to teach, There are found in the new Testamēt, (I had almost said in England) False Christs, false A­postles, false Prophets, false teachers, all these rankes are counterfeited, as he is called a false Christ, a false Apostle, who pretends to be Christ or an Apostle & is not, so is he a false teacher who pretends to be a teacher and is not sent. Nor is it any wonder that when once men do begin to looke for a new Christ, or new Apostles, or new Prophets, they should in the next place fall to making of them, that so their seeking may not seeme frustrate, but because some are of opinion that preaching of the word is not so much an act of office as of gifts, and that gifts and ta­lents doe carry with them letters patents of com­mission to trade with them, I must crave leave to be­stow a few words upon it, because it hath been ge­nerally received in the Church that both matter and forme, mission and vision, gifts and calling must concurr to the constitution of him who exercises a publike ministry. For even our Lord Iesus Christ in whom all fullnesse dwells: glorified not himselfe to be made a high Priest, but was cal­led of God as was Aaron. Heb. 5. 4. 5. and the rule is there given, that no man takes [...] an honour or office to himselfe, whatsoever be his parts or abili­ties, & the apostle saith not how should they [...], [Page 12] publikely preach the word, without gifts, and abili­ties? but, except they be sent Rom. 10. 15. It must not be denyed, that every member in the body hath [...], his proper office, Rom. 12. 4. 5. wherby it may contribute to the good and edification of the whole. The word of God that dwells in any, ought to diffuse it selfe for the benefit of others, in their families, relations, and conversations. The talent which God hath given to every one is to be put forth to use, the Samaritan woman may call out her neighbours to Christ, and the shepeards may spread abroad what they have heard of him, though they be but shepheards and neither priests nor Le­vites, but every starr in his owne orbe or Sphaere, Bellarm. de ecclesia mili­tante. diversa est ratio membri & instrumenti publici there is a difference betweene a private member of the Church, and a publike instrument. For all the free-men of this City or corporation are not Alder­men, and the edification of the body by ministry, and by membership are plainely distinguisht, Eph. 4. ver 11. and 16. If every Phaeton that thinkes him­selfe able may drive the charriot of the sun no won­der if the world be set on fire, I should not doubt to say, that as in some cases Omnis homo miles against a suddaine assaulter or invader, every man is a soul­dier, so, as the case may bee, omnis Christianus Evan­gelista every Christian is an Evangelist, as Edesius & Frumentius publisht the Gospell to the Indies, and the woman to the Iberians, as the Ecclesiasticall sto­ry Socrates lib. 1. chap. 15. 16. Theod r. lib. 1 chap. 23. reporteth, And it is said Acts. 8. 4. those that were dispersed by the persecution against the Church at Ierusalem, went every where preaching the word, They disseminated the knowledge of Christ, to the [Page 13] ignorant Iewes and Hellenists. Acts. 11. 20. the cir­cumstance defends the action, if it could be proved that these dispersed Christians were private men and that they preacht the word in Ierusalem which Mornay du ple­ssis of the Church, ch. 11. was a constituted Church, before they were scatte­red thence, it would be some thing to the purpose, The noble Mornay puts another case, that if the sen­tinells be in a dead sleep any common souldier or man, may give the alarum to the City, as when the dogs do not barke the geese do save the capitol, and yet it remaines good, that there is an office, in the hands whereof Christ hath lodged the stewardship of the misteries of God, the word and sacraments, for teaching and baptizing are both put into the same hand; It is not a mans able parts which make him the steward of any of your houses, but your committing the keyes into his hand. Nor abi­lities, but commission, which makes an Ambas­sadour, what if a Gibeonite or any other man was able, and had the skill to dresse a sacri­fice, and performe all the outward work there­about as well as any Priest, Must hee therefore take upon him to usurpe the Priests Office? I think none will say it, No constituted Church either under the Law or Gospel can be denied to have had Officer's ap­pointed for the worke of the Ministry and dispensati­on of the holy things of God; As concerning the Church under the Law who can doubt of it? And for the Churches under the Gospel that they should be constituted and founded by Christ and the Apo­stles who were sent, (for its said John 20. 21.) As my Father hath sent me, so send I you) and then that all sending should determine and cease, as if Christ [Page 14] had given Apostles, Prophets, Evangelists, but no Pastors, and Teachers, can enter into no mans head, till sense and reason be first gone out of it; what else should bee the meaning of those words, [...] Elders, Rulers, Bishops, Pastors, Governours, which are con­tradistinguisht to the Community of the Church. As the Elders and whole Church Acts 15. Rulers and Saints, Heb. 13. verse 24. Angells and Churches, Revel. 1. 20. and the one sort are said to Rule and governe. The other enjoyned to submit and obey them, Heb. 13. 17. for so doubtlesse Christ hath for­med this house of his, as other houses are; This City as other cities, this body or common-wealth as other societies. That is, to consist of such as govern & such as are Governed: for otherwise it would be more like a Cyclops den then an ordered family, If any shall say that [...] and [...] doe signifie nothing but one that carries the lanthorne of do­ctrine, or goes before others by good example, let him say also that a Master or a father of a family doth [...], 1. Tim. 3. 4. 5. give but a good example, to his house, as a very servant may doe, or that Joseph was set [...]. Acts. 7. 10. a good example to Egypt, and no more, The word [...], to preach is in the new testament most usu­ally and for the most part appropriated to preach­ing by office and authority, and when the Apostle saith 1. Tim. 2. 12. I permit not a woman to teach [...] nor to exercise authority (as the word f Docere est ac­tus potestatis. Calvin in lo­cum. signifies) it is plainely signified that to teach in the Church is an act of authority; those then to whom the Apostle commended the oversight of the Church at his farewell. Acts. 20. 28. to whom Peter [Page 15] wrote and charged them with the flocke 1. Pet. 5. 1. whom the golden Candlesticks had for their An­gells, and upon whom that comfortable promise is entaild, I will be with you alwayes unto the end of the world, Matth. 28. 20. are men in office, not indeed called unto Lordship and dominion, but to a ministry and stewardship which is to be regula­ted by that most excellent rule and to that onely end For your edification and not for your destruction 2. Cor. 10. 8.

But this office is undermined and pulled downe by piece-meale, stone by stone, as if a man should say this stone is not essentiall to the house, nor this nor that, and so pull all downe at last. This is a stratagem of the Socinian art; It is said that imposi­tion of hands in ordination is but a ceremony, or formality, and in it selfe a cyphar; and being so why may it not be laid aside as well as that ceremo­ny of laying the Bible on the head, which is spo­ken of in the Concil. Car­thagin 4. c. 2. counsell of Carthage? concerning imposition of hands in the generall this I say that it is not a thing to be slighted as an outward rite in­congruous to the spiritualnesse of the Gospell for 'tis one of those which the Apostle calls the doctrine of the beginning of Christ and the foundation, Heb. 6. 1. 2. and for the particular place it hath in or­dination, let it first be settled & agreed that the mi­nistry being an office or calling hath some way of en­trance into it appointed by him that hath appointed the office, & that there is a separation of men there­unto, or manner of their constitution & ordination, that is, a potestative mission as some expresse it: and then the modus is to be inquired into as touching [Page 16] which, it is argued that ordination by imposition of hands as contradistinguisht from the election of the people is not essential to the māner of entrance. Es­sentiall is a great word. Baptisme & the Lords sup­per are not essentiall to the being of a Christian or to salvation; so as the privation of them should damne the soule, and yet are of excellent use and cleare institution. It may suffice, that there is so much in the word for ordination as that the way of the word in that case is neither to be laid aside nor receded from, nor maimed. The engine planted for battery and overthrow of ordination is the electi­on of the people that is the idipsum wherein the separation of a man to the ministry doth consist, and yet we read of a separation unto God for the worke of the ministry by fasting, prayer, and imposition of hands, without any election of people, Act. 13. 1. 2. I am of Lib. de rep­eccl. 2. cap. 2. parag. 12. Spalato his minde that this was not a se­paration to an office which Paul and Barnabas be­fore had not, but that it was a separation unto God ( [...]) for the worke of the Ministry, is cleere enough, and what was that worke, but the preach­ing of the word and ordaining of elders. Acts. 14. 23. 24. 25. 26. If any man can shew throughout the New-Testament that any did impose hands for se­paration of men to the office or worke of the mini­stry but onely such as were in office themselves, A­postles, Evangelists, Eldership, and these Teachers and Prophets at Antioch, or that the election of the people is the id ipsum of separation, let it be done, or let us have lesse dictating and lesse begging, for by the way let me tell you, wee live in the beg­garliest age that ever was, I meane for begging of the question.

And if the meere election of the people be suffici­ent, what neede was there that the Apostle should leave Titus in Crete, for this cause, that hee might ordaine Elders in every City, Titus 1. 5. For if it be said that [...], that thou mightest ordain, be no more then that thou mightest looke on while the people did it, Then why may not Pharaoh (of whom it is said [...], hee constituted Joseph Go­vernour over Aegypt) bee said to looke on only, while the people did it. And what need was there that Paul and Barnabas should be separated and sent forth to ordaine Elders in every Church, Acts 14. 23. If the Churches election had beene the id ipsum of ordination; And why are the characters and qualifications of Elders and Bishops given and de­scribed to Timothy and Titus, 1 Tim. 3. Tit. 1. Not so much to the people, by which they should pro­ceede in their elections, as to them who were ap­pointed to ordaine them, that they might not lay on hands suddenly, 1 Tim. 5. 22. In which place laying on of hands (as [...] with the He­brews) is put for ordination, and so is not election by the people any where found to be. As for Cases and instances of a people cast up in some remote Island or the like: may not they chuse a Minister? and he perform the office without ordination? such cases may bee formed to overthrow any common rule or law of Ministery or Magistracy either. It's said that an Exceptio fir­mat regulam in non exceptis. exception strengthens a rule, & over­throws it not, for then there could be no rule of a­ny thing, because every rule hath some exception; set the Heteroclites by themselves, and let the rule stand. If David eate the Shew-bread, or the Le­vites [Page 18] performe that office which belongs to the Priests (2 Chron. 29. 34. with Levit. 1. 6.) in case of necessity; there is no more can be said but necessi­tas quod cogit, defendit, that which necessity com­mands, it defends.

That the holy Ghost was given by the imposition of the Apostles hands; (I say the Apostles) Act. 8. 18. is true: but no argument against laying on of hands by the Eldership in ordination, for there were di­vers reasons and occasions of laying on of hands be­sides in ordination: and other hands were laid on in ordination, than could give the holy Ghost. The Levites had imposition of hands ( Fagius in Chald. paraph. in locum. tanquam in sa­crificium, Numb. 8. 10, 11. as upon a sacrifice) dedi­cating them to God and his service. And so in the New Testament, it was used for separation of men to the worke or office of the Ministery: but there is no miracle wrought, nor is the holy Ghost given, nor any inward grace. The word [...] grace seems somewhere to be put for office, as Rom. 1. 5. See Rom. 1. 5 & 15. 15, 16. Gal. 2. 9. Groti­us, Beza, Dieu. [...]. Grace and Apostleship, that is, the grace of Apostleship, & in this sense (as Beza saith) if that [...] or grace be taken, 1 Tim. 4. 14. Then may it be said to be gi­ven with imposition of the hands of the Presbyte­ry. As for election by the people, which is by some cryed up as the All in All in this point, though I have nothing to say against the lawfullnesse of it, where it's duely conditioned: yet if any shall plead the necessity of it as essentiall to the calling of a Mi­nister, I should not stick to say, that there is clearer evidence in Scripture for ordination of Ministers by imposition of hands, then for election by the people. That word, [...], Acts 14. 23. out of which [Page 19] it is expiscate, after a man hath made the best of it, will leave him to beg the question, for there appeares in it no act of the Church at all: but what­soever it signifies, it refers wholly to Paul and Bar­nabas, who did [...] ordaine Elders for the Disciples, and therefore without endangering not only the sense, but the grammer of the Scrip­ture, can no more referre to the people, then Diatrib p. 6. & page 10. he that affirmes that it may, can prove Luke to bee an Apostle (as he stiles him.) I deny not that Cheiro­tonia in the [...] Zonar. in Can. 1. original and first rise of the word sig­nifies a giving vote or suffrage by stretching forth the hand, or an election manifested by that signe, but the use of words, not the Etymology must rule their interpretation; and it is past all question that the Greeke Heathen Authours doe use this word [...] generally, to [...] Hesych. constitute, appoint, or­daine, as is observed by Hesychius, as they doe also So also in Scripture, Acts 1. 26. [...] to reckon or give sentence, though there be no use of counters or little stones: and [...] to bee chosen to a place, or to obtaine a possession, though there be no use of any Lot therein, accor­dingly to w ^ch a man may bee said pedibus ire in sen­tentiam, though he have no feet to goe upon: but because we would not rest in generals, let us examin what was the act of Paul & Barnabas in this place: for it is plaine that they put forth some particular act, g Ephes. 1. 11. when 'its said they ordained for them or unto them Elders, did they ordaine by imposition of hands? as the word [...] signifies in the Greeke Fathers and counsells who may be thought to understand the language) It is not unlikely that those very men that had been sent forth upon this expedition [Page 20] by imposition of hands, fasting & prayer should i [...] the like manner ordaine Elders, for so the very tex [...] in hand couples together, ordaining of Elders in every Church & praying with fastings; or did they elect Elders for them? as Grotius in lo­cum. Grotius seemes to interpret it, but those that contend for that sense of the word, to signify election, will not easily disgest the interpretation, and the truth is, They that argue the peoples election of Ministers, from the election of the seven, Acts. 6. which the Apostles permit­ted to the people there, cannot easily grant that Paul and Barnabas did assume it to themselves here, because it gives away the question, namely election by the people; or did Paul and Barnabas joyne with the Disciples in election? If it had been said [...] it had been something to the purpose, but it is not said they chose with them, but they ordained for them Elders in every Church, And for that which Grotius saith, Credibile est &c. I'ts to be thought that the consent of the people went along also, the reason that he gives, namely because in a lesser matter their consent was sometime taken in, quite overthrowes that which is contended for ex vi verbi out of the word [...], used in the text, and we know that where the Apostles, Elders, and Brethren concurred in an act they are all named Acts. 15. 23. which as here it is not said so it cannot hence be proved; or in the last place, if it be said that the word translated, ordaine, signifies an ordina­tion upon a previous or antecedent election of the people, then 'its cleare that election doth not thrust out ordination nor the act of the people justle out the act of Paul and Barnabas, and so that engine [Page 21] workes not by this Text, which is so much clearer for ordination than election, as the act of Paul and Barnabas is more expresse then that couchant act of the people, which is pretended to lie hid in the same word: which if it be taken in one simple sense, signifying either generally to constitute or ordaine, and so relate to the act of Paul and Barnabas, (with­out thrusting into the notion of the word either imposition of hands (which may be made good els­where in Scripture to have beene used in ordinati­on, or election by the people, which cannot be made good elsewhere) or signifying election by suffrage, and so relate both to Paul & Barnabas and the peo­ple, as if they all concur'd in election or vote, and that was all they did: both these significations the word will beare, though not the Text: but if it carry twins in the belly of it, and import two divers acts different in kinde, and so relate to some act of Paul and Barnabas, differing from the act or suf­frage of the people, then must that signification be proved by good examples, lest it bee found ne­ver to have beene so used before Luke used it so: but I hold my hand from further prosecution of this Scripture, and offer to you one observation more, tending to cleare the point in hand, and that is out of Acts 6. where it is cleare that there was an electi­on of the seven, and as cleare, that the constituti­on or ordination of them was reserved unto the A­postles, vers. 6. Looke yee out seven men whom wee may appoint or constitute over this business; the people elected, the Apostles ordained, vers. 3. & 5. But the election is not called the constitution or ordination, for that the Apostles are said to doe: [Page 22] and how did they doe it? vers. 6. when they had prayed they laid their hands on them, ordination by imposition of hands was the constitutive act. The peoples [...] ver. 6. and the Apostle [...] ver. 3. are not all one: that poore criticisme would ne­ver have beene borne, if the Diatrib. p. 10. Author of it had but set the words together [...] the people set or presented the elected before the Apostles, they did not ordaine them before the Apostles, but presented them to be constituted and ordained by them over that business unto which they were chosen, vers. 3. There is not a more usu­all word in the Arist. politic. passim. Acts 7. 10. 27. 35. Mat. 24. 47. & 25. 41. Lu. 12. 14. Acts 6. 3. Titus 1. 5. usually w [...] [...]he prepo­sition [...], signi­fying the place or the subject matter of their office & gover­ment. greeke tongue, to signifie the ma­king of a Governour, or setling one into an office or praefecture then this word [...] which is also used for the constitution of Elders and Church Of­ficers in the new Testament, which wee call ordi­nation.

If you please to consult the practise of antiquity in the point of election of Bishops ab ordine & plebe (as they use to say) by the Church officers and com­munity, you shall finde 1. That election was never set so high as to give checke to ordination, nor ac­counted that wherein the mission or sending did consist: but as a preparative to ordination by way of good testimony of the person to bee ordained. 2. When you have searcht all records (as Spalato derep. eccles. lib. 3. cap. 3. they are laid together by a very learned hand) the result and summe will be this, that election had the force on­ly of a nomination, presentation, postulation, or consent, so as a Minister could not bee obtruded invitae ecclesiae upon a Church whether it would or no, if they were able to put in a just exception a­gainst [Page 23] him, for which end the person to be ordai­ned was first to be proclaimed, or (as I may say) asked in [...], Concil. Chalced. can. 6. the Church, for the very reason of Cypri­ans Cyprian Ep. 68. Edit. Pam. speech, that the people principally have po­wer to chuse the worthy, or refuse the unworthy, is rendred in the same Epistle, that they do fully know the life & conversation of every man. And therefore it is Diatrib. cap. 11. injudiciously spoken that ordination necessa­rily follows election: for an irrational or meer arbi­trary dissent, when no just exception could be put in bar against a man, could no more hinder a mans or­dination, then such a peevishnesse now a-days can hinder the marriage of one whose name is publisht in the congregation. Ab ordinatoribus plebs docen­da non sequenda, saith Caelestinus.

The cloze of this point might well have beene an Apology for speaking so much of it in this place, had not the Text led me to say something, and the ne­cessity of the times, together with the present occa­sion constrained me to this prolixity. For the office of the Ministery, and the power thereunto belon­ging, are very much undervalued, and laid very low by many: who differing among themselves in principles, doe as in a common interest, joyn to­gether to cry downe and degrade them, In order to a two-fold liberty. The one is the liberty of prophe­sying or preaching, as any man is able to set up the trade: in opposition to which they conceive the Ministers do stand for their own livings and power sake. The other is the liberty of their lusts and ways of loosenesse, and these are such upon whom the feare of the Ministery is fallen, whose Spirit cannot bear too free reproofe, nor their courses a too close [Page 24] observation. And hence it is that some of them ha­ving learning, doe set their wits on worke to rout this office and the power thereof, by bafling the e­vidences of the word, and endeavouring to dis­pute the Scripture out of doores, which though God hath not pleased to deliver Systematically in a way of absolute precept or demonstrative clearnesse in every particular, yet ought to be regarded in the hints and consequences and implications which af­ford foot-hold to a good conscience, and not to be out-wrangled for our ends and lusts sake, as being the becke of that great God who is able to becken us all into nothing, others that cal­culate by the Ephemerides of policy, doe dis­cover or imagine future inconveniences, which may arise from the indiscretion, passion, weake­nesse of the Ministers, and if they will but goe on to play that Cannon a little further, they shall find it will batter and overthrow all Magistracy, or any goverment that is managed by men; others whose tongues are sharper then their arguments fall foule upon the ministry, and poure treble contempt upon it, in lieu of double honour, never was mini­stry more blessed and witnessed unto from heaven, by the successe and fruitfullnesse of it in bringing in and bringing up, a people unto God, (though some of their chickens are caught and carried away by kites or have forsaken them, as duckes forsake the hen that hatched them) never more contemned That which the Collat. Car­thag. 3. Donatist objected sometime to Austin is now rife againe tu quis es? Filius es Ceci­liani, an non? who ordained you, you are the brat of Cecilian, are you not? (whom they pretended [Page 25] to be a traditor or to have given up the holy Scrip­ture to the fire) so they say to the Ministers, whose sons are you? is not your pedigree by lineall de­scent from Antichrist? is not he the top of your kin? he that hath but halfe an eye may see the rea­son why the Wolves would have the Sheep to quitt their dogs. The ministry if encouraged and sup­ported to doe their duty, will be (next under the Parliament, who, we hope, will doe theirs) the greatest bulwarke or banke against the inundation of errour, haeresy, and blasphemy, whose increase is the occasion of this humiliation; It is the lot of the Ministers of the reformed Churches to be grund betweene two Mil-stones, in the first refor­mation, the popish Champions fell pell-mell upon the calling of the Non missi non vocati non con­secrati. Bristow m [...]tiu. Ministers of the reformed Churches pretending it to be null ( ac proinde nulla ecclesia, and consequently (saith Non ab epis­copis ordinati ac proinde nul­la ecclesia Greg de Ʋalentia. Tom. 4. disput. 9. qu [...]st 3. punct 2. in sine. Gregory de Ʋa­lentia) (the Churches no Churches) because they were not ordained by Bishops. The same conclusion is now undertaken; That the present Ministers in this Church are not lawfull Ministers, upon a me­dium quite contrary, that is, because they were ordained by Bishops, nor are those who are ordained by Presbyters, in much better account with the ob­jectours, for they are in the same line of pedigree, being but once more removed from the stocke, great-grandchildren, to the Pope; The cauills of the Papists have been long agoe laid to sleepe by the answers of Mornay of the Church. chap. 11. Sadrel de legi­tim, [...]ocat. Mi­nister. reform [...] Minist. Angli­ca [...] learned men, who have distinguisht be­tweene the corruptions in the persons ordaining or in the fieri of ordination, and the substance and validity of ordination in facto esse, and the very [Page 26] same answers which were made for the first refor­mers and the Ministers ordained by them, are of as full force for the Ministers now in being with us, and the Ministers ordained by them, nor can our Ministery fall by this argument now used against us, without the fall of all ministery in the Churches of Christ in all times and places where Bishops had a hand in ordination, and if the Scripture doe settle the power of ordination in a Presbytery or in the El­ders of the Church, it can never be made good, that a Bishops hand (who is also a presbyter) be­ing joyned with others, can anull the ordination, as neither is Baptisme a nullity because admini­stred by a Bishop and haply with some corrupt ce­remony used in the administration thereof.

