O Lord my God, thou art throughly acquainted with my condition, which threatneth extreame miſery, thou knoweſt what is beſt for me, and diſpofeſt all things according to thine owne will, for my good in the end aſſuredly, whatſoever doth or may oppoſe me; behold I looke round about me, and can ſee no hope of help left me, but I looke up to thee in the higheſt Heavens, from whom alone all my help commeth; who knoweth thy worke that worketh all? thou haſt innumerable waies to help when al elſe faileth, thou haſt oftentimes heretofore ſeaſonably, unexpectedly, amply & wonderfully wrought for my reliefe and deliverance, when I was moſt helpleſſe and whatſoever oppoſed, and that of thine owne meere goodneſſe, notwithſtanding my unmeaſurable great ſinfulneſſe; I know and beleeve thy hand is not ſhortned, that thou art the ſame for ever unto me for good; as thou art gracious work for my reliefe, and deliverance, notwithſtanding my exceeding great unworthines, & all other impoſſibilities; the earth is thine and the fulneſſe thereof, all things obey thy voyce, ſpeak but one word and it is done, command and it ſhall ſtand faſt, all the world cannot hinder it; thou haſt provided, thou doeſt, canſt, haſt promiſed, muſt and wilt provide in the Mount in greateſt extremity, & apparently it ſhall be, Lord let it be ſeen. Why then ſhould I faint, feare, or doubt? thou art my help in greateſt need, I give over all unto thee, I call upon thee, I depend alone on thee, I await alwaies for thee, thou haſt never failed me; never, Oh never faile, forſake, or forget me; I remember thy wonted goodneſſe, I fly to thy undeſerved mercies, I truſt in thy almighty power, I found my prayers on thy moſt faithfull promiſes, I ſubmit to thy moſt wiſe diſpoſing; now I beſeech and urge thee, moſt humbly and inſtantly, in mercy, as thou art wont, and haſt promiſed, be pleaſed moſt powerfully, as ſeemeth good unto thee, to conſider my condition, to remember my eſtate, to pitty my diſtreſſe, to behold my trouble, to regard my ſighes, to heare my prayers, to relieve my wants, to prevent feared calamities, and to deliver me out of this great miſery; Oh if it be thy will let me find (by experience) thy fatherly love, care and providence ſo manifeſted and magnified towards me, that I may be freed from this (in mans judgement) irrecoverable miſery, with which, and with all its circumſtances, thou art acquainted fully; Oh let no man loſe by me, or have juſt cauſe to complaine of me; Oh work for me, that I may live of mine owne commendably, without being chargeable to any, that I provide for mine honeſtly, and ſo remove and prevent much trouble, in my ſelfe, and ſorrow, ſhame and miſery to mine, that I may put all my things in good order before I depart hence, that in this reſpect I may be the more willing to leave this world, and the more deſirous of a better life, that in all theſe I may acknowledge thy goodneſſe, and praiſe thy name, who haſt dealt ſo graciouſly and wonderfully with me; by thy grace (if it pleaſe thee to doe it) I will never forget it, but will alwayes confeſſe that thy hand onely hath wrought it, and ſhall ever endeavour to teſtifie true thankfulneſſe for it; yet O Lord my God in all theſe not as I will, but as thou wilt, who knoweſt what is moſt needfull for me; yea, rather deny in mercy then give me in diſpleaſure, what I conceive I ſo much want, and doe ſo earneſtly crave, if it be thy will this burthen ſhall grow ſo heavy, and lye ſo long upon me, that I be brought unto the uttermoſt extremity, doe bu • encreaſe inward ſtrength within me, that I may come the nearer home unto thee, and 〈◊〉 is enough for me, I crave 〈◊〉 more of thee, all ſhall goe well with me whatſoever betide • me; doe not, oh doe not ſuffe • me to uſe any unlawfull or unbeſeeming means to help m • ſelfe thereby, let no by-reſpect prevaile with me herein, but direct and inable me conſcionable and worthily to do my duty, and ſo to leave the ſucceſſe un •• thee, who wilt cauſe the ſam • to fall out well for me; never oh never ſuffer me to be impatient, diſcontented, over doubtfull, over carefull, or diſcouraged, or to murmure againſt to diſpute with, to complaint of, or to limit thee; but enable, oh enable me to poſſeſſe m • ſoule in patience, to reſt heartly well contented with all thou ſendeſt, as that which thou in wiſdome, love and faithfulneſſe ſeeſt beſt for me, and wilt remarkably turne to good unto me, help me to acknowledge thee aright in all my wayes, oh direct my pathes, cauſe me with an holy careleſneſſe to caſt my care upon thee; oh take care for me, make me to roule my burthen on thee, oh nouriſh thou me, raiſe up my heart to hope beyond hope, to beleeve beyond ſenſe, to comfort my ſelfe in thee, and in the word of thy truth unto me, to be quiet and ſilent, to lay my mouth in the duſt, becauſe thou Lord doeſt it, and as becomes one of thine to await thy leaſure and good pleaſure, who aſſuredly at the oppointed time and in due ſeaſon wilt come and not carry, all that it may appeare thy hand hath done it; oh vouchſafe thy help herein, leave my profeſſion of thee, praye • to thee, confidence in thee, 〈◊〉 reproached, leaſt my heart a •• the hearts of thine be diſcouraged by thy not helping me; d • this, that it may appeare 〈◊〉 right way is the beſt way, th •• it is not in vaine to ſeeke, ſe •• and truſt in thee, that the mo •• of iniquity may be ſtopp •• others of thine encouraged, a • my poore ſoule more and 〈◊〉 confirmed: O my moſt gracious Lord, reconciled God, 〈◊〉 moſt mercifull Father and 〈◊〉 helper at all aſſaies, in who •• have all, without whom I h ••• nothing, accept the meditation of my heart and words of 〈◊〉 mouth, look favourably up •• me, ſtretch out thy hand to 〈◊〉 leeve me, according to all 〈◊〉 great name, notwithſtanding all hinderances, onely through the al-ſufficient merits 〈◊〉 continuall mediation of thy Chriſt, my alone moſt bleſſed Redeemer, and moſt gracious Interceſſor the Lord Jeſus, Amen, Amen.

