Israels call to march out of Babylon unto Jerusalem: opened in a sermon before the Honourable House of Commons assembled in Parliament, Novemb. 26, 1645, being the day of publique humiliation. / By John Durye, a member of the Assembly of Divines. Published by order of the House of Commons.

ISRAELS CALL TO MARCH OVT OF BABYLON UNTO JERƲSALEM. ISAIAH 52. 11. Depart ye, depart ye, goe ye out from thence, touch no unclean thing, go ye out of the midſt of her, be ye clean that beare the veſsels of the Lord.

THe Prophet Iſaiah is truly called the Evangelicall Prophet: becauſe his ſcope is to ſhew two things; Firſt how the warfare of the The ſ • ope, ſumme and parts of the Prophet Iſaiah. Church of God under the Law, ſhould be accompliſhed. Secondly, what the comforts are, which under the Goſpel ſhould be conferred upon her: and theſe are the two parts of this Prophecie: the firſt concerning the warfare under the Law; and the diſpenſation of ſeverall judgements depending thereon, is from chap. 1. to 40. The ſecond concerning the comforts of the Goſpel, which at the accompliſhment of this warfare the Church was to receive, is from chap. 40. to the end. His ſecond part ſub • ivided in to foure promiſes. 1. Of deliverance from Babylon. 2. Of the comming of Chriſt.

In this ſecond part, four chief heads of comfort are promiſed unto the Church, by the Prophet, of which;

The firſt is, That the Church ſhould be delivered from the captivity of Babylon, from chap. 40. to 53.

The ſecond chief comfort is, That the Meſſias ſhould come, and by his ſuffering, ſave his people, chap. 53. Erect a new Covenant with his Church under the Goſpel, chap. 54, 55. upon which, true felicity is effected to all that keep it, chap. 56. and from which are rejected Idolaters, chap. 57. Hypocrites, chap. 58. and obſtinate Sinners, chap. 59.

The third chief comfort is, That the bounds of the3. Of the calling of the Gentiles. Church ſhould be enlarged unto the Gentiles, chap. 60. and the Goſpel being preached, chap. 61. Chriſt ſhould be married unto them, chap. 62.

The fourth and laſt comfort is, That notwithſtanding4. Of the recalling of the Iews. the rejection of the Jews for their rebellion, and obſtinate refuſall of the ſalvation purchaſed by Chriſt, and offered unto them, chap. 63, 64, 65, to 17. yet that in end they ſhould be renewed and recalled again, and glorifie God together with the Gentiles, from ver. 17. of chap. 65. to the end of the Prophecy.

The Text which I have choſen at this time, for this day of our Humiliation; doth belong to the firſt head of theſe comforts, and is annexed thereunto, as a duty to be performed, by thoſe to whom the promiſe of comfort is given. And ſeeing the end and purpoſe of our Solemn Humiliation is, to obtain this favour of God; That our warfare wherein at the preſent weare, may come to a happy end; & we may be delivered frō the danger of Babylonian captivity; which cannot be hoped for, except the condition whereupon it is promiſed be fulfilled: Therefore it will not be out of ſeaſon to put you in minde of this condition; is the duty which is to be intended for the attainment of the comfort which we deſire.

But before I come to ſpeak diſtinctly of the words of the Text; I will deſire you to obſerve two things, which Two things to be obſerved in the promiſe▪ of deliverance from Babylon made by God. the Spirit of God doth much inſiſt upon, in the propoſall of this firſt comfort, concerning the Churches deliverance out of Babylon. The one is, That it was God, and God alone, that would be the Authour of that deliverance. The other is an argument to make this former truth evidently apparent unto all; alledged thus, That becauſe God alone had declared, and none but he could declare the end of this great work from the beginning; That therefore he alone was to be acknowledged the Authour thereof. Both theſe truths are often repeated, and much preſſed upon us by the Prophet, to be taken notice of: and almoſt in every chapter from the 40. to this 52. the firſt point is delivered; the places are theſe, for the firſt, chap. 40. to 10, 11, 12, 13, 21. chap. 41. ver. 4. 10, 20, 21, 22, 23. chap. 42. ver. 8, 9. and chap. 43. ver. 1, 2, 3, 7, 10, 11, 12, 13, 15, 18, 19, 25. and chap. 44. ver. 6, 7, 8, 24. and chap. 45. ver. 5, 11, 18, 19, 21, 22, 23. and chap. 46. ver. 4, 5, 9, 10, 13. & chap. 47. 4. chap. 48. ver. 3, 4, 5, 6, 7, 9, 11, 12, 15, 16, 20. chap. 52. 6. and in many of thoſe chapters, the ſecond alſo is inſiſted upon; the places are theſe for the ſecond, chap. 41. ver. 22, 23. and chap. 42. ver. 9. chap 43. ver. 12. chap. 44. ver. 7, 8. chap. 45. ver 19, 21. chap. 46. ver. 10. chap. 48. ver. • , 4, 5, 16. the particular places I will not now mention for brevities ſake, only I thought it fit to put you in minde of theſe two Doctrines, becauſe the Spirit of God doth ſo much inſiſt upon the truth of them in this matter; namely, that he, even he, and none but he, ſhould bring this deliverance to paſse; and that it ſhould be known, that it was he, and none but he, by this, that he declared from the beginning Iſa. 42. 8, 9. the end of his works: for herein God doth difference himſelf from Idols and Men; and in this deliveranceIſa 41. 20, 21, 2 • , 23, 24, 25, 26. eſpecially, doth he challenge a peculiar emminency of glory; in the manifeſtation of his power and wiſdom, namely in this, that he doth declare the end from the beginning: which he hath done ordinarily, both in the letter of the Text in plain-words, and in the myſtery of his working. He told Adam in plain tearms from the beginning,Gen. 3. 15. the end of the whole work of our ſalvation, which is, that the ſeed of the woman ſhould tread down the head of the Serpent; he told Abraham, that in his ſeed, all Gen. 12. 13. the nations of the earth ſhould be bleſſed; he told David, that upon his Throne, his ſeed ſhould ſit for ever; and ordinarilyPſal, 89. 4, 29. he hath foretold unto his people, by his ſervants the Prophets, the particular judgements which were to befall unto them with the iſſue thereof: as Amos ſaith, Surely the Lord God will doe nothing: but he revealeth his ſecret unto his ſervants the Prophets, Amos 3. 7.

But this is not all, for God not only doth declare the end from the beginning, in the letter of the word; but alſo in the myſtery of his work: For the foregoing works of God, doe repreſent and hold out, as it were in a picture, the manner of his way, and the iſſue of the following works: So that the work it ſelf doth ſpeak in one period, that which is to fall out in another analogically. And thus there is, beſides the litterall, a ſpirituall Sodom and Egypt in the Revelation of Jeſus Chriſt diſcovered unto us, chap: 11. 8. Thus alſo there is a ſpirituall Babylon, from which the Church under the Goſpel, is to receive a ſpirituall deliverance; which is not only foretold in plain terms, but alſo repreſented and delineated unto us, in the temporall deliverance of the people of God, from earthly Babylon; which is Typicall unto the ſpirituall.

This I have been willing to obſerve, before I come unto my Text: becauſe it will have an influence upon the matter which is to be delivered; and cleer that unto your underſtanding, which otherwiſe might perhaps be doubtfull, concerning the myſticall. Babylon: of which I haveReaſons why this text was choſen. choſen to ſpeak at this time, for two great reaſons. The firſt is the importance of the work in it ſelf, becauſe the deſtruction of Babylon, and the deliverance of the Church out of it, is the great work which God doth intend to accompliſh, by the Goſpel in theſe latter times. The ſecond is the relation wherein we doe ſtand to it: for I conceive that God is not only working our deliverance, to bring us out of Babylon at this time; but that his purpoſe is, if we marre not our ſelves, to make us inſtrumentall towards others, to help to free them from the bondage of it: and therefore it will concern us in a ſpeciall manner above others, to regard his work, and conſider the operation of his hands; That when you ſhall ſee, by the contemplation of this matter, that this time of our Humiliation is an acceptable time, and a day of our Salvation; you may with greater willingnes & cheerfulnes of minde follow the call: by which all the Iſrael of God is ſtirred up to march out of Babylon, to come to their ſpirituall Jeruſalem; according to the exhortation of my Text, Depart ye, depart ye, goe ye out from thence: touch no unclean thing, goe ye out of the midst of her, be ye clean that beare the veſſels of the Lord.

Theſe words and the following verſe, conclude the whole prophecy of the Churches deliverance, from herThe coherence o • the text to the reſt of the chapter. Babylonian captivity; this two and fiftieth chapter is the cloſe of the whole matter inſiſted upon, from the beginning of the fourtieth; and theſe words are the cloſe of this Chapter. The fore-going part of the Chapter hath three promiſes of ſingular comfort, wherein ſummarily all the Promiſes made in the former Chapters are in a manner contracted. The firſt is, that the Church ſhould be raiſed from her low and captivated condition to a ſtate of freedom, v. 1, 2, 3, 4, 5, 6. The ſecond is, that Meſſengers ſhould be ſent unto her, who ſhould publiſh the glad tidings of ſalvation; and manifeſt clearly eye to eye, the way and counſell of God, v. 7, 8. The third is, that by this means great matter of joy and gladneſſe ſhould be offered unto the Church, both of Jewes and Gentiles, ver. 9, 10.

Upon theſe promiſes the words of the Text are inferred, as a ſpeciall uſe of application, to exhort thoſe to whom the Promiſes are made, to intend the duties which would fit them to partake the effect thereof. Two things then are offered unto our conſideration in the words.

Firſt, The perſons are mentioned to whom the ExhortationThe parts of the Text. is directed, Ye that bear the veſsels of the Lord.

Secondly, The duties recommended unto them are mentioned: which in the main are two,

Firſt, That they ſhould riſe up to march away from Babylon: in theſe words, Depart ye, depart ye, goe ye out from thence; goe ye out of the midſt of her, namely of Babylon.

Secondly, How they ſhould march away, and behave themſelves in departing, in theſe words, Touch no unclean thing. Be ye clean. Where a two-fold care is recommended to them; the one, to avoid evil; the other, to doe good. The evil to be avoided, is the filthineſſe of Babylon, leſt it cleave unto them, Touch no unclean thing. The good to be intended, is to proceed in the way of holineſſe, leſt they come ſhort of the grace of God offered unto them, Be ye clean. Of theſe heads I purpoſe to ſpeak, ſo far as time will permit, and as it ſhall pleaſe the Lord to aſſiſt me with his grace for your edification.

