IF it be misery to lie under the afflicting hand of the Al­mighty God, when his Wrath is kindled against a people, to consume and to destroy; Then is Great-Britain mi­serable, now lying under that revenging hand, miserably afflicted, by a seditious, cruell, and unnaturall War, un­der which the whole land bleedeth, and the inhabitants are daily cut off and consumed: Which misery, although all men see and feel, yet few of all, are truely sensible of their misery, and that is the greatest of miseries. It is true, the inhabitants of England and Ireland, see the bloody distractions of the Kingdoms, and seel the P [...]sse of their Estates, Liberty, and Trading; Their persons injured, their mo­neys exhausted, houses Plundered, Towns, Corn, and Barns burnt; Their goods and Cattell taken from them by violence; Their friends, kinred, neigh­bours and servants slain by the sword, &c. But this is not all. The misery of Great Britain is more; as will clearly appear when we consider the causes of it, the ends aimed at, and neglect of the remedy to cure it.

He that knows not his Disease, seeks not for Cure; And Diseases are best known by their Causes, being knowne and removed, the Cure is not dif­ficult.

The efficient and first cause of all misery is God: And the want of serious God onely is the cause of all misery. and due confideration of this, That Gods hand is in every affliction, augments the Misery, and hinders the Cure. This very thing is complained of by the Pro­phet; The people (saith he) turneth not to him that smiteth them, nor do they seek the Isa 9 13. Lord of bests. But such stupidity hath possessed the most of the inhabitants of [Page 2] Great Britain, in this their miserable calamity; that although they feel the stroke, they consider not whence it cometh, nor why it is: either as it is from God, or as it is from men: We see the rod that [...] not the hand that holds it: we [...] a [...] the sma [...], as a [...]; and like C [...]i [...], complain of the punishment: But we seek not God [...]hat us. We complain of se­condary causes, and cry out of other mens faults; but no man saith of himself, What have I done. Jer. 8. 6.

Some complain of the diversity of opinions in matters of Religion, the many Sects and Schisines, not suppressed, but rather allowed; to the great disturbance of the nation, overthrow of Order and Government, and cause of all these evils and distractions in the Kingdoms.

Some cond [...]mn the city of London, and say, The tumultuous multitudes that daily flockt to Westminster with importunate requests, were the cause of all; they made the King leave London and flee to York, and to get first a guard for the safety of his person, a [...]t [...]r, an army to defend himself and others.

Others say, The Parliament was too strict, and stood upon too high terms with the King, raised neealesse Jealousies between His Majestie and His people, onely upon suppositions; and possessed themselves of his Castles, Towns, Na­vie, &c. All his own proper and just rights; but they that ple [...]d this, we know, put fair gl [...]ss [...]s upon corrupted Texts.

The rest complain of Evil Counsel'ours about the King, Bishops, and corrupt Clergy, that had suckt poison from Rome, and were engaged by vow to set up Popery in England; and therefore, they drew away the King from London; and from His Parliament, and resolved to joyn His Majestie and the Queen i [...] one Religion, as they are one body; and to that end they incens [...]d His Majestie against His Parliament, first some, then more; and perswaded him, because they could not change Religion, except the Laws were in their own handling; and that was not ever likely to be, so long as Parliaments were of force, therefore the Parliament must be first broken; which they are now doing [...] Armies, one of Papists at York; another at Oxford, of Papists and Atheists or between both; and when that is done, the other will not bel [...]ng in effecting.

Thus severall men of severall opinions, complain of severall things, as causes of Britains misery; (and not without cause) But God the cause of these, and all other causes, is not considered of; When indeed none of all those causes, nor Men, nor acci­dents no cause of m [...]sery with­out God. Isa 45 7. all these, if all put together, could affli [...]t or trouble us, if God did not affli [...]ct us by them. It is God that doth all things; I form the Light, and creats Darknesse, I make Peace and create evill, I the Lord do all things: If the counsell of the wise Councellers do become brutish, and the Princes of Zoan become souls: or if the Princes of Noph are deceived, and have seduced Egypt, it is the Lord that hath done it: He hath mingled a pe [...]verse Spirit in the midit thereof. All se­condary Isa 19 14. causes are directed by God, and cannot of themselves do anything at all, either to Misery or Happinesse; whether to a Kingdom or to a private man: God leadeth Counsellors away spoiled, and maketh the Judges fools (saith Job) Job 12 17. he is the cause of all, whether of Misery or Happinesse: God stirred up Hadad 1 Kings 11. 14, 23. Amos 3 6. and Rezon to be adversaries to Solomon, who did much misc [...]i [...]f in Israel; Shall there be evil in the Citie, and the Lord [...]at [...] not done it: God is the Authour of all [Page 3] the evil of punishment, (not of the evil of sin) he appointeth every afflection, wh [...]t it shall be, when it shall be, upon whom it shall be, how much, and how long it shall be.