Being thus inſtructed, reſolved and ſtrengthened by my God, ought I not to comfort • nd ſettle my heart in him? may I not fully perſwade my ſelfe that by one meanes or other it will pleaſe him to afford his help unto me? and ſo (with Hannah) to be quiet in heart • nd chearfull in countenance, • nd to await his moſt gracious, powerfull, promiſed reliefe, according to his owne bleſſed will in Chriſt Jeſus, Amen.

See further yet more largely concerning this matter, in his prayer made in his great extremity, which prayer is among • he reſt in his daily devotions.

WHich of us does not think, and dares not ſay God loves me, Chriſt is my Saviour and Heaven my hope? whereas if we would examine our hearts and wayes, ſeriouſly and impartially, many among us ſhould ſee our ſelves ſhamefully deceived, and not to 〈◊〉 about, doth not our preſerring our pleaſing and profitable •• s before the will of God, our love to Cariſe, and walking in the way of life, give us the lye to our faces? Wherefore it concernes us highly, to labour effectually for ſome good meaſure of thoſe infallible marks, which may undoubtedly aſſure us we are in covenant with God, doe love the Lord Jeſus dearly, and ſhall be ſaved everlaſtingly; unto which end, I commend Maſter By fields Marrow of the Oracles of God, as an eſpeciall help (by Gods bleſſing,) and becauſe my ſoule deſires we may not deceive our ſelves, and loſe our labour in this maiſie matter, that ſo much concerne our true peace here, and happineſſe for evermore: I take the boldneſſe, in zeale to my God, in good will towards you (my Fellow-Officers of our own nation eſpecially) freely and plainly to beſeech, warne and charge you, as I doe mine owne ſoule, to lay to heart ſomewhat I have to declare unto you, that inſtead of thoſe favours God hath pleaſed to promiſe to his, we bring not upon our owne heads the contrary curſes; let us then lay this as an infallible foundation, that it is altogether in vain for us to look for any good from the Lord, ſo long as we dare to live in any one knowne ſinne with allowance, and without repentance, which is accompanied with a deſire, reſolution and endeavour to break off the ſame, and to doe no more ſo; for all unregerate men who live in their ſinnes without repentance, are ſtrangers from the Covenant of Promiſe, having no part in the Teſtiment, they have no hope, but are without God in the world, Eph. 2.12 Mat. 7.6. & 15.26.

But it may be ſaid, this is faire and farre off, we know we are all ſinners, and truſt the Lord will have mercy on us, &c. Well, excuſe me, I meane no harme, the next will come neerer home, even into our ſecret boſomes; againe I ſay, what I ſay to any I ſay to mine own ſoule: The Lord ſaith, Ier. 7.9, 10, 19. Will you ſteale, murder, commit adultery, and ſweare falſly, and come and ſtand before me, and ſay we are delivered, although ye doe all theſe abominations? you provoke the Lord to anger to the confuſion of your owne faces: I pray then what ſhall we gaine but all miſery and miſchiefe? judge ye; now let us make application for what the Lord ſayes concerning ſome, his meaning is concerning any other ſinne, as if it were there mentioned.

