To explaine it a little.

1. By [astonishing] I meane, such as were besides, yea above and beyond hope, nay, contrary to it, when men looked for nothing more then the quite contrary, and therefore they stand amazed when the mercy comes up­on [Page 4]them. Act 12. Such a one was Peters freedome out of prison upon the prayer of the Saints. ver. 4. He had bin apprehended by King Herod, put in prison, delivered to foure quater­nions of Souldiers to be kept, ver. 6. yea, he was now slee­ping betweene two souldiers, bound with two chaines, and the keepers before the doore kept the prison: ver. 7. ver. 10. But see the wonder, when the Angell comes, his chains fell off from his hands, he passeth securely the first and the second watch, and at last the iron gate which leadeth to the city, opened to him of his owne accord: A strange Deliverance indeed, ver. 9. so strange that neither Peter him­selfe could beleeve it when he felt it. For he wist not it was true, but thought he saw a vision. Neither could the Church beleeve it when he was cast in upon them, ver. 13, 14, 15. as the fruit of their prayers, but told the Damosell which reported his freedome, that she was no better then mad. This was an astonishing Deliverance. And such an other was the present turning of the Iewes Capti­vity.

2. By Deliverances] understand chiefly, Nationall, because that is in the Text; though Personall also may be taken in.

3. Doe crave] that is, especially the Lord for them doth expect and require.

4. Accurate] that is, exact, compleat, artificiall.

5. Observations and remembrances] by remembrances conceive both expositions and repetitions, as also Records and Memorials.

For the compleat handling of this Point we will shew, 1. How Naturall. 2. How Firme. 3. How Ʋsefull a truth it is.

1. How Naturall.

Here is an astonishing Deliverance accurately observed and remembred.

1. That it was astonishing, see in the last words, it made the receivers of it like men in a dreame, it was so sudden, so free, so great.

2. It was accurately observed and remembred.

[Page 5]1. Observed, see in the expressions, for here are set downe, 1. The giver, the Lord. 2. The receiver, Zion. 3. The misery, Captivity. 4. The mercy, the turning thereof, and making them like to those that dreame. I do not force marrow out of these bones, ye see that it drops of its own accord.

2. That it was accurately remembred, see this record; for all this is registred (for us) by the Lords own fin­ger to all posterity. Thus the note is most Naturall.

2. And 'tis Firme too.

That is, we have a whole Cloud of other witnesses to testifie the strength of this Maxime, yea sufficient pil­lars to support it are growne upon this same Field, e­ven in the booke of the Psalms. Ps. 111. v. 2. The works of the Lord are great, sought out of all them that have pleasure therein. [sought out] explorata, studied, aggravated, anatomized, so that all the inner works of them are discovered and read upon. It is one thing to view the bulke of a Watch, that is, the bignesse, colour and case; another to observe the Art of Wheeles, ballance and spring, and this observation is accurate. But Ps. 106. (being one of the largest in the book) beginneth at Aegypt, travelleth home to Canaan with Israel, and there (it seems) doth come home to its own time, Psal. 107. giving in a speciall Catalogue of the great Deliverances through those places and times: but least any memorable particular should there be omitted, lo the next Psalme goes it over again, and brings after the gleanings. In briefe, finde me out any Psalme of praise through this whole book (as most of these songs are such) and I will shew you in the same Psalme a confirmation of this truth, That astonishing Deliverances doe crave accurate observation and remembrance.

Ob. But yet all those are but the practises of particular persons or people (you will say) they are no precepts?

An. But those practises are grounded both upon former precepts and presidents, As 1. The Institution of the Passe­over, and the continuall celebration therof, This day shall [Page 6]be unto you for a memoriall. Ex. 13.3. And Moses said unto the people, Remember this day in which ye came out from Ae­gypt, out of the house of bondage. So their other chiefe Festivals were commemorative. 2. 2. So that Altar and Booke in memoriall of Amaleks malice and their De­liverance. Ex. 17.14, 15. And the Lord said unto Moses write this for a memoriall in a booke and rehearse it in the eares of Io­shua: for I will utterly put out the remembrance of A­malek from under Heaven. And Moses built an Altar and called the name of it Jehovah-Nissi. 3. Josh 4.1, 2, 3. 3. Also those twelve stones in Iordan. And it came to passe when all the people were clean passed over Jordan, that the Lord spake un­to Joshuah, saying, take you twelve men out of the people, out of every Tribe a man: and command you them, say­ing, Take you hence out of the midst of Jordan, &c. twelve stones, and ye shall carry them over with you, &c. The ap­plication of it was. These stones shall be for a memoriall unto the children of Israel for ever. ver 7. Therefore Astonishing Deliverances doe crave, &c.

And 'tis as reasonable as true. For,

1. Reason. This is one of the Lords chiefe ends in bestowing such great Deliverances. Pro. 16 [...]4. The Lord hath made all things for himselfe, yea even the wicked for the day of evill. If all things, even the wicked, then much more all mercies, and to his own people; for himself, that is, for his own glo­ry and honour.

Quest. But then, how may he have glory for a De­liverance?

Answ. Ps. 50.23. Why, praise is glory in his account. Who so offereth praise glorifieth me, &c. and what greater praise for a favour then to remember and observe it accurate­ly. But most clearly in these words, Call upon me in the day of trouble; ver. 15. I will deliver thee and thou shalt glo­rifie me. That is, the end that I expect from thee in a Deliverance (saith God) is mine owne glory, and therefore the greater the Deliverance, the more glory must I have.

[Page 7]2. Reason. Accurate remembrance and Observation doth keep the Deliverance still fresh and alive, it gives it a continuall being Recordatio est re-creatio, The remembring is the renewing of a mercy.

3. And there is much equity in it too. Reason. 3 'Tis but pro­portionable and the manner of men. Luk. 12.48. To whom men have committed much, of him they will aske the more. Costly im­provements doe expect a rich harvest. 'Tis true then, 'tis reasonable, that Astonishing Deliverances doe and ought to crave accurate observation and Remembrance. And thus the point is both Naturall, and Firme. And 'tis as usefull as either.

1. Ʋse.

To check a sort of Anti-Deliverancers amongst us, Ʋse 1 men that care not to heare talke of any such great Deliverance that hath bin wrought for us, but are up with their What? how? and wherein? Tell them, as here, that the Lord hath done great things for us, and they are angry presently and part companyes. Tell them of a captivity of Zion that is turned, and they laugh as much at the turning as at the Zion. But are ye aware of their reason? Quest. Answ. I conceive it to be this. The men are delinquents perhaps in person, or else in party, and therefore should they acknowledge a Deliverance. Next, it will be enquired from what, and whom we are delivered? And the Answer to this Que­stion might start new queres which may reflect upon themselves, their friends, or faction. I therefore com­mend the pollicy of the men, though neither their Piety, nor Ingenuity.

1. Not their Piety, for had they piety either towards their Religion or Country, they might see, and could not but be sensible of the many great inrodes and invasions, which have bin made (of late) upon both, and those by no meane ones too, as we see the justice of this Blessed Par­liament doth daily discover more and more, foundations out of course in Church and State.

2. And their Ingenuity seemes as little too, in that [Page 8]they deny or lessen that which the finger of God, and the justice of the whole Kingdome (representative) have both found and poynted out. But to stop the mouthes of such detracters by Authority (therefore) let them now know, and see to their peril, that Thankesgiving for De­liverance is in print, commanded by the supreame Court and Councell of the Kingdome; therefore we are delive­red.

Quest. From what or whom?

Answ. From Warrs, which would have bin just as he said, Plusquam civilia, betwixt Brethren, wars with those whose fidelity and loyalty we are now commanded to proclaime to all the world. And on the other-side we may, we must, lay open all the Zibas, Doegs and Hamans, which were Incendiaries to those Commotions. O give me leave here to digresse a little (for joy is an excursive af­fection) You know how Ziba by his slander upon Me­phibosheth did gaine all his Lands for a while, 2 Sam. 16.3, 4. yea and Me­phibosheth during that time is accounted by king David lit­tle lesse than a Traitor: 2 Sam. 19.24. &c. but at last, truth that is strong, doth prevaile; the slander is discovered, and the poore, honest, mortified, loyall Mephibosheth, is found to have bin the Kings constant good friend and true Subject. So though Doegs villany did succeed a while to the destruction of ma­ny of the Lords Priests as conspiratours with David, Psa. 52. yet at last, a prayer full charged with curses and heaviest impre­cations is let fly after the accuser, and doubtlesse did over­take him in due time, Est 3.8, 9. &c. because it proceeded from the Spi­rit of the Lord. But the example of Hamans sinne and punishment is for our purpose more remarkable then both the former. He had accused, bought and begg'd of King Ahashuerus the whole Nation of the Jewes; his pretence was, ver. 12. because they were a scattered, dangerous, factious and rebellious people. The Decree for their destruction was written by the Kings Scribes, sealed with his ring, and the letters for dispatch were sent by Postes into all the Kings Provinces, ver. 13. to destroy, to kill and to cause to perish, [Page 9]all Jewes, &c. But whats the issue? Est. 6. Surely on Hamans part it is two-fold. First, Haman is commanded by the same King publikely to honour Mordecai in person. ver. 10. Then the King said to Haman, make haste and take the apparell, and the horse as thou hast said, and doe even so to Mordecai the Jew that sitteth at the Kings gate, let nothing faile of all that thou hast spoken. Then tooke Haman the apparell and the horse, and arraied Mordecai, and brought him on horsback through the street of the City, and proclaimed before him, Thus shall it be done unto the man whom the King de­lighteth to honour. ver. 11. Let us but imagine with our selves how scurvily did Haman looke, when like a page he did lacky along before Mordecai's horse, yea and how faint­ly and unmusically did he sigh out that Proclamation, Thus shall it be done unto the man, &c. This was the first issue. But the second (the Catastrophe of all) was more sad: Est. 7.10. Est. 8.2. for Haman supplieth the place of Mordecai upon his owne gallows, whilst Mordecai fils up Hamans roome in the Court and favour of the King. So true is that Pro­verbe of the Spirit of God by the wise man, Pro. 11.8. The righteous is delivered out of trouble, and the wicked cometh in his stead. But to returne from this digression to my Anti­deliverances again, and to expostulate the matter with them more fully, I must tell them yet farther that they are guilty of a double transgression; for,

1. First, they are ingratefull both to the Lord, and to his choyce instruments, they doe trample unparalel'd Na­tionall mercies under foot, and so are unworthy to breath in these blessed times which we see. Is this your thank­fullnesse to the Lord, the King, and the supreame Coun­cell of the Kingdome, all which doe deserve your prai­ses and selves, for their protection, wisdome and watch­fullnesse over us? or what els thinke you, are not King and Parliament so wise, so Orthodox, so well affected to the publike good, as your selves? Shall the Lord shew his speciall providence in an astonishing Deliverance, shall the greatest in the Land acknowledge it, and shall [Page 10]publike command be given to proclaime it, and yet will (nay durst) ye still to bite the lip, to shake the head or to grumble secretly at such proceedings? Brethren (I speak to all true Protestants and cordiall Subjects) I charge you by your thankfullnesse, and by all the mercies lately recei­ved, that ye observe, marke out and pursue (lawfully) to the uttermost, all such murmurers and repiners at the present blessings of Deliverance and Reformation. They are Ingratefull in a high measure.

2. Secondly, they are no friends to our greatest good neither: for who are they which doe now suffer, but De­linquents and Delinquencies? Who are they which do pursue, but the justice of God and man? Again, what is it that is now laboured for, by those great Steers-men above, but to stablish and defend true Religion, Soveraignty, Laws, Parliaments and Liberties? And yet we have men, who either expresly, or about the bush, dare tell the people of a kind of persecution, afflictions, hard times now, and I know not what. And indeed it is common with men­slayers and fellons to account the publike Assizes, a time of afflictions. Yea with all Delinquents the execution of Ju­stice is nick-named a persecution: and is it imaginable then that this Tribe can give hearty thanks for the present worke of Deliverance? Note them out therfore for men of corrupt minds, back-friends, yea back-biases to the weal-publike, and such to whom our gladnesse is but their sad­nesse, Rumpatur, quisquis, rumpitur invidia. In a word, do but marke (my Brethren) what persons (Lay or Clergy) are most dull and backward to the means and pieces of this Reformation, as first, To dayes of publike humiliation in­joyned, Next, to the late Ʋow and Protestation, and final­ly, to this last duty of publike joy and thankesgiving; but on the contrary, are very quick, free and forward to promote or favour Arminian, Antisabbatarian, licentious papers, pam­phlets or practises; mark these, and then ye have found them (ten to one) which I call Anti-Deliverancers, Anti-Re­formists.

2. Ʋse.

Let this presse us closely, even all good Protestants and Subjects, to set our selves seriously upon this worke, name­ly the Accurate observation and remembrance of our now a­stonishing Deliverances. Those words of Moses to Israel, Deut 4 32. may be mine to England, touching our present mercies. Aske now of the dayes that are past, which were before thee, since the day that God created man upon Earth, and aske from the one side of Heaven unto the other (all former times, and all other places) whether there hath beene any such thing as this great thing is, or hath beene heard like it? Did ever people heare the voyce of God speaking out of the midst of the fire (the late kindled fire of Civill warrs) as thou hast heard and live? ver. 33. ver 34. Or hath God assaied to goe and take him a Nation from the midst of another Nation (a Nation of Protestants out of a Nation of Papists) by temp­tations, by signes and by wonders, and by warre, and by a mighty hand, and by a stretched out arme, and by great ter­rours, according to all that the Lord your God did for you in Aegypt before your eyes? As all those seven particu­lars of mercy (viz. temptations, signes, wonders, warr, mighty-hand, stretched-out-arme, great terrours) were made up in Israels Aegyptian freedome, so could we pa­ralell them amongst us, but the taske would take up too much time. Only in short to give a taste.

1. Were they delivered and brought out of a litterall corporal Aegypt and bondage, after foure hundred and thir­ty yeers slavery? Ex. 12.40. we were delivered from a spirituall and mysticall Aegypt after above some five hundred years since the Conquest.

2. Were they carried through a Red-Sea and a Jordan, Psa. 66.12. and led by a fiery pillar? we went through fire and through water (through a Gunpouder-treason and an Eigh­ty-eight) but hee brought us firth into a wealthie place

3. In short, were they brought into a fruitful Land, where they had the Oracles and Ordinances of God above all peo­ple? [Page 12]Let me speake freely, I conceive that we have more in both these particulars then they, for

First, our Land in my judgement (with submission) hath bin more fruitfull constantly then was theirs; for how many famines reade we to have bin in Cannaan succes­sively? Gen: 12.10. Gen. 26.1. Gen. 42.5. Ruth 1.1. &c. As in the times of Abraham, of Isaac, of Jacob, of Ruth. I thinke you can hardly paralell that number in the like time and kinde in this Isle­land.

Secondly, for Oracles and Ordinances (true they had miracles, and we have wonders, but otherwise) they did see Christ a farre off, through a cloud of painefull and costly Ceremonies: but we behold him come, and, as it were, face to face in his Evangelicall Ordinances. And let me adde, no age or Nation, past or present, under Heaven, did or doth enjoy such a cleere, quick, powerfull, practicall Ministry, as is now in this Isle­land, and hath bin amongst us for some late yeers. But what doe I looke backe to times past? I need not to bring forth cold and stale dishes, to furnish out this feast of praises, there are enough, new, and warm ones to over-fill the Table, yea, such as have bin cook d and dres'd in our owne times. Let us but looke upon the present wonders of the last five yeeres or therabout in this Island. I remember some rude Sea-men have sti­led the Sommer Islands by the name of the Divels Jsle­lands, because, they say, of the many tempestuous, im­petuous stormes, whirle-winds and earth-quakes, which are common in those places. Surely, Bretheren, upon better grounds we may call our Britan the Isleland of Jehovah (or Gods Island) because of the manifold Pro­tections, Preventions, Deliverances, Blessings spirituall, politi (que) and Ecclesiasticall, so little lesse then miraculous­ly conferred on us. I may say seriously of them all, that they are more then I am able to expresse, some of them I have resolved now to touch upon, such as are newest for time, and doe come neerest the Text for Nature; and in [Page 13]reckoning up of these, I shall have some eye to the Copy in my Text. Here we see an exact enumeration (or num­bring) of all the ingredients of this admirable Deliverance of the Jewish nation. As 1. The Author, God, When the Lord. 2. Their Misery, a Captivity. 3. The Manner of the Mercy, turning, or returning. 4. The Delivered, Zion. And 5. finally, The extent of this goodnesse, it was astonishing, and made them like men in a dreame. How accutately could we match and Paralell every one of those particulars with answerable branches in our present En­glish Deliverance? but because that whole comparison would be too large; let us cull out one or two particu­lars and compare them.

1. The Authour of turning their Captivity was God, When the Lord turned, &c.

And indeed he alone it is that maketh warres to cease unto the end of the earth, Psal. 46. v. 9. he breaketh the bow and cutteth the speare in sunder, he burneth the Chariot in the fire. This God alone it was that did turn back our late streames of bloud, who but he (to speake properly) had a hand in the beginning of that turning? For 1. Some amongst us could not. 2. Others would not stop those evils.

1. The godly and loyall-hearted inferiour subjects, they could only mourne in secret, and sometimes openly, when leave was granted, but what else had they power to doe in the depth of these commotions? Psal. 11. v, 3. If the foun­dations be destroyed, what can the righteous doe? Our generall publique foundations are two. Religion; Lawes, and both these (saith the Preamble to the Protestation) Papists and others, did endeavour to undermine and sub­vert. Nay further, it was with us too well, like as with Judah in the time of Isaiah. Saith he, Isa. 59. v 14. Judgement is turned away backward, and justice standeth afarre off, truth is fallen in the street, and equity cannot enter. ver. 15. Yea truth faileth, and he that departeth from evill maketh himselfe a prey (or was accompted mad.) Therefore some could not stop the danger.

[Page 14]2. And others would not quench the fier (supposing that they could have done it) but were subtill Incen­diaries (as that Preamble calls them) brands and billowes: 1 King 12. v. 10, 11. like Rehoboams young Counsellers, which were all for pressures and severity. Or else as those false Prophets to King Ahab, 1 King. 22. v. 6. Goe up, goe up and prosper, was their cry. But blessed be that God which hath the hearts of Kings in his hand, and did guide the heart of our Soveraigne to hearken to that wiser Counsell of his better Senators. Thus some could not, others would not stanch the bloud; 'tis the Lord alone hath done it originally. If any one present be not throughly convinced of this, that this was the Lords speciall worke, let him call to mind those Marks of Gods finger in a Deliverance, which I have for­merly mentioned, and apply them. They were these in short.

1. 1 Sam 23. v. 26 When Deliverance commeth Suddenly in time of Extremity, this is a signe of a divine finger. So was it with David, ver. 27. when Saul and his men compassed David and his men round about in the hill of Hachilah. But there came a messenger unto Saul, saying, Haste thee and come: for the Philistines have invaded the land. A strange pro­vidence it was, that now when Saul had David (as it were) in a bagg, the Lord did send Philistines, who were also Davids enemies, to pluck back Saul by the sterne as it were, and so to give freedome to the man after Gods own heart.

2. When things are brought about by Contrariety. Ʋnto the upright there ariseth light in the darknesse, that is the wonder [in the darknesse] for dawning to arise out of darknesse, Psal. 112. v. 4. and then light out of that dawning it is naturall. For Spring to succeed Winter, and Summer to come after Spring, it is also naturall: But when high­noone shall spring out of deepe midnight, and Mid-sommer out of Mid-winter, this must needs be done by a divine power: for Natura nihil agit per saltum, Nature in all her workes doth proceed by degrees. In a word, when [Page 15]the wicked are taken in their owne pit, Psal. 7.15, 16. (that is) in a pit of their owne digging, so that themselves doe not or can­not avoid their owne workes; I tell you, this is the Lords doing.

3. When there is a Concurrence of many casualties, and accidents together, Gods speciall providence is cheefely seene in such a case.

4. When there is a great working upon mans spirits, Ezra 1. v. 1. as it is said of this Jewish Deliverance, that God stirred up the spirit of Cyrus

5. When there is a smooth harmony of helpfull Cir­cumstances, as in Hamans fall and defeat, as 1. Esth. 6 v 1. That the King Ahashuerus should be sleepelesse that night. 2. Next, that among many other meanes of passing the time, he should make choyce of hearing the Chronicles read unto him. 3. That in reading, ver. 2. ver 3. they should fall upon that sto­ry of Merdecaies good service. 4. That the Kings thoughts should pitch upon such a reward for him, to breake Hamans hopes and heart. 5. ver. 6, 7. That Haman should then come in, when the King was contriving how to honour Mordecai. 6. Yea, ver. 4. that he should be comming in with such an errand, to beg the hanging of the same Mordecai. This consort of Circumstances doth declare cleerely a speciall providence.

6. A proportion of Punishment upon the enemies of the truth. As that Haman which would have hanged Mordecai, should be payd in his owne coyne, Esth 7. v. 10. Act. 23.2, 3. and upon his owne gallowes. That Ananias the smiter, should also be smitten. All these prints of a speciall providence are very legible in our present Deliverance. Therefore let us all conclude concerning this first branch [the Authour] with the words of the Psalmist. This is the Lords doing: Psal. 118. v. 23. it is marvelous in our eyes. So much touching the Au­thour.

2. The Misery. Captivity.

But what is that he hath done? Answ. He hath tur­ned our Captivity.

Why (you will say) we were never in bondage to any man? Quest.

So said the Jewes indeed, Answ. though at the same time they were Tributaries, Joh. 8. v. 33. nay, vassals to Rome. But to the point. There is a two-fold liberty. Religious and Civill.

1. For the first, who is ignorant that the free prea­ching of pure Doctrines, the free exercise of powerfull practice, have beene by some (they were neither few nor meane ones) hated, persecuted, suppressed, Lectures destroyed, Sabbaths trampled, Worship innovated; and what redresse was there to be had? and then, had we Reli­gious liberty?

2. The other is Civill or Politique. The benefits of Lawes, freedome from illegall burdens upon persons and goods, liberty to oppose such impositions legally. And I appeale to your selves, what was become of this freedome too? He that will be ignorant let him be ig­norant.

Thus have we paralleld the Author and the Misery. It would be too large a taske (as I sayd) to doe the like with the rest of the particulars. I shall therefore now fall off into that method by which (I conceive) the choy­sest branches of our present Nationall Deliverance may be most exactly discovered. If you aske me then

How may we observe and remember accurately the won­derfull things done of late, Quest. and now doing for this still Beloved Isleland?

I answer, Answ. we may gather a lyst of the heads of them, by these two generall Rules or Helpes; viz.

First, 1 if we looke upon the Evills, which of late we felt and feared, and here we gather three sorts, or branches of Mercy. I shall call them

• 1. Stoppage.
• 2. Removall.
• 3. Prevention.

1. By Stoppage,] I meane, the stanching or stopping of Mischiefes begun in Church and State.

2. By Removall,] The taking away of that evill which actually lay upon us.

[Page 17]3. And by Prevention,] I doe understand, the keeping or holding off (or away) of such evills as were approa­ching and imminent. These particulars we gather by loo­king upon our evills, &c.

Secondly, 2 if we looke (quite contrary) upon the good things that we have and hope for. Here we may fish out three other precious particulars; and these I shall call

• 1. Continuance.
• 2. Additions. And
• 3. Probabilities.

1. By Continuance] I meane, the Continuing (even to this time) of those mercies, which we yeelded (not long since) for lost and desperate.

2. By Additions] I would signifie an increase, or a ca­sting in of much more then we had at best.

3. And by Probabilities] let us understand our possibili­ties, hopes, and likelihoods, of future things, yet greater then those additions. These heads will appeare more clear­ly, as we shall treat of them severally.

The Stoppage of Mischiefs that were begun amongst us.

THe fire was kindled that had like to have devoured us all, the voines were opened by which we had like all to have bled our selves to death, and all this no longer since then about a yeare agoe; Now for the Lord to quench that fire, and to stanch that bloud (Brethren) I tell you this was no ordinary mercy.

But you will aske me (perhaps) what sire, Quest. what veines were those?

I will instance but in two. The one Civill, Answ. the other Ec­clesiasticall. I meane, in State, in Church.

1. The Civill Mischiefe in State shall be, that bloudy, and more then Civill war, which was not only come home to our doores, but had one foot over the threshold. Two Armies of Brethren were in the field, ready to sheath their swords in the bowels of each other, as those twelve men of a side before Jeab and Abner. 2 Sam. 2. v. 16. They caught every one his [Page 18]fellow by the head, ver. 14. and thrust his sword in his fellows side. And all this to play, or to make sport before some Abuers our enemies. O what a dismall sight, or hearing was it (if we were sensible to see) Subject against Subject, Protestant against Protestant, yea Brother against Brother, ready to dig out the bowels of each other. We have read the History of Israels war against Beniamin, eleven Tribes against the twelfth, there the cause was very warrantable, and yet how sad is the issue? Judg. 21. v. 2. And the people came to the house of the Lord, and abode there till Even before God, and lift up their voyces, ver 3. and wept sore, And said, O Lord God of Israel, why is this come to passe in Israel, that there should be to day one tribe lacking in Israel? But it would have been far nea­rer and sadder, to have had one Kingdome lacking in three; yet I doe suppose the least (and that which some men ac­counted the best) but what if that the Scot in falling should have pulled downe our English Fabricke too, as Sampson did the house on the Philistines; Judg. 16.30. so that both King­domes should have clashed together? where then had we been? Let us conclude touching this Stoppage of the war, and concerning the instruments thereof, as did David to Abi­gail; 1 Sam. 25.32. ver. 33. Blessed be the Lord God of Israel which sent that mee­ting betwixt us at Rippon, and blessed be that advice, and bles­sed be those which kept ƲS from shedding of innocent bloud, and from avening our selves with our owne hand: ver. 34. For in very deed as the Lord God of Israel liveth, which hath kept us backe from hurting each other, except God had hasted, there might not have been left a remnant to both King­domes.

2. Another Stoppage (in which I shall instance) was of a mischiefe more Ecclesiasticall, a spirituall wickednesse. Suppose those now apparently illegall Cannons, and that sweeping oath had gone onwards, what had become of our most tender and conscientious Ministers by this time? Ye remember the moneth and day, November the second, one thousand, six hundred and fourty. Doubtlesse it is a Moneth much to be observed through our generations for [Page 19]a double deliverance; One from the Popish Gun-powder treason intended against the Parliament, November the 5^e. the other from this Convocation Oath provided for the Ministers, November the 2^d. (I hope tis no schisme nor pamphlating to speake of our Deliverances) Brethren, it might be a notable whetstone to our thanksgiving, some­times to reade over that Sixth Canon of theirs, and to con­sider seriously of the heape of penalties there provided against the refusers of the Oath. And I presse the more to the consideration of this point, because it is a common and Cannel-argument or shift of the delinquent party, that there are but some members diseased in our Church (as they call it) and therefore they conceive it too severe and riged a cure to alter the whole. Object. What (saith one) though some tyles of my house are loose, shall I run presently, and pull downe the whole structure? What (saith another) though my Diamond hath a spot in it, shall I therefore beat it to pouder, or cast it away?

For your Diamond, I answer, true, Sol. if there be none other but that spotted one to be had, I must make the best of that which cannot be exchanged; but what if I may take my choise of two gems, of which one indeed is spotted, but the other not so, there, I thinke, you would account it both discretion, and good husbandry to refuse the former for its spots. And for your loose tyles (why may not I suppose, as freely as your selfe whosoever you are? If I may, then) suppose in stead of loose tyles, Lev. 14. v. 21. that the house be leprous, and that it hath been scraped round about, and that they have poured out the dust that they scraped off; suppose that they have taken other stones, and have put them in the place of those stones which were infected, ver. 42. and yet the plague comes againe, and breaks out in the house, ver. 44, 45. then you know that the case is altered, and what must become of such a Fabricke? So much for answer to those common in­stances and trite similitudes. And now to speake home to the maine bulk of the Objection, 'Tis pretended that there were but few persons in our Church that were amisse, [Page 20]some few members diseased, some few spots in the whole garment. For answer, I say, let us looke upon the Ina­ctors of that Oath, and those Canons, doe they not all run still in a plurall number? yea in an universall? is it not We, and Ʋs, the holy Synod, this sacred Assembly, &c. throughout the whole booke? Well, I see some bodies Church may erre; and therefore whatsoever the opinion of many may be in that point, yet in practise they have shewne themselves so far Protestants.

