SEeing upon us the endes of the world are come, saith Paul, 1 Cor. 10.11. and now the end of all thinges is at hand, saith Peter, 1 Pet: 4.7. and that day of the Lord is comming like a theefe in the night, in the which the heavens shall passe away with a noyse, and the elements shall melt with heat, and the earth with the works that are ther­in shalbe burnt up, 2 Pet: 3.10: and ther­fore seeing Sathan, that great redde dra­gon, knowing that he hath but a short time, is upon his long chayne, ranging, and raging, drawing downe frō the heavēs even some of the starres, who should giue light in Gods Church, & casting [Page 2] thē to the earth, Revel: 12. and raysing up false Christs, and false Apostles, so that if it were possible the very elect should be deceaved, Math. 24.24: For these cau­ses we haue made choise of this portiō of holy scripture, whereby we may be put in minde, and our heartes may be stirred vp, to fasten our affections fast upon that gratious liberty, wherewith the Sonne of God hath made us free from every spirituall thraldome, stan­ding stedfast through faith, not entāg­ling our selues againe with any yoke of bondage, untill the crowne of that free kingdom be put upon our heads, in the great day of the glorious ap­pearing of our Saviour Iesus Christ.

The chiefe butte the Apostle Paul shoteth at in this epistle, is, to establish his doctrine concerning true Iustifica­tion by the righteousnes of Iesus, one­ly through faith, without any mixture of the works of the lawe whatsoever, morall, or Ceremoniall: against those [Page 3] false Apostles who had crept in amōg the Galathians, studying to deceiue, & bewitch them, that they should not beleeue the truth, to whom the Apostle before had described Iesus Christ in their sight, and as it were crucified him amongst them by the playne, and powerful preaching of the gospell, cap. 3.1. For the lawe is excluded, and debarred in the matter of Iustification, faith onely ha­ving place, apprehending, and apply­ing the imputed righteousnes of Iesus Christ. But the lawe in the matter of sanctification is admitted as the rule to which the christian mā should square this conversation, and as the lanterne that should lead him in the pathes of the Lords cōmandements. The Apo­stle insisteth in this purpose, from the beginning of the 3 chap. to the second parte of this fift: and after that he hath throughly reasoned, and in the end cō cluded in the last verse of the chap: going before, that they were not the children [Page 4] of the bondwoman Hagar, as Ish­mael, that is servants, and slaues under the law through workes, and so lying under the curse thereof, but sonnes of the free woeman Sara, as Isaac, that is, heires of the promise through faith in Iesus; In these wordes, which we haue read, he inferreth, by way of a second conclusion of the premises, a graue, & powerfull admonitiō, that seeing they were free, and freed from all the bonds & bondage of the law morall, and Ce­remonial, their geeat care should be to keepe themselues so.

The admonition hath 2 branches, The one an exhortation to stand fast in the libertie; The other a dehortatiō from the contrary, not to intangle &c. Between these two is interlaced a rea­son or argument to perswade to the one, & disswade from the other, taken from the purchaser, and giver of this libertie, who is Christ, and so from the excellency thereof. This is the libertie [Page 5] wherewith Christ hath made us free, therefore stand fast in it: This is the li­berty wherewith Christ hath made us free, therfore be not entangled againe with the yoke of bondage.

In the exhortation we begin at this word (therefore) which is a particle of illation, relatiue of the last verse of the chapt: going before; upon the which this whole admonition is inforced as a necessary consequent, and by a necessary consequent: we are the children of the free woeman Sara &c. Let us stand fast therfore in this liberty. We are not the chil­dren of the servant, let us not therefore be entangled &c. we are the children of the fre woman and not of the servant, let us ther­fore stād fast in the liberty, wherwith Christ hath made us free, and be not entangled a­gaine with the yoke of bondage.

The second word is (liberty). There are sundry sorts of liberty, a naturall liberty, a civill liberty, a bodily liberty, a spiritu­all liberty. The first three sorts we over­passe [Page 6] as not pertinent to this text, and purpose. The liberty of which the Apostle speaketh here is a supernatural, spi­rituall, and a heavenly liberty, which is generally divided thus, into a spiritual internal liberty, and a spiritual external liberty. The internall liberty is the pur­chase, and gift of Christ to his owne children, whereby he setts them at fre­dome both in soule & body, immedi­ately, from the spirituall thraldome of sinne, Sathan &c: And this is twofold, the liberty of Iustification, and the libertie of sanctification. The liberty which justification brings consisteth in these poynts; in perfect freedom from sinne both originall and actuall, in respect of meere imputation; Now ye are freed frō sinne. Rom. 6.22. From the guiltines therof; Who will lay any thing to the charge of Gods chosen? Rom. 8.33. From the punishment thereof, death and condemnati­on; There is no condemnation to thē which are in Christ Iesus Rom 8.1. From the law [Page 7] morall, the revealer of sinne & death, in regard of the curse, and condemna­tion it denounceth, the justification it proposeth, the rigour of obedience it requyreth, ye are not under the law. Rom: 6:14. Ye are divided from the lawe. Rom: 7:6. The lawe is not given to the righteous man, 1. Tim. 1.9. From the law ceremo­niall the witnesser of sinne; Christ hath put out the handwryting of Ordinances which was against us, toke it out of the way, fastened it upon the Crosse, Col. 2.24. and so from the traditions and precepts of men, or things indifferent whatsoever, as binding the consciēce; which is cō ­monly called the christian liberty, or cō ­moditie. Rom. 14.16. Ye are bought with a price be not the servāts of men. 1. Cor. 7.23.

