Nevves for nevvters: or, The check cause cure of halting. With 31 doores of hope for the good successe of the publick cause of the kingdome. / Delivered in a sermon, November 27. 1644: in the Colledge of Glocester, before that valiant and vigilant governour Colonell Massy, being the day of publick humiliation. By Walter Powell, M.A. vicar of Standish. See the contents after the epistle.

Author: Powell, Walter, b. 1590 or 91.1648

NEVVES FOR NEWTERS: OR, The

Check
Cause
Cure

of Halting.

With 31 Doores of Hope for the good successe of the publick cause of the Kingdome.

Delivered in a Sermon, November 27. 1644: in the Colledge of Glocester, before that valiant and vigilant Governour Colonell Massy, being the day of publick Humiliation.

By WALTER POWELL, M. A. Vicar of Standish.

Est neutrale genus signans rem non animatam. See the Contents after the Epistle.

LONDON, Printed by Matthew Simmons. 1648.

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To the much Honoured, Major Generall MASSEY, one of the Members of the Honorable House of Commons.

Renowned Sir,

TO none doth this Sermon more properly belong, now printed, then to your selfe, that heard it preached. After the relation of which newes against Newters, you returned beyond my desert and expectation publick thanks in the face of that populous Congregation.

In those then siding-unsiding times, this Text at that time was seasonable I yet beleeve; though the sight of my person in the Pulpit, at that time, formidable perhaps to some there, that had never heard me preach in their whole life. One of which departing out of the then Congregation, had he stayed, you told me, at your Table, might have suspected himselfe to be like the Hedge-bogge, I mentioned in my Sermon.

The truth of many of the particulars mentioned in my preceding Epistle, you know to be true: but I shall manifest the whole to be so, if from the Honorable House I obtain my conceived just request, to have liberty to examine the combination and unjust proceedings of my malevolent, yet potent Committee-adversary.

Sir, you beleeved and subscribed as much under your hand, that this Sermon was preached with much zeale against newtralitie; and in that subscription (out of which I transcribe your own words at this instant, having the copy now at Oxford before me) you are pleased to approve of my (then) Doores of Hope for the successe of the Parliament cause.

In respect whereof you say further, I then had merited, and you beleeved, I should find favour from this Parliament. You beleeved also, I had hard measure in my businesse; and that this Sermon was some occasion of my harder usage, though indeed the two poynts (here touched) concerning Countrey-Committees, and flattering Ministers, were not then bandled.

If you enquire after newes out of your once Glocester-shire, I beleeve many that were but Newters in your time of abode there, are in heart now most strong Malignants, [Page]perhaps it is because too much savour hath been extended towards them. The inlarged vast difference betweene those at home that should be reconciled friends, to oppose the common foe, makes many continue in a balting condition even to this day: And those that were then seeming friends, to become now enemies to the common cause. That which was a fiction long agoe, seems to be now put in action.

The Eagle (they say) bad a nest on the top of the Tree, where she had her young; the Beare had her Den, where she had her whelps under the bottome of the Tree: The Cat had liberty to run from the bottome to the top, and to be a speedy messenger between the Eagle and the Beare; tells the Eagle if she flye from her nest, the Beare waits to devoure her brood, and tells the Beare, if she peepout of her Den, the Eagle will make a prey of her whelps. And thus perswades them to keep close in their holes, to the starving of themselves and their young ones, that all might become a prey to the crafty Cat. My professed Malignants, and their Neighbour Newters (Gallemoufrean, hotch-potch-ambo-dexters, time-serving weathercock-linsee-wolsie-turn-coats, Jack on both sides, or rather Nick on no side) perswade the people in these most dangerous times, that the rigid Presbyterians will keep them in more slavery then ever Bishops Government did: and that the Independents will have all things common amongst them. And this is the deepest policie that all the Devils in Hell could ever invent to prevaile with people to sit still, at Marcus Cato, and Metius Suffetius, the Succoits, and the Meroshites did, that so professed Malignants might have the more easie opportunity to make the inhabitants of the land to be made meat for their gaping mouthes.

If God ever joyn the faithfull of the people together in a firme and sincere union, to preserve the Kingdome from slavery and ruine, he is little better then a Devill, I am sure no friend to the Kingdome, that endeavours to rend peoples affections asunder.

Sir, I am in my journey, therefore make bold to break off abruptly, leaving you to the direction of him who hath been your protection. Both which shall be the subject of the prayers of

Your much obliged SUFFERING Servant, WALTER POWELL.

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TO THE RIGHT HONORABLE, the Lords and Commons assembled in PARLIAMENT; The Author imploreth freedome from Halting, Wisdome in discerning, Grace and Glory for Persevering.

Right Honorable and Noble Senators,

Qui advos audent scribere, ignorant magnitudinem, qui non audent, humanitatem. That which none are willing to owne, most men have endeavoured to embrace, and practice, Hypocrisie. All men (if you will beleeve them) will be for God at their death, here and there one that will stand for his cause in the time of their life, When in these wars men were called to come forth, to the help of the Lord against the mighty, & most meal mouth'd Ministers had their lips sealed, and fals-hearted people stood with their hands in their pockets, not with their feet in the gap, to make up the hedge before the Lord, that he might not destroy the land; then this Sermon in a publick place, before an eminent and publick personColonell M [...]ssi [...], that couragious, vigilant, and faithfull Governer of Glocester, (once a member of this honorable House) was preached; whose eye-observing diligent attention [Page]in hearing, publick respect and thanks in the face of that populous audience, immediatly after the delivery of this Sermon, are not the causes of the publishing hereof; but the disregard of one of Glocester Committee in his uncivill departure out of the Congregation, before ever hee heard me either pray or preach, pressed mee to commit this to the Presse: who shewed disrespect to the Sermon, for the persons sake, when as he should have manifested respect to the person for the Sermons sake, There was no necessity (I beleeve no) (I am sure no humanity) for any of that Committee to cause a Sermon to be preached in another Congregation, at that very instant by that very Minister, who then was sick, and desired to be eased from preaching that turn and time, in the Colledge of Glocester. When this Sermon at a publique fast was preached, (how ever it may seem now unseasonable, coming so late to the presse) was welcome (I am confident) to most that heard it delivered in the pulpit. The Sermon, I confesse, was somewhat long, it was the businesse of the day that then required it. But what is added in the point of Countrey Committees, was not then specified; for I then imagined, that such qualified persons were not in rerum naturae. And what is inserted touching flattering Ministers that have betrayed the trust that God and man have committed to them, was also unhandled; both which are proper to the subject here in discourse, as main causes of the people halting between those two different opinions, in the then common Cause of the Kingdome.

Omnia dat qui justa negat, he that denieth that which is just, gives liberty to speak any thing.

If I have unjustly blamed one of the said Committee (whose advice, as another Achitophel in those parts, was so highly accounted of, as if a man had enquired at the Oracle of God) in that censure against me, before any witnesses in that cause were examined by me, (though many of the Committe, by [Page]the procurement of one, certified under their hands the contrary, as grosse untruths, as if they had subscribed that there is no light in the Sunne, nor heat in the fire, or that the Pope in person sits daily in the Parliament House) to the great losse of my livelihood, danger of my life, and dishonour of the Parliament (had I not been relieved) let me suffer more in name, person, estate: Whosoever knowes what hath happened unto me, as many thousands have heard, may guesse that I am necessitated to publish this Newes for Newters.

He that was once an eye-hearer of this Sermon, beleeved in heart, and subscribed with hand, that I had the harder usage for the message sake, else that Committee man could not have so posted out of the Colledge, when hee saw me in the Pulpit, unlesse he had almost as much feared my message (whom he never heard in publique in his life) as hee dreaded the roaring of the Cannon when he hasted out of the Citie immediatly before the Kings Army came to besiege the same.

What in publick I have spoken, done and suffered for the common Cause, hundreds have, and thousands will testifie: yet all praying, preaching, doing and suffering, must be buried under the beastlike skin of Scandall, to provoke and satisfie the greedy appetites of a New Committee man, an old Hangman, and a posted Malignant, and a professed Newter.

I attended eleven dayes (during part of which time this newes was related) to see these hideous November-Articles I was to answer, yet could not all that time have a sight of them, till that quick-sighted much knowing justice, Colonel Bromwich told the Committee it was a shame to make me wait so long for the said Articles. Then had I December-Articles, and those concerned the Committee themselves, because they would be sure to strike a deadly blow against such a Traytor. Then had I January-Articles preferred, and [Page]had I not appealed to this Honorable Assembly, I thinke I should have had February-Articles, and so ad infinitum; that no moneths malice might be left unattempted to ruine him, whom the Parliament had published and declared, 1643. to honour.

I was accounted by the Plundering warrants of Malignants, at the siege of Glocester, an aider to the Rebels, meaning this Parliament: and by the said warrants had my goods and Cattell taken away; That the same Parliament Committee, after I had appealed to the Parliament it selfe from them, they under their hands denying me Copies of depositions, taken against me, and denying me to be present at the examination of witnesses, was by the testimony of divers members of this great Assembly, deemed unparallel.

As these things with the effects thereof, to me have proved a burthen (almost) intollerable (the scarre of discredit it being incurable) so to all men may seeme incredible, that a constant sider with the Parliament should, unheard, out of his living be ejected, and himself and his family be to all misery exposed, (when that right-discerning, and Parliament-promises-promoting Justice, Mr. Anthony Clifford, opposed in my absence, the rest of my ruining unjust Judges:) If I should forbeare, the stones would cry aloud, in the eyes and eares of the world, for justice against this matchlesse, malicious abominable censure.

But the blessing of the Lord for ever be and abide on the heads and hearts of the honorable Committee for plundered Ministers; and in particular, on Mr. Millington, Mr. Rouse, Sir Arthur Hazelrig, Mr. Tate, who oft afforded me patience, audience, countenance. If I should repeat every member of that Committee, I might seeme to flatter: if I should not mention you, I should surely be ungratefull: My Countrey-man Mr. Pury was one of the first that after my freezing and long waiting, broke the Ice for my return: and [Page]Mr. Edward Stephens, and others, quickly apprehended, and couragiously reported the injustice of the proceedings against me: Whereupon I had an Order of restitution to my Priviledges and Arreares, till the matter be heard; notwithstanding which Order of Restitution, that active Committee man hath been an Instrument to place (for my supplanting) in my Chappell, to enjoy those profits that are almost the one halfe of my little livelihood, a Minister that hath been taken in Armes against the Parliament, and hath beene ejected out of his living in Monmouth-shire, for being contentious against his neighbours, a common Drunkard, a Rayler against the Parliament: who also said, since he was obtruded on my Cure, a Cavaliere I was, a Cavaliere I am, and so I will continue. Whether such a Committee man in permitting such a Malignant Minister, that hath been so often active in Armes, to be placed and officiate within three miles of Glocester Garrison, hath thereby promoted the honour of the Parliament, and the safety of that Citie, let all men judge: If I have been illegally proceeded against by this principall Agent in that Committee, as my worthy, constant, free and faithfull friend, Mr. Pryn, hath by tongue and pen maintained, I shall account it a great honour from this Honorable Assembly, to have an Order and Commission to some Gentlemen, I shall nominate, to examine all proceedings of this Committee man, and the combination of such malignant, malicious persons, as have been unjust practizers against me, that I may receive such reparations from them, as the merits of my cause, and their cruelty shall require. All which is committed to the serious consideration of this honorable Senate, for the relief of

Your faithfull Servant, yet suffering supplicant, WALTER POWELL.

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Doctrines deduced.

DOct. 1. It is a great sin and shame to halt between God and Baal. Truth and Error. pag. 5
2. Those that are good, will shew zeale for God. pag. 5
3. People continue long in a lingring condition, notwithstanding long and sharp reprehension. pag. 6
4. Many are yet to seek who is the true God. pag. 6
4. God alone is to be followed. pag. 6
6. Men are oft convicted before they are once converted. pag. 6
The first Doctrine prosecuted.
Uses. 1. Of Information. 2. Reprehension of Newters. 3. The Causes with the cure of Halting. pag. 7, 8, 14
Cause 1. Because many members of the Parliament have diserted the Parliaments cause. pag. 14
2. The greatest part of the Great ones have adhered to the adverse part. pag. 16
3. Misprision of prerogative. pag. 17
4. Most of people siding with the contrary, rather than the Kingdomes Cause. pag. 19
5. The great pressure by payments. pag. 21
6. Feare of being plundered, pag. 22
7. Selfe-seeking, with neglect of the publick. pag. 24
8. Ʋndesire of change for feare of changing for the worse. pag. 25
9. Estimation of Parliament-power too great. pag. 27
10. Injustice and oppression by Countrey-Committees. pag. 28
11. Flattery in, and divisions between Ministers. pag. 30
12. Doubt of the successe of the cause in hand, make men halt herein. pag. 35
Which last rub is removed, in briefly opening many Doores of Hope for the good successe of the Common Cause. pag. 35, 36, 37, to the end.

Errata's. For 1 Kings 19. read 18.

PAG. 1. in the magent, for use 1. and use 2. read verse. p. 2. l. 5. for pursuane, r. perseverance. p. 2. for use r. verse 4. and verse 5. p. 2. l. 27. for Daobolum, r. Da obolum. p. 3. l. 19. for liezure, r leisure. p. 3. l. 21. make a period between yea, and plain. p. 5. l. 3. for there r. these. p. 7. l. 23. for nor, r no p. 7. l. 35, after Pastors make no period. p. 8. l. 18. in Margent, read use 2. p. 8. l. 22. for defendant, r defendit. p 14. l. 2. after sharp, but very exemplary, put president. p. 15. l. 7. for strangely r. strongly. p. 16. l. 7 for the r. this p. 20. l. 27. for belluae r. Bellua. p. 20. l. 31. ptt out they, before say p. 26. l. 23. r. an after. p 29. l. 7. for torror r. terrour. p. 29. l. 9. for have r. had. for I think some Committe-men have bought more land since (then they sold before) they were preferred to their Committeships. p. 31. l. 3. unto seduce strayable people, adde, and pesecute Gods zealous ministers. P. 38. l. 2. for he, r. Shammah. p, 42. l. 4. for reigne, r. rejoyce. p. 47. l. l. 34. for And, r. Are these duties. p. 48. l. 11. in stead of an evill cause, read, and will not he regard the voyce, &c.

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Newes for Neuters. OR, The Checke, Cause, and cure of HALTING.

1 King 19.21.‘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: and the people answered him not a word.’

THE Fountain, or Well-head is farre, from whence floweth my Text: It is twenty steps off.Judges 7.

Give me leave with Gideons Souldiers to lap a mouthfull as I run along by the streame: Before I come to my station, to view these words.

This Chapter containes a Dialogue, or Commemoration of many historicall passages.

1. Betweene the Lord and Eliah. Ʋse 1. Goe shew thy selfe to Ahab.

Meane ones must not be affraid to deliver messages to the Mighty.Doct. Ʋse 2. Ch. 17.2.5. Chap. 19. Doct.

2. Eliah's ready obedience to the word of the Lord.

There is a time when Eliah must flye from Ahab, and Jezabell, if the Lord command him.

Where God hath a Tongue to speake, there man must have an eare to heare.

There is a time to flye,Doct. and a time to stay; God may be glorified sometimes more by flying, than by staying.

When the force of the enemie may be too strong,Mat. 10.22. and the Faith of the persecuted may be too weake. When they persecute you in one City, flye into another.

[Page 2]When you may glorifie God more in the place to which, then in the place from which you flye. You may take leave to depart from men, when first in given by God.Mat. 10.23.

And this counsell is given,Doct. (When they persecute you into one City, flye into another.) After the command of pursuance.

Mercies and miseries are oft mixed together, Chequer worke is a daily Trade in these times. God promised raine when there was a great famine in Samaria.

Great peace may ensue these great wars.2 And Ahab called Obadiah who feared God greatly.

Some raised up to be good in a generall Apostacy from God;Doct. else woe were to the Kingdome in these times.

Obadiah tooke a hundred Prophets,Vse 4. and hid them by fifty in a Cave. Wherein appeared his zeale and care.

This hath encouraged Londoners to entertaine Strangers in these times of danger.

The names and actions of the godly shall be had in everlasting remembrance.Doct.

A groane shall be registred.

A cup of cold water remembred.

Teares shall be botled, and shall not blood be booked?

He feedeth them with Bread and Water.

Those that feare God,Doct. he will shew succour to them in time of need.

Gods dearest Saints may be brought to a morsell of bread,Doct. to a cup of cold water.

Bellissarius a great Commander came (being blinde) to stand on the high way, with a Daobolum Bellissario. Give one half-penny to poor blinde Bellessarius.

Another wrote to his friend to send to him a Spunge, a Harpe, and a loafe of bread.

A spunge to dry up his teares; A harpe to solace his minde; And a loaf of bread to satisfie his hunger.

Ahab's command to Obadiah for the preservation of grasse for the lives of the Horses and Mules:Vse 5. Was Ahab so carefull for grasse? how carefull should our King be for Corne and Cattle, Laws and liberties, persons and Kingdome, Bodies and Soules of living men, that all be not lost.

Ahab was carefull to seeke for sustenance though it was (upon an if so be) a peradventure to finde or not.