Well then, dare you drinke drunk, whore, ſweare, quarrell, ſhed blood, and as prophane Beaſts, make a mock of God and goodneſſe, ſcorne and abuſe good men, and becauſe the Lord yet ſuffers thee and ſeems to be ſilent, thinkeſt thou that God is like unto thee, and a patron of iniquity? Oh horrible impiety! he will reprove thee, and ſet all thy ſinnes in order before thee, Pſal. 50.18, 19, 20, 21. then wo, wo, wo unto thee, Ier. 13.15, 27.

Will you, dare you by your ſelves or others, for your ſelves or others, flatter, inſinuate, ſlander, bribe, lye, be bribed, ſweare, cozen, oppreſſe, forſweare, mince, geld, dally, and play with an Oath, make others lye, ſweare and forſweare themſelves for your baſe profit? They bend their tongues like their bowes for lies, but they have no courage for the truth upon the earth; for they proceed from evill to worſe, and they have not known me, ſaith the Lord, Jer. 9.3. Let every one take heed of his neighbour, and truſt you not in any brother, for every brother will uſe deceit, and every friend will dealt deceitfully, and every one will deceive his friend, and will not ſpeak the truth, for they have taught their tongues to ſpeak lyes, and take great pains to doe wickedly, Jer. 9.5. and is it not juſt thus among us, tell me, will God ſuffer this? he will not, ſhall I not viſit for theſe things ſaith the Lord? and ſhall not my ſoule be avenged on ſuch a Nation as this? Pſal 50.21. Ier. 5.9.

Will you, dare you grind the faces of the poore (Iſa. 3.15.) Souldiers? flay the skins from their backs? ſuck the marrow out of their bones, blood out of their veins, and pull the hearts out of their bodies, by cutting, off, and with-holding their due, by forcing them to take their off-reckonings at unreaſonable rates, or by giving them none at all, or by halves, by making them ſubſcribe all is paid, when they never received the fifth part; by detaining all or moſt part of their due for their paſſes, by compelling them to runne away through extream, hard and moſt unjuſt uſage? Oh conſider this yee that forget God, leaſt I teare you in pieces, and there be none to deliver you, ſaith the Lord, Pſal. 50.22.

Will you, dare you by your unlawfull courſes and unrighteous gaines (to ſerve your covetouſneſſe, luſt, pride and exceſſe) highly diſpleaſe and diſhonour God, grievouſly wound (by ſinning againſt the light of your conſciences,) betray the cauſe for which you ſerve, and wrong the State in which you ſerve? and he that doth not ſo, will you abhor, deride and harme him? the Lord ſees it and it diſpleaſeth him, Iſa. 59.15.

Will you, dare you doe all theſe, and many more like unto theſe? which (to hide your ſhame) I ſhame to reveale; for I ſay little of your moſt deteſtable, moſt accurſed falſe atteſtations, whereby all parties are grievouſly guilty of horrible perjury; of your men of looſe mearies, of thoſe you make uſe of only for a muſter, of your paſſavotants, of your falſe billets, and muſtering ſome or whom you give no meanes, b •• a preſent reward for that baſe ſervice, and then turn them o ••• of your muſtering others in the names of thoſe long dead or away, or in falſe names, or paſſing Souldiers of other Companies in yours, &c. Oh Myſtery of iniquity! and yet flatter your ſelves, that all is well and shall be well? Or doe you think that God eſteems or will ſpare you for your pride of heart, bravery in apparell, courtly behaviour, high looks, big words, height in place, greatneſſe of power? No; or will he accept of your childiſh, fooliſh, wicked, vaine excuſes, pretences, extenuations? neither • for there be no circumſtance can make an unlawfull thing lawfull, Rom. 3.8. neither regardeth he any mans perſon, Rom. 2.11. doe not deceive your ſelves, is God God? and will he be mocked? Gal. 6.7. is Gods Word truth? which declareth the hainouſneſſe and danger of theſe things? and dare you live in, and plead for them? let Baal plead for himſelfe, Judg. 6.31. I plead for my God, who hath a controverſie with you, Hoſ. 4.1. Oh how farre are all theſe courſes from Saint Iohns doctrine to Souldiers, doe violence to no man, neither accuſe any falſly, and be content with your wages, Luke 3.14.