first, What it shall be: Whether Sword, Pestilence, or Famine; Thus saith God appoints what it shall be Jer. 15 2. Deut. 18 61. He appoints the time when, Job 7. 1. Eccles. 3. 1. Upon whom, Deut. 29. 21. Fzek 96. How much it shall be. Job 1 12. & 2. 6. God appoints how long eve­ry affliction shall last. Rev. 2. 10. Rev 11 11. Psa 129 2, 3. the Lord, Such as are for death to death, such as are for the sword to the sword, such as are for famine to the famine, &c. 2. He appointeth the time when it shall be; There is an appointed time to man upon earth (saith Job.) God hath set a time to eve­ry purpose (saith Solomon.) 3. He appointeth upon whom it shall be, as well every particular man, as a nation or kingdom; The Lord doth separate every particular man to [...]vil, he appoints who he shall be, and he appoints every parti­cular man that is spared, in the time of a generall calamity. 4. He appoints how much the punishment or affl [...]ction shall be; When Satan had leave from God to afflict Job (for before he had leave he could not do any thing at all) he was limited how much he must afflict him; first, he might afflict him in nothing but in his Cattell, Goods, and Children, not touch his body: After, he had Com­mi [...]sion to afflict his Body, but not to touch his Life. 5. He appoints how long t [...]e affl [...]ction shall last; If Satan, or wicked men, have Commission to put any of Gods people into prison, or to try them by any other affliction, the time is set; The devil shall cast some of you into prison, and you shall have tribulation ten dayes: Yea, if they have power to bring them to the brink of death, it shall be but for two dayes and a half. David complained, That the plowers plowed upon his back, and made long their surrows: but when the time set was expired, the Lord cut in sunder their cords, and then they could plow no further; when the traces by which the horses draw be cut, the plow must needs stand still.Balaam cannot curse Israel, though Balack would give him his house full of silver and Num. 24 13. Gen. 27 33. gold, except G [...]d give him leave. Holy Is [...]ack, cannot blesse Esau, his eldest son, if God wi [...]l not have him blessed: Nor can Luban nor Esau hurt Jacob, Gen. 31. 44. Pro. 16 1. Pro. 16 33. if God will f [...]rbid them, nor speak ought but good unto him; The preparation of the heart is in man, but the answer of the tongue is from the Lord. The devil may plot, and wicked men may purpose, but God despiseth their words and actions. Pbaraoh may pursue the Is [...]aelites with a mighty host; but he cannot Exod 14. 3. hur [...] one of th [...]m, when his Commission is out: nor can he save himself from Gods hand. So long as God would have the Israelites afflicted, every task­master in Egypt, could make their lives mis [...]rable: but when the time is come that God will have the affliction cease, Pbaraoh and all his power cannot con­tinue Exod. 21. 7. it one day; not so much as a Dog in all Egypt can move his tongue at man or beast.