Ioabs resolution was, Let us be valiant for our people, 1 Sam. 10.12. and for the Cities of our God, and let him doe as seemeth him good. Let men doe as God commands, and let God doe as he hath decreed. How carefull, how earnest should men be for Grace, for heaven?

[Page 3]These may be sought and found,Verse 6. upon certainties without peradventures, shews their policie and care; the King to goe one way, and Obadiah another. Policy to direct the best course, and care to put it in execution.

Policy may be used, so piety be not suppressed.Doct.

Gods providence seene in bringing together Eliah and Obadiah. Verse 7. Behold, Eliah was in the way.

Saul went to seeke his Fathers Asses, and found a Kingdome; Obadiah went to seeke water and grasse, and behold he findes a way and meanes to bring salvation to people. He went in obedience to the command of a King on Earth, and meetes with an unerring command of the King of Heaven.Doct.

Gods providence over-rules all actions,Text. persons, times, things, [fell downe on his face, &c.]

The Messengers of God find favour from those that are good.Doct. 1. Doct. 2. Doct. 3

Good Christians will know one another in times of adversity. Good men desire to be resolved of their doubts.

Obadiah thought that it was Eliah, yet labours to be assured thereof. And he answered,Verse 8. I am; Goe tell, &c.

Eliah had no French complementall formallity in his mouth, of your humble servant, Sir (as men now a days, who have more liezure and skill in promising the duty of Servants, then love and wil in performing the office of friends:) but English down-right reallity; he answers, yea plain discoveries are most pleasing.Doct. Eliah reveales the naked truth; here no equivocation is studyed or practised.

There needs no Complement with men when Commands are to be delivered from God.

He had an Errand from the God of heaven, to a King on earth. Therefore gives him a short, quicke, plaine, pithy answer.

From vers. 9. to 15. we see Obadia's feare, with the many reasons of his refusall for delivering the Message. The Spirit may be willing, when the flesh is weake. Doct.

Eliah will shew himselfe to Ahab come what ever will come on it.Verse 15. The righteous are as bold as a Lyon. Doct.

1. Obadiah went to meete Ahab.
Verse 16.
Care of Cattell must be neglected, when Gods will is to be performed.
Doct.
2. Ahabs willing journey to meete Eliah.

Gods worke shall be furthered whether man will or no.Doct. Obadiah went to further Gods worke. Ahab to satisfie his owne lust, and to further the Devills worke.Doct. Man purposeth, but the Lord disposeth of the purposes. He can bring light out of darknesse, good out of evill; as the Bee honey out of weeds.

The sharp and short salutation that Ahab gives to Eliah, Vers. 17. Art thou hee that art the troubler of Israel?

[Page 4]Prophets commonly censured for Authors and Fautors of Troubles.Doct.

Eliah's answer to Ahabs accusation.Vers. 18. Where reade,

1. Vindication of himselfe, I am not.
2. The just Taxation of the King. It is thou and thy Fathers house.

1. Many see faults in others, not in themselves.
Doct. 1.
2. Kings may be blamed.
Doct. 2.
3. Man is the author of his owne misery.
Doct. 3.
4. Disobedience to God the cause of all misery to man.
Doct. 4.
When men forsake the fountaine, they dig to themselves pits that will hold no water.

The Prophet having told the King what he had done against him,V. 19, 20 tells him what he must doe for the Lord; Eliah came with a message from the God of heaven, therefore commands Ahab, and directs him.

All Israel must appeare on mount Carmel before this despised Prophet.

God can and will honour those whom the wicked of the world condemne, disgrace, and persecute.Doct.

The 450. Prophets of Baal, must come with the 400. Chaplains of Jezabell.

All things and persons must subject themselves to heavens decree.Doct.

God can and will call to an account notwithstanding Prophets,Doct. people goe along in their sins.

Thou thoughtst I was like unto thee:Psal. 50. but I will set thy sinnes in order before thee.

Pleasure of sin may goe before, when paine for sin shall follow after.

If the paine of the head-ach were before the pleasure of the wine, none would be drunke.

If sinnes wages were fore-seene, the worke thereof would not be so willing.

So Ahab sent unto all the Children of Israel, Ʋers. 20. and gathered the Prophets together to Mount Carmel.

Ahab executeth Eliah's, or rather the Lords commands, and that speedily.

Kings hearts are in the hand of the Lord;Doct. what hee commands, they must fulfill.

The Congregation must be assembled, the King, Prophets, people, being gathered together.Vers. 21.

Eliah proponeth his Text as the foundation for his ensuing words and Actions, which are the words for my Text at this time, Why halt yee so long betweene two opinions.

[Page 5] A word spoken in season (saith Solomon) is like apples of gold in pictures of silver. Prov. 25 15.

There are times of halting, and here is a Text of halting. Therefore Text and time agree. Here you see,

1. A question propounded to the people; Why halt yee so long between two opinions?

2. An answer framed for them in a truth supposed.

If the Lord be God, follow ye him:Argum. but the Lord is God, should they have inferred. Therefore we ought to follow him.

3. The obstupefaction of the people: They answered not a word.

In the first, note

1. The specification of their sin, Halting.
2. The aggravation of it, Why halt yee so long?
3. The facillity of walking uprightly in the way of Truth.

They were not twenty seducing mizmazing errours (as in these Realm-reeling times) but only the rocks of two opinions, the Lord and Baal.

In the third wee see the wilfull obstinacy and blindnesse of the people: They answered him not a word.

They had some-what in their minds, though they had nothing in their mouths.

They were convinced by the truth of the Prophet proposed. But they were unwilling to be converted or reformed, by reason of the example of the Princes long customes thereto by the multitude of the people, and their seducings through the numerosity of Baals Prophets, which were 450. and Eliah but one against them all.

In the 2^d. part we may read the rule of unerring direction prescribed, and by all to have beene observed. If the Lord be God, follow yee him: But be alone is God. Ergo.

The first is the Checke of Halting.
The 2^d. is the Cause. of Halting.
The 3^d. is the Cure of Halting.

Or take the division, if you please, more briefly thus.

1. A Reprehension. Why halt you so long betweene two opinions.
2. A Caution, Limitation, or Direction. If the Lord be God, follow him. If Baall be God, follow yee him.
3. The non-pluse obstupefaction or obduration of the people, who though they were convinced of, yet would not be converted to the truth. They answered him not a word.

Its a great sin and shame to halt between God and Baal, Doct. 1. truth & error.

Those that are good will show zeale for God;Doct. 2. or zeale of Pastors a speciall [Page 6]helpe against peoples halting. Or downe-right Doctrine must throw downe sin and Idolatry.

People continue long in a limping condition notwithstanding long and sharp reprehension, Why halt ye so long. Doct. 3.

Many are yet to seeke and resolve which is the true God.Doct. 4. If the Lord be God.

God alone is to be followed.Doct. 5. Follow him.

Men are oft convicted,Doct. 6. before they are once converted.

These are some generall Doctrines deduced out of this verse worthy your serious consideration.

These are some fruits which fall from the tree of this Text, at the first touch thereof. In the handling whereof, Had I either the open utterance of Paul, or the eloquent tongue of Tertullus, or the well-tuned Cymballs of David, or the shrill-sounding bells of Aaron, or the silver Trumpet of Hillary, or the golden mouth of Chrysostome, or the mellifluous speech of Origen, or the thundring voyce of Perieles, these truths then would both finde and leave you attentive.

But I shall prosecute only the first Proposition ayming to apply it to these halting times.Doct. 1.

Its a great sin and shame to halt between God and Baal, truth and errour, light and darkenesse, the word and the world, Christ and Belial.

Because there is no communion between these,Reas. 1. 2 Cor. 6.14. & yet such halters make a communion and union between them; they joyne together what God hath put asunder; and they put asunder what God hath in his Word and will joyned together.

They call evill good, Isa. 5.20. and good, evill, they put darkenesse for light, and light for darkenesse, they put bitter for sweet, and sweet for bitter. Now such sin greatly, because God denounceth woes so sharply against them, nay more woes than against other grand workers of iniquity, because these are wise in their owne conceite.Verse 21. Reas. 2.

Because these halters will be wiser than God, give Christ the lye, set the holy Ghost to schoole.Mat. 6.24. No man can serve two Masters, for either be will hate the one, and love the other, or else be will hold to the one, and despise the other. Te cannot serve God and Mammon. Yes we can say these halters; we can serve God in the morning, and the Devill in the afternoone: one Master in the Temple, another in the Tavern. We can comply with Round heads while we are in their company, and with Cavalliers when we are in their company; humour and sooth Papists and Puritans, and displease neither.

Because these are most notorious hypocrices, they think they can be too hard for,Reas. 3. and deceive both God and Devill: they halt betweene God and Mammon, Christ and Belial, purity and Popery. They have a tongue for [Page 7]the Court cause, and a tongue for the Countrey cause. God calls for the heart, Prov. 23.26. My sonne give me thy heart. Satan will be content with halfe the heart:2 King. 17.33, 34. God is herein more covetous than the Devill, he will have all or none: the Devill will be contented with halfe, because he knowes if he have any, God will have none. Let such consider if it be good to seeme to be rich, it is better to be so; if good, to seeme to be good, better to be so; if it be bad, to seem to be bad, it is worse to be so. Either therefore bee as thou seemest to be, very good; or seem to be as thou art indeed, very bad; If the Lord be God, follow him; if Baal, follow him. If thy own private be to be preferred before the publique prefer it, if the publique be to be preferred before the private prefer it, else professe thy selfe to be an hypocrite, more woes are denounced against such than against any sinners; eight severall woes in Mat. 23.13. denounced against them.Ʋse 1.

In the first place this may serve to inform us touching the Cause why so many faithfull Preachers are so zealous that they lift up their voyces like Trumpets; when Trumpets lift up their voyces like Preachers, the glory of God, love of Christ, care for the Kingdomes lawes, liberties, constraine them. Obadiah disswades Eliah, ver. 10. Ahab reproveth him, ver. 17. God commanded him, v. 1. Whether it be better to obey God or man, judg ye, Acts, 4.19. Sin labours to destroy the word in the mouths of Ministers, & Ministers labour to destroy sin in the hearts of hearers; when fire and water meet there is great ratling and hissing. Paint a fire on a piece of cloath, and cast it into the water, and no noise at all, nor contraries, therefore no combate. If ministers come with painted fire, with silken sayings, flattering words, saying all is well, no wonder if men halt, limp, trip and fall into the down-fall of damnation,Zac. feele hell before they feare it: Is it not therefore lawfull, necessary, to rescue mens soules as brands out of the fire? Lev. 19.17. Thou shalt not hate thy Brother in thy heart, but reprove him plainly. Were not the people here by the zeale of Eliah first convicted, then converted, crying, The Lord is God, the Lord is God. Can it be bad to be zealous in a cause that is good, to preserve a plant from withering, a Beast from drowning, a sheepe from wandring, a house from [...]iring, a ship from sinking, a Citie from sacking, and Kingdomes from destroying, to save a soule to turne a sinner from the evill of his wayes? As cold oft breeds an inflamation, so the luke-warme devotion of many Pastors. People have enkindled Gods wrath, and Gods wrath hath blowne up these sad combustions wherewith the Land is almost consumed, should not the Boanerges labour to take out fire with fire, the fire of Gods wrath by the fire of the Spirit to preserve from everlasting burnings?Jer. 6.29. The lungs and lips of Preachers that are touched with a coale from Gods Altar, are powerfull bellowes to blow up the dying fire of zeale; Is not this Gods worke? and must not they be fervent [Page 8]in Spirit that will serve the Lord? Rom. 12.11. Isa. 63.15. & 9.7. 2 King. 19.31. whose work can never be done while they freeze at it. It is Gods zeale that must doe all for us, and must not our zeale doe all we can for him? Did Christ sweate, that the Christian should freeze? must not all redeemed ones be zealous of good workes, Titus 2.14? Hanniball by fire made way over the Alpes: so must Ministers by zeale over the mountaines of oppositions, the tops whereof will not be climbed without great strength, violence, and vivacity.

Palmes are the Emblemes of victory, but they love to grow in a hot soyle. All would have Palms, heate is the meanes for them.

Fervency in a Christian is the grace of every action; Ministers must perswade to be zealous, else people cannot repent: and they must repent, else Christ will not come in and sup with them, Rev. 3.19. And must Ministers perswade others to be zealous, and shall they be dull, cold, lukewarme themselves? Wisedome is justified of her children; the people, place, Text and time call for it. Thus having with the Cock, clapt my wings on my owne breast, give me leave to crow unto others also; to shew men their present sin, to prevent their future shame.

Christ lookes on all Newterallists as on enemies,Ʋse. 2. not as on friends; Why halt ye so long, seeing it is a great sin and shame? Mat. 12.38. He that is not with me is against me: and he that gathers not with me, scattereth abroad. Aut mecum totum tene aut totum amitte, saith Greg. Proditor est veritatis, qui aut libere non pronuntiat aut non sufficienter eam defendant, saith Chrysost.

Traytors are the very off-spring of Judas, shamefully exposing themselves to the scorne and hatred of all men, both good and bad; It happening to these neutralizing middle-men, as to those that dwell in the middle roomes of some high building; as they are smoked and smothered by those that dwell under them, and polluted with dust and filth of those that dwell over them: so smoake and smoother, shame & disgrace are the portion of such neutrall middle people. They that cleave heartily to neither side, are justly suspected and abhorred of each side; hee that is neither throughly for God nor man, is rejected both of God and man.

Doe not therefore say (in these dayes of danger) as sometimes Cato the Roman did in the Civill Wars betweene Caesar and Pompey. Quem sugiam video, quem sequar non video, I discerne whom to flye, but not whom to follow.Mark. 8.34. Judg. 5.23. Christ is to be daily followed, or the curse of Meroz to be expected, which words I wish (as once Chrysostome did that sentence, Eccles. 2.11.) were engraven on the doore posts into which these Politicians and Neutralists doe enter, on the Tables where the sit, on the dishes out of which they did eate, on the cups out of which they did drink, on the beds whereon they did lye, on the walls of the house wherein they did dwell, on the garments which they did were, on the heads of the horses on which they [Page 9]doe ride, on the foreheads of all those whom they doe meete, that they might learne and continually remember, that there is a bitter curse attending not onely those that powerfully oppose Christ, but those that neglect to assist him. But men should doe rather as the noble Souldier (in Erasmus) did to one that told him a most numerous Armie was against him, Answered Tanto plus gloriae referemus, quantô sunt plures, quos superabimus; The most numerous opposers make the Christians Conquest the more illustrious; Christs faithfull Souldiers they are all glorious Conquerours,2 Tim. 4.8. they have alwayes Crownes, though sometimes they are enforced to swim to them in streames of bloud: take to thee therefore the heart and courage of Shammah, 2 Sam. 23 12. one of Davids Worthies, who stood and defended the field when all the rest fled; He that stands not by his Master in the time of danger, is not worthy the name of a servant; shouldst thou helpe the ungodly, and love them that hate the Lord, therefore is wrath upon thee from before the Lord, 2 Chron. 19.2? Such as turne with the Weather-cocke, and field of Corne with every blast, will the Lord account as his Servants, Friends, and Souldiers?

I have read of a Creature which they call a Hedge-hogge or Urchin, which hath two holes, the one towards the North, the other towards the South; if the winde blowes Northwards, it stops that hole, and opens the other towards the South, if the winde blowes Southward, it stops that hole, and opens the other towards the North; So these Neuters, if the one Armie comes to quarter in their Coasts, they stop the mouth of exclamation against them, and open against the adverse Armie; if the other Armie come, they stop their mouths in speaking any thing against them, and open them wide, to rage and raile freely against their opposites: or I may make the application thus; while the Parliament went on smoothly in the beginning under the faire gale of probabilitie, to land the ship of intended reformation upon the shoare of long desired and happy successe, not a mouth then was open against them, but when a Boreas blast comes against them, an Euroclydontizinge (i) a quiet-sayling-opposing-storme, a State staggering, a Realme-reeling tempest, under the power of Prerogative Command, then men began to open their mouthes at large, ready to cry downe the very same Parliament, by their invectives and imprecations which they had a little, yet long before, cryed up, in their desires and earnest prayers to God; so mutable are these dissembling temporizers, when all things concurre not with their carnall contents and earthly hopes. What will these neutralizing double-minded persons say, or how will they answer for themselves, if they live to see the warre ended? Shall I guesse at their answer, and then you may guesse at their Ambodexterisme and palpable hypocrisie? I thinke (when these civill or rather uncivill warres [Page 10]are ended) they will answer to such as heard them in speeches, and knew them in actions to play fast and loose, to be Jacke on both sides, they will answer, I say as the Dunsticall Doctor, or equivocating Astronomer answered; which Story I have read in a Sermon preached at Pauls Crosse, (if my memory fayle not) above forty yeares agoe, which Pedigree of place and time, I name for the more Authorities sake, that it may not be an occasion to move laughter in the hearers; yet, howsoever the guiltie may laugh at the hearing of it, the innccent may weepe for the laughter of the guiltie: This Astronomer in a Moone-shine-night walked up and downe the streets in a populous Towne, and looked up unto the Starres, and the people flocking about him, asked him, What weather Master Doctor? What weather? Very soule, quoth he, very soule; and walking along into another streete, and looking into the skie, the people came to him and asked him, What weather, What weather, Sir? To whom he answered, Very faire weather, very faire; afterward the weather proving foule, the people that dwelled in the second streete meeting the Astronomer, said to him, You were deceived Master Doctor, you told us wee should have faire weather, but it proved otherwise; To whom he replyed, I did but jest in what I spake to you, but aske the men that dwell in such a streete, what I spake to them, I spake in earnest unto them; So such linsey-wolsey-mungrill-motley-minded-men, being hereafter told, you said such an Armie was in the right, and the other in the wrong, will reply when they see the issue, I did but jest in what I spake in such a Cause that I see now sunke, but I spake in earnest touching the Cause which I now see stand, and hath prevailed. Like the man mentioned in Macrobius, who in the warres between Anthony and Augustus, had two birds or Parrotts; He taught one of them to say, Ave Imperator Antoni, and the other, Ave Imperator Auguste; so that whosoever got the day, or won the victory, still he had a bird to give him the congratulation of all hayle, or God save you Empercur, whether it should be Augustus or Antonius; so unsiding persons in these siding times have a bosome-bird in a readinesse to salute either prevailing partie with a joyfull acclamation of God blesse and prosper you, &c. Whereby they become guiltie of the sinne here reproved, namely, of balting between two opinions. The word signifies, a lamenesse on both feete; the same word that is translated halt, signifies lamenesse on both feete, which is used to expresse Mephibosheth's lamenesse, 2 Sam. 4.4. Jacob had but one side lame, therefore there is another word used in Gen. 32.31. And as he passed over Pennel, the Swnne rose upon him, and be halted upon his thigh. These Neutralists are lame on both feete, they neither serve God, King, nor Countrey cordially.2 King. 17.33, 34. God looks upon divided worship as no worship: The Idolaters feared God, and worshipped Idells; and in the next verse it is said, they feared not God.

