THe Deliverance of the Israelites out of Egypt, that iron furnace, and the conducting of them through the wildernesse unto the land of Canaan, is so fa­mous and remarkable an history, that many after-deliverances given unto the Church of God, are de­scribed allusively to this: Thus the bringing out of Babylon tem­porall, The rescuing of the Church out of Babylon spirituall, is set down with words relating to this grand mercy; yea, it is made [Page 2]typicall of that great redemption, purchased by Christs bloud: For this is a peculiar thing to Gods word, that not onely words, but things themselves do signifie; onely we must not make a type or allegory, but where the holy Ghost giveth ground, lest wee should have tot sacramenta, quot ingenii acumina, (as was said of Origen) as many mysterious notions, as men have fancies. This Hi­story therefore will serve for our Meridian; and there is scarce any Kingdome or Church, but they have had their Egypts, their Pharaoh's, their bricks to make: and God in great mercy doth sometimes raise up some Moses's and Aarons for them, providing a land of Canaan, as the comfortable issue of their former la­bours. The slavish and miserable condition of the Israelites is related Exod. 2. as also Gods pitie to them, in most emphaticall words, ver. 24, 25. hee heard their groaning, remembred his cove­nant, looked upon them, and had respect unto their cause: This heap of words doth expresse, after the manner of men, the great af­fection and bowels of God to help, though this was delayed to very extremity, according to that known saying, Quando du­plicantur lateres, venit Moses.

Now, after the people of Israel had been freed from this bon­dage, instructed in the will of God, covenanted obedience with him, seen his wonderfull power, injoyed his mighty presence, so that they could not be more safe then they were under his protection, not more free then they were under his lawes, not more rich then they were under his provision; yet in this Chap­ter begins a narration of their manifold mutinies against God, and their faithfull governours: so true is that, Subditis semper gravis est praesens status; and, Vulgus est semper querulum: not knowing how to bear either their miseries, or their remedies. The first mutiny seemeth to be for their long march, ver. 1. whereupon a fire from the Lord consumed them. It is to be ob­served, that in all their former rebellions before the Law was given, (except that of the Calfe) God never punished them; but since the Law given, hee punished them severely: This was (say some) to shew the nature of the Law, that it worketh wrath; or because their sins committed after the Law given, were against greater knowledge and ingagement.

The second mutiny begins ver. 4. (for I cannot be of their [Page 3]minde, that make the former and this all one) and this was oc­casioned first by the mixed multitude that was with them, viz. the Egyptians, and other nations; and the plague upon them did quickly infect the Israelites: They murmure because they have nothing but Manna; and because this was a sacrament, and a type of Christ and his graces, their sin was spirituall as well as corporall: whereupon Moses, to shew their ingratitude, ta­keth occasion to describe this Manna, what it was. The peoples rage and ingratitude putteth Moses into a sinfull passionate di­stemper, though there was also good zeal in it. The popish In­terpreters make this zeal of Moses pure fire: but that cannot be; and, instruunt Patriarchae etiam errantes, the errours of the godly may teach, as well as their piety. That Moses his heat was not wholly naturall, but something feavourish, appeareth, 1. From the complaint of that trust and charge God had committed to him; when-as, indeed, it was God his love and honouring of him. 2. In complaining of those qualities that ought to be in him as a Governour, Have I conceived all this people (to be a mo­ther to them)? Have I begotten them (to be a father to them)? And this care over the people is resembled to the fathers bearing a sucking-child in his arms: and when Moses complaineth, that God did say unto him, Bear these as a father, we doe not reade any-where that God commanded him in such expresse words; but calling him to that office, was, in effect, to say so. 3. His impatience is seen, in desiring to die, rather then to goe thorow that work, it being not lawfull to desire death out of impatience for any pretence whatsoever.

The Rabbins they have another reason why hee was in a pas­sion; because, say they, hee speaks to God in the feminine gen­der; for v. 15. there is [...] for [...]: but a Friars notion upon the New Testament, and a Rabbins upon the Old, are much a­like; for the word is used in a feminine form, though of a ma­sculine gender, Deut. 5.27. Ezek. 28.14.

The Observations I shall pursue out of the Text are these:

1. God layeth a command and charge upon all those whom hee raiseth up to relieve an oppressed people, to doe it with tender affections to the publick: They must regard the Common-wealth, as the father doth the sucking-childe in his armes. Hence, Psal. 28.9. to feed a [Page 4]people, is, to rule them; and the word doth not signifie a meer single feeding, but, with love and great affection: and this phrase, [...], is frequent among Heathens: Hence Philo obser­ved, that God took Governours from following the sheep, being used to a pastorall cure, that so they might with greater bowels and affections govern men. And, as God, in the Old Testament, called shepherds, rather then of any other profession; so, in the New Testament, he called fishermen, rather then others, to pub­lick imployment; and all because such are used to more pains, labour, and diligence.

Obs. 2. The ingratitude and discontents of people are such under Re­formers, that they make their condition very hard and uncomfortable.

Obs. 3. It is very hard for Governours themselves to lead a people out of bondage into freedome, and not to provoke God much by their owne sins.

Obs. 4. That though God doe raise up men on purpose to doe some great work for him, yet there will be many difficulties and stops in the way.

Obs. 5. It's not enough to bring out of Egypt, but we must be car­ried into Canaan.