Firſt, of the perſons.

The Prophet having declared what deliverance ſhould be granted unto the Church; by what means it ſhould be wrought; and what the joyfulneſſe of the effects thereof ſhould be, addreſſeth his ſpeech by way of application to thoſe to whom this favour is intended, and he calls upon them by the name of the office and charge whichThe perſons deſcribed in the Text are Levites, was committed unto them, Ye that bear the veſsels of the Lord. This is the deſcription of a Levite; in whom two things are eſpecially conſiderable which ſerve to our purpoſe. The firſt is, the property of his office, as here it isWho are conſiderable in their Office, expreſſed. The ſecond is, the property of his perſonall relation unto God. The property of his office, was in a ſpeciall manner to ſerve the Tabernacle, and the Veſſels thereof, as it is declared, Numb. 1. 50. in theſe words, Thou ſhalt appoint the Levites over the Tabernacle of teſtimonie, and over all the veſſels thereof, and over all things that belong to it; they ſhall bear the Tabernacle, and all the veſſels thereof, and they ſhall minister unto it, and encamp round about the Tabernacle.

The property of his perſonall relation unto God, didA • d in their Primoge ••• ure. ſtand in this, that he was appropriated peculiarly unto God in ſtead of all the firſt-born of Iſrael. This appeareth by Numb. 3. 12, 13. in theſe words, And I (ſaith God) behold, I have taken the Levites from among the children of Iſrael, in ſtead of all the firſt-born that openeth the Matrice among the children of Iſrael: therefore the Levites ſhall be mine, becauſe all the firſt-born are mine, for on the day I ſmote all the firſt-born in Egypt, I hallowed to me all the firſt-born in Iſrael.

Now a Levite in both theſe properties, as well in hisIn both which they ſe • forth to us, perſonall condition, as in his office of bearing the veſſels of the Lord, doth either repreſent, or hath ſome reſemblance to three ſorts of perſons, namely, to Chriſtians, to Miniſters, and to Magiſtrates.

The Levites repreſented Chriſtians in two things chiefly,

1. Firſt, That as they were ſet apart to God from amongſtChriſtians in common. all the children of Iſrael: So are Chriſtians called and ſet apart unto God from all the reſt of the world, as you have it, 1 Pet. 2. 9. Ye are a choſen generation, a royall Prieſthood, an holy Nation, a peculiar people.

2. Secondly, That as the Levites were the firſt-born of the Iſraelites unto God; ſo are true Chriſtians the firſtborn, whoſe names are written in Heaven, Heb. 12. 23. and a kinde of first-fruits of his creatures, Jam, 1. 18.

They repreſented the Miniſters of the Church, and theſeMiniſters more eſpecially. have a reſemblance unto them in four things.

1. As it was the Levites charge, To teach Iacob Gods judgements, and Iſrael his law, to put incenſe before him, and whole burnt-ſacrifice upon his Altar, Deut. 33. 10. So it is the office of the Miniſters to labour in the Word, to teach, rebuke and exhort; and to be inſtant in offering up prayers and ſupplications for the flock. The Apoſtle Peter doth comprehend his work under theſe two heads, Act. 6. 4. To give himſelf continually unto prayer, and to the Miniſtery of the Word.

2. As the Levites duty was to ſerve the Altar, and wait upon the holy things of the Tabernacle and houſe of God: So the Miniſters of the Goſpel have an Altar which they wait on, which is Jeſus Chriſt, Heb. 13. 10. We have an Altar, ſpeaking of Chriſt, and a Tabernacle of God, and ſpirituall habitation, which is his Church, Epheſ. 2. 22. You are builded for an habitation of God through the Spirit. And upon the holy things of this houſe the Miniſters muſt give attendance. The Apoſtle telleth Timothy, That he muſt know how to behave himſelf in the houſe of God, which is his Church, 1 Tim. 3. 15.

3. As it was a peculiar part of their charge, To bear the Ark of the Covenant of the Lord, Deut. 10. 8. So it is the chief duty of the Miniſtery of the Goſpel, To declare the teſtimonie of God concerning the new Covenant in Ieſus Chriſt, and him crucified; which was all that the Apoſtle Paul did determine to know amongſt the Corinthians, 1 Cor. 1. 1, 2.

4. As the Levites office was, when the Camp of Iſrael did march thorow the wilderneſſe, to bear the veſſels of the Lords Tabernacle and ſervice, as we have heard already out of Numb. 1. 50. and Aaron was charged to bear the children of Iſrael, and their judgement upon his ſhoulders and breaſt; as it is, Exod. 28. 12. And thou ſhalt put the two ſtones upon the ſhoulders of the Ephod, for ſtones of memoriall; and Aaron ſhall bear their names upon his ſhoulders for a memorial. Item, verſ. 29, 30. And Aaron ſhall bear the names of the children of Iſrael in the breaſt-plate of judgement upon his heart, &c. And Aaron ſhall bear the judgement of the children of Iſrael upon his heart before the Lord continually. So is it the office of faithfull Miniſters and Shepherds in the Goſpel, to bear the names of the ſheep in their mindes; as Chriſt ſaith, A good Shepherd calleth his ſheep by name, Joh. 10. 3. which ſheep are the veſsels of Gods mercy, Rom. 6. 23. And therefore the paſtourall charge doth burden them with a care to bear them, as it were, upon their ſhoulders, and in their heart: we have the example both of Chriſt, and of his Apoſtle Paul for this; of Chriſt it is ſaid, He ſhall feed his flock like a ſhepherd, he ſhall gather his lambs in his arm, and carry them in his boſome, Iſa. 40. 11. And the Apoſtle doth declare to the Corinthians, that he did carry them in his heart: Ye are in our heart, known of all men, 2 Cor. 3. 2.

Laſtly, Although the civil Magiſtrate is not properlyMagiſtrates by a reſemblance. repreſented, or typed out by the Tribe of Levi; yet herein is a ſimilitude and reſemblance between the Levites and Magiſtrates.

1. That in the world the Magiſtrate hath the priviledge and right of the firſt-born, which was, and is, toIn the primogeni • ure, rule over his brethren. Iſaac ſpeaking to Iacob in the right of the firſt-born, doth bid him, Be lord over his brethren; and doth injoyn his mothers ſonnes to bow down unto him, Gen. 27. 29. Herein then the Magiſtrate is the firſt-born in the world, as Levi was in the Church; and ſo there is a ſimilitude of prerogative above others in both, yet according to different reſpects.

2. The ſecond reſemblance is in the office; namely, in this, That the office of the civil Magiſtrate, is alſo inIn the office of bearing the veſſels of the Lord. ſome ſort appointed to bear the veſſels of the Lord; I ſay, in the way of ſupport and civil countenance; for they are appointed by God to be nurſing Fathers of his Church, when they are called unto Chriſt, and bound to call him their Lord. The civil Magiſtrate then hath an outward care and inſpection of the Church committed to him; and in this reſpect he is alſo a veſſel-bearer of the Lord; as it is ſaid of Eliakim the ſonne of Hilkiah, that ſeeing he was to be a Governour and a Father unto the inhabitants of Ieruſalem; upon him ſhould be hung the glory of his Fathers houſe; And all the veſſels, from the veſſels of cups to the veſsels of flagons, Iſa. 22. 24. He is compared there, ver. 23. unto a nail fastened in a ſure place, upon which veſſels are hung, to be preſerved for uſe, leſt they might lie upon the ground, and be troden under feet. So in this way the Magiſtrate is by power and authority faſtened in the wall of the State, to bear up all the offices, and the officebearers both of Church and State, that they may not fall to the ground; and being troden upon, become uſeleſſe and contemptible; but rather maintained in their true luſtre and dignity, as veſſels of honour.

Here then the manner of bearing in the one and the otherWhich is different from the Leviticall bearing of the veſsels in the manner thereof. is different: Levi doth bear them in his hands, to make uſe of them, and to doe God ſervice with them in his houſe: but Eliakim doth only ſupport them by his ſtrength, that they may hang ſtedfaſt upon the wall; both have a care of the ſame veſſels of the Lord; both bear them, but each in his own way; in reſpect of the effect of preſervation, their cares are parallel; but in reſpect of the manner of their bearing, their cares are different; the one is, inward; the other is, outward to the Church. And although the relations are not the ſame, yet both in the diſcharge of their duties are truely called veſſel-bearers of the Lord; becauſe both are appointed by the Lord unto their ſeverall charges, for the preſervation of his veſſels.

Where by the way let us make this generall obſervation:Where it is obſerved, that the veſſels are to be eſteemed above the veſſelbearers. That the veſſels are not for the veſſel bearers, but the veſſel-bearers appointed for the veſſels. The veſſels are not made to be hung upon the nail, but for a better uſe, to contain ſome liquour, or other things uſefull for the ſervice of the Maſter of the houſe; but the nail is made and faſtened in the wall only, or chiefly for this uſe, that the veſſels may be hung thereon. The veſſels are the gloryIſ • . 22 24. of the nail; but the nail is no part of the veſſels glory; only the uſe thereof is to preſerve the glory. So alſo it is in Levi: the tabernacle was not made, nor the veſſels thereof for Levi, but they were made for the Lord, and the glory of his ſervice; as for Levi, he was made and ſet apart for the Tabernacle, and for the veſſells thereof, to ſerve the ſame: The Church, as the Tabernacle, is for God to dwell therein, by his ordinances among his people; and the Miniſters are Gods ſervants, and his peoples ſervants to this effect.

This then is to teach both Civill and Eccleſiaſticall office-bearers, whom God hath appointed either in and over his houſe, or about it, and his houſehold veſſells, to think of themſelves; that at the moſt they are but ſtewards in their ſeverall charges; and that the veſſells are not made for them, that they ſhould ſerve their own turnes out of them, but that they are made for the veſſells; and that all their glory doth ſtand in this, that each of them are in their places ſervants to uphold the glory thereof; leſt they be in the ſight of men as veſſells of no pleaſure: the Apoſtle ſaith, 2 Cor. 4. 5. we preach our ſelves, your ſervants for Jeſus ſake.

From the words thus opened, let us make ſome Doctrinall and Practicall Obſervations in brief.