I proceed to the second point which I will touch but breifly and reserve the use of both and of that which followes untill the close of all.

Doctrine. 2 These false teachers are they that bring in dam­nable Heresies, Tertull de prae­script. Stuprant veritatem adulterio haere­tico. They defloure the truth by haereticall adultery not onely those that teach without commission, but such as have a calling to teach doe by doctrines of errour bring in damnable haeresies, as its said Acts. 20. 30. Also of your own selves, shall men arise speaking perverse things to draw Disciples after them-They called Paul (because he was a zealous teach­er of the Gospell) a ringleader of the sect of the Nazarens, Acts. 24. 5. [...] signifies one that is the first man of the ranke, it is a military word, and I wish that our military men had not transfused er­rour into the severall parts of our body. If it be said that many of those who are charged with [Page 27] teaching of errours or haeresy are holy men, I answer that a holy man cannot easily be a haeretick, nor are all the errous of holy men to be called haeresy though they may be Hay and Stubble upon the foundation, but it hath been observed of old that some haeresiarchs or heads of haeresy have been well reputed for strictnesse and unblameablenesse of life: we learn out of Austine, that Pelagij nomen non sine laude aliqua posui quia vita ejus a multis praedica­batur. Retract. lib. 2. cap. 33. Pelagius had a very good testimony, and Scripture tells us they come in Sheeps cloathing and speake lies in hypo­crisy. Lies would not take, if they were not commended by the holinesse of the person, and guilded over as a rotten nutmegge with gold, There is a [...] or transformation of Satan into an Angell of light, of false Apostles into the A­postles of Christ, of Satans Ministers into the Mi­nisters of righteousnesse 2 Cor. 11. 13. 14. 15. and ther­fore we must not measure or judge of Ex personis fidem? an ex fide personas? Tertull de prae­scip. faith by the person but of the person by the faith. Truth may be as a Iewell in a dunghill, and errour carried (as Han­niball carried his poyson) in a Gold-ring, That horse of superstition and idolatry, upon the back of which the Divell hath in former times made warr against the Church is slain under him, and now he is mounted upon a fresh horse of another colour, called liberty of opinion, falsely called liberty of con­science, Lets not be ignorant of his devices.

I passe on to the second part of the text. The seed which these false teachers doe sow, and the text saith They shall privily bring in damnable haeresies even de­nying the Lord that bought them, in which wordes we take up these three things.

• 1. That haeresies are damnable.
• [Page 28]2. That damnable haeresies are brought in privily.
• 3. That those which bring them in doe evende­ny the Lord that bought them.

I shall first open these in few words, and then come to the investigation or searching out what hae­resie is, w ^ch is here by the Apostle called damnable.

1. First you see that haeresies are said to be dam­nable or destructive. Haeresies of destruction as its said, Psa. 5. 6. [...] a man of bloods, that is a bloody man: but why should haeresies be emphati­cally called haeresies of destruction? for is not all sin of damnable guilt? and is not death the wages of sin as sin? Its true; And yet as Judas that was an A­postle, and an eminent Disciple of Christ, and betrayed and sold him for money, is called, John 17. 12. [...] the son of destruction, and as the Antichrist is also called, 2 Thes. 2. 3. the man of sinne, the sonne of destruction, because under Christs name and colours he fights against him, and serves his own lusts upon the profession of his name, and so shall fall under more eminent and remar­kable destruction. So Haeretickes who professing Christianity, and the name of Christ, doe denye him, or adulterate his trueth for their owne ends and lusts, shall come under more heavy and sore damnation, which is aggravated by that expressi­on, Swift destruction, which shall fall upon their heads violently and unexpectedly: for their judge­ment lingreth not, and their damnation slumbreth not, vers. 3. And that it may appeare that God had an eye of wrath and vengeance upon this kinde of men long agoe. Its said by our Apostle here, vers. 3. their judgment now of a long time lingreth not: and [Page 29] by Jude, vers. 4. that they were of olde ordained to this condemnation or judgement, which new and unusuall expressions or aggravations of the destru­ction of this kinde of men, doe give sufficient rea­son why haeresies are called haeresies of destruction: whether the word damnable be restrictive to some haeresies, as implying that there are some that are not damnable; or whether it be descriptive, as de­scribing what haeresies are Gerard in locum. ( in suo genere) in gene­ral, must be answered and resolved by the definition or description of haeeresie, what it is: and if we either looke at that description of it, which is implied in this Text, to bee a denying of the Lord the Redee­mer, or which is given of it in any place, in the A­postolicall Epistles; we shall find, that in the Scrip­ture acceptation & description of haeresie, All haere­sie is damnable, not that every Haeretick is certain­ly and peremptorily damned: for then I see no more reason for admonishing an haeretick, then for pray­ing for one that hath sinned a sin unto death; even Judas called the son of perdition, had hee had (as some of the Ancients say) Peters repentance, might have found forgivenesse as he did: but there is this marke set upon haeresie, that we may all heare and feare and doe no such thing.

2. Damnable haeresies are brought in privily, words of this decomposition as [...] doe signifie insinuation, these tares are sowne while men sleep, in a clancular or subtill way whereof men are not a­ware, as its said, Gal. 2. 4. False brethren [...] Gal. 2. 4. at una­wares, privily crept in, and Jude 4. [...] Jude 4. Certain men are crept in privily, meaning Haeresy-masters or false teachers. Haeresie is modest at first, and insi­nuates [Page 30] as the Serpent into Eve by subtle fetches and quaeres, yea, hath God said? Gen. 3. 1. or by sweete promises and inducements, ye shall not surely dye, ye shall be as Gods, your eyes shall be opened, vers. 4. 5. So its said, vers. 3. they shall make merchan­dize of you. [...] with fine forms of speech, words composed for the nonce. The Apostle ob­serves that there is a subtilty, or as you might say a mystery in this Trade of corrupting mens mindes from the simplicity that is in Christ, 2 Cor. 11. 2. Eph. 4. 14. And sometimes they worke by the wife (as the Serpent did) to give her husband the apple: they draw men as Juglers doe a piece of mony with a fine invisible haire, and never bring forth the portenta of their opinions, until their sigmenta have made the way: they mixe their drosse among good silver, and lap up errour in the pap of truth, that some parts of the monster may have their true shape.

3. These that bring in these damnable haeresies doe even deny the Lord that bought them, and here I might take in hand two sorts of opinions. The first is that of the Socinians, who deny that Christ by a proper satisfaction made to the justice of God, did buy or purchase us. To these the finger of the Text seemes directly to point: for they not on­ly deny the Lord Christs theanthropie: but his re­demption by way of purchase. The other is that of some that hence inferre an universall redemption, because that these that bring upon themselves swift destruction are said to bee bought by Lutherani, alisque. Christ: of both which points I cannot say a little without speaking much, and therefore shall hold me to my subject in hand; wee may partly perceive by this expressi­on [Page 31] what damnable haeresies are: for its said that they who bring them in, doe even deny the Lord that bought them; If they deny Christ the Soveraigne Lord See Jude, v. 4. ( [...]) by everting his person or na­tures. If they deny his redemption and so evert his office (whether his Lordship or his redemption bee denyed) the haeresie is damnable, and the word denying seems to me to imply, that the proper na­ure of haeresie is to bee Spalato, os­tensio errorum Suares [...] cap. 1. euersive and overthrow­ting: It consists not properly in additions to the word, saving so farre as those additions are over­throwing the pillars and foundations of truth; that is, Christ the Lord that bought us, or the like to it: for if hay and stubble be built on this foundati­on, 1 Cor. 3. 12. because they doe not overthrow it, or shake and shiver it, therefore though they be errours yet they are not haeresie. Non omnis error est haeresis (saith Ad quod vult deum in praefat. August. Austin) every Errour is not hae­resie: and therefore Weems. Trea­tise of the 4 de generate sons. pag. 180. some distinguish of doctrines or errours thus: some are praeter, some are circa, some are contra fundamentum, that is (as Austine saith) some touch not, some shake, and some raze the foundation. The weight and valour of doctrines must be reck oned by their proximity or nearenesse to the fundamentals: for it is in the Confanguinity of doctrine (as Tertullian calls it) as it is in kindred, the neerenesse of kindred is to be measured by neernesse to the stocke.

This denyall of the Lord that bought them, may be either expresly conceptis verbis and so with a lit­tle more height of expression may amount to blas­phemy, but haply these in the text who used com­posed wordes were not so blacke mouth'd, or this de­nyall [Page 32] may be interpretativè and by consequence: and the consequence is either from their doctrines or a consequence of fact also, from their course or conversation.

The consequence from their doctrines (if it over­throw the faith) must not be drawn out into a long chaine and farr fetcht, least by that meanes every errour be made haeresy, but the consequence must be neere and close, so that you may be able to say this or that doctrine or opinion at the next remove or at a very neer distance denyes the onely sove­raigne God and our Lord Jesus Christ. Jude 4. the battery may strike off a tile or make a hole in the wall, but except it be neere, will not overthrow the foundation, for as from every branch of a great tree one may goe or move to the root, yet the cutting off of any twigge or branch is not a cutting down or rooting up the tree, so though all branches of truth have continuity with the fundamentalls or principles, yet the deniall of every truth is not a razing or overthrow of them, I instance in the great principle, Christ Jesus is the Lord that hath bought us, not because there are not other which being de­nyed, faith is overthrown, but because it is the in­stance in my text, and in Jude. 4. and also because principles lie so close together, and are so concente­rate that an errour which routs one, routes ano­ther by immediate consequence. I will give one in­stance or two, Suppose the resurrection future bee denyed, this overthrowes the faith, 2 Tim. 2. 18. and see how the consequence immediately shatters all principles, 1 Cor. 15. 13. If there be no resurre­ction of the dead, Then is Christ not risen, Then is [Page 33] our preaching vaine, Then is faith vaine, Then be­leevers are yet in their sins. Then the dead in Christ are perisht, vers. 14, 15, 16, 17, 18. Or suppose the Law bee brought into equipage with Christ for ju­stification, marke the consequence. If so (saith the Apostle) then Christ shall profit you nothing, Gal. 5. 2. Christ is become of none effect unto you, verse 4. Yee are fallen from grace, and I make no doubt to say that those of the Galatians, who for their carnall ends, Chap. 6. 12, 13. did breake the continuity and communion of the Church, by gi­ving themselves up to this opinion, were haereticks, not while it was an opinion in debate or controver­sie: but when it grew into a ripe Impostume in such as adhaered to it: and do but observe in both the in­stances given, by how immediate consequence the denyall of the resurrection, or the contempera­ment of the Law with Christ, doe overthrow the fundamentall of Fundamentalls, Christ Jesus, in respect of his redemption or office.

For that which I call consequence of fact, from the course or conversation of Haeretickes: I observe that both the Apostle in this Chapter, and Jude in his Epistle, who follows the same thred in his de­scription of them, do characterise them by the lusts and fleshy courses wherein they live. Jude speaks of false teachers, as is evident by that he exhorts Christians to contend for the faith: because certain men were crept in privily or unawares, vers. 3. 4 He exemplifies the destruction of these by the same. examples of the Angells that fell, and of Sodome and Gomorrha. He drawes out their picture in the like foul colours: and in the fourth verse calls them [Page 34] ungodly men, turning the grace of God into lascivi­ousnesse, and denying the onely Lord God, and our Lord Iesus Christ. And though lusts of the flesh, as a­dultery and the like, cannot be called haeresie; Tarre [...]rem. [...] de Eccl. lib. 4. part 2. cap. 1. Morton in 1 Cor. 11. 18. yet if a man professing Christ shall chuse such an opini­on or doctrine as doth patronize and maintain those lusts, and so walkes in a course of sinne under the protection of such an opinion or tenet, as is con­trary both to faith and holinesse, that comes up to the Scripture-description of haeresie: for so these false teachers that bring in damnable haeresies▪ are said to allure through lusts of the flesh and much wan­tonesse, ver. 18. and to promise liberty, as likewise those that are entangled in their errours doe turne from the holy Commandement, and turn to their former vomit and wallowing in the mire, vers. 20. 21, 22. and so the shipwrack of faith and the putting away of good conscience, 1 Tim. 1. 19. goe both together; and therefore the Nicolaitans, whose do­ctrine was hatefull to Christ, Rev. 2. 15. and whose lusts and filthinesse maintained by their pernicious doctrine Iren. lib. 1. cap. 20. were monstrous, can bee accounted no other then damnable Haereticks (and we may judg Clem. Alex. lib. 7. Strom. the like of others of the same stamp) being the very persons (as is Epiphan. hae­res. 26. conceived by good Authors) whom both Peter and Iude describe as turning the grace of God into lasciviousnesse, and denying the onely Beza in Revel. 2. 15. Lord God and our Lord Jesus Christ, Iude 4. Quiros in Ju­dam.

So much for the opening of the three points, which you may if you please bind up together into one, That false teachers shall privily bring in dam­nable haeresies, even denying the Lord that bought them.

Now we come to search out what Haeresie is.

The word haeresie is of Greeke originall, and is often translated Sect, not Justnian in 2 [...]et. 2. a secando from cutting, but a sectando from following, as being a way which men chuse to follow as its said. The way which they call haeresie, Acts 24. 14 A way of wor­ship or doctrine, for so he saith, so doe I worship the God of my Fathers, beleeving, &c. It appeares to be an act of the will electively pitching upon such a way. For the word it selfe signifies election, com­ming not from Martinius lexicon. [...] to expugne or lay waste, (though that be proper enough) but from [...] to chuse or adhere unto: and therefore the Septuagint Levit. 22. 18. 21. translate [...] free-will offering by [...] election or free-willednesse. The Rabbins call an Haeretick Drusius de 3. sectis Judae, lib. 1. cap. 2. Grotius in Tit. 3. 10. Nic. Fuller Miscellan. [...] which in Gen. 1. 12. Levit. 11. 22. Scripture signifies a kinde or species, and so they denote a man to be an Haereticke, who leaving the common road or way of faith and Doctrine, sets up and followes a parti­cular way of his own, Elias in Tish­bite. [...] one that is [...] or [...] without law, that will not bee bound up by the rule, but runnes out into his owne way, and Nic. Fuller miscel. sacra. lib. 2. cap. 3. some derive it from [...] which is translated [...] Nehem. 9. 17. Exod. 22. 16. signifying to re­fuse or deny, as if you would say a renegado or de­nyer of the trueth.

This word [...] while it kept it selfe among Phi­losophers, Physitians, and other Professors of know­ledge and learning past, for an honest word, but when it came into the Churches quarters, and was taken up by Christians, it became branded, stig­matized and odious. Its used about sixe times in the Acts 5. 17. 26. 5. 15. 5. 28. 22 24. 14. 24. 5. Acts of the Apostles, and whether it may not [Page 36] in some of those places at least, bee taken in good part or indifferently, shall not bee my dispute at this time. But when you finde it in the Epistles A­postolicall, and in the Gospell Churches, it hath not a jot of good savour in it, but carries a marke of iniquity and infamy upon it: In those Epistles it is used about 1 Cor. 11. 18. Gal. 5. 20. Titus 3. 10. 2 Pet. 2. 1. foure times expresly, and because I would not make a definition which you might say is mine owne, and so slight it, I will lay before you the Scriptures that speake of it, that you may in their light see what it is.

The first place is that 1 Cor. 11. 18, 19. I hear that there bee Schismes among you, and I partly beleeve it. For there must bee also haeresies among you, that they which are approved may be made manifest among you.

The Greeke Interpreters take Schisme and Hae­resie in this place, for both one in a manner, and understand not by the word Haeresie any matter [...] Chr [...]s. & Oecumen in l [...]cum. dogmaticall or of Doctrine: but others Beza in loc. argue from the word [...] also. (There must also be hae­resies) that they are distinct, and that though haeresie include schisme, yet schisme doth not in­clude haeresie: and to mee it seemes that they are neare a kinne, because the Apostle rises from one to the other, saying, there are schismes, there must also be haeresies: but they are not collaterally a kin; for by the ascent, haeresie seems to be the grea­ter: For there must bee also haeresies, into which those that are [...] do not Neque enim eos probatos intelligi jubet qui in haeresin fidem demutant Tertull. de prae­script. easily fall, but are made the more conspicuous or manifest for soundnesse and integrity.

That we may find the true nature of haeresie, let me in few words declare what schisme is.

The word schisme imports a rent or division of things that were or should be in continuity and undevidednesse, and as its taken in the matter of Religion, it signifies a rupture in the communion, or from the communion of the Church upon unne­cessary and unwarrantable causes and grounds. A causelesse breaking, or breaking off from the com­munion of the Church in matter of worship or Religion. Society and communion are of great importance: the evill of schisme is answerable to the good of society and communion; we are to judge of schisme by the cause of it: for if it bee upon a cause which the Word warrants not, it is a sinne of high na­ture; Some distribute it into two sorts or parts, Cameron de Schismat. negative and positive. Negative is the very rupture and breaking off: positive is the coalition of the parts rent off into new bodies, or associations un­der other Pastors and Teachers. The formality of schisme consists in the secession or negative part, though the coalition into new bodies, which was called the setting up, altare contra altare may make it more obstinate and pernicious; Now I say the cause must rule us in judging of it. For as it is not the party which separates that makes the Divorce, but the Adulterous party which gives the cause. And as ( Mornay saith) it is not the man who com­mences or begins the suite which makes the trouble, but he that detains the right: So they are the schis­maticks who give the just cause of separation from them, what a hurry was made in the Church by the paschal controversie; wherin ( Tract of schis. page 5. as one saith) both parties might be schismaticks, dividing themselves asunder upon so triviall a matter, who were [Page 38] the Schismaticks when the second Councel of Nice set up Images into such honour, and thereby put the Churches into combustion? Doubtlesse the Coun­cell was the Schismaticke? who were the Schis­maticks when the reformed Churches after all means used, were either driven out, or broke off from the communion of the Church of Rome? question­lesse the Mornay of the Church. cap. 10. Pope and his followers, not the Prote­stants, who departed from them, as the Romans had a saying, that when the Gauls had taken Rome, and Camillus, with the rest of the Patriots were at Veij, then, though the walls of Rome stood where they did before, yet Rome was not in Rome but at Veij; I shall not meddle with those Episcopal dissen­tions in the auncient Churches, commonly called schismes, nor those about the Popedome Spalato lib. 4. de rep. eccles. cap. 11. thirty in number, as they are reckoned: Schisme simply and nakedly is a breaking off, or breaking off from the communion of the Church, upon such grounds as have no weight in the word of God to allow them, as namely when Schisma ni fallor est eadem opinantem at (que) e [...]dem ritu co­lentem quo cae­teri, solo con­gregationis de­lectari dissidio. Aug. contra Faustum. lib. 20. et contra Cresconium grammat. the same faith or doctrine in substantialls is held, and there is accordance and agreement in them: yet through passions and pri­vate ends or fancies, there is offence taken at les­ser matters of fact or order, and so the divorce is made for such faults in the yoke-fellow as are farre short of adultery, as if the members of any of the seven Churches should have separated, because of some drosse in those Golden Candlesticks. The Do­natist who separated upon that principle, that there was no true Church where good and bad were mixt; and that the chaffe in the floore made the wheate uncleane, or that the communion of the [Page 39] godly was blasted and polluted by the mixture of ungodly ones amongst them, was in open schisme: both in breaking off from the Churches of Christ upon that reason, and in assumeing liberty to erect new Churches, onely which, he called the true Churches of Christ.