The liberty which sanctification brin­geth is that spirituall priviledge, wher­by Gods children are freed from the power and dominion of sinne, Sathan &c: not perfectly, but in parte, yet in al the powers, and faculties of the soules, [Page 8] senses, and members of the body: The minde from the power of darknes, the will from the power of disobedience, the heart from the power of deadnes, the affections from the power of pol­lution, and corruption, the body and members thereof from the power of sinne, wherby they are made weapons of unrighteousnes: that the renued man thus freed, might, at the least con­cerning the inner man, delight in the lawe of God, and in his minde serue it without constraint, willingly, & chearfully: The law of the spirit of life, which is in Christ Iesus, hath freed me from the law (that is the power and authoritie) of sinne and death, Rom: 8:2. This liberty of sanctification hath two degrees, the one is in this life imperfect, which may be called the liberty of grace, the other after this life, perfect, the liberty of glo­rie, Rom: 8.21. the glorious libertie of the sonnes of God. The same Apostle to the Col: 1.13. shutteth up this twofold li­berty [Page 9] of Iustification & sanctification in a word; The Father (saith he) hath de­livered us from the power of darknes, and hath translated us into the kingdome of his deare sonne.

Now from this internall liberty follo­weth that comfortable liberty, which the Apostle in sundry places calls (Par­ [...]êsia) wherby the soule of the freeman hath free accesse to the throne of grace, to re­ceiue mercy, and finde grace to help in time of need. Heb: 4.16. From this springeth that peace which passeth all understanding, Phil. 4.7. Rom. 5.1. That ioy which Pe­ter calleth glorious & unspeakable, 1 Pet. 1.8. Without this internal liberty ther is nothing in the soule and conscience of the sinner but terrour, distraction, and doubting even in the smallest matters &c.

The externall liberty which is instrumental, and defensiue in respect of the former is likewise twofold; the libertie of the preaching and professing of the [Page 10] truth of God, the true doctrin drawne out of the pure foūtaine of the word; The libertie of the practise of holy Dis­cipline following from the same foun­taine: This may be called the liberty of the house of God, wherby it is gover­ned, which is the Church of the living God, the piller and ground of the truth. 1. Tim: 3.15. We call them instrumental, because they are Gods powerfull, and ordinary instruments, through which by his spirit he worketh the internall liberty, continueth, & keepeth it. Take away these instruments, no Iustificati­on, no sanctification. 1. Pet. 1.23. We call them dcfensiue, because the gard the inward, which if they were not, would easily vanish, and Satan would soone weare it out of the soule.

The third word in this exhortation is, that he desireth to (stand) in this li­berty, yea to stand fast (as the word im­porteth) as within a compasse, or station. There appeareth to be a Metaphore in [Page 11] the word, borrowed from the custome of worldly warriours, who stand sted­fast in the station in the which their captaine placeth thē, resolved without feare to fight, never to flee, but coura­giously to confront their adversaries. So stand ye stedfast (saith the Apostle) and settle the affection of your heart fast in the liberty, wherin, as in a statiō, your graue, & gracious captaine Iesus hath placed you, resisting by faith that spirituall adversary the Devil, who wil striue by all meanes possible to drawe you out of that liberty. This is the ex­hortatiō, in the which the Apostle ex­presly meāeth the internall libertie frō the law morall, ceremoniall, sin, death &c. In the afore said respects, and by consequence of this, we inferr the ex­ternall defensiue liberties. For if we should stand fast in one poynt of this spirituall liberty, then we should stand fast in all.

The dehortation is from the contrary. [Page 12] Be not entangled &c: The yoke of bondage is opposed as contrary to liberty; the en­tāgling with this yoke to the standing in the libertie. This bondage is a spirituall bōdage of the soule, & consciēce prin­cipally, and is answerable in the oppo­sition to this libertie in all the sorts, & poynts thereof, the bondage under sin, Sathan, death, the law morall, ceremo­niall, traditions of men, Antichrist the man of sinne in corrupt doctrine, and Discipline. We briefly passe it over, be­cause it is cleere by the contrary in the words, be not entangled. And now there appeares also to be a metaphore borrowed from the custom of Oxen, or other beasts, whose neckes being once com­prehended or conteyned (as the word signifieth) in the yoke, are forced to follow whithersoever the driver by word, or by goad lusteth. So, faith the Apostle, if you fall backe to bondage, you entangle your selues with such a heavie yoke that whither soever sinne, [Page 13] or Sathan leades you, you must goe.

This word (agayne) importeth not, that the Galatians had been under the Ceremoniall law; for they were of the Gentills, and not Iewes, to whom this law was proper; but that they had ben before under the yoke of bondage, the law moral, engraven in their hearts by nature, albeit defaced by sin, the yoke of sinne, Idolatrie, &c. So that, now to fall backe to this bondage, or whatsoe­ver spirituall yoke, was to be entangled a­gaine.

This is the dehortation; in which the Apostle expresly meaneth the yoke of the law ceremoniall, & morall; But by consequence all spirituall yokes of bon­dage whatsoever are forbidden; for if we should not entangle our selues in a my, then likewise in none.

The reasō enterlaced betwixt the two branches of the admonition is drawne from the purchaser, and giver, and so the excellencie of this libertie, which is [Page 14] so much the more excellent, by how much the contrary bondage is dange­rous. If ye aske who is the purchaser & giver of this libertie: the Apostle Paul answereth here, it is Christ. If the Sonne shall make yow free, ye shalbe free in deed, saith Christ himselfe of himselfe, Ioh: 8.38. If the Father be the author of this libertie, the sonne is the purchaser and giver of this libertie, the spirit is the worker, and sealer up of this liberty in our soules. If ye aske whereby Christ hath purchased this libertie, the Apo­stle Peter answereth, Not with corrupti­ble thinges as silver, or gold, but with the pretious bloud of Christ, as of a Lambe un­defiled, and without spotte. 1 Pet: 1.18.19. If ye aske, which is the register, or Charter of this libertie, in and by the which our right of this liberty is sett downe, and made sure; we answer; The word of the Old, and New Testament, prin­cipally the word of the Evangelists, in the which this liberty, & all the sorts, [Page 15] and particuler poynts therof are plain­ly, and plentifully layd out before our eyes. The word is truth: if ye know the truth, the truth shall make you free, saith Christ, Iohn 8.23. For it is both the Charter, and working instrument of this liberty.