The firſt Doctrine to be obſerved is, That God being a The firſt Doctr •• e is, • hat God hath veſſells in his houſe. great houſe keeper, hath veſsels belonging to him, which he hath appointed for the ſervice of his houſe. You know what is meant by a veſſell; namely, an inſtrument fitted to contain ſomething whereof a man doth ſtand in need, and to be made uſe of to that effect. Now the houſe of God is his Church, 1 Tim. 3. 15. and the faithfull and elect are his veſſells in this houſe. The proof of this is to be taken from 2 Tim. 2. 20, 21. In a great houſe there are not only veſſels of Gold and Silver, but alſo of wood and earth, and ſome to honour, and ſome to diſhonour: if a man purge himſelf from theſe, (namely, wood and earth) he ſhall be a veſsell unto honour, ſanctified and meet for the maſters uſe, and prepared for every good work.

Here the Apoſtle makes the univerſall Church the great houſe; God in Chriſt, the houſe keeper; men, the veſſells, which are differenced by their ſubſtance and uſes: their ſubſtance of greater worth, is Gold and Silver; ofWhich are different in matter and uſe. leſſer, is wood and earth. Their uſes are, ſome to Honour, and ſome to diſhonour: that is, ſome leſſe honourable: as one is to drink in, another is to waſh ones hands or feet in. So there be ſome men appointed by God to contain precious liquor, and are of good and excellent metal; others to contain common and ordinary liquor, ſuch as is water; and theſe are commonly of an inferiour ſort of matter. Some men are endued with ſpeciall, ſome with common gifts and graces; Some ſerve for ſpirituall, ſome for bodily employments in Gods houſe.

A ſecond proof is from Rom. 9. 23. where the Apoſtle ſpeaking of the elect, calls them veſſells of Mercy; and ſayes, that the end for which they were made was, That God prepared them unto Glory; and the uſe and ſervice which they were to yeeld was, That they might make known the riches of Gods glory. Others are mentioned, ver. 22. and called veſſells of wrath, that is, receptacles of wrath, fitted to make known Gods power, his long-ſuffering and his juſtice, in the deſtruction of the wicked.

The third proof is from 2 Cor. 4. 8. where the Apoſtle ſaith, that the treaſure of heavenly knowledge in the Goſpel is kept in veſſells of earth: namely, in an earthly body; and the uſe of this earthly quality is, to ſhew that the excellency of the power of the word, is not of man, but of God.

The Reaſon of this is, that all creatures, as creatures, are but receptacles of a ſuperior, being to be ſerviceable thereby unto the creatour, to ſhew forth his glory. Pre. 16. 14. The Lord hath made all things for himſelf. And Iſa. 43. 21. This people have I formed for my ſelf, they ſhall ſhew forth my praiſe.

Before I draw any uſe from this, I will proceed to anotherThe ſecond Doctrine is, That God dothentruſt ſome with his veſſells. Doctrine, which is this: That God hath entrusted ſome with theſe his veſsells, and charged them with the care of them, to look to them, to bear them, and to ſet them awork, for the end which he hath appointed.

Veſſells are for uſe; no veſſels, as veſſels, can make uſe of themſelves; therefore the uſe thereof muſt be committed unto ſome body, that the ſervice of the houſehold▪ may not be neglected. And for proof of this, that God hath entruſted the care of his veſſells to ſome that muſt be anſwerable to him for the ſame, we muſt take notice that there is a threefold commiſſion and charge given of theſe veſſells, to three ſeverall ſorts of perſons.

Firſt, every man is entruſted with the care of his ownNamely every one with his own veſſell in particular▪ veſſell. 1 Theſ. 4. 4. Every one of you ſhould know how to poſseſse his veſſell in ſanctification and honour. God doth charge the conſcience of every one with the truſt of his own ſoul and body, and of all the faculties and members thereof, which are receptacles of grace and vertue, to be ſerviceable unto others; for all the gifts are given to profit withall; and every one hath received his own gift, one after this way, and another after that, as the Apoſtle ſaith, 1 Cor. 7. 7.

Secondly, every one is entruſted with the care of his • Every one with b. s neighbours veſſell in a private way. neighbours veſſell, as well as of his own. The commandement is, Phil. 2. 4. Look not every man on his own things, but every man on the things of others; the Apoſtle in that place doth ſpeak of the communion of Saints; and ſheweth that every one is obliged to his neighbour, as well as to himſelf, to have a care of him for his good: as Chriſt cared not for himſelf alone, but for others: ſo he would have the ſame minde in us, ver. 5. in like manner, Heb. 12. 15. The Apoſtle commands us to look diligently, leſt any man fail of the grace of God; leſt any veſſell, appointed for an honourable uſe, come to ſpill the liquor of grace, whereof he is made a receptacle.

The reaſon of this is given by the Apoſtle, 1 Cor. 12. 24, 25. thus; God hath tempered the body together, that there ſhould be no ſchiſme in the body: but that the members ſhould have the ſame care one of another. The relation wherein Chriſtians are ſet one towards another, is, that they are to be under one head Chriſt, and in one body as members of each other. As then one member by the law of nature is ordained to ſerve another, to care for it, to provide the good thereof, and to preſerve it from hurt: So are Chriſtians appointed by God, in reſpect of their union with Chriſt, and one with another, by his Spirit, which is the ſame in all: to ſerve, care and provide for, and preſerve each other. We are all baptized (ſaith the Apoſtle) by the ſame ſpirit into one body, 1 Cor. 12. 13. That is, we are all made to be one, as a mans body is but one; for though it hath many parts and members, yet all being quickened with one ſoul, and by it united together in one man, are but one body: So is it with the whole multitude of Chriſtians; though they are many in particular, yet in their union to Chriſt, and that life whereby they move in him, they are but one, and ſtand in relation to each others, as members of the ſame body: and for this cauſe God doth charge them with the care of each other, and cauſeth them for his ſervice to ſtand in need of each other, and ſo doth oblige them to look to each other, and to provoke each other to love, and to good works: Thus then the care of thy Neighbours veſſell is committed unto thee, that it miſcarry not.

Thirdly, Although every one is bound to look to his3. Some are entruſted with the veſſels in a generall and publike way, own veſſell, to bear it honourably thorow the world, and to his neighbours veſſell, as well as to his own: yet there is a more eminent and peculiar care of bearing theſe veſſels, committed unto the Miniſters of the Word, one way; and to the Magiſtrates, another way. The two firſt are private and particular: the two laſt, publike and generall: the two firſt are enjoyned by the intereſt of love and common neceſſity; the two laſt are ſetled upon the intereſt of order and office. The peculiar charge, and theTheſe are Miniſters. ſervice committed unto the Miniſtery, is ſet forth in the Tribe of Levi, and in his ſeparation from others unto God, whereof Moſes in brief gives us this information, Deut. 10. 8. The Lord ſeparated the Tribe of Levi, to bear the Ark of the Covenant of the Lord, to ſtand before him, to minister unto him, and to bleſſe in his name. And with this charge none other was to meddle but Levi alone, as being ſet apart to that effect, and endued with a peculiar maintenance for that ſervice. With the ſame charge, and in the ſame kinde, is the Miniſtery of the Goſpel now ſet apart by Chriſt; nor ought they to be encumbred with any other cares, but ſuch as are immediately ſubordinateWho ought • ot to meddle with worldly affairs, unto the Goſpel: this is the Apoſtles rule to Timothy, 2 Tim. 2. 4. No man that warrethintangleth himſelf with the affairs of this life, that he may pleaſe him who hath choſen him to be a ſouldier. If then he doth intangle himſelf with other affairs and employments, then ſuch as pertain unto the life to come, he cannot pleaſe Chriſt: for when a Diſciple offered himſelf to Chriſt to attend his ſervice, deſiring only leave to goe home firſt, and bid his friends in the world farewell; he was told by Chriſt, that no man is fit for the kingdome of God, who having put his hand to the plough of Gods ſervice, doth look back to any thing elſe, Luk. 9. 62.

And as they are thus to be ſet apart for the charge, and ought not to meddle with any thing, but their own plough, and their own husbandry, which is the tillage of mens ſouls towards God; ſo may no man take the charge committed unto them upon himſelf, Except he be called thereunto, as Aaron was, Heb. 5. 4. And the puniſhments of Korah, Dathan, and Abiram, whereof the hiſtory is known, Numb. 16. and of Vzziah the King, who preſuming to take upon him the Prieſts office, was ſtrucken with leproſie, and ſeparated from the adminiſtration of the Kingdome, 2 Chron. 26. 16. are for a perpetuall memoriall, to ſhew that none may thruſt himſelf upon this charge of the Miniſtery, but muſt be admitted thereunto by an orderly calling.

To the Miniſtery therefore one way is the charge ofAnd Magiſtrates whoſe commiſſion is different from that of the Miniſters. Gods veſſels eminently committed, and to the Magiſtracy another way. The Miniſtery is properly charged with a ſpirituall care of their ſouls, in things pertaining to God, Heb. 5. 1. but the Magiſtracy is charged with a temporall care of their outward and viſible ſociety, in things properly pertaining to men, for the adminiſtration of juſtice and good order, and for the proviſion of things neceſſary and comfortable for their life. In the one reſpect Aaron was to bear the judgement of the children of Iſrael upon his heart before the Lord, Exod. 28. 30. In the other, Moſes, when the people was unruly and murmured for meat, • aith, that he was not able to bear them all alone, Numb. 11. 14. that is, to care for all their matters, and to deal ſo with them, as to give them contentment; for which cauſe ſeventy Elders are joyned to him, to help him to bear the burden of his charge, which was the outward regulating of their wayes in Juſtice and good order, according to Gods will. Thus then the manner of bearing, and the charges are different, although they are about and over the ſame veſſells. The Miniſter bears them as they are within the houſe of God, and as in that houſe he is a ſteward, and they of the houſehold committed unto him, that he ſhould give them meat in due ſeaſon. But the MagiſtrateMatth. 24. 45. doth bear them as they are in the world; and ſo the Church it ſelf, as it is a viſible ſocietie of men, wherein righteous and good order is to be obſerved, is an object of that power and authority which God hath intruſted him withall for his glory.

So then every one doth bear theſe veſſells differently, in a manner ſutable to his calling.

The uſe of this Doctrine is two-fold: The firſt for exhortation,The uſes of exhortation. the ſecond for inſtruction and warning.

The exhortation ſhall be in two words, to two things.