Now for haeresy; it is schisme and somwhat more as the Apostle implies, and what is that majus quid as Tertullian calls it, or that somewhat more, the an­swere is given in that generally received saying of Ierome, haeresis perversum dogma habet Haeresy goes with a perverse opinion, or errour in doctrine, which I conceive to be a very truth, (though Grotius in 1 Cor. 11. Gro­tius affirme that ex vi vocis it be nihil aliud quam schisma) because the word haeresy in all authors, from the first use of it hath signified a sentence or dogmaticall tenet or assertion, as the severall Sects of Philosophers who differd in their opinions are called haeresies and therefor Jamblichus lib. 2. cap. 1. Jamblichus haveing written of the life of Pythagoras, now saith he it re­maines that I speake [...] concerning his tenets or opinions, so the sects of Saducees and Pha­risees who differd in opinions are called haeresies, and the Hoeresin Syri vocant [...] Doctrinam Drusius in Act. 24. 5. Syriake calls haeresy, doctrine, in which sense it must be taken. Acts. 28. 22. this haeresy that is this doctrine concerning Christ is every where spoken against or contradicted, and the Apostles Peter and Jude are expresse, that these haeresies are brought in by false teachers, and are opposite to the faith, denying Christ Iesus the Lord and his re­demption. 2. Pet. 2. 1. Jude. 3. 4. upon all which con­siderations, and that (as Tertullian elegantly saith) haeresy is a degenerate thing, which arises from the [Page 40] corruption and adulterating of the truth ( tanquam caprificus a papauere fici, oleaster, ex olivae grano &c.) I am cleer enough that in haeresy there must be mat­ter of opinion or doctrine, and so the meaning of the Apostle in this place of the Corinthians is to shew, that as there were already schismes amongst them, and dividing into parties as their partiality, affection, and selfe-respects led them, so, there must be also haeresies or errours in doctrine which should fight against the truth of the Gospell, & pa­tronize vitious, and filthy lusts of the flesh, to which both errours, and lusts there would be some that would decline, but those that were approved and sound-hearted would be made manifest among them, and so I conclude that haeresy is a renting or tearing the communion of the Church, as it is schisme, and a subverting of the doctrine of truth and holiness as it is haeresy, like sedition in the com­mon wealth, (for schisme as one saith is an ecclesia­stical sedition) when it is not only made against the faults of some persons, or their miscarriage in go­vernment, or some abuses in fact, but ariseth from principles or errours opposite and destructive to the fundamentall lawes and justice of the Kingdom.

The second place is that Gal. 5. 19. 20. The workes of the flesh are manifest which are adultery fornicati­on. &c. Seditions, heresies, [...], translated divi­sions. Rom. 16. 17. is here translated seditions, sedi­tions or divisions and haeresies may well be set to­gether for they goe together, haeresies are workes of the flesh, manifest workes of the flesh, The workes of the flesh are said to be manifest, either because they are the product and fruites of that inward cor­ruption [Page 41] called flesh, and are the tokens and markes of a carnall man, or because they may be discerned and knowne by the Mr. Perkins in Galath 5. light of reason and of a natu­rall conscience, except the light be by strength of lusts extinct▪ or by the judgement of God darkned or put out. Divines usually from this place doe prove against the Papists, that by flesh is not onely meant the sensuall appetite or inferiour faculties of the Soule, but the higher also, as the minde and judgement, because haeresy is an errour of the minde and so no doubt it is, though it may be called carnall also in respect of those fleshly lusts or ends which carry men thereinto, and are exercised under the patronage thereof. Austin sometime saith that in his judgement, it either not at all, or very hardly can be regularly defined Aut non omni­no aut difficul­ter &c. Aug. ad quod vult deum in proefatione. what makes an haeretick, but he comes very neere it in another place say­ing hee is an haeretick (in my opinion) who for some or other temporall profit especially his owne glory or dignity, doth either beget De vtilitate credendi cap. 1. qui alicuiustem­poralis commodi & maxime glo­rioe principatus­que sui gratia. &c. or follow false and new opinions, The Scripture notion of the word haeresy, runs very much this way, and it is to be feared that mens selfe ends, wealth, eminency, in­terests have too much ingrediency into their opini­ons in these times, the Lord will discover and blast the doctrine which he hates, and them also that hold up such opinions, as are under his anathema and haply against the conscience also, of those that follow them, for their private and unworthy ends.

The third place is that Titus. 3. 10. 11. A man that is an haeretick after the first and second admonition reject. Knowing that he that is such, is subverted, and [Page 42] sinneth being condemned of himselfe. In the former verse there is an exhortation to avoid foolish questi­ons and genealogies and contentions and strive­ings about the Law because they are unprofitable and vaine, and then it followes. A man that is a haere­tick. &c. whence the Examen cen­surae. pag. 272. and 280. Arminians interpret an hae­retick to be one that makes contention and di­vision upon trifling and slighty questions, who is condemned of himselfe because he litigates and makes a stirre about such things as himselfe knowes to be of small importance, but I conceive the mat­ter not to be so slighty as they would make it, for it is said of such a one [...] he is subverted, as a Ship that turns up her keele or a house when the foundation is turned topsy turvy, and therefore Deut. 32. 20. where the extreamly desperate estate of a people at last cast, is exprest, the Greeke ren­ders it by the word used in this text. [...] it is a people turned upside downe or sub­verted, which also the [...] Sub­vertit ut cum superior pars in imam vertitur Avenarius. Hebrew word imports both in this place and else where, and so haeresy is concluded to be a subversive thing and not a peevish litigation about slight questions, as the Arminians would put it off, but thus much may be collected from the cohaerence, that a man may be denominated an haeretick for doctrinall and dogmaticall errours holden and contentiously defended and maintained, and it is observed by some that wordes of this forme and termination as [...] do signifie an ap­titude or readinesse, and so the Cameron my­ [...]thec cui volu­pe est tueri fal­sas & erroneas [...]piniones. word in the text signifies, one that with complacency and choyce adheres to such errours, but the greatest doubt is what is meant by those wordes, he sinneth being con­demned [Page 43] of himselfe, which Chrisost. in Titus. 3. 10. 11. Chrysostom refers to the admonitions precedent, for in that such a man hath been admonisht, he cannot reply in his owne de­fence [...] &c. no man hath shewed me my er­rour, no man hath better instructed me, and so hath his mouth stopt and is condemned of his owne conscience, and it is not to be denyed that very ma­ny interpreters both ancient and moderne by the word [...] doe understand a man that is convinced in his owne conscience that he erres, and that he goes contrary to his owne light, sciens, vo­lens, but this interpretation is by Minus Cels [...]s pag. 13. Estius in locum, cum multis aliis. many disallowd and argued against, that moderate and sweet breath|'d De Arrianis. lib. 5. Salvian speakeing of the Arrians saith, Haeretici sunt, non scientes, apud nos non apud se, quod illi nobis, hoc nos illis &c. They are Haereticks but not knowingly, with us they are, but not with themselves, And indeed the word in the text doth not necessa­rily carry so farre, as that an haeretick is condemned of his owne conscience, but as [...] is a man taught of himselfe, without a Master, so [...] is a man condemned of himselfe, not merely misled by others to whom he hath given up himselfe blind­fold, but as one that hath electively taken up and with a fixed self-will is resolved to persist, in his er­rour and way, which he thinks to be truth, and that he doth Godgood service in holding on in it, there are two things that may be cleerly taken up. 1. That it is made the character of an haeretick to sin be­cause condemned of himselfe. 2. That another man may know that he is subverted and sins being selfe condemned, for 'its said after admonition re­ject him Knowing that he that is such is subverted. [Page 44] &c. But how shall this be known? Is it because he sins against common notions or principles within the ken of natures light? This restraines haeresy which is a subverting of the faith onely to that which is contrary to light of nature, which light of nature may bee in some particular so defaced, like a superscription on old coyne, that though I may know he sins, yet he is not convinced in himselfe. Is it then because he takes up an opinion for his lusts sake and private ends against his light and knowledge? Then indeed he sins because condem­ned of himselfe, but how can another know it? It rests therefore that an haeretick rejecting admoniti­on may be said to be condemned of himselfe, be­cause hee chuseth his owne errours, and rejects the truth and so interpretative that is vertually and by consequence is condemned of himselfe, as they who thrust away the word from them, did judge themselves unworthy of eternall life. Acts. 13. 46. Here is (as you see) an [...] or selfe condemning without conviction of conscience or knowledge of their own sin in it.

The fourth place is the Text which we have in hand, and this whole chapter, compared with the Epistle of Iude, in both which haeresy is graphically described, as hath before been opend. That which remaines to be done, is the drawing up of that hath been said concerning the meaning of the word, or the explication of the things, out of the Scriptures alleaged, into a result, and that is this. The Scripture seemes to make haeresy a complicate evill in which there is these three things (whether all of them essentiall ingredients, or some of them [Page 45] be usuall attendants or concomitants I dispute not)

1. Dogmaticall or doctrinall errour, even over throwing the faith or [...] 2. lim. 2. 18. Funditas ever­tunt, solo equa [...]t. subverting the pillars and foundations of the doctrine of Christ which Jude calls the common salvation ver. 3. 2. Seperation from, or renting of the unity and communion of the Church, some time Schisma e­ructat in here sin ut non nemo ait. schisme introduces haeresy, when men are run out upon peevishnesse of spirit or some unwarrantable grounds, they commonly run on into errour of opinion and doctrine, being caught like a loose and wandring sheep, severd from the flock- by the wolves which lie in waite for such, sometimes the schisme followes upon the er­rour of opinion drunke in, and so departure from the truth, is attended with departure from the so­ciety and communion of the Church, Jude have­ing described haereticks, saith ver. 19. [...] these are they that separate themselves. 3. A loose and carnall course taken up and followed ei­ther privately or openly, and that under the patro­nage and protection of these dogmaticall errours, Their lives are as full of Athisme as their opinions of blasphemy or false-hood, all which being laid to­gether, it appeares that an haereticke's understan­ding & mind is corrupted, a good conscience is thrust away, his will electively adheres to errour and false wayes; his affections are drowned in sensuality and lusts, he is subverted and sins being selfe condemned, either [...]. Oicumen in tit. 3. 8. formerlly, by his owne conscience and light yet remaining, or Ideo sibi dam natus quia in quo damnatur sibi eligit Tertull, de proe virtually by his voluntary re­jection of Gods truth to stick to his owne errour, and so in conclusion (except the Lord pull him out of the fire by some happy hand in the meane [Page 46] time) hee brings upon himselfe swift destruction. As touching pertinacy or obstinacy which is gene­rally by Divines put into the definition of haeresie according to that saying: errare possum, haereticus es­se nolo, I shall say but this, that obstinacy may bee considered, either in respect of the crime of haeresie, or of the censure and rejection of an Haereticke.

In respect of the crime of haeresie two ways. First, that an errour in it selfe not haeresie is made haeresie, by obstinacy, as some of the Papists will have that to be haeresie which is stifly holden by any man after the Rhemists Annot. in Tit. 3. 10. determination or admonition of the Church, when a Councell, or that transcendent thing called the Pope hath defined by the authority of his infalli­ble Chaire, that such an errour is haeresie, and hath put it under Anathema, though Error in fide non ideo haere­sis quia ab ec­clesia damnatus sed quia fidei contrarius. Altenstaig, &c. verbo, haeresis & T [...]rre crem, summa, lib. 4. 2 part. cap. 3. others of them (in my opinion) say more rightly, that an errour in faith is not therefore haeresie, because condemned by the Church: but because contrary to the faith: or secondly, that an errour subverting the faith is not haeresie, unlesse attended with obstinacy, and that (as I conceive) cannot be said; for as Constancy in that which is good, as namely faith or justice, doth not make faith to be faith, or justice to be justice: so neither doth obstinacy in evill, or errour, make that errour to be haeresie; but as vertue is commen­dable, and rendred more glorious by constancy, so is haeresie aggravated and made more high by ob­stinacy. The essence or nature, and so the denomi­nation of haeresie is not to be measured by obstinacy against the decision or admonition of the Church, (for then every such obstinate errour should be hae­resie) but by the contrariety and opposition of it to [Page 47] the principles of faith which are razed or over­throwne.

In respect of the censure and rejection of an Haere­tick, (which rejection, whether it be by a private be­leever or by sentence of the Church I now dispute not) I suppose obstinacy is requisite: for as in o­ther scandalls the rule of proceeding is. If hee heare not thee, or if he heare not the Church: so its said, a man that is an Haereticke, reject, after the first and second admonition; Contumacy is a common adjunct of sinne, in order to the finall judgement or sen­tence of the Church in excommunication; In a word, I cannot read those words, Titus 3. 10. Thus, or in this sense. [...]. A man that after the first and second admonition is an Haereticke, as if he then became an Haereticke by standing out against or after admoni­tion, but thus, reject a man haereticall; after the first and second admonition, which argues and de­monstrates, that he may be an Haeretick before he bee obstinate, and so obstinacy is not essentiall to the nature or being of haeresie, Though I confesse, (and doe suggest it to your observation and saddest thoughts) that Haeretickes are generally and usual­ly stricken with obstinacy, few of them that runne into this labyrinth doe either seeke, or finde the way out; when the vitall parts of faith are putrified and corrupted in any Patient, the recovery is hope­lesse; weigh seriously that expression or marke set on these very men by Iude, ver. 12. Trees twice dead, plucked up by the rootes; when do you see such a tree recover life and fruit? Its a hard rescue to fetch a man off that is prisoner to an erring conscience, especi­ally if he be fetter'd by both legs, his judgment be­ing [Page 48] captivated by errour, and his affections ensla­ved by lusts; we must doe our duty, and of some have compassion, and others of them save with feare: [...] snatching them out of the fire, Jude, verse 22. 23. Though they complaine of violence offe­red to their liberty, when they are pul'd out of the fire. For (as Invitum qui servat idem fa­cit [...]ccidenti Horat. the saying is) hee that saves a man a­gainst his will, hath no more thankes for his labour then if he kill'd him. It is a matter of wonder and a­mazement to see men of eminent parts and lear­ning, of great reputation for Religion, captivated, carried away, and made prey of, by senselesse and absurd fancies and opinions: but that wee know there are no delusions or lies, but are strong when God delivers a man up to them in way of punish­ment for not receiving the truth with love thereof. The Lord give us to receive his truth with fear and trembling, and make us thankfull (whom in this time of wantonnesse (as some call it) or rather wickednesse of opinions, hee hath kept from ship­wracke of faith, and made to stand upright when men that have lived strictly and religiously (as [...] Chrys. Epistola 4. ad Olymp. Chrysostome said of Pelagius) seem to warp and to be drawn awry.

Having thus farrre laid open the nature and dan­ger of haeresie by the Scriptures, I should now come to the use of all: but that in few words I desire to put you in minde in what notion the word haeresie hath passed amongst men in common acceptation, and that I shall doe in these two words.

1. The Ecclesiasticall or Scholasticall acceptation is this: T [...]rrecrem. sum. lib. 4. Haeresie is an errour or assertion contrary to the faith in points fundamentall or momentous, [Page 49] holden or maintain'd by a man professing the Chri­stian faith: this they call simple haeresie, and such a one an Haereticke: licet ab ecclesia non recesserit, though (saith In Gal. cap. 5. Ierome) hee doth not separate or make secession from the Church: and though hee cannot be blemisht with wickednesse morall, or in conversation. All momentous truths are not stri­ctly so called fundamentall; there are truths (as I may say) of second and third magnitude; like stones in a building which be next unto, or upon the foun­dation; what these are which are precisely funda­mentall, and what is the boundary of them, and by what certaine measure they must be measured, if it exceed not my skill to determine (as I dare not say but it may) yet it is a worke beyond my time. This only I say to the point in hand, That the for­malis ratio or nature of haeresie as it is distinguisht from schisme and fleshly lusts, is rightly stated to consist in an errour or assertion, contrary to, and de­structive of the faith, and the degree of pravity in the errour, is correspondent to the degree of importance of the truth that's destroyed by it or denied.

2. The vulgar, and indeed abusive acceptation of the word, is an infamy or reproach which usu­ally men flinge in the face of others at random, that are not of their opinion: and its too true (as a lear­ned man saith) that haeresie and schisme are two the­ologicall scare-crowes, many times set up to scare people and affright them. The strongest party of the two commonly cries out of haeresie: the weakest par­ty cry out of persecution, so the Papist puts a marke or brand of haereticall pravity upon, and calls all Haeretickes, who are opposite to their Spalato. lib. 1. c [...]p. 10. false do­ctrines [Page 50] or filthy lusts; Haeresie was taken in a large sense, when the L. Cooke his Institutes. Lollards were indicted for haere­sie, because they held it not meritorious to goe in pilgrimage to Saint Thomas, or Mary of Walsing­ham: or when Virgilius Bishop of Saltzburg was condemned for the haeresie of holding that there were Antipodes; Apology, cap. 7. Bellarmine tells K. Iames that for all his beleeving the Scriptures, the three Creeds, the foure great and generall Councells, yet he might be an Haereticke: and his meaning was, because the Popes infallibility or supremacy was not in any of the Kings Creeds. As the intollerable abuse of excom­munication formerly, made no man to value it a­bove the price at which he could buy it off; so the abuse of this name, and throwing it about at ran­dome, makes it not regarded, which yet is a fear­full thing in it selfe, and bringing swift destruction; It hath been stretcht too farre to be a brand stigma­tizing true beleevers, and to scare men from pry­ing into the trueth by making it odious, and it is shriveled and shrunke up too much, even almost to nothing by such as are affraid to hit themselves by defining it: but is there not such a thing? is there not such a damnable sin? why then doe such hor­rible sins as the sin against the holy Ghost, and the sin of haeresie, lye like a terra incognita undiscovered, unpreacht against? Seeing there is to be found in Scripture, especially in the Apostolicall Epistles, so much said in description of, and for caution a­gainst damnable haeresies and doctrines, and the false teachers which privily bring them in, and bring upon themselves and many that follow their pernicious wayes, such fearfull destruction.

That which now remains is to draw up that which hath been said into matter of use and application.