Away, away then with this dung and filth, this worſe and leſſe then nothing, if you at all eſteem that ineſtimable Jewell of Gods Word, if you know, beleeve in, love, feare, and ſerve, and truſt in God (as you would be thought) let not theſe more then baſe, moſt ſhamefull and harmefull courſes, which he hates, forbids, threatens, hath plagued and will plague, Mal. 1.6. Ier. 2.19. & 4.18. for a little bitter, ſweet, ſhort pleaſure, for a little paltry pelfe, Iam. 5.1, 2, 3. ruſty riches, or the like traſh (which the very Heathens in reſpect of vertue abhorred & rejected) ſo farre hood-wink, befool, miſlead you, that for the love of them, Rom. 6.23. you ſhould run the hazard of loſing, of damning your poore ſoules, your precious ſoules, 1 Cor. 6.9, 10. and ſhut your ſelves out of Heaven. Oh what ſhall it profit a man if he gained the whole World, and ſhould loſe his ſoule?

Oh let Gods glory, his Churches good, your ſoules welfare, be preferred before your unlawfull gaines; for ſoul loſt and all loſt, and theſe are the high-wayes to hell, Rev. 22.15. or are you yet ſo ignorant and ſo obſtinate that you wil not Beleeve this? Behold ye truſt in lying words that cannot profit, Jer. 7.8. take Gods owne word for it, which will not flatter, which cannot deceive you, your condition is and ſhall be moſt miſerable; He that getteth riches, and not by right, ſhall leave them in the middeſt of his dayes, and at his end ſhall be a fool, Jer. 17.11. and though you doe evill with both hands earnestly, ſo that the Prince asketh, and the Iudg. asketh for a reward, and the great man he uttereth his miſchievous deſire, and ſo ye wrap it up, Mic. 7.3. yet wo unto you that deviſe iniquity, and work evill upon your beds, when the morning is light ye practiſe it, becauſe it is in the power of your hand, Mic. 2.1. yea, though hand joyne in hand, the wicked ſhall not be unpuniſhed, Prov. 11.21.

Apply among many more theſe following moſt plaine and powerfull places to this purpoſe, then if you dare goe on, deviſe by your ſelves, conſult with others, abuſe your wit and power to doe evill; what then? woe and puniſhment ſhall be your portion: for further proof of this, I beſeech and admoniſh you, read, lay to heart, and jeſt not with what followeth out of Gods owne Word expreſly.