But to the point in hand, are not these Stoppages (then) a great mercy? what, when the bloud, spirits, and life, yea, the very heart-bloud and soule of a Kingdome were letting out, and that the whole was expiring, that then the good Physitian and Bishop of our soules, bodies, and estates should step in and seare up these bleeding veines? Oh let every Parent leave this in writing for the posteri­ties of his unborne posterity, Psa. 102.18. and so the children that shall be borne shall praise the Lord. So much concerning Stop­page.

2. We called Removall, and this is more.

THe swords are not onely sheathed, Isa 2. v. 4.but beaten into plow­sheares, and the speares into pruning hookes: Nation shall not lift up sword against nation, neither shall they learne war any more. There is a vaste difference betwixt a truce and a peace; the first commonly is constrained, the latter (ordinarily) is free and from within. We reade of a truce betwixt King Ahab, 2 King. 20. v. 34 and King Benhadad: The Cities which my father tooke from thy father, I will restore (saith Benhadad, and thou shalt make streets for thee in Damascus, as my father made in Samaria. Then said Ahab, I will send thee away with this Covenant: But this being a thing forced, was soone broken; for shortly after Ahab goeth against Ra­moth Gilead, Chap. 22. ver 31. and the King of Syria commands his Captaines not to fight against small nor great, save only with the King of Israel: So first we had a pacification made neare Bar­wicke, [Page 21]but how soone was that dissolved? But now our peace (Blessed be the God of peace) is made upon mature deliberation, 'tis a peace petitioned by an Army, but con­cluded by two mutuall Nationall Councels. It is the advice of that wise King, By wise counsell thou shalt make thy war, Pro. 24. v. 6. and in the multitude of Counsellors there is safety. When war doth begin in counsell, it is good, but when it ends in counsell it is farre better. See then what a double evill we have escaped in this point.

First, 1 in that we went not to war before the great Coun­cell did sit. O suppose that that war had gone forward (as we were upon the brincke) suppose that those Phaetons had had their wils, that Rehoboams young Counsellors had swayed the businesse, that we had once imbrued our hands in Brothers bloud, and broken the blessed banks of peace, whither, whither, had that torrent of bloud (in all probability) hurred us and ours? Or what could have been the Moderator and Reconciler? Could Religion? that was pretended to be the hinge of the controversie, the very staffe about which they wrestled. Could Lawes? In­ter arma silent leges, they had been too low voiced to have drowned the neise of drummes and trumpets. Or could Counsell (as now) ha [...]e made up the breach? what heart, what pause could there have been to thinke of them, when blow should have followed so fast after blow, and the newest warme bloud would still have called for newer and warmer? Thus it was no small evill removed in that wee had not gone to warre before that great Coun­sell.

Secondly, we have escaped another evill, 2 in that we went not to war with Counsell, for then we should have raged in cold bloud, and upon mature deliberation. But we have now escaped both these, and all the war is concluded in a Parliamentary peace. Brethren, Exod. 14. v. 13. here let us stand still awhile and see the salvation of God, let us even loose our selves in an unparallel'd wonder. Call to mind all your rea­dings in Scripture, in Civill Histories, new and old, [Page 22]Greeke, Latine, English, were all these particulars ever read or heard to concurre in one businesse, since the day that God created man upon the earth? I say, all these par­ticulars.

First, 1 that ever any Nation living in the same continent, under the same Monarch and Religion with a Sister Nati­on, was by that Sister (I meane generally and publiquely) preached against, prayed against, proclaimed, disclaimed, exclaimed against, throughout all their Churches; And that,

Secondly, 2 this Sister Nation was with an Army in the field, skirmished withall (even to bloud-shed) in the bowels of her Sister Kingdome; And yet,

Thirdly (now marke the wonder) that this people so called and used as traitors should anon bestiled and ena­cted Our Brethren, 3 by a Parliament, and that their faith­fulnesse and constant loyalty should be commanded (by the King and supreame Court of the Kingdome) to be pro­claimed in the same places, and by the same men, which before proclaimed them the worst of enemies, and all this shut up in a day of publicke thanksgiving.

4. 4 Nay, and (to make the wonder overflow) in a word, the greatest sticklers in this Commotion, those which like Zedekiah the sonne of Chenaanah, 1 King. 22.11. did make themselves hornes to push most at these supposed Syrians, they are caught by their owne hornes, Gen. 22. v. 13. like Abrahams ramme in the thicket, and are now like to be sacrificed in stead of Isaack, I meane, in in stead of the innocent party. Let me conclude this won­der with those words of the Prophet Isaiah, Isa. 64. v 3. taken in our sence, When thou didst terrible things (O Lord) which we looked not for, thou camest downe, the mountaines flowed downe at thy presence. ver. 4. For since the beginning of the world, men have not heard, nor perceived by the eare, neither hath the eye seen a God besides thee, which doth so for him that waiteth for him. And was not this a great Removall?

But I am too narrow all this while, in staying so long upon one (though a great) particular. There are many, ma­ny, [Page 23]many evils removed from us. Brethren, I have thought with my selfe (in this point) upon the plagues of Egypt, they were exceeding great you know, and very many; but what if we can paralell them all in both respects, in those evils which are already (in whole, or in a great part) re­moved from us? Give me leave to enter upon a Collation or Comparison, many of them, I am sure doe fall in proper­ly. My method in every particular of the Collation shall be this:

• 1. To set downe the Egyptian Plague.
• 2. The English Paralel.
• 3. The Parliamentary Removall.

But before hand take this my just Apology concerning this Collation. In the following enumeration of Grievan­ces, and in all other like passages of these Treatises, mine onely end and purpose is to magnifie the Lords mercy, our Soveraignes goodnesse, and the Parliaments noble service, in freeing the Kingdome from these evils. The fault and guilt doth rost wholly upon the Proiectors, Procurers, and Executioners, and that offence is so much the more hai­nous in them, because they have misinformed so gracious a Soveraigne, and have abused those grants to the oppres­sion of the Subiects, which his Maiesty did vouchsafe un­der the notion of publicke benefits, and did apprehend as commodities to his people; and therefore I conclude mine Apology with some of those words of King Solomon to Shimei, 1 King. 2 cap. v. 44, 45. Therefore the Lord shall returne their wickednesse up­on their owne heads, and King Charles shall be blessed, and the Throne of his Father shall be established before the Lord for ever. And in this sence I proceed to the Para­lell.

1. The first plague in Egypt was the turning of their waters into bloud. 1

Aaron did lift up his red and smote the waters that were in the river, in the sight of Pharaoh, Exod. 7. v. 20. and in the sight of his ser­vants, and all the waters that were in the river were turned into bloud. And the fish that was in the river died, ver. 22. and the river [Page 24]stuncke, and the Aegyptians could not drinke of the water of the river, and there was blood throughout all the Land of Aegypt.

Now what are the waters of a Kingdome? Quest.

I find in Scripture two sorts of them which are emi­nent. Answ.

1. Eze 47. v. 1.2, &c. There are the waters of the Sanctuary, which are the Ministry and preaching of the word, these are the Ecclesiasticall waters. And alas, how were those tur­ned into blood, throughout the Land? Instead of clean­sing (which is one use of waters) they did defile and pollute. For Popery, Arminianisme, Antisabbatarianisme, &c. they were the rising Doctrines generally vented in your golden Pulpits. And instead of refreshing and quick­ning too (for thats another use of waters) they did in many places grieve the hearts of the righteous. How common a practice was it to preach downe preaching, and to jostle out praying with prayers? When poore soules asked or came to the Church for bread, Mat. 7. v. 9. lo, a stone was given unto them, nay, cast at their heads: if they asked for fish, ver. 10. the waters were turned into blood, the fish was dead, and instead thereof too many Ministers gave them a Scorpion, like unnaturall (spirituall) parents as they were. Thus were the spirituall waters turned.

2. There are Civill waters of Judgement in a Kingdome too. Amos 5. v. 24. Let iudgement runne downe as waters, and righteous­nesse as a mighty streame. Amos 6. v. 12. But alas againe, how were these also turned into gall and hemlock, yea, into blood in diverse cases and places? the potion it selfe became a poyson unto many: for those very waters of our Lawes, which were enacted to purge away the wicked like drosse, and to refresh and releeve all loyall subjects, these streames (like Jordan) were driven backward, Psal. 114. v. 3. upon the free, holy, loyall spirits of the Kingdome, and our owne Ordinances were turned upon us. This was ours Paralell to the first of Aegypts Plagues.

3. But now behold the Removeall of this already in [Page 25]some comfortable measure. Pure doctrine is againe let loose, yea truth insteed of falling in the streets, now lif­teth up her voyce in the places of concourse, and equity can also enter. Unsound doctrines are suspended, and extra-judiciall opinions are now judged themselves, Reddita Roma sibi est. England doth once more (at present) enjoy her English protestanisme and priviledges.

The second Aegyptian plague was the Frogs. 1

And the Lord spake unto Moses, say unto Aaron, Exod. 8. v. 6. stretch forth thine hand with thy rod over the streames, over the rivers, and over the ponds, and cause frogs to come up upon the Land of Egypt. ver 7. And Aaron stretched out his hand over the waters of Egypt, and the frogs came up and covered the land of Egypt.

2. These Frogs I conceive may fitly (nay must) be paralleld in the multitudes of Fryars and Priests amongst us, croking and crawling up (like their Frogs) into houses and bed-chambers. ver. 2. They shall come up into thine house, and into thy bed-chamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine Ovens, and into thy kneeding troughs. And have not these croking crawlers (of late especially) come up from all the foure Seas or channells of this Island? have they not (in a sence) almost covered the Land, going like the Divell in the earth, too and fro in the Nation, Job 1. v. 7. and wal­king up and downe in it? Nay, have they not gone openly (for a long time) in the streetes of the Metropolis of this Kingdome, like the shamelesse Harlot in the Proverbs, A woman of whorish attire, and subtill of heart, Pro. 7. v. 10, 11 12. she is lowd and stubborne, her feet abide not her house. Now is she without, now in the streets, and lyeth in waite at every corner. And the Reason or ground of her boldnesse followeth, For that the goodman is not at home, ver. 19, 20. he is gone a long iour­ney, &c. So Parliaments are long in comming, and when they came they made but little stay. Yea once more, have not these Frogs walked in those streetes more securely by farre, and freer from Messengers, then those [Page 26]Conscientious painefull Ministers which have scrupled some Ceremonyes, in their owne natures indifferent? Bretheren, I appeale to your owne ingenuity and know­ledge, touching the multitudes of those Frogs.

3. But now (concerning their Removall,) blessed be the God of truth, there hath beene already some order taken by Proclamation for their expulsion, and they are deveted to banishment. The good Lord finish this work, that it may be done to them that was to those Frogs in Aegypt, Saith Moses, The frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people, they shall remaine in the river only.

The third and fourth plagues, 1 being Lice and Flies, I shall joyne together.

As they are joyned, Psal. 105. v. 31. He spake and there came diverse sorts of flies: and lice in all their coasts. Of the latter sort, the plague of Lice, see Exod. 8. v. 16, 17. And the Lord said unto Moses, say unto Aaron, stretch out thy rod and smite the dust of the Land, that it may be­come Lice throughout all the Land of Egypt. And they did so: for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice, in man and in beast, all the dust of the land throughout all the land of Egypt. Of the former (viz.) Swarmes of Flies, see Exod. 8. v. 21, 24. Behold, I will send swarmes of slies upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarmes of flies, &c. Calvin reads Examen, and indeed both sorts of them are baggage vermine alike.

The English Paralell of these may be all our Proiectors and Monopôlists in the secular State, 2 and in the Eccle­siasticall, all those Vexatious hang-byes and exacting un­derlings of that Court of Commissioners suppressed by the late Statute as insufferable oppressors. All these Civill and Spirituall wickednesses, ô how did they of late plague the soules, bodyes, and goods of the whole Kingdome? The Paralell betwixt them and these Aegyptian vermine, [Page 27]doth hold in diverse respects, as

First, in respect of their Eduction or Generation, 1 the Lice were begetten out of the dust. Exo. 8. v. 16. Stretch out thy rod and smite the dust of the land that it may become lice through­out all the land, &c. And were not these unlawfull Pro­iectors and Monopôlists (for the generall) Animalia ex putridâ materiâ solis calore, &c. obscure heads, and vile persons, raised out of the dust? and this made that opres­sion so much the more intollerable: for there is no op­pressor to a begger, if once he can get on horse-back to oppresse. Nihil deterius est imperante servo. Nay, 'tis Scripture, Prov. 28. v. 3. A poore man that oppresseth the poore is like a sweeping raine which leaveth no food. What cruelty men­tioned in the Gospell was like his which ought more then he was worth? He takes his fellow by the throat, Mat. 18 v. 28, 29, 30. would have no pitty on him, but cast him into prison, &c.

Secondly, 2 the likenesse holds in regard of their Mul­titudes,Exod. 8.17, 21.It became lice in man and in beast, all the dust of the land became lice throughout all the land of Egypt. And againe, I will send swarmes of flyes upon thee, and upon thy servants, and upon thy people, and into thy houses, and the houses of the Egyptians shall be full of swarmes of flies, and also the ground whereon they are. The Margent saith, A mixture of noysome beasts. Brethren, and did not our case fall pat with theirs in this? what corner, what con­dition, yea what commodity almost in the land was not pestered with those Proiectors and their emissaryes? Oh the Alphabet of Monopôlyes which we might here rec­kon up, yea rather, an Alphabeticall Index, there being diverse particulars belonging to one letter, and so in se­verall letters of the foure and twenty. What shall I say? our meats, our drinks, our cloathings, our extraordina­ryes, our necessaryes, were all annoyed by these lice and flies. Nay, one thing more, as in Egypt, Exod. 8. v. 21. ver. 24. the ground also was full of them, and the land was corrupted by reason of the swarmes of flies: So 'tis observeable with us, that those illegall taxes projected by some, did destroy the very [Page 28]Land. I meane they reached beyond houses and shops, e­ven to husbandry, and to the beasts of the field.

And now see the removall of all these in a very blessed degree. 3

1. How many Monopolies were cast downe by those first Proclamations, and all the rest (saving Justice a labour) are tottered after of their own accord.

2. Ship-mony is damn'd (as they call it) by one Act of Par­liament.

3. And vexatious Knight-hood by another.

4. Besides, that against stannery Incroachments, and for the certainty of Forrests, which (though divers) I doe put them together.

5. And finally (least the Hidras heads should spring a­gain) for prevention of a returne or relapse, behold that great and gracious Statute of a Trienniall Parliament, to­gether with another for continuance of this present; of which more hereafter. Is. 107.8. O that men would (therfore) praise the Lord fir his goodnesse, and for his wonderfull workes to the children of men.

The fifth Plague in Aegypt was the Murraine of Beasts. 1

Behold the hand of the Lord is upon thy Cattell which is in the field, Ex. 9.3. ver. 6. upon the Horses, upon the Asses, upon the Camels, up­on the Oxen and upon the Sheepe, there shall be a very grievous Murrain. And the Lord did that thing on the morrow, &c. This was an heavy plague, though, only upon Beasts.

But we have felt a kinde of Murraine upon men, 2 in our unprosperous expeditions of late, yea and a kind of Murrain and rot of soules too, by our late (yet too long) darknes and obscurity: but I passe over this to another place.

The Removall of both these (blessed be God) is begun. 3

The fixth Plague was Boyls and Blains. 1

And the Lord said unto Moses and unto Aaron, Ex. 9.8. ver 9, 10, 11. Take to you handfulls of Ashes of the furnace, &c. And it shall become small dust in all the Land of Aegypt, and shall be a Boyle breaking forth with Blains, upon man and upon beast throughout all the Land of Aegypt, &c.

Let our late, 2 late Epidemicall boyle of Anti-sabbatarianisme be the paralell. (to speak as a Divine) Not only the profane sports of men, but the groanes and cryes of poore beasts, travelling for the profits and pleasures of their owners upon that day, can witnesse the spreading of this soare, whether it hath not bin a Boyle breaking forth with blains upon man and upon beast. Oh how have their May-poles and Church-ales, their Morish-dances, and Trojan-horses, how have they grieved the strictest, profa­ned the middle sort, and brutified the looser kind of peo­ple? Well did they know that the Sabbath was the very meale-time in which our spirituall food was served in unto us. Yea, and that they might make a two-edged sword of it, it was not thought sufficient that the people should heare, but the Minister, especially if conscientious, must be the man to reade the Declaration which they had got­ten. These are our Boyls and Blains indeed, and I hope that to every tender soule they are grievous.

But see now some kind of Removall of this death also. 3

1. First, there is an Order for the observation of the Sab­bath-day.

2. And in this last Declaration of the Commons for the taking downe of Scandalous Images and Pictures, &c. there is a second Order, that the Lords day shall be duly obscrved and sanctified. Thus these Boyles and Blains also do begin to be cured.

The seventh Plague in Aegypt was that of Haile. 1

Behold to morrow about this time J will cause it to raine a very grievous Haile, Ex. 9.18. &c. such as hath not bin in Aegypt since the foundation thereof, even untill now, &c. And again, Ps. 105.32. Hee gave them Haile for raine and flaming fire in their Land, ver. 33.hee smote their vines also and their fig-trees, and brake the trees of their coasts.

But now what evill can we find amongst us, 2 that is ter­rible enough to paralell this grievous thundering, fiery hail­storme, so generally mortall to man, beasts and herbs? Surely we might long since have spoken it truly, but now (I hope) [Page 30]we may safely speak it too, those two arbitrary Courts, one Civill, the other Ecclesiasticall, I meane, the Star-cham­ber and High-Commission, they are both taken away as grievances and abuses. You know that they were like those treasures of Haile mentioned in the booke of Job: Job 38. v. 22. for they were armed at all times with stones of all sizes, ready to be shewred downe upon persons of all degrees to their utter breaking in pieces. An Arbitrary government (in my young judgement) seems to include in it both Anar­chy and Tyranny in Church and Common-wealth; in the first it is no lesse than a Spanish Inquisition, in the latter lit­tle better then the Muscovian Soveraignty, in two sillables, Pope and Turke. All Israels bondage in Aegypt, which to them was (I conceive) as direfull, as were all those fore­mentioned seven Plagues put together, yet, I say, all that durance was but the sufferance under a meere Arbitrary go­vernour. Exod. 1. v. 11. View their case. 1. What oppression under Taske-masters, They did set over them Task-masters to af­flict them with their burdens;ver. 13.and they built for Pharaoh trea­sure Cities, Pithom and Raamses. Yea their serving under rigour, ver. 14. so that they made their lives bitter with hard bondage, in morter and in bricke, and in all manner of service in the field, &c. ver. 15, 16. ver. 22. 2. Nay, that bloudy stratagem in working with the Mid-wives. 3. And finally that highest degree, the pub­like command for open drowning of all their Males. All this, and the rest of their durance did spring from hence, that they had no Laws, Charters, Pri [...]iledges of their own, but lay at the mercy of an Arbitrary governor, this was the Plague of plagues to Israel.

But now behold the mercy of our God, 3 and the goodnes of our Soveraigne, these two treasuries of Haile are utter­ly rifled and suppressed by two expresse, distinct, full, gra­tions Acts of the present Parliament, so that the places of them shall know them no more. Blessing and praise be to our God for ever.

The eighth Plague was the Locusts. 1

Behold, Exod. 10 4. to morrow I will bring the Locusts into thy coast. [Page 31]And they shall cover the face of the earth. ver. 5. ver. 6. ver. 13. ver. 14. And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Aegyptians. And Moses stretched forth his rod over the land of Aegypt, &c. And the Locusts went up over all the land of Aegypt.

The paralell of this Plague amongst us is made to our hands by Scripture it selfe, Rev. 9. 2 Rev. 9. v. 3. There we reade of Lo­custs upon the earth that came up out of the smoke of the bot­tomlesse pit,ver. 4.and unto them was given power as the scorpions of the Earth have power, that they should hurt onely those men which have not the seale of God in their fore-heads, &c. These Locusts are by Interpreters (especially Moderne) conceived to be the whol brood of Jesuites, and indeed all the markes of the Locusts there set downe, doe very properly agree unto those late swarmes of hellish Prose­lites. For,

1. First, ver. 7. the Locusts are said to be like unto Horses pre­pared unto battell: so the Jesuites they are the Popes, yea Satans cavellery.

2. Next, on their heads were as it were crownes like gold: ver. 7. and we know that these Romish Locusts they are the great crowne-mongers and Scepter-merchants, to buy, sell and barter, both Kings and Kingdomes through all the Christi­an world.

3. Againe, Their faces were as the faces of men, ver. 8.they had haire as the haire of women, and their teeth were as the teeth of Lyons: All these particulars are matched by the cunning complacency, insinuations, and (in sine) destructive con­clusions and upshots of Jesuiticall emissaries.

4. Lastly, to the same purpose we might adde, ver. 9. Their brest-plates of yron, noting their serpentine defective craft and power; their swiftnesse and noyse upon the wing, shewing their compassing of Sea and Land to make one Proselyte. And finally, Their tailes like Scorpions, Mat. 23. v. 15. ver. 10. intima­ting what a sting they leave behind them, and what bitter­nes in the latter end.

The Multitudes of these worst of Papists have bin very [Page 32]great amongst us of late, yea 'twas conceived by some of judgement and conscience, that in our Metropolis there were more of these Locusts (I meane of Jesuites) at one time, then there were Protestant Ministers of all sorts in that City. Sure I am that the preamble before our late made Protestation doth much complaine of their present indeavours, to undermine our Religion, and to subvert the fun­damentall laws of this Kingdome.

But now for the removall of these, 3 we know, that they have had a day of departure set them already, and many of them (it is hoped) are gone. Let us pray that the Lord would deale with those that remaine, as he did with these Aegyptian Locusts, Ex. 10.19. That he would turne a mighty strong winde, and cast them into the Sea, so that there might not remaine one Locust in all the coasts of England. Amen, Amen.

The ninth Plague was palpable Darknesse. 1

And Moses stretched forth his hand toward Heaven, Ex. 10.22. and there was a thick darknes in all the Land of Aegypt three daies, they saw not one another, ver. 23. neither rose any from his place for three dayes, &c.

And Brethren, 2 to match this, what think yee of the grosse suppressing of light in this Kingdome of late, and the many meanes that have bin used both to drive, and to keep cut knowledge? Let me shew you but some steps and degrees of this darknes.

1. First, our weekly Lectures, and all meere Lecturers were suppressing or suppressed already, in some Dioces they were wholy put down; in others, partly, besides that the setting up of more was either denied or supplanted. Yea in those places where the enemies of light had not the face or power utterly to suppresse Lectures, yet there they would quarter them, yea doubly and triply quarter them, foure, eight, twelve men in some Townes were appoin­ted for one weekly exercise, that so it might become like that web of Penelope, that one man might untwist that the other did spin; or at least that the multitude of Cookes [Page 33]might marte the potrage. No, no, this sort of lights was too bright and blazing for those enemies to suffer them, they were as wandring Planets or Comets rather, and did as they thought cast a dangerous influence upon their Tribe, and therefore they must be extinguished. Hence the very name of Lecturer was become (to some Church­men) both ridiculous and odious. Yea, as these many Pe­titioners (against Episcopacy) from Ireland doe complain in that Kingdome, the Priests and Fryers were both guests and neighbours to some of their grand Church-men, when a poore Lecturer could not be suffered to live, nay, durst scarce be seen amongst them. Yea further, it was grown a maxime amongst your great Clearks (great in Benefices I meane) that a Lecturer had no footing in the Church of England, and this maxime perhaps shortly should have bin made a Canon too; but a strange position (me thinks) it is, that one which hath bin called to the Ministry, ordained by themselves, and is commanded by the Lord, yea by his Ordinary, to preach the Gospell, which he doth (suppose) ably, faithfully and fruitfully, that yet this man should have no footing in the Church of England? This makes me to wonder farther what a Church of England these Rabbies would make; such a Church (it seems) it must be as doth exclude and dismember those Ministers which are too very Preachers. In a word, you know Brethren (if you know any thing) how this sect of men (as they ac­counted them) were every where spoken against as the troublers of Israel. How many of them are driven away into the wildernesse of America? Others were so fast im­prisoned that they could not obtaine the liberty of a ba­nishment, and other-some silenced, suspended, deprived by companies. And least after those undoing censures they should shelter themselves and maintaine their poore fami­lies by some other liberall faculty, they were way layd by these Canons which did enjoyne to the very School-mast­ers, the same subscription as to Ministers. Let me conclude touching this sort of men and their former condition espe­cially. [Page 34] We are made (by them) as the filth of the world, and as the off-scouring of all things unto this day. 1 Cor. 4.13. Thus this sort of light was ecclipsed. But those were accounted wandring Planets (as I said) and such as had no foo­ting.

2. Let us looke next upon beneficed Ministers, these are acknowledged (by the great Extinguishers) to be fixed Stars, and to have footing in their Church of England, and yet e­ven these (especially if painfull and conscientious) could not have footing in their owne Pulpits upon the weeke­dayes, nor in the after-noone of the Sabbath. Nay, they were in some whole Counties forbidden then to catechize, save onely in the bare words of that Childish Catechisme; ☞ they durst not goe an inch out of their truckle. Here I might adde the many cunning inventions and cruell pres­sings of multitudes of Innovations, especially in matter of worship, Tables were Altared, Crucifixes erected, bowings introduced, and many other scandalous, ridiculous and bur­densome actions and gestures imposed, and all these were used, but as so many fanns or rinsives, ot boult out the ten­der-hearted, Orthodox and active Clergy, that they might be blowne off as chaffe in every Dioces. Thus both our Planets and fixed Starrs were darkned.

But now was there no other kind or means of light be­sides those two which the people might procure to guide their feet into the wayes of grace and peace? Quest.

3. Answ. Yes, there was another, a third kind or means, it was the Candle-light of Orthodox and holy Bookes, these might have supplied in some measure the want of both the for­mer. And therfore the grand Extinguishers, were well e­nough aware of this also, and do take a compleat course for prevention. The springs and fountains of godly Treatises they knew to be of two sorts, some were penned within the Kingdome, and to meet with these, an Order is pro­cured from Starr-chamber, that they must all come through the hands of their Creatures. Other (such) books might be brought in from other countries, and therefore in the [Page 35]same order it is provided, that all forraigne books likewise must passe under the selfe same Censors, and all this, least those poore conscientious souls (which they call Mechanicall and Puritani­call Ʋulgars) should get so much as lamp-light to guide them­selves, and to discover their mis-leaders. Thus had these men like those Gileadites at Jordan, Jud 12.5. ver. 16. taken all the chiefe passages of knowledge, so that whatsoever man or paper, book or Minist­er, had not pronounced their Shibboleth aright, he should have bin crushed, or suppressed in the birth.

4. Yea higher yet, because some Puritanicall Ministers (I speake in their Dialect) had an art of preaching and pestring in their very prayers, before and after Sermon; therefore a course is taken, that they must confine themselves in the Pulpit before Sermon, to a certaine Canonicall Sceleton, that is layd downe in one of their illegall Canons, in which (me thinkes) the Mi­nister doth profer and promise the people fairly concerning prayer, but is hardly so good as his word to the end, and after Sermon they concluded with certain Collects at the Commu­nion Table.

5. Nay once more, to shew you the Superlative depth and blacknes of this darknes, some have bin forbidden and checkt (if not punished) for using of conceived prayer in their Families, and because they did not there bind themselvs to the Common prayer book only. Judge ye Brethren, whether we were not a­bout to be shut up under darknes as bad as Aegyptian. Did I say as bad? nay ours was worse in a double respect,

1. First, Aegypts darknes was Corporall and Outward, but Eng­lands was Spirituall and Mentall, which is an immediate and certain fore-runner of darknes eternall. Isa. 27.11. It is a people of no under­standing, therfore he that made them will not have mercy on them, and he that formed them will shew them no pitty.