Ʋse 1 And first let me speak to you all, who professe the trueth of the Gospel of our Lord Jesus Christ, that you would be Protestants once again, by declaring your selves against the heterodoxies & dangerous errors of the present times, for the infection spreads by reason of many that goe abroad with running sores upon them; and if the Apostle, when hee gave all diligence to write to beleevers of the common sal­vation, thought it needfull for him to write to them, and exhort them that they should earnestly contend for the faith once delivered to the Saints, upon this ground and reason that there were certain men crept in unawares, &c. Jude 3. 4. You cannot thinke it impertinent and unseasonable at this time to be ex­horted to the same earnest contending for the faith, for you are beset with danger on all sides, the con­tagion is epidemicall, many are distracted with here is Christ, and there is Christ, and are mis-led into pernicious wayes: yea even some that seemed to be good eares of come are mil-dewd and almost blasted, I doe therefore exhort you to consider the danger, as you may easily summe it up from that which hath been said, for you have heard that there shall be false Teachers amongst you, we need not say there, shall be, but more suitable to our owne condition wee may say, There are as its said, 1 Iohn 4. 4. many false Prophets are gone out into the world; you see they are gone out, I would we might see that they were come in againe. 2. That these are they who bring in damnable haeresies, they goe out to bring these in, they are ring-leaders, or (as [Page 52] Tertullian said of Philosophers) the patriarchs of hae­resies. 3. That they bring in these damnable haere­sies privily, they spawn first in quaeries or plausible beginnings (the greatest Crocodile did at first lye in an egge Franzius hi­storia animalium. Paulo majus anserino, little bigger then a goose-egge) 2 Cor. 11. 15. themselves are transformed as Mini­sters of righteousnesse: 2 Pet. 2. 3. Rom. 16. 18. their words are composed and good, their speeches are faire, their artifice is Eph. 4. 14. full of sleight and cunning craftinesse, and therefore they creepe at unawares not onely into houses, but into mens bosomes also. 4. That hae­resies are damnable and destructive poison, though given in honey, they arise and are made up coede Scripturarum (as Tertullian saith) by felling downe the goodly timber of the holy Scriptures; 2 Pet. 3. 16. wrested to the destruction of them that wrest them, they turne grace into lasciviousnesse; deny the Lord Jesus Christ, overthrow the faith, subvert the soule, carry men down the stream of lust and liberty, and so bring swift destruction. 5. That many shall follow these pernici­ous wayes, Rom. 16. 18. the simple are deceived, the learned are given up to 2 Thes 2. 12. strong delusions, the unstable are carried about like children with every Eph. 4. 14. wind of do­ctrine: Those that by profession of the truth had escaped the pollutions of the world, are againe 2 Pet. 2. 20. entangled and overcome, and so the latter end of many (that are carried away either by speciousnesse of errour or liberty of lust) is worse then the begin­ning. 6. That the last times shall be most of all in­fested with these pernicious errours. 1 Tim. 4. 1. Jude 17. 18. The spirit speaketh expresly, that in the latter times some shal depart from the faith, giving heed to seducing spi­rits: the Apostles have foretold that there shall bee [Page 53] mockers in the last time: and by this (saith [...] John 2. 18. the A­postle) we know that it is the last time because there are many Antichrists, and wee may very well un­derstand by the last times, not onely the times of the Gospell in generall, but the time of Antichrists declining as well as of his arising and growth. The last of the last times: For as the last times of the Je­wish Church (after it had shaken off the captivity and idolatry) were pester'd and infested most of all with haeresies untill Christ came with a new doctrine of the Gospell, and untill the desolation of the frame of that Church: so the last dayes of Gospell Chur­ches having shaken off the second Babylonish capti­vity and idolatry, shall be infested with these dan­gerous errours and haeresies, and haply untill the very second comming of Christ, or at least untill he shall gloriously declare himself in the destructi­on of the beast and false Prophet and in the calling of the Jewes.

These things being laid together doe cry aloud unto you, to consider your danger, and to hearken to the frequent inculcations of the Apostles in their Epistles, in almost all their 2 Cor. 11. 3. Epistles, describing false teachers to bee like the Serpent that beguiled Eve, branding them with the name of Jannes and Jambres, Balaam, false Apostles, deceitfull workers, ministers of Sathan, &c. stigmatizing their doctrins with the names of damnable haeresies, doctrines of Devills, &c. Fortifying Christians with effectuall arguments and exhortations against the impressions and infections of such poysonous errours. And if you looke upon those Epistles which were sent from heaven to the seven Churches, you shall finde [Page 54] that the greatest part of those comminations in them contained, are thundred forth against haere­sies or doctrinall errours, maintaining or cherish­ing (as I may call them) haereticall lusts, there wee finde them Revel. 2. 2. that said they were Apostles, but were lyers, the cap. 2. 9. 14. 15. 20. 24. blasphemy of such as said they were Jews, but were the Synagogue of Satan, the doctrine of Balaam, the doctrine of the Nicolaitans, the tea­ching and seducing of Jezebel, the depths of Sathan, &c. The Churches are commended, or the Angels of those Churches, who found out these disguised seducers, and kept the truth uninfected by them, and those Angels or Churches blamed which Revel. 2. 15. had them and suffered them in their bosome. These things I offer to your serious and sad consideration, you have not made use of the point, as soone as you have said The Minister railes. Its not my meaning to poure out all this that hath beene said upon eve­ry errour either preacht or followed in our times: but to shew you that false teachers and haeresies must be and shall be in the Gospel Churches: and to put you in minde what the Scripture saith concer­ning them, and how much you are concerned to looke about you: for I observe that men are not so jealous over themselves, or so affraid of Vers. 20. corrupti­on of their minds as they ought to be, nor so sensible of sin in intellectuall errours as in morall corrupti­ons, and yet we know diseases in the head are mor­tall too: and that a fish begins to corrupt and stink in the head and so throughout; corrupt manners u­sually and naturally follow upon corrupt minds; they that are not sound in the faith, no wonder if they be not sound in the feare, and in the wayes of [Page 55] God, whither will this new scepticisme come and into what will it be resolved? but into Athiesme, when men begin to fall; we see by experience, that many fall from story to story till they come to the very bottom, And therefore I exhort and be­seech you all to that which the scripture exhorts and injoynes upon Christians, who are in danger of being seduced by false teachers or their doct­rines, and that is, to try the spirits whether they are of God. 1. John. 4. 1. To contend for the faith once delivered Jude. 3. To beware lest you be carri­ed away with the errour of lawlesse men 2. Pet. 3. 17. To turne away from such as creep into houses and lead captive silly women, 2. Tim. 3. 5. 6. To avoid foolish questions which are unprofitable and vaine Titus. 3. 9. To hold faith and a good conscience. 1. Tim. 1. 19. To continue in the things that you have learn­ed and been assured of out of the word of God, 2. Tim. 3. 14. And lastly If there come any unto you, and bring not this doctrine receive him not into your house neither say to him [...] 2. Epistle. of John. 10. 11. For he that bids him god speed is partaker of his evill deeds, where the Apostle supposes that false teachers are men of evill deeds, besides their false doctrines, or that indeed their false doctrine is evill deeds in the plurall number, and therefore not to be sligh­ted off as a thing of the minde or mentall mistake onely, you see that to countenance or encourage such teachers is to be partaker of their evill deeds, and whatsoever credit you will give to the report of lib. 3. cap. 3. Irenaeus concerning John his leaping out of the bath from Cerinthus or Polycarp his refuseal of Mar­cion [Page 56] his acquaintance, yet, the observation which he makes upon those reports or histories, is to be taken notice of that the Apostles and their followers, would Tantum Apostoli & eorum discipuli &c. Iren lib. 3. cap. 3. not so much as verbo tenus communicate with any of them that had adulterated the truth, how much lesse should private Christians close with such sedu­cers who are more likely to pull them into the water, then they to pull them out, Naturally wee are tinder too apt to take fire by their sparkes, he that fishes with an haereticall bait may haply catch more in a moneth, than some godly Minister shall bring to Christ with all his travell and paines, as long as he lives, for he hath the advantage of the bait and therein lies the odds of successe between preach­ing of errour and preaching of the truth, I maruell (saith the Apostle) that you are so soone removed from him, that called you into the grace of Christ, unto another gospell. Gal. 1. 6. there was the won­der [...] that they were removed so quick­ly, and the Apostles wonder may be ours also, wee have been a people of as powerfull godlinesse, as any in the world; practicall divinity was impro­ved to a great height of clearenesse and sweetnesse but I feare that I may truely say we were best in worst times, wee held our cloake in the winde and now are laying it off in the sun, A miserable decli­nation from the life and power of godlinesse is come to passe within these few yeares, our practicals, our inward and close wayes of walking with God in faith and love, are sublimed into fancies and va­pour out into fumes of new opinions, and which is worst of all, we take this dropsy to be growth, and conceive our selves to be more spirituall and re­fined [Page 57] because more ayry and notionall. The Lord humble us for our declensions and swervings from the 1 Tim. 6. 3. end of the commandement (which is love out of a pure heart and of a good conscience and of faith unfained) and for our turnings aside to vaine ianglings, The best way of fortification of our selves against the allurements and assaults of false teach­ers is 1. To be grounded in the principles of the doctrines of Christ, or else we shall easily be tum­bled up and downe like loose stones that lie not fast in the building upon the foundation. 2. To study and adhere unto the doctrine which is 1 Tim. 1. 5. 6. accor­ding to godlinesse, practicall and edifying truths, which draw up the heart into acquaintance and communion with God, and draw it out in love and obedience to him, For its good that the heart be stablisht with grace, Heb. 13. 9. 3. To hold faith and a good conscience 1. Tim. 1. 19. for if we thrust away a good conscience by entertaining base lusts and ends, the shipwrack of faith will follow. 4. To pray for confirmation and establishment by the hand of God, for as it is not a strong constitution that is a protection against the plague, so neither is it parts and learning which secure us from beleeving lies and delusions. Its a mercy for which we are not enough thankfull, that God keeps any of us stand­ing upright when others shrink awry, or that wee are enabled to discerne between truth and errour, and to stand for the one, and withstand the other; when so many that have driven a great trade of profession are broken and turned bankerupts.

5. To keep as a treasure those truths wherein you have formerly found comfort, and which have [Page 58] been attested and confirmed to you by your owne experience, sit upon those flowers still and sucke their fresh honey every day. A Christian very hard­ly parts with those truths that have been sealed up to his experience, but its no wonder that a man should lose that out of his head which he never had in his heart.

Ʋse 2 To those that bring in or follow these pernicious wayes of damnable haeresy, you shall see the crop which you shall reap, swift destruction, you are un­der judgement which slumbers not. It will be de­structive to you to wrest the Scriptures. 2. Pet. 5. 16. and to make merchandise of mens soules for sin­full ends. 2. Pet. 2. 3. To corrupt the mindes of men from the simplicity that is in Christ. 2. Cor. 11. 3. and to cause divisions and scandalls Rom. 16. 17. are things which will cost you deare. lay to heart the terrible expressions of wrath which are fulminated against such men in Scripture, There may be diffe­rences in opinion, betweene them that are godly, which are not inconsistent, with the peace of the Churches and for which its unlawfull [...] ( as the historian saith) to make butter and cheese of one another, Its a discreet rule which is laid downe by one Conradus Bergius. de­dictamine, &c. Si non idem sentimus de veri­tate at saltem de pondere If we cannot agree upon the truth of every question or point of divinity yet at least lets be agreed concerning the weight and moment thereof, so as not to make as great a stirr about a tile of the house, as if it were a foundati­on stone, nor erect new parties or Churches upon every lesser variation; but to contend for, or pre­tend a liberty of professing or publishing such do­cttrins [Page 59] as overthrow the faith and subvert the soule under the name of liberty of conscience can be no other then [...] 2. Tim. 3. 9. a manifest fol­ly or madnesse. Is this liberty any part of Christs pur­chase? Hath he made men free to sin and deny him that bought them? what yoake of bondage doth this liberty free us from? Gal. 5. 1. should we claime a liberty of being in bondage to errour? or promise to men a liberty of being servants to corruption, which the falseteachers in effect did 2. Pet. 2. 19. God hath (as one saith) reserved to himself as his pre­rogative three things. Ex nihilo creare, futura praedicere, conscientijs dominari. To create out of no­thing, to foretell things to come, to have dominion o­ver conscience, and it is true that while a thing is within, in the conscience, its out of mans reach, but when 'its acted and comes abroad then it comes into mans jurisdiction and is cognizable in foro hu­mano, God onely is judge of thoughts, men also are judges of actions, Its a great mistake and of very ill consequence to imagine that a man is alwayes bound to act or practice according to the light or judgement of conscience though rightly informed in thesi, for then I see not, that there can be any place for that rule given by the Apostle. Rom: 14. 22. Hast thou faith? have it to thy selfe be­fore God, Truth it selfe though never to be denyed yet is not alwayes to be declared, for the hurt or scandall may be greater, then an inseasonable pro­fession or practice of that which is in it selfe law­full may be worth, but the mistake is yet more grosse to imagine that an erring conscience is a suffi­cient protection or warranty for an evill act. Its [Page 60] sin to goe againstan erring conscience, ( Stante dic­tamine) as its sin to ravish and force awhore. Its sin also to act according to the dictate of an erring conscience as to committ adul tery with consent. To make conscience the finall judge of actions, is to wipe out the hand writing of the word of God, which doth condemne many times, those things which conscience justifies, yea and men also may passe just judgement on delusions or lyes though those that vent them doe beleeve them for truths; If conscience be warrant enough for practices and opinions, and liberty of conscience be a sufficient licence to vent or act them, I cannot see but the ju­dicatories either of Church or State may shut up their Shop, and bee resolved into the judicatory of every mans private conscience. And put the case that the Magistrate should conceive himselfe bound in conscience to draw forth his authority a­gainst false teachers, or their damnable haeresies, and (upon that supposed errour) should challenge a liberty of judging, as wee doe of acting, would our liberty give us any ease so long as he had his, and were it not better for him to judge and for us to walke by a knowne rule? and if we should say that his liberty of judging is unlawfull, it is as easy for him to say that our liberty of preaching or pro­fessing errours, is so too.

To you that are Ministers of the word, that you would draw forth the sword of the Spirit against these spirits of errour, as not onely the duty you owe to Gods truth and mens soules requireth, but also the pressing examples of the Apostles doe con­straine you; let not the Lord Jesus Christ and his [Page 61] offices, be denyed by false teachers and by your silence too, and the Lord grant that it may not be said of you as of the Ministers of Ephesus Acts. 20. 30. also of your owne selves shall men arise speaking per­verse things to draw away Disciples after them. Catha­rinus said of some middle-region men in those times, that they were Luther anunculi halfe or dough-baked Lutherans; Let us not half between two opinions but be valiant for the truth. He is but halfe a good Sheepheard that feeds the sheep in good pasture, but defends them not from the wolves; It belongs to you [...] Titus. 1. 11. to stop their mouths that is by conviction as is plaine by the ninth verse as Christ [...] Matth. 22. 34. Stopt the Sadduces mouths by silencing their arguments. They wil tell you that arguments of vre seca, fire & faggot are not fit arguments for Ministers, that their minds ought to be enlightned, not their bodies bur­ned, and the truth is, the keys are given to Peter not the sword, He usurps that without authority, the weapons of our warfare are not carnall, Malchus eare is not to be cut off by us. But wil they that plead ex­emption from violence, suffer & endure the word of conviction? will they afford their ears & patient­ly beare the examination of their errours? I fear they will not; such is their love to & their pleropho­ry of errour, Nay will they not rather cast dirt upon the Ministery, and use all stratagems to undermine it, decrying their calling and their lively-hood or tithes which among all their destructive errours must needs be confessed to bee a saveing doctrine, whatsoever be the event, you that are Gods Mini­sters must venture into the Lions mouth to savea [Page 62] sheepe, and assert and vindicate the truth of God from being taken captive by errour: for if either his trueth or his people be lost by your default, the account will be heavy.

Ʋse 4 As I began, so I shall conclude with you (the Ho­norable house) every one sees what height we are come unto. Arrius in Alexand. was but as one spark, a little water at first would have quench'd that fire which afterward set almost all the world in flames. I see by your order for keeping of this solemne day, that you take notice of the growth of errour, haere­sie and blasphemy, I would you had taken such no­tice of the beginnings of them. If you take notice of these as a judgment upon us, then search out the sin for which this judgement comes. If you take notice of them as our sin, then let every man labour to owne it so farre as by participation it is made his owne, that so we may be truly humbled, and re­new our Vowes and Covenants to owne and stand up for the truth of God, against all invasions of er­rour and haeresie; you as Magistrates, we as Mini­sters, all as men that have soules to be saved or lost. Its a good rule, In eo serviunt reges deo, in quo non possunt illi servire nisi ut reges, Kings and Princes, and indeed all magistrates doe therein serve God, wherein they cannot serve him but as Magistrates: we are exhorted to pray for Kings and all that are in authority, that wee may lead a quiet and peaceable life in all godlinesse and honesty, 1 Tim. 2. 2.

There is (as Divines distinguish) simple haeresie and complicate.

Simple haeresie is an opinion or assertion holden and maintained contrary to, and subversive of the [Page 63] faith by one that professes the Christian Religion: Complicate haeresie is that which is attended with schisme, sedition, blasphemy, where one opinion lyes with another, and begets a new bastard: a new mon­ster growing up into a multiformity more & more, until it break forth into such dangerous symptoms as the fore-named.

The schismaticall Haereticke upon his opinion breaks off from the communion of the Church, and runs out into separation, setting up his new light (as he calls it) in a new candlestick.

The blasphemous Haereticke strikes through the name of the great and glorious God, or his truth with despightfull reproaches not to be na­med.

The seditious Haereticke troubles the peace of the Church and State, as an army is troubled by Mu­tineers.

The seducing Haereticke panders to his bed all hee can, and goes up and down to vent his poyson to the infection of others, privily bringing in damna­ble haeresies.

There is a great contest about simple haeresie whe­ther it come under your sword or no in respect of capitall punishment. The Vide 18. ar­gumenta Luthe­ranorum apud Conradum. Bergium de hae­resi. Lutherans are negative and s [...]are very many others, Haereticidium ob sim­plicem aut nudam haeresin nemo nostrûm simpliciter asseruit. None of us (say they) Censura in cap. 24. have asserted haere­ticide or capitall punishment for simple haeresie. And Calvin in o­pusc. de Serve­to. Calvin saith of Servetus, vel sola modestia po­tuisset vitam redimere, that he might have saved his life had he been but modest. And to such I wish light and not fire, let bloudy Papists only have this brand [Page 64] of cruelty upon them to confute errours by fire and faggot.

For the blasphemous and seditious Haeretickes, both Haereticum seditiosum & blasphemum ca­pitali supplicio dignum nemo ex nostris facile impugnabit. Tota quaestio est de haeretico simplici. Meisnerus Philos. sobsect 2 cap. 4. Lutherans and others of the Reformed chur­ches do agree that they may be punished capitally, that is for their blasphemy or sedition; but the Schlichringi­us pro Socino contra Meisnerū page 457. So­cinian stands out here also, and denies it; alleadg­ing that the punishment of false Prophets in the old Testament was speciali jure by speciall law gran­ted to the Israelites, and therefore you must not looke (saith the Socinian) into the olde Testament for a rule of proceeding against false Prophets and blasphemers: Nor (saith Calvin de Ser­veto in opusc. Catharinus in 3 Titus 10. Calvin and Catharinus) can you find in the new Testament any precept for the punishment of Theeves, Traytors, Adulterers, Witches, murtherers and the like, and yet they may, or at least some of them bee capitally punisht: for the Gospell destroys not the just lawes of civill policy or Common-wealths; but I will not enter upon the debate of this point, neither bringing in the Scriptures or reasons for it, nor answering the arguments brought against it, of which argu­ments this I suggest (by the way) to your obser­vation, that some of them doe even ship in one bot­tome the morall duties commanded in the old Testa­ment, and the typicall ceremonies or shadowes Some of them doe make Which Era­stas denies not as to Haereticks or such as keep not the faith, Thes. 9. & 70. against Ecclesiasticall censures as well as civill, and some of them doe carry further then haply they are intended, even to take off civil punishments of sinnes against the s [...]cond Table also: neither doe I see any just reason, that if the office of a Magistrate have any place in the matters of the first Table, he can punish sedition, which is against [Page 65] his owne name or dignity, and stand still and looke on with his hands tied, whiles the name and ho­nour of the great God is openly traduced or blas­phemed.

For the seducing Haereticke, he is to be prohibited and restrained: you will not suffer a man that hath a running plague-sore to go abroad to infect, though his shutting up be not in way of punishment, as if hee was punisht because hee hath the sore, but in way of prevention of contagion, as the restraint of the Leper was. You pull downe another mans house and that justly when 'tis on fire to prevent the bur­ning of the whole Towne: one way to put out the fire in the Oven, is to shut it up. Many errours and haeresies would die of themselves if they had not free vent. Falsi doctores sathanae lenones saith Cal­vin: False teachers are the Devils panders; would you suffer panders to come into your houses & so­licit the chastity of your children? would you suf­fer Mountebanks to sell poison upon a stage, to de­stroy the bodies and lives of people? This the Examen cen­surae, page 285. Re­monstrants in scorne call our palmarium argumen­tum: but it is not to be despised as if it was void of reason. You that are Christian Magistrates should not forget the soules of them that live under your shadow, There is a Minus Celsus in disputatione de haereticis. &c. pag. 194. &c. learned man who argues a­gainst the punishing of Haereticks with death, and pitches upon this as the solida, vera, certa, ratio, the solid, true, and certain reason why other flagitious offenders are to be punisht, but not Haereticks: be­cause haeresie (saith he) is the errour of a depraved minde, an intellectuall errour: but other morall vices arise from a depraved and corrupt will, and [Page 66] the error of the understanding is not (saith hee) to be punisht with death, but that it is to be restrained from spreading and infecting, the comparisons which he brings in doe fully signify. For you would not (saith hee) put a Physitian to death as a mur­derer who upon meere mistake gives his patient a potion of poyson in stead of good medicine, nor a mad man that breaks out and kills and slaies such as he meets with, because this proceeds from laesion of his understanding, though I doe not concur with this supposition that haeresie is a a meere act of the understanding: for it hath its denomination from the act of the will choosing the errour: yet thus farre I goe with it, that such pretended Physitians as hold that to be wholsome which is poison, and mi­nister it to their Patients, are not to bee licensed to practise, nor such mad men suffered to be loose to exercise their fury; damnable haeresies can never be prevented, if false teachers may have liberty to bring them in. Its one thing to suffer Jewes, Turkes, Pa­pists, Haeretickes, to live in the kingdome or City, and another thing to give them liberty or freedome of Trade, to open their shop and call in Customers to buy their destructive wares; Thou hast them that hold the Doctrine of the Nicolaitans, Revel. 2. 15. Thou sufferest that woman Jezebel which calls her selfe a Prophetesse, to teach and to seduce my ser­vants, was a sore charge laid by Christ upon those Churches.