All the matter I have chosen to treat of, is practicall, remem­bring, The Manna did not fall within the camp, or tents; so neither doth sweet practicall matter in controversies.

For the first Observation, I shall declare in how many wayes these tender affections to the publick are to be seen:

1. In a deep sense and feeling of publick miseries. In this, Nehe­miah's practice is imitable; who, though hee had all the con­tent and accommodation, for himself, that his heart could wish in the Kings Court, yet was exceeding sad, and took no notice of all his advantages, because Jerusalem was in desolations. Christ, in the midst of all his applause and acclamation, wept, because of the evill to come upon Jerusalem. Write after this copy, and say, All our own safety and good successe doth not take off our hearts from the sad thoughts about publick desola­tions. Sometimes take off your thoughts from other matters, and consider in private how great the streights, miseries, and dif­ficulties of thousands are in the three Kingdomes; especially on such daies as these are, take the advantage of your hearts. Shall [Page 5]so many families and estates be broken, and not your hearts? so many bodies lie wounded in the field, and shall not your hearts be wounded?

Let us be so many Jeremiah's, making our lamentations be­fore God. And if the Prophet findes his bowels making noise like an harp within, even for the desolation of a Moab, how much rather for Jerusalem? Mee thinks, these dayes are rather spent in expecting what new thing, or witty thing wil be preach­ed, then preparing hearts to mourn, and gush out because of the breaches God hath made.

2. In taking heed of provoking God by our personall sins. If wee love the publick, how carefull shall we be to sin, lest God pu­nish it upon the Common-wealth? When David had sinned, and the Kingdome was visited, how doth hee cry out, I have sin­ned, but what have these sheep done? Injustice and impiety in men of office and dignity, is cruelty to the Common-wealth: The sinnes of such are like the eclipses of the Sun, and other celestiall bodies, that do much corrupt the sublunary. Aristotle saith, The perpetuall duration of things cometh from the simple and daily motion of the Sun from the East into the West: but the corruption of things is, because of the oblique motion of the Sun and Starres thorow the Zodiack. Resolve then, because we love the publick, there shall no iniquity be found in our hands, no ungodlinesse in our families: I will not be a Jonah in the ship, to cause the tempests and storms to arise. As great mens children have sometimes other boyes whipt for their faults; so doth God chastise Governours upon the people, as some­times the peoples sins upon Governours. Consider therefore, Is the wrath of God upon the land? what sin may you find out of yours, or your families, that so, the vapours being dispersed, there may be no more thunder?

3. In abhorring all self advantages to the prejudice of the publick. This is to be like a tender father: and how fully did Moses ex­presse this? When God offered him great preferment, to make a great nation of him and his, he doth utterly refuse such an offer. Who hath sincerity and faithfulness enough to deny such a thing in our dayes, if God should tender it? Tully had two wishes, though hee saw neither effected: one was, to see the [Page 6]Common-wealth free before he died: and the other, That every man might have such a fortune (as he calls it) as he stood af­fected to the publick. The divell doth many times proffer the glory of the world to a man, if hee will deny the publick. Be able to say of all self-advantages, as Pliny in another case, Capio aliquam voluptatem, quôd hâc voluptate non capior. Hoc est prin­cipatus, sua negligere, & eorum quos regit, curam habere. There­fore, saith Oleaster, God made Pharaoh have a dream about the scarcity and famine that was to come (though ignorant of God) rather then any other, because it belonged to those that were in authority to provide for others: see Isa. 22.21, 24. They were high expressions of Paul concerning his countrey-men, He could be even an Anathema for them: I will not dispute about those expressions, but gather this, That the heart of a man rightly set for the publick good of others, is more boundlesse then the sea, having no huc us (que).

4. Faithfull diligence, and indefatigable labour to procure the good of it. Take an example from Moses: How doth he consume himself in care and labour for them, till Jethro adviseth him to take some assistants? And although he had these, yet the burden lay most upon him, as appeareth by his expostulation: Therefore God appoints a new help of the Sanhedrim in this Chapter. It was a speech of an heathen, that the burdens of men in place, are worse then those of asses; for they are taken off their backs while they eat or rest, but it is not so with those Governours that faithfully attend to the publick. The Lacedemonians in their publick Courts would have no pictures or images, that there might not be the least object to draw away their minds from the matters in hand. As therefore it is said of God, he is totus ocu­lus, and totus uber: an eye, because of his vigilancy; and a dug, or brest, because of his sweet nourishing all: the same is to be true of all in place.

5. To eye Gods command and charge; for this God layeth upon every one in office and place, to be like a father in it. Hence were those ap­pellations, Patres patriae. Now the eying of God in this duty, will make us to exceed the famous Romans, as much as the Sun doth the glow-worm. Who know not the brave exploits and great services they did for the Common-wealth? The acts [Page 7]of Curtius and others are almost incredible: but they looked not to God in these things; so that their actions were good bullion (as it were) but not a true stamp upon them, and therefore would not passe with God. It is well maintained by our Divines, yea, some of the School-men, Ariminensis, and o­thers, That these were not works moraliter bona; because, though the proxime end might be good, yet they knew not the ultimate end, which was Gods glory. Consider therefore what obligations God puts upon you, and let your publick actions be à Deo, per Deum, ad Deum: that in serving the Common­wealth, you may serve God also.