And as no affliction can come to Gods people without God, so Gods people Good men can­not afflict the wicked with­out God. Num. 14. 40. cannot afflict their afflicters, till God appoint the time and means. If the Is­raelites will of their own heads (without warrant from God) go up to sight against the Ammonites, they cannot prevail. If Abab will needs go to battle, (though against the enemies of God) without Commission from God, he shall not prosper: although he disguise himself, and arm himself compleatly, God can direct an arrow out of a bowe, that shall smite him between the joynts of 1 Kings 22 [...]. his harnesse: Misery (saith holy Job) cometh not forth of the dust, not doth trouble Job 5. 6. [...]ing out of the ground; That is, It is not from below, but from above; there is [Page 4] no place for chance or fortune or can the miscarriages of actions and things be­get misery: but as God useth such means to effect his own will. There can be no Peace, when God calleth for War; nor shall there be any War when God calls for Peace. When he gives quietnesse, who can make trouble; and when he hi­deth Job 43. 29. his face, who can behold him: whether it be done against a nation or against a man onely. War and Peace are at Gods beck, so is all other calamities; If he call for Pestilence or Famine, in a Kingdom, City, or Family; it shall come, and cannot be hindred. He hath now called for War upon the inhabitants of Isa 25 19. Great Britain and hath begun to bring evil upon the Kingdoms and Cities tha [...] are called by his Name; and who but he can call the Sword back from us: If God wound, who can make whole; when he troubles a nation, who can give quietnesse; if he have purposed to destroy us, the whole world cannot deliver us out of his hand. Every War is in its own nature destructive; but a sedici­ous unnaturall War, such as God hath now called for upon us is most miserable and most destructive, one of the forest of all Gods Judgements, and yet may prove more miserable, in respect of the effects; if God should (as we have just cause to fear) call for Famine, and for Pestilence; both which are the usuall companions of such a War: So it was in Jerusalem, as their seditious War in­creased Famine and Pestilence, the companions of Civill-War. Ios J [...]ws wars, 1 [...]. c 11. Ios Jews wars, l. 7 c 8. Euseb. Ecclesiast. hist. l. 7 c. 21. so the Famine raged, as a double fire it waxed hot, that (as Josephus re­ports) the rich by stealth, exchanged all their wealth for a measure of wheat; the poor all they had for a measure of barley: The Seditious, Robbed, Racked, and killed those that had any food, and hid it from them; the mothers snatched the meat from the Infants mou [...]hes, yea, did slay and eat their own children. And Eusebius relates the misery of Civill-Wars in Alexandria, accompanied by the Plague of Pestilence; so miserable that all houses were annoyed by the dead bo­dies, no house free, raging and infecting one another: And thus it was in Ger­many, by their late, and still continued War. Yet this doth not alwayes fall out, because sometimes God forbids these two latter Plagues to enter, when his hand is seen and acknowledged in the first, and that he finde the hearts of men to se [...]k out the true remedy of cure; for God brings not the first, but when he is pro­voked, nor will call for the latter, if his anger be appeased by removing the cau­ses: For God openeth the ear to Discipline, and commandeth to return from iniquity; and the [...] who can say it shall be, when the Lord commandeth it not; Job 36. 10. Lam 3. 37. Job 12. 23. He increaseth the nations, and destroyeth them; he enlargeth the nations, and strait­neth them again. The mightiest Monarchs, Kingdoms, and Cities, have their Ebbs and Flows, and their [...]e [...]iods too. God hath appointed their times of change, and of ruine. Ninevie once at the Preaching of Jonah was spared; but Ninevie whose walls were in compasse 60 miles, in height 100 foot, the breadth able to receive three carts, one meeting the other, having 150 Towers of great height and strength yet was destroyed by the Caldees: And that famous Citie of Jerusalem, whose walls was trebble, and bulwarks invincible, was made an heap of stones: And the Kingdoms of Judea destroyed by the Romanes. Proud Nebuchadnezzar, when he had felt the all disposing hand of God, confessed That God doth all things what soever he will, in the army of heaven, and among the inha­bitants Dan 4 35 of the earth; n [...]ne can st [...]y his hand, or say to him, What doest thou. Thus much of the efficien [...] Cause.

In the next place, we are to consider of the meritorious cause of all misery, The merito­rious cause is sin. Rom. 6. 23. and of the misery of Great Britain at this day: The meritorious cause is sin; The wages of sin is death: There was no misery, no affliction, no sorrow, till there was sin: Where sin entred, it made way to misery; by Adams sin, all men became sinfull; and by sin all men became obnoxious to all misery; Sin is no creature, God made it not; nor is God the authour of sin, nor of any evil, except the evil of punishment, which is the reward of sin; nor is God de­lighted to punish, or make his creatures miserable: In the midst of Judge­ments Psal. 73. 38. Lam. 3. 23. God remembers Mercy; He doth not afflict willingly, nor grieve the children of men; but is afflicted in all their afflictions: But God, who is es­sentially, Isa. 63. 9. and eternally just, rendreth punishment, as the wages and due reward for sin: All sorrow, sicknesse, pains, pestilence, famine, war, &c. are the ef­fects, and rewards of sin: Sin makes a separation between God and a sinner; Isa. 59. 2. Psal 66 13. it causeth God to turn away his face from him: that he will not hear his prayers, though he make many prayers? yea, the prayers of such a man (as Isa 1. 15. Pro. 28. 9. allows himself to live in sin) is abomination to God: Sin is that onely thing that God hates; and why he is angry with his creatures: Sin cast the Angels down from heaven to hell; and Adam out of Paradise: For sin the old world was destroyed by water; Sodome and Gomorrah by fire: The earth opened, and swallowed up Corah, Dathan, and Abiram, for sin: And for sin Herod was Num. 16 32. eaten with Worms. In a word; By sin we war against God; and for sin God maketh war against us: Sin sets open a wide flood-gate for all judgements, to enter, and break in upon kingdoms, and people. Particular sins, let in parti­cular judgements: Nationall sins, nationall judgements.