Nor is it the Pulpit which can keep off the infe­ction, whiles the poison is carried up and downe in books, and cryed at mens doors every day, in which there are many strange doctrines going abroad o­pen [Page 67] faced, and some more strange which goe vailed, and dropt into the Reader by insinuation, there seeme to be very strange dreams about the manner of Christs being in the Saints, and Gods being ma­nifest in their flesh, and about the Kingdome of the Saints, and the licking of the dust of their feete by the world. There are mysteries if the world was ripe for them; I take notice of one thing in a late book which hath a very ill aspect, brought in by way of enquiry, what is meant by the word Scrip­tures when it is asserted, that the denying of the Scriptures to be the word of God, should be holden worthy of death. For saith the Author, either the English Scriptures, or Scriptures in English, are meant by the word Scriptures, or the Hebrew and Greeke Copies or originalls. The former cannot bee meant with reason, because God did not speake to his Prophets and Apostles in the English tongue: nor doth the English translation agree in all things with the originall or the true sense of it; Nor the latter, for the greatest part of men in the Kingdome doe not understand or know them. If this dilem be good, what is become of the certaine foundation of our hope or faith or comfort; how can we search the Scriptures without going first to schoole to learne Hebrew and Greek. Its well knowne that our Savi­our himselfe and the Apostles doe usually cite the Greek translation or Septuagint, when they quote the Scriptures of the old Testament, and yet that translation had many variations in it from the o­riginall, and haply more then our English translati­on hath. The Apostle citing a place out of the Septuagint, where they expresse not the origi­nall [Page 68] [...], saith [...] it is contained in Scripture, 1 Pet. 2. 6. And there is no question but the Hellenists and western Jewes scattered up and down in Greece and Italy, &c. used the Greeke translation of the Scriptures in their Synagogues, as appears by the confluence of the Greeks and Gentiles to them who understood not Hebrew, and yet they of Be­raea, a city Plin. lib. 4. cap. 10. [...]. Stephanus [...]. of Macedonia, are commended for sear­ching the Scriptures of the old Testament, and ex­amining of Pauls doctrine by them: and in that search there were Greeks that bare the Jews compa­ny, as appears, Acts 17. 11, 12. And what Scriptures could they search but the Scriptures of the Greeke Translation; I could easily demonstrate that the Scripture calls the originall translated, scripture, & not without just reason: for the Scripture stands not in cortice verborum but in medulla sensus, its the same wine in this vessel w ^ch was drawn out of that. Translations are but vessels or taps (as I may call them) to set Scriptures abroach; as for faults & er­rours in that translation, if that argument be able to batter and make a breach, let it but have rope e­nough, and it will make as great a breach in the He­brew, for when you come to find that ther are variae lectiones, and that in the Margent truer then that in the Text, as in that famous place [...] in tex­tu. [...] in margine. Vide Foord in Psalm 22. Psal. 22. 17. or shall question the true pointing or printing of the originall, whither will not this wild argument run away with you, until you come to find the very ori­ginal written by the Prophets own hand, or by the hand of some amanuensis infallibly directed & gui­ded; The Scriptures exprest in English are the word of God. The deficiency of exact translation of this [Page 69] or that particular word doth not invalidate the ca­non or bodie of the Scriptures. But I shall not fur­ther proceed in this chase; I have but a word or two left, and that is to exhort you to quicken up your zeale for God and his truth: search out and remove the obstructions that are in and amongst your selves, whether private ends or State ends, or whatsoever they be. Let not Reformation and reli­gion be cryed up for designe, and to serve turnes; settle it speedily. Send forth the Confession that it may testifie to the world that you hold the forme of sound and wholsome words: Let some governe­ment and order be established; religion is the ball of contention, many mens hopes lye in our differences, and their interests are served upon them. We have profest enough for reformation and purity, and have covenanted to endeavour it. The world is wea­ry of words, they looke for fruit; Let this day set an edge upon you. No man take a breake-fast of this fast, let not our ruine be under your hand. There was a But in Naamans story: he was such and such a man, but a Leper; You have done worthily, Cove­nanted seriously: But the matter of Reformation lyes most of it as yet in the Covenant, and is but lit­tle crept out of that shell; It may be the foolishness of many opinions on foot, makes you slight them, as Calvin in o­pusc. de Serve­to. Calvin said of Servetus his first onset, securum me reddidit ipsa dogmatum fatuitas: but be not se­cure, [...] Socrates lib. 1. de Arrio. a great fire may rise out of a small spark. Let the soules of so many thousands of people be preci­ous in your eyes, and the Lord make your name like the name of those that have built the house of God; I pray you let mee not bee understood to ship [Page 70] in one and the same bottom every error or mistake with damnable haeresies; some differences in opinion are as the strivings (as L. Verulam: Advancement of learning. one elegantly saith) of one Israelite with another: and these Moses quiets and parts them fairely, and some (namely haeresies figh­ting against the very foundation) are like the Egyp­tian striving with the Israelite whom Moses smites down. There must be differences made between er­rour and haeresie, erroneous and Hereticks, seducers and seduced, I would I might intreat, nay presse it upon those that are called pure Independents, that they would zealously and sincerely declare against the doctrinall errours and haeresies of these dayes, that such pernicious opinions may not shelter themselves under their name or wing, nor ever a­ny indulgence or toleration be either desired or granted upon such a reason, as all may come in at the same breach or port, for that would bee but a selling of the Church into a liberty of being in cap­tivity to destructive confusions and errours.

Subjection to MAGISTRATES both Supreme and Subordinate.

NO instructions are directed in the Apo­stolick Epistles to Civil Magistrates, as Christian, for none of them (especially which were in Supremacy) were so at that time.

Husbands and wives, fathers and children, masters and servants, have their particular instructions deli­vered into their hands; but as for Magistrates, though their authority and office be strongly main­tained, yet it is the subject that is especially spoken unto, and charged with subjection, by pressing Argu­ments; that so a Christian, who by his Christianity, is bonus vir, may, by his due subjection to that ordi­nance of God and man: the Magistrate, be bonus Ci­vis, a good Common-Wealths man.

Nor are the Arguments more pressing, then the occasion; for the Jewish Christians (unto whom dis­persed, after the dissolution of their own estate, 1 Pet. 1. 1. through the Asiatique regions, our Apostle is thought to write) were not quit of the reliques of that old fer­ment, which generally sowred that whole Nation; ( viz. a mutinous and froward disposition to all Ma­gistracy) besides their own; with which scab they might infect other Christians, who had both plausi­ble Arguments, and great temptations to conclude it very incongruous, that the subjects of the kingdome of Christ, called to the best and highest liberty by the Gospel, should submit themselves to the sword and scepter of Infidels, Tyrants, Persecutors, whose laws forbidding the profession of the Gospel; or commanding abhominable Idolatry, they were obliged by a greater obligation, and upon a higher penalty not to obey; and that was the very reason, that the Heathen calumninated them with open mouth, as ab­solute pests of the Common-Wealth, enemies of mankind, subverters of all Authority.

Our Apostle though writing (as it is said) under Nero, whose universal wickednes, and particular cruelty [Page 3] against Christians might give the greatest advantage unto temptations of disobedience unto, and scorn of his authority; doth yet call for subjection to autho­rity of whatsoever form or degree, both Supreme, and Subordinate.

For having given forth general Instructions unto all Christians for a Godly conversation. ver. 11, 12. he descends to relative duties of subjects to Magistrates, of servants to Masters, which as then they were most questionable, so they are alwayes most burthensome; and he calls for them as parts of a Godly conversation. Sins against our relations as in all men unnatural, so in a Christian they are scandalous. A child, a subject, a ser­vant, not better for his religion in the duties which their relation doth bespeak, is so far from being an or­nament to his profession (as the meanest may be) that they bring shame upon it, and are in some respect Titus 2. 10. worse then an Infidel.

This duty he teaches in the 13. and 14 ^th and he perswades in the 15. and 16. verses; moving them as they were Christians, to muzzle the mouthes of igno­rant and foolish men, that study to take, or make all occasions of calumniating their profession; for so saith he, is the will of God, ver. 15. and removing that argument which as Christians they might stumble at, viz. their Gospel liberty, he grants verse 16. and then excepts against the abuse of it, As free and not using your liberty as a cloak of maliciousnesse: for it is a liber­ty from sin, not to sin; a liberty to serve God, not to disobey the Magistrate, who is the Minister of God. A liberty from obedience to Magistrates or Masters, contra dominum, but not a liberty from subjection, to them, propter Dominum, as the text saith.

In the 13. and 14. verses you have.

1. The Magistrate [...] his dignity and office.

2. The subjects [...] his duty and subjection.

The Magistrate is lifted up supra alios, above others in authority; but his office is propter alios, for the be­nefit of others that are in society: And you have,

1. The denomination of the Magistrate, he is called the ordinance of man.

2. The distribution of his authority, into supreme, and subordinate, whether to the King, &c. or unto Governours sent by him.

The subjects duty is encouraged, 1. By the grand motive thereof; For the Lords sake. 2. The great benefit that redounds unto the society by the Magi­strate, viz. the punishment of evil doers, and the praise or protection of them that do well. From what is said of the Magistrate, we may observe;

1. That the civil Magistrate is the ordinance of man.

2. That this ordinance of man is more then one; every ordinance of man.

3. As namely, the Supreme Authority over the place governed, and the Subalterne, or intermedial: The King or Governours.

4. This office or authority, is exercised respective­ly in things, punishments and praise, and towards persons, evil doers, well doers; for the punishment, &c.

From what is said to private persons, or private Christians; we may also observe.

1. That they are enjoyned subjection to the Ma­gistrate.

2. To every form or degree of civil Magistracy.

The motive unto this subjection is, for the Lords sake.

4. And the common good of mankind, or of the society wherein they live.

The explication of these shall be singly made, the ap­plication to the present occasion, shall be joyntly from all of them together.

Obser. 1 The Civil Magistrate is a humane ordinance;

This denomination is not elsewhere given to him, nor the word [...] signifying creature, or creation, in Scripture so used, yet it is good and proper language, they use to say Creare consulem &c. to create a Magi­strate by suffrage or election. It is a creation which you are going about this day, and the Lord Major (it is not spoken per [...] by diminution) is a crea­ture of man for the civil Magistrate (not properly the lawes of men) is thus denominated as is plain by the distribution made into supreme, and subalterne, and by the punishment and praise belonging to his office, which point out a person, or an office called by this name; And why ordinance of man? Government is sealed in, and managed by man, and so is an ordi­nance of man subjective. It's exercised and conver­sant about men, and so it is an ordinance of man ob­jectivè. It's ordained for the benefit of men and so it is an ordinance of man finalitèr. But in these sences an office immediately set up by God, suppose an Apo­stle in the Church may be called (as I do not find it is) an ordinance of man, therefore our Apostle writing to Christians that were, or might be scattered into divers Countries where they might find divers forms, and kinds of Civil Government, and divers degrees, and rankes of subordination of Magistrates doth specially [Page 6] signifie that the designation of the formes of Go­vernment, and the persons governing, with all their varieties one from another, are the ordinance of man modelling, and moulding their policies by their wise­dome, Rom. 13. 2, 3. for their good, nor is this contrary to Paul, who tells us that the higher powers are [...] of God as the Efficient [...] from God as the first and high­est of the Rank and Series, so the circles of the water are one from another, all from the first mover, Magi­stracy abstractly considered, is not an Ordinance of man, but of God; Man may create the Magistrate, the Magistracy is of God; not onely by permission, for so are tyrannies, violences, exhorbitancies of the power, nor by approbation onely, for then Magistra­cy should owe more to man the maker, then God the approover; nor onely by suggestion of it to our na­ture, wherein there is so universall an instinct towards Government for relief of our weak and impotent na­ture, more unarmed then bruites, and so undefensible, that Aristotle confest man to be [...] by nature inclined to society, but it is of God, by institution and appointment, by a silent word, Dixit, he said, let there be light, Dixi Psal. 82. 6. I have said ye are gods. And this is the word of God which comes unto the Ma­gistrate, as Christ saith, John 10. 35. and so is the Minister of God, saith Paul, and to be obeyed, for the Lord, saith my text: Marital authority is of God, yet the woman hath a free choice and consent in taking of an husband, and then is her subjection and obe­dience due by vertue of Gods institution; you bring your Plate to the mint, it's stamped with the superscription, then it's called Caesars coine, the States money, because it's currant by their authority. From [Page 7] the several sense of these words which may be all true, though not all apposite; I inferre two things.

1. That they which are for extirpation of all Civil government, do seem to have put off humanity, and to have extinguish'd that universal sence & instinct of all nations & of mankind; what are your Cities and Com­mon-Wealths but heaps or heards of men rather then societies; companies may be of beasts, societies are of men: If there be societies, there must be laws; if laws, there must be Magistrates; the law gives life to the magistrate, the Magistrate life to the law; An­gels are occasional, Magistrates are standing Ministers of God. He needs the agency of neither, he will use both.

2. This title is not given to the Magistrate in dispa­ragement or diminution, that had been no fit Argu­ment to enforce subjection; but it shewes the favour of God in giving this Magna Charta to humane socie­ties, as to choose such formes of Government, and such persons for Governours, as he may stamp with his Authority for our good; non potestatem, sed regem creat Respublica, the Common-Wealth creates not Magistracy, but the Magistrate; I would have bet­ter thoughts of a Magistrate in a Common-Wealth, then of a King in a Comedy: there is a propter domi­num, for the Lord.

Observa∣tion 2 This Ordinance of man is more then one, for it is said, to every Ordinance of man; there are divers kinds or formes of Civil Policy, several in divers places, di­verse in the same place, as Tacitus tells us in Rome. The Eastern Countries generally addicted to Kings, suetus regibus Oriens, saith he, in Tacitus; Athens, Car­thage, Rome, famous Common-Wealths. The Isra­elites [Page 8] had some variations, but now under the Gospel it's a general Maxime. The Principles, the Profession of the Gospel, though abhorrent from heathenish re­ligions, yet is consistent with all manner of Civil Go­vernments; the Jewish religion could not so well con­sist with other Policies, but the Gospel, which may be preached through the world, bids no defiance to the Civil magistracy. All the Kings and Judges of the earth may kisse the Son without losse or detriment to their dignities. It sets not the slave free from his master, but makes him a better servant, It sets not the subject free from his superiour but makes him a bet­ter subject, this is a good guest that meddles not with the houshold government where he lies, but payes well for his entertainment, you hear Christ say, give to Caesar, not take from Caesar that which is Caesars; therefore they must needs be mistaken that will have the Gospel consist with no Christian Magistracy, which may well consist with any.

Obs. 3 The Civil Magistrate is either Supream or Subor­dinate, and both are called the ordinance of man, both to be obeyed for the Lords sake, whether to the King as supream, or to Governours as sent by him. The King here meant is Caesar the Roman Emperour, un­der whose Empire those Countries, 1 Pet. 1. did lie, for howsoever the name of a King was hateful to the Romanes after the Regi fugnum, yet the Greek Wri­ters do frequently call the Emperour [...] King and so the Scripture, Joh. 10. 15. [...]. we have no king but Caesar, and in what hand soever, one or more, that the Headship or Supremacy lies, the Scripture calls that soveraignty, Kings, Revel. 17. 10. The seven heads are seven Kings, and those were seven [Page 9] Soveraignties of Rome, as Kings, Consuls &c. many of which are numbred by Tacitus in his first page, and in some such sense may be understood, those places in the Judges. There was no King in Israel, no Magi­strate to restrain such arbitrary enormities; I speak this upon my conscience, neither to flatter, nor yet to elevate the authority of Kings, where they obtain, but to shew that no jus Divinum falls more necessari­ly upon that form of Government then another, and that the word translated supream with reference to subordinate Governours is elsewhere, Rom. 13. 1 Tim. 2. ascribed to all Magistrates, with reference to the subject, and may be so used here in the judgement of learned Interpreters, and those words Governours sent by him, are not (as some say) referr'd to the King, but to the remote antecedent, the Lord; And Estius his reason is, The end of sending Governours to pu­nish Calvin. Estius. evil doers, and protect them that do well, was not in the eye of the Roman Emperour, but is alwayes in the intention of God, that they should do so, I will not labour to destroy either sence, that which ascribes the mission of Subordinate Magistrates unto God is true and pious, that which derives their Commission from the Supream, is Supream, is true and apposite to the Text. It followes hence.

That not onely Magistrates, but degrees thereof are needful, God hedges in the authority of the Inferior Governour, the Presidents of Provinces, Proconsuls, Curators from contempt, they are sent, they are Mi­nisters of God, Ministers of the Supream, under Au­thority, as the Centurion said, yet in command; a two­pence hath the stamp as well as a shilling.

The Subordinate Magistrate brings the benefit of common Justice home to our own door, in Israel the small townes had a Triumvirate, three to sit in their gates, the Cities three and twenty, and all with de­pendance upon the Sanedrim or constant Parliament sitting at the Temple in Jerusalem.

That there be a Supream, whose power extends to the whole sphere is needful in the Common-Wealth, but pernicious in the Church, except it be that of Christ, which admits of no Compeer, no Second; In all Armies, all Common-wealths there must be a Supre­macy lodged somewhere, else it is like a faggot with­out a bond, many sticks no faggot, justice cannot be finally done, and so not done, where there is not a Center to give rest, and to stop, and determine all motions, questions, quarrells, appeales, there is no order (say Philosophers) nisi cum relatione ad aliquid primum, without reference, or respect to some First, and there­fore all Common-Wealths, for the preservation of unity and peace within themselves will have some Su­premacy, which as the Center of a Circle is one, and can be no more then one, I do not mean more then one man, but more then one Supream,, so our Apostle speaks of Governours, as many, of Supream, as of one.

Both the Supreme and the Subordinate Governour, their office is, for the punishment of those that do evil, and for the praise of them that do well: this is the end of Magistracy, not alwayes of the Magistrate; he may aime at the dignity, not at the duty of his place, and clamber the tree to fill his pocket; not to shake the fruit for them that are under it; but they are set [Page 11] above others; for others; not for themselves: for (as Seneca said) the Common-Wealth is not for them, but they for the Common-Wealth: they are called by names of Dignity, Principalities, Eminent Powers, Gods; as by names of duty, and that in respect of the whole Common-Wealth, Foundations, Corner-stones fathers of their country, in respect of the Church Nursing fathers, in respect of the laws [...], Keepers of the laws; not Lords of them: in respect of offenders, they are Gods swordbearers, in respect of well doers, shield-bearers, healers, benefactors, this in respect of their office, but in respect of their private, they may be Foxes, as Herod; Lions, as Nero.

2 For punishment, and for praise, the Apostle Paul too uses this word praise, Rom 13. 3. the praise of a pri­vate man is commendation, the praise of a Magistrate is encouragement and protection, if there were no seve­rity in a Common-Wealth it would be quite overrun with wicked men, more intollerable then wild beasts and vermin; There was no Magistrate or Heyre of re­straint in Laish, Judges 18. 7. and so they became a prey easily, you cōceive not their misery of that which some call a liberty to do every one what is good in their own eyes, better live where nothing, then where all things are lawful; And there must be praise too, a Magistrates office is executed by his tongue, as well as by his hand, this is a word that might have expressed a Magistrare even in state of Innocency, wherein (some hold) there should have been Imperium blandum though not onerosum, what need have good men, Saints (say they) of Civil Magistracy the [...] of anti-Ma­gistraticall men, of whom I may say as he said of Cato, [Page 12] he speaks as if we were in Platoes Common-Wealth not in Faece Romuli; if we could make men, we should have lesse need to make Magistrates, yet there would be need too, I would all were honest men that call themselves Saints; If they were all Saints, they are not all Angells, they may do evil; Moses had a great task, though most of his charge were Church-Mem­bers, preventing justice is an excellent part of a Ma­gistrate: It's a point of justice to whip an idle beggar, but more excellent to prevent Idlenesse and beggary, a flock of sheep must have a shepheard, though there be no Wolves in the flock, there may be some about them. The Magistrate is no hinderance to goodnesse, which is doubled, when one is both a good man, and a good subject.