[Page 11]Those are threatned severely that sweared by the Lord and by Mal chom, Zeph. 1.5. If the Parliament be not for the weale of the Kingdome' why gavest thou a voyce to choose them? If they be for the weale of the Kingdome, why doest thou not in words, judgement, and practise, adhere to them still? Consider what infamie will befall thee, every one points with the finger, saying, There goes an Hypocrite, Shifter, Turne-coat, neither hot nor cold, a traytor to his Countrey; These Apostatizers either from Parliament, or from their Countreys good, doe resemble the Devill, for what makes the Devill so black but his Apostasie? What other are such receders? When the Lycaonians saw the miracle that Paul wrought in curing the Creeple, they cryed out, The Gods are come downe amongst us in the likenesse of men, Act. 14.10, 11. But when the Barbarians saw the Viper upon his hand, they eryed out, This man is a Murtherer, whom vengeance sussers not to live, Chap. 28.4. When at the beginning of their sitting, the Parliament cured such as were creepled in their Estates, and Liberties, when they took away Ship-money, Monopolies; When they made the lame to walke, opening prison doores to such as were in bonds; when they made the dumme to speake, opening the mouthes of many frienced Ministers, then they could say, Oh this is a blessed Parliament; but when they saw Malignants, Flatterers, and Papists up in Armes, then men beginne to change their note, and why, O peace, peace, peace upon any termes, yet the Sunne is the Sunne, though sometimes clouded; Doth not the Lord command,Zach. 8.16. Vers. 19. Heb. 12. Love Peace and Truth, nay, Truth and Peace; must not peace and holinesse be followed of all? Have not the Parliament petitioned againe and againe for peace; doe not wee pray daily for it? doe not our Armie fight for it?

Pyrrbus fought three sore battles against the Romans: in the two first he got the victorie, but with so great losse of his men in both, that it was said of him, for the first he might gloriari magis, quàm gaudere, brag of his victory, not rejoyce in it; for the second, he was heard himselfe to say, that if he got such another victorie, he was undone. Conditions of peace (after the first victory) were offered by Cineus Pyrrbus his Ambassadour in the Senate, and many among the Romans were apt to encline to it, as being disheartned by Pyrrbus his victory. Appius Claudius having notice of it, devoted to privacy for a long time, aged and blinde, caused himselfe in his Couch to be carried to the Senate-house, and said; Worthy Patriots, I have hitherto with sore griefe endured losse of sight, but now hearing your inclination to conclude such a dishonorable peace with Pyrrbus, a prosessed enemy to Rome, it now troubles me more that I am not dease also, that my eares might not heate of such an infamy and reproach to such a tenowned Citie of Rome: you may make the application.

[Page 12]But you will say,Quest. Answ. who are Neuters?

Est neutrale Genus, signans rem non animatam. Liselesse men.

A cursed generation of men who seeme not to know their right hand from their left, nor which way to turne. One compares these to the shadow of a man; Another to a picture commonly seene in Flaunders, and too often, I beleeve in England also. In which there is a thing they call a Christ on the left hand, another thing they call the Virgin Mary on the right, and in the middle a third thing called a Catholicke, with this inscription before him, Cui me vertam, nescio. Let us apply it to our times; Christ and his truth are on the right hand, (for he hath too long been set on the left hand, let us now endeavour to set him on the right) the Devill and the Pope on the left hand; the Faith, the Law, Religion, and Liberties of the Kingdome are on the one hand; Popery, slavery, prophanenesse on the other hand, yet Cui me vertam nescio; he knows not which side to take, is not he a Neuter? On the one hand are the great Councell of the Kingdome, who have lost much outward liberties and profits, to procure peace for the Church, and puritie for Gods worship; on the other hand are lefthanded men, Robbers, spoylers, murderers, roaring Lyons, devouring Wolves, who labour to fight in Popery to the Church, beggary to the State, and slavery to the Subject, yet Cui me vertam nescio, to what hand he may turne he cannot tell.

Goe, Hest. 4.16. fast and pray for us, wee will doe so likewise, say Gods faithfull people in their inisery; Goe feast and play, swill and sweare, say Athisticall Papists, and popishable persons. God on this day calls for fasting, the Devill calls to feasting,Esi. 22.12, 13, 14. to riot, sports, works of calling; God calls to weeping, mourning, baldnesse, girding with sackcloth; And, Behold, (and indeed it commands admitation) joy and gladnesse, slaying Oxen, killing sheepe, eating flesh, drinking wine, and saying, Let us eate and drinke, for to morrow wee shall dye, if wee'le beleeve Preachers prate, yet Cui me vertam nescio, sayth your meale-mouth'd-ling-medly-man, your carnall Politician. It was revealed in my eare from the Lord of Hosts; Surely this iniquitie shall not be purged till yee dye. Ecquis mecum? 2 King. 9.32. who is on my side who? throw downe this cursed Jezabel, painted pietie, Romish Idolatry, Image-worship, false worship, who will rise up, with mee against the evill doers, who will stand for mee against the workers of iniquitie? Pfal. 94.16. Who will come up to the helpe of the Lord against the mighty, Judg. 5.23? Yet most men will stand with their hands in their pockets, and their coyne in their Coffers, and will not come forth and shew themselves. I will not undertake to propound a way to reforme them, I thinke I can discover some cause of their encrease; pitty, lenity, connivency towards them; pitty shewed to enemies, is cruelty to friends; Is it not against the law of nature, that they who are [Page 13]without naturall affections, should enjoy the common gifts of nature, light, ayre, fire, water? Is it not against the law of Nations, Armen, that those Subjects should enjoy the priviledges and immunities of Subjects, who see with open face the enemies destroying all these; yet lay it neither to head nor to heart?

They that are the same, and have done the same, for doing whereof others their neighbour-Neuters have had the skin torne from their flesh, and their flesh from their bones, these do deserve to be cast out of the land. But these dissembling Neuters are the same, and doe the same which they did in former times that were so punished, therefore these Compounds deserve no favour, but to be cast out of Citie, Countrey, Kingdome. The Parliament accounts such no better than professed Malignants, (I thinke they are worse;) true friends to the Parliament should not esteeme them undangerous enemies to Church, and to the Common-wealth, these get to an upper place (if not in scituation, yet in speculation) as Metius Suffetius did, spying which side is strongest and likeliest to prevaile, and then towards that side they will wheele about and joyne themselves; But what reward did his carnall compound policy, his divided heart promote him too? My Author saith, that the body of Metius Suffetius (who stood neuter in the warres between the Romans and the Fidenates, to spy which side was strongest, that thereunto he might turne) was adjudged by a Councell of warre to be tyed to two teemes of horses, which halled contrary wayee, so his body was drawne asunder, and pluckt into two pieces accordingly. The portraiture of which Teemes halling, and Metius Suffetius body so drawne asunder, I wish were set upon the walls of the houses, where such Compound Neuters dwell, or on the horse-heads, on which they doe ride, or on the sides of the cupsin which they drinke, or on the bedsteads on which they lye, that they might learne by other mens harmes to beware of falling into the like sinne, for seare they fall into the like punishment.

You know the History of the men of Succoth and Penuel, Iudg. 8. what Gideon desired of them for his wearied Armies in the pursuite of Zeba and Zalmunna, the Sucoothites jeered at him, You will returne us our bread when you have your enemie in your band. When will that be? Your enemies are Kings, and Kings will helpe one another; they have power; you are weake, think you to overcome two Kings with your three hundred tyred Souldiers, there is a great peradventure, disadvantage. Wee will see the successe first cleerer,Ver. 16. you question not the victory, its a great question to us. Are the heads, &c. you know what followes, as Gideon threatned to deale, so he dealt with them, he tooke the Elders of the Citie, and the thornes and briars of the wildernesse, and with them he taught the men of Succoth; he taught them? [Page 14]a sore teaching, a fearefull fight to see so many bloudy bones to start out of the flesh: a sharp, but very exemplary for un [...]iding men in these siding times; They that will not be taught by precepts, must be taught with paine, I wish such briars and thornes grew and were seene in the hedges that mounded in the grounds of such Compounds, fearefull, faint-hearted, cowardly, hypocriticall, dissembling, lukewarme, false-hearted, trayterous, neutralizing persons. You know the parable of a man travelling falling among theeves and wounded;Luke 10. that which was in parable then is in practise now, the Land is fallen among theeves, or theeves rather have fallen upon the body of the Land; should it not work pitty, compassion in all that see it? are they Samaritans that regard it not? woe, woe to the lookers on, and passers by. Curse yee bitterly such Merozites, Judg. 5.23. In cursing curse, never cease to call for a curse. Janius renders it Indesinenter, Cursed be be that doth the worke of the Lord negligently, and that keeps his sword from bloud, Jer. 17 3. If negligent workers? What, no workers? that are like standing water, that neither ebs, nor flowes?

These Ambodexters who are Compounds that care not what side prevailes, shall be rewarded as Neuters, shall not have Gods protection; all left-handed persons shall be put on Christs left hand, shall be sent away with a depart from mee; God comes to helpe all simple ones in their misery; and all such will helpe the Lord in his misery, Mat. 25.35, 36. For I was an hungred, and yee gave mee meat: I was thirstie, and yee gave mee drink: I was a stranger, and yee took mee in; naked, and yee clothed mee; I was sicke, and yee visited mee; I was in prison, and yee came unto mee.

Having shewed the sin, and shame of these Neuters, I now come to shew the Cause and Remedy of their Maladie, in the third Use;Use 3. which you may call the Solution of the Question, or satisfaction of the Doubts, or removall of the rubs in the way, or which I call (in the Title for these times) the Causes and the Cure of halting. These people spake not a word to Eliahs Question, yet they murmured in their minds, though they manifested it not with their mouthes. But now people both mutter inwardly, and mouth it outwardly, why they halt; viz.

Many,1 Cause. yea, the greatest part, even of the Parliaments Members, have deserted the Parliaments Cause: Doe you not thinke they did it out of Conscience towards the Kings side?

And what thinke you of those few that are turned from the King,Answ. and offered their service to the Parliament againe, confessed and recanted their errour, and wondered that they could be so farre seduced to take up Armes against that Parliament which they had taken the Covenant to maintaine? What if many have betrayed their trust, and deserted Parliament and Kingdome, doth this justisie their perfidiousnesse, and halting condition, [Page 15]or condemne the sincerity of such as goe on uprightly without backsliding? Can any man have any colour to free them from never dying infamie, who made elaborate Orations, faire promises, loud protestations, That they would live and dye with the Parliament, to spend their lives and fortunes in the cause; confessing that to be the cause of God, & yet either through feare, or hope of favour, have forsaken that Cause, (which at first they then so strangely maintained) and have been instruments of betraying much innocent bloud, and bringing more cares upon the heads of those that have continued constant. If the Kingdome stand, doubtlesse such Traytors shall not long stand in credit or libertie, but shall be brought unto condigne punishment, that others may feare Apostacy, and the sincere be cherished in their fidelity. If the Kingdome doe not stand (for a house, a Citie, a Kingdome divided cannot long stand) God will finde them out and reach them a rap; for cursed be he that putieth his hand to the Plough, and looketh backs, is not fit for the Kingd me of Heaven. How can it be expected otherwise, but that Gods curse and shame with men, should overtake such runawayes, and all other dissembling Neuters, who seeme to be so high in eminency above others, yet have discovered such base spirits, when as the lowest peasant would hardly be perswaded to doe more monstruously, nay, scarce Heathens would have been hyred to doe so much: Let such dissemblers never account hypocrisie a sinne, or sinceritie a grace, nor Christianitie an honour unto them.

What doe they discover themselves to be in the hearts of all that know them, but base peasantly spirited spectacles of disgrace and infamie, in betraying their own certain proprieties, liberties, (in hope of uncertain honours and profits in the Clouds,) yea, captivating and slaying their owns posteritie and children, together with the Inhabitants of a whole Kingdome? If the Members departed be the greater number than those that stood sound, why did not those continue in the House to have overvoted the rest, and so have carried on their designe with more ease and safetie, with lesse charge, danger, discredite, to themselves, their fortunes, and their posteritie, which now they are lyable to undergoe? Howsoever, many simpletones in the Countrey may be perswaded and deluded that the greater part of themselves are departed to the Kings side; it is a grosse untruth, for it is reported for truth, that about (some say at least) 248. are in or of the Commons-House, and I hope the flight of the perfidious, gives not disanullity to the rest?

But let the number be few or many, the Cause is one and the same still as at the first, and their Call lawfull, and if many more should betray their trust, is not the Kingdome, the people bound with person and purse to preserve the rest that labour to preserve their Religion, Lawes, Libertles, for themselves, and their posteritie?

[Page 16]The fewer they be that have stood permanent when so many have been Traytors, it is so much the more honourable to the former, as it is vituperable, and dishonourable to the latter.

Hadst thou not a vote in choosing them particularly? If so, why shouldest not thou have a heart and a hand to defend them in the generall, which consisted of so many particulars? Why baltest thou so long? Why trippest thou at the stone of offence? Which may so easily be removed, if thou wouldest but cast thy eye of Reason to consider thereon.

The examples of other great ones so increasing,2 Cau. adhering to the King in the Kingdome.

Shall Christ be set upon the footstoole, because great ones will not indure him on the throe?Answ. Psal. 2. Doe not the Scripture tell us, that Kings of the earth stand up, and Princes consult together against the Lord, and his anoynted, saying, Let us breake their bonds, and cast their cords away from us. Why doe the Heathen rage when God will continue his Sonne upon his holy hill? You know it is a truth, Greatnesse is seldome accompanied with Goodnesse: Not many wise men after the flesh, not many mighty, not many noble are called. 1 Cor. 1.26. Psal. Col. 3. Their bellies are filled with the hid treasure of the earth, therefore they seldome have appetite to hunger and thirst after that life which is hid with Christ in God. They so minde Belly-blessings, as that they neglect the care of spirituall mercies. Yet a Pearle is a Pearle, is precious, though many with the Cocke preserre the Barley-Corne before it. Greatnesse attended with goodnesse, is like apples of gold in pictures of silver, (as gratior est virtus veniens e corpore pulcro:) Pietie in Majestie is most eminent, transient,Psal. 133.2. and communicative; it is like Aarons oyle that descended from the head to the Beard, and so to the skirts of the clothing; the Family, the Parish, the Countrey shall smell more fragrantly, be animated more cheerfully, hold out the more constantly by the good examples of the mightie. As Labans flocks increased the better for Jacobs sake, and Potiphars affaires succeedeth the more prosperous for Josephs sake.Act. 27. And Pauls fellow-passengers sped the better, were landed more safely for his sake: so meane ones, Tenants, children, families, thrive and grow the better, are more good and constant by reason of the goodnesse and constancy of their Superiours. They being as a great Oake, which standing yeeldeth shelter and safety to them that stand under it; but falling crusheth down the underwood neere unto it. They being as fresh-fish, which if it be sweet in the head, thou mayest taste of the whole body, but if the head stinke, the rest of the body is tanted; if the fountaine be polluted, can the channell be cleane?

Are not great ones, Landlords, Gentlemen, as fountaines, as heads, as Oakes: they being for the greatest part so corrupt, rotten, vile, is it any wonder their Tenants, neighbours, underlings, dance after their pipe?