6. To doe all things from an inward principle of affection. For, a man is not a father by reading all the Oeconomicks in the world, but it must be implanted in his heart: so neither will you be good Common-wealths-men by reading Aristotle's Poli­ticks, or Machiavel; but by earnest prayer to God to give you father-like affections. None but a father or mother will take pains about his childe. As hee therefore said of his image that would not stand, [...], There wants something within; so, when thou findest thy heart listlesse, carelesse, selfish in publick matters, cry out, Here wants something within, bowels within. What Maximus Tyrius said of a superstitious man, He was Gods flatterer, not his friend: the same is true of many to the Common­wealth. Who knoweth not Nero's Quinquenuium? His Utinam nescirem literas? But a fatherly affection is solid, and reall; hee loveth it for its selfe. Many follow the Common-wealth, as flies doe a man that doth carry an honey-box; not for the mans sake, but the honey. It was a brave challenge which Sa­muel made, and the people acquitted him in it, 1 Sam. 12.3, 4, 5. yea, Paul (Act. 20.33.) goeth higher; for he saith, he had not desired any of their goods.

7. To mind all things that doe heale and unite. And this is ne­cessary at this time, when, by opinions and discontents, wee are scattered into so many pieces, that, unlesse Democritus his opini­on should prove true, that all things are composed of Atomes, there is little hope for us: and I doe not so much tremble at the dread­full effects they are likely to produce, as the cause from whence they come, viz. from Gods anger and displeasure. Judg. 9.23. [Page 8]when God purposed to destroy Abimelech, he sent an evill spirit between him and the men of Shechem. I have read a story of two in a ship that were in deadly enmity one with the other, and immediately tempests arise, the ship is ready to be drowned, but the two men mind not to save that; onely one gets to one end of the ship, and another to the other, and would needs know which would sink first; accounting it happiness enough, though the ship were not safe, yet if one might survive to see the other drowned: I need not apply it. And this likewise doth argue want of bowels in those, who, for an opinion that is not fundamentall, will endanger the publick good. Certainly, when the Apostle saith, Hast thou faith? Have it to thy self, he supposeth it becomes the modesty of a man to keep that opinion to himselfe, which differeth from all others. Cyprian, reproving the Christians that would needlesly professe their faith, though it endangered their lives, hath a good saying, Confiteri nos magis voluit Christus, quàm profiteri; Christ would have us confesse, rather then pro­fesse: he confesseth, that doth it being called, and put upon it; he professeth, that doth it of his own accord. Homer feigned wittily, that Jupiter took [...] (the goddesse of strife) by the hair, and threw her out of heaven, whereby they had peace: O! throw this Alecto out of Church and State.

8. To passe by much ingratitude and unthankefulnesse of people. Thus the mother doth at the childes hand: and so Moses doth with the Israelites at other times. ‘ Si quoties peccant homines —’ said hee of God. Labour to be content with the reward of a good conscience, and glory with God, how unkind and un­stable soever people be. That custome of Ostracismus, banishing men of great deserts and abilities, was onely because of the en­vious sore eyes of the people, that could not bear such worth: Fatherly affections will not give over for this. Wee read in­deed of the Heathens, that, for such discourtesies, would take snuffe, and endeavour to ruine the publick; but this will be farre from a godly, fatherly disposition. And, certainly, if we can read of Christ enduring the contradiction of sinners, and dying for them who did revile him and reproach him; how well may Magistrates bear with the peoples ingratitude?

[Page 9] 9. To execute justice upon offenders and enemies. Hee that loveth the sheep, will kill the wolves, 1 King. 2.35. Yea, to abound in all kind of justice, distributive, and commutative. This is more glorious then the morning-starre; which makes the Scripture call so diligently upon all in place to execute it: This makes the oppressed and injured to love you. What was the cause that the Egyptians made the bird Ibis their God, but because, by her horned bill, shee killed those venemous creatures that had annoyed them? The Eagle, though an excellent creature, yet was counted unclean, because of his rapine and violence upon others. How lovely is that carriage of Jobs, described in severall verses, Job 29. from ver. 7. to the 17 ^th?

10. To venture against all fears and dangers. Thus the father and mother doe for their little ones, chusing it should rather fall upon themselves, then the fruit of their loins: Thus wee see Nehemiah and Zerubbabel not daunted at any oppositions; their zeal for the publick made them, like Job's Leviathan, laugh at the spear. To go against friends, relations, enemies, for to save the publick, argueth a fatherly couragious heart; Praesis ut prosis.

11. To hasten the accomplishment of their misery. Luther called peace, Coelum, & Paradisum, a very Heaven, and Paradise; but it must be a peace which doth not divorce it selfe from truth: Maledicta sit illa pax (saith Hierome): nor in qua involutum est bellum. They are therefore so to hasten it, as God speaks con­cerning the accomplishment of mercies for his people, Isa. 60.22. I the Lord will hasten it in his time. Hezekiah hath an emphaticall expression about the Kingdomes calamity in his time, Isa. 37.3. where the land is compared to a woman in travell, that is tortu­red with many pangs and throbs: now we know what care and industry useth to be taken in such extremities. The heaven­ly bodies communicate their influence not in quantum cailda, sed in quantum velocis motûs.