Now the meaning of this whole ad­monition is this shortly and simplie: Seing ye are once set at liberty, and so freed from spirituall thraldome, by Ie­sus Christ, the Lord of life and liberty, stand fast to this libertie, and fall not backe againe under the wofull misery of any spirituall bondage whatsoever. To come to the doctrine. First we see, there is a libertie wherewith the Sonne of God hath priviledged his people, whom Peter calleth the people set at libertie, 1 Pet: 2.9. which is heavenly, spiri­tually, and supernaturall, and in nature far differēt from any earthly, or world­ly libertie: which is, even in all, and e­very one of the sorts and poynts ther­of, [Page 16] the purchase of his owne pretious bloud, the free gift of his liberall loue, the right wherof is conferred to them by the charter of his blessed word, sea­led up in the tables of their hearts and cōsciēces by the spirit of grace, which is delivered to us from day to day by the publicke preaching of the word. Therfore neither Angell in heavē, nor man on earth should take upon them to chop, or change, in this liberty, or the meanest poynt therof, without the warrāt of the word; unles they would that the purchaser of this libertie should be avenged of them for the vi­olation thereof. It is true, in outward or earthly liberties given by men, or which are amonge men for outward society, or comodity, men may doe as they think meet, alter, add, impare &c. But as for this liberty, and the particu­lars therof, which come, as it were, im­mediately out of the hands of Christ, let men take heed how they meddle [Page 17] with them, to add, to alter, to impaire, or to pervert, as they would wish that God should not meddle with them in wrath. Yet such is the follie, and pre­sumption of mortall men, that they haue oft their head, and their hand in these inviolable liberties, altering, or disanulling thē for their owne further libertie, or rather loosnes to the flesh. Take an exāple from the Papists, who in effect overthrow this liberty in all and every poynt thereof; The libertie of Iustification and sanctification by their freewill in nature, their prepara­tions to Iustificatiō, their good works chiefly of the outward man, their pil­grimages, purgatory, and satisfactions, by the which they entangle thēselues with the yoke of the law, sin, and con­demnation; the libertie of thinges in­different or humane traditions, by an heap of Idolatrous, & superfluous Ce­remonies, thrust upon the consciences of ignorant people, as a parte of Gods [Page 18] worship necessary, and meritorious; The defensiue liberties by their un­written verities, and traditions, mixed & matched with the pure, and sincere word of truth; by their Antichristian Hierarchy, and innumerable supersti­tious rites, defeating, yea excluding the true Discipline, and comely order of the house of God. Thus while they shew themselues enimies to this liber­tie in all the particulars of it, they also declare that all the linckes of this spiri­tuall yoke of bondage lie heavie upon the necke of their soules, which is a just and deserved recompence of the violation of this liberty, wherwith Christ hath made us free. Therfore by their ex­ample we should beware of such: for we haue great cause, seing within thes few yeares (it may be, perceiving that we were inclyning their way in our Church govermēt) they are so encrea­sed, & encouraged, that not onely here they set up their heades, but also they [Page 19] haue been bold (as yow know of late) to set out the publicke ensignes of Idolatry, as though their had been neither Prince, nor Pastor in Israel; as though both the edge of the civill and spiritu­all sword had been either broken or blunted; and yet they are not much dashed, nor dismayed. As for us (my brethren) it becommeth us alwayes in holines, and faithfulnes to preserue, & mainteine every one of these liberties, so farr forth as our place, or power will extend, that we may stand fast in them, seeing Christ by them hath made us free, that we be not entangled againe with the yoke of bondage.