2. Aegypts was not Ʋniversall, for all the children of Israel had light in their dwellings.

Ob. So we had some Goshen too among us (may some say) in the worst of those times, some Dioces, Ex 10.23. some Church-men were not so bad as the rest?

An. Brethren, there is a kind of method even in the setting of the Sun, it is dark at Norwich and London, and there awayes, be­fore [Page 36]it is night at Sarum, Exon and Launceston; because those former Counties are more Esterly; but the same blacke cloud was comming apace over all the rest, though they were not wholy and actually over-whelmed. The month, nay the very day was set, for a generall Ecclipse, yea for an extirpation of all those lights in the Land which should have stucke at that horrid Oath. November the second, last yeare, one thousand six hundred and fourty, then, then was the time when the great Curefue-bell should have bin rung out for covering of fires, and putting out of Candles, in every County, City, Towne and Parish throughout the Kingdome. Thus was our plague of Darknes, the worst indeed of all the nine.

And yet the Removall or Remedy of this also, do our eyes be­hold; for there is an Order now come from the House of Com­mons, both for setting up of Weekly Lectures by the Parishoners, and for after-noon preaching where there is none; so that, if we will, light may now shine out of darknes, and that so brightly, that the darknes may not be able to comprehend it.

The 10^th and last was, 1 that Death of their First-born.

And it came to passe that at mid-night the Lordsmote all the First­borne in the Land of Aegypt, Exod. 12.29. from the First-borne of Pharaoh that sate on his throne, ver. 30. unto the first-borne of the Captive that was in the Dungeon, and all the first-borne of Cattell.

This I must Paralell with our late troubles in the North, 3 with that warre against our Brethren of Scotland. True, there is a difference in this, that in Aegypt there was not an house in which there was not one dead by that plague; in England and Scotland, not many have dyed by this warre. But for that dif­ference, blessed be the over-ruling hand of our good God, no thanke to those Incendiaries, for could they have obtained their purpose, 'tis more then probable, that the death of one of every house (in this Island) would not have served the turn, but ra­ther that there would scarcely have bin one of an house left a­live in many Families of the two Kingdoms. Therefore thats no great difference. But the Paralell doth hold in divers re­spects, as,

1. Exod. 12. v. 29. First, that Aegypts plague was at midnight; so this warr was so contrived, as to come upon us in the depth of our palpa­ble [Page 37] Aegyptian darknesse, of which before. First, the eye of knowledge should have bin put out amongst us, and then Sampson-like, we had bin fit to grind in their Mill, or ra­ther (as he) to have pulled downe the house upon our owne heads.

2. In Aegypt, that plague was the last of the tenne, yea, it was an immediate cause and fore-runner of Israels free­dome and Deliverance from their intollerable taske masters. He smote also all the first-borne in the land; Ps. 105.36, 37. the chiefe of all their strength. And then immediately, he brought them forth with silver and gold, and there was not one feeble person among their tribes.

3. So, it is our hope Bretheren (for Removall) that the good God will make that Northerne warre, the conclusion of all these our plagues, yea and an occasion or cause of our greater strengthning and enrichment. Judg. 14.14. We see that there is some meate come out of the eater, and out of the strong there is come some sweetnesse already. Perfect thou ô Lord the thing which thou hast begunne amongst us. So much touching Removall.

The third branch of Deliverance (which we gather by looking upon our evills felt or feared) it was called Prevention.

It is a great mercy to a sick man to have the paine and pe­rill of his disease stopped, it is a greater, to have his malady quite Removed, but for a person to be kept and preserved safe from all touch of a disease that was neere him, to be bles­sed with a Prevention of the plague that was next doore, this is a mercy above many. And therefore this third branch is both higher and greater then both the former; and yet it is lesse valued generally then either of those. For those pla­gues which are Stopped or Removed from a Nation, they were present and actuall: but that mischiefe which is pre­vented and kept off, is at most (in respect of our appre­hension) but a possible and future evill, and therefore we are lesse sensible of this (though greater) evill. In short, that bitternesse which we have felt, we know by sence to be bitter, whereas much more, being escaped by us, because [Page 38]escaped may seeme lesse. Hence it is that the Lord doth loose much prayse and glory for this sort of mercy. Nabal (we know) did returne but little thanks, and lesse requi­tall to David for the safe guarding of his Shepheards in Car­mel; 1 Sam. 25.10. the reason was, because the good done to him by Da­vid, was a Prevention, he did preserve the men, and flocks from danger, so that the chutle felt no evill, and therefore did value the curtisie as nothing: So is it twixt us and God, we give him little prayse for great mercy, if it be bestow­ed upon us in a Prevention, whereas should the Lord have suffered those evills (now prevented) to have come upon us in part, and then had taken them off againe, we should have given him greater prayse for a lesser favour.

But here you may aske me, Quest. what means can we use, or what may we doe to see and value this branch of mercy which you call Prevention, because mischiefes kept off did never come within kenne?

Though those evills which have bin prevented never came in kenne of dull and short-sighted eyes, Answ. yet (let me tell you, that) every holy, wise and gratefull Seer, might and did perceive them to be many and grievous. And that I may quic­ken those shorter sights, give me leave to lend them some few perspective or spectacle glasses, to quicken and strengthen their apprehensions.

First, then see what a black Northerne cloud of warre and ruine did hang over our heads of late, though it pleased the God of peace to blow it beyond us, so that it did not breake and fall upon this Island. What head can guesse, what heart can bewaile sufficiently, the probable end and issue of those intestine commotions? utter destruction of one Kingdome (who knowes which?) was the best issue that could in like­lyhood be hoped. But of this I have spoken before.

2^d. Prevention is of Treasons, more then one, yea since the sitting of this Parliament.

1. One in England; who can be ignorant thereof? a plot it seemes it was both against that highest Councell, and the whole Kingdome, the lesse we doe know of it, the greater (in my judgement) and the deeper should it be thought. [Page 39]Sure I am, of these two things in print, First, that some of the plotters are fled, and pursued by Proclamation, a Natio­nall Hue and Cry is gone after them. Secondly, the Pre­amble, to that thrice worthy Protestation doth declare how some endeavours had bin used to bring the English Army into a misconstruction of the present Parliament. The Prevention of this Treason, because as yet some what unknown to us, may deserve the more of our prayses and prayers.

2. And another in Scotland too, as doth appeare by their proceedings in that Kingdome.

3. Prevention is of a Tyranicall Arbitrary governement. That some did attempt this is too too evident by many argu­ments. The Preface to the Protestation, the late Extra­judiciall opinions, the strange Arbitrary proceedings in Courts suppressed, and finally the just censure and execution of that trayterous Earle; doe all manifest the same thing. Brethren, these Arbitrary men are the persons which would have made the whole body Politi (que), like a child sick of the Rickets; The Rickets is a disease in Children, which cau­seth an extraordinary growth, or rather swelling, in the up­per parts of the body toward the head, but the lower mem­bers all the while doe pine, languish, and waste away: and therefore 'tis not so much a naturall nutrition, as an un­naturall corruption of the whole body. Let us conclude our prayses for this Prevention, with those verses of David. Ps. 18.48. He delivereth me from mine enemies, yea thou liftest me up above those that rise up against me: ver. 49. thou hast delivered me from the violent man. Therefore will I give thanks unto thee (ô Lord) among the heathen; and sing prayses unto thy name.

4^th. Prevention, is of Superstition and Popery.

No, no, saith many a man, Ob. I cannot be so weake as to con­ceive that they could have brought in Popery, nor so unchari­table as to thinke that they would have done it?

Because this doubt or Objection is somewhat Common, Sol. and that the contrary opinion is thought to be but the evill sur­mizings and uncharitable jealousie of some puritanicall spi­rits, I shall therefore spend some time to answer it. But first let me premise a Caution.

Brethren, Caution. there are some certaine sorts of persons which will not, which must not take an answer, and be convinced of this poynt, that the innovating guilty faction would have brought in Popery. As

First, 1 all your Delinquents, that have had a finger in the pye, your guilty persons that are the foremost parties in the case, these must not beleeve this, nor be convinced.

Secondly, 2 all their Dependents too, that doe any way hang upon the guilty faction, or have neere relations unto them. You must also give these men leave to be hard of beliefe in this point.

Thirdly, 3 (yea) and all others which in their Sermons and discourses, by their pennes, purses, or otherwise, have en­gaged themselves against the Scots (perhaps) or for the late innovations, and illegall impositions. All these, and all the rest of the like kinde, must not see Reason or ground, why any one should thinke that they could or would have brought in Popery. But for others, which are innocent, free, and ingenious, if they make this question, now I answer them.

And first, let me speake to that part of the Objection, that they could not have brought in Popery.

1. True it is, if we looke upon our Soveraigne, we have a gratious, orthodox, fixed, protestant Majesty. As appeareth, not only by his constant firmenesse, when he was in Spaine (the Shop of Popery) but by his Royall promises, Vow, Oath and practice ever since he swayed the Scepter. And in this respect, we must presume and conclude that they could never have brought it in.

2. But yet when I looke upon the nature of the Popish Religion, with what wiles and violence it makes it's way where once it enters, how it marcheth over Crownes and Scepters, and swimmes to it's owne end, through all sorts of bloud. And when I call to mind the strange prevalency and power of some, in passing the late Oath and Canons, to the prejudice of the King and Kingdome, then I am farre from the peremptorinesse of those which doe so boldly affirme that they could never have brought in Popery. So much for the [could not.]

[Page 41]2. But for that other part of the Objection, touching the will and intention of that party, that they would not have done it; (pardon) I cannot be so Ʋncharitable, Blinde or Ʋndu­tifull, as not to think that they would have brought it in.

First, not so Ʋncharitable; namely, to those many Orthodox, 1 able, holy judgements, which are cleare and strong of this opini­on. True, twas thought by some godly and judicious ones at first, that Arminianisme was the only aime and end of the Innovatours, but they did soone out-shoot this marke, and so shewed that that heresie was but their stalking-horse. Next, it was guessed they did drive at Lutheranisme, but at last it was both seen and felt, that nothing lesse then flat Popery (perhaps French Popery indeed) could terminate their desires. I can­not therefore be so Ʋncharitable to such considerable judge­ments as to thinke that they Would not have brought it in. And indeed this alone (in my judgement) is true Charity, if a man be so charitable as that withall he may keepe the truth; for there is a kind of Crudelis miscricordia, as the wise man saith in another sence, The tender mercies of the wicked are cruell, that is, when men will be so charitable to persons, that they be­come cruell to Reformation and Justice. Thus I cannot be so Ʋn­charitable.

Nor can I be so Blind, 2 as to thinke that Popery was not their maine designe and desire. Brethren, will ye, shall we believe our owne eyes and eares in the businesse? then consider what things we have (or might have) seen this way to confirme us? What Popish Discourses, Pamphlets, Sermons and Practises have passed the Presse and Pulpit with licence. In short, consider with your selves, but these two particulars.

1. In Doctrine, what Innovations directly contrary to the Ancient, Venerable Protestant Truthes? Take a sip or two. First, the Pope wont to be Antichrist, but now our new Prea­chers and Printers, will tell us that 'tis no such matter. No, now if we will have an Anti-christ we must goe seek him amongst Jewes and Mahumetans. Againe, the Church of Rome was wont amongst Protestants to be accounted the Scarlet-Whore and mysticall Babylon; but now marriage hath made her ho­nest, and she is become in a sence a true Church. What shall [Page 42]I speake of published Popery in points of Justification, Free-will, Merit, Sacraments, &c. yea by some Innovatours, both the name and parts of the Masse are received.

2. So in Worship, what grossnesse of late about Altars, Priests and Sacrifice in a sence? what Images, Pictures, Duckings, Basins, Candle-sticks and the like? Brethren, what shall I say? I should tire your patience, my selfe, the time, to follow these wilely and wicked chased Foxes; but my comfort is, that I doe speake to them which are Christians, Protestants, reaso­nable living Creatures, which have eyes and ears of their own, to reade and heare, and these may informe you sufficiently of this truth. But for brevities sake, if any desire to see more, I shall direct him to these two helps for satisfaction.

1. First, the severall Petitions, Charges, Accusations, Arti­cles put into the Parliament against the severall Innovators.

2. And next, the Censures of them, for the same, as they have bin and shall be found guilty.

Ob. But suppose some few of the Innovators did drive at flat Popery, yet we cannot but thinke that many others of them had not so grosse an ayme?

Sol. There was no good trusting of them, He that will lye will steale (we say) and he that will steale a pinne, will much more steale a pound. Suppose some of the hindmost hunters did not so clearly see the game; suppose some of the lower and lesser wheeles of the frame, did not aime at the flat, full and grosse lumpe of Popery, perhaps that was too big for some of their consciences to swallow it whole at first: but suppose that the lump had bin divided into bits, morsels and pils, which should have bin sized to their severall throats, then I doubt much whi­ther they would have stuck to take it downe. Nay, we know that they had generally let down many morsels already, and 'tis harder to resist the degrees, then it was to with-stand the be­ginnings of Idolatry. Therfore I cannot be so Blind, as to think they Would not.

3. Finally, neither can I be so Ʋndutifull as to thinke it, Ʋn­dutifull to that High and Honourable Assembly. Doth not this Blessed Parliament know as well as we, what was the ayme of that Innovating faction? and they tell us in their Preamble to [Page 43]the Protestation, of late, bold, frequent designes, practised to un­dermine the true reformed, Protestant Religion. Also that divers Innovations and Superstitions have been brought into the Church. And in another late Declaration, they doe order, to abolish and take away Crucifixes, scandalous Pictures, Images of the Virgine, &c. and divers other Innovations, in, or about the worship of God. These and the like Declarations and Orders of theirs, I cannot but in duty believe and subscribe unto them, as argu­ments convincing us of the truth of this point in hand: so that I shall now conclude this whole Discourse with those words of the Apostle—If any man be ignorant, let him be ignorant. 1 Cor. 14.38. So much touching Prevention, of Warrs, Treasons, Tyranny, Po­pery. That was the third Branch, and the last of those which we gathered by looking upon the evils felt or feared.

The following Branches of our Deliverance did arise from the Consideration of that Good which we now have and hope for. And so

The fourth Head of this mercifull Deliverance is CONTINUANCE.

I meane, an intire Continuance of all that good which we did enjoy, but were upon the very nick of loosing it. We say in our common Proverbe, That a penny well saved is so much got­ten, and is it not so in mercies? A mercy continued is as much as if it were new given us. We say of Gods providence, that Sustentutio est quasi continua creatio, The Lords preservation of his creatures is as it were a new creation of them daily.

Now Brethren, how many mercies have we yet still conti­nued unto us which we did give over for a few months since for lost and desperate? as to give an instance or two.

1. First, concerning our painfull and conscientious Ministers. How much mony (think we) might have bin collected in Eng­land, throughout all Congregations about a yeare and quarter since, to have bought the certain Continuance of all godly Pa­stours amongst their people but till now? doubtlesse there would much more have bin given then hath bin paid for Subsi­dies and Pole-mony, since the beginning of this Parliament, and yet how whinching were many in those payments? And [Page 44]how few do consider this to be so great a favour? O remem­ber, and go home musing upon this gracious Continuance. Think with your selves, and say to your friends and children. O what invaluable goodnesse is this, that the voyce of the Turtle (in­stead of the shreeking of Zim Ohim) is yet heard in our Land? the Bels of Aaron (and not the Hawksbels) doe still ring in our cares? Blessing and praise be to the Lord who alone doth wondrous things. Ps. 136. v. 4. Brethren, I would have you that are hea­rers to look upon all your conscientious Ministers (those which you think, nor could, nor would have taken that oath) as upon men raised up from the dead and come out of their graves again; and therfore me thinks you should hearken to them with fresh and double attention. You know what Dives said to Abraham in the Parable, Luk. 16.30. Nay, father Abraham: but if one went unto my Brethren from the dead, they will repent. Let us not be worse then Dives his Brethren: but let us look upon and hearken to all such Ministers as Messengers twise given us, sent from the dead, and as preaching rather out of Coffins then Pulpits.

But here is a main cause of our generall insensiblenes of this mercy, because our Shepheards were not utterly, actually and lo­cally removed and gon from us, therfore we can scarce believe and conceive that they were certainly going?

But to remove that deceit of heart, consider these particu­lars.

1. First, that some were utterly and actually already gone and driven out; and this both East and West can too truly te­stifie. Looke Eastward into Holland, and how many of our choyce and extraordinary Teachers were driven thither, and durst not shew their heads here (untill this Parliament) for fear of Prisons and Pursevants? and all for scrupling at a few Cere­monies, confessed by the Innovators themselves to be indiffe­rent? Look but upon the books of those Ministers, which they have sent over since their banishment: Looke upon their Ser­mons and services done for us, besides the damnage to cloathing occasioned by their departure, and then you cannot but ac­knowledge that many of our choise Ministers, were driven a­way actually into the East to our great damnage. But the West can tell us of a farre greater number, now wandring in the De­serts [Page 45]of America. One man of God is a precious Jewell in a Kingdome, and may doe much for the publick safety and Re­formation of a whole Land in time of need, as we see in Elijah and Elisha; 2 Kin. 2.12. what a losse is it then to one poore Island to have scores of such Chariots and Horse-men, driven away at a clap?

2. Others, if not quite gone, yet were going apace. How many honest Kenites were packing up their Fardels? 1 Sam. 15. v. 6. how ma­ny powerfull Pastours in England were just now upon the hi­ding point? Some for Ceremonies, others for faithfullnesse in their Ministry, were fain to fly from chamber to chamber to hide themselves. These beginnings of Ministers banishment, may ensure and convince us sufficiently, that the Continuance of those that remain is a mercy, yea a favour Superlative.

Secondly, 2 and as of Ministers, so for the continuance of all other Spirituall, and Nationall good things which (I say again) stood a tiptoe, and were (as it were) upon the wing, they are all new given unto us. We may say of them all, as the fa­ther of his returning Prodigall, Lu. 15. v. 24. They were dying and are alive againe, they were losing and are found. Hast thou an estate of Lands or houses, goe home and new date thy leases, let them all run from the yeare 1640. I say againe, One thousand Six hundred and fourty, for then was thy tearme renewed; I mean, that very yeare might thy lands have been Aceldama, the stage of warres, and thine houses fewell for wilde-fire. In a word, hast thou but a wife, children, yea a life of thine owne to lose: I tell thee (man) all these are new given thee too, in the same yeare 1640. And therefore as the Lord by Moses said to Is­rael concerning the Moneth Abib: Exod. 12. v. [...]. This moneth shall be unto you the beginning of moneths, it shall be the first moneth of the yeare to you. So may I say of this very yeare unto us all, and espe­cially to Ministers of the moneth November, in this parti­cular, that this deserves to be accounted the beginning of our yeares and moneths. In a word, in them we received our se­cond first being. Consider therefore (to close this point) how all our old good things are now become new.

5. Head of this Deliverance, we called Addition, or Increase.

The present great worke of Mercy is so full of rich parti­culars, that 'tis like a speciall messe of meat, which we may turne againe and againe, and still find in it another choise or delicate morsell; and therefore though we have heard of Stop­page, Removall, Prevention, and Continuance, already; yet there is a fifth list [of Additions] now to be spread before your eyes. In setting them forth I may chance to touch upon some instances or particulars which have been named before, but if I doe, it shall be under another Notion, and to a different end.

How common an objection is it (especially amongst Atheists and Delinquents) that they see no such great things already done for us by this present Parliament, Object. as some over-working heads doe seeme to intimate?

I answer (first) to the Persons, Sol. perhaps those men doe look through the wrong end of the Perspectiveglasse, 1 and then great things may seem very little unto them. Perhaps their Organ is vitiated, their judgement is corrupted, and then they put bitter for sweet, and sweet for bitter.

But (secondly) to the point it self I answer, 2 he that hath the heart of a Protestant, the mind of a good Subject, or the eyes of a reasonable Creature, and doth not wincke with those eyes that he might not see, he must both see and say, that the Lord hath done many great things for us already, for which we have cause to rejoyce. If any man ask me for an exact Enumeration of them? I answer as he—Oceani fluctus me numerare jubes—In Scripture phrase; they are more then J am able to expresse, I must give them in by heaps.

We heard before of a Paralell to all the ten plagues of Aegypt; but what if I should now shew a Catalogue of great works of this Parliament, out-stripping, yea doubling that number? I will not over-lay your attentions before hand with a promise of prolixity, but let us observe some famous particulars done al­ready, and those for the Glory of our God, the perpetuall Honor of our dread Soveraigne, and the lasting praise of this Parliament.

1. The first observable Addition must be that Act for the Con­firmation of the Treaty of Pacification.

I cannot but set it in the fore-front of my catalogue, as the first lincke in this golden chaine, and the basis of all the rest of our late mercies. The whole Act is true, 'tis large, but to me so much the sweeter; let him that can (for me) reade it over with dry eyes, (I meane, for joy: for) I thinke that Act is looked upon by diverse sorts of men, as was the foun­dation of the second Temple among the Jewes. 'Tis said that Many wept with a loud voyce, and many shouted aloud for joy. Ezr. 3.11, 12. So, doubtlesse, all that wish well to our Zion and Jerusalem, to Church and State, they cannot but rejoyce in reading thereof: but as many as are contrary-minded, (like enough) doe repine and howle in secret, to see so blessed a close of so perilous a businesse. Brethren, let me commend the se­rious reading or hearing of that Act, to every judicious and fit Protestant and Subject now present, and also (if they please) to all those which have bin so loud, fierce and active heretofore, against our Bretheren of Scotland, Oh let these latter reade, blush, repent, and change their minds, with shame and sorrow: but the former, let them be confirmed and lifted up in their holy, loyall intentions and proceedings.

The substance of the whole Act, or Statute, may be reduced to these three heads.

First, 1 there are (I doe not trifle away holy time about secular things) the Commissions upon which that treaty at Rippon was grounded. As oft as I reade them over, and doe looke upon the names of the Commissioners of both sides; so often (me thinks) there commeth into my minde, the trans­action and transactors of that businesse, betwixt the Israelites, Josh. 22.10, 11, 12 &c. and those other two tribes and halfe, beyond Jordan, it was concerning an Altar of Testimony which these latter had builded. Great danger there was at first of a bloudy, Reli­gious-civill warre, but afterwards, by the prudence of the Commissioners on both sides, they rightly understanding each others meaning, all is concluded in a firmer peace then be­fore, the bone is stronger after setting, then it was before the dislocation; and the Altar is called [Ed.] a witnesse: [Page 48]Some thinks we may write the word [Ed. a witnesse] upon every ensigne, gunne, speare and sword, that hath bin lifted up on either side, in those late Northerne expeditions; and each weapon may be kept as a testimony of the Lords mercy, our Soveraigns goodnesse, the Parliaments wisdome, and the Com­missioners noble service on both sides.

Secondly, There is the Act it selfe, all the Demands, De­sires, Articles, with their severall Grants, Answers and Con­clusions, Prov. 25. v. 11. like apples of gold, in studds of silver; and all this is closed and crowned, Psal 46. v. 8. with a day of publique thankesgiving. Let us adde those words of the Psalmist, Come, behold the works of the Lord, what desolations he hath made in the earth. In other Kingdomes desolations: ver. 9. but in ours, He maketh warres to cease, he breaketh the bow, and cutteth the speare in sunder, ver. 11. he burneth the Chariot in the fire. The Lord of hosts is with us, the God of Jacob is our refuge, Selah.

Thirdly, There is the Act of Oblivion, a dramme of Lethe, to close up all, that so all Acts and Monuments of hostility, may be buried in everlasting forgetfullnesse.

2. Addition or messe of Deliverance (already served in un­to us) is that Declaration of the Commons in Parliament last September, containing these foure heads.

1. For removing the Communion table, taking away the Railes, levelling of Chancells, &c. 2. For abolishing of Crucifixes, Scandalous pictures of Persons of the Trinity, Images of the Virgin, taking away of Tapers, Candlestickes, Basons, &c. 3. Against Corporall bowing, both at the name (Jesus) and towards the East. 4. For Sanctification of the Sabbath, &c. I am forced by the generall neglect and con­tempt of this Declaration to make it my next Addition, though it be in time one of the last. I have but two things breefely to shew in this poynt.

1. Gods great goodnesse to us, in granting such an Order.

2. Our vile and base unthankfulnesse shewed to him, in the entertainement thereof.

First, this Declaration was a great mercy: for some of the things there to be removed, were a part of our late Inno­vations, they have bin some of the rocks and sands, which [Page 49]have wracked multitudes of our conscientious and powerfull Ministers. In short, are they not (at least some of them) maine grounds of Papists hopes, and other Protestants des­paires, touching communion with us? and yet lo, now (by this Declaration) a price is put into our hands, to re­move this rocke, and to take away these sands, to cause other reformed Churches to hope, and the Romish to despaire, of our returne towards them, and is not this a precious ad­vantage? a wonderfull favour? especially if we consider how strongly those superfluities of our Religion were back'd of late. Why, they were the rising Ceremonies, the very roade to preferment from some; he that could but fill his hands, yea his Church, with these, was by them made a Priest of the High places: and now to have such things abolished and downed by Authority from Parliament, yea, to have but free permission from all the Commonalty of the Kingdome to doe it, I say, 'tis a thing which for a while since was incredible.

2. But now how is this golden opportunity improved? Brethren, it doth even sicken my body, and sadden my spi­rit, to observe how dully, nay how contemptuously this mercy of God, and goodnesse of that Honourable House is entertained amongst us, amongst us I say againe. Some god­ly forward Parishes indeed there are in this place; but I speake onely of the guilty. Hath the Lord placed this City in the midst of our County, as a Beacon upon an hill, yea, as the Center, heart and head of the West, and shall this beacon not blaze by it's example, in every part, when there is ho­ly, loyall, refining fire put into it, by so great Authority? nay, shall this heart and head of the West (in great part) convay nothing but dullnesse and drowsinesse to that whole body? In a word, are we the Redeemed people, the Mayden City, faithfull for ever to our King, and doe many of us now thus requite the Lord that preserved us? Are, or can they be thus unthankefull to the King of Kings, in this great trust and service? Oh let all whom this concernes immediately, and all others who may have any hand in it more remotely, let them all take home these words of a grieved Minister, [Page 50]with shame and sorrow, yea let them goe home and sinne no longer.

But you will say, you must first answer our doubts and Ob­jections, before you presse thus vehemently upon our conscien­ces and affections; and these our Objections are many.

1. Obiect. 1 Is, touching the Authority of this Declaration, it came not (say they) from both Houses, and therefore is no con­strayning Law?

I answer severally to both parts of the Obiection.

First, Answ. 1 Suppose that it came not from both Houses, yet 1. Ye need not doubt but that there is Authority in it suffi­cient, to beare out every man in the exact execution of that Order against any one that shall oppose him: and the truth of this Answer I beleeve the vilest caviller durst not to que­stion. 2. The House of Commons (which some doe ig­norantly or basely nick-name the Lower-House) they are our selves, we in them (in this sence) and they in us: so that we may say touching this self-nesse, as the Tribe of Judah said to David, they are (as it were) neere of kinne to us, I meane, that as our Votes were in their Elections: so 'tis fit that our Wills should be bound up in their In­junctions and Declarations. 3. And where is he that durst to sow a jealous or evill surmise of disagreement be­twixt the two Houses of Parliament, concerning their In­junctions?

To that other clause, Answ. 2 that denyeth this Declaration to have any Constraining power. I answer,

First, And is it come to that now, that we doe need force and constraint to make us reforme things amisse? I had thought for a yeere agoe, that bare permission and liberty to remove such things as these, would have beene a sufficient inducement unto us all. Little, little, did I then dreame that Protestants, would have needed compulsion to such a reforming worke as this. 2. But however, know this, ye that slight this Declaration, as an Arrow without an head, know (I say) that ye are like to feele a penalty for your neg­lect. You which are resolved (it seemes) to try the power and authority of that Honourable Assembly, and will needs [Page 51]see what they can doe: let me warne you, that there may be such a sting in the end of this your contempt, upon Certificate thereof, as may pierce thorow your beloved estates, even in this world, besides that other sting of Conscience which may for ever goare you in another world, for scorning such an op­portunity of Reformation.