[Page 17] Jeremy went to the people to expect information, but found it not, they were simple ones, unlettered ones, had not so much leisure, bookes, abilities, opportunities: he went therefore to the great ones, looking for better things from them, but these altogether broke the yoke, burst the bonds. Ier. 5.5. He could not expect the common sort to be good, when the great ones were so bad. Doe any of the great ones, the chiefe Priests and Pharisees beleeve on him? Ioh. 7.48. How dare you move one way, when men of high place looke another way?

As I reade of some Master or Captaine, that because be was crook backed, all the rest of the Schollars or Souldiers stooped; as the flattering servant said, Ait? aio; negas? nego. Doth my Master say thus? so doe I also; doth he deny it? so doe I also. The coward ze of the Gentry have been a great bane to the Countrey, because exemplum praevalet in re qualibet, they have been content to make Kings to be Gods, that they themselves might be Kings. But consider how God hath infatuated their Cousells, and defeated their hopes, Parturiunt montes nascetur ridiculus mus. They conceive a mischiefe, and brought forth a lye. They have exposed themselves to the storme and contempt of all good men, because they permit their greatnesse to bid adiew to goodnesse. They caught after the shaddow, and so have lost the substance too; and they have but the bones of Promethius left, for them, the flesh being devoured. Sumble not therefore at those bones, have not their persons in admiration, take not their evill actions for imitation, seeing great ones are seldome good ones. Many future generations shall call them cursed, because they came not forth to the helpe of the Lord against the mightie; they had not a foote to stand up in the gap,Ezek. 22.30. they had not a hand to make up the hedge for the Land, that the Lord might not destoy it; mightie ones shall be mightily tormented.

Because they siune against many meahes,1 Can. enjoyed more by them than by other men.

Because they cause many to fall through their default:2 Can. which if people did beleeve, they might be preserved from balting between two opionions. Let people therefore for their preservation against the danger of this stone of offence, pray often to the Lord, that he would make great ones to be good, and good ones to be great.

Misprission or overprizing of Prerogative, hath blinded the eyes,3 Can. and cripled the feete of many a man: the Parliament, the people, the Souldiers (say many) oppose the Kings Prerogative, this makes many halt and stagger.

The honour of a King consisteth in the multitude of people.Answ. Prov. Those that labour most to diminish people, doe most dishonour a Prince. If the Kings of this Land have not a power to contradict the Censure and Judgements of insertions Courts, should they have power to contradict the supreame [Page 16] [...] [Page 17] [...] [Page 18]Courts or Judicature? 'Tis true, the Lawes of the Kingdome are called the Kings Lawes; not that either he made them, or can at his pleasure alter them, but that he is or ought to be the Conservator of them as well as the Consenter to establish them.

It is true,Hen. 4. a King of this Land wrote to the Parliament, saying, Nollumus Praerogativam nostram disputari, but they answered his nollumus with a nollumus; Nollumus Leges Angliae mutari. Is it not just that Princes should be ruled by Lawes? otherwise their will would be a Law, and so instead of Statutes, there would be an Arbitrary, a Tyrannicall power, which might increase to infinite, to monstrous shapes, that either ignorance, impietie, lust, or ambltion of Princes should bring forth. If all Law and power lay in their own breasts, a Kingdome could never promise themselves securitie, longer than a pious and prudent Prince reigneth: But as the King changeth, the Lawes and Governments of the Kingdome must alter: And he that out-lives (as it may happen) two or thres Kings, shall not know what is the Law of the Land, or what to call his owne. Because he must not be beholding to Law, but to the will of the King for what are his rights and proprieties.

By whose sole permission he may say, This is mine. When Lawes and Law-makers are suppressed, are not the Subjects (for whose sake they are made) oppressed? When the former loose their power and priviledge, the other loose their due and propriety.

As the bead is ordained for the good of the members, and not the members for the good of the head; so a Christian King is ordained for the good of the people, and not the people for the good of the King; i. principally. I am the head, you are the members; I am the Shepheard, you are the sheepe; I am the husband, you are the wife. And will any man think me a Christian King to be a Poliganist; said King James in his speech to the Parliament March 19. 1603?

The Archbishop of Mentz wrote to Erasmus to resolve him what he thought concerning the writings of Luther? Erasmus returned answer in writing, that many things in the Writings of Luther were condemned as wicked and hereticall, which in the writings of Bernard and Austine are accounted as holy and sound; so many things were of esteeme as good and commendable in the dayes of King James, which are condemned as wicked and abominable in the time of King Charles. As though the over-prizing of Prerogative, should pull downe all authoritie of Lawes, or Priviledges of Parliament. I will neither professe so much ignorance or arrogance, as to prescribe a way, as to delineate the disproportion, to compose the differences touching Princes Prerogatives, and Parliaments Priviledges: I know this point hath been pulpited and in print Pressed by farre more able heads and hands than my selfe.

[Page 19]If Kings may doe whatsoever they please, what need then of any Parliament? If there be no necessity of Parliament, what need the troubles of Subjects to choose Knights and Burgesses, or they called, to sit being chosen? If there be a necessitie of Parliament, why should they not be consolted with? If consulted with, why should not their Counsell be embraced? The Counsell of Basyll in the time of Henry the sixt, decreed that as the Authoritie of a generall Councell, is above the Pope; so the Authoritie of a generall Assembly of a Kingdome, is above the King, which is to be subject to Lawes. All such are to be esteemed, as flatterers, who attribute such large authoritie unto Kings, as that they will not have them bound under any Lawes: such talke otherwise than they thinke. Christ himselfe (saith Jewell in his Apologie) at the beginning was universally received and honoured through this Realme by assent of Parliament, and without assent of Parliament, the Pope himselfe was never received, no not in the late time of Queene Mary.

Dion praised Trajan the Emperour, because when he set a Tribune over the Praetors, and put a sword into his hand, he said; Hoe pro me utere si justa imperavero, si injusta, contra me.

You must know, Plus vident oculi, quam oeulus, a few private spirits, may not be conceived to discerne more than the choicest wits, most learned and pious judgements in the whole Nation, who have been brought and kept together (in the middest of all difficulties and dangers) by Gods wonderfull providence, and by the earnest prayers of many thousands of people in the three Kingdomes.

Parliaments may erre, and I thinke this doth, if they doe not redresse injuries presented, and performe the Declarations printed, and promised to be confirmed; and may not one man, one King, much more erre? Doth not Solomon say, Take away the drosse from the silver,Pro. 25.4.and a vessell of use shall be to the finer? Is not the King the silver, the wicked Counsell as drosse? Doe not the next words make the Reddition, Take away the wicked from before the King, and his Throne shall be established in Righteousnesse? Wilt thou be preserved from this stumbling stone, this cause of halting, consider what he said, that was a halting person, and after professed and promised uprightnesse, &c. Sir Edward Deering? I said, quoth he, whilest I was at Oxford, I did beleeve the King might safely goe to Westminster with forty men. I then said so, and I thinke it will not be well till the King doth so. Oh, that God would raise up unto his sight some upright ones, that from halting persons (that have seduced him) they may become perswaders of him to returne in person and affection to his great Counsell.

The greatest part of the people, adhering rather to the Court,4. Cause. than Kingdomes Cause, make men halt, in head, hand, and heart, doubting whether [Page 20]it be better to goe forward, or sit still in the Common Cause.

The most men ever side with the strongest side,Answ. Exod 23. Rom. 12. be it right or wrong. But thou must not follow a multitude to doe evill. Fashion not your selves like to this world. For the world lieth in wickednesse, saith S. John, and wouldest thou desies to follow after wickednesse? Whereas the Scripture commands; Eschew the which is evill, and follow after that which is good. Broad is the way leading to destruction, and many follow that way. Is it not better to follow the few to salvation, than the many to destruction? The one is of large latitude, therefore many travell in it, the other straight, therefore few delight to finde it. Men, like old sheepe are apt to be seduced. The world divided into thirty parts (as is observed) nineteene of thirty are still overgrowne with Heatheuish Idolatry; of the other eleven, six overspread with Mahumetisme; then but five of thirty remaine for Christians, and among them, how many are seduced Papists, Sectaries of all sorts, prophane irreligious ones, and how few Protestants iudeed? who if they have a shew, 2 Tim. 3.5 yet deny the power of godlinesse. Of the foure sorts of Seeds, one part onely fell on good ground. Looke into most Cities, Townes, Congregations, Families; little thereof lookes like good ground, enclosed, manured, and planted, to bring forth, cultu, fructu, ornatu, unto good; but like a common waste, over growne with weeds of sinne, and so are endangered to loose their God, souses, hope, happinesse.

It is true, the more the merrier, if in a good matter, in a right way, for then Bonum quo communius ed melius, so malum quô communius, eo pejus. Wilt thou be therefore as the Weather-Cocke, to be carried away with every winde, whether of Doctrine. Discipline, or Doings? Doe not you know, Quat homines, tot sententiae; so many men, so many opinions. Doe not you know, Vulgus belluae est multorum capitum? Did not the people cry one while Hosanna; another while Crucifie? Would they not have done sacrifices unto Paul and Barnabes, Act. 14. crying, Gods are come downe unto us in the likenesse of men? Another while esteemed them as Bablers and pullers down of the goddesse Dinna. Act. 28.4. Did not they erre while they say, Paul was a murderer, while the Viper was on his hand, and while he shakt it off? Did they not suddenly change their mindes (as sudden as he cast off the Viper) and esteemed him as a God?Vers. 6. The Field of Corne boweth it selfe as the winde driveth it, so most men turne and winde themselves as the Times are, and fashions goe, fit their savles for every winde, are Papists with Papists, Roundheads with Roundneads, and Royalists with the Royalists; they will side with the strongest side, be it right or wrong. All their Religion is taught by the Precepts of men; they will beleeve men against the Lord, when they will not bete eye the Lord against men. When as men commonly are led by sense, rather than by reason, by reason than by faith, yet the [Page 21]naturall man perceiveth not the things that are of God, neither can he. For blinde men cannot judge of colours, nor deafe men of sounds, the multitude usually call evill good, and good evill, bitter sweet,Esa. 5.20. and sweet bitter: but woe be to such as set a wrong estimation upon right objects. And woe to all such as follow such blinde Guides, that draw others with themselves into the ditch of Damnation. One in the right is more safely to be followed, than many in the wrong. When Apollo by Oracle at Delphos told the Athenians, that one man disagreed, though all the rest of the Citie assented; And they were much troubled, to know who that was: Phocion his own accord stept forth and said, Give over to wonder and inquire who that man is? I am he of whom the Question is, for indeed I like of nothing that you goe about. And have not good people a better and greater matter to stand for (though singular) than Phocion had? Christ allowed singularitie, saying, What singular thing doe you? Peter also,Mat. 5.47. 1 Pet. 4.4. where he blames all such as thinke it strange, that others did not run with them to the same excesse of riot.

The great pressures by payments,Cause 5. makes men halt and weary of the Cause. If payments might cease, and Trade goe on, many would be content with any condition for matter of Religion. The exhausted expences makes people deeme ill of the instruments of Reformation. They had rather Lawes, Liberties, Religion, and all were lost, than to be at any cost for their preservation. With the Gadarens, they will part with a Saviour, rather than with their swine. Now consider who are the cause of expences, those that labour to maintaine their rights, or those that endeavour to destroy them? Can Papists, Delinquents, Traytors, Malignants, unbowell themselves of all their treasure, to raise up and maintaine an Armie against the Counsell of the Kingdome (which are the life of the whole Land) and shall the Inhabitants that professe themselves Protestants, and free Denisons, grumble to part with a part, that they may preserve the whole? Is it not just that God should suffer such halting Wretches to perish together with their money, and to give over their posteritie to perpetuall bondage, who will not expose their persons and purses to stand up in the Gap, against destroying enemies? Ezek. 22.30.

Is it not better smart once, than ake for ever? to endure a little lancing of the flesh, to make way for a sound Cure; to be at charge with a Surgeon and Physician, than to want limbes and life? And should our Coyne rather be preserved, than our Countrey, our persons, our purses, rather than our posteritie, rather than a Nation, the whole Church of God, and wherein the everlasting wellfare of the soule is concerned? Doe not our Adversaries lay all at stake, both purse, policy, power, yea, life, neck, and all, rather then the Catholique Cause should come to confusion,Luke 10.8. and so are [Page 22]wiser in their generation, than the children of light? Wherefore, O Man, consider that now thy own estate, life, libertie, thy neighbour, thy posteritie, thy native Countrey, [...] thy God, thy Christ, call for thy assistance, whether in person or purse, to helpe the Lord against the mightie. Wilt thou then suffer all these to fall to the ground through thy default? If Papists, Projectors, Malignants, Atheists, should prevaile, may not wee say, Farewell Law, Libertie, Estate, Proprietie, Religion, Parliament, and Posteritie? And shall any (but miserable Miscreants) more grudge paines and charge to preserve, than they doe to destroy all?

If O Man, thou murmure herein at Payments and Taxations, then thou lovest thy money more than thy Maker, thy silver better than thy selfe, thy Gold before thy God, thy profit more than the preservation of thy selfe and posteritie, thy coyne more than thy Conscience, thy own lusts before the Law of the Kingdome; thy carnall reason, before true Religion. Consider but the pressure they are subject to, where the Anti-Parliament Army comes, and continues; All (say they) is the Kings, and wee are for the King; it is a great mercy, they thinke, if they escape with their lives; the little finger of the one, is heavier than the whole loynes of the other. The husbandman adventureth great expence in seed-time, in hope of an harvest;Prov. 3.9. now is our seed time for the preservation of a Land, for Reformation of Religion, therefore honour God with thy substance; let not this conceit hatched in thy head, cause thee to halt in thy heart; but remember, Those that honour the Lord, he will honour, 1 Sam. 2.30.

Feare of Plundering, makes many stagger in respect of part-taking with either:6. Cause. If they reveale themselves, they are made a prey to the will of the adversaries, therefore so they may sleepe in a whole skin, they dread not the danger of a tattered Conscience.

Yet when these unsiding ones have used all their power and policy to escape;Answ. the enemy have oft-times come and been as cruell to them as to the most upright. Many that for feare have been most unhelpfull and deceitfull to their Countrey, have felt the hand of their conceited friends as heavy upon them as upon their neighbours estate; and their hypocrisie could not be a sufficient protection to them. But why shouldest thou feare Plundering, and so make the feare more than the hurt? They who have been Plundered, their feare is already past; and thou makest thy selfe by thy tormenting feare all thy life long subject to this fiend, as if death were approached, the King of feare? Doest thou not know, that either thou must be plundered from the world, or the world from thee? Art thou now being deprived of estate, friends, libertie, in any other estate, than thou wast in, when thou camest into the world? or shalt be, when thou goest out of the world? If thou couldest but plunder thy selfe in thy contemplation [Page 23]before others doe in action, it would not be so grievous unto thee: As Anaxagoras being told of the death of his Sonne, I am not much troubled therewith, said he, because I long confidered before,Mat. 6. that he was but mortall. Did not our Saviour foretell, that heere thieves should breake through and steale, and cautioned us thereby to lay up Treasure there where thieves could not breake through and steale? Vilescunt temporaria, dum recordantur aeterna. The losse of under-Moone contents, Creature-Comforts, cannot disturbe, when the presence of spirituall mercies doe affect us; Had not many been miserable for ever, if they had not been miserable once? Their present belly-blessings had prevented the comfort of their insuing eternall Glory. The Arch Plunderer the Devill (under whom others are but instruments) might have snatched away their soules at their deaths, and where had they then been? O foole, this night will they fetch away thy soule, and where then shall these things be? Thy Executors then had not been more nimble to have carried thy body to the grave, than this unsatiable Plunderer would have been (like a nimble under-Sheriffe) quickly ready to take all into execution, and carry thy soule into Hell: Feare not therefore though they have or can hurt the body, and can doe no more, Mat. 10. (intimating that they would hurt the soule also, if they could.) It is true, the outward condition of plundered persons, deprived of some libertie, wealth, wife, children, comforts, hath had a sad aspect to looke upon by the eye of reason. But consider (deare Christians) are you driven from the Creature, to the Creator, what if forced from the lower, yet hasted to the upper springs, from the streame to the fountaine, from worldly, to heavenly Enjoyments; Whether the losse in the one be greater than the gaine in the other?

Before these troubles you had Ordinances common with other beleevers, but now your daily food, is choicest morsells, waters of life, superlative refections, Benjamins Messe, the love of God, the power of Christ, the Spirit of Glory, the care of Angels, the prayers of Saints, are all upon the wing for your present welfare, your Earth is dissolved before your body; your Heaven prevents you before your time, your joyes are immediate, you reape without sowing, you feed on the kernell, and breake not the shell, you rest from your labours in this life; the bloud of Christ, the vision of God, the joy of the Spirit, the food of Angels,2 Pet. 1.4. the many great exceeding precious promises, whereby you are made partakers of the divine nature: are not these the daily repasts of your soules? Such honour have all Gods Saints, they have Heaven whilst they are here on Earth: and can they then be in a miserable, distressed condition? Such are to be looked upon, I doe not know, whether with more compassion, or holy emulation, to whom it is given, not only to beleeve, but to suffer for the sake of Christ, [Page 24] Philip. 1.29. Whether the depth of misery, or the weight of Glory by greater in these, is hard to distinguish; halt not therefore at this stone.