Secondly the Apostle sheweth that this happie priviledge, which Christ hath purchased for us, is not a loosnes, but a libertie; not a loosnes, or a licence to sinne, but a libertie in holines, and righteousnes to serue the Lord; not a loosenes, or a loose rayne to rūne whi­thersoever our vayne, and raging lusts [Page 20] leade us, but a libertie which is like­wies a yoke; not like the yoke of bon­dage which is hard, and heavie, a yoke of iron, but a goldē yoke, of the which our Saviour Christ Math: 11.30. saith, My yoke is easie, and my burden light; not a loosenes that hath no limittes, but a li­bertie which is bounded, and limitted by the Lord himselfe in his blessed word; which we shall easily perceiue by passing through shortly the parti­culers of this libertie. First the liberty of Iustification, & sanctification is not a loosnes, that they who imagine they injoy thē may doe what they lust, but a liberty which should not be abused as an occasion to the flesh saith the Apostle in this same chapter 13: which hath his owne limitts prescribed by God in his word; Being made free from sinne, yea are made the servants of righteousnes. Rom: 6.18. Being freed from sinne, ye are made servants unto God, having your fruite in holines, Rom: 6:22. There is a limitte of [Page 21] this liberty; righteousnes, holines, or the service of God. Ye are a people set at liberty, that ye should shew forth the ver­tues of him, who hath called you out of darknes into his marveilous light. 1. Pet: 2.9. There is another limitte of this liberty further; The freedome from the lawe is not a loosenes, as though we might cast the law of God behind our backs, as no way perteyning to us; but a liberty limitted. For albeit we be freed frō the curse and condemnation of it, yet are we not simply freed from the com­mand of it: Albeit we be freed from the correction of it, yet not from the direction of it: It continueth to be a director, and leader of us in the way of light. Oh how far then are the Atheists, and Epicures of this age blynded, (who are so in effect, albeit lurking under the shadow of outward profession) with all the Hypocrites in these dayes; they (resting themselues upon the broken reed of a blynde conceit, that they are [Page 22] partakers of this liberty) cast of the law, holines, righteousnes, and all, under covert, following, & fulfilling the lusts. and vanityes of a prophane heart, as though it were a loosenes, or licenti­ousnes, and not a holy and a happy li­berty. Agayne libertie in thinges indif­ferent, as in meat, drincke, apparell &c: is not a loosenes, but a liberty limit­ted. The Argument of the bellygods, gluttōs, & vayne glorious is not good, who reason thus; Meat, drincke, appa­rell are things indifferent, therefore I may eate, and drincke, when, and how oft, and how much soever I list, albeit excessively; I may weare what apparel I please, albeit never so costly, or glori­ous. For so thou turnest this liberty to a meere loosnes. To the which the Apo­stle Paul setteth generally the limitts of order, comelines, aedification, and that mutuall charitie which should be in christian society. Againe the libertie of preaching, and professing the truth of [Page 23] Gods word, is not a loosenes, so that a man may preach, or professe what he pleaseth, taking to himselfe a liberty of conscience (that so many wisheth:) but it is a limitted liberty. We must preach the word, keeping our selues precisely within the compasse therof; yea we must preach the word, as the word; there is a limitation both in mat­ter, and manner. Likwise your professi­on must be, both in matter & manner, as the word prescribs. Lastly, the liber­ty of the government, & Discipline of Gods house is not a loosnes, as though mē might set downe what forme ther of they pleased, but a libertie which is bounded, & limitted, both in respect of the substātiall poynts therof, which are fixed and immoveable, and the cir­cumstantiall poynts therof, which are variable and changable. For the first, the limitts of the poynts fubstantiall is the word, either expresse for the most parte, or at least by necessary conse­quēce; [Page 24] the word, I say, particularly for every one of them; as the office bearers in the Church, their sorts, degrees, au­thority, power, offices, calling thereto, discharge thereof in preaching the word, administring the sacraments, ex­ercising of Discipline; as is evident out of the Epistles of Paul, and the rest. Therfore that is not a good argumēt, this or that, (as the estate of Bishops humane, or such other) is not against the word; there is nothing in the word against it; therefore it is lawfull. Sup­pose it were so, that it were not against the word, yet it will not follow, if it be among the substantiall poynts, as con­cerning any office bearer, his office, au­thority, or such like, which are perefct­ly & expresly set downe in the word. But rather by the contrary it will fol­low, by a sure consequence: It is not with the word, the word is not with it; therefore it is not lawfull. Otherwise this libertie is turned to loosenes. For [Page 25] the second, the limitts of the poynts circumstantiall, and ceremoniall, is likewise by the word, but generally, bouū ding all, and every one of thē in their use, with the foresayd three limitts, or­der, comlines, and aedification. Where Ceremonies are placed in a Church, having these three joyned with them in peace, and wisdome, let them be re­teyned without superstition. Where Ceremonies are placed in a Church, breaking their boūds, bringing in with them for order confusion, for decency uncomely and vngraue disguyzing, for aedification offence of the weake in faith (of whom there hath ben ever, and wilbe a number in the Church of Christ in all ages) and confirming of others in their superstitions; let them, without contention, in wisdome and authority be removed; otherwise this liberty is turned into loosenes.

Therfore this is not a good argument; all ceremonies are in thēselues indiffe­rent; [Page 26] therefore they may be reteyned, or removed, placed, or displaced, according to our pleasure. It followeth not, because there is a difference betwixt the indifferency of the thing indiffe­rent in it selfe, and the indifferency of the use thereof: the thing indifferent in it selfe, and it owne nature (being nether inclyning to good, nor evil,) is, and abideth alwayes indifferent (the Christian liberty thereof being in the conscience as a benefite chiefly per­tayning therto) the authority of man, yea of Angels is not able to alter, or change the nature thereof, by turning indifferency into necessitie; for this is onely proper to God to change the quality of thinges by the power of his precept. But the use of the thing indif­ferent is, and abydes not alwayes and at al times indifferent, in respect of the accidents that accompany the same; sometimes offence, uncomelines, dis­order following theron, which taketh [Page 27] away the indifferency of the use, byn­ding, & restrayning the exrernall work that it be not done, albeit nothing touching the internall liberty of the con­science, which is ever free; Otherwise the abuse of the thing indifferent commeth in, of necessity craving reformation thereof. Somtimes againe the law­full authority of men, in a discrete cō ­mandement or precept of Christian charity, accompanieth the same, injoyning the use of the thing indifferent; & so obliging, and bynding the exter­nall worke to be done, (although not the internall liberty and conscience) and that not absolutely, but in case of scandall; otherwise the worke without sinne may be omitted.

If ye will say the law giver, by his superiour power, concerning the ex­ternall use of the thing indifferent, will remoue the offence followinge therein; It will not, but rather aggra­vate it, because thereby the externall [Page 28] worke appeareth to be bound to the offensiue use of the thing indifferent, which before was free. If ye will aske whether the superiour power may not by preceept injoyne the use of thinges indifferent; I answer yea, but with these conditions: First that it be without the opinion of merit, and necessary Divine worship; Secondly, that it be without the offence of the weake, or any of Gods children what­soever, and the strenghthening the su­perstitious in their blynd errors; Thirdly, that it be not imposed with the clause of perpetuity, as though it were a thing necessary; but that it be left al­terable, according as the circumstance of time, place, & person shall requyre; Fourthly, that it be not urged under the punishment of necessity. For exā ­ple, if a law, or Injunction should im­pose the use of the surplice in time of divine service, the ring in mariage &c: under the payne of deposition, this is [Page 29] to make the use of a thing indifferent necessary, for what other or greater shalbe the punishment of fornication, drunkenes &c: in the person of any spirituall office bearer. So then of all this ye see, what a gratious liberty it is, wher­with Christ hath made us free; and there­fore how stedfastly we should stand in it, not with a loose, & licentious heart, but with affections fast setled by faith thereon, that we be not entangled agayne with the yoke of bondage.