Woe to the wicked (be they who they will, be their wickedneſſe what it will) it ſhall be evill with him, evill of ſorrow, of ſhame, of fearfull plagues here, of horrible deſtruction for evermore ſhall be upon him, for the reward of his hands ſhall be given him, Iſa. 3.11. Loe it is a day of trouble, and of ruine, and of perplexity by the Lord God of Hosts, Iſa. 22.5. & 23.9. Behold the Day of the Lord commeth, cruell, with wrath and fierce anger, and he ſhall destroy the ſinners out of the earth, Iſa. 13.9. This day you ſay, is not come, it may be you conceit it will not come, or not upon you, and ſo put that day farre from you, but you ſee God ſaith, you ſee it commeth, it ſhall ſurely come, and what will you doe now in the day of viſitation and deſtruction? to whom will you flee, for help? and where will yee leave your glory? the priviledges you preſumed on will not ſecure you, or whatſoever you gloried in ſhall nothing availe you, Iſa. 10.3. for if you refuſe and be rebellious (though you thus long have eſcaped) you ſhall be devoured with the ſword, a bullet ſhall meet with your head or heart when you little think of it, and then it will be too late, beleeve it; goe the right way to work to prevent it, for the mouth of the Lord hath ſpoken it, Iſa. 1.20. infinite wayes hath God to find out thy iniquities; feare, and the pit, and the ſnare are upon thee, Iſa. 24.17. ſee Jer. 35.2, 5, 6. & 16.4, 6. & 19.15. Deut. 18.16. destruction upon destruction is cryed, for my people is fooliſh, they have not known me, they are fooliſh children and have none underſtanding, they are wiſe to doe evill, but to doe good they have no knowledge, Jer. 4.20, 22. the time will come, that thy wayes and thine inventions ſhall procure theſe things unto thee; ſuch is thy wickedneſſe, therefore it ſhall be bitter (though it now ſeem ſweet) therefore it ſhall pierce to thine heart (which thou now makeſt ſo much of) Jer. 4.18. neither will it help that you have ſought deep (by plotting and councelling) to hide your councells from the Lord, although they were in darkneſſe (never ſo ſecretly contrived and practiſed) that you have ſaid, who ſeeth us, who knoweth of it? Iſa. 29.15. Therefore the Lord ſaith; Behold, I will bring a plague upon you which you ſhall not be able to eſcape, and that which will be worſt of all, though you cry unto me I will not heare you, Jer. 11.11. becauſe when I called, you refuſed, Prov. 1.24. to 31. verſe; read and remember for your ſoules ſafeties ſake I beſeech you, yea, heare and give eare, be not proud, for the mouth of the Lord hath ſpoken it, Jer. 13.15. oh may not the Lord juſtly ſay to us as he ſaid Jer. 6.15. were they aſhamed when they had committed abomination? nay, they were not aſhamed, no, neither could they have any ſhame; and as is Chap. 8.6. I hearkned & heard, but none ſpake aright, no man repented him of his wickedneſſe, ſaying, what have I done? for many of us thinke and dare ſay, it is ſhame for ſuch as doe otherwiſe, and inſtead of repenting, moſt impudently ſay, we have not ſinned; but theſe are rebellious people, lying children, and children that would not heare the Law of the Lord, Iſa. 30.9. remember this and be aſhamed, bring it againe to mind, O you tranſgreſſors, Iſa. 46.8. the like places exceeding many; oh then plead not, plead not againſt the Lord, be not high minded, but feare, Rom. 9.20. be not deceived, God cannot, will not be mocked, Gal. 6.7. theſe things were written to admoniſh us, 1 Cor. 10.6. and if we turne not, the fierce wrath of the Lord ſhall not returne, untill he hath done, untill he hath performed the intents of his heart; hereafter you ſhall underſtand it, and if you take not heed, ſmart for it, for the Lord of hoſts hath determined it, and ſworne to it, it ſhall come to paſſe who ſhall diſanull it? his hand is ſtretched out, who ſhall turne it away • it is he hath conſulted, it ſhall ſtand, he hath ſpoken it, and will bring it to paſſe, he hath purpoſed it, and will alſo doe it; the word (and this is the word) that goeth out of his mouth ſhall not returne voyd, and ſhall accompliſh that which he will, Iſa. 14.24, 27. & 46.11. & 55.11. Dare we contend with God? oh farre be it from us, or elſe woe unto us, for he is ſtronger then we, 1 Cor. 10. •• . and we ſhall find it a moſt fearfull thing to fall into his hands when he is angry: For our God is a conſuming fire, Hebr. 12.29.

How then? what remedy? oh provoke the Lord God (moſt mighty, juſt and jealous) no more, no longer to wrath; but I moſt humbly for Gods ſake, and moſt earneſtly for your owne ſake, beſeech thee (whoſoever thou art) let this my councell be acceptable unto thee, break off thy ſinnes by righteouſneſſe, and thy iniquities by ſhewing mercy unto, and dealing juſtly with the poore, eſpecially under thy command, Dan. 4.24. and pitty thine own poore ſoule, by confeſſing and forſaking all ſecret and open wayes of deceit and violence, Pro. 28.13. make peace with the Lord & be at one with him, Iſa. 27.5. it will be far the wiſeſt & ſureſt courſe, for then the Lord hath promiſed thee, all ſhall be wel with thee, Iſ. 3.10. God hath ſhewed thee O man what is good, and what the Lord requireth of thee; ſurely to doe justly, to love mercy, to humble thy ſelfe, to walk with God, Micah 6.8. now therefore without any longer delay, Pſal. 95.7. amend your wayes and your works, and hear the voyce of the Lord you • God, Jer. 26.13. that the Lord may repent him of the plague that he hath pronounced againſt you: Ceaſe to doe evill, learne to doe well, come now, ſaith the Lord, and let us reaſon together, though your ſinnes were as Crimſon, they ſhall be made white as Snow, though they were red like Scarlet, they ſhall be as wools if you conſent and obey, you ſhall eat the good things of the Land, you ſhall prosper here and for ever Iſa. 1.16, 17, 18, 19. 1 Tim. 4.8.

But if when a man heareth the words of the curſe, he bleſſeth himſelfe in his heart, ſaying, I ſhall have peace although I walk according to the ſtubbornneſſe of mine owne heart, thus adding drunkenneſſe to thirſt, the Lord will not be mercifull unto him; but when the wrath of the Lord, and his jealouſie ſhall ſmoak againſt that man, and every curſe that is written in this book ſhall light upon him, and the Lord ſhall put out his name from under Heaven; and every ſickneſſe, and every plague, which is not written in the book of this law will the Lord heap upon thee untill thou beeſt deſtroyed, Deut. 29.19, 20, 21. & 28.6. Behold, I have ſet before thee life and good, death and evill, chooſe, Deut. 30.15. heare and feare, and doe no more ſo.