Scruples of Conscience are pretended. Obiect. 2 We stick in Conscience (say they) concerning some of these particulars, whether it be lawfull and fit by Gods word to abolish them?

And have you more wisedome to judge of such Scruples or more Conscience to sticke at them, then hath that great, Answ. 1 grave, religious Assembly, which have enjoyned this aboli­tion? or then all the reformed Churches in the world, which have long since abolished those remainders as Super­stitious and Popish? 'Tis well, if that Conscience of yours doth also stick at other things which are notoriously abho­minable, doe you also sticke at oathes, at Sabbath breaking, and at Usury? 'tis well if you doe. But (my Brethren) com­monly these mens Consciences are true taper-wax (as we say) that is, if they are small and straight at this end, then ordina­rily they are very broad at the other end.

But to descend to particulars. Answ. 2 Where is it I pray you that your Consciences doe stick so tenderly? what,

1. Is it at removing the Communion Table, taking away the Railes, and Levelling the Chancells, &c. All these things are but Innovations and Superstitious attendants of tran- and con­substantiation, of which I could shew you the whole pe­digree: but this in short, and to our purpose. First, for­scoth, the Chancells must be separated from the body of the Church, and so be made a More holy place, for the seating and burialls of more sacred persons, for the Clergy only. Next, the Table was brought up to them, as belonging most properly to the Priests. Then, let them alone for Mounting, Al­taring, Railing, Crucifixes, Bowing, and at last there is made up a Sacrifice, to sort with the Priest and the Altar. And doe your consciences scruple to remove these things?

2. Or is it at taking away of Crucifixes, scandalous pi­ctures, &c. Of Tapers, Candlesticks, Basons, that you stick? [Page 52]These are attendants and promoters of the Masse, they are against the Second Commandement, and are abolished in other reformed Churches.

3. Or cannot you find in your Consciences to forbeare bowing, what, towards the East? I answer, that is Will-worship forbidden in the second Commandement, and it is too well like unto that which is called the greater abhomina­tion by God to Ezekiel. Ezek. 8.15, 16 Or what else? is it corporall bowing at the name [Jesus?] Yes, here is the Scruple. And why? because forsooth the Scripture commands it that at the name of (Jesus) every knee should bow, Phil 2.10. &c. I answer the Text from the Text: for in that verse (as they reade it) I find a Mis-Englishing, a Mis-sencing, and an Absurdity. 1. A Mis-Englishing: for how comes the word [ [...]] in the Originall, to be translated [at?] whereas it doth properly signifie [in] and is so rendred in other places. But you will say [in] and [at] are both one? Then 'tis both one to say in that place of Mathew Lord, Mat. 7. v. 22. Lord, have we not pro­phesied [at] thy name, and [at] thy name cast out Divels, &c. 2. There is a Mis-Sencing of that word [name,] the name of Jesus: for who knowes not that in Scripture by the names of God, or of any person of the Trinity, is commonly meant their essence. Brethren, you can all say the Lords prayer, what is meant there by hallowing of Gods [name?] You can also say the Ten Commandements, what is meant in the third, by taking Gods [name] in vaine? But 3. There is also an Absurdity, in their reading of that verse of S. Paul: for what knees have Angels (good and evill?) how can Birds, Beasts and Fishes, bow the knee corporally? And there­fore some of the wisest of that tribe of Word-worshippers, have given over this text as improper for their purpose, and doe fly to an ancient and laudible custome to hold by? To which I answer, 1. Antiquity without verity is but an in­veterate error. 2. And this being but a humane invention, how can it be true, and pure worship? That's enough to satisfy your Consciences. And now the same staffe is in my hand, yea, let me presse it upon your Consciences (if they are so tender) and charge you to give over your unwarran­table, [Page 53]devised and partiall worship of God. I call it partiall, both because it seemes to give more honour to the second Per­son then to the rest, and in the second Person it bestowes more worship upon one name of his then upon another. Thus (as I conceive) all colourable Objections and Pretences are quite blowne off. But now, are these orders obeyed? is all this done? No, but this Order, though according to the expresse Word of God, though comming from so Honourable and Blessed a Court, though pressed so earnestly with Reasons and Scripture by our faithfull Pastours, yet this Order (I say still) is neglected, in most Churches wholly, in others partially, e­ven in despight of God, Governours and Ministers. The Pi­ctures in the windows, do still out-face us in our Pulpits. The Railes or Tables, stand as they did, and the bowings are continued. Is this our requitall to the Lord for late Deliveran­ces? Is this our forwardnesse to Reformation so long desired? What? hath God stopped so many bloody issues? hath he re­mooved so many Aegyptian plagues? Hath he prevented so much Treason in both Kingdomes? and is this our fruit, our Requitall for all these wonders? Cannot we yet finde in our hearts to pull down a scandalous Puppet, to breake an Idoll, or to give over a superstition for his sake, yea, and that even then when we have Authority on our side? O stubborne, ingrate­full, uncapable Nation, a people I had almost said incurable! Sure I am that many amongst us doe hate to be reformed. What can I say more, but only to sly and cry to the Lord for his par­don and assistance? O thou the just and jealous God that visitest the iniquities of Idolatrous Parents upon their children to the third and fourth generations, pardon this great sinne unto us, and our posterity, and lay it not to our charge in the day when thou shalt visit our sinnes upon us, neither let it hinder good things from us, &c. Brethren, let me speake freely, there is not any one thing that doth make me so much to feare what will be the issue of the present good worke of mercy, and to doubt least this faire weather may be over-cast againe with bloudy showers, then doth this Epidemicall generall back­wardnesse, to take the opportunities and execute the Orders which are sent downe for Reformation. Turn we sadly to that [Page 54]place of Ezekiell. Eze 24, 12, 13, 14. She hath wearied her selfe with lies, and her great scum went not forth out of her: Her scum shall be in the fire. In thy filthinesse is lewdnesse, because J have purged thee and thou wast not purged, thou shalt not be purged from thy filthinesse any more, till I have caused my fury to rest upon thee. I the Lord have spoken it, it shall come to passe, and I will do it, I will not goe backe, neither will I spare, neither will I re­pent. Let me apply these words to the present times, yea to this Kingdome, Country, City, in respect of divers Parishes and persons, Because I have purged thee and thou wast not purged, that is, I have offered unto thee (may the Lord say) many faire, lawfull Opportunities and Advantages of Reforming, As 1. I have given thee liberty and incouragement to enter into a sa­cred Obligation and Protestation against Popery, but thou hast not accepted it in one Parish of twenty through the Ringdom. 2. I have given thee an Order for due Observation of the Sab­bath, but generally thou hast not spread nor read it. 3. I have sent to thee a Declaration, in which I gave thee authority to take downe Crucifixes, &c. but there they stand to this day. Thus thou wast not purged. And therfore (may God say) Now thou shalt not be purged from thy filthinesse any more, till I have caused my fury to rest upon thee. Go drinke and be drunken, and spue and fall and rise no more. Go take your bellies full of Images and Altars, and Cringings, and Masse and all. Let your belo­ved nest-eggs hatch and bring forth Cockatrises, let your dar­ling relicts and decoi-ducks bring in the whole swarm and flock of Idols and Idolathites after them. Farewell England, incor­rigible England. And now let me goe try the naked Indians and barbarous Blackamoores, whether or no they will prove so rebellious as thou, after so much meanes, goodnesse and pati­ence. So much touching the Declaration.

And thus by my largenesse in these two Branches of Additi­ons, you may guesse how much time all the rest of these, twise ten particulars might take up; but I must therfore contract my very contractions, and am resolved to do with the rest, as they use to doe at your sumptuous over-flowing Feasts and Ban­quets, they put two Phesants in a dish, and doe serve in double sweet-meats for every guest: So shall I serve in the rest of [Page 55]these Additions, even by clusters, by pairs and couples, and those very succinctly too. We have had one paire already, viz. 1. The Act for confirmation of the Treaty, &c. 2. The late De­claration.

2^d. Paire let be those two Acts of Parliament concerning Parliaments.

1. One for a Trienniall Parliament. 2. The other for the Continuance of the present Parliament. These two mercies are too good and great, to be served in, in one dish, and yet thus I am forced to contract. Brethren, the former of these [A Trienniall Parliament] I do look upon it as the poole of Bethes­da; There an Angell came downe at a certaine season, Joh. 5. v. 4. and made the waters compleatly medicinall; so here is a certaine season appointed (by that Act) for the cure of all our Nationall dis­cases. But I may compare the latter Act (for the Continuation of the present Parliament) to that blessed Oyle and Meale of the perishing Widow, which out-lasted all the time of the famin. 1 Kin. 17. v. 14 Or unto the multiplied Oyle of that other poore indebted wi­dow, which continued running till all her Ʋessels were filled, 2 Kin. 4.4, 5, 6. her debts payd, and enough remaining to sustaine her selfe and children. But the dullest Vulgar doth conceive this [Paire] to be a great mercy, Pro. 11.14. Pro. 15.22. Pro 24.6. yea even those which are insensible of spi­rituall favours: I shall therfore conclude it with the words of the wise King, Where no counsell is the people fall; but in the mul­titude of counsellers there is safety. Yea again and againe he saith it.

3^d. Paire (of Additions) are those other two Acts, which have taken away that Pair of Arbitrary Courts, namely

1. The Starr-Chamber, and 2. Next, the High-Commission. With the taking away of the former, another mighty Court is regulated, and with the fall of the latter, all Consistories, like lesser neighbouring trees, or shrubbs are broken downe under it, so farre (it seems) as doth concerne their maine Coercive power: so that this paire is a twin of twins, foure in two. Brethren, this is such a mercy, as that for some months since, we durst not for our Eares to have wished publikely for it, and I thinke, some godly persons amongst us had not the courage (at least they had not the thought) as to begge these great [Page 56]things in their very prayers: but now they are freely cast in up­on them, unbought, unsought and unthought.

(Fourth Paire shall be those other Acts.)

1. Against vexatious Knighthood, and 2. Ship-mony.

A paire of Grievances, which did distresse and compasse us both by Sea and Land, as well in our merchandize as husban­dry. Brethren, we were generally sensible of these pressures, and yet perhaps all our sufferings under them hitherto, might have bin but the beginnings of sorrow in comparison of that which did remaine. O let us then be as generally sensible of their perpetuall Removals.

Fifth Paire or Messe would be two Statutes which are more speciall for some particular Counties and pla­ces above the rest.

The 1. of them for Certainty and Bounds of Forrests.

This is as welcome to divers other Shires, as the 2. Next a­gainst Stannery Incroachments and Oppressions, is well pleasing to us, and our Cornwall. Westerne Neighbour County. You know Brethren (and have felt it) how of late especially, Isa. 1.22. Our West­erne silver (to borrow the words of the Prophet) was become tinne, ver. 25, 26. and our wine was mixed with water. But now it hath pleased God by these Statutes, to purge away our drosse; and to take away our tinne, to restore our Judges as at the first, and our Counsellours, as at the beginning. And thus you have the first five Paires of Additions, all of them (excepting one) are Sta­tutes enacted.

Sixth Paire are,

1. That blessed (though neglected) Protestation, and 2. The Order for due Observing of the Sabbath.

These are a golden paire indeed, and were they so well exe­cuted, as they are wisely and piously ordained, doubtlesse they might proove unto us some of the chiefest master-pieces a­mongst our late blessings. I shall conclude touching these, with the Word of the Lord to Israel, when they had good Com­mandements and spake good words of them, but did not act and practise, Deut. 5.29. O that there were such an heart (in this people) that they would feare me and keepe all my Commandements al­wayes, that it might be well with them and with their children [Page 57]for ever. But 'tis a Proverbe upon the English Law, and we may apply it to our Law-makers in this case, that They have good Wills, but bad Executors, the meaning is, that the will of the Law is just and good, but the Executioners of it are dul and evill: So here, the Will and intention of that Honourable House of Commons in publishing these Orders was good and holy, but many Executors or Executioners of them in the Coun­try are very bad, yea, most ingratefull.

(Seventh Paire.)

Adde next to these, that paire of Orders old and new.

1. One long since, for informing against scandalous and in­sufficient Ministers. Yet not so long since neither, but that (me thinkes) many mens hearts should yet continue aking, for their bloudy cowardise, negligence and unfaithfull dealing in that businesse. 2. The other very lately, it was for setting up of Lectures in every Parish in England and Wales, These two opportunities put together, might have made up a compleate spirituall Nationall mercy. For this indeed is the right end to begin at. 'tis one hinge of Reformation, and of all the rest of our blessings. Psal. 81.13. ver. 16. The Lord might say to us concerning this paire, as he doth to Jsrael in that Psalme, O that my people had hearkened unto me, and Israel had walked in my ways! I should then have fed them with the finest of the wheat; and with hony out of the Rocke should I have satisfied them.

(Eighth Paire are Proclamations.)

1. For the Banishment of Priests and Iesuites, and 2. For the Disarming of Papists. O what a double stabbe were these (if well set home) to all the Popish Faction in England? This would be a two-fold dis-arming to them, even a spirituall and a corporall; yea it might have brought them to such a strait, 1 Sam. 13.6. ver. 19, 10, 21. as Israel was brought into by the Philistins, when both their Smiths and their weapons were taken from them. But these [Wills] too have had bad Executors or Executioners (as it seemes) and therefore here againe I might take up those other verses of the fore-cited Psalme, Heare ô my people, and I will testifie unto thee: Ps. 81.8. ver. 14, 15. O Israel if thou wilt hearken unto me, I should soone have subdued their enemies, and turned my hand against their adversaries. The haters of the Lord should have submitted themselves unto him, but [Page 58]their time should have endured for ever.

For the ninth Paire, let us joyne together,

1. The downing of so many Monopolies by Proclamation, as they came up, and 2. The Command for a publike Thankes­giving; in which all Ministers were required to publish to their people, the loyalty, integrity and faithfullnesse of our Brethren of Scotland, and that all Declarations, Proclamations, Acts, Books, Libels and Pamphlets made against them should be suppressed. Who durst for feare of his life to have prophecied such a thing for a yeare or two agoe? Nay, what Minister soever at that time should have spoken but a charitable word in publike of that people, and of their proceedings, he might have met with enough Captaines, which would have bin ready to deale with him, as Captain Irijah dealt with Jeremiah, He tooke Je­remiah the Prophet, Jer. 37.13. saying, thou fallest away to the Chaldeans. Then Jeremiah said, it is false, But he hearkened not to him, but brought him to the Princes: ver. 14. ver. 15. ver. 16. Wherefore the Princes were wroth with Jeremiah, and smote him, and put him in prison, and cast him into the Dungeon. Then was not this a choyce Ad­dition of mercy? But now how grossely this day of Thankesgi­ving hath bin neglected, we doe all know: But let this satisfie to be said of those neglecters, their forwardnesse to the warre may be sufficiently seen, by their backwardnesse to give thanks for this blessed peace.

(Tenth Paire sinally must be,)

1. The Returne and Release of our innocent sufferers, and 2. In­stead of them, the slight and punishment of the guilty. O the ex­act and wonderfull Justice of the Almighty! To see poor men which were adjudged to severe sufferings and perpetuall exile, yet fetcht home againe and released by publike Votes and Ac­clamations. Nay, and (which doubles the wonder) then, to see some of their Censurers to become Prisoners and exiles in their roome. But I am too narrow in speaking of persons on­ly, here is the wonder of Miracles, to see a whole Nation bani­shed at once, and yet (at last) published loyall and dutifull, in that other Nation whence they were banished, while their e­nemies (meane time) are fame to fly, lye and dye as traiterous Incendiaries. I shall close up this point, and so the whole dou­ble [Page 59]decad with that Proverbe of Salomon, Pro. 21.18. The wicked shall be a ransome for the Righteous, and the transgressor for the Ʋpright. So much be spoken concerning Additions.

The Sixth and last observable head in our Deliverance, I called PROBABILITIES.

This head doth answer somewhat to that third Branch of the former ranke, which we named Prevention; because it doth concerne good things (as that did evils) approaching. And by it I doe understand all Likelyhoods or Grounds of hope for more good and mercy, then we have yet received, either by continuance of old favours, or by the Additions of new ones.

Quest. But you may aske me, What meane you by those more good things, and what are the Grounds of our hopes for them?

Answ. 1. By those [good things] I meane the increase of all the five former Branches in more eminent degrees; as more Stoppage, more Removall, more Prevention, yea longer Continu­ance, and more Additions. But if you would have it in short, I meane a compleate Deliverance and a thorow Reformation.

2. By the Grounds of our hopes, I meane, those topicks or common places of hope, which may be gathered and observed for our incouragement, and these are three; Some we may gather by observing the carriage and condition of the Enemy, others we may gather from the Church, and the third sort from the Lord himselfe and his engagements.

1. Common-place or Ground of our hope of a perfect Delive­rance and compleate Reformation is gathered, Ground 1 by observing the Enemies at this time. And this doth yeeld us divers particulars, as

First, in that the Lord doth Discover and Disgrace the ene­mies of Deliverance and Reformation. Act 8.9. ver. 10. ver. 12. ve. 21, 22. &c. As Simon Magus was dis­covered by Philips preaching, He had used sorcery and bewitched the people of Samaria for a long time, saying that he himselfe was some great one, to whom they all gave heed, but at last he is un­masked, and then his time is but short. 2 Tim. 3.9. This also is the Argu­ment that Saint Paul giveth to Timothy, for the Probability of cutting off those Heretikes of whom he speaketh, But they shall [Page 60]prevaile no further, why? for their folly shall be manifest to all men: So then, when the folly (that is, the wickednesse and witles­nesse) of the enemies are made knowne; when their hypocri­sie, deceipts, malice, &c. doe begin to be discovered, then 'tis very probable that they shall not proceed any further, their market is marred. And is it not so with our Enemies at this time? their vailes, vizards, maskes and periwigs are plucked off, so that men see them in their colours.

Secondly, they are met withall and crossed (even by a Di­vine hand) in all their plots, projects and conspiracies. As the Prophet Elisha directed the King of Israel to meet with the King of Syria in all his stratagems, 2 Kin. 6. v. 8. to ver. 13. Then the King of Syria war­red against Israel and tooke counsell with his servants, saying, in such a place shall be my camp. And the man of God sent unto the King of Israel, saying, Beware that thou passe not such a place, for thither the Syrians are come downe. And the King of Isra­el sent to the place which the man of God told him and warned him of, and saved himselfe there, not once nor twise: Therefore the heart of the King of Syria was sore troubled for this thing, and he called his servants and said unto them, will ye not shew me which of us is for the King of Israel? And one of his servants said, none my Lord, ô King, but Elisha the Prophet, that is in Israel, tel­leth the King of Israel, the words that thou speakest in thy bed-chamber. Now when the bed-chamber counsels of traiterous Enemies doe come abroad, 'tis a signo that they are declining apace. Exod. 14.24. ver. 25. The Aegyptians we know were mirrours of incurable stubbornnesse against the Lord, and yet even they, when they saw that their hoast was troubled, and that their Chariot wheeles were taken off, so that they drave them heavily, even they do con­fesse, 'tis time to flee from the face of Israel, for the Lord fighteth for them against the Aegyptians. And so 'tis reported of those Spaniards that came against England in that Armado in Eighty eight, that seeing the windes, and seas, and all against them, they cryed out that God was turned Lutheran, ô (me thinkes) the present factions of Papists, Anti-Deliverancers and Anti-Reformists, they might as well imagine now, that the Lord God is turned Covenanter and Puritan, I take the word so, as those men doe usually abuse it. Act.14 14. And for mine owne part, af­ter [Page 61]the way which many persons doe call Puritanisme, so desire I to worship the Lord God of my Fathers. But this is a second signe of their tottering, and of our standing up­right.

Thirdly, 3 (which followeth from both the former) they doe grow weaker continually, both in their party, 2 Sam 3. v. 1. and in their spirits. 'Tis said, There was long warre betweene the house of Saul and the house of David: but David waxed stron­ger and stronger, and the house of Saul waxed weaker and weaker. Yea, and in Sauls owne particular case, 1 Sam. 28. v. 15 see how spirit-falne he is, when his destruction approacheth. And Samuel said to Saul, why hast thou disquieted me, to bring me up? And Saul answered, I am sore distressed: for the Philistines make warre against me, and God is departed from me, and answereth me no more, neither by Prophets, nor by dreames: ver. 20. therefore I have called thee that thou mayest make knowne unto me what I shall doe. And after, hearing his doome from the Divell, Then Saul fell straight way all along on the earth, and was sore afraid, be­cause of the words of Samuel, and there was no strength in him.

But you will say, nay, Ob. rather the Enemies now doe grow more desperate and couragious.

No, Answ. there is a vast difference betwixt desperatenesse and valour, though for the first fit they may seeme to be alike. There is great oddes betwixt the playing of Fishes in the pond, and their frisking in the kettle, though both may seeme alike. Desperate attempts are sure badges, both of a con­quered man, and a coward: for though dead men cannot bite, yet dying persons doe bite most deadly. These are grounds of Probability from the Enemies.

But from the Church and the Reforming party, Ground. 2 we may gather Arguments, quite contrary to all these three. For 1. Their Counsells doe prosper, like that of Hushai against Achitophel. And Absalon and all the men of Israel said, 2 Sam. 17. v. 14 the counsell of Hushat the Archite, is better then the counsell of Ahi­tophel; for the Lord had appointed to defeat the counsell of A­hitophel. And 2. They are now more and more Honourable before all tollerable men, as was Joseph, Gen. 41. v 39. comming out of [Page 62]prison, Dan. 6. v. 28. and Daniel out of the den of Lyons. Yea the hand of the Lord is upon them for good, as it was with the same Joseph and Daniel. 3. In short, both their party and their spirits, doe in a comfortable degree, increase and grow con­tinuall, as it was with the house of David before mentio­ned.

3. Ground. 3 Probable ground of Deliverance and Reformation, are the Lords Ingagements in this businesse, and these are of two sorts.

First, his Ingagements to the worke it selfe, as an helper, Auxiliary or beginner, and these ought to support our hopes not a little. It is an Argument with which I find the Saints in Scripture doe much stay their hopes, and presse the Lord in times of great provocation and perill. As when they had committed that great sinne in making a Calfe, and the Lord had a kinde of desire to consume them; Exod. 32. v. 9. ver. 10, 11, 12 yet Moses useth this Argument to appease wrath and to continue preservation, and doth obtaine his request. 2 Chro. 20.1, 2 So when Jehoshaphat was in triple danger, there were three Nations to one, against him: but he giveth himselfe to prayer, and a maine argument of his prayer is set downe to be this. ver. 5, 6, 7. Art not thou our God who didst drive out the Inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever? Lo, with how many Relations and Ingagements doth he there presse the Lord? His Relations doe lye in these wordes, Our God, thy people, and the seede of Abraham thy friend: The In­gagements in these words, Thou didst drive out the inhabi­tants of this land, and gavest it to the seede of Abraham, &c. Bre­thren, let us in an humble and edifying way, to the Lords honour, the works promotion, and our encouragement, edifie one another with these sayings, This is the Lords Ingage­ment to the work as an helper.

2. Is, his Ingagement against the Enemies as a Party, or a Principall. And this we may gather if we looke upon the great blasphemyes of the Enemies, even against the Lord himselfe. 'Tis good newes for the Church when her Ene­mies are growne rancke in blasphemy, when they are come so farre as to despight the power of godlinesse, and to hate [Page 63]holinesse (quatenus ipsam) as holynesse: for then the Lord himselfe doth take the matter into his owne hand, and will be a principall in the cause, and this ought to be our comfort. See a ground for it in Scripture, in the case of Hezekiahs distresse. when Rabshakeh had rayled against the wayes of the Lord [in him,] see how God doth take it to himselfe. And Isaiah said unto them (that is, Isa. 37. v. 6. to the servants of King Heze­kiah.) thus shall ye say to your Master, thus saith the Lord, be not afraid of the words which thou hast heard, wherewith the ser­vants of the King of Syria have blasphemed [me.] marke the last syllable [me.] He goeth on, ver. 7. Behold I will send a blast upon him, and he shall heare a rumour, and returne to his owne land, and J will cause him to fall by the sword in his owne land. Yea, the Lord doth put himselfe into the quarrell, ver. 23. Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the holy one of Israel. ver. 24. By thy servants hast thou reproached the Lord, &c. But J know thine abode, and thy going out, and thy comming in, and thy rage against [me.] ver. 28. ver. 29. Because thy rage against [me.] and thy tumult is come up it to mine eares: there­fore I will put my hooke in thy nose, and my bridle in thy lipps, and I will turne thee backe by the way by which thou camest. Thus, when the Lord is ingaged to a worke as an Auxiliary, Luk 21. v. 28. or against the Enemies as a Principall, then let the Adversaries looke to it: but let the righteous lift up their head, for (in Pro­bability) their redemption draweth nigh.

But although there are all these severall grounds of Proba­bilities, yet let me tell you (to prevent confidence) that there are also some Improbabilities of the prosperous successe of this worke, there are Bitts as well as Spurres, yea many a rough winde and tyde is against it: and therefore we should doe well to follow that counsell of the Psalmist. Psal. 2. v. 11. Serve the Lord with feare, and reioyce with trembling. Rejoyce we may for the Probabilities; but we must also [tremble] to consider what Improbabilities there are. Would we heare some of them?

1. Then first consider our generall Backwardnesse and un­willingnesse to be Reformed. Remember againe that place of [Page 64] Ezekiel, Ezek 24.13. Because I have purged thee and thou wast not purged, thou shalt not be purged from thy filthinesse any more, till I have caused my fury to rest upon thee. What an universall unthank­fullnesse is there now in England for mercies lately received? The Scots are still rayled against by some, whilst Straffords memory is favourably reported. The day of Thankesgiving was generally sleighted, and there are those which durst to grumble against the Parliaments zeale and diligence Be­sides, those Declarations, Orders and Edicts, which tend to purging and punishing of wickednesse, what neglect of them, what disputes against them doe we heare of, on all sides? Brethren, these things doe not a little set backe the ballance of mine hopes.

2. Improbability, may be, the too much dullnesse, selfe-love, and selfe-seeking of too many Professors even in these times. Base feare, muddy covetousnesse, and Reserving pride, these doe benumme their tongues, singers, heads and hearts, so that they doe not pleade, spend, contrive and pant, for the publique good of Zion. Here I may fitly take up those words of our Saviour, (though spoken in another sence) For the day of vengeance is in mine heart, Isa. 63. v. 4. ver. 5. and the yeere of my redeemed is come. But how was it entertained? And I looked and there was none to helpe: and I wondred that there was none to uphold. Upon such a ground as this was that exclamation of Ieremiah, ô that I had in the wildernesse a lodging place of wayfaring men, Jer. 9. v. 2. that I might leave my people and goe from them. Why? For they are not valiant for the truth upon the earth, ver. 3. they proceed from evill to evill, and they know not me saith the Lord. These are Im­probabilities.

Seeing then that there is both hope, Quest. and hazard, perill and possibility in the businesse, oh what, and how may we doe for our particulars, to remove our feares, and to attaine our hopes?

I answer againe, Answ. be Active, be Active. I have already shewed you [wherein] and I shall now adde only to shew you [wherefore] or why we must be thus Active. My desire is to stirre us up by some motives to further the worke be­gun.

First, consider the great Peril, the manifold mischiefes, Motive 1 and Inconveniences of an imperfect Reformation and Deli­verance. I say againe, the manifold mischiefes, for they are di­verse. As

1. In respect of the Lord himselfe, who is hereby pro­voked and offended farre more then if nothing at all had bin done. Halfe-service is as bad, and sometimes worse to him then none; and therefore such a remisse servant is accursed. Cursed is every one that doth the worke of the Lord negligently. Jer. 48. v. 10. Luk. 10. v. 27. God will have service (as love) with all the heart, mind, soule and strength. We know what a brand and blemish there is set in Scripture, upon the memories of those Kings which did Reforme in part, but not thoroughly: 2 King. 14. v. 4. 2 King. 15. v. 4. ver. 25. because the high places were not taken away. Thus we find a blot upon Amaziah, upon Azariah, upon Iotham, &c. Thus in respect of God.