Selfe-seeking,Gau. 7. with the neglect of the Publique, makes men goe in a lazie or limping pace, when men so looke to things at home, for their own private ends, as that they neglect the Publique: If mens eyes be seriously fixed on their own pleasure, or profit, their hearts cannot be guided by a right rule. When our Saviour propounded the Parable of the husbandmen unto the Scribes and Pharisees, saying What shall be done to these husbandmen? The Jewes answered,Mat. 21.41. Luk. 20.16. He shall miserably destroy these husbandmen, Yet in another Gospel, where our Saviour said, He should miserably destroy them, the Jewes answered, God forbid. In one Gospel their answer is related to be, He shall miserably destroy them: in the other Gospel, the Answer is related to be on the contrary, God forbid. How can these agree? Yes, (saith Chrysostome) for first they say, He will miserably destroy these but handmen; But when they perceived Christ aymed at them, then they said, God forbid: so helpfull to halting for owne ends, and selfe-indangering-respects.

Many seerned forward for the Parliament at the beginning before the wars were raited, but when they saw the King oppose the Parliament, then they fall off likewise, (like Beasts that cropt the Thees that gave them shelten) being resolved to account Kings to be Gods, that they themselves may be accounted Kings. But truth standeth in the open field, knowes neither father nor mother, house nor home, Land nor Lordship, all goe down, to Church and Common-wealth may stand, Christ and his Gospel may be set up.

But is it not reason every man should looke to himselfe?

I answer,Object. Sol. 1. is it not greater reason every man should looke to the Publique, wherein every good mans private doth consist? Pray for the Peace of the Citie, Ier. 29.7. said the Prophet to the captived oner, Knowest thou not that in the Peace thereof thou shalt have Peace?

What place should be left for reasoning about reason, when faith should have the predominance:Sol. 2. Da mihi baptizatam rationem; Mortified reason, saith one, this is your victory that overcometh the world, (and all worldly reasoning) even your faith.1 Ioh. 5.4. Naturall reason may be a drawer of water for the Officers use, but it must not have office of Command in Gods Church and Common-wealths businesse; every man knoweth that the Saints in Heaven are the least propriaries to their own will. Christ himselfe said; I am not come to doe mine own will, but the will of him that sent mee: which, were it but remembred, it would be a meanes that many from halting, might be preserved. In good works doing, men must not ayme at themselves, much lesse in evill actions attempt to seeke their own rising by others ruine. When the whole State staggers, and the Realme reelds, must they continue in a lazie, lame, halting estate and posture, with their hands [Page 25]in their pockets, moneys in their Coffers, and tongues in their mouthes, without bringing them forth for the preservation of the Publique, viz. Kingdome, Religion, Law, Libertie, and Posteritie? I said in actions good and commendable, they must not ayme at their own ends. The man that was in the Boate where the Kings Crowne was, and the Crowne occasionally falling into the water, he leaping after it and recovering it to save himselfe and it, putting the Crowne upon his own head, that so he might swimme the better to the Boate or Shoare; though he was thanked for his adventure, yet was he blamed for his boldnesse in putting the Crowne upon his own head. Christs Crowne is now fallen (as it were into the water) and is in danger of sinking, labour to preserve it, but not for thy own praise or profit sake, much lesse must his Crowne be set upon the footstoole, and Kings Crowne, yea private mens reasons and respects set upon the Throne. The 24. Elders (Revel. 4.) threw downe their Crownes at the foote of Christ, the King of Kings. You know, Vriah, Nehemiah, and others, denied their own comforts, and contentments, Court-favours, company of wife, yea, to change their own Cloaths for the Publique sake. It is an undeniable truth, he that will lift up one that is fallen, must stoope himselfe; He that loves father or mother more than Christ, is not worthy of Christ. Christ still called his Mother Woman, (as one observes) Woman what have I to doe with thee? Woman, not Mother, to shew, that in matters of Religion, wee are to know no relations. Were this beleeved and observed, the warres by Gods mercy quickly might be ended: thinke on it, and thou wilt halt no longer between thy private seeming, and the publique certain good.

The eighth Cause of Halting, is undesire of change, for doubt of dangerous tumults, or of changing for the worse.8. Cause. The wicked feare and flie when no man pursueth, but the righteous is bold as a Lyon. The feare for the present, touching what will be for the future, is moe than the hurt it selfe that shall be. Many will be content to abide in darknesse and slavish conditions, for feare of shadowes they may meet with, in an altered estate; Like the Israelites, punished a little with want towards Canaan, they wished themselves in Aegypt againe, to enjoy their Leeks and Onions instead of their Manna, Angels food. Men are now on their march towards spirituall and heavenly Canaan, and will they desire to returne unto Aegypt againe? It is then just that they should never enter into Gods rest. Will not men endure change of Masters, and change of servants, so it be for their profit; change of horses, change of dogges, so it further their pleasure? change of aire, change of dyet, so it tends to their health? May men desire, new Masters, new servants, new Ministers, new Magistrates, change of apparell, dyet, houses, and shall they onely dreame of danger, in new [Page 26]reformation, in change of manners? The Apostle commands, Fashion not your selves like to this world, Rom. 12.2. but be you changed (inwardly in minde, and outwardly in manners) else you cannot prove, or approve, what is the acceptable will of God, or what is the reasonable service required in man towards God, who is a Spirit, and must be worshipped in Spirit and in truth. Are those obstinate Jewes, Ier. 44. thinke you, to be followed, who said, The Word that thou hast spoken unto us wee will not heare, but will doe whatsoever is good in our own eyes; for then wee had peace and plenty of all things, but since wee lest off to worship the Queene of Heaven, wee have had troubles, warres, dearth, and scarcitie of all things. Many desired our little great-Will (I meane Bishop Laud) to be changed and taken out of the way, and will they desire many great little Wills to be Hierarched, and set up in the place thereof; such a change may be from bad to worse.

You have heard of the old Woman, I beleeve when all other people prayed for the removall of a Tyrannicall Prince; shee onely prayed for his continuation; being asked the reason thereof, why shee prayed for his continuing, when all others prayed for his removall; Shee replyed, such a Prince was bad, and people desired his exchange, and the next was worse, and the next worse than he, and this worse than that; and if this be changed, quoth shee, I thinke the next will be the Devill himselfe. So prone naturally are people to imagine, that all changes shall be for the worse. Men know not what may be in, and after, therefore desire an abode in the present condition. Which have occasioned many mens halting, stumbling, falling, which might have been preventable by a change. Is it not better to change from bad to good, than from bad to worse? Seeing every man by every action steps neerer to Heaven, or to Hell. I beleeve one of the Causes of so many sad changes in our outward condition, hath been new fangled conceits touching changeablenesse in Religion. For when they chose new Gods, Iudg. 5.8. then warre was in the Gates. Therefore a change from new Gods to the true God, will procure peace in our gates. Can it be imagined any danger to have unprofitable Trees, dregges of Popery, which God did never plant, to be removed out of his Orchard, and his own Plants to be set in the place thereof? What hurt hath been by the change of Monkes and Fryers, Abbots and Pryors, Hermits and Nunnes? Shall their persons be removed, and their profession be retained? If there hath been no occasion of repentance in the Land for casting out those Locuster, what repentance should be feared by inacting new reformation, and abolishing old Traditions?

Aske all the Reformed Churches, whether ever they grieved, but rather daily rejoyced, to have their Religion of Idolatry and Superstition to be banished out of their Coasts? I know the thoughts of the change of [Page 27]Episcopacy, is a great trouble, and a cause of halting to many men; but let them remember the high Commission, & Bishops Courts, in Counties, and the strange monstrous Concomitances attending the same, they will scarce desire or plead for the reintertainment of them againe. It cannot be denied but that Episcopacy hath been a great supporter of Papacie; where the one falls, the other cannot long stand. Pluck up but this one weed in the Antichristian Kingdomes over Sea; let Bishops onely be removed from Italy and Spaine, Germany and France, as they are likely to be from Britaine, the Pope can no more stand there hereafter, than a head can without his body. The Maxime was false, No Bishop no King; but its certain, No Bishop no Pope. The Bulles from Rome, bred so many Calves in Britaine, that there was a necessitie of Cessation, or sacrifice of them before Gods wrath can be expected to be pacified toward the Nation. Was not a Reformation desired long in the Land by the Record of the very Common-Prayer-Booke, as wee reade in the Presace before the Commination appointed to be read in the beginning of Lent. Brethren in the Primitive Church there was a godly Discipline, that at the beginning of Lent, such persons as were notorious sinners were put to open Pennance. In the stead whereof untill the said Discipline may be restored againe, (which thing is much to be wished) it is thought good at this time, &c. Was such a godly Discipline so long agoe wished to be restored, and shall it now be opposed? Either it was wished in fincerity, or in hypocrifie; if in hypocrifie, why should it be printed? If in sincerity, why should it not be effected? Should it ever be in wishing, and never brought to perfection? Parliaments were onely stately Pageants, if they should onely confirme, and not also reforme old Lawes. If thou didst not halt in the Parliaments Election, why shouldst thou halt now, for feare what they shall doe, in persons, in Nations Reformation, that Truth may succeed in the roome of errour, and Christs Kingdome brought into the Land with more puritie, and power, both for Doctrine, and Discipline.

Disestimation of the Parliament, keepes men cold in the Common Cause, men thinke their power too great over their Purses and Estates.9 Cau. On a time the members of the body cald a Counsell of Warre, to consult why the stomacke devoured all; what ever the eye did see, the hand reach, the mouth conveyed it to the stomacke. Therefore they concluded to forbeare their accustomed offices and services, seeing all tended onely to the benefit of the stomacke. In short time it came to passe, that the eye began to wax dim, the hand weake, the feete feeble, and the mouth scaice able to open it selfe. They quickly saw their Error, and afforded their diligence in their wonted employments, and all was well againe, and they mutined no more. I need not spend time in making the application; If supportment [Page 28]should have been denied to the Parliament, what had become [...] Lawes, Liberties, Religion in the Kingdome?

Wee hoped the Parliament would have setled Peace long before this time,Object. the Summer is gone, the winter come, and yet wee are not delivered, our shops are shut, or unaccustomed in the Citie, our grounds unstocked, all Trading decayed in the Countrey?

If the Lord send not Peace,Sol. can the Parliament procure it? Shall not they have a share in it as well as any other? Are not their Estates as much if not more ruined than others are? 'Tis true, Peace is a fine thing, a principall Blessing of God, then which nothing can be named with more willingnesse, desired with more heartinesse, and obtained with more contentednesse, yet there is a certain thing, which they call Truth, which was ready to be banished out of these Coasts; and would outward Peace be much worth without Truth? Is not Peace of Conscience an excellent Jewell, which who ever enjoyes, hath a continuall feast? Is not Peace with God, able to keepe our hearts and minds free from all feare of plundering, and assaults of enemies? Doth not this passe all understanding? Is it not a glorious sight to see Righteousnesse and Peace kisse each other. Therefore the Prophet commands;Zach. 8.19. V. 16. Love Truth and Peace: Truth you see is put in the first place. Therefore execute Truth and Peace in your Gates; implying the necessitie of the one as well as the other.

If it be possible have peace with all men; but that is not approved possibilitie, that is opposite against pietie.Heb. 12.14 Follow peace and holinesse with all, else you shall not see God. What God hath joyned together, Man must not put asunder. Peace with men will little profit, whiles wee professe and practise warre against God.

The injustice,10 Cause. oppression, tyranny, and unreformation of Countrey Committees, cause people to continue in a staggering estate, both for their opinions and Purses in the Common Cause. Because those that are appointed to be instrumentall meanes to relieve, doe much grieve the people. Yet Preachers before the high Court of Parliament cry out daily against their Injustice; Master Case in his Sermon before the House of Commons, intreats them for the Lords sake, to have a care, that none under the charge of the Parliament may be oppressed by their inseriour Committees, least people oppressed have occasion to say, You have pulled down one Starrechamber, and have set up an hundred. Master Cheynell preaching before the Lords, March 27, upon the Psalme, Man being in honour, &c. in his Epistle to the Lords, intreats their Wisdomes to have a care for the purging of Committees in Essex, Sussex, Surrey, and Hampshire, (I thinke his Petition might have extended towards all the Committees in the Kingdome) and he said, that the spring was a fit time to give them Physicke, yet people see, [Page 29]none either given or taken, or working effectually upon them in reformation. They begin to halt in their opinions, and to be cold in their former aeale for the Cause: Which indeed reflects upon the honour of the Parliament; as moysture in the feete strikes up into the head.

Cambyses a King caused Sycanus a Judge (that had been hired by money to pronounce a wrong sentence) to be flead, and his skinne to be hanged on the Judgement-seate, to be a torror to succeeding Judges. I thinke if some Committee-men were so used, they would have as little skinne left upon their backs, as some of them have land in the Countrey where they execute their Commissions.

The Ethiopians were wont to set up a Chaire of State in their Senate, and that to be empty, as if the God of Judgement sate there to be Umpire and Moderator, whom the Senators ought to looke upon in passing sentence, that they might immitate him in Judgement. The Lords in the upper-House have an emptie Chaire now in the absence of the King, and yet not wholly empty, if they consider the presence of the King of Kings, that observes and heares all their Consultations. I wish that County Committees might have an empty Chaire before them, to put them in minde that there is a power above them, to wit, the Parliament, and a power above that, the God of Heaven: If some Countrey Committee-Members, were set in a lower Chaire, and bound therein, and kept without bread and water twenty-foure houres together, and had their unjust actions and sentences writ before them in Capitall Letters, with mementomori, engraven on the upper Chaire; I beleeve if they were left to be their own Judges, they would passe sentence of condemnation against themselves. But this is a Noli me tangere, because they are by Ordinance of Parliament, they thinke people will dare as soone adventure to enter into a Pest house, as to endeavour any thing against them; yet to keepe people from despaire of all redresse herein, some Pamphletters have written (besides what Preachers have pulpitted) that there is as great necessitie for the new moulding of Committees, as there was of the Armies; who since they have been new moulded, the warres have prospered the better; so it is to be hoped, if there were a new moulding of Committees, Justice would be better executed, Gods wrath sooner appeased, the Parliament more honoured, and the people more contented.

Which people let them be informed, that as the honorable House have set out an Order that it shall be accounted an acceptable service to discover to an appointed Committee for that purpose, what money directly or indirectly hath been received by any Members of the House for the perverting of Justice; so it is beleeved that they intend to set out an Order of like acceptable services for any man before that or some other Committee, [Page 30]to discover the injustice, oppression, partialitie, connivency (towards Malignants) of any Members in County-Committees, as a speciall preservative against peoples halting and railing in these Realme-reeling times.

Flattery in,11 Cau. and divisions between Ministers, make people to hale; Paint a fire on a piece of cloath, and cast it into the water, you heare no noise, no hissing, because no combate of contrary natures; but cast a burning Coale into the water, you heare a ratling, a noise, which proceeds from the combate, or encounter of two contraries, the one striving to destroy the other: The end of Gods Word is to reforme the judgement, and life; Gods Word is true, and every man a lyar, (i) erroneous in judgement, and life; when truth and falshood, the word of God and the word of men doe meete, then beginnes the Conflict: The one labours to destroy the other: Gods word is as fire, mens affections as water.

Paul preached at Ephesus, he scattered true fire among them; Demetrius startles at it, and stirres up sedition among the people, there the contrary roares and ratles; In comes the Towne-Clerke with the magnificence of Diana, Great is Diana of the Ephesians; a false fire, a counterfeit fire, there is no opposition, no contradiction at all made against him: It is just the case of our times; if Preachers come (as commonly they doe) now, more than ever (because they spare mens vices to favour mens persons, and fill their own purses) with a painted fire, sowing pillows under the arme-holes of sinners, crying, peace, peace, take it upon any termes, you must doe whatsoever the King would have you doe; will you have Bishops (whose predecessors were Martyrs for the truth) to be suppressed? Keep up the Common-Prayer-Booke, and then without much paines you may know how to pray as well as Ministers themselves: If Preachers thus stroake the spleene with sugred words, and tickle the eare with quaint phrases, and rub it with filken words, saying, Because you are predestinated, you shall goe to Heaven, as men carried in a Coach, or sayling in a Ship, without any action or motion of their own, they shall seldome be gainsaid; but if Ministers come with a true fire, with a worke out your salvation with feare and trembling, with an yet fortie dayes, and Niniveb shall be destroyed; with a John Baptists cry, Now is the Axe laid to the roote of the tree; Now, instantly; is, certainly; the Axe, instrumentally; laid, orderly; to the roote, effectually; of the tree, particularly; Every tree, impartially; that bringeth not forth, conditionally; good fruit, proportionably; is, unavoydably; hewen, fearfully; downe, fatally; and cast, unresistably; into the fire, everlastingly: If Ministers cast such coales, then people beginne to murmure, because their affections are but watery; the word in the mouthes of such Ministers laboure to destroy finne in the people, and the finne of the people labours to destroy the word in the mouth of the Minister.

[Page 31]If flattering Ministers have seduced the King, many Nobles, many Members of the House, have not the standing ones then great cause to look to themselves, that they also be not mis-lead, by having mens persons in admiration, Tune tua res agitur, &c.