1. That every one ſhould lay this to heart, and conſiderSee what veſ ſelf thou art, and what • uſt is given thee. himſelf what ſort of veſſell he is, and what the truſt is which is committed to him, of himſelf, or of others. Thou mayeſt know what ſort of veſſell thou art, by the qualifications beſtowed upon thee, and place where thou art ſet, whereby and wherein thou mayeſt become uſefull for the Kingdome of Chriſt, in thy ſelf and in thy neighbour. Let every one, ſaith the Apoſtle, conſider his own work; that is, himſelf, in reſpect of the work intruſted to him, and then he ſhall have rejoycing in himſelf alone, and Gal. 6. 4. not in another: the cuſtom and inclination of men is, to reflect upon themſelves, not in ſimplicity, but comparatively; not with a ſingle eye unto the rule, but with an indirect reſpect unto other mens wayes, in compariſon of their own; Thus the Phariſee ſaid, I am not like other men, Luk, 18. 11. or like this Publican, &c. Such a conſideration of our ſelves doth give no juſt matter of rejoycing: but the Apoſtles conſideration of himſelf, is true matter of joy; for our rejoycing is this, ſaith he, The teſtimony of our conſcience, that in ſimplicity and godly ſincerity; not with fleſhly wiſdom, but by the grace of God, we have had our converſation in the world, 2 Cor. 1. 12. if we look thus to our own conſciences within our ſelves, to our talent which we have received, and how we have beſtowed it, that we may know how to be accountable to God for it, then we ſhall have true matter of joy in our ſelves, and not in another.

The ſecond duty is conſequent unto this; That every2 Make t • y ſelf a veſſell of honour. one in the conſideration of himſelf, ſhould intend and endeavour to fit himſelf unto God, as a veſſell of honour. This is that which the Apoſtle doth inferre, 2 Tim. 2. 21. upon this Doctrine, that God hath many veſſells in his houſe: therefore, ſaith he, if a man purge himſelf, he ſhall be a veſſell unto honour. He ſuppoſeth that every one will aſpire unto an honourable employment; and that is the thing which I now ſtirre you up unto, namely, that every one ſhould endeavour to fit himſelf for ſome honourable employment; the means is, to purge your ſelves from earthly qualities: if a man doth this, the Apoſtle doth promiſe him, that he ſhall be a veſſell of honour; and if ſo, then as one ſanctified and ſet apart for the maſters uſe, and prepared for every good work, no doubt the Lord will not let him be without imployment.

The uſe of Inſtruction and warning, is alſo twofold.The uſes of inſtruction.

Firſt, we ſhould take notice, That every one of us is1. Thou art thy brothers keeper. made his brothers keeper; and that God will call us to an account, not only how we have lookt unto our ſelves, but how we have lookt unto our brethren. It was Cains ſpeech, when he had murthered his brother, and God calling him to an account for it, he ſaid, What, am I my brothers keeper? yea, thou art charged with the care of preſerving thy brother; and if thou dooſt not in love to him ſeek his good, thou doeſt hate him in thy heart: and he that doth hate his brother is a murtherer. Our duty1 Joh. 3. 15. then is to remember the rule, bear ye one anothers burdens, and ſo fulfill the law of Chriſt, Gal. 6. 2. Chriſt did bear all our burdens, therefore as he did deal with us, we are bound to deal one with another, if we will be counted his Diſciples.

2. Secondly, we ſhould take notice, that although all men, in one way or other, are bound to bear the veſſells of the Lord, and to put to their hands to bear mutually their burdens, yet that no man may goe beyond his line,2. Yet thou muſt not goe beyond thy calling. and thruſt himſelf upon a charge which is not committed unto him; God hath diſtributed to every member of the body, his faculty, charge and place, as he doth think good; therefore no member can effect the ch •• ge and place of another: the feet cannot effect the office of the hand, nor the hand of the feet: the eye cannot take upon it to be the eare, nor the ear the eye: the bowells cannot take the office of the arms, nor the arms of the bowells: So may not the Miniſtery incroach upon the Magiſtracy; nor the Magiſtracy upon the Miniſtery; nor may he who is called to bear the veſſells only in a private way, take upon him the charge of a publike relation, belonging to the Magiſtracy or Miniſtery. Every one of the ſonnes of Levi had their diſtinct and peculiar charge within themſelves about the Tabernacle; nor was it lawfull for any to meddle with that which was not committed to him. Let every man abide in the ſphear and calling wherein God hath ſet him.

The laſt obſervation which I will make upon this partThe third Doctrine is, That God doth reſpect his veſſel. bearers. of the Text, which concerns the perſons, is this, That God hath a peculiar reſpect to thoſe that are entruſted with the charge of bearing his veſſells.

We ſee that the coherence of the text with the former matter, doth cleerly ſpeak this; for the joyfull promiſes of deliverance and ſalvation are no ſooner offered to the people of God in generall, but the particular application is immediatly made to thoſe, by name, who bear the veſſells of the Lord, as to ſuch who are epecially in Gods eye; in whom he is concerned, that their behaviour may be anſwerable to the effect of his intentions.

Now that God doth reſpect in a ſpeciall manner thoſe, to whom he doth commit a ſpeciall truſt, is clear from the law of juſtice and prudency, ſetled in the heart of all wiſemen, who give a truſt unto others. The Law is this, to whom much is given, of him ſhall be much required, Luk. 12. 48. conſequently, to whomſoever a peculiar charge of great concernment is committed; upon him a peculiar eye will be caſt, and from him a ſpeciall account will be expected of his faithfull performance of the work. You only, ſaith God by the Prophet Amos to the children of Iſrael, have I known of all the families of the earth: therefore will I puniſh you for all your iniquities, Amos 3. 2. as if he had ſaid, I have in a ſpeciall manner taken notice of you, to make my ſelf known to you, by the ordinances wherewith I have entruſted you to make my name known; therefore I have alſo lookt more narrowly to your wayes then to others, and will not ſuffer your iniquities to paſſe without a puniſhment; becauſe you are above all others accountable unto me of your wayes.

The ground of this, is that which Moſes doth tell Aaron, upon the puniſhment of Nadab and A • ih • , Levit. 10. 3. for theſe two ſonnes of Aaron, preſuming to offer incenſe unto God, with ſtrange fire which he had not commanded them, were devoured with fire from the Lord, for an exemplary puniſhment of will-worſhip, and of falſe zeal in Gods ſervice; Hereupon Moſes doth tell Aaron the cauſe of this puniſhment, ſaying, This is that which the Lord ſaid; I will be ſanctified in them that come nigh me, and before all the people will I be glorified. God is jealous of his own glory; therefore thoſe that come nigh him, muſt be holy as he is holy: the neerer we are to him, if we anſwer not the beauty of his holines to ſhew it forth, we diſhonour him the more; therefore to vindicate and uphold his own honour, he did before all the people glorify himſelf upon Nadab and Abihu; leſt their preſumption being unpuniſhed, others might be encouraged to the like exceſſe.

God is intereſſed in thoſe that are neereſt to him: in ſuch as are ſtrangers and aliens from the common wealth of Iſrael, God is not much concerned, and he doth ſuffer them to walk in their wayes; and doth wink at the times of their ignorance: but when he doth ſend them the knowledge of the Goſpel, and offereth unto them thereby the priviledge of being his people by Repentance and Faith, he telleth them, that they must be accountable unto him of their actions, in the day appointed wherein he will judge the world in righteouſnes, Act. 17. 30. 31. The Gentiles that are not called by Gods name, bring no diſhonour directly unto it, but it is for Iſraels ſake, that Gods name is blaſphemed among the Gentiles? through you, meaning the Jews, ſaith the Apoſtle, is the name of God blaſphemed, Rom. 2. • 4. •• erefore he is carefull even of ſervants profeſſing the Goſpel, (though otherwiſe mean and contemptible in the world) that their wayes ſhould be anſwerable to their profeſſion, leſt the Goſpel might be evil ſpoken of for their ſakes, 1 Tim. 6. 1. the miſdemeanour of any of ones houſehold doth reflect upon the Maſter of the family; and this is Gods meaning towards the children of Iſrael, Levit. 20. 7, 8. when he faith, ſanctify your ſelves, and be ye holy, for I am the Lord your God: and keep my ſtatutes and doe them, for I am the God that ſanctifie you; becauſe I have ſet you apart for my ſelf, and I have given you my ſtatutes, which are the way of holines; therefore ſet you your ſelves apart for me, and keep my ſtatutes: for I am the Lord your God; if you doe otherwiſe, I will not own you as mine. Can two walk together, ſaith God by the Prophet, Amos 3. 3. except they be agreed? that is, can God walk with a people, and accept them for his own, and employ them in his ſervice, to bear his veſſells of honour; and not have an eye unto them, to ſee that they walk worthy and agreeable to the place wherein he puts them? no, by no means: his honour is too much engaged in them not to regard them and look after them.

This then being a cleer and undeniable truth, That God hath a ſpeciall eye to thoſe that are honoured to be neereſt unto him: Let me offer a word of application untoThe Application of the point. you, concerning your preſent condition.

Conſider, I pray you, in what caſe you ſtand towards God, with this whole nation whereof you are a body repreſentative.