2. Such an halfe-stroake in Reformation doth breed an Inconvenience in respect of the worke it selfe, for that is here­by made farre more difficult, then if it had never bin attemp­ted. A foule cloth that hath bin slim'd (as they say) in washing, so that the dirt is scalded into it, will require farre more labour to clense it, then if it had never bin touched. A wild Colt that hath once cast his rider, will put him doubly to it, to sit him the next time.

3. Yea, in respect of other after-reformers too, such an halfe doing will be no small disheartning and prejudice unto them, in case they may set upon the same worke in time to come. What? (will it be said) will these men doe more, then, their wise predecessors could compasse? Tush, this attempt is an old fancy, a stale project: Thus, in such and such a time of old there were some of your humour that made a great noyse of Alterations, and Reformations, they for­sooth would needs doe strange businesses, but what was the issue? either nothing or a very small matter. Thus the cure is made more difficult to those Physitians which shall come after, and they by this meanes are discouraged from the un­dertaking.

4. But especially such imperfect attempts and meere be­ginnings [Page 66]of a Reformation and Deliverance, are most mis­chievous in regard of the Enemies of those workes, and that more wayes then one: for by this meanes, 1. They doe be­come more bold, and audacious in their evills, according to that of the Preacher, Eccles. 8. v. 11. Because sentence against an evill worke is not executed speedily (I may put in thorowly,) therefore the heart of the sonnes of men is fully set in them to doe evill; or at least the enemies doe hereby grow more subtill and cautious (if not more impudent,) As a I ox that hath once broken the snare or ginne, it will cost you double art, paynes, and pa­tience, to get him upon that advantage againe: So if once the Enemies can escape such a scowring, they will worke more wisely ever afterward, and tenne to one, if ere you take them so fairely upon the hyp in future times. 2. But chiefe­ly such short sparring (as we say) doth make the Enemies more fierce, cruell and malicious, against all the Reforming party for ever afterward. When Moses and Aaron did at­tempt and begin the Redemption, and Deliverance of Israel out of Aegypt, and that they had made but an entrance upon the worke, Exo. 5. v. 1. & 3 they had but broken the ice with Pharaoh, con­cerning letting the people goe: Lo, then for a time it is farre worse with the poore Hebrewes then ever before; for the tale of their brick is doubled, straw is denyed them, and in­steed thereof, stripes are layed upon them. Suppose now that those two great Deliverers (Moses and Aaron) had left the worke in this plight, had they not bin rather enemies, then friends to Israel in so doing? But once more, Suppose that the Aegyptians had recovered the Israelites back againe, Exod. 14. when they pursued them to the red-Sea? Oh then, what triple tusks of bricks, with Scorpions instead of rodds, would they have layed upon them? To illustrate this poynt a little more cleerely: Suppose a hunter, or Wood­man, in shooting of a Stagg, or Wilde-Boare, doth not strike it dead in the place, but onely wounds it: is not then the shooter himselfe in as much danger as the game? is it not time for him presently to fly for his owne life, for feare least the bleeding beast doth fall upon him? Or once more, Suppose that a Priest or Levite of old, when he had [Page 67]a Bull or Bullock tyed to the hornes of the Altar; suppose (I say) that he had given it such a faint blow upon the head, as might onely have amazed the furious beast, and caused him to breake the cordes, had it not then bin high time for the man to looke to himselfe, for feare least the Sacri­fice should have offered up the Priest? We know that the Philistines brought downe Sampson very low: Judg. 16. ver. 19. ver. 21. for they did shave off the locks of his head, and with them his strength, they did put out his Eyes, and bound him with fetters of brasse, and he did grinde in the prison house. A man would have thought that this enemy of theirs had bin sufficiently disabled from hurting them for ever after: but the case was otherwise, ver. 22. for in time the haire of his head began to grow againe, and at last, when they made but a play-game of him, ver. 25. ver. 28. ver. [...]0. he was at once avenged of them for his two eyes: Yea, he pulled downe that house-full of the Philistines at one plucke, so that the dead which he slew at his death, were more then they which he slew in his life. Therefore there is no good trusting of shaven, blind, bound and imprisoned Sampsons; their haire may grow againe, and then woe to the other side if ever they reco­ver hold fast in the pillars of the house. In short, whosoe­ver doeth not strike home in cases of great Reformations, and publike acts of Justice, he doth but irritate the enemy, to the extreme perill of himselfe. I doe here remember that speech of Goliah unto David, and may well allude unto it, Chuse you out a man for you (saith he) and let him come downe to me, if he be able to fight with me, and to kill me, 1 Sam. 17.8, 9. then will we be your servants, but if I prevaile against him, then shall ye be our servants and serve us. The like words me thinks I heare founding from the mouth of every grand-delinquent, and from each mighty Anti-Reformist amongst us at this time. If the Reformers be now able to match and vanquish us, then we must be servants for ever: but if our party can at this time prevaile, kill, and conquer them, then all is ours, and they shall be our perpetuall servants, and serve us. And hence (I suppose) doe spring all those divellish Treasons, and hellish Machinations of the Adversaries, in all the three [Page 68]Kingdomes ever since the beginning of this Parliament, Irish, Scottish and English Rebellions, Treasons and Conspira­sies. The enemies are busie (like their father the Divell,) because their time is short: Now or never therefore, let the holy, and loyall side bestirre themselves too, even in their owne defence. And to set on this point yet more closely, we may allude in this case, unto that speech of our Saviour concerning the re-entry of the uncleane spirit. Mat. 12. v. 43. When the uncleane spirit is gone out of a man, he walketh thorough dry places, ver. 44. seeking rest, and finding none, then he saith, I will returne into my house from whence I came out, and when he is come, ver. 45. he findeth it empty, swept and garnished: Then goeth he and taketh with himselfe seven other spirits more wicked then himselfe, and they enter in and dwell there, and the last state of that man is worse then the first. The States Ecclesiasticall and Civill, in this Kingdome, were not long since peste­red, and in part possessed, with divers bad members, which were unto us like so many uncleane spirits, some of these have bin lately dispossessed; I meane, by flight, imprison­ment, death; so that at present, we doe walke through dry places, that is, in better wayes, seeking rest, and a thorow Reformation; but if now we finde none, then, then, let us be sure that those (Cacodemons) evill spirits, may returne againe, and take with themselves many other spirits more wicked then themselves, and (if possible) enter in, and dwell here, and the last state of this Nation shall then be worse then the first. The Lord grant that it be not even so unto this Ge­neration. In briefe (my Brethren) let me speake it as ef­fectually, as I doe now faithfully say it. The Blessed Re­formers and their Adherents, doe at this time (as they say) hold a Wolfe by the eares. By the Wolfe I doe understand, all Papists and Delinquents, if they chance to let goe this rave­nous beast, he may turne againe, and all to rent them; if they hold it there for longer time, this also may be peri­lous. A third way yet remaineth, and that is, to be sure and swift.

5. Finally, Such short-shooting may much redound, or at least be objected, to the dishonour of the attempting Reformers: [Page 69]for will not after ages, yea, the present enemies, be bold to put upon them that Proverbe in the Gospell, concer­ning weake builders, and say, These mend id begin to build, but they were not able to finish? Lu. 14.30. So much for a first Mo­tive.

A second meanes to stirre up Activity may be taken from our common interest in this worke. Consider that thy selfe, Motive 2 and all thine, have a deepe share in this deek, I meane, if thou beest a true Protestant and a good Subject. This was Mordecais first Argument to Queene Hester, Est. 4.13. Thinke not with thy selfe that thou shalt escape in the Kings House more then all the Iews: So say I to every one that heareth me this day, what Religion dost thou professe? Art thou a Papist or a Protestant? If a Protestant, then I must tell thee. Thinke not with thy selfe whersoever thou art, that thou shalt escape, more then all the Protestants: for the Irish-Rebels, the Traitours and Conspira­tours in Scotland and England, yea, the whole Anti-Parlia­mentary guilty party, in all three places, are generally, either Papists in tongue or Popish in heart.

Question. But thou wilt say, I am neither Papist nor Puritan, the middle and moderated way is my de­sire?

Answer. True, wee have both Church-Papists and Masse-Protestants, yea further (if you will) there are a­mongst us, both meere Passive Protestants, and Active ones, the latter are accounted Puritans, and the former are little better then men indifferent: but to bee short, art thou a Protestant indeed, that is, compleatly Ortho­dox in Doctrine, and firmely conscientious in practice? Then I tell thee once againe, that thou art no better then an Hereticke, yea a Puritan, in the Definition and account of true Romanists. How long therefore halt yee betwixt two wayes and opinions, betwixt Popery and Purity? Be assured Brethren, there is no third Tract to be found, and to convince you of this (for wee had need of convicti­on in this point) consider seriously these two grounds or reasons.

1. First, Christ himselfe doth make but two wayes [Page 70]and gates, and two sorts of Travellers, in, and to them. Enter yee in at the straight Gate: Mat. 7.13. For wide is the gate and broad is the way that leadeth to destruction, and many there be that goe in thereat; ver. 14. because straight is the gate, and narrow is the way which leadeth unto life, and few there bee that finde it. There we have a division of all persons in the world, into two ranckes, Cursed and Blessed, and he gives us two markes of the latter sort, you may know them by their strictnesse in practise, and pausity of number. Againe, our Saviour saith elswhere, [...]. 12.30. He that is not with me is against me, and he that gathereth not with me scattereth abroad; ther­fore Christ himselfe doth make but two principall sides now amongst us.

2. But if the Popish, rebellious or Anti-Reforming party should now prevaile (which God forbid) they also would passe a Dicottomy upon us all, they would make but two parts of all the people in England, either we must turne Catholikes (as they call it) or else, we shall be Heretiks and Puritans in their Kalender: and therefore if there be any persons, present or absent, which doe dreame of get­ting safety by compounding, and halfe-syding, let those Batts know, that their lot in the conclusion, is like to be no better, then was that of the wily Gibeonites which made a crafty lying league with Israel. Josh 9.3. &c. See the issue of their com­position, first, they are both accursed and inthraled, even by those with whom they made their league; Saith Joshua to them (when he had spied their Cap.) Now therefore yee are accursed, ver. 23. and there shall none of you be freed from being bond-men, and hewers of wood and drawers of water, for the House of my God. And afterward King Saul, he doth mas­sacre or slay them in his zeale to the children of Israel and Judah. 2 [...]am. 21.2. Let all the English Gibeonites of these times looke for the like reward in the latter end, and remember still, that theirs was slavery and slaughter. In a word, the grea­test favour that such Newters may expect, can be but this, they may finde so much favour, as to be eaten last, and to be served in for the murtherers second course. That is the next Motive.

Thirdly, Motive 3 Consider that the Lord can and will effect this great worke without us, but then it shall be to our grea­ter cost and damnage. Est. 4.14. This was another of Mordecais ar­guments to Queene Esther, For if thou altogether holdest thy peace at this time, then shall their inlargement and Deliverance arise to the Jewes from another place, but thou and thy fathers House shall be destroyed. Let me clap this spurr in the sides of every dull and unactive person that heares me this day, the Lord will never be bassed in his worke, but yet thou and thine may be ruined, for not conferring your help. Our backwardnesse may hinder our selves, though it be not an hinderance to the worke. See an example to this purpose, in the cold reward of fearefull Barak, he had a faire pro­phesie and promise, Judg 4. to incourage him to goe against Syse­ra, the Captaine of Jabins army; but he is timerous and durst not to adventure himselfe alone, but will have Debo­rah (a woman) to goe with him, or else he will not go: ver. [...] Now what doth the Lord loose, ver. 5. or Barak gaine by this fearefullnesse? Surely, the Lords worke is done neverthe­lesse: ver. 23. For God subdued on that day Jabin the King of Ca­naan: But Baraks wages they are much the lesse, I will surely goe with thee (saith Deborah) notwithstanding the jour­ney which thou takest shall not be for thine honour, ver. 9. for the Lord shall sell Sysera into the hand of a woman. A just and proportionable punishment, if Barak will play the woman by his fearefullnesse, and will needs have a woman to goe with him, most just it is that a woman should take the honour of the day from him. Sam. 15. [...]. Take but one president more to fortifie this Motive, the man is King Saul, he is com­manded to destroy Amalek utterly; but he doth this work of the Lord negligently, and spareth King Agag and the best of the spoyle. Whats the issue? ver. 33. ver. 28. Is Agags life saved by this meanes? No, but the sword of Samuell cuts him off. Or is King Saul a gainer by his remissenesse? No, but it costs him his Crowne and Scepter. So our cowar­dise and negligence, about the publicke worke at this time, though it cannot hinder the Lord, yet may it prejudice and undoe, both our selves and our posteri­tyes.

Fourthly, Motive 4. Consider the opportunity of this season, and our honourable priviledge, in being brought forth at such a time. Est. 4 14. This is Mordecais last argument to Esther, And who knoweth whether thou art come to the Kingdome for such a time as this? This Motive (it seemes) did strike the stroke with Queene Esther, and carried her thorow all dif­ficulties, so that now neither the wrath of a King, nor the late sad president of Queene Vasthi, no, nor the feare of death it selfe could hold her in. When the Lord hath a purpose to doe great publike workes of Reformation and Deliverance, and doth so farre honour any of his servants, as to bring them forth in such a nick, yea, and (perhaps) to call them to that service, it is then their duty, and the Lords expectation, that they would indeavour to raise, fit and proportion their spirits to the worke that is set before them: yea and God himselfe at such times is ready to be with them in an extraordinary measure. Thus, when the Lord would have that first Temple builded at Ierusalem, 2 Sam 11.25. 1 Chr. 22.9, 10 1 Kin. 3.9. 1 Kin. cap 5. what a King did he give unto Israel? he was no lesse then a ledi­diah and a Salomon (beloved of the Lord and peaceable) Nay how doth that King indeavour to fit and furnish him­selfe, both by prayer for wisdome, and by diligent contrivall for materials? Ezra 5.1, 2. So for the building of the second Temple, what active Prophets and Princes, did the Lord raise up, and how doe they rowse up themselves for that worke? as Haggai and Zechariah, with couragious Zerubbabell and Jeshua, besides Ezra and Nehemiah about the same time: Neh 3.1. So in building of the walls of Jerusalem; what choice and forward spirits doe we find, in that third Chapter of Nehemiah, first among the Priests and afterward from the Princes, and from them it runneth down to the very Trades-men, ver. 8. ver. 32. as Gold-smiths, Apothecaries, and Merchants. In like manner, when the Lord had a purpose to root out Baal, Iezebell and Ahabs posterity, what a man for the nonce did he raise up, 2 Kin. ca. 9.10. even furious Iehu the son of Nimshi? And so in England heretofore, when the time was come for rooting out those Romish Baalites, and that Babilonish Jezabell did not God raise up our English-Iehu, (King Henry the eighth) a man made for the purpose? Brethren, let us lay this to our [Page 73]hearts, we all (of this age and Island) are now honoured, to be the Spectatours of a wonderfull worke, yea, and some of us (perhaps) are borne to be happy instruments thereof in some degree; Magn [...] an­mus magna [...] fortunam decet. ô let us take this gratious opportunity as an honou­rable blessing, let us improve it richly, to the honour of him, who hath so highly honoured us. Yea, let every one that can doe any thing (and who cannot holily, and loyally doe some­thing towards this work?) let him or her say with themselves, Who knoweth whether J am come to my present place, case and condi­tion, for such a time as this?

1. First, let every Magistrate and Officer say with himselfe, who can tell, whether I am made a Maior or Justice of the Peace, &c. in such an eminent County, City or Borough, for such a time as this? namely, that I may promote and enliven within my Spheare the Declarations and Orders that doe come from Parliament, that I may certifie against contemners effe­ctually, and may to my utmost apprehend and send up all that shall let and offend the present worke. Nay (me thinks) the very wives of such Magistrates, may as well say to themselves, as Mordecai did to Esther the wife of King Ahashuerus, Who knoweth whither we are come to our derived dignity and reflected au­thority for such times as these?

2. In like manner would I have every other inferiour Offi­cer, to commune with his owne heart in his Chamber, and say, I am now (suppose) a Constable, and ordinary service is not sufficient in extraordinary times. I am but a meane man (may another say) and have prayed (perhaps) heretofore for an occasion and opportunity to further the Reformation, Lo, now I am one of the Church-Wardens of my Parish, and there is a Declaration for abolishing of Crucifixes, &c. now put into my hands and even dropt into my mouth. A third man may tell his owne heart, there is now come downe an Order for setting up of Lectures, and I am a wealthy leading man amongst my Neighbours, Who knowes whether I am come to this Parish, to this estate for such a time as this?

3. But finally and especially, let this consideration kindle the spirits of all faithfull Ministers, and make them blaze with holy, loyall flames of zeale and activity. O my Brethren, that [Page 74]we unworthy we, should be made Watch-men and Pastours, in such hopefull, and yet fearfull times as these, wheras so many of our better Predecessours, have desired to see these things, but could not see them, me thinkes, this consideration should melt and ravish us, yea, it is almost enough to make us cut up our flesh into hearts, and (if it were possible) to distribute and deale them abroad into the bosomes of our friends to enliven them. To winde up all, let every soule that wisheth well to our Zion and Jerusalem, to Church and State, cast himselfe and his upon the present Reformation; Let him (as a good Chri­stian and true Subject) adventure his All in that bottome, 'tis no small hinderance to the publicke good worke, that many thousands of people doe stand (in bivio) wavering in their judgements and affections, they have (as it were) one foot up­on the shore, and the other in the Ship: so that if the Sea doth chance to swell and grow rough, they are provided to retire to shoare with safety; but if the waters prove calme, they will goe off wholly into the Arke amongst the Reformers, and this division is the rea [...]y way to cast away both ship and men: Let me say therefore to all these as Saint Paul said of those ship­men, which were about to forsake their vessell in the storme, Except these abide in the Ship yee cannot be saved. Act. 27.30, 31. Let us all accor­ding to our places leape off wholly with both feet into the publike Arke of Reformation, and now to set on this last Mo­tive with a paire of spurrs at parting, let us in our thoughts and imaginations, represent the past and future ages as now present to encourage and quicken our Activity. First, for Past-ages, let us thinke and suppose with our selves, that if our Ancestors of the last generation were now living againe, even thy fa­ther, and mine, and his, thy husband, wife, or (perhaps) bro­ther deceased (I speak only of such dead friends as wished well unto Zion) ô how would these spit in the faces of some of their children, nephewes or kins-men, which are against this Reformation? how would they checke and spurr up all their midling kindred? but as for all those of their off-spring that goe the right way, ô, how would they kisse, blesse and embrace them? and what shewers of fatherly benedictions would they let fall upon their heads? Brethren, let the very ashes of our [Page 75]Ancestors put some fire into us. But secondly, for future ages too, thinke, ô thinke upon your children yet unborne, or not growne up, poore soules they are not yet able to speake for themselves in this businesse, but much of their future happinesse doth lie at the mercy of our present Activity. O let us give them cause to blesse our memories in the times to come, that so when they shall hereafter sit upon our Tombes and Graves, they may there tell their children and childrens children, that they had fathers and grand-fathers once, which did live in a golden age of opportunityes, and by their taking and improve­ment of those seasons, they did treasure up unto us these blessed legacies of Truth and Peace, which we and ours, do now en­joy.

And now, what more can I adde? what golden Text of Scripture can I finde that is sufficiently emphaticall to tip and close up all this Discourse? Let it be that of Saint Paul to his Corinthians, we will but vary the number, and take it to our selves, 1 Cor. 16. ver. 9. A great Doore and effectuall is opened unto us, and there are many ad­versaries. The words are a double spurr.

1. REPROOFE. Application. Ʋse 1

This doth command me to rebuke sharply divers sorts of Offenders against this rule, but especially these two; those that are Carelesse or Opposites in such a time.

1. The Carelesse, which scarcely take notice of such golden opportunities and seasons. As the bruit-beasts know no diffe­rence betwixt working-dayes and the Sabbath, but only by their ease and rest: So there is a generation of bruitish people, who take little notice or regard of Warrs or Parliaments, but only so farre as may touch their present sensuall particulars, Acornes they can taste (like Swine) but as for Oakes (from whence they dropp) those Trees are too high for their crooked and stoo­ping thoughts to contemplate. The state of Religion and the weale-publicke, are things which the greater number of people thinke least upon; but doe say that they must leave the former to Church-men, and the latter to Counsellours of State; just like those sottish Russians (the common-people of Muscovy) of whom it is said, that if you aske them but an ordinary que­stion, touching their Religion or laws, the answer is, God and our great Duke, doe know all things, they can tell. Brethren, as I would not have meane men to go above their latchet (as they say) that is, to seeke to know above that which is meet for them, both in affairs of Church and Common-wealth: so I be­leeve, that even private persons may sin greatly by too much ignorance of publike affaires, especially in these times, when as we hope the Carpenters are cutting off those hornes which have scattered Judah. Those two Disciples going to Emmaus, Zech, 1.20, 21. seemed to reprove our Saviour (not knowing him to be our Sa­viour) [Page 86]because he made himselfe ignorant of the great new af­fairs which then had happened in Jerusalem. Lu. 14.17, 18. What manner of communications are these that ye have one to another as ye walke, &c. And Cleophas said unto him, Art thou only a stranger in Jerusalem, and hast not knowne the things which are come to passe there in those dayes? ve [...]. 19, 20. &c. He checks him for his ignorance of the publike affaires of the Church, and afterward relates unto him the newest newes that was going. But how many are there amongst us which are persons of quality and yet are grosely ig­norant of the things which have come to passe here of late dayes? Phil. 2.21. Thus every one careth for his owne things, but how few doe care for the things that are for God? To all such I conclude with the threatning of the Psalmist, Ps. 28.5. Because they regard not the works of the Lord, nor the operation of his hands, he shall destroy them and not build them up. That to the Carelesse.

2. Reproofe, to such as are active the quite contrary way.

If every true member ought to bestir, &c. in such a time, then what members may we account them, who are so farre from this that they doe the quite contrary. Bestirre themselves they doe, 'tis true, yea, and for a thing which they call a Church too, but indeed it is an Anti-church rather, a Diana of their owne making, the Priest he makes the Church, and that Church it makes the Priests againe: As the Romane Priests they make their breaden god, and that god doth fill both their panches and their purses. A Church in these mens definition, what is it else, but the greater number of such Clergy, as are most richly Bene­ficed, yea though loose in life, and in opinion and practise, fo­menting a bundle of politike heresies and dangerous formali­ties? 1 Tim 3.15. But Saint Pauls definition of a Church is farre different, he saith, The Church of the living God, the pillar and ground of Truth. A pillar (saith one) Non more Architectionico, not in the Masons language, to build upon as infallible and unerring; but More forensi, in the Lawyers phrase, that is, as the pillar or publike poste of a Guild-Hall or Market-house, upon which the Word and Sacraments are so held out, as we use to hang up a Proclamation to be read of all: But these mens Church is lit­tle better then a signe-Poste with a ballet pasted against it. Brethren, we have had strange definitions of a Church of late [Page 87]yeers, some make it little different in structure from that of Rome, which resolves it selfe into a consistory of Cardinals and the Pope their Supreame and unerring Determiner. But blessed be God they have shewed lately by their unlawfull de­crees that such a Church may erre. Let us examine that for­mer definition of a Church a little further; if the greatest num­ber of richest Clergy, and most dignified, doe make a Church, may we not say that Baals [...]rophets and their adherents, 1 Kin. 18.19, 20 were the Church of Israel in Elijahs time? Suppose those foure hun­dred and fifty Prophets of Baal, and those other foure hundred Prophets of the Groves, suppose those 850. (all false Prophets) had met in Convocation, surely they were then both the most and greatest Clergy of Israel by farr, and would have carried any decree before them smoothly; but had not this bin a tite Church? One Orthodox Elijah weighed them all up, 1 Kin. 18.40. and did afterward destroy them all. Or suppose (once more) those o­ther foure hundred flattering Prophets that perswaded King Ahab to goe up to warre against Ramoth Gilead, 1 Kin. 22.6. suppose that all those together with their little Pope over them (I meane) Zed [...]kiah the sonne of Chenaanah, ver. 7. that forward Prophet that made himselfe hornes of yron to push the Syrians to confusion. Sup­pose (I say) all those to have decreed that warre, and to have given an Ecclesiasticall contribution towards it; was this the Church then, and had such a Canon bin binding under penalty of a box on the check? No, no, ver. 24. ye know that one honest Mi­caiah that disswaded from the warre, was better then all that rabble so called a Church. And yet Brethren (to drive home this Reproofe) we have amongst us many hundreds of those which do bestir themselves to the uttermost even for such a Church.

1. One he preacheth for it (foolishly or falsly) I am sure con­fusedly enough. The Church, the Church, ô the Church and the pillars therof goe to the ground, it is rent and torne on eve­ry side, &c. And perhaps the quotient and truth of all this noy se is, that some Fox is caught in a ginne, some Woolfe or other is fast in a trap, where they are like to pay for all their old bloud­sucking and woorying.

2. Another (of the faction) complaineth of strange procee­dings, [Page 88]and blesseth himselfe to heare of such turning of things upside downe in the Church. Q. And what is the cause of all his chattering too? A. Why surely the nest is found, the nest of Cormorants and Cockatrises, and so all their Eggs are likely to be blowne upon, or bruised to pieces. In a word, strange it is, but too true, that there are many amongst us, both of the Clergy and Laity, which spare not the uttermost labours and abilities of their hands, heads, hearts and tongues for an Anti-church, I had almost said an Antichrist in this Land. Let me say unto all this Tribe of transgressours as Joash to the men of his City, Judg. 6. v. 31. Will ye plead for Baal? will yee save him? he that will plead for him let him be put to death whilest it is yet morning: If he be a god let him plead for himselfe, because one hath cast downe his Altar. So say I, will ye plead for I dolatrous, unlaw­full, innovating things, persons and acts? if the faction be in­nocent let them plead for themselves, because their Priests, I­mages and Altars, with all the rest of their trumpery, is like to be cast into the mire. Nay, higher yet, let all such sticklers know that they sinne directly against God, 2 Chro. 19.2. the King, and this truth of God in my Doctrine. For they helpe the ungodly and love them that hate the Lord: Isa. 5. v. 23. Therefore is their wrath upon them from before the Lord. They justifie the wicked for reward, and take away the righteousnesse of the righteous from him: ver. 24. therefore as fire devoureth the stubble and the flame consumeth the chaffe, so their root shall be rot tennesse, and their blossome shall goe up as dust, &c. In a word, ye opposites are guilty of two great sins in so doing.

1. Hainous and horrible Ingratitude for great and wonder­full mercies, and Ingratum si dixeris, omnia dixeris.

2. Of Jewish and abhominable murmurings, instead of thanks ye returne repinings against the Lord, his choyce servants and your best friends. My prayer and wish is this, that the Lord would pardon, that the Law would punish, and that all good Christians and Loyall Subjects would complain of this rotten and totering faction.

2. COMFORT.

Let our hearts be towards the governours of our Israel, Ʋse 2 that offe­red (and doe offer) themselves willingly among the people, Judg. 5. v. 9. blesse [Page 89]ye the Lord. (i.e.) Let us blesse the God of Spirits, for raising the spirits of all such as have put forth their hands to this plow, yea let us honour and cherish them as precious and publike spi­rits. Brethren, it is said of good in generall, Quo communius eô melius, by how much the more common, by so much the better, and therfore a publike is the best of spirits, for it is a common one. Yea, such a soule (me thinks) comes neare unto the nature of Angels, For are they not all ministring spirits, Heb 1. v. 14. sent forth to minister for them who shall be heirs of Salvation? So pub­like spirits are like them, or like the Sun and Starrs those hea­venly worlds of light which doe travell chiefly for the use and benefit of others. And therefore to such persons themselves let me say, Great shall be your reward in Heaven. Mat. 5. v. 1 [...]. In earth per­haps you may sometimes meet with cold comforts and bad re­quitals, but in Heaven doubtlesse your publike spirits shall pro­cure unto you eminent places of glory, as our Saviour promi­sed to his Disciples for their self-denyall and activity, Mat. 19. v. 28. yee also shall sit upon twelve thrones, judging the twelve Tribes of Israel.