Grounds. 1. From the example of God and Christ himself. No wonder Moses is to be so tender, when God himself is so, Deu. 32.10, 11, 12. where God is said to finde his people as so many stray­ing sheep; to lead him about, or to compasse him, as the Greek trans­lateth it. Thus David saith, Ps. 32.7. Thou wilt compasse me about [Page 10]with safe deliverance: Hee kept them as the apple of his eye; that is, with all diligent care. And this providence of God is further resembled to the Eagle, which fluttereth over her young ones: It is the same word with Gen. 1.2. [The Spirit of God moved;] so that it implyeth the cheerfull influence which God put into them: Shee taketh them (if they be negligent) and beareth them upon her wings, not in her talons, wherewith she carrieth her prey. See in this passage a lively description, what Governours in place and office should be to their people. Thus Hos. 11.3, 4. I taught E­phraim to goe, taking them by their arms: — and I was unto them as they that take off the yoke on their jaws, and I laid meat to them. Here Gods government is described to be full of meeknesse: he used them not as beasts, but children; yea, he took off the yokes others had put on. And as for Christs government over his people, how gentle that is, appeareth Isa. 40.10. Hee shall gather his lambs in his arm, and carry them in his bosome, and shall gently lead those that are with young: Hee therefore said truely, Nulla creatura humilior Christo.

2. From the greatnesse of that God to whom all in place and of­fice are accountable. Howsoever, when men in place look beneath them, they may be apt to puffe up themselves, and grow lofty; yet, comparatively, to God they are nothing. All the Nations of the world are but a drop; and how little art thou, who art not the thousand part of that drop? The Scripture delighteth to speak of Gods greatnesse to men; for till God be great to us, every man and power is great: but nothing is great to him, to whom God is great. According to thy fear, so is thy wrath: by fear may be meant the word of God, as Psal. 19. The fear of the Lord is excellent: so that Gods wrath is so great as the word revealeth it, though men may despise or lessen it. Consider dili­gently that place Isa. 40.21, 22, 23. We shall not govern with contemptuous carriage, when we apprehend that we are but as so much small dust, which God will blow away when he pleas­eth. It is with men, as with letters that have great and glori­ous superscriptions, (Right Honourable, &c.) but, when open­ed, there is nothing but a little black ink, and dust upon them: so, though men have great places and offices; yet within there is but a little black bloud, and dust to cover it.

[Page 11] 3. This is the onely way to have the hearts and consciences of people. Piety and justice doe onely convince men, when all carnall po­licies will be like a blazing starre, that makes a great gaze for a while, but endeth at last in slime and noisomenesse. Herod fear­ed John, because he was a just and holy man. When the consci­ences and affections of a people are to their Governours, they are tyed by stronger bonds then power or fear can put upon them. How successefull then will it prove, when, as God (by raising up of men to places) gives them the titles of God; so likewise he communicateth unto them the justice, the holinesse of a God, by which the people are kept in awe and love? Some Heathens, before they went to warre, sacrificed to Love; im­plying, that none would truly fight, but those that had love to the Common-wealth: and so it holdeth in all other pub­lick actions. Let men therefore in place and office so deport themselves, that all the people may cry out, and say, God so love you and yours, as you have loved us, and the Common­wealth.

4. This is a sure clear way to keep from confusion. They that ob­serve lying vanities, forsake their own mercy, saith Jonah by experi­ence. A plain upright way proveth in the event, to all the owners thereof, the best policy. Commentators observe of David, that he was never brought into streights, but when he left Gods way: Psal. 119. Then I shall not be confounded, when I have respect to all the commandements. A man shall never be brought to this, O wretch that I am! Would to God I had taken another way, or another side. It is a sad thing to read of Tully, when he saw all publick events to make against him, complain­ing, O turpem senectutem! O me nunquam sapientem! And to such a tragicall end have many meer Polititians been brought: Lege historiam, nè fias historia, said hee. It was Gregory Nazi­anzene's meditation by the sea-side, when he saw many fishes car­ried with the stream; they were hurried upon the land, then a torrent would fetch them off again, presently they would be landed again; but he observed other fishes that stuck to a rock, and they were alwaies in the same place, howsoever the waves did rage and rowle up and down: Thus hee applied it; The former sort of fishes were like men that adhere to these [Page 12]fading creatures, and the latter to those that stick fast to Christ.

Fabius Maximus, though a Soothsayer, yet would say, Opti­mis auspiciis ea geri, quae pro salute Reipublicae gerentur; quae contra Rempub. ferrentur, contra auspicia ferri.

What did Ahithophel get by his carnall wisdome? Might he not say as Jonathan, Behold, I have tasted a little honey, and now I must die? I have injoyed a little applause and greatnesse, and now I must be damned?

5. The greater places of trust, the greater are our accounts. Si­cut crescunt dona, sic crescunt rationes donorum: Where God giveth more, there he requireth more. O, let every one then that is cal­led to steare the ship, especially in these tempests and storms, imitate Solomon, praying unto God for wisdome to administer that office: and this was so acceptable to God, that hee gave him all other abundance. Take heed lest the Divell set thee not up upon the pinnacle of the Temple, hoping to throw thee down headlong. You are, at the day of judgement, not onely to give an account for your personall sins, but Common-wealth sins: O, tremble in the thoughts of such an account. Bernard said well, Descendamus in infernum viventes, nè descendamus mo­rientes: Let us goe into hell while we are alive, by meditation and consideration, lest we go into it while we are dead. How necessary is it that you, whose labour and praise it is to set the Church and State at liberty, should have your own hearts also at liberty from all corrupt aimes and respects? Be not offended at these things; Genus quoddam martyri [...] est non ignobile, reprehen­dentes aequanimiter ferre: It is a noble kind of martyrdome, to bear reproofs patiently.