Conſider, I ſay, what our relations and engagements Firſt to the whole nations of great Brittain. are. We are all entruſted to bear the veſſels of the Lord in our diſtinct charges and places, in a more eminent way, then any other people of the world; for the Nations of great Britain have made a new thing in the world; a thing which hath not been done by any Nation in the world, ſince the preaching of the Goſpel in it, a thing which ſince the Jewiſh Nation, in the daies of Nehemiah, was never heard of in any Nation, that not only the Rulers, but the whole multitude of the people ſhould enter into a Covenant with their God, and one with another; and that two Nations ſhould be leagued with an Oath together man by man, to walk in the waies of his Word, to maintain the Cauſe of Religion, and to reform themſelves according to his will. This is a new thing in the Chriſtian Church, therefore there is a ſpeciall engagement lying upon us all more then upon other men, to bear every one our own veſſels, to bear the veſſels of each other, and to bear joyntly the Church and Cauſe of God in our hearts, hands and ſhoulders. In all the world there is not a Magiſtracy ſo eminently entruſted with ſuch a charge, over a people ſo neerly united unto God as you and the ParliamentThen to the leaders thereof in the cauſe of Reformation. of Scotland are: Your charge is not only the outward ſafety of three Kingdomes, to ſettle them in ſuch a way as you have covenanted: but the care of the Proteſtant Religion, and Cauſe (wherein the veſſels of the Lord, which are in forraign parts are concluded) is committed unto you, that you, together with them, may be brought out of Babylon. I beſeech you mark this our engagement unto God, and let us lay it to heart. Mark Gods intention, and our obligation to fulfill it. God hath ſince the beginning of the Reformation of his Church from Popery and Antichriſtian ſuperſtition intended to bring his veſſels out of Babylon unto Sion; the way hath been opened by the preaching of the Goſpel a long while ago; the Nations of Europe, ſome more, ſome leſſe, frequently have begun their marches in ſeverall troops, and the ſpirits of many Magiſtrates,, and of many Miniſters have been ſtirred up, and called upon to bear the veſſels of the Lord, and by their care, power, authority, aſſiſtance and vigilancy, to bring them to Sion, there to be fully ſetled in the right uſe of the Ordinances of God. But none of all the Magiſtrates or Miniſters of other Nations have ever given ſuch an anſwer to this call, as you and we of the Miniſtery, and this people hath done; for we all have undertaken the cauſe in the full extent thereof: therefore we are in this employment, neerer unto God then any others; and he is more intereſſed in you, and in Scotland, then in any Nation whatſoever. And if this be ſo: doe not you think that God will have a neerer reſpect unto you, then unto others? and that he doth expect a more exact performance of this charge from you, then from others. You and we all have faſtened the cauſe we have in hand upon him; and for this cauſe we have no foundation to build on, but upon him: and he hath none other employment for us, but that we all ſhould carry his veſſells carefully out of Babylon; if you doe this faithfully according to your promiſe; and make it your aim to fulfill your Covenant to this effect with him; you may be ſure that he will bear you up, and bear you out in all your difficulties; but if you have any other aim, and doe not make this your glory, that the veſſells of the Lord are committed to your truſt; if you caſt them off in your heart, and think them a weariſom burden, and heavy to be borne; If, I ſay, any doth but in his heart quit the charge committed unto him, will not God require it at his hand? doth not he trye the ſecrets of all hearts? and although man may caſt diſhonour and contempt upon his veſſells of honour, and neglect them in his thought, yet he will not utterly forſake them, but will be found faithfull unto them, although all men ſhould prove lyars. Take heed therefore every one to his ſpirit, that yee deal not falſely with your God in this great employment: you may be ſure that he will not ſuffer himſelf, by the contempt of his veſſells, to be reproached and vilified: he hath borne even from the dayes of old his own, from the belly, from the womb he hath carryed them as a nurſing father, and he doth promiſe to be the ſame unto them, even Iſa. 46 3, 4. unto their old age, and even unto hoar haires to carry them. The only way then for you to be ſupported by him, is this, that you be ſure to ſupport with all your heart and might his veſſells; for you muſt know, that it is only for their ſake, that you are, and ſhall be a ſure nail faſtened in the wall of this Kingdome; only I ſay for this end, that the veſſells of your Lords houſe, and the glory thereof may be hung upon you: but if you cannot be made uſe of by him to this effect, though the nail be never ſo ſtrong, and faſtened in a place never ſo ſure, it ſhall be broken and pulled down, for the Lord hath ſpoken it.

Let us then all fear leſt we come ſhort of our duty, in the charge committed unto us in our ſeverall places; Let us look to one another, and exhort one another daily, leſt our hearts be hardened, through the deceitfulnes of ſinfull and humane counſells; and leſt the eagernes of purſuing theſe, cauſe us forget the main thing committed unto us, which is, to behave our ſelves as ſervants only, and as ſuch ſervants who bear the veſſels of the Lord: and upon whom the eyes of the Lord are continually open.

And as this on the one hand is an object of exceeding great fear, to make us carefull that we may not be found faulty in ſo great a truſt: ſo on the other hand, it is an unſpeakable matter of joy, comfort and encouragement to thoſe who have their conſciences cleer in this matter; telling them, that they aim at nothing elſe but at the dutifull performance of this very thing; namely, that the veſſels of the Lord entruſted unto them, may be borne and brought out of Babylon ſafely to Jeruſalem, and there become ſerviceable unto God, in his holy habitation. Happy is the man whoſe heart is perfect towards God in this thing: This man may be ſure that in the midſt of trouble he ſhall finde deliverance, and in the ſaddeſt times he ſhall be comforted and ſupported: for as his heart is engaged to rely upon God in his ſervice: ſo he hath a rich and a ſure promiſe to truſt unto, that Gods Providence will be engaged for him. The promiſe is, 2 Chron. 16. 9. The eyes of the Lord run to and fro thorow the whole earth, to ſhew himſelf ſtrong in the behalfe of thoſe, whoſe heart is perfect towards him; his eyes will ſpy thee out whereſoever thou art; and his hand will be ready preſt to doe thee ſervice for thy deliverance: even as thou with a perfect heart art ready to ſerve him in the bearing of his veſſels; but if thy heart be imperfect and unſound in this matter, whatſoever thy condition may now be, and how proſperous ſoever; the judgements are not yet at an end, before all be done, thou ſhalt be ranked with the Hypocrites in Sion, who are forced to cry out, even then when Sion is filled with judgement and righteouſnes, withIſa. 33. 10. wiſdom and knowledge, and the fear of the Lord; then ſhall ſuch Hypocrites all of them be forced to lament and cry; who of us ſhall dwell with the devouring fire? who of us ſhall dwell with the everlaſting burnings?

This uſe and application of the Doctrine doth reſpect us all indifferently, in that relation wherein we ſtand, under the Oath and Covenant of our God; this is a matter both of fear and of comfort, as we finde our hearts affected therewith; that we may all learn and be mindefull both high and low, both Civill and Eccleſiaſticall in our ſeverall places, to ſerve the Lord in the preſervation of his veſſels with fear; and to rejoyce in the performance of our duty with trembling. Now before I leave the point, ſeeing you have put me in this place, to be your remembrancer in the name of the Lord; give me leave toLaſtly to thoſe that are in civill employmē • , diſcharge this ſpeciall truſt, by ſpeaking a word of ſpeciall application more diſtinctly unto thoſe that are in places of civill employment, or that affect and ſeek after the ſame.

To thoſe let me ſay this; That they ought carefully to beare in minde the name, which here the Prophet doth give them: he doth call them veſſel-bearers of the Lord. By this demonſtration they are taught not only what their charge is, but under whom, and in whoſe name they are to adminiſter the ſame; namely, under God, and in the name of the Lord. Therefore the waighty admonition which Jehoſhaphat gave unto the judges of Iſrael, whom he appointed in all the Cities of Judah; is now to be given unto you: he ſaith unto the Judges, 2 Chron. 19. 6, 7. Take heed what ye doe; yee judge not for man, but for the Lord, who is with you in the judgement; let then the feare of the Lord be upon you. Remember this when you are in Parliament, or in Committees appointed by it; remember that ye judge not for man, but for the Lord. Call to minde that it is he who hath called you to the place; that in his preſence, who doth ſee all your intentions, it is not ſafe to judge for favour, or to have deſignes for, or againſt this or that party, or perſon, for this or that particular intereſt. Remember, ſaith Jehoſaphat, that the Lord is with you in the judgement: that it is not in your own name, and for your own ends that you are there, but in his ſtead; therefore let the feare of the Lord be upon you. And this is the warning which belongeth unto you, who are already in places. Others there be, who ſeek to comeAnd to thoſe that ſeek after e • ployment. to places; becauſe theſe are times of action and employment; and men that are zealous in a good cauſe, may offer themſelves to a call which is lawfull: let me ſpeak a word unto ſuch alſo. I will not narrowly examine by what means men ſeek to come to places; but ſuppoſing it to be in a lawfull and approved way, I would heartily adviſe them, if they will have any comfort in their places, to look to their own hearts, to ſet them aright towards the end, for which their places are ordained by God: and to conſider the intention of him alone, by whoſe favour they can be maintained, and become uſefull to the publike, and to themſelves in their places. This then they muſt know, that God hath ordained all ſuch places, not for a private uſe, that a man ſhould get into it to ſit ſafe, and warm, and high, to be reſpected more then his neigbour; to get power and be able to ſway a party, or to croſſe this or that ſuppoſed deſigne of another party; this God doth not in an ordinary way call any man unto: therefore look to it you that come to ordinary places, look to your own aim, which you can know beſt: if you think to receive your call with a bleſſing from God, hoping to be maintained by him in your places; you muſt be ſure that your purpoſe is anſwerable unto his: he calls you to have a hand in the adminiſtration of his affairs, that is, to help in the work of his mercy and juſtice, to bear up mercifully and kindely his veſſels of honour, and deſtroy, in the way of judgement, the veſſels of his wrath: he calls you to march with the veſſels of his mercy out of Babylon: and he calls you to come with them to his Jeruſalem: if then you apply not your minde to know who are his veſſels; how you ſhould bear them: whence you ſhould depart, and whither you ſhould goe with them; truly you will have little or no comfort in your places in the end.

Let me propoſe unto you, for your admonition, the example of Shebna, of whom we read in Iſa. 22. 15, 16, &c. he was over the houſe, and treaſurer of the King of Juda: and we finde by the circumſtances of things mentioned in that chapter, that it was a time of trouble, and danger of warre, in which times men that are in high places, can make uſe of them to their greateſt advantage, if they be wiſe ſtates-men; and ſo did Shebna, he did uphold his ſtate, he provided for himſelf, as one that graveth an habitation for himſelf in a rock; he had the charets of his glory to attend upon him, and ſo ſerved himſelf of his place: but what doth God ſay to all this? he ſendeth the Prophet unto him, to tell him, that he had made his reckoning without his hoſt, that he made acacount to ſettle himſelf on high, but that God would turne him down low, and out of his place, and toſſe him up and down like a ball in a large countrey; and that the charets of his glory ſhould become the ſhame of his Lords houſe: and why ſhould all this befall unto him? it may be gathered from the place, that it was, becauſe he was not faithfull to the charge which God had committed to him, and that he did not look ſo much to the veſſels of the Lord, as to himſelf. In a word, he was a ſtates-man, that lookt to his own ends in a publike place: therefore God appointed Eliakim to be put in his place; who ſhould have a care of the veſſels, from the leaſt to the greateſt: who ſhould ſupport the glory thereof, and in this employment, be faſtened as a nail in a ſure place. I need not to inſiſt further upon the application of this example, only look to it, that there be no Shebna found amongſt you; but that every one ſet his heart in uprightnes to his duty, as Eliakim did.