Two Objections commonly there are with which the men of the world, and our owne timerous infirmities doe hit such men in the teeth, Perill and Poverty. I shall present you with an incouragement and preservative against both. Consider but the Lords Protection and Providence, over all such publike and active spirits, and for both these in one example, look seriously upon Elijah. That he was a man very famous for his publike a­ctive spirit, no man that beleeves Scripture can deny it, or if one should, 1 King. 17.18, 19, &c. ver. 1. ver. 3. & 9. ver. 42. Cap. 19. v. 3. yet the whole History of his life would invincibly prove it. In which observe briefly.

1. His Travels. From Tishbe to Samaria, from Samaria to the river Cherith, from Cherith to Sarephath, from Sarephath to Mount Carmell, from Mount Carmell he runneth like a page to Jezreel, from Iezreel to Beersheba, thence a daies journy in­to the wildernesse, hence to Horeb, and from Horeb who knows whither? For he is sent to annoynt Hazael, Iehu, and Elisha: It even tires our eyes to trace him in the History. In short, (if I may beleeve my Geographer) all the travels of this active Prophet were, one thousand thirty and three Dutch miles, [Page 90]and of our English, foure times as many, above foure thousand in all.

2. Besides his travels, all on foot (for I reade not that he did [...]ide.) Note his couragious and adventurous actions. He had an Ahab and a Jezebel, and about eight hundred false Prophets to deale withal, and yet observe how wonderfully the Lord pre­serveth him both from Perill and Poverty.

1. From Perill (I mean) of death: his preservation was ma­nifold, King Ahab did hunt for him over all the world there­abouts, 1 King. 18.10. As the Lord liveth (saith Obadiah) there is no Nation nor Kingdome whether my Lord hath not sent to seeke thee, and when they said he is not there, he tooke an oath of the Kingdome, &c. but yet the Lord hid him that while, and in the Kingsowne Dominions afterwards he doth appeare and hath but a cold welcome from Ahab, ver. 17. Art thou he that troubleth Israel? But the Prophet doth not abate him an ace (as wee say) and yet comes he off in the end of that Chapter with the death of eight hundred and fifty false Prophets. Againe, besides Ahab he had a Jezebel also to cope withall, 1 Kin. 19.2. Then Jezebel sent a messenger un­to Elijah saying, so let the gods doe to me and more also, if I make not thy life as the life of one of them by to morrow about this time. She was a Queen and she vowed his death; but yet she proves both too weake and forsworne at last, yea her threatning is the intelligence that preserveth the Prophet. In a word, this active man of God lived to see Ahab slaine by the Syrians, the prophets of Baal and of the groves rooted out, and at last was so farre from dying a violent death, that he never properly dyed at all, but was translated to Heaven alive in a fiery Chariot, and after his translation, 2 King. 2. 2 Kin. 9.10. both Iehoram the sonne of Ahab, with his whole posterity were cut off, and Jezebel was eaten of Doggs. Feare not therefore ô all ye holy and loyall active spirits, whi­ther Magistrates, Gen. 15.1. Ministers or private Christians, the Lord himselfe is your buckler, and your exceeding great reward; and in his might one aealous Elijah is an over-match for eight hun­dred Baalites; speake therefore and doe valiantly, not fearing the faces of men.

Ob. But they may mistake or wrest my words?

An. Brethren, suppose there were now an hundred Bandites [Page 91]with in these wals, every one with his paper or table-booke, yea and that they stood behind the pillars out of sight, as that catch-pole Clearke (in the Acts and Monnments) that tooke notes behinde the Hangings: Suppose all this and much more danger, yet the Lord can 1. Change their hearts, even in that act, and catch those catchers (as the Father was caught) 2. At least he can dash their Notes and confound their langua­ges. 3. Yea and take them off in their owne play, as Baals prophets were twice taken off by Elijah and by Iehus. 1 Kin. 18.4. 2 Kin. 10.25. Indeed if any man could prove unto me, that Satan and his instruments were too wise or too hard for God, then I should conceive that there were cause for your holy publike active spirits to be in feare, but so long as we know the quite contrary to be expresse Scripture, be we valiant and venturous for the truth. The Lord hath said it, the Lord he hath said it, 1 Cor. 10.25. The foolishnesse of God is wiser than men, and the weakenesse of God is stronger then men. Thus the Lord was Elijahs buckler, and kept him from danger.

2. And from want and Poverty too did God preserve him.

3. Obiect. When we prosse men to be of publike and active spirits, this is another grand Objection, ò 'tis the way to be undone?

Sol. But marke farther, God was also Elijahs great re­ward, at least hee was a competent maintenance still unto him.

How likely was he to have starved at the brooke Ch [...]rith? There he had drinke indeed (water) but no meate: therefore the devouring Ravens shall feed him morning and evening. 1 Kin. 17.3. ver. 4 & 6. But now that he hath recovered meat, lo [...], after a while his drink faileth him, ver. 7. ver. 9, 10. And it came to passe after a while that the brooke dryed up, &c. Now the Lord provideth him another Hostesse at Zarephath, and she is as unlikely a Cater as the former, ver. 11, 12, 13. for she had but an handfull of meale in a barrell, and a little oyle in a Cruse. Yet (see) rather then this precious, realous, v. 13, 14, 15, 16. publike spirit shall want, a miracle shall be wrought, The barrell of meale shall not waste, neither shall the cruse of oyle faile, &c. So provident is the Lord for such persons.

Ob. But now miracles do cease?

An. Yet the same providence doth still continue, and won­ders are wrought for such persons to this day, doe we not see it? Ps. 105. v 17. ver. 18. Have not some such active spirits of late bin like Ioseph (as it were) sold for servants and exiles, Whose seet they hurt with fetters, they were laid in irons. But what's the issue? May we not goe on? ver. 19. Ʋntill the time came that their cause was known, the Word of the Lord tried them.ver. 20.The King sent and delive­red them, the Peeres and the people let them goe free. And hath the Lord done thus in our times already? Then let all holy, loyall, active, publike spirits know this, that hee is still the same, and his yeares doe not faile. What need wee any more examples? Psa 37 28. I conclude this Consolation with those words of the Psalme, The Lord loveth iudgement and forsaketh not his Saints, they are preserved for ever.

3. Ʋse 3 EXHORTATION.

The third, Generall Exhortation. last and greatest Vse, is a vehement Exhortation, which must be divided into two parts, the first Generall, the last Particular.

1. Generall. Let all reall Christians, and loyall Subjects bestirre themselves to the uttermost, now or never, to imitate these Israelites in my Text and Chapter. 1. In the Chapter, as before, there is Ioshua and the chosen men (being lawfully thereunto called) fighting with idolatrous and implacable A­malek in the vally. ver. 9. 2. In the Text and bordering verses, Mo­ses, ver. 10, 11, 12. Aaron and Hur clime up to the top of the hill to pray, and to encourage the rest. Thus every one doth further the great publike worke, either by himselfe or by others, either im­mediately and directly, or remotely and by consequence; and so let us all set our selves against Amalek.

By Amalek] I mean all spirituall and politike, all forraigne and domestike, all open and secret enemies of our God, our Religion, our King, Kingdome, Lawes and Reformation. Loe, here in my Text, are both old and young, high and low; no age (therfore) no condition (that is able) may be exemp­ted. Exo. 7. v. 7. Exo. 33.11. For Moses, Aaron and Hur, they were aged men, Mo­ses was fourescore yeers old, and Aaron fourescore and three, when they spake unto Pharaoh. Ioshua he was a young man. [Page 93]Againe, Moses was chiefe Magistrate, Aaron the High-Priest (there are both Nobles and Clergy) and Hur, with Io­shuah and his souldiers, 1 Chro 2. [...]0. may not unfitly represent the Com­mons, the Army, the Artificers, and all. For Hur was grand­father unto that famous Bezaleel. Thus all estates and ages are representatively present, and all present are active; learne wee therfore this heart-lesson from the Text.

Quest. But how and what may we doe to be active, and to hold up our hands to purpose against Amalek?

Answ. In this generall part of mine Exhortation, I shall prescribe some generall lessons, meanes or directions, to be ob­served. If we would further the great work against Amalek then,

1. Meanes 1 Looke we backe with shame and sorrow upon our former cowardize and pollutions. Brethren, these Ecclesiasticall and Civill Amalekits (the popish and tyranicall faction) have a long time bin unto the best of us, but as those ensnaring Midianites to Israel. While Israel abode in Shittim, Num. 25.1, 2, 3 the peo­ple began to commit wheredome with the daughters of Moab: which called the people unto the Sacrifice of their gods, and the people are and bowed downe to their gods. And Israel coupled himselfe unto Baal-Peor: wherefore the wrath of the Lord was kindled against Israel. And thereupon command is given, ver. 17, 18. to vex the Midianites and smite them; for (saith Moses) they trouble you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, &c. We have eaten too much of their broth, and have had our fingers (many of us) too deepe in the pye (as they say) by our connivance, silence, cowardize, &c. I speake this both to Ministers and people. They have vexed us with their wiles where­with they have beguiled us in the matter of

1. Of the Sabbath, by their Antisabbatarian doctrines and commands, and we have (many of us) yeelded too farre unto them, both within booke and without. It was the fashion you know of late, to dismoralize the fourth Com­mandement, that holy, just and good law, so strongly cen­tered in the very heart of the Decalogue, and so providently fenced and marked in the fore-head with a Memento, Re­member, [Page 94]that law hath bin of late repealed by wicked men, and then Antisabbaturianisme was become a stirrop to pre­ferment. But alas, alas, here lyes our shame and sorrow, we have basely (as it were) held that stirrop to those men (as that Emperour did to the proud Pope) whilst they have mounted themselves into the saddle of prophanenesse. Oh that ever the sincere and powerfull Ministers of the Gospell, Gal. 2.11, 12, 13, 14. should so farre be led away with the error of the ungodly, that ever (like Peter, James and Barnabas) they should walke with a limping or crooked foote, and destroy againe the things which they had builded. Well (Brethren) let us 1. Sit downe and pick these thornes out of our con­sciences. R [...]v. 16.15. 2. Let us henceforth watch better and keepe our garments, lest we walke naked and men see our shame. 3. Let every one that hath bin thus seduced by feare or flat­tery, let him (Sampson like) now revenge himselfe (in an holy and loyall way) upon those Midianitish-Amalekitish-Philistines, for his eyes which they have put out, let him put up one fervent prayer the more, daily against them. Let him presse (if a Minister) one Text, one Sermon, one [...]se, (at least) the more towards a pure and thorow reforma­tion. And as the (Romane) history faith of that Empresse. when her husband Domitian was slaine, she dealt one blow amongst the rest, and said, take that for the death of my Paris, (she spake and did that most unlawfully, but) let us as we may in a most loyall and Christian way, give one stabbing prayer, protestation, exhortation the more, against the wickednesse of such ungodly m [...]n, and say, lo, that for your Antisabbatarianisme, take this for the fourth Commande­ment. Brethren, this is the way to draw good out of evill, and to fetch meate out of the eater. Jud. 14.14. A word to the wise, halfe a word to the godly, is sufficient.

2. Vex those Midianites, for their wiles (to contract) in the matter of Arminianisme, that Troian-horse (as one calls it) I may adde, with a Pope in his belly. Herein lyeth our guilt, (Brethren) in that we Ministers and people, have not done our utmost, to bridle and curb this Romane beast, but rather have suffered our selves to be gag'd and mu [...]l'd a­gainst [Page 95]it. We have not bin valiant for the truth, Je [...]. 9.3. for the truth of those precious fundamentalls, of Originall sinne, free Election, effectuall Vocation, Assurance, &c. but rather have suffered these truths to fall in the streets, and to be tram­pled upon by Athiesticall libertines, and Machivilian apostates, Oh my bowells, my bowells, that ever the men of God should thus feare the faces of men! Here is more picking worke for us also. That reproofe sent to the Church of Pergamus, Rev. 2.13, 14, 15, 16. may be worth our reading. I have a few things against thee because of the Doctrine of Baalam, and the Doctrine of the Nico­laitans.

3. Vex these Midianitish Amalekites (in a word) for all their wiles in matter of Innovation in worship; for their Al­tars and Images, duckings, dappings and cringes, against the lawes of God and the Kingdome, for their babyes, at best childish, at worst Midianitish. Concerning these also we have bin too tame and passive, and such silence (I feare) must needs contract the guilt of consent; but let us therefore wash our soules, and revenge our selves from these noysome aspersions.

2. Let us (generally) come over heartily to the right side, Meane [...] 2. and engage our selves unto it.

Quest. The right side (you will say) why, what is that? and who is the wrong side? will you make factions and divisions amongst us?

Answ. Not make, but discover them I would, who knows not (that hath read Scripture) that there are two gates, and two wayes unto them, (the broad, and the narrow,) and therefore to the worlds end there will be two sides: So there are now in this Kingdome, a Reforming, and a De­forming party, a just and gratious Soveraigne with this Blessed Parliament (like Moses, Joshuah and the rest) on the one side; and on the other, there is a multitude of delinquents and their adherents. The thing that I now presse is, that all good Protestants would come off in their very affections and judgements, from the Tents (that is, the faction) of those wicked men, and would joyne themselves with heart, head and hand, to those Noble Reformers, and to all their well-wishers. [Page 96]That Dilemma of the Prophet Elijah unto all the people, 1 Kin. 18.21. concerning the Competition of God and Baal, was a great furthering step towards the Reformation that followes in that Chap. ver 40. And Elijah came unto all the people, and said, how long halt ye betweene two opinions? If the Lord be God, fol­low him; but if Baal, then follow him, &c. This preface laid the foundation of that following destruction of those false Prophets. And Elijah said unto them, take the Prophets of Baal, let not one of them escape: and they tooke them, and Elijah brought them downe to the brooke Kishon, and slew them there. So let every one of us be thorowly perswaded in his mind, concerning the absolute necessity of a great and publike Re­formation at this time, and resolve we all to further the same to the uttermost. Brethren, it grieves my soule not a little to see the opinions of men so divided and differing concer­ning the great and needfull work in hand. Men (nay good men) are not all me-thinks of one mind, heart and judge­ment, concerning our present perilous condition in Church and State, nor touching the extreme necessity of a speedy De­liverance, and severe Reformation, and this is no small let to the worke. 1 From this difference it is, 1. That I heare some men so blind and impudent that they blush not to say, they scarce see any need at all of Reformation amongst us, but aske, 2 Pet. 3. v. 5. what is there so much amisse in Church and State? To these I answer as Peter to those scoffers. This they are willingly ignorant of. In a word, either they doe wink and will not see, or else they are guilty and dare not confesse what evills and disorders they doe behold. One said to a Bastard when he saw him casting stones amongst a multitude of people, take heed and forbeare least thou hit thine own father. These men as if they had heard that advice, are af­fraid to acknowledge that there are Delinquents, because they are afraid if such a sort of men should be confessed, their own fathers or friends might be found amongst them. To come nearer, in a word, they are loth to looke into any glasse that doth represent the evills of the times, least they should chance therein to espy their own faces amongst the rest.

2. Another man (yea sort of men) doth yeeld that some [Page 97]things, yea, many are out of order, both in Church and Common wealth, the more is the pitty, but yet (say they) things are not so bad as some jealous-headed Puritans doe pretend and exclaime, their feare is a great deale more then our harme? To these I answer, how could it have bin worse with us, unlesse you would have seene our actuall ruine, desolations and execution? Looke upon Israel and Judah, at the worst (before their Captivities) and compare our condition be­fore the Parliament with theirs, for the Civill and politike State, in Isa. 59. and for the Ecclesiasticall and Spirituall, in Jer. 2. But what doe I confine you to two Prophets and Chapters? runne through all, and see if our late perill were not equall with their greatest. Were not our very foun­dations out of course? The Church, the Civil State, and the Military, are (I conceive) three of the Cardinall rancks in the Kingdome; Who were the head Officers in all these? and where are they? May we not say as he in the History, that there were enough to be slaine, to be taken prisoners, and to runne away? In short, when our Religion and Lawes too, were by these men almost stolne away under hand, as David slipt out of his bed, and nothing left but an Idoll; 1 Sam. 19.12, 13. Jud. 18. v. 24. when they had taken away our God (almost) and our Mi­nisters, and what have we more? and yet they aske, what ai­leth us?

3. A third sort doe acknowledge that all these complaints are too just and true, many things are out of order, but yet (say they) we would not have such violent remedies, such and such physick is too corrosive, and may endanger the whole politike body, some lenitives, cooling julips and palliations, might doe better: But what if all the while there is a Gangrene with the sore? [...]mmedicabile vulnus, &c. then the very Heathen will tell us what physick is to be used; surely a saw is the best salve. Againe therefore (I say) let every man of us be throughly perswaded in his mind in this point: for the division of judgements concerning a disease, causeth a dif­ferent speed in prosecution of the cure, every mans activity for the latter, being proportionable to his conviction of the former. The good God that maketh men to be of one mind [Page 98]in an house, make all men (at least all his servants, and the Kings good Subjects) of one mind in this point, touching the greatnesse of our disease, and the absolute necessity of a speedy, though sharpe remedy. And finally, as for you which are such bitter opposites to the Puritanicall reforming party, (for so ye are pleased to brand them) I meane, to Orthodox and Conscientious Protestants, and the Kings best Subjects; be wise now therefore and learne, he is an infinite God with whom ye have to doe, he hath an iron and crush­ing mace in one hand, as well as a golden scepter in the o­ther. Besides, ye are over-matched in the side too, for what is the drosse to the silver? what is guilt to innocence? ye are surely in the wrong box. Remember that Prophetike admonition of Hamans wife and his wise men to him. If Mordecai be of the seede of the Jewes, [...]. 6. v. 13. before whom thou hast begunne to fall, thou shalt not prevaile against him, but shalt surely fall before him. Be advised therefore and take the coun­sell from them, turne Puritans (as you call it) in time, I meane, holy professors of Protestanisme, and well-wishers to Reformation. That to you. But as for all ye midling persons which watch to see which will be the harder side (whe­ther the Reforming or the Deforming) that you may take it, above all others I pitty your condition, for ye are sure to fall which soever of these two sides doth stand upright. And I could wish you for your warning to looke upon the reward of halting Baalam, faine would he have kept in with both sides, with Balak and with God: his singers did itch for the wages of unrighteousnesse, and therefore he would have cursed the people of God, but againe the terror of the Lord so kept him in that he durst not but comply for Israel. But what is the issue? First Balak sends him away dishonoured and empty, Num. 24.11. Num. 31.8. and then Israel cuts him off. Better therefore is it to be of any side, then of both or of neither. I conclude this point with the counsell of Gamaliel, Acts 5 39. If this worke of Re­formation be of God (as it is) ye cannot overthr [...]w it, least happily ye be found even to fight against God. Then let us all come over heartily to the right side.

3. Meanes 3 Prize and value those degrees of mercy and deliverance which are already received.

The Lard hath done great things for us already whereof we re­joyce. Turne our captivity O Lord as the rivers in the South. Psal. 1 [...]6.45. There the Church makes her acknowledgment of, and re­joycing for, past mercies, to be a step unto, and argument for, future favours. So let us recompt and value that part of Deliverance that is in hand, if ever we hope to receive that portion which is behind. But of this I have spoken upon an other occasion.

4. Take, use and improve to the uttermost, Meanes 4 all the first-fruits and hansells of Deliverance and Reformation.

It is not enough to view and value the degrees of salvation received; but we must also hold fast, imploy and improve them. To him that hath shall be given, we know is Scripture: Mat 25.29. and it is an absolute truth too, he that holdeth fast that which he hath, and improveth it to profit, shall have more bestowed upon him, that's the proper scope of the Parable. Brethren, me-thinks it is worthy our consideration to observe, how the Lord doth as it were drop in Deliverance and Reformation upon us by degrees. We have bin sunck so deepe into dis­orders and dangers, that the Lord now in our Restauration doth (as it were) dyet us for a while (as we use to deale with men that have bin almost famished by long abstinence) that so we may the more throughly digest our portions of mercies as they are served in unto us. Or to expresse this gra­dation by another comparison. The Lord doth deale with us in this case, as a wise father is wont to deale with his for­ward sonne, when he comes lately from his apprentiship, first he sets him at liberty, then gives him an Horse, and a few pounds in his purse to try how well he can husband a lit­tle, and if he doeth prove faithfull in that, then he shall be ruler over much more; Or as a father deales with his pro­digall sonne which hath runne-riot, first he compounds for his debts, and gives him his freedome, after a while he doth imploy him, and as he finds his good husbandry, by degrees he advanceth him higher: So dealeth the Lord now with us. 1 First after long just thraldome for our sinnes, he hath set us at liberty from diverse bonds and burdens, both Ecclesiasticall and Civill. Next, 2 he hath already vouchsafed some sweet [Page 100]blossomes, 3 yea first fruits of Reformation unto this Isalnd: And now behold he stands expecting how we will play the good husbands upon these, and then doubtlesse we shall see (and that shortly too I hope) farre greater things then these: therfore be faithfull in the first fruits, take, use and improve them.

Ob. Like enough this is wholesome counsell, but shew us then what, and which are those first fruits and degrees which are already bestowed, and are to be thus taken, used and im­proved?

Answ. I shall endeavour to set you into the way of this work, that so your selves may afterward be able to goe forward by your selves.

1. The Vow or Trotestation.

Amongst the many and not meane first-fruits of Delive­rance and Reformation, to be taken, used and improved, one of the greatest hitherto in mine accompt is that Holy and happy Ʋow and Protestation made and taken in Parliament in May last, and by that Honourable Court commended to the whole Kingdome. Brethren, in my judgement that time is much to be remembred by all true Protestants, and loyall Subjects, and by their posterities after them; at least that act and example of theirs is of so holy, loyall, just, prudent and needfull a consequence, that I beleeve no man can choose but long to take it, that is right to our Religion, our King, our Lawes, our Parliament or Liberties: for all those five generalls (viz. Religion, Soveraignty, Lawes, Parliament and Liberties) are thereby fenced and fortified: What Sub­ject soever therefore shall dislike that sacred obligation, give me leave to suspect him as a back-friend to those five Cardinall blessings of this Kingdome, and withall suffer me (I pray you) to mind us all of the expediency of this duty, for our par­ticulars. My Brethren, let us not be like that unwise man (spoken of by that wisest King) in whose hand there was a price (to get wisedome) but he had no heart to it. Lo here 1. Is a price. 2. To get wisedome. 3. It is in hand.

1. A price. Beloved, we should have thought this offer a price for a yeere ago, last May before this when we had ano­ther [Page 101]Oath anvil'd out and Canonized, what a high price would good men then have given to have bin free of that pressure on­ly? They had not that ambition in their hopes, as to wish for such a counter-vow as this is (a Ʋow against unlawfull Oathes) and then is not this Liberty of vowing a great price?

2. And 'tis to get wisdome too. This Vow doubtlesse may be one means to make men wise Protestants and prudent Sub­iects, it will cast us all upon a more serious study both of that Religion and of those Laws which we are so sworne to defend. Thus 'tis a price to get wisdome.

3. And it is now put into our hand too. We have not only leave and permission from that supreame Court (that represents us all) but also their president and approbation. Themselves (say they) have all willingly made this Protestation, and they cannot but approove it in all such as shall take it. Let us a lit­tle expostulate upon those words, Have all the Members of that Honourable House taken it so willingly? And shall we yet be dull and backward to the Action? Doe they send down their approbation (of it in us) in print, and can we choose but approve it also in practice? Oh that ever we should thus re­quite the Lords mercy and the Parliaments diligence for our safety I Consider and believe it Brethren, that untill we make more reckoning and use of those Hansell-tastes of Deliverance and Reformation, there is little likely-hood of greater things, Nisi serves parva perdes ampliora. Mat. 25. v. 2 [...]. Be thou faithfull in a little, and thou shalt be Ruler over much. And indeed this Ʋow is not a little, whatsoever some malicious or carclesse men may conceive or pretend. What? Brethren, for us to have both liberty and opportunity to be made Prote­stants once again (for we had first our name of Frotestants from such another Protestation.) What? for us to be made Protest­ants of anew and second edition, much corrected and amended: Is not this a prime priviledge?

But because I see that this mercy is generally too much sleighted and neglected (to say no worse) I shall spend a few lines to declare out of Scripture, both the lawfullnesse and ne­cessity thereof. Let us looke upon the History of the Lords owne people during the reignes of their best Kings, and wee [Page 102]shall finde that such sacred Nationall Obligations (by Ʋow, Co­venant and Association) were the chiefest ingredients, if not very foundations, of their greatest Deliverances and Refor­mations.

1. For Deliverances, both from wrath and enemies, see but one paire of examples. The first may be that in the raigne of Hezekiah. [...] Chro. 29. Note the forlorne condition of the state in the be­ginning of his government, both for sinne and for wrath: for sinne, ver. 5, 6, 7. There was filthinesse in the holy place, their fathers had trespassed, done evill, forsaken God, turned away their faces from his habitation, and turned their backs, they had shut up the doors, put out the lamps, neither had they burnt incense, nor offered of­ferings, ver. 8, 9. &c. For which 'tis said, God had delivered them to trouble (or commotion) to astonishment and to hissing, their fa­thers had falne by the Sword, their sonnes, daughters and wives were in captivity, &c. And now what salve, what plaister can be sufficient for such a festred fore as this? surely, no lesse nor more then a solemne association, Now it is in mine heart to make a Covenant with the Lord God of Israel, ver. 10, 11. that his fierce wrath may turne away from us, &c. Another proofe and president see in King Iosiahs time. Never I thinke lay there more guilt up­on that Land at once, then when that poore childe of eight yeeres old came to the Crowne. 2 Chro. 33. See how much wrath had bin treasured up, ver. 1, 2, 3, &c. to 11. ver. 22, 23. first by his grand-Father Manasseh; and though Manasseh afterward reformed some things, yet second­ly, King Amon his son (and Iosiahs father) hee reneweth the old wrath and wickednesse, and addeth to them, neither hum­bleth he himselfe. And now what can this poore child King doe, finding his Crown and Kingdome charged with so much hereditary guilt and wrath? Lo, thus he doth, he destroyeth Idolatry, 2 Chro 34. ver. 3, 4, &c. ver. 8, &c. ver, 29, 30, &c, he repaireth the Temple, and finally he betakes him­self to a Covenant and Association. Hereby we learne a means to turne away (at least for our own time) wrath, great and hereditary wrath from a Kingdome; yea, wrath deserved by grand-Fathers, by Fathers, by Children, by Princes and by People; namely, such a sacred Obligation, as is now offe­red unto us.