Oh conſider the ſnortneſſe of life, and the certainty of death, the ſuddenneſſe of judgement, the plainnes of hell, the terrour of that great day of account, the meere nothingneſſe of all worldly excuſes, and conceited priviledges, 1 Sam. 12.21. and deſpiſe not the riches of Gods bountifulneſſe, patience and long-ſuffering; conſider that the goodneſſe of God ought to lead thee to repentance, doe not after the hardneſſe of thy heart, and impenitent diſpoſition, treaſure up unto thy ſelfe wrath againſt the day of wrath, and revelation of the righteous judgment of God, who will render to every man according to his deeds, Rom. 2.4, 5, 6. yea, the Lord will ſeperate thee unto evill, Deut. 29.21. for although ſentence againſt an evill work be not executed ſpeedily, and that therfore the heart of the children of men is fully ſet in them to doe evill, yea, though a ſinner doe evill an hundred times, and God prolong his dayes, yet ſhall it not he well with him. Eccle. 8.11, 12, 13. for ſinne lyeth at his doore, Gen. 4.7. he hath, neither can, or ever ſhall have true peace, continuing ſo, Iſa. 57.21. his owne wickedneſſe, Num. 32.23. and Gods hand will find him out, Jer. 2.19. and know for all theſe things, God will bring thee to judgement, Eccl. 11.9.

But ſome will ſay, I have taken too much upon me, and medled with that which doeth not concerne me; I might have been more generall, covert and ſparing: you ſee I brought my warrant with me, which makes me thus bold with you, and as to you I ſpeak, to my ſelfe alſo, therefore you may not teare this out; what if you ſhould tear them out hence, you dare not teare the ground of theſe things out of Gods booke, you cannot teare the truth and remembrance of them out of your own conſciences, Rom. 2.15. neither ſhall you teare Gods remembrance of them out of his book of accounts at that great and terrible day of judgement, when he will ſet them all in order before you, Pſal. 50.21. when even the chiefe Captains ſhall ſay to the Mountains, fall on us, and hide us from the face of him that ſitteth on the Throne, and from the wrath of the Lambe, for the great day of his wrath is come, & who ſhalbe able to ſtand? What then ſhall availe you? what then ſhall deliver you? Rev. • 6.15, 16, 17. beſides, though I have been plaine and open, I name none, neither doe I accuſe or aime at any in particular, the innocent are not wronged, the faulty deſerve reproofe and warning; ſuch faults there are, in whom they are, they know beſt that are guilty of them; would God there were none ſuch, though I herein were made a lyar; our conſciences will accuſe or excuſe us, although their mouthy ſometimes be ſtopped never much, Rom. 2.15. I will 〈◊〉 you further, for mine own pa •• I look for little thanks for my labour, in being thus honeſtly free, but rather expect (though there be no reaſon if I were rightly underſtood) to get nothing but hatred, contempt, reproach, jeers, ſcorns, revilings, ill will and injury from the world and hers, John 15.18, 19, 20. if ſuch ſmile upon me, it is but to deceive me, but I care not; and what need I? for ſuch were never, nor never will be my friends but in words and ſhew, never did, nor never will doe me good, Jam. 4.4. but have been, are, and will be my enemies for ſpeaking the truth, Gal. 4.16. what then? muſt the truth be with-held in unrighteouſneſſe? God forbid, Rom. 1.18. my cauſe is with my God, he will maintaine it unto the uttermoſt, Iſa. 49.4. I feare the face of no man, and why ſhould I? the Lord himſelfe hath promiſed to comfort, ſtrengthen, and preſerve me, Iſa. 51.12, 13 & 41.10, 13, 14. who? or which of you then can diſcourage, hinder, or harme, he hath been is, & hath aſſured me, he will be more for me, then all the world that can be againſt me, Rom. 8. I (you ſee) am armed, be you but warned, or the words that I have written ſhall not onely accuſe you, but encreaſe your condemnation at the laſt day, John 12.48. and I ſhall (by Gods good grace and al-ſufficient help) have wherewith to anſwer him, that for this will call me to account.

But me-thinks I heare ſome ſay, you are too haſty with us, firſt heare us, and anſwer theſe few Objections throughly, then goe on in reprehending ſharply, elſe revoke your opinion, and be more gentle we pray you.

Obiect. 1. Every man (at le • the moſt) doe ſo, and would you have us (as you ſeem) to be ſingular?