Thirdly, the Apostle layeth out be­fore our eyes the dolefull misery, wherin they inwrappe themselues, who for sake this liberty; they entangle thēselues with the fearefull yoke of bondage. There is no meane between these two; but of necessity he that standeth not in this hap­pie liberty, must be entangled with that unhappie yoke of bondage. When we fall from the one, we fall into the other, when we declyne from the one, we inclyne to the other. But this agayne [Page 30] doubleth the misery. For if it were but the first yoke, and the first time therof, it were so much the more tolerable; But to be once yoked, and freed, and after freedom to be yoked againe, that is commonly a remediles yoke, which is never removed: the last condition of that man is worse then the first. For when, in the first bondage, onely one uncleāe spirit possessed the house, that is the hart; in the second, seaven worse then the first enters in, & takes possessi­on. Wher the first yoke was but single, the second shalbe seavenfold, bynding the heart so fast, that it can hardly ever returne agayne to liberty. For albeit there may be a yoke, & a yoke againe, yet seldom falleth it out, that there is a liberty, and a liberty agayne. Many haue been once yoked, and after freed, (albeit not effectually) and yet yoked agayne; but few once freed, and after yoked, are freed agayne. Besides that parable cited before out of Math: 12: [Page 31] the Apostle Peter likewise cleares, and confirmes this poynt. 2 Pet. 2.20. Yf once after they haue escaped from the filthi­nes of the world, through the acknowledg­ment of our Lord & Saviour Iesus Christ, they are yet intangled againe therein, and overcome, the latter end is worse with them then the beginning; for it had been better for thē not to haue knowne the way of righ­teousnes, then after they haue knowne it, to turne from the holy commandement given unto them.

As this is true of the yoke of sinne, so is it true of the yoke particularly mentioned in this text, and of every particular yoke of bondage whatsoever. Now as concernyng us, that may be sayd, which the Apostle saith of the Ephesians chap: 5.8. We were once darknes, but now we are light in the Lord; we were once under the heavy yoke of bōdage, both of sinne, and of the man of sinne; but now we are, and haue been set at [...]iberty, principally from the bondage [Page 32] of Antichrist, his darkened, and corrup­ted doctrine, and Discipline; and ther­fore carefull should we be to walke in that light and liberty, and stand fast there­in, that we be not entangled agayne with the yoke of bondage, and so our dark­nes be doubled, our yoke seaven fold strengthened, and that proverbe tur­ned even upon us, The dog is returned to his owne vomit, and the Sow, which was washed, to the wallowing in the myre. 2: Peter 2:22.

Yf any will say we need not to be af­frayd or such yokes, they are far from us in this land, we are in no dāger: wel, if it be so, we thanke the Lord; if otherwise, we pray him to ridd us frō them. Onely this we say, that the spirituall yokes of bondage use to come slip­ping, and slyding in very subtilly, and secretly, under the shadow, and cover of many fayre pretēses. For evill, in the beginning & first entry, is ever almost in a mystery hid up. And this is the [Page 33] craft of Satan, who, when he hath any worke of weight to doe, can transforme himselfe, and his instruments, into Angels of light. Dolefull experience in times past teacheth this, in the birth and growth of Antichrist the man of sinne, which the Apostle calleth 2. Thes: 2.7. the mystery of iniquity, which doth already worke. Behold the entry, and creeping in of this yoke was evill, even in the dayes of the Apostle; the first degree and step whereof is little different frō our new moderators. It was not very sensible, or apparāt: upon which while this man of sinne stood, he appeared little higher then the rest, but stood e­quall with them upon the earth: yet by progresse of time, sincerity and hu­mility passing away, covetousnes, and ambition previaling, he did climbe up step after step, from this to Bishop, frō Bishop to Archbishop, from Archbi­shop to Patriach, from Patriarch to Pope, till he came to the top of this [Page 34] his pinnacle, upon the which he stands now in his Antichristian greatnes. Descend he will not the way he ascended, because he is the mā of sinne, appoyn­ted for perdition. It resteth there; for that Sathan (who carried him up) in Gods righteous judgment, and in his appoynted time, shall throwe him downe, and ridde the Church of him. Therfore it is very requysit that Gods people, (but principally the Pastors of his people to whom the custody and chiefe care of this liberty is commit­ted) be very wise, that nothing, nether persō nor pollicy, enter into the house of God, without a narrow triall, exa­myning, and sifting every thing exact­ly, that under faire colours, the subtill serpent slyde not into the paradice of God, to ensnare, and deceiue simple Eva.

It was not for nought, that Christ himselfe, the purchaser of this liberty, recommendeth to his Disciples, Math. [Page 35] 10:16. the wisdome of the Serpent, that the old Serpent in his instruments should not beguyle them, and the simplicitie and innocencie of the Doue, that the mali­ciousnes of that enemy, who was a mā slayer from the beginning, should not o­vercome them. Our Master and Savi­our joynes and mixes these two ver­tues togither; because the Serpēts wis­dome not sanctified and marshalled with the Doues simplicity, will make but an Achitophel, or a Matchiavel; and the Doues simplicity, not sanctified & accompanyed with the Serpents wise­dome, will make up but a silly and de­ceivable childishnes. Therefore he re­cōmendeth to them, & to al his owne, to the end of the world (especially his servants in the ministery) an holy wise simplicity, & a holy simple wisedome; that without malice and deceit they may discharge the duties of their cal­ling; suffering nothing to enter into the house of God, prejudiciall to this [Page 36] liberty, or to any sort or poynt therof: neyther hyding up any such thing, vn­der the collours or clokes of their pre­tences, which the Apostle Paul 2. Cor. 4.2. calleth the clokes of shame, and the carryer of them a walker in craftines: the clokes of shame, because the cover a shamefull and dishonest body; that is, plottes, and purposes, which if they were seene in their owne colours, the very authors and inventors of them would be ashāed of them: such clokes beseeme not the Ministers of God; & the Apostle in that same place, for his owne parte, renounceth such. They should be cladd with holines, wisdōe, simplicity, sincerity, making their very hearts and mindes, in all the workes of their callings seene sensible, & approu­able to the world, and walking even as though every one saw their heart as well as their hand, in respect of their syncerity, and were witnes to their minde, as well as to their mouth. To [Page 37] this should be our studie and endevor, that so we might stand fast in that liber­ty, wherewith Christ hath made us free, and not entangle our selues agayne with any yoke of bondage.