6. Their Titles and Names are for this duty. Hence they are called gods, and fathers: their government is said to be feeding; yea, the King of Tyre is called Cherub, either ironically, or be­cause he thought so, Ezek. 28.14. for, as God doth give sometimes the names from earthly powers to Angels, as when they are called thrones, and dominions, Col. 1.16. so he doth take the names of those heavenly spirits, and adorneth Governours in the earth with them. Now they are spirits of service to others; that, as the Sun hath its name from a word that signifieth to administer, and to be serviceable, because the light is not for it selfe, but others; [Page 13]so likewise all the power and honour that God giveth men is for the publick, and not for themselves: Let therefore new ti­tles and places raise up the heart to sutable operations; and upon miscarriages, let us reflect, and say, How ill doth this acti­on and title agree together?

7. Acts of unrighteousnesse have a great guilt: for they are not onely against a spirituall conscience, but a naturall; and when that is awakened, what adoe is there to have it graciously ap­peased? When Paul preached of justice, and temperance, sinnes which a naturall conscience doth condemne, he made Felix to tremble. Though you have a priviledge (Honourable, and Worthy) that no man can arrest or implead you; yet you know full well, that there is no priviledge from the arrests of consci­ence, and the impleading of Gods word. It is necessary to con­sider, we have to doe with God and not man: and if Socrates, though an Heathen, could rise up to that resolution, I will obey God rather then men (the very same words which the Apostle u­sed); how much rather ought Christians?

8. The people doe expect this from them, even as they doe that the Sun should shine, and the clouds rain. For this they give themselves and their families to be plundred and undone, that piety and righteousnesse may be established. When they come up hither out of the Countrey, they think they are come to the gates of the kingdome of heaven, where righteousnesse shall pre­sently enter: they forget all the pangs and troubles their soules have travelled in, because of the hopes of that man-childe of Reformation which shall be brought forth. They think, when they have been stung by any serpents full of poison and venome, it is but their looking upon you, and they should be healed presently. Solomons administration is excellently described, Psal. 72.6. Hee shall come down like rain upon the mowen grasse: The Originall word signifieth also a shorn fleece of wooll; and some make it an allusion to Gideons fleece, that had dew fell on it: but it may well be retained as in our Translation; for the grasse mowen craveth rain, as the people did righteousnesse; and the Psalmist doth again expresse this righteousnesse by showres. The word is used only in this place, and hath its signification of dis­persing, hereby representing the scattering of justice abroad, as [Page 14]the drops of raine are to make fertill the ground.

Use. Suffer (worthy Patriots) a word of exhortation from what hath been said: Certainly, if ever, here are occasions and objects of all the graces requisite in such offices. So walk and doe, that the Common-wealth may look upon you as their Jo­sephs, their Mosesses, their Mordecaies. Humble your selves this day before God for any neglect or omission. What hath been done with publick affections, and unbyassed respects to God and his cause, will be incredible joy and gladnesse to you afterwards. Observe how much Nehemiah refreshed himselfe with this, Neh. 5.19. Think upon mee, my God, for good, according to all that I have done for this people. So Chap. 13.14. Remember mee, O my God, and wipe not out the good deeds that I have done for the house of my God. So ver. 22. Remember me according to this, and spare me ac­cording to the greatnesse of thy mercy: and ver. 31. Remember mee, O my God, for good. See here what comfortable incouragements he hath: Is not this more then if the King had given him ma­ny Provinces and Kingdomes to rule over? Thus Hezekiah, 2 King. 20.3. when he heard the sentence of death passed upon him, what supported him, but an upright heart in that Refor­mation he had begun? I know the heart set upon great things in the world, is apt to contemn these truths of God, as too pu­sillanimous, and emasculating their courage: But, as Dionysi­us, (if I mistake him not) who, being a Stoick, wrote a book, that pain was nothing, it was but an imagination; yet when he fell sick of the Stone, and felt the torture of it, he cryed out, All that he had written was false, as he now felt by experience: So men, who, in their life times, have greedily pursued the great and glorious things of this world; when dying, when appear­ing before God, will cry out, They were but all dreams, and imaginations: And this destroyeth men, that they take these things as the words of meer men, and beleeve them not as the undeniable truths of God: even as young Samuel thought the voice he heard to be the voice of Eli, of a man, and no more; therefore goeth to sleep again, till he understood it to be the voice of God. Consider likewise the honour that God puts upon you, when he makes you instruments to relieve the oppressed Church and State. If a drop of cold water shall not go without [Page 15]a reward, how acceptable then will it be, when men have been ready to give many drops of their warm bloud? God, when he made heaven and earth, took no instruments, no not Angels themselves, in that work of Creation; but when he makes new heavens, and new earth, (as the Scripture phrase is about the Re­formation and good change of a Kingdome) he putteth much glory upon those who are subservient therein.

Again, meditate on the difficulty and rarity of this dispositi­on and affection in men of trust. How few are there that look upon themselves as for the publick, and not the publick for themselves? Yea, and suppose we be mounted up so high by generous principles, as to give the preheminence to the publick; yet to do this with godly, sincere aims and ends, is a further dif­ficulty. Jehu, how high did he go in a Reformation? yet would not yeeld to take away Jeroboam's Calves, though hee did zea­lously destroy Baals Priests.