Anſw. If there be not warrant for what we doe (as there is hone from God for this) the more that doe ſo, ſo much the worſe, for ſo much the more is God diſhonoured and provoked and iniquity is the more backed; therefore thou ſhalt not follow a multitude to doe evill, Exod. 23 ••

2 Great ones doe ſo, and why not others as well as they?

Anſw. It is true, Gods Word and common experience declares it, but what is that for our warrant? their greatneſſe without goodneſſe is nothing to the Lord, who is greater then they, and he that is higher then the higheſt here, regardeth; and there be higher then they, Eccl. • .8. and if thou follow their finnes and periſh with them for company, what can their greatneſſe availe thee? when thou art a dying, let thy wofull experience anſwer me.

3 Such as have no ſmall ſhewes of Sanctity, ſuch as have a great name, and talk much of Religion, and in other things to the world walk unblamably doe ſo, viz. ſuch and ſuch, &c.

Anſw. This I confeſſe hath been often caſt in my teeth, and hath not a little grieved, though never a whit unſetled me, confidering their examples (if they be faulty) can no more warrant me to do ſo, then Noahs drunkenneſſe, Lots inceſt, Abraham, Iſaaks and Jacobs diſſembling, Moſes diſtruſt, Aarons and Miriams envy, Davids adultery and murther, Peters deniall of Chriſt, and the like, ought to warrant me to commit the like offences, which the moſt ignorant of us (I imagine) will not averre; beſides, we muſt walk by Gods precepts, and not by unwarrantable examples, the fals of Gods children be as ſea-markes and ſhip-wracks, to give us warning that we miſcarry not in like manner; my ſoul wiſheth for the greater glory of our God, and more gracing our Chriſtian profeſſion, for the removing away this ſcandall, and ſtopping the mouth of iniquity, for the fuller teſtimony to others, and more aſſurance to their owne conſciences, that they are true Chriſtians, to cut off theſe cutting reproaches, which are often caſt in the teeth of honeſt men, and for the more comfort of Gods children, that ſuch among us (eſpecially) who would be eſteemed ſincere Chriſtians would depart from ſuch iniquities, 2 Tim. 2.19.

4 The States force us hereunto by their evill paiment, for heretofore the moſt of us have, and many of us yet doe give ever proper pay, for the paying of their companies, and if we doe not thus help our ſelves we cannot live, but muſt runne in debt, or ſpend our own meanes if we have any, and ſo prejudice if not undo our ſelves and ours, beſides, we deſire to help our ſelves no more then they take from us, and they know it well enough and wink at us; is not the Labourer worthy of his hire, who goeth to warfare at his owne charge? he that ſerves the Altar muſt live of the Altar.

What ſay you to this? this is Seripture too, and we beleeve you do not as you ſay, & ſhould doe; if you can, anſwer to theſe, and then tell us what you would have us doe.