Fourthly the Apostle telleth vs, that there is no keeping nor continuyng in this liberty, unles we stand fast setled, & our affections fastened thereon: this is the principall meanes, whereby we may keep this liberty. For oftē tymes, as the word importeth, there wilbe so many mighty adversaryes, spirituall & temporall, so many strong temptati­ons, both of terrors and allurements drawing and dragging at this liberty, to pull it from us, that they will pre­vaile, unles we with all the powers of our soules, and all the strenght of our hearts, renewed by the mighty force of the grace of the spirit of Iesus, hold fast our hold. It is the loose holding of this liberty that looseth it: It is the fast and sure holding of it, that is the great and prin­cipall [Page 38] preserver thereof. He that stan­deth in this liberty staggering, or hol­ding any one foote up, ready to step out of it, if occasion doe present either perill, or preferment, and profit, he (I say) wilbe easily beaten from this liberty. But he who fixeth and fasteneth both his feet, his minde, and his heart theron, wil abide the brunt, and batte­ry of the strōgest temptation, and yet keep his standing.

Now, to strengthen us to stand fast, there are two thinges principally re­quyred, Faith, and Loue: Faith wherby we should be perswaded of this liber­ty, & of all the sorts, poynts, & bounds thereof, as purchased by the bloud of Iesus, & registred in the word of God; the want wherof, or of that cōvenient measure thereof that is requisite for this assurance, maketh us loose our stā ­ding. For the least tēptation, that ligh­teth upon a man of an vnstable minde, that is staggerīg & wavering through [Page 39] doubt, will drawe him away from this liberty. If we begin once to doubt of our Discipline, or Church-govermēt, whether it be stablished by the sure warrant of the word, or whether it be a thing alterable and indifferent, and that another forme may be lawfully received, (and many now a dayes thinke so, who would make their gayne by such a change) then our stedfastnes is gone, and we easily are drawne away by any occasions.

Agayne, the unfayned loue to this liberty maketh our standing steedfast. Loth would they be to turne from it, or the least poynt thereof, who loue it well. But if loue be lacking, or that convenient measure therof that is reason­able, there wilbe little, or no standing to this liberty. But what is the requisit measure of this loue? To loue this li­berty better then all outward or earth­ly thinges, yea better then our life it selfe. When we preferre these earthly [Page 40] thinges, as profit, or preferment &c. in this world, and giue to them first and chiefe place in our affections, then we want this loue, & so loose our standing. A man that loveth honor and com­moditie, better then this liberty, to winne a poynt of this worldly profit, or preferment, will loose a poynt of this liberty, yea two, ere he will want it. Demas, of whom Paul saith, Phil: 2.4. that he was one of his fellow helpers, in 2: Tim: 4.10. he saith crying out by way of complaynt, Demas hath forsaken me. Well, there then is a token of Demas his loose standing: but what was the cause of it? Paul addeth it (and hath em­braced this present world, saith he.) A sensible signe he loved the world better thē his Ministery and this moved him to forsake the libertie of his spirituall calling, when he saw the occasion of worldly profitt and preferment. Sure­ly if Demas heart be bent to imbrace the world, loving it better then his [Page 41] Ministery, it is meete he should even forsake Paul, and betake him to the thing he loveth best, rather thē to hold the Ministery with the one hand, and grype the world with theother; for these two grypes agree not well toge­ther, the one looseth ever the other.

If any will alleadge that the earthly prerogatiues in a Minister get to him, in his Ministery, credit, reverence, and authority; the Apostle 2. Cor. 10.4. an­swereth: The weapons of our warfare are not carnall, nor earthly, whereby we pur­chase and gett hearts in faith and obe­dience to Iesus Christ, in loue and reve­rence to our selues and our Ministery in him; but spirituall, and mightie in God to this effect. They are grace, fidelity, sincerity, godlines in a Minister which are the meanes of his advancement in the hearts of the faithfull. I am perswa­ded that we carrie more credit, and are better accounted of, in the hearts of those that feare the Lord, whē we content [Page 42] our selues (within the compasse of our calling) with the styles of M: George, M. Iohn, Pastor of such, or such a place, then, when we borrow, through ambition, the titles of worldly honor, and dignityes, loving the style of my Lord Bishop better, then to be called a faithfull and diligent Minister. So we see how needfull it is, that we should study to gett faith, and growe in it, whereby we may be perswaded in all the poynts of our liberty, and calling; and also to gett loue, and growe in it, whereby we may hold fast, that ney­ther it be drawne from us, nor we frō it, but that we may stand fast in the liber­ty &c:

And surely, yf we should enter into a reckonyng of the reasons, and cau­ses that should moue us to stand, it would requyre a longer time, then is allowed to us. Therefore we shall only bring out a few. 1. This liberty, in all the poynts of it, is the purchase of the [Page 43] pretious bloud of Iesus. It is deere bought, the price is great, the worth is great, & such things (albeit earthly) we use to keep well: should not we then stand fast in this liberty? 2. This liberty is the free gift of Christs liberall loue. Now, [...]he gift useth to be liked, and kept, if it were but for the givers sake: Should not [...]e then stand fast in this liberty? 3. The [...]ight of this liberty is made, and given vnto us in the sure charter of the word of God; registred in the bookes of the Old and New Testament: there cānot be under the heavens a surer holding: should we not thē stand fast in this liberty? 4. (Which toucheth principally the defensiue liberties) we haue them ap­proved, and ratified by the fundamen­tall lawes of our Country: should we not then stand fast in them? 5. We haue ben many yeares in peaceable possession of them. Now, we know that the mea­nest society in the land wilbe loth to loose the least poynt of their civill li­berties, [Page 44] having both right to thē (and the same ratified by the Actes of Parli­ament) & possession of them: yea they will admit no endeavour or attempt, that may prejudice a circumstance of them, much lesse the substance. Should we not then stand fast in this liberty, to the which we haue right from God, regi­stred in his word, ratified by the lawes of the land, so long by us peacably pos­sessed?