2. Another benefit of Iewish covenanting, was, in respect of [Page 103]their Reformations, it was the corner-stone, if not the very foun­dation, of the purest purgings that ever were made amongst that people. See here another paire of examples. First, in the raigne of young King Iehoash, there good and loyall Iehojada (being as it were Protector to that young childe of six yeares old) doth deliver the King from Athaliuh and her faction, 1 King. 1 [...]. and draweth up a Covenant by oath, which like our Protestation is tripartite, that is, consisting of three parts. First, ver 4. betwixt the People and the King, which answers to that part of ours, To defend His Maiesties royall person, honour and estate. Next, be­tweene the King and the People, as it were for the power and priviledges of Parliament, the lawfull Rights and Liberties of the Subiect, and lastly, betweene them both and the Lord, which answereth to our Ʋow, ver. 17. To maintaine and defend the true refor­med Protestant Religion, &c. But how did all this further the Reformation? See the very next verse. ver. 18. And all the people of the Land went into the house of Baal and brake it downe, his Al­tars and his Images brake they in peeces thoroughly, and slew Ma [...]tan the Priest of Baal before the Altars, and the Priest ap­pointed Officers over the house of the Lord. ver. 20, &c. 2 Chro. 15. Hereupon follow­eth an universall joy and quiet. Another example is in Asa's raigne. Sad had bin the case of Israel for a long time both in Church and State. In Church, ver. 3. because for a long season they had beene without the true God, and without a teaching Priest (perhaps they had many faire Churchmen, good Readers) and without Law. In State, ver. 5, 6. there was no peace to him that went out, nor to him that came in, but great vexations were upon all the Inhabitants of the country, &c. What now may King Asa and Judah doe, to prevent the like again? ve. 12.13.14. They entred in­to a Covenant to seeke the Lord God of their Fathers, with all their heart and with all their soule, And this they binde with an Oath and upon paine of death. The issue and effect in Reformation followeth, ver. 16. ver. 19. the Queene-Mother is remooved for her Idolatry, the house of God is inriched, and there is peace in the Kingdome. But this peace is but for a time neither, un­till the five and thirtieth yeare of that Kings raigne; ver. 17. because the high-places were not taken away out of Israel. More places and patternes might be added, but (me thinkes) these should [Page 104]be enough to kindle in every holy, loyall, true Protestant English breast, an unquenchable desire after this Vow and As­sociation. Beloved, if my young judgement may guesse, this thing may proove a stronger Rampire and Defence to our Reli­gion, King, Lawes and Liberties, then all those foure Seas which doe mote in this Island. I would conclude the point with some part of two or three verses out of Ezra, We have trespas­sed against our God, Ezra. 10. v. 2. yet now there is hope in England concer­ning this thing. Now therefore let us make a Covenant with our God, ver. 3. according to the counsell of (the) Lords, and of those that tremble at the Commandement of our God, and let it be done according to the law. ver. 4. Arise, for this matter belongeth unto Spoken to the Maior of the City being then present. Thee, wee also will bee with thee, bee of good courage and doe it.

If any man pretend scruples and objections against the Ʋow, first, let me aske him, whether or no he did scruple (the last yeare) at the Canonicall Oath? Next, whither he be a sound Protestant and a good Subject? and those questions (I thinke) if duly considered, may be sufficient answers to all scruples. I have bin too long upon this Hansell of Deliverance, because the thing is so much neglected.

2. Hansell of Deliverance and first fruit of Reformation for our tryall, use and improovement may be,

That Order for the due observing of the Sabbath, according to the Lawes of this Kingdome. Like enough that many per­sons present have scarcely ever heard of such an Order from the House, but an Order there is, and that visible in print. Wee had once a Declaration touching sports and liberties upon that day, and another enjoyning silence to Ministers in the Armi­nian Tenents; and these Orders and Declarations, ô how soon were they dispersed? how vehemently were they pressed by many, which are now as slow and backward to take notice of this Order?

Brethren, we have a generation which are deaf in this ear, and blind in this eye. Things that presse to strictnes and exact walking are obscure to them, though comming from a Parlia­ment. The Lord open our eys more and more, that we may see even by these things, who are the chief fosterers, yea, the [Page 105]Garrisons of profanenesse in this Island. Yet such an Order (I say) there is both cleare and visible; but suppose it were but somewhat ordinary? Have we not a fourth Commandement for this duty onely, and is not that keene enough to sharpen even an ordinary intimation from that High-Court? Let us therefore take, use and improove this Hansell-mercy, this fore-taste of Reformation to the uttermost. The Lord seems to proove by this short and fore-running order, how well we will husband an opportunity of Reformation, how faith­full we will be in a little, that so he may take occasion upon our diligence herein, to give us greater blessings.

3. Let us take, use and improve lawfully all the Degrees of our lawfull Liberty, as they are bestowed upon us by authority, Gal. 5. v. 1. Let us stand fast in that liberty, wherewith Christ (by the King and Parliament) doth make us more and more free, and be not (We) intangled againe with the yoke of bondage. There is a two-fold burden in this case, and consequently a double Liberty to be lawfully taken and used.

1. One sort of burden is Civill or Politike, as illegall taxes or impositions upon our bodies or estates. It was freedome from this that Saint Paul claimeth of the Centurian when they would have examined him by scourging. Act. 22. [...]5. Is it lawfull for you to scourge a man that is a Roman and uncondemned?

2. Other burdens are Ecclesiasticall and spirituall, as all un­just pressures and bonds upon the consciences of men, whi­ther Ministers or people; such are forbidden by Saint Peter, Now therefore why tempt ye God, Act. 15.10. to put a yoake upon the neck of the Disciples, which neither our fathers nor we were able to beare? Concerning both these sorts of yoaks, I say, that when authority shall break them (because they were unfit or unlaw­full) then we should all speedily shake them off from our necks; this doubtlesse is a thing very well pleasing to God, and may further our Deliverance and Reformation. Have you not sometimes observed a dull Horse at a doore, there it stands, weary and hungry, as though it were fast tyed, when as all the while the bridle is either off from it's head, or els loose from the post? Or have you never seene an idiot sit whining in the stocks, as a man imprisoned, when all the while there [Page 106]hath bin no barre, nor lock upon his leg, but he might (had he so much wit) arise and goe his way? Brethren, I would not have any reasonable men thus unreasonably dull and tame, but that when Law and authority shall bid them goe free, they should take, use and enjoy that freedome. The observation of this lesson is not only a fit expression of our thankfulnesse to the Lord, and to that authority that hath so freed us; but it is also a good means to put us into firm and actual possession of our new lawfull liberty. If a mans conveyances for a purchase of land be never so good and substantiall, yet neglect of taking speedy pos­session may endanger his good estate. Observe we therfore very diligently when any unlawfull fetters are struck off from our necks and consciences by Parliament, and let us speedily (with Sampson) shake our selves, and hold fast that which we have received.

5. Meanes 5 Generall means (and a chiefe branch of activity) is Infor­mation. To informe, complaine, and testifie against all Offensive things and persons, grievers and grievances to the utmost of our knowledge and abilities. When the waters of the poole of Bethesda, Joh. 5.4. were stirred by an Angell, then was the time for all grieved persons to step in and get cure of whatsoever disease they had; so now is the Blessed time when there is a fountain opened in this Land against all spirituall wickednesses and po­litike disorders. Act. 19.12. The Bath is free and full, 'tis but come, nay, but send thy paper, as they did their handkerchiefes to Saint Paul, and by the Lords blessing the evill spirits shall be cast out and the diseases will depart. Let us not therfore lose so great and cheap an opportunity.

Ob I know it is much objected by some, that 'tis no wisdom nor good manners, for any one to come to a Councell before he is called, and that all we of the meaner sort must leave both things and persons to the judgment and censure of that supream Court of the Kingdome?

Answ. 1. True, we must not sit in the Councell unlesse we are chosen thereunto, but yet we may wait upon the Coun­cellors with our submissive Informations and Petitions. This themselves do both allow and expect at our hands.

2. So also (we) which are inferiour persons, must leave sus­pected [Page 107]things and persons to the censure of the Houses; true, but yet I hope we may, nay I know we must bring such Grie­vances thither, and there leave and lay them down (being pro­ved) at the feet of Justice. If any man shall be against this law­full priviledge and loyall duty of every good Subject, I shall suspect him for a Delinquent, and shall conclude him as a se­cret underminer of Reformation and the weale-publike.

Nay, my meaning is, that we must complain not only of those Grievances in which our selves have felt a share; but I do presse my selfe and you all, to seeke out, and gather up those things which doe publikely offend, and to weed the common field. Brethren, this is a duty generally neglected, and therfore it is necessary, that all godly active spirits should looke after it. When shall we see an husbandman grubb up bryers, or gather stones out of a field that lyes in Common to a whole Parish? No, but we say, every mans businesse is no bodies businesse: Extreamly needfull it is therfore that some choice Angelicall spirits, whose hearts the Lord hath touched, should put to it, and become ministring spirits, Heb. 1.14. as sent forth to minister for the good of the publike.

Ob. But would not such stirring be accounted pragmaticall? Shall we not be called busie bodies?

Answ. Yes, by Atheists, Papists and Delinquents; but with good men or reasonable, it must needs be acknowledged neces­sary. Let us looke either upon the condition of divers places and persons which doe suffer such Grievances, or else upon the nature of that great Court to which the complaint is to be made and in both respects we shal see divers reasons for this du­ty of stirring for the publike.

1. In respect of the nature of that Court, to which complaints are to be preferred. For 1. They cannot see all that is amisse every where, because themselves are not of all places distribu­tively, though they are representatively every Subject, and sometimes A stander-by (we say) may see more then he that play­eth. 2. Besides, Experience is the best Informer of Grievances, Plus videur o­culi, quam ocu­l [...]s. and who hath more woefull experience this way then the meane and poore which pay for all? There are some Cob-webb oppressions in a Kingdome which the greater Flies doe with [Page 108]ease breake thorow, not taking notice that they were snares, but the poore lesser flies are held in them fast enough; and ther­fore the cry of these little ones may informe of a great oppressi­on. Besides, in bodily cures, we know that a plain and illite­rate man, being the patient in a disease, may give more light to the Physitian towards the cure by his relation, then all his learned books and long study may afford; for that Patient can tell him, how, when, and where the distemper did take and hold him: So is it in politike diseases, a plain man that hath felt Greevances can better speak of them then a greater person or Schollar, that kenns them but by reading or heare-say. 3. It is not the proper office of that Court to be Informers, because they are Judges; and therefore my selfe have heard some of their members wi [...]h that the Country would doe that office, to take off from them the aspersion of pragmaticall. 'Tis needfull therfore and reasonable, that we inferiours do inform, in respect of the Court that is to judge.

2. In respect of many that suffer, 'tis expedient that other active men should complaine in their behalves. For first; many places (as well as persons) doe want skill and abi­lities to helpe themselves, they cannot tell their owne tale (as we say) and therefore 'tis charity to them, as well as duty to the State, to be feete to the lame, and a mouth unto the dumbe. But by the way, I should advise all such to fol­low the example of Pauls sisters sonne, Act. 23. v. 18. he was a young man, and therefore (like enough) somewhat bashfull, and unable to expresse himselfe to a great man, and therefore first he go­eth to his Unckle Paul, ver. 16. and from him is sent by a Centurian to the chiefe Captaine: so let them informe such as may in­forme, or at least, as may leade them or their sute, to some one of the chiefe Captaines. 2. Others are fearefull and faint-hearted, and so durst not complaine, they are perhaps threat­ned and over-awed by some tyrannous Land-lord, or insolent though scandalous Parson, Ʋicar, perhaps Curate: and therefore as couragious Abishai rescued fainting David from Ishbi-benob the Giant, 2 Sam. 21. v. 15, 16, 17. who thought to have slaine him; so ought it to be done in this case, when some (perhaps good) mens hearts doe faile them in the contestation and pursute, [Page 109]then every valiant and active Abishai should arise to the helpe of the Lord against the mighty. 3. Finally, Judg. 5.23. others are unwil­ling to goe for redresse, nay (which is lamentable) they thinke themselves happy in their spirituall miseries, and de­light in their grievances. Jer 5.30, 31. A wonderfull and horrible thing is committed in the Land, (saith God) the Prophets prophesy falsely, and the Priests beare rule by their meanes, and my people love to have it so: and what will ye doe in the end thereof?

Quest. What will we doe in the end?

Answ. Surely, the end is like to be extremely miserable, therefore Brethren, let us now in due time deliver such poore soules against their wills, Jud. v. 23. let us pull them violently out of the fire in which they delight to lye and be consumed: there­fore Informations to the Parliament, and that in the be­halfe of others is now very needefull and most reasonable.

Ob. But whereof, and how shall we complaine and in­forme?

Ans. Matters to be complained of and informed against, are all grievers and grievances, persons and things, both Ec­clesiasticall and Civil, in Church and Common-wealth.

1. Ecclesiasticall Persons.

These Brethren (as I conceive) are the very fountaines or fewell of all other grievances amongst us. Mat. 24. v. 15, 16. When the ab­homination of desolation stands in the holy place (I doe but al­lude) then 'tis time for them which be in Judea, to flee into the mountaines. Spirituall wickednesses doe usher in Civill disturbances. 2 Chro. 15 3. For a long season Israel had bin without the true God, and without a teaching Priest, and without Law. Marke the method, In the middle is the mischiefe. In medio vi­tium. Without a tea­ching Priest, no marvell then that they did neither feare God, nor reverence man. It followeth, ver. 5, 6. And in those times there was no peace to him that went out nor to him that came in, and still the cause is the same, they had either no Priests, or none but Readers. Every politike body may be considered as consisting of three parts. First, there is in it (or rather over it) the head, that is, the King as supreme, and the un­der head officers as sent of him. Next, there is the trunck or Lay-part, these are the Civill State. And lastly the Clergy [Page 110]or Ministry (the part Ecclesiasticall) and these should be as the soule to all the rest. When this soule is sound and holy, it doth quicken and sanctify; when it is sickly and corrupt, it doth helpe to infect and destroy the whole structure: there­fore these men ought primely to be looked after and to be rectified.

Ob. But which of these Clergy are those sickly and cor­rupting soules, and how may we know them?

Ans. Alas, they are too many, and too visible, take a cata­logue of some cheefe sorts of them breefely.

1. Imprimis] All Pestilent and Persecuting Church-men; such as imitate that little Pope Zedekiah the sonne of Chena­anah, 1 Kin. 22. ver. 11, & 24. Act. 23 1, 2. which would have pusht downe a whole Kingdome with his hornes, and smote honest Micaiah on the cheeke, for speaking against his warre; Or like the high Priest Ana­nias who commanded that Pauls mouth should be stopt with a fist, because he professed his good Conscience. Or to come lower, Mat. 23.13. Church-men like those Scribes and Pharisees, hypocrites, which did shut up the Kingdome of Heaven against men, and would neither goe in themselves, nor suffer them which were entring to goe in. It seemes, the men would nei­ther preach as they ought themselves, nor yet suffer their people to goe abroad to heare. Let such be marked out for just complaint and punishment amongst the first, even all our illegall suppressors of Preachers and hearers.

2. All Superstitious and Innovating Church-men, the ille­gall, carving, painting, cringing, ceremonious Clergy. This sort is often condemned by our Saviour, Mat. 15 3, 8, 9. Why doe you also transgresse the commandement of God by your traditions? This people draweth nigh unto me with their mouth, but their heart is farre from me. Againe, In vaine doe they worship, teaching for doctrine the precepts of men. These masters of the comple­ment Ecclesiasticall are little better then pandars to the scar­let Whore, and therefore ought to stand in capitall crimson letters in our complaints.

3. What thinke we of our Insufficient and Lasie Clergy; birds that cannot sing, or will not? The former (that can­not) may say litterally, Amos 7.14. that which is spoken by Amos con­cerning [Page 111]himselfe, We are no Prophets, neither are we Pro­phets sonnes, but heard-men, and gatherers of wild figgs. Doubt­lesse many of these are more fit to be heard-men, yea horse­men, and literall Shepheards, then Pastors by a Metaphor. Brethren, I am ashamed for my Coats-sake (as they say) to rake in this puddle; but that I remember that it is made the ground of Levies blessing, that he said unto his father, Deut. 33.8, 9. and to his mother, I have not seene him, neither did he ac­knowledge his brethren, nor knew his own children in the case of the Lord. The latter sort (our Lasie drones) are de­scribed to the life, and threatned to the death by Ezekiel, see Chap. 34. beginning at the second. The punishment there ap­pointed for them is their utter removall.

4. Finally, Looke seriously upon the scandalous and Debau­ched Church-men; Mica. 2.11. men which prophesy of wine and strong drinke, yea which take off these liquors so freely, that they usually doe erre through wine, Isa. 28.7. and through strong drinke are out of the way. Brethren, as these druncken and inordinate Clergy are one of the worst, Vitium hominū non temporum. so are they absolutely the most obnoxious sort of all: and therefore, if these be now suffered, it will be the fault of such as know them, not of the time that beares them. Thus have ye had too long (and yet too short) a list, of the sorts of Ecclesiasticall grievers now com­plaineable.

But now where is that jealous Elijah, or that down-right Micaiah, that will or doth encounter these Baalites? yea, how coldly doe we all generally shew our selves in the quar­rell? Alas Brethren, let it shame and confound us all, to remember that we had once an opportunity for this great worke. It is not long since that this present Blessed Parlia­ment did send forth an happy order to this purpose, upon which every Parish might have certified touching scandalous Innovating, and other peccant Ministers; the Parliament it selfe (as it were) went in Circuit through the Kingdome, Justice, supreme Justice came home to our very doores, Deut. 30.11. so that we could not pretend, that the Commandement was farre from us, no, the opportunity did even fall into our mouthes.

Quest. But then what was the issue, and how did we im­prove that advantage?

Answ. Surely, some were warme in bed, other some had farmes and Oxen, Luk. 11. v 7. Mat. 22.5. and they could not meete. Others ('tis to be feared) were present to pleade for Baal, for too many Clergy scandalous in life, superstitious in worship, erronious in judgement, and pestilent of spirit; in a word, unable, unfit, unworthy. These gangrens and pests of the Church had but too many friends in every quarter, concealing friends in the Parishes where they lived, and interceding friends at the places where they were complained. Yeomen, Officers, Gentry, Magistrates and all, (I meane, too many of each sort) were too too ready, for kindred, feare, flattery and charity mistaken, to returne almost an universall, Omnia bene, all is well. And thus thousands of poore soules are betrayed, (what lyes in these men) to incurable ignorance and per­dition. Oh my bowells, my bowells! When I consider how that divine oportunity was generally sleighted and abused. And now behold the bloud of those poore ignorant ecclipsed Parishes which heretofore did cry for vengeance upon their own guilty Ministers only, doth now roare lowder against those late intrusted Yeomen, Officers, Gentry and Magistrates (what ever they were that neglected that golden season) and so we have more soule-murtherers (accidentally) since that order, 2 King 20. ver. 35, 36. ver. 42. then were before. Let those neglectors see that Parable against Ahab, for sparing of Beahadad, and the ap­plication thereof, Because thou hast let goe out of thy hand, a man whom I appointed to utter destruction; therefore thy life shall goe for his life, 1 King 22.31.and thy people for his people: which after­ward fell out accordingly. The King of Syria commanded saying, Fight neither with small nor great save onely with the King of Israel. And it will be but just if those guilty Mini­sters so unjustly favoured by such, doe prove, the soule­slaughtermen to them or theirs in after times. Consider we this late grosse omission, (Brethren) to humble our soules mightily for the same, 'twas a deepe, yea, a spirituall wic­kednesse. But now suppose the great good Lord, should in much patience try us once more shortly in this point, and [Page 113]should vouchsafe us one opportunity more by this Parlia­ament? shall we play the Cowards a second time, and doe againe as formerly? God forbid. No Brethren, let us fill our soules with holy resolutions to doe the worke of the Lord with all our might, to set our faces, tongues, heads, hearts, hands, bodies, soules, and all unto it, to farther the information and testimonies against all spirituall murtherers, which slay poore soules by whole Parish-fuls. Remember this lesson above all the rest.

So much concerning Ecclesiasticall Grievers, persons.

2. Things, Grievances Ecclesiasticall.

And here are diverse particulars to be looked after, in all which we may be grieved.

1. In Doctrine.] Sound doctrine is more precious then our bloud; but there are those of the Clergy which have endeavoured to corrupt this. The very Articles of our Church are oppugned, as of Originall sinne, Free-will, the 4^• Commandement, and diverse others are oppugned and impaired by the Arminians. Let him that is wise consider these things. Brethren, to poison a publique spring is ca­pitall by Law, how much more in spirituals? Gal. 1. v. 8. If we, or an Angell from heaven preach any other Gospell unto you, then that which we have preached unto you, let him be accur­sed.

2. Pure Worship is as deare as life: Deut. 13. v. 6. And therefore see the punishment of whosoever shall attempt to draw aside from it. If thy brother, the sonne of thy mother, or thy sonne or thy daughter, or the wife of thy bosome, or thy friend which is as thine owne soule, entice thee secretly, saying, Let us goe and serve other gods, which thou hast not knowne, thou, nor thy fathers: thou shalt not consent unto him; ver. 8. nor hearken un­to him, neither shall thine eye pitty him neither shalt thou spare, neither shalt thou conceale him; but thou shal surely kill him, ver. 9. thine hand shall be first upon him to put him to death. But even this (it seemes) bath been attempted by some amongst us, else what meanes those approachers and approaches towards Idolatry already condemned and still condemning in Parlia­ment?

[Page 114]3. 2 Tim 3. v. 5. There is a power of godlinesse in practise, and who­soever shall cunningly attempt to sucke or soake out that, is a deep offender, and to be avoided. But such also we had, and still have them, men that hate strictnesse and spi­rituall heate, and would convay away our spirituall prote­stanisme, 1 Sam. 19.12, 13. putting (as Michal did for David) a meere Image of formality in the place. If it be death and trea­son to clip or to wash the Kings Coyne, then what shall be done bad enough to these wicked spirituall Alchymists? So much concerning Ecclesiasticall grievers and grievan­ces.

2. I must and will now be very briefe concerning the Ci­vill or Politique.

Brethren, I am a Divine, and not a States-man; these latter therefore are out of spheare, I shall leave the men to justice, and the point to your owne disquisition and pro­secution, concluding with the latter words of that Levite: Consider of it, Judg. 19. v. 30. take advice, and speake your minds. So much touching the fifth meanes, Information.

6 Meanes 6 Is Prayer and Prayses. Though they are included un­der one head, yet I shall handle them as two distinct bran­ches; beginning with the latter.

1. Prayses.

This duty is commanded in such times of Deliverance and Reformation. Psal. 58. v. 14. ver. 15. Offer unto God thanksgiving, and pay thy vowes unto the most high. I will deliver thee, and thou shalt glorifie me. Therefore the Lord doth now looke for great Prayses and glory from us.

Quest. But how may I thus glorifie him? what must I doe to Prayse him aright?

Answ. 1. There is praysing with the mouth, in words; and this is either speaking of prayse (1.) to God. Heb. 13. v. 15. Let us offer the sacrifice of prayse to God continually. It may be done in singing, prayer, meditation, and other duties to him. (2.) Or by speaking prayses of God. Psal 145. v. 5. I will speake of the glorious ho­nour of thy Majesty, &c. This is done (1.) when we study to lay open the frame, mystery, and parts of Deliverance. The works of the Lord are great, Psal. 111. v. 2. sought out of all them that [Page 115]have pleasure in them. (2.) When we labour to entayle the re­membrance of mercies upon our posterities. Psal. 79. v. 13. So we thy peo­ple will give thee thanks for ever, we will shew forth thy praise to all generations.

2. There is praysing with, by, or in a mans life. Psal. 50. v 23. Who­soever offereth prayse glorifieth me, and to him that ordereth his conversation aright, they are joyned together. And againe, ver. 16. (speaking of praysing) unto the wicked, God saith, what hast thou to doe to declare my statutes, Psal. 119. v. 7.or that thou shouldest take my Covenant in thy mouth? And againe, I will prayse thee with uprightnesse of heart, when I shall have learned thy righ­teous judgements. Let us therefore live prayses to the Lord, Mat. 5. v. 16. let us shew the light of our holy conversation before men, that our heavenly Father may have glory.

3. There is a praysing of God with the hand, [...]sal. 50. v. 23. Prov. 3. v. 9. or with the substance, to prayse the Lord is to honour him, and we may honour the Lord with our Substance. This is a touch-stone to try the truth of our thankfulnesse indeed. When a man is truly thankfull for a curtesie received, he is ready really to shew his gratitude by his liberality to all those that are under him, or about him. Now let us shew that we prize our mercies received, by our readinesse to doe any thing, to part with any thing to our inferiours, to good uses, at Gods command. True thankfull men are alwayes bountifull. Luk 19. v. 8, 9. When salvation came into the house of Zacheus, presently he gives halfe of his goods to the poore. And that act or statute amongst the Jewes of sending porti­ons one to another, and gifts to the poore, Est. 9. v. 21, 22. upon a time of De­liverance, is now seasonable for our imitation.

4. Finally, there is a praysing of the Lord with the heart, yea with the whole heart, saith the Psalmist. Psal. 138. v. 1. I speake now of a spirituall and gracious heartiness [...], that the considera­tion of Gods mercy ought to raise our spirits, and quicken all the graces in our hearts (as 'tis said of Jehosophat, 2 Chron. 17.6. that his heart was lifted up in the wayes of the Lord) I meane, the sence of fresh deliverance should strengthen our faith to trust to the Lord more perfectly, it should enlarge our love to cleave unto him more affectionately, it should kindle [Page 116]our zeale to stand for him more couragiously, and so in all the rest of our graces. This of all sort of prayses is the highest.

2. Another Branch are Prayers.

The use of this duty is commanded, and the nature, parts, and qualifications prescribed, in one and the same Text, by Saint Paul to his sonne Timothy, 1 Tim. 2.1, 2. I exhort therefore, that first of all supplications, prayers, intercessions, and giving of thanks be made for all men; for Kings and for all that are in authority, that we may leade a quiet and peace­able life in all godlinesse and honesty. I need to goe no fur­ther then those two verses for the foundation or limits of my discourse in the present point: Let us therefore fully discusse the words. In them we may observe these three generals:

1. The severall sorts of prayers which are to be made, and those are foure, Supplications, Prayers, Intercessions, and gi­ving of Thanks.

2. The persons for whom all those prayers must be put up. Generally all men (i.e.) all rankes indefinitely: More specially, for Kings, &c.

3. The scope, drift, and end of our prayers for them; it must be peace and quietnesse, but with two qualifications; the first Spirituall Godlinesse; the other Morall Honestie.

As for the middlemost of three heads (viz. the persons especially to be prayed for) they are the Supreme Majesty, and the houses of Parliament, and 'tis most evident. I shall insist upon the other two, the first and the last, viz.

1. The sorts of prayers to be made for them. (1.) Sup­plications. (2.) Prayers. (3.) Intercessions, and (4.) giving of Thanks.

'Tis generally agreed by all good Subjects, that the King and High Court ought to be prayed for, and many doe fumble about the duty; give me leave to set my selfe and you in a right way, it is this, saith Saint Paul, we must make for them.

1. Supplications.

Deprecations] is the proper English word. To deprecate [Page 117](in their behalfe) is to pray off from them all evils of sin or punishment, feared or felt, whether in soules, bodies, or estates: 'Tis a Defensive Prayer, to pray them safe and sound from all dangers. To give an instance or two in Scripture. First, to pray for the removall of all bad Coun­sellors. Take away the wicked from before the King, Prov. 25. v. 5. and his Throne shall be established in righteousnesse. Next, for Secu­rity and safeguard from plots and enemies. Psal. 61. v. 6, 7. Thou wilt pro­long the Kings life, and his yeares as many generations: O pre­pare mercy and truth which may preserve him. Thus we must Deprecate all evill from King and Parliament.

2. Prayers.

Which most generall name is used, because it doth sig­nifie the largest Branch of all, namely, Petition. We must beg for them all gifts, graces, and mercies, not onely in truth but in the highest degree; especially for governing gifts and graces, in the most superlative measure. As Wise­dome and Judgement is one: So in Salomons prayer at Gi­beon. And now O Lord my God, 1 King 3. v. 7. ver. 8. thou hast made thy ser­vant King, &c. And now, thy servant is in the midst of thy people which thou hast chosen, a great people, &c. Give there­fore thy servant an understanding heart to judge thy people, ver. 9. that I may discerne between good and bad. Next, the Feare and dread of the Lord. Moreover, Exod 18. v. 21. 2 Chr. 19. v. 6. thou shalt provide out of all the people able men, such as feare God, &c. And he said to the Judges, take heed what ye doe; for ye iudge not for man but for the Lord. ver. 7. Wherefore now let the feare of the Lord be upon you, take heed, and doe it. Againe, The spirit of Cou­rage and Zeale (saith Jehosaphat) Deale couragiously, ver. 11. and the Lord shall be with the good.