It was ever the subtilty of Satan to imploy flattering Prophets, Preachers for the seducing of Princes and people.2 Pet. 2.2. There were false Prophets among the people, mingling noysome weeds among sweet flowers; By reason of whom the way of truth was ill spoken of, the Gospel reproached, and others perverted. As long as the Devill hath his Kingdome here, he sends abroad his Emissaries to seduce the people. Hence it is,1 Tim. 4.1. that the man of fin is come to so great a height by seducing Spirits.

The Devill and the Pope have many industrious Chaplaines, boasting as if they were inspired and sent from God; First, scruing themselves into mens Consciences, and then picking their purses, Cheating them of their Religion and salvation, and then of their estates, obtruding guilded errors instead of solid and golden truths. The Lord had decreed this Kingdome to great miseries, for a punishment of the great abuse of his mercies; and therefore suffered Satan to seduce Princes and people, and this by the helpe of seducing Preachers. God hath a quarrell against Ahab, and therefore suffers him to be ingaged in such a warre wherein he shall be undone. Who shall perswade Ahab? Satan is at hand, I will perswade Ahab? How? I will be a lying Spirit in the mouth of all his Prophets. Of all? (if there were foure hundred false Prophets to one Eliah in Ahabs time, no wonder of such great disproportion in these dayes.) The Devill knew the length of their foote, that he could prevalle with them, and they with the King. He knew Ahab and Jezabel had a company of mercenary Ministers, Trencher Chaplaines, that would say any thing; unhappy Ahab, by reason of such flatterers; Be therefore carefull to espie and oppose, but never wonder or thinke strange of the Devils policy to use flattering Preachers to seduce straiable people.

They are the Pastors of Gods flock;

When the Shepheard is stricken, the sheep are scattered.

They are the Stewards of Gods house; When the Stewards are unfaithfull, the family will be starved.

They are the Captains of Gods Armie; When the Captain falls, the Souldiers will soone be put to flight.

They are the lights of the world; if the Lamps be extinguished, the house fits in darknesse.

They are the salt of the earth; if the salt become unsavoury, the people are in danger to become a polluted and unsavoury sacrifice.

They commonly take all upon trust from their Teachers, which cause them to halt (long too) between two opinions.

[Page 32]These Saim useth as an Ignis fatuus, to people in darknesse, and carries them headlong to their hurt, and halting, till they stumble and fall, and many times breake the necks of their salvation, by these stumbling blocks; Satan by his own power, can do great feates on people, much more by the power of Princes, and flattery of Pastors.

The Apostles therefore were winnowed as wheat,Luk. 22.31 2 Cor. 12.7. 1 Kings 13 18.30. and Paul buffeted by Satan; One Prophet may be seduced by another, if God assist not, or doe withdraw his Spirit; It's no wonder, that greene and young Spirits are mis-lead, when old Prophets that pretend authoritie from God to countenance their errors, have been seduced? Such seducing ones you see resemble the Devill; You are of your Father the Devill, for his works yee doe: From whom can they then expect wages, but from him, for whom they worke? To prevent this danger of halting in the people, it must be the care of faithfull Pastors, to lift up their voyces, to cry aloud; for my part, I know little use of Bells without clappers, Watch-men without eyes, Souldiers without weapons, Preachers without crying, and Cryers without courage; They are but as Idolls that have eyes, and see not, mouthes and speak not, such cannot but be seduced that put their trust in them.

Travellers need prudent and faithfull Guids, especially when they passe doubtfull and dangerous wayes; Safe and bold Convoyes requisite in wayes beset with many adversaries; skilfull and couragious Pilotts expected when men are to glide between Sylla and Charibdis, to encounter with multitude of Pirats. You heare of Antinomians, who deny the Law to be the Rule of life; Of Arminians, who undermine the Covenant of free grace, that they may gratifie free will; Of Anabaptists, who withhold Baptisme, the Seale of that Covenant, from Infants, children of those that are within that Covenant, of others that question the truth of our Church and Ministrie, in and by which so many thousands have been new borne unto God; of others that say, that there is no need of Ministrie, flattering us with hope of new Apostles, and glorious revelations.

Have wee then not need of many Eliahs, that may shew skill and zeale in crying, Why halt you so long between so many opinions? Have they not need to warne against enemies, to direct against error by the light of the Word; Will not Satan use all meanes and methods to puzzle men in the mists of new opinions, that so they may be mis-lead, or caused to halt and fall by the many stumbling blocks he casts in their way?

I thinke the late Archbishop of Canterbury in that part of his own funerall Sermon, preached by himselfe to that ample open Auditorie, spake this truth; That the Pope had never such a harvest in England since the reformation, as he hath now by the sects and divisions that are among us; But he spake nothing of the hopes of the rooting out of the multiplicitie of divisions [Page 33]by the power of Parliament. Who can tell, what light at length may breake forth, after these blacke and bloudy Clouds are scattered? Master Farrell was long opposed and threatned in the reformation of Geneva, and other Cities, yet did they then coyn money with this posie on the one side; Post tenebras Lux; and on the other side; Deus pugnat cum nobis; I hope wee once may have cause to be such coyne, notwithstanding the numerous errors, divisions, difficulties, dangers, yet hovering over our heads; God can easily rebuke Satan (as he did when he resisted Josuah, Zach. 3.1, 2 labouring a reformation) he knows how to consute errors, to resolve doubts, compose differences, conquer difficulties, remove dangers, with advantage to his own Cause, and wee may have peace after so many perturbations.Esa. 62.7. Rest after long motions, and stablishment after such quassations, and our Church and Kingdome may be made a praise on earth; and reape the harvest of so many prayers sowen in and for the same; yet the great divisions amongst Brethren, emulations between Ministers, Presbyterian, Independents, cause heart-burning and judgement, halting among the people. Many people imagine some great mystery of Atheisme now broached, that was never revealed before; When they have heard Preachers so oft perswade to love and unity among people, yet they themselves to personate and practice so much envy, hatred, and fiery contentions, which seeme to cast oyle on the fire so mightily flaming in the Kingdome.

It is good to be zealous alwayes in a good matter; But there is a time for all things; A word in season, &c. Should not all labour to quench a common fire, rather than coutend who shall have the goods in the house, if it be not burned? Should not the Marriners row hard, to bring the Ship to shoare, rather than strive about trimming the Cabinets, or dividing the fraught, in the midst of a storme? Should not the sick man be more carefull to recover from his disease, than in the midst of his sicknesse to be curious for this, or that trimming on his apparrell? The whole three Kingdomes are sick, by sinne, sorrowes, sufferings; Should not remedies be sought, rather than the miseries augmented? Sheep wandring heere and there, when they see the Wolfe comming they run apace and flock together. Two Mastiffs fighting, and not by men partable, yet if a Lyon or Beare approach, they part of themselves. The Turk the Pope endeavour the Kingdomes destruction, should not Independents, Presbyterians, All good Protestants, unite their heads, hands, hearts, tongues, pens, all, for the conservation of themselves, and the whole Land? Men must contend for the truth, prove all things, and hold that which is good; Is it not a good, a joyfull thing to see Brethren to dwell together in unity? It is like Aarons oyle, if it fall from these heads the Pastors, It will descend to the beards and bodies of the people, yea to all the skirts of the Kingdome; [Page 34]If the Anti-Parliament Army should approach and assault the besieging of the great City (which God forbid) the greatest part being but Neutralls, many strong Malignants, and too many Papists in the same, if either side of the now much divided and strong contending Brethren, should assist so many inveterate enemies within, would it not mightily encourage the assaulting forces and foes without? O therefore pray, and preach, and practise for the peace of Jerusalem in generall, and of these three Nations in particular. They surely shall prosper that love so to pray, preach, practice, because the well being of any thing, depends on the being of the same: Should not all seek the peace of the Citie, Kingdome, as knowing, that they themselves shall have peace in the peace thereof? Ministers, People, Presbyterians, Independents, all should have peace in the peace of the Land, and this Land and many other Nations are in more probabilitie to have publique peace, in the private peace of these warring brethren. Doe not wee see the whole three Kingdomes (in the Parliament) lie as a Traytor upon the blocke, ready to have the head thereof strucke off, at one bloudy blow? For as the King is head in regard of the Parliament, so the Parliament is head in relation to the Countrey; and is this a time to nourish contentions amongst any of those who should studie the peace of the Publique? The dogge is sometime let out to keepe the sheepe together; our punishments many times carry our sinnes in their foreheads, our divisions, have been, still are great, contentions increase, God punisheth our divisions with divisions; The water leads to the fountaine whence it flowes; God points to our sinne, by our punishments; that by punishment sinne may be cured, and after the Judgements may be removed: Wee would seperate from Gods house, God seperates us from our own houses; Wee cared not for the worth of peace, God now shewes the worth by the want of it, (the price of many things are learn't carendo magis quàm fruendo,) Wee walked contrary unto him, he now walkes contrary unto us: Wee brake forth, by lying, stealing, whoring, one bloudy sinne touched another, and now God hath had a long Controversie against all the Inhabitants of the Land, and one bloudy punishment toucheth another; Men by their Hell-hastening iniquities warred, brake forth against the Lord, and now God by Heaven-darting Judgements warreth against, and breaketh in upon men; Yea, this heighteneth mens sinnes, that they warre against the Lord; yea, friends against friends, whiles God and man continue their warre against them both; God in Justice, men in hatred, tis good, as from God, evill, as from men: I have spoken so much in this point, it being a maine cause of halting in the people, while they apprehend so much flattery in, and contention among Ministers; Let all Eliah's labour to preserve people from halting by occasion thereof; Let them study to keepe the unity of the Spirit in [Page 35]the Bond of peace; if there be any vertue, any praise, any profit, in love, in peace: Elijah you see was bold, and it mightily prevailed; Can Ministers write after any fairer Copie, can they walke after any more un-erring Rule.

Be strong and of a good courage, was Gods Counsell to Josuah, Iosh. 1.6. and addes in the next verse; onely be strong; and the people close up their Counsell with the same Caution to him in the last words of the same Chapter (because things last of all spoken,Vers. 18. commonly are best of all remembred) onely be strong, and of a good courage, vers. 18. As if courage, boldnesse, were the All in All, required in the Leaders, the Shepheards of Gods flocke; as if it were the Quintessence that is most to be seene, in the essence of all their ingagements, and discharge of duties required by God and Man, may they not by this their courage, (as Hannibal by sire over the Alpes) make way over the mountaines of all obstructions, all oppositions whatsoever? Look what powder is to bullets, a clapper to the Bell, fire to the wood, wings to a Bird, sayles to a Ship, winde to sayles, wine to the spirits, an edge to a Razor, mettall to a horse, the soule to the body, vivacitie to any creature, the same is Courage to any Christian, much more to a Minister; for his affection, motion, action.

Twelfth and last cause I mention of the Peoples halting,12. Cause. between the two maine opinions in these times, is, The doubt of the successe of the Cause in Question; which followes in the last, not least place to be answered; viz. these Doores of Hope.

❧ DOORES OF HOPE.

WHat ever the issue and successe of these warres be, yet Gods people should be of Joabs resolution;2 Sam. 10.12. Let us be valiant for our people, and for the Cities of our God; and let the Lord do, as seemeth him good. I am no Prophet, nor the son of a Prophet, ungainsayably to prognosticate the event; his face hath never yet been seene, nor tongue heard in a Pulpit, that can thus Divine: Therefore I will not professe so much ignorance or arrogance peremptorily to avouch, These present warres suddenly shall end, or that the Parliament side, without any possible contradiction shall prevaile; But this I affirme, that there may be alledged many Arguments of probabilitie, that God will shortly deliver this Land from Popery and slavery, for the present and future time. These Arguments I call Doores of Hope; Of which Doores I shall but draw the Latches, and set them a little ashoare, and give you leave [Page 36]at your more leisure to goe into the severall roomes in your private meditations, and view the materialls therein contained.

The first,Doore 1. I bring you to, is the Promise of God made to comfort his people;2 Pet. 1.4. Esa. 25.8. These promises are said, to be Gods gifts, many, great, exceeding precious; The Lord will wipe away teares from off all faces, and the rebuke of his people shall he take away from off all the earth; Rev. 14.8. for the Lord hath spoken it. Babylon is fallen, Esa. 55.10. is fallen; Doubled (as Phar: dreame) for the certainty of the thing: Shall the Lord promise, and shall he not performe? Surely, as the raine cometh downe, and watereth the earth, and makes it bring forth, and bud, that it may give seede to the sower, and bread to him that eateth; So shall my word be, that goeth out of my mouth; it shall not returne unto mee voyde, but it shall accomplish that which I will, and it shall prosper in the thing, whereto I sent it. Its added in the next verse;Vers. 11. Ios. 21.43. Therefore shall yee goe out with joy, and be led forth with peace. This Argument couragious Josuah proposed a little before his death, to continue the people in constancy; The Lord gave Israel all the land, which he had sworne to give to their Fathers, and they possessed it, and dwelt therein. Vers. 44. Also the Lord gave them rest round about, aocording to all that he had sworne unto their Fathers; and there stood not a man of all their Enemies before them; for the Lord delivered all their Enemies into their hand. Vers. 45. There failed nothing of all the good things, which the Lord had said unto the house of Israel, Vers. 45. Ch. 23.14. but all came to passe. And in the next Chap. 14. verse, to the people; You know in all your hearts (as certainly as if things were in your bosome) that nothing hath failed of all the good things, which the Lord your God promised you, but all are come to passe unto you: nothing hath failed thereof. The Lord commands his Prophets,Esa. 40.1, 2 Comfort yee, comfort yee my people, speake comfortably unto Jerusalem, and cry unto her, that her warfare is accomplished. Where you see, is a Charge and Commission given, not onely by bare affirmation, or command to Ministers, but by Ingemination, Comfort yee, comfort yee; yea, by Triplication, speake yee comfortably unto Jerusalem; by Quadruplication, and cry unto her, that her warfare is accomplished: is, i. it shall as certainly be accomplished, as if it were already effected. These comfortable promises,Calvin on Esay. must not be whispered softly in their eares, saith Calvin, but cryed out aloud, that they may sinke into their hearts. Let us make use of these promises in our prayers,Psal. 119.49, 50. saying with David; Remember thy promise made to thy servant, wherein thou hast caused mee to trust: It is my comfort in my trouble, for thy promise hath quickned mee.

Gods Providence and Power in the Lands preservation.Doore 2. What are the Mightie, against the Almightie? The Nations of the Earth, are as a drop hanging on the Bucket of water. What is a drop, to the Bucket? What the Bucket, to all the water in the Well? What all the water, to the whole Sea? What the Sea, to him, that made Sea and Land, Heaven and Hell, men and [Page 37]Devils? Winde, Waters, Heaven, Earth, Men, Devills must obey him. In comparison of whose power, all the Nations of the Earth,Esa. 40.17. are not onely, as a drop of water, but lesse than nothing.

The Lord hath manifested his power and providence against the Spanish Water-workes in 88. and the Papists Fire-workes, in 1605 and his hand is not shortened now? The Kingdome, is as it were, on a light fire, but as the Bush in Moses time, burning, yet not consumed? why and how so?Exod. 3.2. The Angel of the Lord appeared in the flame: Where Gods presence is in a Bush, a Citie, an Army, a Kingdome, though all may burne, yet can they not be consumed.Esa. 43.2. Feare not, O Jacob, when thou passest through the waters, I will be with thee; the floods shall not overflow thee. When thou walkest through the fire, thou shalt not be burnt, the kindled flame, shall not kindle upon thee, for I am the Lord thy God. It is of the Lords mercies, that wee are not consumed. Lam. 3.22. Esa. 54.7.

What it added? Because his compassions faile not. For a moment, have I hid my face from thee, in mine anger, for a little season, a little season, a moment, the one explaining the other; but with everlasting mercie, have I had campassion on thee, saith the Lord thy Redeemer. For a little while have I forsaken thee, but with great compassion will I gather thee. For this (Kingdome) is unto mee as the waters of Noah; for as I have sworne, that the waters of Noah, shall no more goe over the Earth, so have I sworne, &c. Behold, the enemy shall gather himselfe, Vers. 15. but without mee.

Whosoever (not exempting any, be they never so potent or politique) shall gather himselfe in thee, (in mustering forces, and thundering threatnings) against thee shall fall. All the weapons that are made against thee, shall not prosper: Why?Vers. 17. Vers. 16. Behold, I have created the Smith, and his Instrument: I have power to order and dispose of all men and matters, even the blowing of the coales in the fire. Without mee, they can doe nothing. Ioh. 16.33. No weapon shall prevaile without my will. In the world, yee shall have affliction, but saith Christ, I have overcome the world.

The two Nations Association in the Bond or Covenant,Doore 3. for the preservation of the Lawes, Liberties of the two Kingdomes. Voe soli, woe to either, if alone; Danger to neither, if they hold firme. A threefold corde, is not easily broken; nor a twofold, if God ties them together. Collonell Carre, when he was assaulted to betray his Trust, answered the Tempters; He was a Covenanter, Therefore could not breake it. The Cause hath been the more successfull, since the Covenant hath been taken; If more had taken (and kept being taken) the said Covenant and Vow, the Papists would have feared it more, than the Protestants doe their Popes holy water.