And this much for the firſt part of the Text, concerning the perſons to whom the promiſe of deliverance out of Babylon is made; now follow the duties which God requireth of them by vertue of a call.

Of the duties.

Theſe duties we have ſaid in the beginning, are chiefly two. The firſt is, that they ſhould reſolve upon a march from Babylon. The ſecond is, that in their march they ſhould be carefull to preſerve themſelves from uncleannes, and perfit holines.

The call to march from Babylon is in theſe words, Depart In the call to march out of Babylon is obſerved, 1. The earneſtnes thereof. ye, depart ye, goe ye out from thence, goe ye out of the midſt of her, namely, out of Babylon.

Firſt, obſerve here how earneſt the Spirit of God is to give this call; this is apparent in the frequent repetition of the ſame thing, to ſhew the importance of the duty, and the neceſſity of doing it without delay; for when God ſaith, Depart ye, depart ye, go ye out, go ye out: is not this as much as if he had ſaid, make no delay, tarry not, march away with all ſpeed? the reaſon of this earneſtnes to preſſe us to all diligence in this departure is two-fold. The firſt is, the danger wherein we may be, if we ſtay longBy reaſon of the danger of ſtaying. in Babylon: this is declared more expreſſely in the Revelation, chap. 14 ver. 4. Come ye out of her, (namely, Babylon) my people; that ye be not partaker of her ſinnes, and that ye receive not of her plagues; the danger is, that if we make any ſtay in Babylon, we may be infected with her ſins, and be involved in her plagues; being called away, if we obey not, we can promiſe to our ſelves no protection, either from ſinne, or from the puniſhment thereof; and the danger of being overtaken with the puniſhment is great, becauſe it is ſaid that it ſhall be very ſuddain, when ſhe ſhall think her ſelf moſt ſecure, and ſafe, then in a moment, in one dry her plagues ſhall come, even in their perfection, Iſa. 47, 8, 9. therefore it is very dangerous to make any delayes.

Beſides the danger of the event of a ſlow departure; there is another cauſe why the call is ſo earneſt; namely, the dulnes of our inclination to; and the averſenes of ourAnd by reaſon of our inclination to ſtay. minde from the reſolution of this march and removall: We cānot naturally apprehend the dāger wherein we are within Babylon: and not being ſenſible thereof, we finde no cauſe of fear; and ſo cannot reſolve to flee; nay, we love to ſtay there where we are accuſtomed. You may ſee a cleer example of this in Lot; He was a godly man; he was told by the Angels, that Sodom ſhould be deſtroyed; he did beleeve the warning; and in his former converſation2 Pet. 2. 8. amongſt the Sodomites, he found no delight, but grief of ſoul: Yet for all this, when it came to a ſuddain removall, he could not get his matters diſpatched, nor come to his march from thence, till the Angels forced him in a manner away; for the Text ſaith, they took him by the hand, and ſet him without the City, Gen. 19. 16. and then when he was gone, his wife having received a command not to look back, could not refrain to expreſſe her inclination towards Sodom; although ſhe could not be ignorant of the prohibition. This then doth manifeſt the ſtrong bent of our deſires to remain in Babylon; which by this earneſt call the Spirit doth endeavour to overcome in us; even as Chriſt alſo doth upon the like occaſion in few words warne us, Luk. 17. 32. ſaying, Remember Lots wife; to ſhew that in us there is a diſpoſition to remain in Sodom, although we be ſtrongly called out of it.

The words of the exhortation are cleer, and need no explication; The Doctrine to be gathered from them is this.

That the great and main work of a Chriſtian in this life 1. The duty delivered in a Doctri • e, is, to march away, and make a ſafe retreat from Babylon, to come to Jeruſalem.

To make good this truth, and to open the whole matter,And opened in three • ead • . I muſt here ſhew three things.

1. What the myſtery of Babylon is, in oppoſition to Jeruſalem.

2. How all Chriſtians are in a Babylonian captivity, whiles they are in this preſent world.

3. How, notwithſtanding this captivity, they may be marching away, and ever advancing towards Jeruſalem.

Concerning Babylon to lay open the myſtery thereof, 1. In the myſtery of Babylon • in oppoſition to Jeruſalem; we muſt firſt obſerve the literall truth of both theſe Cities; and then take up from thence that wherein the myſtery doth ſtand.

The firſt originall of the City and Tower of Babylon, Grounded upon the Hiſtory. is reported in the eleventh Chapter of Geneſis; the ſubſtance of the ſtory is this. That mankinde after the flood being of one language, did deſigne to build a tower, whoſe top ſhould reach unto Heaven, and a city by it, to get themſelves a name, leſt they ſhould be ſcattered abroad upon the face of the whole Earth. This purpoſe did miſcarry by a judgement of God upon the builders, whoſe language God did confound, and ſo ſcattered them abroad over the Earth, whence the place did get the name Babel or Babylon, which ſignifieth, confuſion: after this ſcattering of the firſt builders of Babel, the foundations of the City being only laid; in proceſſe of time it was built by Nimrod, who in it began the firſt MonarchyGen 10. 8, 9, 10. Dan. 2. 37, 38. of the world; which continued there, till it came to its higheſt perfection in the dayes of Nebuchadnezzar. This Nebuchadnezzar was the man that took Jeruſalem by force, burnt it with fire, and tranſported the people thereof into Babylon, and the veſſels of the Lords houſe, into2 Chron. 36. the houſe of his gods. Now Jeruſalem, which he did conquerand ſubdue, was the Mother-City of the Jewiſh Nation, the place where God had put his name amongſt his people; there was his Temple where his publike▪ worſhip was obſerved; and as long as the Nation did keep the ordinances and the lawes of their God, they were in ſafety under Gods protection: but when they fell away from him, he gave them up unto the hands of their enemies, to be afflicted by them: and amongſt others, the King of Babylon was the heavieſt enemy that ever they had; nor was the City of Jeruſalem ever taken from them by any, before Nebuchadnezzar.

The myſtery which is to be diſcovered in the oppoſition To be gathered from the univerſall property of the ſtate, in oppoſition to Jeruſalem. of theſe two Cities and ſtates, muſt be obſerved from that wherein the property of their different conſtitutions doth ſtand, as it is univerſall to all of the ſame kinde: as then by the City of Jeruſalem the frame and nature of the Church of God is ſet forth; ſo by Babylon is ſet forth the frame and nature of humane worldly ſocieties. In the ſtate and condition of Jeruſalem we finde all the properties of the true Church of God: and in the ſtate and condition of Babylon, we finde all the properties of the Kingdoms of this world.

Jeruſalem, (this name) doth ſignify the viſion of peace,Their oppoſite • . mes. to ſhew, that no where but in the Church and people of God the way to true peace can be known or followed, and that none but ſuch as enjoy the true ordinances of God, and keep his Covenant and ſtatutes, can hope for peace, either in this world, or in that which is to come. And the name Babylon, doth ſignifie confuſion and diſorder, to ſhew, that all the wayes of men wherein they reſpect not God, but follow their own deſignes, come to confuſion and diſorder. For the myſtery of Babylon isTheir oppoſite counſells and endeavours. to be ſeen in the counſells and endeavours of the firſt builders of the Tower and City after the flood; they took counſell among themſelves, without any reſpect unto God; they reſolved upon a courſe to preſerve and ſecure themſelves, and did endeavour in a rationall way, by their own induſtry to bring it to paſſe. This is the way of all naturall men in all their undertakings, they never look to God in their purpoſes, they minde only themſelves, and truſt to nothing but to their own ſtrength and abilities, and to thoſe contrivances which, according to their policy, they have laid down to be followed.

But the myſtery of Godlines is to be ſeen in the counſells and endeavours of the true Citizens of Jeruſalem; whoſe whole life was to be a perpetuall dependence upon God, in obeying his will: all their counſell was to be taken from the oracle which he had ſet amongſt them; and all their endeavours were to be undertaken in his, and not in their own ſtrength.

The myſtery then of Babylon doth conſiſt chiefly inTheir oppoſite wayes of government. this; That it is the method or way of Government which naturall reaſon doth ſuggeſt unto worldly men, to ſecure themſelves from danger, to get themſelves a name upon Earth, and to ſubdue others unto their power, after their own will.

But the myſtery of Jeruſalem is the way of government which the Word of God doth preſcribe unto ſpirituall men, to aſſure them of Gods favour, to get their names written in Heaven, to ſhew themſelves ſervants unto all men through love, not intending to bring any under their power, but all to the obedience of the will of God in Chriſt.

To open the whole myſtery more fully, we muſt underſtand that it lyes between the two wayes of government; which are to be compared in foure things; inDiſcovered in foure things. their Principles; in their ends; in their means to attain thoſe ends; and in their manner of dealing with their ſubjects in the uſe of thoſe means.

The principle of the Babylonian government, is that1 In their oppoſite principles. Idol which Polititians call the Reaſon of ſtate, or the Interest of state, upon which, as upon an Axel-tree, all the wheels of government runne in the mindes of ſtates-men. This is that ſecret which in the breſt of the governours of this world doth rule their counſells; and at the beſt it is nothing elſe, but ſome maxime or concluſion of government, which a naturall worldly wiſe man, upon the rationall conſideration of all outward circumſtances of affairs, is able to finde out for his own advantage.

But the principle of the government of the City of God, is nothing elſe but the will of God; and the great maxime of ſtate, whereupon all the governmēt is grounded, is nothing elſe but this, That the Tenour of the Covenant between God and us in Chriſt may be fulfilled.

The end of the Babylonian government, that is, the2. In their oppoſite ends. aim which wordlings have in the governing of ſtates, is three-fold. Firſt, they aim at a being, which is a condition of ſafety, plenty and eaſe for themſelves and their ſubjects. Secondly, they aim at a well-being, which is a condition of credit, ſplendour and renown, not to be thought leſſe then any of their neighbours. Thirdly, they aim at an abſolute being, which is a condition of power, and command at will; to have all things without controll in ſubjection to themſelves: for naturally all government doth tend to an abſolutenes of ſuperiority, and cannot reſt till it arrive to it. But the end of the government of the City of God is this; to bring the Saints to have communion with God. The Apoſtle John doth tell us his end wherefore he did adminiſter the Apoſtolicall charge; namely, that we ſhould have fellowſhip with them that were Apoſtles, and truly (ſaith he) our fellowſhip is with the Father, and with his Sonne Jeſus Christ, 1 Joh. 1. 3. Pauls end and aim was to preſent every man perfect in Chriſt Jeſus, Col. 1. 28. and when the true Jeruſalem ſhall be eſtabliſhed, this end ſhall be attained; for it ſhall be the Tabernacle of God with men, who will dwell with them, and they ſhall be his people, and God himſelf ſhall be with them, and be their God, Revel. 21. 3. which is the only true happines of the ſoul; for in Gods preſence is fulnes of joy: and at his right hand are pleaſures for evermore, Pſal. 16. 11.