3 Intercessions.

We must not onely deprecate all evill from them, and petition for all good things upon them; but also we must (postulare) intercede, pleade, wrestle, and strive with God in prayer, as is said in another case: Rom. 15. v. 30. For the Lord Jesus Christs sake, and for the love of the Spirit, we should strive together with them in our prayers to God for them, ver. 31. that they may be delivered from them that doe not beleeve, and that their ser­vice [Page 118]which they have for [England] may be accepted of the Saints. In great and extraordinary times of hope and dan­ger the Lord will not be moved with few and ordinary prayers. Gen. 32 v. 6. ver 7. See Jacobs perillous condition in his returne from his Unckle Laban, he is told that his twise offended bro­ther Esau commeth against him with foure hundred men, then Jacob was greatly afraid and distressed But how doth he wind out of this trouble? Loe, an ordinary striving is not enough. ver. 24. ver. 25. At Peniel Iacob was left alone. And there wrestled a man with him untill the breaking of the day, and he touched the hollow of his thigh, and the hollow of Jacobs thigh was out of joynt, ver. 28. and he wrestled with him. Then said God, as a Prince hast thou power with God, and with men, and hast prevailed. It cost him an ache, yea, an halting to prevaile with God in such a grand extremity. Diffi [...]ilia quae pul [...]ra. Good things are diffi­cult. Once more, see what labour it cost Elijah and his servant to obtaine raine for Israel, 1 Kin. 18. v. 42. after three yeares drought in the land. And Elijah went up to the top of Carmel, and he cast himselfe downe upon the earth, and put his face between his knees. What a painfull groveling posture was that? ver. 43. And he said to his servant, goe up now, looke toward the Sea, and he went up and looked, and said, there is no­thing. And he said, goe againe seven times, and it came to passe at the severth time, that he said, Behold, there ariseth a little cloud out of the Sea, ver. 44. like a mans hand, &c. Thus, Brethren it hath been a long time of drought with us, many of our clouds in Church and state, though they have hid the face of our Sunne from us, yet have proved to the land but as clouds without water, Jud v. 12. carried about with di­verse [...]in [...]s, so that we have wanted both the former and the latter raine in their seasons. Now what meanes are to be us [...]d that the Lord may be moved to send a gracious raine upon this his Inheritance, Psal. 68. v. 9. and to refresh it now it is weary? Looke upon this zealous Elijah, get we all up to our clos [...]ts, and there cast downe our selves upon the earth, with our f [...]ees to our feet. Yea, let us thus goe up seven times, [...] seven times a day, and perhaps even our pray [...] at [...] may raise that cloud, whose drops may re­fresh [Page 119]and make glad the City of God. Thus there must be (1.) Supplications (2.) Prayers (3.) Intercessions, made for Kings, &c. but we must adde,

4. Thanksgivings too.

These are a meanes to water all the former three bran­ches, and to cause them to grow and speed the better. The Lord takes prayses for an honour. Whoso offereth me thanks and praise he honoureth me, Psal. 50 [...] 1 [...]m. 2 v. 30. and those that honour him he will honour them againe. But I have spoken of this parti­cular before.

So much concerning the sorts of Prayer.

2. The scope (and matter both) to be contained in those prayers of ours for them, viz.

• 1. Godlinesse with Quietnesse. Bonum spirituale, &c.
• 2. Honesty in Peace. Bonum Politicum & Civile.

1. Bonum spirituale & Ecclesiasticum] Quietnesse with God­linesse. Follow peace with all men and Holinesse, Heb. 12. v. 14. without which no man shall see the Lord. We must so follow peace as we may keep our selves in sight (and within the limits) of holinesse, but no farther; and sofarre we must follow it in the first place. This must stand in the front of our prayers. Pray for Kings first, &c. that they may be instru­ments of spirituall good unto us. Religion is the very soule of our soules, that one thing absolutely necessary, and there­fore the promotion and promoters of this, doe both need and deserve the prime of our supplications.

And in the next place, Honesty (i.) publique, private, politique, morall honesty is to be remembred and furthe­red by our fervent and sensible petitions. The sword of Civill justice doth guard our Religion, as that flaming sword did keep the Tree of life in Paradise. Gen. 3 v. 24. And he placed at the East of the garden of Eden, Cherubins, and a flaming sword which turned every way, to keep the way of the tree of life. This office of the Parliamentary Cherubins must (in the second place) be promoted by our prayers.

So much touching Generall Lessons and Directions.

But by this time me thinks I see and heare diverse par­ticular rankes of people flocking to me, and enquiring of [Page 120]me, Luk. 3. v. 10. ve [...]. 12.14. as the People, the Publicanes, and the Souldiers did of Iohn Baptist, what shall we doe? that is, what speciall Lessons can you give us? what distinct taskes can you set us, that so each person may be (holily and loyally) active, for the furtherance of the great good worke in these times of publique hope and hazard?

Brethren, I shall endeavour (as the Baptist did) to give every one his portion, and that streame of exhortation which hitherto I have carried in a common and generall Channell, I shall now sluce out into diverse lesser and par­ticular rivelets, that so all ranks of persons may be wate­red and made fruitfull. And,

1. Let me have leave to speake to Magistrates.

I beseech all those which are in authority and office, to heare me a few words patiently. I would not presume to teach or prescribe any thing in your spheares above mine owne; neither doe I peremptorily taxe you of any spe­ciall default or transgression, My full purpose and desire is, so to carry my selfe in this Exhortation to you, as young Timothy is licensed by Saint Paul to carry himselfe towards those Brethren. 1 Tim 4.6. If thou put the Brethren in remembrance of these things, thou shalt be a good Minister of Iesus Christ, nou­rished up in the words of Faith and of good Doctrine. So there is something of which to put you in remembrance I conceive it my duty: The summe in short is this, That all Magistrates and Officers in this place (and elsewhere) wauld be pleased to Countenance. Promote, and Second all Par­liamentary Edicts and proceedings. Brethren, ye are unto the Common people at this time, [...]n respect of the Parliament, as those spyes sent to Canaan were to the Congregation of Israel; your relations and speeches may bring up either an evill or a good report, upon that great Councell and their proceedings. [...] 14 2. 6, 7, 8, 9. You know how some of the spyes did cause a murmuring against Moses and Aaron, whereas Caleb and [...]oshuah (because they had another Spirit, and followed the Lord fully) did endeavour to appease and satisfie them, and for this faithfulnesse they had a great reward. [...] 2. In this [Page 121]Exhortation I doe not accuse you of negligence, but rather doe commend all your former diligence herein. Qui monet ut sacias, &c. He that ex­horteth to a duty done already, his exhortation is no lesse then a commendation. And this I adde, that ye cannot (lightly) be too zealous in this point. O what a goodly sight is it Brethren, when the Mountaines doe bring peace, and the little hills righteousnesse unto the people? Ps. 7 2.3. The words are found in the old translation, the hymne is intituled [A Psalme for Solomon.] That is, when David (the sweet singer of Israel) had resigned his Kingdome to his sonne Solomon, and was going out of the world, then (Swan­like) he warbled forth that Prophesy of Christ, and direction of Solomon for governement. Oh that all our Governours would thus obey it. Now the Mountaines above, (those su­preme highest Mountaines) are bringing forth peace to the people, what a blessed sight would it be now to see (the little hills) the subordinate hillocks of authority in every County, City, Parish to beare their severall extraordinary crops of Righteousnesse also? Am. 5.24. To see judgement runne downe as water, and righteousnesse as a mighty streame? Nay, Ps. 133 2. to see it runne down like Aarons oyntment, which being powred on the head, ranne downe upon the beard, and from thence to the very skirts of his garment? But remember I said, 1. Coun­tenance. 2. Promote. 3. And Second.

I shall speake a word severally of each for your more cleere and full information.

1. Countenance all Parliamentary edicts and proceedings.

True it is, that that supreme Court of the Kingdome doth nor need, nor feare (in respect of it selfe) the best, or worst, that all subordinate Officers or Authority can doe concer­ning it; no, 'tis as farre above their reach, as the Sunne in the Firmament is above all the Meteors here below: but yet in respect of the lower region of people (the Common mul­titude as I said) so Magistrates and men in Office here, may either cloud and blacken this sunne by their discountenan­cing, or cleere and strengthen its beames by their well re­porting of those proceedings to the vulgar: As we said be­fore concerning the spyes sent to Canaan, some of them dis­graced [Page 122]the land flowing with milke and honey. Ye Ma­gistrates and men in great places, are betwixt people and Parliament, as the Medium betwixt the eye and the object, or as the glasse through which a man lookes out and beholds the Heavens; according to the colour of the [...]l [...]ss so doth the Heaven seeme to be coloured: Your judgements, affections, countenances touching that Court, doe give aime and copies to them all, both for their opinions, speeches, acti­ons. Therfore let it be your care to Countenance.

2. Next, Promote Parliamentary edicts and proceedings. That is, put on, publish, prosecute and execute all such new Edicts, Orders and Commands (especially touching Reformation) as are sent and issued from them. To instance, there is a Vow or Protestation commended unto us by their practice and approbation, there is An Order for the due ob­serving of the Sabbath, &c. Now the promotion of all those, and the like, doe lye upon your charge and consciences in the first place, and the neglect of them amongst us (when once granted to you) will be required at your hands. Ye are our Civill watchmen, see your duty. Ezok. 33. each of you according to his place, is our Moses, to take the Lawes at their mouth, and to declare them unto us, that we may heare and doe them. This is one weighty duty.

3. Next, Second them. That is, whilst they doe endeavour above to set right the great body of the Kingdome, ye should labour here below to reforme your petty and particular Ju­risdictions: this would be no little furtherance to that great worke. As petty brooks doe make up a River, and many Rivers fill a Sea: so Family-reformations make up Parishionall, and all Parishionall ones, doe fill up a Nationall and Ʋniver­sall. 'Tis a Proverb as true as ancient [The way to have a cleane street is for every one to sweepe his owne doore.] So let the Magistrates and Officers in every County, City, Cor­poration, Parish, now sweepe their own severall Juris­dictions, and then the great publike work of Nationall clen­sing, will more easily succeed. So much to Magistrates.

2. Partiular Lesson, may be to Ministers.

Brethren, I confesse my selfe one of the last and least of all [Page 123]your Tribe; but yet so cleere and necessary is this lesson that the meanest Embassador may, nay, must presse it upon us at this time: suffer therefore the word of exhortation.

Now or never is the nick of time in which we ought to play the trumpeters, Ezek. 33.3. &c. to stirre and call men up to the helpe of the Lord in this great worke; who knowes but that that God which did throw downe flat the walls of Jericho by the trumpets (though meane ones) of seven Priests going be­fore the Arke; I say, Josh 6.20. who knowes, but he may also be plea­sed to doe great things now by our poore service? therefore let us up and be doing, and if we doe need spurres in our sides because the way seems somewhat cragged, let us consider these two or three Motives.

First, looke we upon the eminent examples of our most ancient and famous Scripture-Predecessors in like times and cases; I meane, let us turne over the Histories of Deliveran­ces and Reformations in Judah, and there we shall find that their Prophets, Priests and Levites, were some of the greatest and most active instruments in both, they were (as it were) the holy bellowes to blow up the refiners fire. Let us take an instance or two to kindle us. First, in that Deliverance and Reformation in the beginning of young King Jehoash his raigne. 2 Kin. 11. There good Jehojada the high Priest (being there­unto called) is the very primum mobile, ver. 4, 5, &c. the founder and finisher of that great worke, yea, that tripartite Nationall Covenant, to which the Lord, the King and the people were parties, was contrived and perfected by his meanes. 2 Chr. 29.3. So (se­condly) in King Hezekiahs Reformation, as the first thing that he beginneth withall is the Temple; so the first persons that we find him consulting with, ver. 4. ver. 5. they are the Priests and Levites. He brought in the Priests and Levites, and gathered them together into the East-street, and said unto them, Heare ye me, ye Levites, sanctifie now your selves, &c. Yea, and for fur­thering that Covenant which he made, these, must be the cheefe men in the businesse, ver. 10. ver. 11. Now it is in mine heart (saith he) to make a Covenant with the Lord God of Israel, My sonnes, be not now negligent, for the Lord hath chosen you to stand be­fore him, to serve, and that ye should minister unto him and burne [Page 124]incense. 'Tis no meane honour (Brethren) to be made some of the prime and immediate Ministers of the Lord in such great workes; and yet alas (I speake it to mine griefe, and to the generall shame of our Tribe) who more backward to set on Deliverance and Reformation now, then are many of us? The Protestation, the Declaration for abolishing of Images, &c. how slowly, how faintly are they execu­ted? Yea, and the more dully I beleeve in many places, because the execution of them partly depends upon the Mi­nister. Let all the true Embas [...]adours of Christ think upon this and be kindled.

2. Another Motive may be this, Our very Callings doe presse us hereunto. Ezek. 33.2, &c y Sam. 9.9. Isa. 58.1. We are said to be Watchmen, we are Seers, yea, we are called trumpeters (as before,) and what is meant by all these, but that it is our duty to descry publike evills and dangers, to discover opportunities of good, and so to call men off from the one, and onward to the other?

3. Thirdly, this is a meanes both to settle and prosper us all in our functions, and to entaile them, and a blessing up­on our posterities. See how the Tribe of Levi came by their Ministeriall prerogative. Exod. 33. When Aaron and the people had made a Calse, for this great sinne justice must be ex­ecuted, ver. 26. and Moses calleth for it. Then Moses stood in the gate of the Camp, and said, who is on the Lords side? let him come unto me. And all the sonnes of Levi gathered themselves together unto him. Being called they doe promote justice. Hereupon see what a Reward and Blessing followed. ver. 27, 28. Num. 3.5, 6. First a Reward. And the Lord spake unto Moses, saying, Bring the Tribe of Levi neere, and present them before Aaron the Priest, that they may minister unto him. Deu [...]. 33.8. Secondly, a Blessing. And of Levi he said, let thy Thummim, and thy Urim be with thy holy one, ver. 9, whom thou didst prove at Massah, &c. Who said unto his Father, and to his Mother, I have not seene him, neither did he acknowledge his brethren, nor knew his owne children, &c. They shall teach Jacob thy Judgements, ver. 10. ver. 11. and Israel thy Law: they shall put incense before thee, and whole burnt Sacrifice upon thine Altar. Blesse Lord his substance, and accept the worke of his hands, smite thorow the loynes of them that rise against him, [Page 125]and of them that hate him, that they rise not againe. There is a blessing with a witnesse. See also how Phineas and his posterity came to have the Priest-hood setled upon them, it was his publike zeale which procured that; and therfore see what is said of him and his, Num. 25.10. ver. 11. And the Lord spake unto Moses saying, Phineas the sonne of Eleazar, the sonne of Aaron the Priest hath turned away my wrath from the chil­dren of Israel, &c. Wherefore say, Behold, ver. 12. J give unto him my Covenant of peace, and he shall have it, and his seed after him, ver. 13. even the Covenant of an everlasting Priesthood, because he was zealous for his God, &c. Would we then Brethren upon a blessed time, in a blessed worke, follow the presidents of our blessed Predecessours, now in glory? Would we adorne our high Calling, confirme our selves in it, and (perhaps) en­taile the same upon our posterities after us? In a word would we make us and ours rich in mercies of all sorts? Lo, now, now, is that precious time in which we above others, are called (in an holy and loyall way) to informe the minds, to kindle the hearts, to open the eyes and mouthes, and to strengthen the hands of all our people for the furtherance of the blessed worke of Reformation. And let me say further unto you all (and to my selfe in the last place) somewhat like that of Mordecai to Esther, Est. 4.14. Who knoweth whether wee are come to our places, to our callings, yea into the world, for such a time as this?

3. Particular Lesson, to Parents and Masters, to all Governours of Families.

True, ye are no publike Magistrates nor Ministers, yet know that to your own Families ye are (in a private way) both as Kings and Prophets. Kings to governe, and Prophets to in­struct them. Exercise therfore both these offices now to­wards your children and servants, for the furtherance of the present great publick work in these two duties.

1. As Kings, reforme and purge your severall Families e­specially from those obstructive sins, which may hinder the publick Deliverance and Reformation. When Moses was im­ployed to be the Deliverer of Israel, it had almost cost him [Page 126]his life, Ex, 4.14. for that he had neglected Family reforming. And it came to passe by the way in the Inne that the Lord met him and sought to kill him. ver. 25. But wherfore? You may see the cause by the effect, Then Zipporah tooke a sharpe stone and cut off the fore­skin of her sonne, &c. He had neglected Circumcision in his own house, and therfore could not safely be an instrument of the great and publick work So, when King Asa did sweare and set himself to reforme the Kingdome, he takes not the last turn to his own Idolatrous Mother Maacha, who 'tis like was one of his family, 2 Chro. 15.16. He remooved her from being Queene, because she had made an Idoll in a Grove, and Asa cut downe her Idoll, and stamped it, and burnt it at the brooke Kidron. Let every Gover­nour of a Family follow that president now in his house, let him purge it from all Superstition, Atheisme, Halting, Profane­nesse; From all Ʋnbeliefe, murmurings and unthankefullnesse, which might hinder approaching mercies. Once more to this purpose, look upon Iacobs example, many evils and dan­gers had befallen him after his returne from Laban, Gen. 34. especially about Shalem, a City of Shechem, there his only daughter is ravished, two of his elder sons do commit murther, and now the name of Iacob doth stinke among the Inhabitants of the land. But what shall he doe in this case to deliver him­selfe and all his? Behold, Family-Reformation is his only means for their generall preservation; and the Lord himself doth di­rect him to this course, Gen. 35.1. Arise, Goe up to Bethel and dwell there, and make an Altar unto God, &c But how may this be done? He must and doth, first, purge his owne houshold. Then Ja­cob said unto his Houshold, and to all that were with him, put a­way the strange gods that are among you, ver. 2, 3, 4, &c. and be cleane, and change your garments. So in these times, whosoever would be an in­strument of the publick Deliverance, let him first be a private Reformer, and set his owne house in order. That must you do as Kings.

2. As Prophets, Catechize your children and servants in the state of these times, so farre as shall be fit for their condition.

Quest. But how farre is that? and what is it?

Answ. 1. Shew them all the publike execrable things and [Page 127]persons unvailed, that they may be able in some measure to discerne betweene the righteous and the wicked, that they may know what to choose, and what to abhorre, for whom to pray, and against what. Thus, this act of Amalck (in the Text) is commanded of God to be writ­ten by Moses, not only for all the children of that age, but also to be declared to the Generations unborne. And the Lord said unto Moses, write this for a memoriall in a booke, and rehearse it in the eares of Joshuah, &c. Much more ought we to catechize this present age.

2. Acquaint them also with the hopes of Deliverance and Reformation begun; that so they may be directed and kind­led to put up right praises and prayers, and to use all other holy and loyall meanes, in their power, towards the pro­motion of this great worke of providence. Thus the Is­raclitish Parents were commanded to instruct their children concerning the Lords Passeover in Aegypt. Ex. 12.26, 27. I pray remember those two duties. That's your Lesson.

4. Lesson, to all Particular, Single, and Private Persons.

There are many things which ye may doe towards the great worke. What Lesson among all my six generall ones may not be practised by you? (viz.) First, To humble for, and to purge from your former cowardice and pollutions. Next, To come over heartily to the right side, and engage your selves un­to it. Then, To value and prize degrees of Deliverance and Reformation received. Fourthly, To take, use and improove, the first fruits and hansels of mercy. Next, To informe (at least the Informers) against all offensive things and persons, greevers and greevances. And finally, To praise and pray with all manner of Supplications. Behold, all these things are in the power of private persons to doe them in some degree: Be ye of courage therfore, and let every one of us play the man (in an holy and loyall way) for our God, our King, our Religion, Lawes, Parliaments and Priviledges against all the race of Amalek.

OBIECTIONS.

Bu [...] I know that your private, single, inferiour persons, [Page 128]are full of Objections against this Exhortation: I shall en­deavour therfore to answer the most materiall ones fully though briefly.

This deserveth to be mentioned in the first place.

1. OBIECTION. I am but one, and what can one man doe by himselfe, towards a publike Reformation?

Ans. I answer (to the whole Objection together)

1. There may be more active spirits nearer at hand then thou thinkest. 1 Kin. 19.14. ver. 18. Elijah an holier man then thy selfe was mi­staken in this point, I, even I onely am left. Yet see the Lords answer, I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, &c. Put forth ther­fore and try it, there may be many more in the deck, and nea­rer at hand then thou dreamest.

An. 2. Howsoever, one man may do much.

1. Iam. 5.16. ver. 17. In his Person, and that both spiritually and politiquely, The effectuall fervent prayer of a righteous man availeth much. And example is given in the next verse, Elias was a man subiect to like passions as we are, and he prayed earnestly that it might not raine; and it rained not on the Earth by the space of three yeares and six monthes. And he prayed againe, and the Heavens gave raine, and the Earth brought forth her fruit. Thus one man may pray a whole Kingdome, both into faire weather, and into foule, into happinesse and out of it. Num. 25.6, 7, 8. Phineas also was but one, and yet what service did he for his Country in one act of Justice. ver. 1 [...]. Saith God, Phi­neas the sonne of Eleazar, the sonne of Aaron the Priest, hath turned away my wrath from the children of Israel (while hee was iealous for my sake among them) that I consumed not the children of Israel in my iealousie. Thus one Orthodox Atha­nasius in former times, stood it out against a whole world of Arrians, and at last the streame was turned. In a word, all number doth consist of Ʋnites. [Ʋnitas fundamentum nu­meri] and therefore if all should say after thee [I am but one] what would become of all greatest publike affaires? Take all drops out of the Sea, and the whole Ocean will be drained, take away pence or farthings, and there will [Page 129]be no pounds, take unites away, and there can be neither thousands nor hundreds.

2. One man by Example may do very much. Brethren, 'tis a great matter to breake the Ice (I mean holily and loyally) in a publike businesse. 2 Sam. 23.11. Look upon that which is recorded concerning Shammah, And after him was Sham­mah, and the Philistines were gathered together into a troope, where was a peece of ground full of Lentiles: ver. 12. And the peo­ple fled from the Philistines. But he stood in the midst of the ground and defended it, and slew the Philistines, and the Lord wrought a great victory. 'Tis spoken in a military case, but I doe apply it to a politike and civill. Shammah (as I conceive) got not that victory by himselfe alone, but rather by his valiant example, so that the people which were before afraid of the Philistines, did now (seeing his valour) take heart and turne againe. In short, see the Counter-counsell of honest Hushai, 2 Sam. 17.14. &c. how it brake the neck of Achitophell and of his policy. And that exemplary va­lour of Jonathan and his Armour-bearer, how did it open and lead the way to a very great victory against the Phi­listines? The multitude melted away, 1 Sa 14.13, 14. ver. 16. ver. 20. and they went on bea­ting downe one another. And Saul and all the people that were with him, assembled themselves and they came to the bat­tle, and behold, every mans sword was against his fellow. More­over the Hebrewes that were with the Philistines before that time, which went up with them into the Camp from the Coun­try round about, even they also turned to be with the Israe­lites that were with Saul and Jonathan. ver. 21. Likewise all the men of Israel which had hid themselves in Mount Ephraim, ver. 22. when they heard that the Philistines fled, even they also follow­ed hard after them in the battell. All this I alleadge only to shew how farre one or two private men may by their Active Example promote (holily and loyally) a publick great good work.

3. A meane private person in his activenesse may ex­presse as much faithfullnesse and sincerity, as the greatest and most prosperous Instrument in the Kingdome. As we say concerning faithfullnesse in a mans particular cal­ling, [Page 132] [...] [Page] [Page 108] [...] [Page 109] [...] [Page 110] [...] [Page 111] [...] [Page 112] [...] [Page 113] [...] [Page 114] [...] [Page 115] [...] [Page 116] [...] [Page 117] [...] [Page 118] [...] [Page 119] [...] [Page 120] [...] [Page 121] [...] [Page 122] [...] [Page 123] [...] [Page 124] [...] [Page 125] [...] [Page 126] [...] [Page 127] [...] [Page 128] [...] [Page 129] [...] [Page 130]that a poore Wench in the Kitchin walking consci­onably in her place, may serve the Lord as sincerely as a King upon his Throne: So here, a meane private person, though a Mechanick or underling, giving faithfull infor­mation of what he knows amisse, may promote the great worke as heartily, as the greatest good Instrument in Parliament. Remember this, and say not, I am but one.

2. OBIECTION. But J am not of a publike spirit.

Answ. 1. We must bring our spirits to the times and occasions under which we live. This Objection was mo­ved by Moses when the Lord called him to go to Pha­raoh, [...]od. 4.10. but it did not serve his turne, O my Lord (saith he) J am not eloquent, but I am slow of speech and of a slow tongue. ver. 11. See the Lords answer, Who hath made mans mouth, or who maketh the dumbe or dease, or the seeing or the blind? Have not I the Lord? But Moses replyeth, ô my Lord! send I I pray thee by the hand of him whom thou wilt send. See Gods answer againe, ver. 13. [...]4, 15, 16, 17 Is not Aaron the Levite thy Brother? I know that he can speake well. And thou shalt speake unto him and put words in his mouth, and I will be with thy mouth and with his mouth, and will teach you what ye shall doe. And he shall be thy spokes-man unto the people. In which words I find two answers more, which I make my second and third.

Ans. 2. The Lord can make thy spirit publique, yea and he will doe so, if thou wilt obey and try. Now therfore goe and I will be with thy mouth, [...]er. 12. and teach thee what thou shalt say. So the Lord will quicken, warme and enlarge thee.

Ans. 3. God will raise up good seconds and fit consorts to draw with thee in the teeme; as he did yoke Luther and Me­lancton in that great worke. Like the Calidum and Humidum radicale, the native heat and moysture in mans body which makes him vigorous and long-lived.

Ans. 4. In a word, there is no spirit so private, but (if im­ployed) would make a knife or a whet-stone, a shaft or a bolt. Therfore stick not at this Objection.

3. OBIECTION. The want of one mans helpe can doe no great hurt?

Ans. 1. Yes, it may set back the scales. If one vote in Parli­ament may carry a great work, then the want of one elswhere may cause a great miscarriage.

Ans. 2. The example of one mans dullnesse may draw many the same way, because 'tis down the hill.

Ans. 3. Thou dost to thine uttermost (for thy particular) e­ven hinder the whole worke; for if it prosper, no thanke to thee, but if it sinck thou mayest be the sole cause.

4. OBIECTION. But I am a woman, a weaker vessell, and (perhaps) under covert barne, and then what can I doe?

Answ. I conceive that even those weaker vessels may now doe service, yea double service.

1. Immediately, by, and from themselves, by their owne parts and purses, if they are free from husbands. Examples of the acts of that Sex even this way, Iud 5. we find not a few in Scrip­ture. What is there recorded of Deborah and Iael in one Chap­ter? But ye must know that such acts of their must not be im­itated without like calling and warrant extraordinary. Look also upon her of Tecoah, what a strange thing did she effect for Absolom? But above all these, 2 Sam. 14. the wisdome of that woman of the City Abell, is a famous example, 2 Sam. 20. v. 16. to [...]. honour and encou­ragement to all her Sex. She tooke off the head of Sheba and saved the whole City by her Prudence. More testimonies might be brought, but these are enough to prove that even the wea­ker vessels may doe much towards the publike great worke immediately.

2. But (perhaps) they may do much more mediately and by others. Perchance thou hast an Husband, Father, Brother or Sonne, that is somewhat over-wary, timerous, Gen. 2.1 [...] 1 Sam. [...] 37. slack or unact­ive, then remember that thou wast given to be a meet helper. It will be thy duty in such a case and time as this, with thy choi­sest wisdome and humility, to doe the office of a submissive Remembrancer, in due place, manner and season. Yea, thou art called to such a service. Not only Abigail that had a Na­bal, did reason with him, in a fit time and place, concerning [Page 132]that which he had said to Davids servants: But even the wife of Manoah (it seems they were a godly paire) she doth wise­ly support and quicken (by her reasoning) the timerous spirit of her husband in another case. [...] 13.22, 23 n. 4. [...], 10, &c. Also that good and great wo­man the Shunamite, she did in love provoke her aged and in­different husband in the behalfe of Elisha, to entertaine him, and prevailed with him to the great advantage of her Family. In the last place therefore let us stirre up as many of this Sex, as shall have opportunity, to cast in their mite in-to the happy treasury of Hope, they have souls too, and children (with pre­cious souls) to look after.

The good Lord give us understandings and hearts proportiona­ble to the worke and to our hopes.