Now, if any ask, What is sin? The Apostle gives the answer: Sin is the 1 Joh. 3. 4. The descripti­on of sin, what it is. transgression of the Law of God: Whosoever leaves undone any thing that the Law of God commandeth, or doth any thing that the Law forbiddeth; he sinneth (the sum of this Law is contained in the Decalogue, or, Ten Com­mandments) Cursed is he that continueth not in all things that are written in the Gal 3 10. Book of the Law, to do them. This curse comprehendeth all misery, in this life, and in the life to come; though but once committed. The Angels sinned but once, and that but in thought, and were delivered to chains of darknesse, to be 2 Pet. 2 4. Gen. 3 13. Levit. 10. 1, 2. reserved unto further judgement. Adam for our sin was punished, in his own person, and in all his posterity: Nadab and Abiram consumed, for once of­fering strange fire; and the sword never departed from Davids house, for one 2 Sam. 12 10. act of Adultery, and Murder. Now if any one sin, but once committed, de­serve the whole wrath of God; how much more when often itterated. But there are some sins that do provoke more wrath then others do; whether against kingdoms, or particular men.

Touching those sins that most provoke God to wrath, and hasten judge­ments: Among many, I will name eight; all which have long, and do still Eight sins that hasten Judge­ments upon England. rage in this Kingdom. Idolatry. Prophening the Lords Day. Pride. Op­pression. Murther. Drunkennesse. Whoredome. Lukewarmnesse in Re­ligion.

First, for Idolatry: This is a grievous sin, immediately against the person The first is Idolary. 1 Sam. 2. 25. of God: If a man sin against God, who shall intreat for him? This sin is com­mitted, [Page 6] either when we worship a false God; or the true God, in a false man­ner: and is a denying of God to be God: Sets up something created, in the room of the Creatour; which is the greatest dishonour that can be to God, (being committed by any that have ever known God) and God is most ten­der, Isa 42 8. and jealous of his honour: he will not give his glory to any other; but will surely make that man, or that nation miserable, that thus dishonour him; He commanded his people Israel; If any man or woman did worship any Deut. 17 3 5. other God, he should be stoned to death; if a whole city, it was to be destroy­ed: And when the two Tribes and half beyond Jordan, erected an Altar, Deu 13 12, 15 (supposed by the other nine Tribes and half to be for Idolatry) they all with Josh. 22. one consent took arms, to go against them: but being assured (by enquiry) that no such thing was intended, they desisted. But when all Israel fell to Ide­latry (for it is a sin to which nature is very prone) and began to chuse new Gods: (that is, to mingle with the pure worship of God, the superstitious Ceremonies of the heathens) presently war was in their gates, and God Judg 5. 8 Judg. 2. 14 gave them into the hands of spoilers that spoiled them; and into the hands of their enemies. See the same sin in Solomon; and the punishment of it in his 1 Kings 11 11. 1 Kings 12 25. 16. 2 Chron.: 4 23 24. Ant. l. 9 c 2. 2 King 21 18. son Rehoboam: Also in King Joash, for this sin, God gave him into the hands of the King of Assyria, by a sinall and weak army. So Joram, who had married with Ahabs daughter, who drew him, as Josephm relates, to execute divers mischiefs; and amongst the rest, to adore strange gods: God punished him, by the revolting of the Idumaans; and smote him with a grievous disease, of which he died; and afterward was not suffered to be lamented, nor buried in the sepulchre of the Kings. The examples of Gods high displeasure against this sin are many, both in Sacred and humane writings.

Secondly, The prophaning of the Lords day. This is also a sin, immedi­ately The second is Sabbath brea­king. l sa. 58. 13. Lev 24 11. Jer. 17 25. Vers. 27. against God: and is committed, either by the neglect of Spirituall Wor­ship; or by doing any bodily works of our callings: Also by Sports, Pastimes. idle words, or vain thoughts, on that day. The man that gathered sticks, was by Gods command, stoned to death. Great blessings are promised to the keep­ing of that Day holy: And great Judgements threatned, if it be by any means prophaned. God threatneth that he would kindle a fire in the gates of Jerusa­lem, that should not be quenched. And for this sin, in the reign of Zedekia [...], [...] Chro. 36. 21. Jerusalem was destroyed: and the people carried captive into Babylon, till the land, for the space of threescore and ten yeers, lay waste, to keep her Subbaths (for so long they were in captivity) of which sin and punishment, good Nehe­miah puts the people in minde, after their return, when they began again to prophane the Sabbath day; saying, Did not our fathers thus? And, Did not our Neh. 13 18. God therefore bring all this evil upon us, and upon this city?