Thus then the Babylonian ſtate doth aim at a temporall happines, ſuch as men uſe to imagine unto themſelves in this world, for their contentation (which yet is never attained) But all the contentation of the children of God is obtained in having communion with him, and ſeeing him, Pſal. 4. 6. The worldling ſaith, who will ſhew us any good? But the childe of God doth anſwer, Lord, lift thou up the light of thy countenance upon us, for thou wilt make me more glad thereby, then when their corne and wine increaſeth.

The means by which the ſtate of Babylon doth compaſſe3. In their oppoſite m ••• s. the ends which it propoſeth unto it ſelf, are chiefly two: Policie, and Power. The greatnes of this world doth walk upon theſe two leggs. Rabſakeh doth acknowledge that counſell and ſtrength are for warre: and all the ſtates ofIſa. 36. 5. this world are ſtates of warre; for there is no peace to the wicked, ſaith the Lord, Iſa. 48. 22.

By policy, we underſtand all the contrivances of humane wit and reaſon to compaſſe ſelf-ends: and whether the contrivance be fair or foul; if it but reach the end, it will ſerve the turne of a naturall ſtates-man. Babylon doth boaſt of her wiſdom, Iſa. 47. 10, 12, 13. Thy wiſdom and thy knowledge hath perverted thee, ſaith the Prophet: and immediately before, Thou hast trusted in thy wickednes: thou haſt ſaid, None ſeeth me. The men of this world lay their plots deep: they ſeek deep to hide their counſell from the Lord, their works are in the dark, and they ſay, Who ſeeth us? who knoweth us? Iſa. 29. 15. But the children of light delight to walk in the light, and in the preſence of their God, to doe all things openly, becauſe they know that nothing is hid but it ſhall be revealed. The counſells of Babylon are not only ſuch as proceed from the principles of naturall truth, honeſt, and juſtice, whereunto all pretend for their own ends; but ſuch as admit of all craft, ſubtilty and deceit, nay of witch-craft, ſorceries and inchantments, Stand now with thine inchantments, and the multitude of thy ſorceries, wherein thou haſt laboured from thy youth, ſaith the Prophet. And this is the finall reſult of all humane deceits and policies which tend to wickednes, Satan becomes their oracle.

The power of Babylon is all the riches, the ſtrength, and the authority which it can purchaſe to make it ſelf conſiderable; whereby it doth exalt it ſelf in compariſon of others, and what with allurements on the one ſide, and with terrours on the other, or with actuall violence it laboureth to bring all into ſubjection to it ſelf.

But the means by which the City of God doth compaſſe the end of her government, are alſo two, namely, the word and the ſpirit: This is my Covenant with them, ſaith the Lord, my Spirit which is upon thee, and my words which I have put in thy mouth, ſhall not depart out of thy mouth, nor out of the mouth of thy ſeed, nor out of the mouth of thy ſeeds ſeed. The Covenant on Gods part is to furniſh his Church with the Word and Spirit; theſe are the two guides of truth, to lead all that come to God in all his truth by theſe two; namely, through the ſpirit according to the word: the Church is ſetled in a way of government under Chriſt, with diverſities of offices, and differences of gifts, of adminiſtrations, and of operations anſwerable thereunto; the office of miniſtring the Word1 Cor. 1 • . and Sacraments; the office of ruling and overſeeing the flock, the office of diſtributing unto the neceſſities of the Saints, are the principall and ordinary means of bringing the Citizens of Jeruſalem to have communion with God. The adminiſtration of Inſtruction, of Exhortation, of Comfort, of Reproof, and of Correction in the way of government, judgement and diſcipline, by the uſe of the keys of the Kingdome of Heaven, to ſhut it upon the refractory, and to open it unto the penitent ſinners, are the duties of thoſe to whom the offices are committed; all which they muſt doe, not in a Lordly way, but according to the rule, as ſtewards of the myſteries and manifold gifts and graces of God, ordained for the edification of the Children of God in the houſehold of Faith.

The manner of dealing which Babylon uſeth towards 4. In their oppoſite manner of dealing. Revel. 17. 3. her ſubjects, is that which men uſe towards beaſts: ſhe rideth upon the beaſt, I underſtand this of the beaſtly part of humane nature, (for the corruption of our nature in that which is ſenſuall and carnall doth put us in the caſe and condition of beaſts to be ruled and governed as they are) this way of ruling men as beaſts, is practiſed, when with abſolute power ſhe doth bring her ſubjects unto abſolute obedience; when they are bound to doe all by an implicite faith ignorantly, only becauſe ſhe doth command it to be done; even as a horſe turneth this or that way, only becauſe he that rideth on him doth draw the bridle to the right or left hand. When they are led by baits and ſenſuall allurements of pleaſure, or profit, or imaginary greatnes; and when they are over-awed with the whip and the ſpurre, and driven to doe whatſoever ſhe doth pleaſe, without any reſpect to reaſon or conſcience for their own good, but only to exalt her greatnes in this world. And this is the way of all humane government, which is meerly naturall; nay, the uſe of naturall reaſon, as it reflecteth upon outward things without reſpect unto God, doth teach the great ones of this world none other way to deal with their ſubjects: and herein the great Romiſh whore of Babylon, the Mother of Fornication, hath outſtript all the reſt of the Earth in policy, and ſhewed to all the Kings of the earth, the depth of the myſtery of iniquity in this government, ſo that they have drunk out of the cup of her fornications, and their ſtatesmen have committed adultery with her.

But the manner of dealing which is uſed in the City of God towards the inhabitants of Jeruſalem, is not at all Arbitrary, it is altogether Legall; there is but one Lawgiver, Jeſus Chriſt; and under him the government is to be adminiſtred, even as he himſelf when he was in the fleſh, did behave himſelf in the adminiſtration thereof towards his ſubjects. He was not as a Lord over them; but as their ſervant in love, to admit of them, and to receive them to the glory of God. His way of dealing was to inlighten their underſtandings, to exhort them, and to lead them forth in the way wherein they were to walk, and to go before them. By this rule all the officers of his Kingdom are to walk towards his ſervants: all his true ſervants are his members; and theſe have as great a right in him, as thoſe whom he hath made rulers over them; in him they are all but fellow-ſervants and Brethren; and the meaneſt of them, in caſe of any offence, may call the greateſt, nay though he were an Apoſtle, (yea, and the chiefeſt of the Apoſtles, as we ſee it fell out in Acts chap. 11.) to an account; to ſhew the grounds and reaſon of his proceeding in any matter: and to this effect Thrones of judgement are ſet, even Thrones of the houſe of D • vid within Jeruſalem▪ By the means of theſe thrones all the liberties and priviledges of the Children of God are preſerved; and none (for all are alike accountable to them) is ſuffered to live and doe what he pleaſeth in an Arbitrary way, whether he be high or low, to the throne of Chriſt he muſt ſtoop, or be broken to pieces with a rod of Iron, Pſal. 2. 7, 8, 9.

Thus you ſee the difference, and the oppoſition of the two myſteries, of the ſpirituall, and of the wordly government; the one reflecting immediatly upon the ſouls of men; the other upon their bodies and bodily ſtate; and reaching no further in the utmoſt extent thereof.

I have done with the firſt point. The ſecond thing which I am to make apparent, for the proof of the principall Doctrine, is this; That all Chriſtians whiles they 2. In our captivity in Babylon. are in this world, are under this Babylonian captivity in ſome ſort.

To make this good, the foundation of the myſtery of Babylon, which is univerſall, is to be diſcovered; and this is nothing elſe, but the univerſall corruption of the ſoul of man in his conſcience, will, reaſon, and all the inferi •• faculties thereof; and the want of power in the ſuperiour faculties, to rule and ſubject the imaginations and affections unto the will of God. This corruption was brought in by Adams fall into our nature; he affected an Independent power from God to be his equall; and ſuffering his luſts to break forth againſt the will of God, he brought himſelf and all mankinde of his poſterity, into diſorder and confuſion; for as he did at firſt, ſo all men doe ſtill, and in every thing they affect to be abſolute within themſelves, and over others to have power to rule: Th • ſpirit Iom. 4. 5. which is in us, ſaith the Apoſtle, doth cover to • nvy: and from this ſpirit of envy doth proceed all our Babyl •• i •• diſorder and confuſion, all our ambition; luſt and ſtrife • ll Chriſt then have • ully deſtroyed the works of the Devil in our nature, and converſation one towards another, no man ſhall be freed frō ſome part of the bondage of this Babylonian captivity: becauſe as it is rooted in the naturall faculties of every mans ſoul, ſo of neceſſity it muſt break forth and fructifie, in all the ſtates and employments of every mans life. Except then a man can live in the fleſh without all relations unto other men: that is to ſay,

Firſt, without being under a Magiſtrate that in civill matters ſhall rule his ſubjects by the principles, for the ends, by the means, and in the wayes of worldly government.

Secondly, without being under a Miniſtery, where men are in gifts, graces, offices, and adminiſtrations, leſſe able then Chriſt and his Apoſtles in the wayes of ſpirituall government.

Thirdly, without being under ſome dependences of theſe two, ſuch as are in the common wealth, the Courts of Juſtice, the governments of places in time of peace and warre, the ordinances of trades and merchandiſes by Sea and Land, which are brought to any humane▪ rules. And in the Church the dependences are: the conſtitution of Families; the education of Children in Schooles, and the trades of all manner of learning and ſciences, (which I call trades, becauſe amongſt men ſciences are uſed as trades and monopolies in all the parts thereof.)

Except, I ſay, a man can live in the fleſh without ſome relation, or ſubordination unto any of theſe; it is unpoſſible for him, to be free from this Babylonian captivity.

One proof may ſuffic • for all; and that is the whole book of Eccleſiaſt •• , where the preacher Solomon having tryed all things in this world, to ſee what he could finde in them; doth tell us, that he found nothing elſe, but vanity of vanities, and an endleſſe vexation of ſpirit.