3. For the punishment of evil doers, the praise of well doers, and herein he speakes accurately and pro­perly, so Paul, Rom. 13. 3. If thou do evil fear; If thou wilt not fear, do well, for the Magistrates are a terrour to evil works; Pilate spoke like a Magistrate what evil hath he done, The Magistrate judges of per­sons by their causes and their crimes; an ill man may be right in his cause, a good man may be an evil doer, suf­fer not as evil doers, saith the Apostle to good Christi­ans, in nostro Foro, we call a godly man a good man, you upon the Exchange call an able and a rich man a good man, but as to the eye of the Law & of the Magistrate, which should be but one, men are judged good or evil by their crimes, or by their causes, not by their own persons, as the ballance tells you not w ^ch is Gold, which Iron, but which is good weight, and which too light; and if in this diversity of Opinions among us, a Magi­strate [Page 13] brided happily by his opinion to think all of his judgement or party good men, and so give them the white stone, and turn the edge of the axe towards others, then upon that account it would follow that all the Christians in the world should be judged evil doers, and all of them punished by the heathen Ma­gistrate, and I should think that the skin of such a Judge was worthy to be flead off, to make a Cushi­on for other Judges to sit upon, for I think that which Latimer speaks off, is worn out before now, Pardon me in this expression it's but against accep­tance of persons, in them that turn Judgment into wormwood, that either justifie the wicked, or take the righteousnesse of the righteous from him.

2. From what is said to private Christians.

Observa∣tion 1 That they are enjoyned subjection to the Magi­strate whether Supream or Subordinate, [...] the word used by Paul, Rom. 13. Tit. 3. and by Pe­ter here inclosing all the duties which this relation doth bespeak; Praying for him, paying tribute to him, living under him, as Honour in the fifth Com­mandement; Nullum Animal, saith one, morosius homine, no creature more sturdy and peevish then man; subjection is a hard duty to corrupt nature, but do­minion sweet; The Bramble would fain be King over the Trees, and calls too, and braggs of his shaddow, which is scarce able to hide a Grashopper, and threatens fire to come out of him to burn the Cedars, Judges 9. 15. Oh that some body would make me a Judge, saith Absalon; Subjection to obedience is not pleasing, subjection to punishment more harsh, and yet so large is this subjection Omnis anima, Rom. [Page 14] 13. 1. Must of necessity be subject, ver. 5. it's not a Point of liberty or arbitrary choice, if a City or such a Company of people should agree, and make an or­der that there should be no Magistracy, that agree­ment is null and void as against the Law of God, and Nature, as I suppose.

I Have not read any pleadings against Magistra­cie in Heathen Authours, but there are such to be found amongst Christians, against Christian Magi­strates; and thereby you may see what products are mis-begotten out of the Scripture, wrested, & set upon the wrack, whereby it is made to speak what it never meant, that place, 1 Cor. 7. Ye are bought with a price, be not ye servants of men; pleads, say they, against servitude and subjection, and so it doth to mens lusts; But it carries further then they would have it, for by that rule that there must be no servants, there must be no Masters, and then the rules given to both are void; And that place Heb. 8. pleads against Ministers that should be taught of God, and not every one of his brother; but it carries too far too, for by that rule they must not preach no more then we: Monstrous and mishapen births have been be­gotten upon the holy Scripture, by the unlearned folly, and unsober wit of men, and as for those pro­hibitions of private revenge or retaliation, Matth. 5. They rather argue that God hath put his sword into the Magistrates hands for my good, and therefore, hath forbidden me to smite with it; we therefore plead for subjection to Magistracie, to their Authoritie, not their lusts; neither do we by subjection to Ma­gistracy which is of God, thereby justifie their [Page 15] sinnes and enormities whatsoever.

The Romanes had pierced into Asia, and got pos­session by no better Title, then the Lion, and the Fox could make them, and the Emperours that now had conquered those Romanes, were as wicked as the earth bore, and if subjection to their Authoritie had drawn into consequence the justification of their Actions or Injuries, then the injunction had been very hard, and more then God, or any Magistrate good or bad doth ordinarily require of any Subject; the subjection of a childe to his Father, doth not justifie the whoredome in which his father did be­get him.

Obser. 2. and 3. The second being already spoken too; I take it and the third together: The subjection enjoyned is to every form and degree of civill Magistracie, for the Lords sake, this invites obedience and swee­tens, and encourages it, that it is for the Lord, by whom the Magistrate hath his Authoritie; for when he exercises it, he sustains as it were his Person, stands in his stead, bears his Image, and is his Mi­nister: it is the Magistrates bridle, that he rules for God: It is the Subjects spur, that he obeyes for God. How little doth he fear the face of a great Man that is Commission'd from the Highest, you shall not be afraid of the face of Man, for the judge­ment is Gods, Deut. 1. 17.

What an awfull command layes it upon the Sub­ject, especially, if a Christian, when he sees God in the Magistrate: Now he will obey, not because he sees fasces & securim, but for Conscience sake; the clearest example whereof, We see in the Primitive [Page 16] Christians, whose power and number needed not to have feared the sword, had they not more feared the sinne of opposition, nor any particular example in Scripture, is clearer then that of Ambrose, who durst not side with Maximus a great Commander, though the Emperour young Valentinian was both an Arrian Heretick, and had been intollerably injurious to the Church, and to Ambrose himself at Millaine: How secure is that Magistrate without his bundle of rods and axe, whose Subjects have Consciences, that can see God in Magistracy, through all the Magistrate his sinnes and oppressions. It is propter Dominum, that invites unto that sweetnesse the duty, that binds the hands, and bridles the mouth, and it is that also that limits the subjection, For the Lord; not against him, there is a laudable disobedi­ence; Nature it self teacheth, Socrates to reply, as the Apostles did, We will obey God, rather then you, else we obey not as an Israelite, but as a Jezreelite, that took the command and destroyed Naboth. Here con­trary to the sence of all good men, and of reason are those Parasites of Authoritie, Court-flatterers, that can blow up Authoritie, till it be too bigg for it selfe, and make them beleeve they are gods, and must be obeyed, command they what they will.

Observ. The Common good of the Societic wherein we live, might be a motive to our subjection to the Office of the Magistrate who procures it: For the punishment of evil doers, and the prayse of them that do well; If the Ship founder in the Sea, who can hope to secure his private Cabin, why doth [Page 17] water forsake his own Center to run upward? but to prevent a vacuitie in the Universe; our own peace, lieth in the peace of the Citie; and there­fore saith the Scripture, Seek the peace of it, Jer. 29. 7. The labour is the Magistrates, the good is ours: and it is the greatest good that we can expect or enjoy in this life; viz. A quiet and peaceable life, in all godlynesse and houestie, 1 Tim. 2. Godly and honest they make us not, but they make our lives quiet and peaceable; through their vigilancie we sleep, through their care, we are secure; through their publicke employment, we attend our pri­vate.

It is through the Magistrate, that we live not more belluin [...], as a Heard of Beasts, that every Enemy is not Master of our lives, that any man, (as Austine) can say, Haec Villamea est, and good men have the most benefit by the Magistrate; the miseries of Anarchy would fall most heavy on them; and therefore, they of all men have least rea­son to cut down the Tree that most shaddoweth them.

Thus far for Explication, the Applica­cation followes, and first, generally to the Magistrate, and to the Subject; then particularly, with respect to the season.

The Second SERMON At the Election of the LORD MAYOR OF LONDON.
1 PET. 2. 15, 16.

BEing appointed to this service up­on your last Election day in 1653. the providence of God led me to that Text verses 13 1, 4. of this Chapter, and because the two verses following are homogeneal to the same subject, and sutable to the season, I will proceed,

IN which words the Apostle re-inforces the charge laid upon all of Christian name, converted Jews, and Gentiles, that lived in those Asiatick Provinces specified 1 Pet. 1. 1. and consequently upon every soul, as Pauls expression is, Rom. 13. 1. of what­soever elevation, they be in christianity (as Chrysostom saith.)

The charge given is of subjection to Magi­stracy, verse 13. every ordinance of man, that obtains over the places where they live, tho different from that form that was calculated for the meridian of the Jews native Country, whether the Magistrate was Heathen or Christian; a Nero or a Constantine. Yea, and to every rank of the scale of Magistracy, whether supreme or subordinate; for the fear may force subjection rather to the Em­peror, then an inferiour Curator; yet that which is for conscience sake, looks not so [Page 3] much at the value of the peece as at the su­perscription, which is propter Dominum for the Lords sake.

• 1. By reason given for it ver. 15.
• 2. By their reasons against it answered ver. 16.

• 1. That it is the will of God.
• 2. That so they shall stop the mouth of ignorant and foolish men, that calumniated Christians for seditious Beasts and Antima­gistratical Rebels.

Their tacit reason, or objection against this subjection appears ver. 16. to be this.

Christianity is a free estate redeemed from slavery, especially to such men as hate our name, our profession, our Lord, tread us down as dirt, make bonefires of us, meat and sport for lions, drudges in their mettall mines &c.

• 1. By Concession.
• 2. By Correction.

1. By Concession he grants their liberty [...] as free Christianity is a free state, by their redemption, by their spiritual nativity, Children of a free venter, Jerusalem which is above is free, which is the mother of us all, Gal. 4.

[Page 4]2. By Correction, Correcting the abuse as not using the liberty, for a cloak or vail of wick­edness and sedition.

2. Regulating the use of it, but as the ser­vants of God, who having ordained the powers, is served by them, by your subjecti­on to them.

For the order of my proceedings, I shall first unfold the Doctrinal matter altogether. Then infer the Practical use of all. And last­ly, make personal application according to the season.

For the Doctrinal matter of the 15 ^th vers. I sum it up thus.

Doct. That subjection to Magistracy is enjoyned upon Christians by command of God and is also urged by Argument of reason, and this is the General.

• 1. That this is a duty well pleasing to God, for it is his will.
• 2. That by so well doing they shall gain or maintain the credit of religion, by silen­cing the open mouth of ignorant and foolish men.

It is enjoyned upon Christians by com­mand, verse 13. submit your selves, and it is also urged by Argument of reason in my text, and it is to be remarked, with what importu­nity subjection is required of Christians in [Page 5] this place, in the 13 ^th of the Romans, and the 3 ^d of Titus, [...]. Rom. 13. 5. you must needs be subject, such importunity of command and reason is used, as may suggest to us, some doubt of the indisposedness or aversion of Christians a­bove other men towards Magistracy. And indeed the Apostle signifies of some Pseudo-Christians in the last times. 2 Tim. 3. 1. that they shall be lovers of themselves, tray­tours, heady &c. having a form of godliness. Yea, and it seems there was such a spawn of Christians in being even in those times, for both the Apostles Peter and Jude, as if they spoke with one mouth, 2 Pet. 2. 10. Jude 8. do tell us of some of them that despised go­vernment, speak evil of dignities. And you may conceive that from the examples of some, the infamy would redound upon the whole profession; yet that this libertinisme flows from the lusts of professed Christians, and not from the principles of Christianity, I prove thus.

1. Because Christianity doth not extin­guish the common law of nature, nor the common notions of truth or goodness, that are in a natural conscience, but rather ripens and improves them, for otherwise when one puts on the Christian, he should put off the man. All truth is ours, all truth and [Page 6] goodness, though the pearl be found in the dunghil yet it is set in the ring of Christiani­ty, I speak to wisemen saith the Apostle, and again doth not nature teach you; And there­fore the sence of authority must be as deeply planted in him who is [...] by na­ture sociable as well as others and the sence of brutality as remote from him, who hath not the armour of horns and hoofs for his self-defence more then other men.

2. The particular principles of Christia­nity do well consent with the use and fruit of magistracy, and not in the least fight against, or oppose the office.

The use and fruit of it is a quiet and peace­able life in all godliness and honesty, for this is good and acceptable with God. 1 Tim. 2. 3. Quietness and godliness, Peace and ho­nesty, what can be more agreeable to our profession.

That the principles of it are not of least tincture of aversness to the office is plain, by the Doctrine which reckons the resistance thereof, the resistance of the ordinance of God, and involves every resister under con­demnation, Rom. 13. 2. and by the grand pattern of our profession Christ Jesus, who being tempted upon the question said, Date Caesari, and looked through Pilate to the gift of his power from above; yea and wrought [Page 7] one of his miracles upon the ear of an officer rashly wounded by Peter in defence of him.

The reason of this point is, that howsoe­ver the Jewish religion in their nation might have a government calculated and cut out unto it in some respects; yet Christianity is so compounded and made up of spirituals, as may well comply with any form of civil Common-wealth in the world with every ordinance of man, whether monarchical &c. Or mixt; and therefore though it reform a nation, yet need not forme it: As the water washes the vessel, but complies with the form of the vessel, be it a barrel or a bottle; and this is the point that the Fathers do much insist upon in their Apologies, that their principles do not fight against Magistratical authority.

3. As I have argued from the principles, so let me argue from the interest of christia­nity, for a Christian hath a greater fraught in this ship then another man, His life, li­berty, safety, property, peace, is secured to him by the common Justice, as he is a sub­ject; His godliness and honesty is secured by the indulgence or law of the Magistrate as he is a Christian, and this is an excellent couple godlinesse and honesty, for honesty gives credit, and many times protection to godliness, for who is he that will harme you? 1 Pet. 3. 13. yet if the [Page 8] outrage be so diabolical as to persecute the name, and profession of godliness coupled with honesty, then in patience possess your souls, but you must needs be subject, for this was the case of those Christians to whom the Apostle writes this lesson.

If the tree drop thorough, you must not cut it down, for it's not your tree, and it may yeeld better fruit.

If the fire burn the house, you must not quench all the fire in the town, for the Community receives benefit, and the ordina­tion is of God.

Thus far I have showen that neither the principles nor interests of Christianity do carry the least tincture of indisposition against Magistracy, and why then is the scripture so solicitous in inculcating upon them this duty of subjection.

1. The reason that respects the Christians of those times is, that so great was the pro­vocation offer'd to this profession at that time, that the pot had need to be cooled for running over, never was any religion of any kinde so universally and implacably enter­tained with causless outrage; which showes both the diabolical spirit of the enemy and the verity of the Christian Religion.

2. The other respects Christians of all times, for they by their Christianity have [Page 9] such Dignity, priviledges and liberties of spiritual nature, that through pride and cor­ruption are very obnoxious to be abused to carnal liberty, and as the next verse saith, made a cloak of wickedness, especially if a wary distinction be not kept between obedience and subjection; for obedience to their com­mands is often unjust, because the thing com­manded is unlawfull, but subjection respects the authority, which is the image of God and not to be resisted.

So much for the general.

The first particular reason is, That so is the will of God. I shall not enter into distinctions about Gods will; here may be conceived [...], the will of his pleasure, according to which his purposes, his provi­dences, and their effects are ordered, and [...] Rom. 12. 13. the good and acceptable will of God, which orders our actions and obedience, for obedience respects not, as obedience the matter of a command that it be profitable or pleasant, but the will of the Commander, from whence it hath the denomination of obedience.

The will of God is 1. the highest reason.

2. The most obliging of a Christian.

3. The most proper reason for subjection.

The will of God is the highest reason, as the command is the highest rule, there must [Page 10] be some supreme will, for there is no order, sine relatione ad aliquid primum, as in the or­der of causes; I will hear the heaven, the heaven shall hear the earth, the earth shall hear the corn, and that shall hear Jezreel, Hosea 2. 22. so in the scale of Magistracy, one rank is above another, untill we arise up to the supreme, for there is in every Com­mon-wealth whether in one hand or in more, some supreme, wherein there must be some arbitrariness in legislation or law-making.

2. The will of God is most obliging of a Christian, whose prayer is fiat voluntas Domini; It hath the greatest awe upon him above all interests and all reasons, it is the welspring of all saving grace, and the pre­sence and favour of God accompanies our obedience to his will, the father hath not left me alone John 8. 29. for I do alwayes those things that please him.

3. It is the most proper, and preponde­rating reason that can be given for this rela­tion of Magistracy and subjection.

1. The ordinance of Magistracy is of God, the powers that be are ordained of God Rom. 13. 1.

2. This ordination is for the good of man, for he is the Minister of God for good; the heathen could say the Common-wealth is not for the Magistrate, but he for the Com­mon-wealth, [Page 11] and therefore they are called Healers, Shields, Comers, &c.

3. It makes all sufferings tolerable, even though the Magistrate use us harshly, for it is the will of God.

4. It makes Christianity acceptable to Na­tions, because it yields subjection to govern­ment, who otherwise would be extirpate and rooted out, &c.

And this the first reason, the second is that the will of God is, that we put to silence the ignorance of foolish men.

In handling of which, I should have hand­led these points;

1. There will be calumnies cast upon Christianity.

2. They are ignorant and foolish men that calumniate Christianity.

3. Its Gods will that we should stop the mouth, and put these calumnies to silence.

4. Its practical godliness of conversation, of which subjection to Authority is a part, that puts to silence the mouthes of profane men that are opened against Religion; for he saith [...].

And this point I would have spoken a little, to have shewn, that it is not an opinionative profession, but a practical conversation that gains reputation to Religion, and cleares off seandals; but Religion without honesty is [Page 12] but for the stage, brings Infamy from very Heathens; hardens men in their sins; opens the mouth of scandals; causes an enemy to blas­pheme, and heaps discomfort on our selves.

So much for the reason, verse 15. now to the preoccupation of the objection, We are free, verse 16. and the points are three.

1. That part of Christianity which is most obnoxious to abuse, is Christian liberty.

2. The abuse of this liberty is to make it, or use it for a cloak of wickedness, looseness, sedition.

3. The right use of this liberty is the im­ployment and exercise of it in Gods service.

1. This part is most obnoxious to abuse, the sound of the name suggests to carnal ear, a carnal liberty. True liberty is a power to do what we ought, not what we will. I con­fels Christianity is a free state, but the free­doms of this city of God, this kingdom of Christ, are as the city and kingdom is not of this world. A Christian is free from servi­lity of a legal spirit, by the spirit of Adopti­on, from the yoak of legal bondage, by Gospel doctrine, from dominion of sin, by renewing grace; from condemnation and curse by the right of Christ; and all through the redemption or price that ransomed him into freedome. But as to his outward con­dition, no man his condition is better by Re­ligion. [Page 13] He that is a slave is not made free; He that hath no title is not entitled to another mans property, but a sanctified use of his own. He that is a private man is not made a Ruler, much less is a wicked man let loose to lust and licentiousness.

The bond of filial subjection to parents; of servants to masters; of subjects to magi­strates is not dissolved, but strengthened and sweetened by Christianity, we are free from dominion of mens lusts, not of mens laws.

2. The abuse of this liberty is to use it as a vail or cloak of wickednesse, and wicked­nesse under such a cloak is double iniquity. The zelots among the Jews, who were the greatest vipers that ever breathed, had the Temple, the Religion, the freedom of that people for the cloak of their horrible out­rages.

And we may justly complain, that almost the whole piece of Religion is cut out into cloaks, and these cloakmen are of many par­ties, their cloaks of many fashions.

The fiery zelot hath a cloak for his fury, the zeal of God.

The libertine hath a cloak for his loosness of life, Christian liberty.

The scandalous hath a cloak for his scandals, he is free in conscience.

The Politician hath a cloak for his dissimu­lation, [Page 14] he is made all things to all men, to gain some.

And these cloaks are first for hiding their inward pretences or intentions.

2. For colouring their absurd and unrea­sonable purposes.

3. For deceiving of simple men into their snare, by promise of sanctity and liberty.

4. For defending their abominable and scandalous practises, tantum religio potuit sua­dere malorum.

Oh Religion! how is thy precious name abused to be a servant to self ends, a pander to their lusts, a stirrup to ambition, a stal­king horse to their own game, an Ivy-bush to draw customers, a painted sepulcher over stinking and rotten bones?

3. The right use of Christian liberty is the employment and exercise of it in Gods service, for Christs freemen are Gods ser­vants; as free, but as servants of God, Rom. 6. 18. being made free from sin, ye became the servants of God. Grace is free, but there is no greater obligation to obedience. The law is a law of liberty, but it is a bond of duty; let your freedom enlarge you to ser­vice; let your service limit and bound your freedom, Gal. 5. 13. Brethren ye have bin cal­led to liberty, only use not your liberty for an occa­sion to the flesh.