Thus it is an easier matter to consent that the Antichristian yoke and burden shall be removed, then to set up Christs order and government. But when our Saviour invited those that were heavie laden and burdened (under the Pharisaicall government and traditions) as some learned men expound it; lest they should think this were all, he bids them take his yoke upon them. Mens corruptions may make them willing to have An­tichrist pulled down; yea, their advantages and self-interests may incline them that way: but there are required many posi­tive graces to set up the wayes and orders of Christ. And cer­tainly, there was something in it, that the Heathens did so uni­versally object against the Christian Religion and way, as in­compatible with Common-wealths and Magistracy; not that indeed there was any contradiction: but onely it is hard for States to bring up every thing in their Kingdome to the Scri­pture way. This must be laid down as a most certain principle, (saith Luther) that Gods word will not attemper it self, or condescend to Princes and States, but they must bring themselves to that. And therefore we ought the more earnestly to strive in prayer unto God for such that are in authority, and to rejoyce in seeing the clusters of grapes, though as yet wee are not entered into Canaan. Now let mee instance in some particulars, where­in [Page 16]your tender bowels may be wonderfully expressed: As,

First, In the setting up of a faithfull, learned Ministry in all the parts of the Kingdome: And, blessed be God, you have shewed much readinesse to this work. It was your enemies designe to put that down, although it proved a work as impossible to them, as to put fetters and gyves upon the Sun, to hinder it in its course. Herein our Saviour shewed his bowels, and imitate him, Matth. 9.36, 37. The people then injoyed the reading of the Scriptures every Sabbath day, with the Pharisees explicati­on of it: that was not wholly unusefull (for then our Saviour would not have bid the people heare them); yet, for all this, his bowels yearned to them, as sheep without a shepherd. What pity is it, to have a great harvest, and no labourers to inne it? The Ministers are the light and salt of the earth; and how neces­sary are they, especially if wee consider the great darknesse, and unsavoury manners of most people? These are like Orpheus, to use the harp of Gods word, whereby those who are as wilde as beasts, and stupid as trees, may be new-moulded, and become the people of God. Some have thought, that therefore Christ would use spittle in the curing of the blind man, to shew, that it must be something which goeth out of his mouth, the word preached, that would indeed give the true eye-sight: But I will not abide by that notion.

A second thing wherein compassionate bowels may be seen, is, as much as lyeth in you, to stop the infection and contagion of heresies. How many men are there, who may be called, as Ori­gen was, Centauri, for the divers monstrous opinions they hold? There is a Book, called, The compassionate Samaritan, who makes it a great act of pity, to give an unbounded and illimited tole­ration to every man: But, certainly, this is such a pity as St. Francis had, that would take the beggars lice, and put them into his own bosome. The Scripture speaketh much of the cordiall affections that ought to be in us against them, Gal. 1.8, 9. Though we, or an Angel should preach any other doctrine, let him be accursed. So again, 2 Joh. 10, 11. If there come any unto you, and bring not this doctrine, receive him not into your house, nor bid him God speed: and mark the reason, He that biddeth him God speed, is partaker of his evill deeds: Hee calleth evill doctrines evill deeds there. [Page 17] Rev. 2.2. Thou canst not bear them which are evill, and thou hast tryed them which say, they are Apostles, and are not: so ver. 14, 15. Its made their sin, that they had such as taught the doctrine of the Nicolaitans, and others. Learn of this Moses, Deut. 9.9. How did he mourn before the Lord, fasting forty dayes and nights, because the people had committed idolatry in his ab­sence? Not but that instruction by way of reason, ought to goe before all rejection of them. It is the Apostles rule, To re­buke in all doctrine; so that there are none who would have the suppression of heresies and errours, but they likewise presse a ra­tionall admonition and information, that so the obstinacy of men gainsaying may appear to all the world. Musculus hath a memorable story in his Common-place de haeresi, that there were some Anabaptists, who had been four yeers in prison, and there were some who cried to have them put to death; but others, more moderate, dealt with them by way of ar­gument, and in such a spirit of meeknesse, that they were con­vinced their salvation, and not confusion was sought for: And by this means they changed their mindes, and one, being a pretty scholar, was chosen Deacon in a Church, and by his means ma­ny more were drawn from Anabaptisme. It's no disparagement to the Reformation, but rather an argument of the truth of it, that when the good seed is sown, the Divell is so industrious to sow his tares. The April showres, that make the grasse grow, and the flowers sweet, do likewise cause many croaking frogs to come forth: But as this is not to be cast upon the Reformati­on, so ought those that are in authority to be the more vigilant, knowing, that then Satan is more busie then ever: The tares were sown when men were asleep.

Again, Look to this, That while you suppresse heresies, you still leave a way for the improvement and growth of mens a­bilities and parts, lest in time it be thought heresie, to have more learning then another; as, when Reformation began, the Papists made it a suspicion of heresie, to understand Greek and Hebrew.

Lastly, Let not every opinion in matters of lesse consequence, be accounted heresie: for then it will fall out, as among one kind of people, that made only Treason capitall, and to be pu­nished [Page 18]by death; but then the Judges had a device to finde every offence Treason, and so indeed all sins were capitall. These cau­tions, and such like, laid down, you ought to be zealous and vi­gorous against them.