The undaunted Resolution of the Nobles,Doore 4. and Commons assembled in Parliament, the body of the Kingdome; they have yet stood, maugre the malice of Atheists, Papists, and all other their opposers whatsoever. The [Page 38] Philistims assembled,2 Sam. 23.11. at a Towne, where was a piece of a field full of Lentils, and the people fled from the Philistims; But he stood in the midst of the field, and defended it, and slew the Philistims; for the Lord gave a great victory. It is of Gods great mercy (notwithstanding so many revolters, that betrayed their trust) to keep the rest so firme, as one man, with their shoulders to uphold the reeling Realme; and to encourage one another, in Joabs words;2 Sam. 10.12. 1 Sam. 6.10.12. Let us be valiant for our people, Cities, &c. Wee reade, touching the carrying of the Arke to Bethshemesh, That they took two kine, and tyed them to the Cart, and the Kine went the streight way to Bethshemesh, and kept one path, and lowed as they went, and turned neither to the right hand, nor to the left. I think I need not bespeake your pardon, in the application, for the homelinesse of the comparison; The Arke of God, wee hope is in transportation from the Popish Philistims, to be restored to its ancient puritie and power, both for Doctrine and Discipline; its tyed to the two honorable Houses; Those whom God hath promoted to these publique places, hath he indued with publique Spirits. As the Kine lowed after their calves tyed at home, and much more the calves after the Kine gone abroad; so these Peeres and Patriots, have flesh and bloud about them, (as well as Spirit in them) to hanker after their pleasures and profits, wives and children, their fresh aire, their spacious houses, specious Gardens, choice dyets, daily attendants, familiar friends and acquaintances, from which for a long while they have been deprived; yet through divine assistance, their spirits are overpowred, have kept one path for the carrying home the Arke, (without turning to the right hand, or to the left,) to maintain the Gospel of Christ, the Lawes of the Kingdome, and the libertie of the Subject, though they have been denied outward liberty or life to returne to their native habitations, wonted delights and enjoyments. Shall not our men of Bethshemesh, rejoyce more, at the approach of the Arke, than for the abundance of their crop, in their wheate harvest?Vers. 13. Is it not great hope, the Arke of peace and piety will be brought fully home, to the Kingdome, when it is within kenne of the Inhabitants?

The returne of some eminent persons to tender their service to the Parliament,Doore 5. after they had been at the Oxonian Juncto, where they meerly promoted their own honour, or advanced the hopes of the Royalists. Sir Edward Deering confessed (as I related already) under his own hand in Print, that the King with forty men might come to Westminster, and stay there with undoubted safetie to his person; so (said he) I said while I was at Oxford, and doe still assuredly beleeve so, and God will blesse him, if he doe so.

Did not God, and his Conscience, enforce this confestion? He much wondred at himselfe, how he could so long be transported to assist in a way, to destroy that Parliament, which he had tooke the Protestation in Parliament to preserve. Ponder well the speech of this Person.

[Page 39]The many Prayers, Fastings, Teares,Doore 6. for the successe of the Common Cause. Ambrose told Monica, Augustines Mother, that it could not be, A Woman, or Mother of so many Teares and Prayers, should bring forth a Sonne to be lost. It cannot be, that an Assembly, a Parliament, a Kingdome of so many Fasts, Prayers, Teares, brought and kept with so much difficultie together, should miscarry. God, that hath prepared Englands hearts to pray, hath prepared his eare to heare.Psal. 10.17. Lord, thou hast heard the desire of the humble; Thou wilt prepare their heart; Thou wilt cause thine eare to heare, to helpe the fatherlesse, and oppressed, that the men of the Earth may no more exalt themselves. Manoah said to his wife, Wee shall surely dye. Iudg. 13.22, 23. But his wife said unto him; If the Lord would kill us, he would not have received a meate offering, and a burnt offering at our hands, neither would he have shewed, or told us all these things; that these Devile (in the likenesse of men, yet very Monsters) could no otherwise be cast forth, but by prayer and fasting. Therefore hath the Lord God made so many & precious promises, that his people might have their spirits kept up, and they learne to trust in him for ever.

Thus saith the Lord of Hostes (who hath appointed these as speciall weapons in the times of warre) the fast of the fourth moneth, Zach. 8.19. and the fast of the fifth, and the fast of the seventh, and the fast of the tenth moneth, shall be to the house of Judah, joy and gladnesse, and prosperous high feasts. Therefore observe with care and conscience such feasts, as you desire to shew your love to Truth and peace. For if such Fastes of foure severall moneths observing, have such promises, What harvest of hope shall the seeds of twenty foure moneths fasting bring forth, when they come to the yeares of perfection? Were not the Jewes fasting dayes, in the time of Queene Esther, Est. 8.16, 17 and 9.22. turned to them from sorrow to joy, and from mourning into joyfull dayes, and times of feasting; Wherein they had occasion to send presente every man to his neighbour, and gifts to the poore? in comemoration of Gods bounty shewed to them in their poore and low condition. The neglecters of such dayes of fasting, have professed themselves Traytors to the State, and whole Kingdome.

The many Blasphemies and villanies of the enemies,Doore 7. doe foretell Gods Justice approaching, and his hand ready to be reached forth, to cast them into that pit they have digged for others. A Popish Doctor of Physicke confessed, that the Catholike Cause never suffered so much dishonour, as by that barbarous cruelty that was shewed in Ireland, in the savage murdering of men. When the Towne of Bolton was taken, Where is the Roundheads God now, said one of them? Surely he is turned Cavalier. I give this Roundhead one blow more, said another, to send him quickly to the Devill.

They bad William Boulton, (whom they found praying) to [...]all on his God to save him. Yonder lyes one of the strongest Roundheads, said the murtherer, [Page 40] that ever I met with; For one of my Pistols discharged at his heart would not enter, but I thinke, I sent him to the Devill with a vengeance, with the other. Oh Heaven, oh Earth, oh England, oh the Judge of all, beare witnesse of this calamitie, crueltie, Blasphemie, when thou makest inquisition after bloud.

The patience of Gods people,Doore 8. notwithstanding all Souldiers Quartering, all their Payments, all their Plunderings, Bondage, Imprisonments, Mockings, Deaths. Here is the Patience of the Saints, not onely to beare witnesse to the Truth, but also that they are objects of Deliverance. Where the Precept is;Phil. 4.5. Be yee patient; the promise is added; For the Lord is at hand; not onely to see, but also to helpe. When Gods servants, humble themselves under his hand, with patient submission to his correction, saying, He hath spoyled, and he will heale us; he hath wounded, and he will binde us up; Faith steps in,Hos. 6.1, 2. to assure them, that after two dayes, (i. a short time) he will revive them, and in the third day he will raise them, and they shall live in his sight.

The Liberalitie of the Londoners, Doore 9. and others, for the Publique Cause; Many have done much, without compulsion; the love of Christ, Religion, Kingdome, (as well as their own liberties, lives) constrained them. I heard some Citizens say, they had done thus, and thus, in severall Disbursements, and yet beleeve, they had not the lesse, because God blessed the rest the better. Some said, since the losse in the West, they would lend more than before; They that sowed so plentifully, feared not to reape sparingly.

The Discovery of so many Plots,Doore 10. touching the whole Land, Scotland, the Parliament, London, and many other particular places, and persons, have infallibly demonstrated, Surely the finger of the Lord was in them; All Intelligencers in the world could not have discovered more, than hath been revealed. If the Lord would have destroyed the Kingdome, would he have shewed,Iudg. 13.23 and revealed, such, and such things? Though the woman was weak in sexe, yet was shee stronger in Faith herein, than was her husband.

The many successfull Victories;Doore 11. when few have discomfited many, notwithstanding all the assistance by Papists, and prophane ones, secretly and openly against our Armies. The many Armies of Gods Saints prayed marching before, and piercing the Heavens for helpe: Scarce any Fast in publique observed, but thereon people were mightily encouraged to meete the Lord in prayers, that daily met them even on those dayes, with new mercies, and matter of praises; the Fasts have been sweetned with figues of feasting; which occasioned our Forces in the Field, to implore the unanimous Intercessions of the Saints unto the Lord of Hostes for helpe.Zach. 4.10. Who art thou, that despisest the Day of small things? Its hopefull, that those that have forsaken all for God, shall never be forsaken by God; he that hath [Page 41]wrought so on their hearts, can and will worke more by their hands. As this Countie is almost cleared of rude and robbing persons, so may shortly the whole Kingdome be delivered. He that hath delivered us, 2 Cor. [...].10. doth deliver, in him wee trust, that he also will deliver the whole Nation.

The great opposition by Princes, Priests, People, presage great mercies,Doore 1 to ensue great miseries. When she ayre is sharpest, the weather is nighest breaking; When the night is darkest, the dayes dawning is nearest; When the Womans Throubbes are thickest, her delivery is speediest. Violent things, are not of long continuance.1 King. 1 34. &c. Elijah will call for water out of the foure Barrells that were filled, and caused the same, once, twice, yea the third time, to be powred on the wood, and on the Sacrifice, and the whole Ditch also to be filled with water, and then the fire from Heaven shall come downe, and consume the burnt-offering, and the wood, and the stones, and the dust, and licked up the water that was in the Ditch; So powerfull is God to resist the greatest resistances, that Nature, Men, or Devils can make against the smallest number of his Saints; so that all the people fell on their faces, and were enforced to cry, The Lord, is God, the Lord, is God.

When the Kings of the Earth stand up,Psal. 2.1, [...] and the Princes take Counsell together, against the Lord his Christ, his Church; When the Heathen rage, and the people murmure, saying, Let us breake their Bonds, and cast their cords away from us, all is in vaine; He that dwelleth in Heaven shall laugh, &c. and breake them in pieces, &c. The Ten Kings shall have one minde,Rev. 17.1. to yeeld all their might to helpe the monstrous Beast, that was, and is not, and yet is; all these shall fight with the Lambe, yet the Lambe shall overcome. The Lambe overcome? What is a Lambe to a Lyon, to many Lyons? The wrath of a King is as the roaring of a Lyon, and is the messenger of death: yet the Lambe shall overcome; and a good Reason is rendred;Vers. 14. For he is Lord of Lords, and King of Kings; and they that are on his side, are called, and chosen, and faithfull.

The Great Light of the Gospel, and the many converted thereby.Doore 13 The light shineth more, and more, till perfect day. Cutting of Trees, and Stones, hewing of both, a good signe, God is about to build.Act. 7.17 When the time of the promise drew nigh for Israels deliverance, the people grew, and multiplyed in Egypt. Shall Gods fold be increased, to fatten the sword of his enemies? Gods sheepe may be affrighted, must not be destroyed.Hos. 4.6. If barrennesse argueth destruction, then fruitfulnesse signifies preservation. Sing, O Barren, Esa. 54.1, 3, 4, 5. that didst not beare, and breake forth on the right hand, and on the left, and thy seede shall inherite the Gentiles, and make the desolate Cities to be inhabited. Feare not, for thou shalt not be ashamed; Thou shalt not remember the reproach of thy widdowhood any more. For thy maker is thy husband, Chap 60.21, 22. the Lord of Hosts is his Name. Thy people shall be all righteous, the Branch of my Planting, the worke of [Page 42]my hands, that I may be glorified. A little one shall become a thousand (a great augmentation) and a small one a strong Nation. [...]say 66.9. I the Lord will hasten it in his time. Shall I cause to travell, and not bring forth? Shall I cause to bring forth, and shall it be barren, saith thy God? Reigne with Jerusalem, &c. When plants are put into Gods Orchard, shall they not by him be preserved? Shall the Church have many children,Psa. 127.5. as so many Quivers of Arrowes in her hand, and shall she be ashamed of her enemy in the gate?

Gods daily Remembrancers,Doore 14. both in private and in publick, which are commanded by himselfe to give him no rest, night or day, till he make Jorusalem a praise on the earth. Esay 62.7. God will bestow a mercy when he comes to be minded of it. When the seventy yeares were nigh accomplished, and deliverance fully to be wrought,Dan. 9.2. [...]er. 29. God set Daniel on praying, which was foretold by Jeremy: Are not such prayers too pretious to be lost? Shall such Watchmen be made a prey to the enemies? Shall we imagine, that God that raiseth such instruments for his Church and Commonwealth, will suffer the same to be blasted? Shall Moses and Phineas (raised by God to stand up in the gap to save Gods people) be unsuccessfull? When Moses hands were lift up, Israel prevailed; when let downe, the Amalekites prevailed. [...]. 17.11. If our sinnes blast not the blossomes of our Prayers, they shall prevaile with God for our selves and others. For hath not prayer been an Engine ordained by God himselfe to overcome himselfe? Let me alone, saith God to Moses, a strength he had promised to yeild unto, an authority he had promised to obey. [...]sa. 45.11. Ask of me, nay, command ye me. The Lord did according to the saying of Moses; that Moses should doe according to the saying of the Lord, had been but equall: But, that the Lord should doe according to Moses saying, is wonderfully comfortable. In Joshuah's time, touching Sunne and Moon standing still, he hearkened to the voyce of a man. Prayer will over-rule God to any thing for our good;1 Kings 8.44. [...]sa. 14 [...].18, 19. Rom. 8. It will bow down his eare, It will pull his hand out of his bosome, the sword out of his sheath against his enemies, put it up again when drawn against his people. The Lord is at the call of his peoples prayers, will fulfill the desires of those that feare him. It is the work of Gods own holy Spirit made in heaven, therefore true: faithfull prayer never was, never shall be lost. Though God hide himselfe in a cloud, this will scatter the cloud, it will pierce the heavens and fetch God down. If we wrastle with God by prayer, we shall prevaile. Hath not much been done with God in these warres by this weapon? may not more also be done? O pray, pray, pray.

Experience of Gods former favours shewed to persons,Doore 15. families, the kingdome, which may encourage all to trust him upon triall.

David fought with a Lyon, and a Beare, and God delivered him [Page 43]from the danger of both, Therefore will also out of the hand of the Philistine.1 Sam. [...].36.

This encouraged Paul for time to come to relye on Gods help, having had former experience, and present supportment.

Lord, thou hast been favourable to the Land: Ergo, wilt be.Psa. 85. Psa. 22. Our Fathers trusted in thee, and were delivered. If we trust in him, we also shall be delivered. But: Ergo.

What God doth at one time, he can doe at another: Therefore he puts out himselfe in his greatnesse, in his goodnesse, that his people might trust in him, at all times.

God in his justice may leave the land deformed; but in his mercy reforformed, because he hath given his people a taste of the first fruits already.

Men relye on a friend, that hath never failed them in any extremity.Psa. 116.1. I will love the Lord, (there is good cause) because he heard my voyce, he hath inclined his eare, therefore will I call upon him while I live.

Where Beggars speed well, they will come again. Can you blame them for it? There is no particular person but hath experience that he hath his proper portion in the hope of the kingdomes publick peace.

The great sufferings and oppressions of Gods people,Doore 1 Psal. 12. [...] foreshewes Gods help is at hand. Now for the oppression of the poore, and sighing of the needy, I will up, saith the Lord, I will set him at liberty whom the wicked have snared. Thou will keep and preserve him. Gods tongue hath spoken it, his hand will perform it. God is our hope and strength, and help in troubles, ready to be found. Psal. 46.1. Vers. 8. Vers. 9. Come and behold the workes of the Lord, what desolations he hath made in the earth. In the next words is added, He maketh warres to cease unto the ends of the world.

Wonderfull desolations usher in the cessation of Warres in the world. Be still, and know that I am God, and know how and when,Vers. 10. to crosse and cu [...], the cruelty of the enemies of my people; I am the Lord of Hosts. Out of the deep places have I called unto thee, O Lord. Psal. 130. Psal. 140.12. Psa. 146.7

Mans greatest hum [...]liation is a signe of Gods present salvation. I know that the Lord will avenge the afflicted, and help the poore, the Lord looseth the prisoners, he executeth justice for the appressed.

Though he try their patience a while, yet will not faile of his promise made to his people, and of his justice toward his enemies.

Consider his authority, his fidelity mentioned in the former verse:Vers. 6. He made Heaven and Earth, the Sea, and all that therein is, which keepeth his fidelity for ever. If God from time to time hath relieved the oppressed, he will doe so still. But he hath done so: Ergo.

Therefore, Blessed is he that hath the God of Jacob for his help, Vers. [...]. whose hope is in the Lord his God.

[Page 44]The Aihenians in their greatest dangers by sea, cast forth sacram Anchoram, the sacred Anchor of hope, in hope of help from some supream power, when all other hopes falled them.

Look unto me yee prisoners of Hope.

The Rubbish of Popery and Humane Traditions,Doore 17. begun already to be cast forth, that place may be made for Gods building. Shall I bring to the Birth, [...]sa 66.9. [...]ch. 4.7. and not cause to bring forth, saith the Lord? Shall I cause to bring forth, and shut the womb? Who art thou great Mountain before Zerubbabel, Thou shalt be a plain, and be shall bring forth the head stone thereof with shouting, crying, Grace, Grace, unto it.

Zerubbabel represented Christ, and the Jewes were thought as nothing in comparison of their adversaries, which were as a great Mountain; yet the faith of the godly shall be able to remove this mountain, and cast it into the Sea. [...]erse 9. The hands of Zerubbabel have laid the foundation of this House, his hands also shall finish it, the hand of the Lord of Hosts shall protect him in it. [...]erse 10. They are checked in the next verse, that despise the day of small things.