Thirdly, Pride. This was one of the sins of wicked Sodome, that cryed to heaven for judgement; It is a sin very hatefull to God and not pleasing to men. The third is pride In other sins men agree together in the sin, but one proud man hates another that is as proud as he: This sin ingageth God in war against men: God re­sisteth the proud: The Lord threatneth that he will destroy the house of the Jan. 6. 4. P. o. 15 26. proud: Proud men are great enemies to a State. If a people their affliction pray unto God, and are not [...]; it is because of the pride of evil men: Job 35. 12. [Page 7] God will marre the pride of Judeh, and the great pride of Jerusalem: The pro­phet tells us, That because the daughters of Zion were haughty, Walked With out­stretched necks, Jer 13. 9. and wanton eyes, mincing as they go, &c. The Lord will smite Isa. 3 16, 25. them; and the men shall fall by the sword, and in the war. The pride of the wo­men, shall be punished by the death of their husbands: Israel for her Pride Hos 6. 5. 2 Chro. 32. 25. shall fall, and Judah shall fall with her: And because Hezekiahs heart was lift up with pride, therefore there was wrath upon Judah and Jerusalem.

Fourthly, Oppression. This is one of the crying sins that hasteneth Judge­ment, against a nation, or private men: Ye shall not appresse one another, but thou The fourth sin is Oppression. Levit 25. 27. shalt fear thy God. This fear of God and Oppression, are contraries: Where the fear of God is, there is no oppression; and where dppression is, there is no fear of God: These cannot dwell together in one heart, nor in one kingdom; This is a sin contrary to the nature of God, who is Mercy it self: Therefore he heareth the cry of Labourers, servants, and strangers, when their hire is kept back, and it entreth into the ears of the Lord: If the cry of the lesse be so dis­pleasing, Deur 24 15. Jam. 54. much more of the greater: When the whole kingdom crieth, as the cry of the Israelites in Egypt: A people oppressed by authority, cries loud. Exod. 2 23. This was in the dayes of Solomon, as well as Idolatry; and was as sevearly pu­nished in his son Rehoboam: This is a sin as well against the Gospel as the Law; condemned by both: The Law commands to shew mercy and compassion; Oppresse none; But saith the Prophet, They (the Kings, Princes, and People) Zech. 79, 10, 11. hearkned not, they stopped their ears, that they should not hear, (this command) but made their hearts as an Ademant stone, &c. Therefore came great wrath, from the Lord of hosts, and afterward when misery was an them, they cried, but God would not bear, because they would not hear, when the Prophet of God cried to them in his Name; but they were scattered with a whirlwinde among all nations. The Scripture sets forth oppressours, by the names and nature of cruell beasts, Bulls, Bears, Wolves, Dogs, Kine of Ba­shan, &c. And the Prophet Amos tells them, That the Lordhath sworn by his Ames 2. 4. holinesse, that he will take them away with hooks, and their posterity with [...] as such devouring beasts and fishes are taken, that bite and devour one another; The stronger devour the weaker, and greater eat up the lesser: So the Prophet J [...]remiah complained, That among the people, there were wicked appressing Jer. 5 26. men; who set traps to catch men: Deceit was in their houses; by it they be­came great, and were waxen rich; Therefore the Lord will be avenged on such Vers. 28. 29. a nation as this.

Fifthly, Murther. This is another crying sin: And this is committed, ei­ther The fifth sin Murder. by shedding innocent blood, or by withholding judgement from the shed­ders of blood. The blood that is shed cryeth loud against both these, and ascends into the ears of God. It is a sin against nature, forbidden long before the Law was given by Moses; and it was punished in the first age of the world: The Gen. 9. 5. 6. voice of Abels blood cryed upto God from the earth; It is expresly command­ed, Gen 4 11. That the blood shedder shal be delivered to the hands of the avenger of blood; the reason is given in Verse 10. That the guilt of innocnet blood lie not upon Deut. 19. 12. the Land. If blood lie upon a nation, it leaves a stain that cannot be put out, except Judgement be executed. The guilt of blood may die long upon a nation, [Page 8] till men seem to forget it, but the Lord will not let it escape punishment: If the Magistrates of the Nation do not punish it, God will punish the Magistrate and the Nation too. Saul slew divers of the Gibeonites causlesly, contrary to Josh 9. 15. the Covenant and Oath which Joshua and the Princes of Israel made with them. And long after, in the dayes of David, God sent a famine in the Land [...] Sam. 21. 1. three yeers, for that sin: Till David executed Justice upon the sons of Saul, the Gibeonites were but slaves to Saul and all Israel; Yet see Gods Justice, Sauls sons (though of the Royall blood) they must die for it: God is no respecter of persons: Where Judgement is not duely executed by man, God will do it with his own hand some other way, on whomsoever are guilty. Now if Great Britain be guilty of such blood, (as surely it is) then no marvell that God hath whet his glittering sword against us, and made his arrows drunk with Deut. 32 41. blood, to avenge the bloods of the innocnet, and to destroy the withholders of Justice; for, he will avenge the blood of his servants, and render venge­ance Verse 43. 2 Kings 24. 4. to his adversaries. The Lord sent the Caldecs, Syrians, Moabites, and the children of Ammon, against Jehoiakim, to avenge the blood that Manasseh had shed in his dayes: Though God be patient, yet he is just; God in Scripture is Psal. 9, 12. said to make inquisition after blood; we see he did for the blood of Naboth, which Ahab by Jezebel had shed, and made the Dogs to lick the blood of A­hab [...] Kings 21. 19. 2 Kings 9. 7. in the same place, where they had licked the blood of Naboth; and of Jeze­belt, by the wall of Jezreel, and cut off the bloody house of Ahab, by the bloo­dy sword of Justice.