2. Another Use may be to us Ministers: For, certainly, we need as much the pressing of publick affections upon us as any other. How hardly doe we finde such bowels in us, as were in Paul? Gal. 4.19. My little children, of whom I travell in birth again. So 1 Thess. 2.7. We were gentle among you, even as the nurse cherisheth her children: thus Paul, whom Chrysostome calls the terrestriall Angel; yea, more, Cor Pauli est cor Christi. And, certainly, if these bowels were in us, it would keep us from pride, self-seeking, and tyran­ny: And what is preached from inward bowels doth more good, then things of meer invention and parts, how excellent soever; as the milk that cometh warm out of the brest nourisheth more then that which is heated at the fire. What a ridiculous thing was that of Bernard, to excommunicate flies, because they were troublesome to a Chappell? And how cruelly hath that spiritu­all sword been drawn out in Popery, meerly for want of bowels? So that in preaching, dispensation of Sacraments, and infliction of spirituall censures, there is required much prudence, zeal, holi­nesse, love, all which cannot be done without tender bowels and compassions. Many times wee Ministers are like Samsons dead Lion, though others may finde honey in us, yet we our selves feel not the sweetnesse of it. Christ said thrice to Peter, Feed my sheep; but not once, Milk them, or, Shear them. So that I know not what more necessary to be prayed for this day, then to say, Give, Lord, to Magistrates, give to Ministers, give to Commit­tees, give to Souldiers: What shalt thou give them? Fatherly bowels. This will be a living spring to carry us forward in our work, when all other principles are but a land-floud, that will quickly be dried up. Many disputes, divisions, and jealousies would be extinct, if this inward love were effectuall. The bowels of the true mother will by no means endure the sword should di­vide the childe. I shall conclude, desiring to all that temper which Paul commends in Timothy, Phil. 2.20. naturally to take care for the publick; and so shall we avoid that charge the Apostle layeth upon many, that they seek their own, and not the things of Jesus Christ.

I come to the 2 ^d Observation, which is, that The ingratitude and discontent of people is such under Reformers, that they make their Governours lives hard and miserable. Moses, though a man noted for such meeknesse, yet is quite wearied out with the work; and sometimes the people talk of stoning him, as the cause of all their calamity. They could not be more bitter and violent against Pharaoh and his task-masters, then now they are against Moses and Aaron. Thus they deal with their Worthies, as beasts with trees, that run to shelter themselves under them while the storm and tempest is, and after that is over, then they browze upon the boughs, and break down the branches thereof. So that there is no safe rule to go by in publick administrations: not self-inter­ests, not present successe, not applause of the people; but a faith­full eying and owning of God in all.

In the amplifying of this Doctrine, wee will take notice of the particulars, Wherein, and How the Israelites murmured under the faithfull conduct of Moses. Their murmuring is excellently described, Exod. 16.2. to be a beastly sin; for the word doth si­gnifie such howlings as beasts use to make when they are ready to be famished. What an horrid noise do dogs and such crea­tures make? the same did the Israelites against Moses and A­aron.

And first, Consider, they charge their Governours as the cause of the calamities that are come upon them. Numb. 16.13. Moses is there charged with a designe to bring them out of Egypt to kill them in the wildernesse, and that he intended to make him­self a Prince over them: and mark their expression, v. 14. Wilt thou put out the eyes of these men? that is, Doe you think so to blind them, that they should not espie out your fraud? O hor­rible ingratitude! Moses was much incensed at this: and see how his integrity comforted him, I have not taken one asse from them (the vilest beast) nor hurt one of them. Thus the good Prophets were judged the troublers of Israel: Thus the ignorant people blame the Physick and Physician, as if they made them sick, when it is the corrupt humour within. And are there not men now adaies, that, in stead of charging their Idolatries, Oaths, and Blasphemies, as the causes of the miserable calamities upon us, lay all the blame upon those that would reform things amisse?

[Page 20] 2. Though the servants of God laboured by arguments to al­lay their frowardnesse, yet this melodious harp could not drive out that evill spirit in them, Num. 14.9, 10. Exod. 6.9. Though they were told what great things God had done for them: though they make it appear, God had forsaken their enemies; yet they hearken to nothing. To bid men in distresse not consider the dead womb of the creature, but the power of God, is as ridicu­lous to their carnall hearts, as that mock-charity James speaks of, which saith, Goe home and be warmed, but doth nothing at all. Though you draw buckets of water out of the wels of the Scri­pture, yet you can hardly quench the fire of impatiency, when it hath inflamed a people.

3. A third expression of their discontent, is, To magnifie their former life, though never so miserable. Exod. 16.3. When we sate down by the flesh-pots: Sate down; as if they had such ease and plen­ty: not one word of their brick and straw. Numb. 16.13. They tell Moses, he had brought them out of a land that flowed with milk and honey. That which was an iron furnace, in which they groaned, and were weary of their lives, they here call, A land flow­ing with milk and honey; the same phrase that is given to Canaan: And are there not many such mutiners to this day amongst us? Have not people forgotten the pressures, the State and Church burdens, that once they crouched under? Did they not long for a redemption? and now when it is working for them, they make an Egypt as good as a Canaan.

4. To be willing, for their ease-sake, to go back to their con­dition again. Numb. 14.4. Let us make our selves a Captain, and go down into Egypt. And doth not many a man wish for the Po­pish innovations again, rather then to be undone thus continu­ally, as they account it? But, what good would peace and plen­ty doe to a gracious heart, if he must drink again of streams muddied by the inventions of men, and have gravell again put into the bread he must eat? Certainly, corrupt Doctrine and Worship is more to be feared then the devouring sword.