And the Apoſtle ſpeaking of the whole creation, tells us in like manner, that it doth groan and travell in pai • , Rom. 8. 20, 21, 22. till it be delivered from the bondage of corruption, and the ſubjection unto vanity wherein it is. Nor doth he except the Saints from the ſame condition; for they alſo groan within ver. 23. themſelves, waiting for the redemption of their bodies, from this Babylon wherein we live, till they come to the enjoyment of the glorious liberty of the Sonnes of God.

And this may ſuffice for the ſecond point; the third thing which was to be made good, is this; That although 3. In the poſſibility of our deliverance from it. we are thus involved and intangled under the power of this Babylonian captivity, that nevertheleſſe the way is open for us to march away from thence, and come to the ſp • rituall Jeruſalem, which is the Mother of all Saints.

To make this good, I need no other proof then the words of my Text; which holding forth ſo earneſt an exhortation, ſhew that it is Gods intention the thing ſhould be done: and if it ſhould be done by Gods intention, then it may be done; nor is it a legall commandement, which is of things impoſſible for us to doe of our ſelves; but it is an evangelicall commandement, to which a promiſe of grace made unto beleevers is alwayes adjoyned, which doth make the work poſſible.

The commandement is, beſides that of the Revelation, chap. 18. 4. Come out of her my people, &c. very much preſſed upon us in two places.

The firſt is, Rom. 12. 1, 2, I beſeech you, brethren, (ſaith the Apoſtle) by the mercies of God, that ye preſent your bodies a living ſacrifice, holy, acceptable unto God; which is your reaſonable ſervice; and be ye not conformed to this world, but be ye transformed by the renewing of your minde. Now that this is not impoſſible unto the beleever, is apparent; becauſe God hath promiſed, Ezek. 11. 19. I will put a new ſpirit within you; therefore ſeeing God doth undertake the work, it is not impoſſible.

The ſecond place is paralell unto my Text, and a commentary thereon to explain it; it is in 2 Cor. 6. 14, 15, 16, 17. where the Apoſtle doth ſet forth this duty, as the main tenour o • Gods Covenant with us. He bringeth in God ſpeaking to us, and offering himſelf, that he will receive us, and dwell with us, and be to us as a Father, and make us his Children; upon this condition, that we ſhall but ſeparate our ſelves from the darkneſſe, the unrighteouſnes, the uncleannes, and the Belial of this world, to come to the light, to the righteouſnes, and to the holines of Chriſt; whereupon in the beginning of the ſeventh Chapter he inferreth this exhortation; Therefore let us cleanſe our ſelves from all filthines of the fleſh and ſpirit, perfecting holineſſe in the fear of God.

From all which, the Doctrine which I did offer unto you from the Text, is to be concluded thus; that it is evident that the main and great work of a Christian in this life, is, to march away and make a ſafe retreat from Babylon, to come to Jeruſalem. The Apoſtle Act. 2. 40. as ſoon as the firſt converts had given their names up unto Chriſt, doth preſſe this duty upon them; Save your ſelves from this untoward generation, as being the main thing by them to be intended.

The reaſon why this is to be counted the great and main work, is this; becauſe herein is the fulfilling of the intent of all the promiſes of the Goſpel. For the Apoſtle, 2 Pet. 1. 4. doth tell us, that all the precious promiſes are given to us to this end, that by them we ſhould eſcape the corruption which is in the world through luſt, and become partaker of the divine nature; which in effect is nothing elſe but to march away from Babylon, and come to the ſpirituall Jeruſalem.

The uſe and application is, for exhortation and earneſtThe application of the du • y. entreaty; That the reſolution here recommended to the veſſel-bearers of the Lord, may be ſeriouſly laid to heart, and carefully minded by every one of you that are here.

If you think that the matter doth any way concernTo all in generall. you; then you ought not to ſlight the admonition; and if you think it any honour to be a veſſel-bearer of the Lord; and if you conceive that God doth look after thoſe whom he doth employ in honourable charges; then conceive alſo that it will be very neceſſary to ſettle your reſolutions in a way anſwerable unto his call. If you can apprehend it any way dangerous to be in Babylon, then linger not to make an eſcape. And if the ſtate of Jeruſalem be the way to happines, then make haſte to live in it; lift up the hands that hang down, and the feeble knees, make ſtraight paths unto your feet, and depart, O depart ye, go ye out of the midſt of her, that bear the veſſels of the Lord.

This every one is bound to doe for himſelf; but ſuch as are leaders of the flocks muſt intend to march before others,To the leaders of the people in particular. and direct them in the way. The Prophet Jeremy in his fifth Chapter from ver. 4. to 9. doth repreſent unto us our condition, and the duty of our rulers. Our condition is like to that of the Children of Iſrael and Judah, who are ſaid to be going, and weeping, and ſeeking the Lord their God. This weare now doing in theſe dayes of our Humiliation chiefly, if there be at all any ſincerity in us. It is ſaid of them, that they ſhould ask the way to Zion with their faces thitherward; This I hope we are now doing. It is ſaid, that they ſhall exhort one another, ſaying, come, let us joyne our ſelves unto the Lord, in a perpetuall Covenant that ſhall not be forgotten; This I hope we have done already. Then the diſtracted condition of the ſheep being repreſented; that their own ſhepherds had cauſed them to go aſtray, and turned them away on the mountains, and that they had gone from mountain to mountain, and had forgotten their reſting place: which was in former time, and is ſtill in ſome ſort our condition. All this being thus premiſed, the exhortation followeth, which I deſire to make my words unto you at this time, Remove out of the midſt of Babylon; go forth out of the midſt of the Chaldeans; and be as the he-Goats before the flocks: to you that are in place this is ſpoken, be ye as the he-goats; the flocks are marching, go then before them.

And if you are fully minded to diſcharge this duty, even as it is by God himſelf recommended unto you; Let me again be your remembrancer on his behalf, and mention ſome publike cares which ought to be laid to heart.

Firſt, look to the houſe of God to ſettle it in good order; and then look to the further ſettlement of the civill ſtate. Some men when they are put in minde of this, uſe to ſay, We muſt have a being, before we can intend a well-being: they mean by a well being, the ſettlement of Religion; and by a being, ſuch a frame of the common wealth as they propoſe unto themſelves: but I ſay, that this is a falſe and prepoſterous method of proceeding; for it ſuppoſeth that there is no being in God, but that all our being is in this world; it makes Religion the acceſſory, and this preſent world the principall; but Chriſts Doctrine and exhortation is quite contrary, Mat. 6. 33. Seek ye firſt the Kingdom of God and the righteouſnes thereof, and all other things ſhall be added unto you; but if you ſeek Gods Kingdom in the ſecond place, you have no aſſurance that you ſhall get it, nay, I will aſſure you that you ſhall loſe it; and with it all your other purchaſes. The Prophet Haggai, after the captivity of Babylon had to doe withHag. 1. 2. men that ſpoke thus; The time that the Lords houſe ſhould be built, is not yet come: But what doth God anſwer them; is it time, ſaith he, for you to dwell in your houſes, and to provide for your ſelves, and is it not time to provide for my houſe? O let us not have cauſe to ſay ſo unto you, that God who doth ſo miraculouſly provide for you, ſhould be ſo ill requi • ed by you.

Let me then ſpeak freely concerning the ſetling of the houſe of God amongſt you, if you will have God to dwell in it, give him the priviledge which every one of you doth challenge in his own houſe, namely, to be maſter in it; and to order it as you think good. Let me intreat that he may have this right in his houſe; and you may be ſure that all will be well. Holines becommeth the houſe of the Lord; and without holines no man ſhall ſee his face. Here I have juſt cauſe to praiſe the Lord for your laſt vote and reſolution, whereby this point of holines is much advanced, by the decree of removing all ſcandalous perſons from the Communion of Saints: ſettle but the judicatories of particular Congregations, and let all the thrones of the whole houſe of David be erected; and you ſhall finde that the fruit of righteouſnes will be peace, and the work thereof, quietneſſe and aſsurance for ever; Iſa. 32. 17. But where there is no reſtraint of ſcandalls and offences, as hitherto there hath been none, there a wo muſt follow, wo unto the world becauſe of offences. With the ſettlementMatth. 18. 7. of the Church, as a body compact together (for ſo Jeruſalem is to be built, Pſal. 122. 3.) The Schooles of the Prophets, the Univerſities muſt be ſetled, purged and reformed with wholſom conſtitutions, for the education of the ſonnes of the Prophets, and the government of their lives: and with the ſoundnes and purity of ſpirituall learning, that they may ſpeak the true language of Canaan; and that the gibberidge of Scholaſtical Divinity, (which is nothing elſe but the language of corrupt humane reaſon, and Philoſophy, concerning ſpirituall objects, without reſpect to the Word of God) I ſay that the gibberidge of that (falſely ſo called) Divinity may be baniſhed out of their ſociety.

Next unto the Schooles of the Prophets (whereof beſides the Univerſities, it were to be wiſht that ſome leſſer ones might be ſetled in every Province) Next, I ſay, unto theſe, all the inferiour common Schooles of all ſorts of children and youths, ſhould be taken into ſerious conſideration, and men of parts encouraged to have the inſpection and overſight of them. The corruption of all ſtates and qualities of people doth ariſe from the neglect of theſe Schooles, wherein no ſeeds of vertue or grace, but rather all habits of diſſolutenes are begotten in the ſouls of children; which makes them uſeles, if not hurtfull to the common-wealth, by the matters of knowledge which are taught them.

This building up of the ſpirituall Jeruſalem in the ſouls of all men, both young and old, will overthrow the foundations of Babel, by Gods bleſſing, in the very corruption of our nature: For except you dig deep to lay the foundations of Zion one way, and to root up the foundations of Babel another way; your building will be to little purpoſe.

Theſe thoughts and reſolutions will naturally lead you to the counſells of peace; and in thoſe counſels, the ſettlement of all the Courts of Juſtice thorowout the Land will be neceſſary; that this unnaturall warre being at an end, whereby the ſtate of Babylon is powerfully maintained amongſt us; we may have our hearts enlarged, and our mouths opened to ſound forth the praiſes of our God, who paſſeth by the ſinnes of the remnant of his people, and doth not keep his wrath for ever: and who for his own Name ſake, that it may not be prophaned among the Heathen, doth worke deliverances in Jacob. To him be glory, honour and praiſe for evermore, Amen.

FINIS.