So much of the Doctrinal matter.

The Practical use follows.

Use 1. To encourage Magistracy and re­gulate it.

1. To encourage the Magistrate in accep­tance of this power and in the management of it; for he is the sword-bearer and Mini­ster of God for publick good, it's God that hath made the people subject to this autho­rity, and put upon them this bridle of sub­jection, for else nullum animal moresius homi­ne no creature more froward then man.

2. To regulate the Magistrate that he rule for God, otherwise he dissolves that very obedience by which men are bound to him, for it is the universal sence of all men, that we must not give the things of God to Caesar, whether it be fit to obey God rather then men, was a speech of natural light spoken by Socrates before the Apostle was born: God and our selves and the Magistrate too, are injured by such obedience. The Thebean legion as they were an eternal example of patience in suffering and subjection to Au­thority, so of no disobedience to his com­mand.

2. To command the people to support, maintain, incourage, bear the frowardness of authority, for it is the will of God; the Magistracy may pull down it self by injustice [Page 16] and tyranny, but let not Gods servants pull down his image; for unspeakable is the mi­sery of Anarchy where every thing is law­full, and there are as many tyrants as men, as many laws as wills, the Common-wealth is but Cyclops Den, [...] &c. and all is turn'd into force, and what remedy is there, and by whom, for as Histories tell us, the souldier when he draws the sword most usually loseth the scabbard, and in a common shipwrack no particular man can expect to save his own cabbin.

3. Abuse not Christian liberty into loose­ness of life, or opposition to just authority; The Apostle above all precautions that, the titles of greater freedom; saintship and holi­nesse are dangerous engines in the hand of pride and lust and self ends; a Christian Magi­strate hath most jealousie of these false cloaks.

Some distinguish down Magistracy, by al­lowing the Heathen, not the Christian Ma­gistracy, and therefore think that this is to be level'd, as against gospel-freedom, which is against the sence of all Christians since Con­stantine, and the prayers of all before him. Is not a Christian more apt to preserve godli­ness and honesty, which is the Magistrates work? Is the Christian Church to be worse then the Jewish, and to have no nursing fa­thers, and when the gospel comes in, must [Page 17] Magistracy go out a sad lesson: Is it not said Psal. 2. be wise therefore O ye Kings, kiss the Son, and must that kiss cost them, their king­doms for their wisdom.

But you reply, that a Christian is a law to himself, Authority destroys this freedom, and this is the foundation of your utopia.

Well, and is he not a Minister to himself, and so no ministry, a law to himself, and so no law of God in force, hath he not a sabbath of his own, and so no sabbath, a Magistrate to him­self, and so no Magistrate?

This, as the Apostle saith, is the cloak, but what is under it? we may see what, namely, you would get the Magistrat's sword into your own hand, Law your own, Authority your own, no property but yours, no liberty but yours, and then as much of all as you will, and more then enough.

Others there are for a fifth Monarchy, and I doubt upon a like designe, let us not be taken with new words, Christs kingdom doth not come into rank or order with secular Monar­chies, as to be called fifth or sixth, for they sought down another as you know, but my kingdom is not of this world, else would my children fight, this kingdom of Christ is alrea­dy set up Dan. 2, 24. in the dayes of these kings saith the Text, Messiah the Prince is the king, and he rules his saints, and therefore it is a [Page 18] Jewish conceit to dream of a temporal, and as they call it, a fifth Monarchy, for that conceit hath cost the Jews dear; and if greater glory be to come, yet we must not bring it in as Jews then false christs, by head and shoulders.

The personal application of this point is the next and the last part, of which briefly.

1. To you the Electors of the Lord Mayor, of whom the less is needful, because I be­lieve he is already conceived in your thoughts, and this day only to be born by the midwifry of your hands. Its said by Plato, [...]. Community of in­terest couples men, but privacy distracts and divides. Let the common interest of the City render you all of a minde: and let no man pursue his private respects. Its true, no man knows whether the bell be crackt or no until it sound; but for to guide you in your Election, you have (as I shewed in my last,) certain characters given of a good and fit Ma­gistrate, and shall not now repea [...]. The Spi­rit of grace makes him good, and the spirit of government makes him fit; and if he be e [...]emplary, he will teach by his example; if not, he can hardly punish that in another whe [...]of himself is guilty.

In Scripture Magistrates are called by great names of principalities and powers, though [...]o [...]e of the best men, and they are called by [Page 19] names of goodness, shields, rulers, healers, corners, gods, which shews what they should principally affect to be.

God ordains the Magistracy which we must necessarily obey, in things lawful; you design the Magistrate that we may the more willingly submit, and so there is a divine and humane creation both.

2. To you, nameless Sir, into whose hand the Lord Mayor that now is shall resign up the sword of his authority, which with much wisdom and moderation he hath thus far ex­ecuted and honoured;

Remember that this great people are yours, to serve and observe your just commands; and you are their servant to serve their just rights and priviledges. They chuse you supreme in this orb and sphear, not sole; you are to be Co [...] ­sul, not Dictator; the Honourable Aldermen, and the right Worshipful Common-Councell have also their shoulders under this burden.

Be you incouraged to give up your self to publick use, and to the interest of this renown­ed City; neither betraying her liberties through cowardize, nor hazarding them in rashness: And if there should arise cross winds under your government, remember that you are Pilo [...] of a ship, not fraught with your own goods, but with the lives, liberties, and welfare of the whole City, and so as your [Page 20] wisdom may dictate to you labour in such emergents, to put them into a safe harbour, if it may be.

And let your courage and diligence run out against those flagitious sins that undermine the peace of our Common-wealth, swear­ing, drunkenness, whoredome and their nests; I say their nests, for the best reformation of such birds is to pull down their nests.

And because there are amongst us a certain sort of Pagans in Christendom, that use not the means of faith, but under the colour of liberty, take a liberty for no conscience, for lust and filthiness; remember that, remem­ber is the first word of the 4 ^th Commande­ment, which God committed to parents, to masters, to governours to see observed; for he that is a Magistrate without care of Reli­on, may be compared rather to a herdsman of cattle then accounted a governor of christians.

It may be your sword will not reach all of this sort, but you must know, that the moral acts of a Magistrate may work much, his tongue, his frown, his word of counsel and reproof, in all which he may worthily exer­cise his zeal for God.

And finally, let Magistracy and Ministry support one the other; for when one of these twins decay and dye, the other will not long survive in any slourishing condition.

Subjection to Magistrates both Supream and Subordinate, The Third Sermon, at the Election of the Lord Major of LONDON.

SUbjection to Civil Magistracie, even that, which obtained in the world at that time prest upon them of Christian profession with such co­gent Arguments; as are used by St. Paul, Rom. 13. 1, 2, &c. and by St Peter, 1. Epist. [Page] [Page] [...] [Page] [Page 1] [...] [Page 4] Cap. 2. vers. 13, 14, 15. doth perspicuously intimate that which Calvin observeth, what adoe the Apo­stles had to contain the new World of Christiani­ty within the true bounds of this duty, which he calls in my text [...], obedience to Magistracie. For

1 The aspect or influence of Civil Authority at that time, Heathenish, was very malignant to Christianity.

2 The Gospel liberty unto which the Chri­stians were called, was by many Pseudochristians stretched beyond the line, and mistaken, or mis­used unto scandal and abuse.

3 That old ferment of the Jews, being a mu­tinous and seditions temper against all Forreigne and Gentile authority, in defence of their own [...], had with either Jewish Fables, Titus 1. 14. spread into the Island, and inflamed the natu­ral humour thereof, which (as one observed) was always seditious, and whose infamous character gi­ven of them by Epimenides, one of their own, e­ven a Prophet of their own, the Apostle verifies, Titus 1. vers. 12, 13. The Cretians are alwayes lyars, evil beasts, idle bellies.

Whether some particular Reason at that time­indisposed Christians to subjection unto Magistra­cie? or whether the universal pride of man aspi­ring Adam-like to a condition above himself? be the reason, that every Absalon aspires to be made Judge, and every thistle or bramble aspires to be a [Page 3] King, I shall not now enquire, but observe that not onely the Apostles do inculcate this point of sub­jection, but also in this text the Apostle charges the local Minister to put the Christians, his Audi­tors in minde to be subject to principalities and powers, to obey Magistrates, and so leaves the Do­ctrine, as by entail upon all Ministers, and the du­ty upon all Christians, in all times.

In the Anatomy of this text, there will arise four considerable parts, which I will form up into as many points of Doctrine.

1 Who the Remembrancer is, whom the Apo­stle doth charge [...], to put them in minde, and that is Titus, and all Colleagues with him in the Ministerial Office, the Apostle one of the high­est authority Ecclesiastical, provides for the main­tenance of the highest authority Political in the Common-wealth, and if the people will submit to the Minister of Doctrine, it may be presumed they will subject themselves to the Magistrate, who is the Minister of God for government, this first part I sum up into this point.

1 That the Minister of the Word ought in his place and office to endeavour that the Scepter of Majesty in the highest, the Sword of Magistrati­cal authority in the lower hand, be kept in posses­sion of their rights and dues, which are subjection and obedience of the people.

2 Whose Remembrancer the Minister is, and they are Christians by their profession, who come [Page 4] to his crib to feed, Not heathens, who neither ac­knowledge any authority of God in the Minister, nor are much moved to this duty of obedience for conscience towards God, but rather for fear, whereof (I mean the punishment) the Magistrate himself, not the Minister, is the proper executioner or Minister [...], saith the text, put them in minde, and so the second point is.

No Christian who is by his Christianity mu­niceps Coeli, a freeman of Jerusalem, hath by his Christianity any priviledge that may exempt him from, or loosen the bands of that civil Authority which is over him, no, though it remain un­christian.

3 These things wherewith Christians must be charged in relation to civil authority are summ'd up under two heads, subjection, obedience, put them in minde [...]. The one of these calls for subjection to the function or office, re­member your subordination, that you are placed in a lower orbe, and therefore what the Higher pow­ers may look for of inferiour subjects, what the master though crabbed and crooked, may expect of his servants, that is, subjection, you must per­form, Rom. 13. 1. 1 Pet. 2. 13, 14. Titus 2. 9. 1 Pet. 2. 18, &c.

The other of these calls for obedience to their Laws and Commands, and that is [...], which though in the notion of the word it signifie to obey Magistrates or Rulers, and is so turned in our last [Page 5] English Translation in this place, yet is applyed to obedience to God, Acts 5. 29, 32. or unto our listenings to the perswasions of men, though no Magistrates, Acts 27. 21. I confess, that subjecti­on and obedience in common intention of speech do not much differ.

When the word subject is set alone without a second, it includes obedience, Rom. 13. 1. 1 Pet. 2. 13. Titus 2. verse 5. & 9 Luke 2. 51. Jam. 4. 7.

When the word obedient is set alone without a second it comprehends subjection, Acts 5. 29, &c. (I mean this of a voluntary and not enforced subje­ction. Luke 10. 17) But when both these words are used together in the same place, as they are in this text, they may be more accurately distin­guisht.

Subjection relates to the person, that is supream in place, function office, and the contrary, or oppo­site hereunto is resistance; [...] & [...], are opposed, Rom. 13. 2. that is, subjection and re­sistance.

Obedience properly relates to the Magistrate his Edicts, Laws, lawful and honest commands.

And it hath ordinarily been pleaded by honest disobeyers of unjust commands; We refuse not to be subject, we resist not, we oppose not the autho­rity; therefore we submit our selves to the pe­nalty of the Magistrates infliction without resi­stance; but we dare not, we will not perform the command enjoyned, Dan. 3. 18. and thus its [Page 6] plain, there may be subjection to just authority (for that is good and lawful) when there is not obedi­ence unto unjust commands: the one being ordai­ned of God; when the command may be contra­ry to, and against Gods.

The third point is the sum of that debt, which the subject owes to the civil Magistrate, is to be sub­ject to him in his place or office, and to be obedi­ent to him in his commands; I might say honest o­bedience, but that I look not to be carped, no more then the Apostles did, that gave this command to servants, to obey their masters in all things, Col. 3. 22. nor yet (though I acknowledge the subject, or the servant to be (as he said) [...] a ratio­nal instrument) would I open a gap for every un­quiet & unsober dispute, that on purpose, to shift off the Magistrates or the Masters commands, may think it enough to pretend they are not honest, and so the Master shall indeed be the Master, but the servant is the Judge, the Magistrate is the Magi­strate, but the subject is the Judge, which indeed he is of his own action, by the judgement of Discre­tion, but not of the command by the judgement of Authority, for that would be an easie way to over­turn both authority and obedience, and to leave all to the best disputant.

4 Those to whom this debt is to be paid, are the principalities & powers, they are all that are in rank of Magistracy respectively, both the Highest and the Subordinate in this Scale; Principalities and Powers, saith the text, [...], principalities, that [Page 7] is [...], supereminent, or superexcel­lent powers, Rom. 13. 1. that are in highest orbe [...] powers, those that are Presidents of Pro­vinces, who though not in highest orbe of Supre­macy, are yet in a neerer orbe to you, as being in the Sphere where you live. So the Apostle Peter, 1 Pet. 2. 14. Commands subjection, whether to them he calls [...] Kings, so the Greek Authors call the Roman Emperours, meaning by Kings, such as was at that time [...] in the Soverign­ty, and by [...] Governours, the inferiour Officers and Governours under the Supream, and the Apostle Paul thus expresses the several ranks of Magistrates, 1 Tim. 2. 2. Kings, and all that are in authority.

The Point of Doctrine is,

That this debt of subjection and obedience is due to all that have share in the Civil Govern­ment respectively, whether they be in the Supre­macy or in Subordination.

The superscription that is upon a two pence, owns the same authority as that which is upon a twelve­pence, that word, Rom. 13. 4, 6, the Ruler is, [...], Gods Minister to thee for good, Gods publick officer commends all Ma­gistracy to us. If the Supreme Officer was like the Sun, which by his motion carries his light through his whole circuit, we should need no more, but himself, but he is like the Sea that ha­ving all fulness in it self, sends from it self foun­ [...]ains and rivers to water all the Continent whither [Page 8] the Sea it self cannot come; And God while he kept the chief Government over Israel (as I way say in his own hand, whereupon Josephus calls it a Theocracy) did as we know, erect under himself Judges or Dictators in their necessities who (as one observes) did alwayes prosper in their atchieve­ments, Cunaeus de Repub. being (as I may say) Gods Lievtenants. In want of which we read, that there was no King in Israel, not because the Sanhedrin did not sit at those times, but because there was no Chief or So­vereign Magistrate that might exercise coercion, and work deliverance in Gods stead. As for the di­spensation of common Justice they had the Se­venty, the Viginti Triumvirate in the greater, and a Triumvirate in the lesser Towns, and thus the publick Justice was brought home to them, till there arose some hard matter to be determined by Appeal, whose judgement was final in the case, Deut. 17. 9, 10, 11, 12.

And therefore, if there be any (as there are) that think it necessary that the Judicials of the Jewes, and that the form and mode of Government that obtain'd amongst them be re-introduced into o­ther States & Kingdoms they may please to con­sider, that even the Iewish form was variable, that the Apostle Peter commands Christian sub­jection to every humane ordinance, and that Paul saith, that the powers that be (that is in the world at that time) are ordained of God, Rom. 13. 2.

These are the four points, which being thus cut [Page 9] out shall be made up into further use in their or­der.

From the first of them, the Ministers duty to put the people in minde of their obedience to Magi­stracie you may learn.

1 This duty is charged upon the Minister as the publick remembrancer of the people to whom is committed the dispensation of sound doctrine, Titus 2. 1. serving to keep them right in the du­ties of their relations towards one another, and therefore it appears that God will honour the standing Ministery with this publick service, that the flock may not stand at any mans courtesie that will feed them (I say not poison them) but expect it from some hand of standing duty, and it ap­pears that our Antimagistratical men, do for the same reason cry down the Ministery, as Demosthe­nes observed the sheep were required to deliver up their Dogs that wakened them by their batking at the comming of Wolves or Thieves.

2 A faithful Ministery is very useful to Civil Magistracie in discharge of this office of putting the people in minde of their subjection to authori­ty, for commonly people are querulous and wasp­ishly froward against authority, and subjection to mans nature is grievous, good service doth the Minister of Gods Word do for the Magistrate, who is also called the Minister of God in bearing of his sword, and let these two Ministers like twins supporting one the other flourish and live toge­ther, [Page 10] good service doth the Minister also for the people in warning them of their duty, and of their doing it for conscience sake, for heathen King­doms and Policies that want this office of remem­brancers do usually more obey for wrath then conscience. Oh! let not the Minister of the Word who is their Remembrancer cut the girdle of this relation between Magistrate and subject by blow­ing the one up into Tyranny, or laying him low into contempt or contumely, or by pulling away the other, viz. the subject as an Ivy from the tree that supports and sustains it, for surely you ought not to turn your host out of dores, that gives the Gospel house-room and hospitality in his Terri­tories, no though he were a Heathen, vae soli, wo be to either of them that is alone, I know and am sorry that the Pulpit which is the Watch-tower whence this Remembrancer gives warning, is sometimes so partial and so passionate as rather to seem to blow Sheba his Trumpet, or to throw dirt in the face of Authority, for I believe that God hath put this office on the Gospel Minister, part­ly to sweeten and make the Gospel acceptable to States and Magistrates, which otherwise as a Bou­tefeau would (to speak humanely) have been hunt­ed out of all places.

I confess, it is not our place as the Heralds to blazon titles, or pragmatically to model forms and modes of Policy, such have produced unhappy Empericks of the Body Politick, as unhappy as [Page 11] Abiathar in being factor for Adonijah, 1 Kings 2. 26. or as Phaeton undertaking the Chariot of the Sun, but our office is to put servants in mind to be subject [...]. 1 Tim 6. 1. to their own ma­sters, & wives to be subject, [...], 1 Pet. 3. 1. to their own husbands, so the people to be subject to their own Magistrates, viz. the powers that be in place and possession of Magistracy. And therefore according to their partiality and fancy do cry up a Magistrate, that is of their own party or opinion, and the same man they cry down that is otherwise minded, seem to me to miss the true grounds of subjection to him, which Sophocles hit better upon, saying, what then? Must we obey? Why not, saith he? [...], for they are Ru­lers in place of Magistracy, and the Apostle seems to hold to this rule, for he checks his own mistake of calling Ananias the High Priest, whited wall; by alledging that text of speaking evil of the Ruler of his people; and yet it is probable he knew not that he came into that place by lineal suc­cession, but irregularly and surreptitiously, as most of them had done since the time of the Macchabees, and our Saviour told the captious Jews, that they receiving Caesars Coine a signe of his Soverignty must in reason give to Caesar what was his.

3 God is the countenancer and approver of Civil Magistracy, as appears in that he will have the Minister of his Word to put the people in mind to be subject to it, for it is the ordinance of God, Rom. 13. 2. and as the Romans made the Tri­bunes [Page 12] [...], inviolable, so hath God secured Magistracie from resistance by denouncing dam­nation to resisters, God will maintain his own Mi­nisters, and such are Magistrates though Heathen, but you must distinguish between the function or office it self, which maintains peace and safety, a peaceable and quiet life in godliness and honesty, and between the unlawful commands and lusts of the Magistrate, we may not resist the office, we must not obey the unjust commands. If Jeroboam set up his Calves, or Nebuchadnezzar his Image, We will not serve thy gods, Dan. 3. 38. is the best answer, our disobedience is our best obedience, God hath countenanced and honoured disobeyers of sinful commands, as we see in the three Wor­thies, but God hath not favoured seditious per­turbers of the Magistrate, as we see in Absalom and Sheba, &c.

From the second point I shall commend to your further satisfaction two things.

1 Let no professed Christian imagine himself to be by his Christianity the more free, or exempt from the civil authority, that is over him though it be Heathenish for this you shall neither learn from the head, nor from the Doctrine of our Christian profession. Our Lord Christ for his part acknow­ledged that Pilate his power over him was given of God, & our doctrine is, that every man wherein he is called must therein abide with God, 1 Cor. 7. 24. not forbidding a man thereby to better his cōditi­on [Page 13] (if we may) but to use it rather, v. 21. but shew­ing that his priviledges though they be great, yet are they spirituall, and that his outward conditi­on and state is not changed, or bettered by be­comming Christian, the wife is not freed from her heathen husband, the bond servant is not made free from his master, the Subject not ex­empt from his tyrant, nor the prisoner from his prison, for then the Gospel hook would catch selfe-ended persons for the bait sake, but we have a better rule religio christiana non tollit ordinatio­nes politicus the Christian religion doth not abro­gate the wholsome ordinances of the State.