5. They are onely discontented, because of outward streights and miseries; and when indeed they should complain, we have not a word fall from them. When Aaron was indeed in blame, for making a golden calfe, they could bear that well enough: [Page 21]When he said, To morrow shall be a feast to the Lord, none opened his mouth, crying, It is Idolatry, we dare not do it: but, in hun­ger and drought, in want of necessaries, then they fret and rage. Thus, people that open their mouthes because of taxes and assesse­ments, found no trouble or burden under those altars, cringes, and corrupt doctrines that were then preached. When our e­states are gone, we think our selves undone; but not so, when God and his pure worship is removed from us.

6. In all their murmurings, they never blame themselves for their sins: sometimes they complain of God, of the instruments, of the evils themselves; but never any word of their own sins. If they had said, God hath done like an holy and just God, our Governours like faithfull and wise men; but we, by our iniqui­ties, have brought all this evill upon our selves, it had been well. It argueth a carnall froward heart, when we are alwayes com­plaining, and talking against instruments, never seriously hum­bling our selves for our sins, nor considering, that if God doe leave Governours to their own selves, it is for the sins of the people. What makes our hearts like so many Mount Aetnaes, sending forth vollies of enraged flames; but looking upon mer­cies as so many debts to us, and calamities as so many injuries? Let us feel sin more, and we shall feel outward troubles lesse.

Use 1. Of admonition to people, to take heed of this sin of mur­muring and discontent. 1 Cor. 10. Neither murmure ye (saith the Apostle) as some of them murmured. It is questioned, how this was applicable to the Corinthians; Why should they murmure? And it is answered thus; The Corinthians were guilty of many foule and disorderly courses: now the false Apostles let them alone; but Paul he was resolved to come with the rod of disci­pline among them (as he saith): hereupon the Corinthians mut­tered, their sore eyes could not endure the Sun shining: And this is still the cause of the vexations and disquietnesse of men, that they cannot submit to the holy rules and wayes of Christ. This made some heretofore call the Geneva Discipline the Spanish Inquisition; and all because men love their lusts and their plea­sures even to death. Grudge not therefore under the difficulty of a Reformation. Think not, that God will cast England into a dead sleep, as he did once Adam, and take out of her side a [Page 22]glorious Church, and shee never know of it, or feel any pain. Consider how much the Antichristian party ventureth for their Idols and corrupt worship; how they, through many tribula­tions, enter into the kingdome of hell, and the kingdome of darknesse suffereth violence by them: they deny themselves, and take up the crosse, and follow Satan. O that we were as wise, as cordiall, had as publick affections for the truths and go­vernment of Christ, as they for Satan. Shall men bring their ear-rings to make a golden calf; yea, offer their sons and daugh­ters to Molech? And shall not we be ready to do and suffer in the way God calleth for?

Use 2. Of direction to men in place and trust, To expect diffi­culties and hardship. You see Moses is even weary of his life. Jo­suah indeed, never met with any discontent or muttering from the people (herein God was very mercifull unto him.) But Mo­ses, and David, and Nehemiah, what difficulties did they devour? Be you as the heavens, that communicate their influence to the earth; though that, by way of requitall, sends up nothing but black and smoaky vapours. Now in the midst of these, take some Remedies:

1. Consider seriously, Whether you have not sinned against God, and therefore God makes the people loose in their affections. When Shimei reviled David, see how spiritually David resenteth it: The Lord bid him do it. There is not any sigh or discontent in people, but there is a just and wise providence in it, though it may be their fault and impatiency. It is a great expression of Gods love to the people of Israel, that a dog should not move his tongue against man or beast, Exod. 11.7.

2. Keep up sincerity, and holy ends in reference to God. How could Moses have supported himself, if there had not been that brazen wall therein? O how sweet a repose is it to a man much in pub­lick affairs, when hee can truly empty his soul in prayer to God! O Lord, the people are jealous and suspicious, many have hard thoughts, but thou knowest the integrity of my heart and indea­vours: O Lord, I have not sought my self, nor been vainly puf­fed up. I have made no parties, driven on no designes; but cor­dially thought, meditated, and indeavoured the publick good; Remember me, O my God, in this. Such a man God will honour, [Page 23]and he hath the advantage of all others who serve corrupt ends. And, truly, such is the change of all sublunary things, while they are at the best, that there is no safe haven but in this one thing.

Lastly, Consider this or Moses; As soon as the people were out of Egypt, and they became to be an embodied people, the first thing he sets upon by the command of God, is to settle the Worship of God, and order therein: for the Church of God, being a Society joining together to worship God, it cannot be rationally thought, that it should remain compact together without Government, no more then any other Society. And it is one thing, when God raiseth up some to be avenged on the sins and oppressions of men that have gone before; and another thing, when, besides this, God putteth into their heart to settle the things of his Temple: The first is a mercy, and this was done by Jehu: the second is a far greater mercy, and that was done by Hezekiah, and Josiah. Now our considence and expectation is, that God will use you as instru­ments for both these mercies to the Kingdome: And, oh that in this Land, at last, we might (as Paul concerning the Colossians, Col. 2.) rejoice, beholding the faith and order thereof.