6. To these liberties, all estates of the land, King, Counsell, Nobility, Pastors, People, haue sworne, and subscribed. Sworne? Looke the Confession of faith. Wherby? By the great name of the Lord our God. Whereto? To continue in obedi­ence of the Doctrine, and Discipline of this reformed Church, and to defend the same. How long? All the dayes of our liues. Vn­der what payne? Vnder the payne contey­ned in the law, and danger both of body and soule, in the day of Gods fearefull iudgment. How haue all sworne and subscribed? [Page 45] Not secretly, but solemnely; agayne, not ignorantly, or rashly, but (saith the wordes) after long and due examination, being perswaded in cōscience through knowledge wrought by the holy spirit, and not moved for worldly respects, in a through resolution, willingly beleeving, confessing, subscribing, affirming before God, and the whole world, that it is the onely true religi­on, pleasing God, and bringing salvation to man, and promising to mainteine it both in the Doctrine, and Discipline.

So that if any will alledge that now they may alter, because they see grea­ter light: surely it may well be, greater livyng thou seest, but greater light thou canst not see, to make thee alter. This is a strong reason to bynde the loosest heart, and make stedfast the most wādring soule; unles in the sight of God, his Angels, and the world, we would be manifestly perjured, & make open Apostasy, to the high blaspheming of that Gospell of grace, which we [Page 46] preach and professe. 7. And lastly, we know not how long our God shal grāt to vs the liberty of this present life. If, while we enjoye it, we likewise keep fast this pretious liberty purchased to us by Christ, and so long possessed of vs in peace, the certeinly, in weale, in wo, in life, in death, we shall find the fruit and comfort thereof. But if we forsake this liberty, and God come and cut of the liberty of this present life; with what assurance shall we looke for the liberty of that better life. Therefore let us stand fast in the liberty wherwith Christ hath made us free, and not be entangled a­gayne with the yoke of bondage.

Now, it may be that some wilbe rea­sonyng within themselues after this manner. What needes all this a-doe of this liberty, the keeping of it, and stan­ding in it? Wherein is it hurt? And by whom? I answer to the first. If ye will compare the state of our Church, as it was within these few yeares, with that [Page 47] which now is, the graces and faces of [...]aithfull men zealous for the house of God, their vnity, and amity, the order & comelines of their meetings, the cō ­currēce to the Lords worke which thē was, with that which now we looke vpon with our eyes, disorder, confusiō, & division, your question wil easily be resolved. The time hath been, whē our Church & liberties haue been as a de­fensed cittie or house, but now doores and windowes are partly cast open, partly broken up, & enemies entered, so that the faithfull keepers wilbe for­ced, eyther to yeld, or to suffer: but to suffer is farr better, for if either our li­berties, through craft, be undermined, or through reward be given out of our handes, it is likely the Lord will never honor us with them agayne. But if by violence they be throwne out of our hands, then possesse we a good consci­ence, &, in our Gods great mercy, they shalbe repossessed, whē he thinks time. [Page 48] Was not the glorious liberty of Doc­trine and Discipline, exercised in this land, sometime to it, that, which the Arke of God was to Israel; the glory, and prayse of it? which now is departing, & there is none (like Phinehas wife) to mourne for it. Was not Scotland, albeit the meanest among many Nations, yet renowned through the world, be­cause Christ, in his Gospell of grace, was so clearely borne out before our eyes in it? And, as Bethleem Ephrathah, albeit litle among the thousands of Iuda, yet renowned, because Iesus was borne in it? But now we are beating him downe, putting him in bāds, covering his face as though we were of purpose now to bury him agayne with the Iewes. The Lord be mercifull to us: I need not in­sist in these thinges, which are more then evident, whereof every one of us talketh privily, albeit we speake no [...] much of them publikely.

I answer to the second question, that [Page 49] is, by whom our liberties are hurt? As concerning our Soveraigne, the Kings Majestie, he promised at his departure out of this Country, and protested (as we heare) at that meeting late at Lieth­ [...]oe by his Cōmissioner, that it was no way his highnes intention, to alter our government, or to hurt our liberties. And to testifie our entier, and sincere loue, reverence, and dutifull obediēce to him, we preach with Christ, Math: 22.21: Giue unto Caesar (our christian Cae­sar) that which is his, and unto God, those things which are his. With Paul Rom: 13.1. Let every soule be subiect unto the higher power, which is of God, and ordayned by him. With Peter 1. Pet: 2:17. Feare God, honor the King. We pray for him, that his throne may be established with the Sunne, and the Moone, in his owne person, and Royall ofspring, till the Sonne of God sett downe his throne in the cloudes, to judge the quicke, & the dead. And we will giue to him [Page 50] more honor, then Saule requyred of Samuel, whē he desired, that he would but honor him before his people 1. Sam. 15.30. Not only wil we honor him before his people, but also before the Lord in sincerity.

Well then, let us search out this hurt among our selues. The Lord hath ap­poynted us to be the lightes of the land, holding out his light, before this dar­kened generation: to be the eyes for the body of his Church, to guide her forward in the way of grace; but we haue been, in a great measure, blinde, and darknes our selues. The Lord ap­poynted us, to be the watchmen, set on the walles of his Sion to see, foresee, blowe the trumpet, and giue warning to his peo­ple, in time of danger: but we haue been blynde, and haue not seene, and as dombe doges who haue not barked. The Lord appoynted us to be buil­ders of his house, (the ground, corner, and headstone whereof is Iesus Christ) [Page 51] but we haue been breakers downe of that, which our worthy predicessors, and we our selues haue builded up be­fore, and so haue made our selues trans­gressors, saith the Apostle Paul, Gal. 2.18 The Lord appoynted us to be the kee­pers, and dressers of his vineyard; but we, by our sloath and silence, haue suffered the hedges therof to be brokē downe, and many wylde grapes to growe therin. The Lord appoynted us to be the sheephards of his flocke, to feed them, & lead them out to the greene pastures of his word and Sacraments: but we, in a great measure, haue been idle sheep­heards, feading our selues, and forgetting the flocke, which Christ hath purchased with his pretious bloud. Here is the cause of our wounded & hurt liberties. This we confesse in the sight of God, and his Angels; for this we cry God mercy for Christs sake. O that our heads were full of water, and our eyes a fountayne of teares, that we might weep day, and night, [Page 52] & bewayle this our misery, never ceasing & keeping silence, till our God haue mercy upon us.