Sixthly, Drunkennesse. This sin is of a double provocation. First, it pro­vokes The sixth sin is Drunken­nesse. Isa. 5. 22. 1 Cor. 6. 10. God to wrath, as it is a transgression of his law, and is by the Apostle, excluded from the kingdom of heaven. Secondly, it provokes men to the breach of every Commandment of God, either to the act or guilt of all grosse sins; as Murther, Whoredom, Stealing, Lying, and Swearing, (a sin under which the Land mourneth) it takes a way the heart from God, and inclines it to all wickednesse: Wo is the portion of them that follow after strong drink; Hos. 4. 11. Prov. 23. 29. Isa. 5. 11. Verse 22. Joel 15. Deu 29. 19. 20 and to them that are strong to drink strong drink. The Prophet Joel awakes the drousie Drunkards, and bids them weep and howl: But the Drunkard is of all men most fearlesle, till the Judgement be upon his head. The Drunkard blesseth himself in his sin, and sayes he shall have peace, though he adde Drun­kennesse to thirst: Therefore the Lord will not spare us, but his Wrath and Jealousie doth sinoak against us, at this day: God commanded that the father Deut 2 [...] 20. of a Drunkard should bring his son to the Elders, and stone him to death. The whole nation of the Jews, for this sin, was carried into captivity, and the Pro­phet Isa 5. 13, 14. Neh. 1. 10. (speaking of the destruction of Nineve) saith, While they were drinking, as Drunkards, they shall be d [...]oured as stubble, fully dry: Belsbazzars king­dom Dan. 5. [...] Kings 20. 16 was given from him while he was Drinking and Carousing before a thou­sand of his Lords: Benhadad, and thirty two other kings, his consederates, were all put to flight, while they were drinking drunk in their Pavilions.

Seventhly, Whoredom. This is a very grievous and an unnaturall sin; for The seventh sin is Whore­dom. 1 Cor. 6. 18. Heb. 13. 4. by it a man sinneth against his own body: In all other sins of the second Table, a man sins against another; but by this a man sins against himself, and others too. This is a double sin, not actually committed, but by two; as Zimri and Cozby. [Page 9] The whoremonger destroyeth two bodies, and two souls at once: Whoredom Prov. 6. 32. is of two sorts; Adultery, and Fornication: Both are hatefull to God, and God hath excluded both from him in heaven, and excludeth himself from them, upon the earth, by separating his servants from them, as the Prophet witnes­seth; O (faith he) that I had a lodging place in the wildernesse, that I might leave Jer. 9 2. my people, and go from them, for they be all adulterers, &c. God is far from them, as a protectour, he will come neer to them in judgement, as he threatneth by Mat. 3. 5. the Prophet. Josephus saith, There is no greater filthinesse then the unlawfull mixture of our bodies. The adulterer and the adulteresse were both to be put to Deut 22 22. death by Gods command; but this sin reigns by custome, and is practised by authority in England, as was described by Seneca; What woman (saith he) so Sentc benif. l. 3. c. 16. miserable or loathsome, that will content herself with one pair of adulterers; they are carried to one friend, and they dine with another; for every day they have one; and count the keeping of one Lemman good Wedlock. We read, that the least punishment that the Egyptians inflicted upon adulterers, was to cut off the nose of the woman, and the privy parts of the man. Anthony, Duke of Venice, caused his own son to die in prison, because he ravished a maid; and God by the Plague of Pestilence, sinote with death of the Israelites (for this sin) three and twenty thousand; and probably many thousands more had died, if 1 Cor. 10. 28. Num. 25. 8, 9. Judgement had not been executed upon Zimri and Cozki, which appeased Gods wrath: therefore no marvail that so many plagues have followed this king­dom: And now, the mercy-lesse plague of the Sword of wicked men; if but for this sin.