Antichrist hath been put from his out works in Scotland already, and shall he not be frighted from his in works in England too? Doctrine and Discipline have been long desired, that there should be a reformation of them in the Land, and why may not this be the time for it? Enemies have pretended a desire of reformation, (as I have shewed before) in the preface in the Liturgie for Ashwednesday Service; and shall not friends to their uttermost power endeavour it? And will not God blesse, hath he not already much blessed to a successfull growth, their endeavours herein?

Should such a thing as godly Discipline be almost an hundred yeares agoe desired, and never all that time endeavoured? Shall it now be prosecuted, and shall it not be brought to be perfection? Men pray for it, Ministers preach for it, the Parliament pleads for it, Souldiers fight for it, and all good men (as on this day) fast for it. May not this devill by fasting and prayer be cast forth?

Shew me any place in the whole Bible, where any people in the act of humiliation, [...]er. 7.3. [...] 8.18. were given up to be destroyed. Many places manifest, that for their humiliation they shall escape judgements, Ahab, the Ninevites, the Jewes were preserved.

The Unity and Fervency of so many of Gods faithfull Ministers,Doore 18 praying and preaching with unanimous consent in affection (notwithstanding some differences in opinions in matter of Discipline) for the peace of Jerusalem.

We read of Prolomeus Philodelphus, King of Egypt, that he caused the seventy Bible to be interpreted by sevnty Interpreters; which 70. were severally [Page 45]disposed of in 70 severall Cells, unknown to each other, and yet they did so well agree in their severall Translations, that there was no considerable difference between them, in rendring of the Text. An argument they were acted with one and the same Spirit.

May we not be comforted, when we call to mind, that seventy, nay, seventie times seventy, yea seventy hundred, yea seventy thousand, which bow not the knees to Baal, but on the bended knees of soule, doe importune the God of peace, for peace; that doe lift up their voyces like Trumpets, (even now, whiles Trumpets lift up their voyces like Preachers) to call upon the people for pacifying Gods wrath, and to powre forth their prayers and teares to God with constancy, to preserve the Gospell of Christ, Lawes of the Kingdome, and Liberties of the Subject; yea though they knew not the faces, no not the names one of another, nay have never seen, nor shall see one another, till they meet together in Heaven; yet doe they agree and center together in what they pray for, while they are on earth, saying to God, Thou shalt arise, and have mercy upon Sion, Psa. 102.13. for the time to favour her, yea the set time, is come; for thy servants take pleasure in the stones thereof, and favour the dust of the same; the more Gods Church is in misery, the more will the faithfull shew their love and labour for her deliverance. Thou shalt weep no more, Esa. 30.19. God will be very gracious unto thee at the voyce of thy cry; when he shall heare it, he will answer thee.

And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy Teachers be removed into a corner any more; But thine eyes shall see thy Teachers, and shalt heare a word behind thee, &c. Teachers have been turned into corners, if they return home, it argues their abode with more constancy; you have the word of the King of heaven for it, and shall he promise, and not performe?

The persevering waiting condition of the servants of the Lord,Doore 19. in all holy and heavenly duties, seale to their soules the infallibility of Gods pretious promises to be accomplished.

From the beginning of the world men have not heard,Esa. 64.4. nor understood with the eare, that any God hath done so as our God hath done to him that waiteth for him. What will he then doe to a Family, a Parish, a County, a Kingdome, that for many yeares have waited for him? What hath he done for such a waiter? The next words wil declare;Verse 5. Thou didst meet him that rejoyced in thee, remembred thee in thy wayes, that relyed on thy word, looked for thy help. I waited patiently for the Lord, and he inclined unto me, Psal. 40.1. and heard my cry. He brought me also out of the horrible pit, out of the miry clay, and set my feet upon a Rocke, and ordered my goings; and he hath put in my mouth a new song of praise to our God. Many shall see it and feare, and shall trust in the Lord.

[Page 46]See the many blessings attended on his waiting. The Lord in heaven descended on earth, inclined to comiserate dust and ashes; his body was delivered from incumbent horrible dangers, his feet set on a Rock, all the waves and windes could not overturn it; his goings were ordered, men or Devils could not make him slide, or goe out of Gods paths. His tongue had occasion to trumpet out Gods praise. The wicked that saw it, were convicted, the godly confirmed to trust in the Lord. Who (for his patient waiting) had delivered his soule from death, his eyes from teares, and his feet from falling: how (for all this) could he doe lesse than praise the Lord in the land of the living. Men shall say in that day, Lo, this is our God, we have waited for him, he will save us. They read over their Title to him again in the same words, This is the Lord, we have waited for him. We have waited for thee in the way of thy judgements.Esay 25.9. chap. 26 8. Verse 3. chap. 30.18 Ergo, Trust in the Lord for ever; for in the Lord God is strength (to deliver his Church) for evermore: yea, the Lord waits in the beginning of the verse, to be gracious unto man, Blessed are those that wait to receive mercy from him.

The path of Gods present proceedings,Doore 20. is a pledge of his good providence for future time in the kingdome.

His judgements seeme to be judgements of expostulation with, rather than of extirpation of the kingdome. Though these dayes seem to be as that day the Prophet mentioned,Zach. 14.6, 7. wherein was no clear light, but it was dark, it was neither (quite) day nor night, but about the evening time it shall be light.

God will at the last (which is with the Lord but as the length of a day) send a faire and cleare evening of joy and comfort to his distressed servants.

We read, Exod. 4.24. that God being angry with Moses for not circumcising his sons, it came to passe by the way in the Inne, the Lord met him, and sought to kill him; Sought to kill him? 'Tis strange, Did God seek to kill him, and not kill him? Speak Lord, speak to the fire, and it shall with fl [...]shings consume him; to the aire, and with pestilent vapours choake him; to the waters, and with deluges it shall overwhelme him; to the earth, and with yawning chops it shall devoure him.

Well, the meaning is, God sought to kill him, that is, in some outward visible manner, whereof Moses was apprehensive, God manifested his displeasure against him, that so Moses might have notice, and leasure to divert his anger, by removing the cause thereof.

He that said to us, Seek and ye shall find, doth himselfe seek and not find: And good reason; for he sought with an intent not to find.

Thus may we say, God for these many yeares sought to destroy the [Page 47]Kingdome, manifesting an unwilling-willingnesse, if men in any reasonable time will take up the matter, and compound the difference by repentance. The loving Father shakes the Rod over the Child, not with an intent to beat him, but to make him beg pardon. Such hitherto hath been the Lords dealing with our Nation, that he even courts and wooes us to repentance, as loath to punish us, if we would understand the voyce of the Rod, and why it is shaken over us.

At what time, the Lord threatneth to pluck up, root out,Mich. 6.9. Jer. 18.8. and to destroy it, If this Nation against whom I have pronounced, turn from their wickednesse, I will repent (appearing so to mans judgement) of the plague I thought to bring upon them

If men wash their hands and hearts in teares of repentance,Deut. 21.7. (as Israel in the blood of the Heifer) all the blood that hath been, or shall be shed in these warres, it shall never be laid to their charge by the Lord. If thou make Conscience thy Castle, let Drummes beat, Trumpets sound, Pikes push, Bullets flye, Cannons roare, Death, Warres, Devils, doe their worst, thy life is hid with God, and thou shalt be in safety.

Thus have I brought you to twenty severall Doores, and have a little opened them, that you looking into the roomes, might have some light of comfort (even on this day, and in this formerly sorrowfull place,) for the good successe of the kingdomes cause: I have a few more doores to lead you to, but I must be speedy in my passage by them, and give you leave but to peep into them, whiles your ears attend my tongue.

The Saints sorrow for the Churches miseries,Doore 21. and love for her prosperitie.

Where these duties are performed, great dignities are peomiled.Isa. 66, 10, 11, 12. Rejoyce ye with Jerusalem, and be glad with her, all ye that love her. Rejoyce for joy with her, all ye that mourn for her, that ye may suck and be satisfied with the breasts of her consolations, that ye may milk out, and be delighte I with the brightnesse of her glory; because I will extend peace over her like a floud.

Peace, prosperity shall come speedily, and in great abundance. Pray for the peace of Jerusalem: They shall prosper that love thee. What's added?Ps. 122.6, Peace be within thy walles, and prosperity within thy palaces.

And these duties enjoyned by the Lord, and practised by his people upon his command, and shall not he blesse his own commanded meanes?

God bids remember those that are in bonds, as if we were bound with them, else we cannot have a fellow feeling of their miseries.

Surely such precepts have obliged many to weep in secret, watch, fast, and pray in publick for the Churches miseries, as if they had been their owne.

It's Gods own cause; and can that ever miscarry?Doore 22 Hath not he maintained [Page 48]it with an high hand, and stretched out arme in all ages?

Keep not silence, Psa. 83.1. Vers 5. O God; implying, it's as easie for God to hush all wars, as it is for man to speak. Thine enemies make a tumult, and hate thee. They have consulted in heart, and made a league against thee.

Hath not God pleaded the cause of his Saints, as if he and they were one?Psa. 35.1. Else David would not have been so bold with him, saying, Plead my cause, O God.

In Joshuahs time the Lord fought for Israel,Ios. 10.14. 'twas his owne cause, made therefore the Sun and Moon stand still untill the people avenged themselves of their enemies.

In his own cause he hearkened to the voyce of a man, but in an evill cause will regard voyce of many Johs, Acts 9.4. Samuels, Daniels, Angels. Saul, Saul, Why persecutest thou me? in my members on earth, now I am in heaven.

Be not afraid (said the propheticall Levite unto Jehosophat and the people) for this great multitude; 2 Chro. 20 15. for the battell is not yours, but Gods.

The Dragon and his Angels fought against Michael and his Angels;Rev. 12.7, 8. but the Dragon and his Angels were cast out of heaven unto the earth, because they fought against Michael and his Angels.

Christ hath overcome the World,Doore 23 Death, Devill and shall these overcome him again?Iohn 16.33. Col. 2.15. Rev. 17.14 It's incredible, impossible. Be ye of good comfort, in me ye shall have peace, I have over come the world. He hath openly triumphed over them on his Crosse. This Lamb hath overcome all Lions: Can Satan be stronger than God?

The efficacie of Christ his prayer:Doore 24 He was heard on earth, and shall he not be heard in heaven,Rom. 8.33 1 Pet. 3.14. making intercession for his people? Who is he that will harm you, if ye follow that which is good? Who harme us? wicked ones will: Yet blessed are you if ye suffer for righteousnesse sake: Feare not their feare, nor be ye troubled.

The conviction and conversion of Adversaries,Doore 25 God enlightning them to see what they did not see before.

It is beyond the thoughts and expectation of man, thae the Lord Inchequin, seduced by the Jesuitical faction, should be changed from a destroyer, to Champion for God, and a preserver of his cause.

The many cries,Doore 26 prayers, teares, of Fathers, Children, Widowes, for vengeance.

Doth not the Lord heare their cries, and know their sorrowes? The Lord heard the voyce of the Lad Ishmael, Exod. 3.7. Gen. 21.17. Psa. 146.9, weeping before him; and will he not heare the voyce of thousands of Children for their parents, and parents for their children, wives for their husbands, and friends for friends? He relieveth the Fatherlesse and Widowes.

[Page 49]In whom can the Fatherlesse finde mercy, but in him?Hos. 14.3. Luke 18.7 If an unrighteous Judge did the importune Widow justice against her adversary, shall not God avenge his elect, that cry day and night unto him?

The cry of the multiplicity of the blood that hath been shed.Doore 27.

Shall not the blood of so many Saints call for vengeance,Gen. 4.10 Rev. 6.10. when the blood of one Abel cryed unto the Lord, and he heard it. The soules of the Saints slaine cry, Dost thou not avenge our blood [...]

Groans are registred, teares botled, and shall not blood be booked? Did God enquire for one Abel? will he not for thousands?

The Relation of God towards his Church.Doore 28.

God sayth, he is worse than an Infidell that provides not for his family.1 Tim. 5.8. Is not he a Father? And will a Father give stones to children that ask bread? He is to his Church a Husband, a Master, a Captain, a King, Sheepheard, Creator, Redeemer, wise Builder. He is a Sun and a Shield, hath his Rod and his Staffe, both for direction and preservation.

The great rage of Satan sheweth that his time is but short.Doore 29.

When the Devil was to be cast forth out of the dumb,Rev. 12.12 Mat. 9.22.26. he casts him into the fire, and into the water, and rent him soare, cryed, and then came out of him. Violent things continue not long in extremity, especially such showers of blood.

The many differences between forraigne nations,Doore 30. who would have joyned hand in hand against the Kingdome, had they not been set together by the eares in their own lands.

This is none of the least of Gods mercies to our nation at this time, they having enough to doe at home, have the lesse leasure to be imployed, as the Devils and Popes Armour-bearers abroad.

The prevention of many inconveniences which might ensue.Doore 31.

1. Some godly ones might put forth their hands to wickednesse,
Psa, 125.3.
if the rod of the wicked should long lye on the lot of the righteous.
2. That the wicked might not deny Gods power, providence, justice, which they see executed here on earth.
3. Truth of the Scriptures may not bee questioned, Tribulation bringeth forth patience; patience, experience; experience, hope.
Rom. 5.4

Now lay all these considerations together, that have been mentioned before, and I beleeve they will administer joy in the times of sorrow, and keep up mens hearts lesse to doubt the successe of the common cause.

1. Considering God is a God of power, able to finish what he hath begun.
2. It stands with his wisdome, the foundation laid to perfect his building.
3. God is the God of order, what confusion else would be?
4. Kindnesse had been unkindnesse. Better to have had no cluster of grapes, [Page 50]than not to be brought into Canaan.
5. Weak ones would suspect God used some stratagem to draw men out, as the men of Ai, to destroy them, or as to gather Bees and to burn them.
6. They would doubt, God would not doe as much for his people now, as he hath done heretofore. Our Fathers trusted in him, and were delivered; but we have trusted in him, and are not delivered.
7. Gods friends would put forth their hands to wickednesse.
8. His enemies blasphemies, boastings, cruelties, would be the greater. They would endeavour to build Babels to scale (if possible) the very walts of heaven.
9. God spared the kingdome for a long season, when sin was committed, and with greedinesse acted;
Ezek. 22.30.
and will he not spare it now, when sinne is confessed, lamented, and many stand up in the gap, to turn away his wrath, and reform impieties, according to his desire and promise?
10. The courage of the Parliament, Commanders, Captaines, Souldiers, beyond ordinary expectation, naturall Relations, carrying Gods Ark towards Bethshemesh, their wives, children, houses, lands, goods, liberties, lives, being not deere unto them, doe all confirme our hearts in the promises of the Lord, that his help is at hand, to deliver the Nation from slavery and Popery.

I beseech you by the many mercies of God, that have been daily manifested, and infallibly expected, to lay out your selves, to give up your bodies, spirits, estates, your All, for your selves, posterity, Cities, and people of God.

It was dying Joshuahs argument to the Israelites, to move them to a constant obedience to Gods commandements, that they had experimentall knowledge in their hearts, that nothing failed of all the good things that the Lord had promised to them, all came to passe: And have wee not as great a portion, participation in Gods promises and performances as the Israelites had?

We may say of Gods mercies to Israel, and England, as one spake of Demosthenes and Tully.

Cicero effecit, ne Demosthenes esses solus Orator,

Demosthenes, ne Cicero primus foret.

The Israelites were the cause, we could not be the first people whome God did so extraordinarily blesse and favour.

But we are the cause that they could not boast themselves to be the only people in Gods love.

And if Gods mercies in any age, for height, length, depth, breadth, might be boasted of, rejoyced in, then in our dayes, in this Parliament, in [Page]these warres, where good is fetcht out of evill, light out of darknesse.

And if these things will be marvellous in the eares of all posterity, shall they not in our hearts, before whose eyes the same have been accomplished?

Wherefore I conclude as I began, (being high time to take my worke off the Loome) Why halt ye so long between two opinions?

If Baal be God, then follow him; so shall you fall from sin the Suburbs, into Hell it selfe, the place, portion, expectation of all cursed neutralizing Balaaks, for whom are reserved torments which are endlesse, easelesse, and remedilesse.

If the Lord be God, then follow him, so shall you come to see him, that is invisible, and shall change the society of men for Angels, Earth for Heaven, and the company of Lions for fellowship with the Lamb for ever.

Where shall be all light without any darknesse, truth without error, joy without sorrow, health without sicknesse, liberty without restraint, peace without perturbation, eternity without end; where the Quire of Angels shall be musick to our eares, where the fight of God shall be the object to our eyes, where the joyes of heaven shall be the possession of our soules.

Unto the hearing of which Angellicall musick, unto the beholding of which beatificall vision, unto the possession of which celestiall joyes, the Lord that is Author of all, vouchsafe to bring us all, & let all Gods people say, Amen. And let the Lord Jesus Christ, whose words are Yea and Amen, put to his hand and seale, and say, Amen, Amen.

I have now done for speaking, you have now done for hearing; his Chaire and Pulpit is in heaven that must perswade you to put in practice those things which I have delivered in precept: which that he may doe, unto him let us pray.

Soli Deo laus.

FINIS.

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