But yet to search out more particu­larly the blame of our wounded liber­ties. Albeit we be all inwrapped in the guiltines thereof, yet some are deaper in the guiltines, then others. Who are these? Some of us not contented with our standing in the Ministery, haue clombe up to higher places both in Church and Common wealth, then God hath called us unto; through co­vetousnes seeking the profitts of this present and perishing life; through ambition affecting the preferments ther­of, and imparity in power, and autho­rity aboue their brethren; who, to winne to them preferment, haue trou­bled the peace of Ierusalem, and hurt the liberties thereof.

Yf any will say, it is parity (among Pastors) in power and authority, that is the mother of confusion, & the breaker [Page 53] of vnity; surely this is an unjust slā ­der of parity. For first it is the ordināce of God, who is the author both of order, and peace. 1 Cor. 14.33. There was none of the Apostles in authority aboue an­other: none of the Evangelists in au­thority aboue another: none of the Pastors in authority aboue another; none of the Elders in authority aboue another. For they who keep one rācke are in equall power. This practise hath the place of an ordināce. Yea examine that place well, Math. 20.25.26.27. and out of Christs speach to his Disciples, upon the occasion of the sute of the sonnes of Zebedeus, by consequent ye shall draw out an ordināce. Secondly, if any such thing fall out where parity is, the fault is not to be layd upon the parity of power, but upon the impari­ty of spirits, which cannot satisfie thē ­selues with the place, and power, that God hath givē them. Thirdly, all these imputations, may be layd justly upon [Page 54] imparity, which is the mother of prid [...] that never can keep unity, and peace Only through pryde doth a man make contention, sayth Salomon, Prov. 13.10.

And if any will call to mynde the times passed, whē ever there hath ben [...] any trouble or stirre in our Church, they shall finde, that the authors, and instrumēts of it were ever some, who, through covetousnes & ambition (the two banes of the church) haue sought to themselues, a preheminence among their brethren, whose deedes and Epi­taphes may be a terror to those, who tread in their footesteppes. And to strengthen the truth of this, we will borrow help from the Evangelist Iohn, 3. Ioh. 9.10. It appeares that there was a great stirre in that Church, whereun­to he writeth; but who was the causer of it? One Diotrephes saith he. And what of him? He loved to haue the prehe­minence among them. And what did he? He pratled among them with malitious [Page 55] wordes. There is his slaunder. What more? He received not the brethren, but [...]orbad them that would, and did thrust thē [...]ut of the Church. There is his injury. And it may be also, he drew into the Church, against order, such as might be proppes to his pryde. Then if this one Diotrephes had been removed out of that Church, all thinges had passed in peace, and quietnes therein.

Now if we were charged upon life, and death, and in consciēce before the Lord (according to the weakenes of our wit) to giue a rule for the peace & quietnes of our Church; this it is: Ey­ther take away Demas and Diotrephes from office in the Church: or take frō them their evill humors of covetous­nes and ambition: or take away their honors, the objects of great benefices, and Bishopprickes: and then if any be found, who shall trouble their heads to hatch out an argument for the de­fense of so offensiue a state; and if then [Page 56] peace shall not be within the walles of Ieru­salem, and prosperity within the palaces thereof, we shall be content to beare the blame, and burden whatsoever.

Agayne if any will say, that all this may be mended by this one meane; to make choyce of the most wise, graue, godly, and zealous of the Ministery, & promote thē to those places (which make greene, and unsetled witts quickly forget themselues) and so all things shall go well, and be well governed: Surely, we will not be so uncharitable as to thinke, that such men (albeit they were lying at their feete) would stoop downe to take them up, they being clogged with so many inconveniēces. Agayne, as Paul saith; Evill wordes cor­rupt good manners; so we say, that evill courses will corrupt good men. For, as long as a Minister keepeth himselfe within the compasse of his calling, in humility and holines serving the Lord his God, he hath the gratious, & fruit­full [Page 57] blessing of his God attending on him, and his labours. But, how soone soever he breakes the bounds thereof, seaking the world, and the profits, and preferments thereof, the fruitfull bles­sing departeth, and the fearefull curse comes in the place thereof, to worke vpon him; and then we shall see, that, of all men of the earth, such a Minister will become the most vayne, worldly, proud, and ambitious. And thus, of all this which hath been spoken, we see, that there is no preservatiue for us, but to stād fast in that liberty wherewith Christ hath made us free, that we be not entang­led agayne with the yoke of bondage.

Now to conclude this exercise; see­ing we are mett here to doe the worke of the Lord, let us first remember, and consider from whence we are fallen, from what degree of loue, and liberty, that we may repent and doe the first workes, and amend, least the Lord our God come a­gainst us shortly, and remoue our Candle­sticke [Page 58] out of his place. Agayne, If there be any consolation in Christ, if any comforte of loue, if any fellowship of spirit, if any com­passion, and mercy, let us be like minded, ha­ving the same loue, being of one accord, and of one iudgment, that nothing be done through contention or vayneglory, but in meeknes of minde, every one seeking not that which is his owne, but that which is Christs &c. Thirdly, let our heartes and eyes be sett upon the recompence of the re­ward, that incorruptible crowne of glorie, which the chiefe sheapheard Iesus shal bring with him in his hand, in his glorious ap­pearance to crowne them who shall per­severe, and be found faithfull to the end; and not upon the reward, that is in the hand of man, which is in it selfe cor­ruptible, and oftimes corruptes the mindes of men, and drawes them out of the right way. Lastly, let us so speak here, and so doe here, and so behaue our selues here, as if we were upon our last bed, making our last will, ready to [Page 59] giue account, not to man only, but to the Lord our God himselfe, both of the employment of our life, and the using and keeping of this liberty, wherby our redeemer Iesus Christ hath made us free; To whom, with the Father, and spirit of grace, be honor, prayse, and glory for ever, and ever. Amen.