Eighthly, Lukewarmnesse in Religion. This is also a sin that God hates: The eighth sin is Lukewarm­nesse in Reli­gion. When men are religious in profession, and irreligious in practise: When they allow it in the form, but deny it in power: When they hate to be zealous, and shame to be prophane. This is a subtile deceiving sin, it stops the mouth of con­science, by doing something; and yet procures Gods wrath, because they do not all: They flatter themselves, as the Church of Laodicea, that they are rich and want nothing; when indeed, they are wretched, miserable, poor, blinde, and naked, &c. This was the destroying sin of that Church, Thou art neither Rev 3. 15, 16. cold nor hot, (saith the Spirit of God) but because thou are neither cold, nor hot, I will spue thee out of my mouth; The Spirit useth a comparison borrowed from a troubled stomack, that throweth out that which is loathsome to it.

Lukewarmnesse, is displeasing to God in divers respects: A Lukewarm man Lukewarm men are un­constant men. is an unconstant man; and that God hates: A Lukewarm Professor, will change his Religion with the times and State; be of what Religion the King and State is, (be it what it will) these are (as James saith) like the waves of the sea, driven Jam. 16, 8. Gal 4 18. Tim 2 14. Rev. 3. 19. with the winds, to and fro; But God requires that we be zealously affected, and for that end Christ Jesus gave himself for us; therefore the Church of Laodicea is commanded to be zealous, and to repent of her Lukewarmnesse.

Again, Lukewarm men are further from heaven then such as are openly pro­phane; Lukewarm men are in worse conditi­on then men openly pro­phane. the prophane grosse sinner is more liable to pricks and checks of con­science, when the other rests with confidence upon the outside forms of Reli­gion, and thinks he hath done well, and all, if he abstain from grosse sins of commission; but regards not the sins of omission: These men cry as the Jews, [Page 10] The Temple of the Lord, the Temple of the Lord; and like those notorious hypo­crites, Jer. 7 4. Ma [...]h. 23. 23. against whom Christ denounceth wo; They pay Tythe, Mint, Annise, and Cumnun; but omit Justice, Righteousnesse, Mercy and Faith: Hence it is that they deride purity, and cast reproaches upon men zealous for purity; giving them names of Puritans, Precisians, and the new-come Name of Round-head; a name invented by the devil, and used onely by his children: Those that called Christ Be [...]lzebub, were not of the scum of the Jews, but great Doctors (Bishops fel­lows) Matth. 12 34 Luke 3 22. yet those Christ saith were of their father the devil: If those called the Master by such names, no marvell then if these, in these last times (when we know such must be) do call them of his houshold as bad; but he that despiseth Matth 10. 25. Luke 10. 16. them that are Christs, despise Christ himself.

And which is most fearfull; Lukewarmnesse brings upon men stupidity in Lukewarmnesse brings stupidity in judgement. Rom 1. 21. judgement; When they knew God, they glorified him not as God, therefore they be­came vain in their imaginations, and their foolish heart was darkned; They plead for Popery, and seek to reconcile Protestants Religion with Popery; as the Is­raelites did the worship of God with Baal, which is Idolatry and Heathenish: 1 Kings 18. 21. 1 Cor 6. 14. what fellowship (faith the Apostle) hath righteousnesse with unright ousnesse? what concord hath Christ with Belial? What reconciliation can be between true Pro­testant Religion and Pop [...]ry, which is Idolatry. The true worshippers of God worship him in Spirit and Truth: God seeketh such to worship him, and such John 4 23. Ephes. 1. 17. Jude 3. will stand fast in one spirit, with one minde strive together for the Gospel of Christ, and earnestly contend for the Faith that was once given to the Saints. This is not the least of Englands sins, that hasteneth Judgements, and for which we are now soarly afflicted: And probable it was; the sin for which our neigh­bour Churches and kingdom of Germany is laid desolate, who were a people, generally formall, without the power of holinesse.

But every sin is aggravated, and provokes more either by the persons that sin, Persons and circumstances aggravate sin. or the circumstances in sinning.

First, it is aggravated by the persons: The sins of the godly, that professe themselves to be Gods servants and wear his livery &c. do provoke God more then the sins of the multitude of wicked men: First, because such men are en­tred into speciall Covenant with God; and bound to deny ungodlinesse and Acts 3. 25. worldly lusts, to live sober, righteous, and godly lives: for to this end hath the grace of God which bringeth salvation, appeared unto all men; unto you first (saith the Apostle) God having raised up his Son Jesus, sent him to blesse you, in turn­ing Tit. 1. 11, 12. Acts 3. 26. every one of you from his wickednesse.