2 Neither doth Christianity, prohibit a Chri­stian to be a Magistrate, nor a Christian subject to pay him subjection, It is true unto the unlawfull commands either of the heathen or Christian Ma­gistrate it may be pleaded in barre, Acts 5. 29. We ought to obey God rather then men, but it was a spice of that desperate Doctrine of those Pseudo­christians the Gnosticks to please their deluded followers and themselves by promising liberty, 2 Pet. 2. 19. An egge of the same bird was that fury (call yee it) or delusion of those Rustick Pea­sants, Libertines of Germany in our ancestors days, who arose in such swarms to take the sword out of the Magistrates hand to put it into their owne scabbard, and to level their estates, into more plainness and evenness, pretending that the sword of civil Authority becomes not a Christian hand, [Page 14] nor do we say they find it in such a hand in all the New Testament as if it might please them to have Pilate a Judge because he judged Christ; no other must fit us. But shall we thinke? that John would not forbid the Publican his office as if inconsist­ent with Christianity, and Christ hath forbidden the Magistrate his; Are the Jewish Magistrates called Gods? and do the Prophets call them Shields for their protection, Corners for their sup­port, Nayles for their uniting of the people. Zac. 10. 6. Isa. 22. 23. Hos. 4. 18. Doth the New Testament call them Dignities, Principalities, Powers, yea the very heathen Magistrates, Mini­sters and Officers for God and for thy Good. Rom. 13. Doe the Heathens Plato and Homer call them [...], Saviours and Shepheards of the people, (for so they are by the intention of their office and place, though they be Nero's for blood and lust,) and shall they that are promised to be nursing fathers, Isa. 49. that are commanded to be so wise as to kisse the son, Psal 2. that are pro­phefied to tread upon the Heathen Empire, and crush the bloody Dragon, be unfit to make a nail in the Gospell Commonwealth?

What must we turne our direction crosse to the Apostle, and put Christians in mind not to be subject to Christian Magistrates, and make them incapable of Government of Christians that are most fit for it, and for whom we must pray that we may live, a peaceable life in all godlinesse and [Page 15] honesty, for this is good and acceptable in the sight of God, our Saviour, 1 Tim. 2. 13 Qui reg­na dat coelestia, non adimit terrena, Will Christ take mens kingdoms away if they turn Christi­ans? Will he that is King of Kings have under his Empire no Christian Kings? surely the Apo­stle commands, 1 Tim. 6. 2. Those servants that have believing masters, the rather to do them ser­vice, and why the subject that hath a believing Magistrate should not do so too, I know not. In fine, I might argue against this denial of Christian Magistracie by argument drawn from the scan­pall which it draws upon Religion (whereof Christ teaches every Christian to be chary, Matth. 17. 27.) but that I finde this kind of Libertines are not much moved with such arguments, nor are they much date or in request with many that most pretend to holiness, in these times.

I have used this length upon this place of Do­ctrine, not because the sober part of men (as I hope) do much need it, but as the Apostle saith, 2 Th [...]s. 2. 2. That you be not soon sheken in minde, as that the day of Christ is at hand, so I say to you that you be not shaken in minde, as that the Kingdom of Christ (as some say) was at the threshold, even now in 1656. For as its said, Luke 17. 20. this Kingdom comes not with observation. Its a Jew­ish fancy to look for such pomp and splendor as temporal Monarchs are furnisht with; It is within and already (saith he) amongst you, for my King­dom is not of this world. It was set up in the days [Page 16] of those Kings (as Daniel saith, Cap. 2. 44. and shall never be destroyed, but certainly that such a tem­poral Kingdom of Christ is so neer as shall put down the temporal civil Magistracy as now it ob­tains, as Tapers that are eclipsed by the Sun, or Candle-rushes put out by Torches, is more then I can affirm, and hath some unpleasant reflexion up­on the Magistracy Christian.

From the third Point observe:

That this great debt of subjection and obedi­ence be duly paid without grudging, two things call for payment. 1 The command of God whose Officer the Magistrate is. 2 Your own good by whom you sleepe, you walke, you are masters of your own, you are Masters of your lives, you hold all these at this Rent-service, your subjection. There is a certain light in mans minde, that tels them they cannot live together in society without this nail, the mutinous members that rose up against the belly for eating up their la­bours were quieted by this oratory, that it did but digest the meat for them, nothing more pernicions then the inferiour his refusal of obedience to the Magistrate, especially you that are Christians have most benefit by Magistracy, for you are exposed to more envy of wicked men by your profession, and are by your principles more unarmed from private revenge.

Besides that, you hold your Religion, your greatest treasure in peaceable possession by his in­spection and protection, except the Magistrate [Page 17] shall profess himself a Gallio that cares for no such thing, or be like Esarhaddon, that sent into the Kingdom of subdued Israel, a mixture or galli­maufrey of several Religions in designe, ut in com­mune consulere non sineret religionum diversitas, that is, That diversity of Religion might hinder common counsels.

But this Province, I confess, properly belongs to the Sovereigne, though for the executive part to every Magistrate in his order & place, as the cause of the false prophet pertained to the Supream Ju­dicature, therefore our Saviour saith (as Cunaeus ob­serves) Cunaeus de Repub. that a Prophet could not perish out of Je­rusalem. Blasphemy hurts the name, Heresie the Truth, Idolatry the worship of God, of these the Magistrate is as he is called the heir of restraint, Judges 18. 17. for in this the Prince as a Prince may serve God and cannot do it as he is as a pri­vate man, I bespeak this at the Magistrates hand, I mean restraint, for that God expects it at his hand is plain by that, that Idolatry was set up in Micah his house, Judges 17. 8. because at that time there was no King in Israel. Those that said, Quid Im­peratoricum Ecclesia (the Donatists) are justly up­braided by Augustine, that when the Emperour was against them, they cryed that cry, When for them they changed their note as their own partia­lity and interest led them, as all such kinde of spi­rits, will still do at this day.

The Magistrate will punish corporal adultery, [Page 18] will prohibit the sale of poysonous Drugs, and there is no great reason, but that the calamity of the Common-wealth may be prevented, which may accure by depravation of Religion, for there­by Respublica detrimentum capit, as History and Experience may inform; as for the Ministers way, it is conviction, so Christ dealt with the Sa­ducees, and the Churches way is binding by Co­ercion; and the Magistrates way, is restraint an co­ercion in a civil way.

The Doctrine of this Church always was, that the intermedling of the Civil Magistrate in sacris, was not that of Uzzia, but of Hezekiah, Josiah, &c. not to perform them, but to see them done, as Reinolds against Hart saith. The Inferences from the fourth point are these which follow.

1 To put you in minde of the Extent of this duty of subjection and obedience, it reaches from him that is in highest, to him that is of lowest rank in Magistracy, all that have the stamp or mark of authority upon them, though the money differ in value, yet there is a superscription on the least piece, which speaks the same authority, the image of Caesar was upon a peny. The lower Of­ficers are the Supream, his eyes, eares, hands, and therefore in them Magistracy may be wounded, be subject, (saith the Apostle) to every ordinance of man, whether he be Supream, or Governours under him, 1 Pet. 2. 13. and it must be to both for the same reason, for the Lords sake, for conscience sake, Rom. 13. The honour of a childe due to his fa­ther, [Page 19] ther, the subjection of a servant to a Master, the respect of a wife towards a Husband, and so the subjection of a subject to a Magistrate are not paid according to the grandeur of the person of the Superiour, but according to the relation in which he stands, to thee and me; but yet this is not so much considered as it ought to be.

2 To encourage the Magistrate what he may justly expect from the people under him, while he acts within his sphere, and stretches not his com­mands beyond his place; so though he be in low­estorbe, yet he hath by office a share, and some pittance of authority wherein as Gods Minister for the conservation of the Peace and safety of the body he may expect protection and act (boldly, though not proudly) as not fearing the contempt of lofty spirits, but let every lower officer, carry in his eye the law of his place, for though the zeal of Phineas be highly commended by God in such a case as many men doe not understand the war­rant, which doubtlesse was unquestionable, as also that of Moses in his killing the Egyptian, yet ordinarily, the subordinate Magistrate shall do well to observe the law of his place and verge of his power, so that he himself is like the genus sub­alternum, that is, but a private man in respect of that authority which is above, and Paramount to the place that he is in, and we know that a two pence will go but for a two pence, though it have a lawful superscription as a bigger piece.

[Page 20]3 To enform the subject that howsoever he may be a greater man in birth, estate, riches, &c. then the Magistrate, whom he disdainfully over­looks, as the Cedar doth the shrub, yet that God doth cōmand subjection & obedience to the Ma­gistrate both supream and lower, not meerly for or according to the length of his sword, but for con­science towards God, upon whom the despising of his meanest Ministers reflects dishonour, and unto whom it is a displeasure, as the clipping but of two pēces as to the Prince, whose honor is therby taken to be diminished, though they be of small value.

I shall conclude with a word to you that are the Electors of this next years Lord Major, know that your [...] or Suffrage, is a talent that is put into your hand, of which you must give ac­count, it was an ancient constitution in the Electi­on of a Bishop, Ut non ordo, sed meritum crearet Episcopum: not seniority or order of course, but merit should make a Bishop. I know not whom you have in eye, let both be, if you please, and as it was said, 1 Sam. 16. 8. Look not upon externals, the mans countenance, but look unto those seven qualifications, (as the Hebrews number them) which God requires in a Head or Judge, Exod. 18. 21. Deut. 1. 15. which are all required (as is ob­served) to be found in him that is but one of Tri­umvirate, or but a Captain of Tens, how much more in a Lord Major of London.

And you, Sir, whom the Lord will honour, [Page 21] pray that God would please to inaugurate you in­to your Government by pouring another spirit on you, and the Lord support and guide you to fol­low the pattern of their wisdom that have broke the Ice before you in this weighty service.

The Corruption of Minde DESCRIBED.

AS the mother of Christ truly was, so the Church of Christ may be truly called [...] (as Clem. Alex. saith) a virgin mother.

The fruitfulness of her womb to bring forth children unto God.

The fulness of her breasts to bring them up un­to God, speak her a mother.

The simplicity of the faith, chastity of worship, sincerity of love, integrity of life, speak her a virgin.

Christ answers the type of him the high Priest, Levit. 21. 14. A widow or a harlot, he shall not take, but he shall take a virgin to wife.

And therefore it is the scope of the Gospel-Ministers whom God sends (as Abraham did his servant with Commission to procure a wife for his son) [...] to fit and treat a match to espouse chaste virgins unto Christ, ver. 2.

Which scope if we do but carry in our eye, and aime at in our Ministery, we should avoid the too much used folly, and imbrace the successfull foo­lishness of Gospel-preaching. We may justly ask the cause of our Apostle his feare, lest this Corin­thian virgin should become a Thais; for unjust sus­pition is a kind of slander to chastity: and the que­stion is, how the Apostle could say, I am jealous; for the virgin was not espoused to him, but Christs Ministers are but the spokes-men, the [...], treating for Christ, 2 Cor. 5. 10. they neither sowe nor mowe for themselvs, there­fore he takes off the doubt in that expression, I am jealous over you [...], with jealousie of God.

And he gives the reason; The first Adams Eve was corrupted from her virgin righteousness, and so may the second Adams espoused virgin (the Co­rinthian Church) be corrupted from the simplici­ty that is in Christ. Eve by the Serpent which was Satanae leno, the Devils pander. The Corin­thians [Page 3] by such Preachers as he describes to be [...], 2. Cor. 2 17. Corrupters of the Word, as hucksters by their mixtures do jugulare vinum, adulterate the viginity of good wine.

In these words you may consider two things.

1 The object of the Apostle his fear.

2 The instance or example, whence he draws a similitude, shewing the way and meanes of ac­complishing that he feares.

1 The thing he feares is the corruption and constupration of this espoused virgin, which cor­ruption he describes,

1 By the seat of it, the minde, [...] lest your mindes be corrupted, for the foul vessell corrupts the purest liquor, corruption begins in the minde, as they say the fish begins to stink at the head, and we know defluxions from the head corrupt the vitals and lower region.

2 The term à quo, is the simplicity or chastity that is towards Christ, which they had before, and which is required in them that are espoused to Christ Jesus, who are then corrupted, when they generate and deviate from their simplicity of faith and worship; for, we cannot say of any of these virgins espoused to Christ, as was said of that vir­gin, the mother of our Lord, that before they came together, she was found to be with child by the holy Ghost.

2 The instance or example made use of for describing the way of corrupting the minde from the simplicity that is in Christ, is the first and an­cientest [Page 4] example in the world, lest by any meanes as the Serpent beguiled Eve, &c. This part of the Text contains the sicut and sic the As, So, and there are foure things in it.

As the Serpent, that is, Satan in his instrument; for the Devil appears not in his own colours, the Serpent doth not alwayes weare the same slough or skin, the Devil sheaths himself in a fit case for his purpose, for he is [...] unsociable with man; therefore hath his ministers, ver. 15. deceit­ful workers, false Apostles, and these instruments he puts on, he tempts the proud by, ye shall be as Gods, the sensual by the promise, liberty, & some by ostentation of holiness; for, there is a Pharisaical, a monasticall, a superstitious holiness, a holiness of mans making, he tempts Christ by Peter, Come be­hinde me, Satan.

2 The Serpent beguiled the woman Eve, for the woman by the Serpent, the man by the woman, the stronger by the weaker vessel, the husband by the wife; as the Angler takes the small fish by a worm, and then that small fish taken doth become a bait for the greater fish; so it is said of his agents they lead captive silly women, they deceive the hearts of the sipmle, Rom. 16. 18

3 The way of the Serpents deceiving the wo­man, was by corrupting of her minde, see its the Apostles observation, 1 Tim. 2. 14. that not the man, but the woman was deceived, because she be­lieved that God had enviously set them in a lower Orbe than they might be in, if they eate of the [Page 5] fruit of that tree of knowledge.

4 This deceiving of the woman was by subtilty, as it appears by many respects, wherein the serpent prevaricated the words of God, and perverted their meaning, this subtilty or [...], Cogging of the dice is ascribed to deceivers, Eph. 4. 14.

The sum is,

The Gospel-state of the Church is called a new Creation: I create a new heavens and a new earth; in this new creation God hath set forth another A­dam Jesus Christ, out of this Adam dying, as out of the first sleeping, God hath formed a Church, this Church is espoused to the Lord Christ, as Eve was to the first as a chaste virgin, and there are Serpents now, as there was one then, that attempt the corrupting of the virginity of this Church; and therefore saith the Apostle, But I fear, &c.

From the first part of the text, the thing feared, I take up two Doctrines.

1 The simplicity that is in Christ, is to be holden untainted.

2 The corruption of the minde is the cause of devia­tion, or recess from that simplicity.

I begin with the first.

The virgin chastity of the soul espoused to Christ Jesus, which loves not to be painted with any Fucus of meretricious gaudiness, simpleness or simplicity in vulgar speech, and sometimes in Scripture sounds towards foolish credulity or want of wit.

But in the true notion of the word it signifies a [Page 6] freedom from composition, and so we call the sim­plicity of Gods being, which is without all com­position.

Most commonly it is a freedom from mixture of heterogeneal things which might adulterate puri­ty. In Doctrine unlearnedness, in faith unfai­nedness in love sincerity, in worship chastity, in life and conversation integrity, do make up that we call simplicity of Christ, which I shall com­pendiate into these three.

• 1 Simplicity of Doctrine.
• 2 Of Worship.
• 3 Of life.

1 The simplicity of Christ was personal; for be­ing in the form of God, he emptied himself, and took on him the form of a servant, Phil. 2. 6.

Official, in the acting of offices of his Priest, Pro­phet, and King, in great simplicity.

Doctrinal, in the preaching of the Gospel.

Conversionall, in the deportment of his life.

But now I speak of the simplicity of his Do­ctrine, the Doctrine of the Gospel which is a miste­ry that exceeds in glory, 2 Cor. 3. 9. and which the Angels stoop down to pry into, and yet is in con­tempt as foolishness with the wisdom of this world that W ^ch is a quintessence above al clementary lear­ning, and transcendent above every predicament, hath been entertained with Stand thou here, or sit under my footstool; whereas that which the Apo­stle calls vain Philosophy, and [...], [Page 7] science falsly so called, hath been entertained with Sit thou here in a good place. The Doctrine of which you are born, is called [...], incorruptible sad, and which you are nourished by, is called [...], sincere milk, which denotes simplicity. Christ for righteousness, Christ for a root on whom the branches do live dependingly, for the root beares them, and derivingly, for the root feeds them is the sum of this doctrine.

Here is no mixture of Jewish rites, as if we would look for Christ in that manger wherein he lay when he was a babe; the bird is now hatcht, and the eggshel lies empty.

Here is no corrival of mans works to spoile this simplicity, there remains no place for them, as they are meritorious, for that sets them in the chair of Christ; nor as they are motives of God to justifie, for that sets them in the place of free­grace, nor as conditions of the Covenant, for that sets them in the place of faith, but as they are fruits of holiness, for that sets them in their own place, assigned to them by this Doctrine.

2 Simplicity of worship, which is called spirit, and truth Joh. 4. 23. not Judaicall and shadowish, not Samaritan & idolatrous, but spiritual and inward.

The Apostle calls the Jewish types, which were rich, beggarly Elements, we have them in the rich plainness of the Gospel. In matter of wor­ship, that of Austin is the truth, and Socrates had seen it before, colendus est quomodo se colendum prae­ceperit, as himself hath commanded.

Those that were mint-masters of worship, used to feign correspondence with some deity, that un­der that reputation they might vend off their de­vices.

God must stamp that worship as shall be cur­rant, man is apt to indulge his eye in Gods wor­ship; It's the hardest thing (saith one) to leave our eye and fancie behind us (as Abraham did his ser­vants, when we go up into the monnt to sacrifice.) The spiritual part of religion, is the hardest part.

If we look into Justin Martyr, and see how the dresse of worship was changed, by degrees we shal finde, that it became at length quasi reductus in Ecclesiam Judaismus, unbecoming the purity of this virgin.

3 The simplicity of life; It was an excellent testimoniall subscribed by the Apostle his con­science, 2 Cor. 1. 2. that in simplicity and godly sincerity, we have had our conversation in this world.

The form of godliness, is but a Mathematicall body, consisting of lineaments onely: Religion is practicall and alwayes married to honesty and righteousness towards men; religious dishonesty is worse than a Christian married to a Heathen; in the times we live, that saying is too true, univer­sus mundus exercet histrioniam, all men almost dis­guise and act parts.

Men either make it a stalking horse to their own game, a footstool to their ends, a covert of gold [Page] for their filthy designes, or lodge it onely in the cock-loft of a cold brain, and not in the warme room of affections.

And the simplicity of Christ, is broken into a multiplicity of senses and wayes.

Let this Point for use recommend to Ministers and people both the simplicity of Christ.

1 To the Ministery; for though this be not a place to teach them, yet it is a place to teach you what to say, and what to expect of Archippus, vi­delicet the simplicity of Christ both in the matter and manner of the delivery of this Doctrine.

1 Simplicity for the matter of the Doctrine, I am not ashamed of the Gospel of Christ, faith he that had sitten at the feet of Gamaliel; for (though that of Justin Martyr be true, [...], All truth spoken by Plato or Aristotle is ours, and that which is true in Phi­losophy; is true also in every place; yet) it is of the seed of the Word, quod Christus nascitur in corde auditorum.

We must set bread before hungry souls, and not be like the School-men, that set men upon gnawing hard stones.

All learning may be spent upon the simplicity of the Gospell.

In breaking down strong holds, meeting with subtilty of mens hearts, raising up the dejected Spirit prostrate under sin, counter-mining the methods and stratagems of the Devill, and you will finde that the old Adam in mens hearts is too hard for young Melancthon, and who is sufficient for these things?

2 Simplicity for manner of delivery for painted glasse is more gaudy, but cleer glass transmits more light, the rule is to clothe spiritual things with spiritual words 1 Cor. 2. 13.

Its vain oile that's spent in strong lines, that hang together, as sand without lime, standing together as letters in the Hebrew, one not touch­ing another.

Let a crucified Christ be preacht in a crucified Phrase, and though you preach not with embroide­ry of silver and gold, yet surge & ambula, if you make the hearer arise and walk, its farre the better.

It is not [...], to divide the Word a right (a word taken from culling up of the sacrifices) to shred the intrals into mince meat, or to put the text to death and torment, so as to make the peo­ple eat the flesh with the blood; Keep the true pat­tern of wholsom words.