Anſw. I confeſſe cur condition by their ill payment is extreame hard and uncomfortable that puts upon us a neceſſity of doing ill to help our ſelves, or to ſuffer much in our outward eſtate for wel-doing; yet their forcing us thus, can no more warrant me to wrong the Land then another mans ſtealing from me can warrant me to ſteale from him or others; beſides, the States will ſay, we have the eighth day to help us, which we enjoy rather of cuſtome, and by connivance (upon this conſideration) then of right, (but Sir John Ogle hath fully given reaſons for the Captaines receiving the profit of the eighth day, both how neceſſary and fitting the ſame is) further I ſay, we are bound in conſcience to God to preferre the worſt of ſuffering before the beſt of ſinne, and if we be bound, if God call us for welldoing to ſuffer death, how much more theſe loſſes? Alas, this is not to reſiſt unto blood, and it is a ſigne we are more like the Gadarens then true Chriſtians, if rather to part with our 〈◊〉 lawfull helps, we will part with Chriſt and his comforts. Again, be aſſured if we dye in well being, truſt God, he would aſſuredly help one way or other neither hath he any need of our indirect courſes to ſerve his providence, as if he could not or would not help us otherwiſe, whereas indeed although we conſider it not, his curſe ſecretly conſumes, or openly croſſed us for doing thus, for we ſee very few the richer thereby, 〈◊〉 by gaming, gay cloaths, whooring, drinking, debauching, live and dye miſerably poore, yet in a worſe condition, that other that have not followed ſuch courſes; then for my part 〈◊〉 there be no other remedy, if I muſt needs dye poore, I would rather dye poore and honeſt, and leave a good repute, then dye miſerable and wicked, and • ink in the eſteem and report of others; or if ſome ſeem to grow rich by theſe wayes, I dare boldly ſay, ſuch ill gotten goods ſhall not long proſper, but either they or theirs ſhall find Gods hand one way or other againſt them; and why ſhould we not be perſwaded the Lord can as eaſily and remarkably help us as he hath helped others and ours (though many) as if they were but one, and ou • of the moſt and greateſt troubles, as if they were never ſo few and ſmall? for it is all on: with him, to whom nothing is impoſſible; if we but as conſcionable Chriſtians depend upon his fatherly providence; oh it is cur propaneneſſe and diſtruſt that with-holds his fatherly help from us: Further, there are I feare, but very few among us that will take no more by ill meanes, then the States by ill payment take from us, witneſſe if the profit of twelve men would make good that charge, the profit of thirty men will not ſerve our turne, and this makes them ſay, if we would allow the Captaines tenne or twelve dead payes they would cozen us nevertheleſſe, therfore why ſhould they have that allowance; true, the States know they are cozened, but know not preciſely who cozens them, or by what meanes, and although forcingly they conive at, they doe not approve of it, witneſſe their ſtrict forbidding, and if they find any faulty, their ſharp puniſhing of it; howſoever, if the meanes I uſe be forbidden by God, as the very beſt of theſe are (being at leaſt lying and deceiving) I cannot ſee that any conivance or other circumſtance, can warrant me to uſe them. I acknowledge againe ingeniouſly, that Captaines in theſe Countries ſerve in a moſt uncomfortable and unhappy condition, who by the ill payment, are forced to live theeves or dye beggars, or ſpend their owne meanes; and that it is extream hard, that in recompence of all our labour and danger, (which our calling is ſubject to more then others) we and our wives and children cannot ear bread except it be the bread of deceit and violence, which though it ſeem ſweet for the preſent, will choake us in the end; neither can I ſee any reaſon or equity in them that are the cauſe of ſuch our extremities, and if they can, doe not redreſſe, neither doe I ſee how authority will ever be able to anſwer it before Gods judgement ſear, that they have not removed the cauſe of ſuch unrighteous dealings, whereby (I dare averre it for experientiâ doeet) it is now come to that paſſe, that it is impoſſible to ſerve the Land truly, and hold faſt our integrity, are we not then in a fine caſe? and is not the Lands ſervice come to a fine paſſe? and are we not like to proſper, when we that are imployed in the ſervice, ſerve in a courſe of unrighteouſneſſe, or ruine our ſelves and ours without remedy? and for thoſe places, the labourer is worthy of his hire, &c. they ſhew what ought to be and not what alwayes is, for another Scripture ſayes, woe to them that detaine the Labourers hire, ſo indeed we ought to have out appointed pay, or elſe how can we be content with our wages; yet for all this we have no warrant to follow any unlawfull wayes forbidden and accurſed by God, as is proved before. Grant I doe not as I ſay, the truth remaines truth, and if I dare doe otherwiſe, the ſame will turne to my greater condemnation, knowing and ſaying ſo much as I doe, and this is that above all I abhor and condemn in the diſcourſes of others concerning theſe things, that becauſe they doe not as they ought, they dare juſtifie what they do, yea, ſome dare ſay they hold it no ſin to do ſo, and they do it & will do it: Oh horrible preſumption! it is too much we doe ill, would God we were ſenſible thereof, and we would not ſo plead therefore; but to juſtiſie our ſelves therein, as if we not onely faultleſſe, but did well, is too too bad; oh, if we doe no more, let us at leaſt give God his glory thus farre, as to acknowledge we doe amiſſe, doing ſo fouly amiſſe. Take this in good part in ſome part of anſwer to theſe Objections, which I vviſh with my ſoule may ſatisfie others as they doe me.

To conclude, I freely, friendly and faithfully give this counſell in this caſe.

Take this as an infallible ground, there is no circumſtance whatſoever can make an unlawfull thing lawfull.

That the worſt of ſuffering is to be choſen before the beſt of ſinne.

That it is better to live in miſery then in iniquity.

That in the day of viſitation, and at the houre of death (which ſooner or later will come upon every one of us) theſe courſes cannot any whit comfort, but if we dye not ſtupid, impenitent Beaſts will torment us.

FIrſt, be fully aſſured it is the Cauſe of God, elſe it is ſinful and ſhall not be bleſſed; but undoubtedly it is the Cauſe of God, becauſe his pure worſhip accooding to his Word is ſtood for, becauſe we have been, and are grievouſly perſecuted by tyrannous Idolaters for the ſame; and that nevertheleſſe the Lord for his great names ſake, according to his truth, in great mercy, hath many and miraculouſly delivered and preſerved us, and ſtill doth, as at this day.