Likewise the sins of Magistrates: Those whose place; and authority, is to punish sin, who bear a stamp of the image of God, and are intituled by his Rom. 13 4. Psal. 82 6. 1 Pet. 1. 15. Name: I have said ye are Gods, their actions should be holy, as their name is honourable: Be ye holy in all manner of conversation; they ought to be patterns and examples of holinesse and justice: Their lives and actions are exemplary. If a Ruler (saith Solomon) be given to lies, all his servants are wicked. M. An­tonius Pro. 29 11. (as Pliny reports) by excesse in drinking, drew all Asia to imitate him in Plutazeb in the lite of Antonius. Senec. in Ep 7. Josans. l 8. 6. 3. drunkennesse. Seneca saith, One evill example in such men, causeth much mischief. And Josephus saith, That inferiours, seeing the evill actions of their superiours, will quickly follow their vices, as if they were professed vertues. It is the same in Ministers, whose office and place is to reprove sin, admonish [Page 11] sinners and cast them out (that are obstinate) from the Congregation of the 2 Tim. 3 16. 1 Cor. 5. 5. 2 Tim. 4 12. 1 Pet. 5 3. Matth 5. 14. godly: They should be lights to the people, to leade and guide them in holy conversation; ye are the light of the world: But the loos [...] lives of Ministers en­courage men in sin, more then their Doctrine prevail to good life. To teach by Precept (saith Seneca) is long and tedious, but examples are short, and ef­fectuall to teach evill: Therefore the sins of such men are more displeasing to God, and provoke him more to wrath then then the whole world, who lie in wickednesse.

First, Because all such men sin against greater means, greater mercies, more 1 Joh 5. 19. Sins of the god­ly provoke more wrath then others. Luk. 12. 48. Verse 47. Ez [...]k 9 6. 1 Pet. 4 17. light, more knowledge, &c. Where much is given, much is required: To whom a man committeth much, of him he will ask more. He that knows his ma­sters will, and prepares not to do it, shall be beat [...]n with many stripes. Their sins hasten Judgements, as their prayers prevent Judgements: Therefore when Judgements come upon a Nation, it beginneth with them: Begin (saith the Lord) at my Sanctuary: Judgement must begin at the House of God.

Secondly, The sins of the godly do most dishonour God; cause the Name of God to be blasphemed, and the way of godlinesse to be evill spoken of: The Name Esay 42. 5. Ezek. 36. 20. Rom. 2. 24. of God, (saith the Apostle) is blasbhem'd among the Gentil [...]s through you. Hence it was that Gods anger was great at Davids sin; thou hast given great occasion 1 Sam 12 14. to the enemies of God to blaspheme.

Thirdly, by their sins the Spirit of God is g [...]ieved, the hearts of the godly Ephes 4. 30. Psal. 119 158. Jer. 23. 14. are made sorrowfull; and the hands of the wicked are strengthned. I have seen in the Prophets of Jerusalem an horrible thing; they strengthen the hands of evill doers, that none return from his wickednesse.

Fourthly, The godly are of Gods own family; he hath continuall eye upon them, and therefore chastiseth them first of all other; you have I known of all the families of the earth, therefore I will punish you for all your iniquities; he Amos. 4 2. doth chastise them here; but usually deferreth the judgements of the wicked, reserving them to the great day of wrath: Yet alwayts when by the sins of 1 Pet. 4. 18. Esal 51 17. Jer. 15. 28, 29. the godly he is provoked to bring a generall calamity upon a Kingdom, and makes the wicked his instruments as usually; even then in the end, the wicked shall bear the greatnesse of his wrath: God wil deliver his own, in his own Psal 34 17. Rom. 8 18. Psal. 11 6. Psal 75 8. Circumstances aggravate sin & provoke more wrath. time, out of all their misery, and will reward their short affliction with ever­lasting felicity, leaving the wicked to utter destruction: thus much of the persons.

As by persons, so by circumstances, sin is aggravated; as when sin is commit­ted openly, with contempt of God and Law, and not punished, this was El [...]s sons sin their open contempt made the people a [...]ho [...] the Offerings of the Lord, therefore the Text saith, Their sin was very great before the Lord.

So to sin with deliberation in cold blood, as we use to say, against checks of 1 Sam. 2. 17. consequence, not by sudden passion, of violent temptations: In this the sin of 1 Sam. 11. 12. 13. David was aggravated, in the case of Ʋriah: So to yeeld to sin upon every small temptation, to sin for a trifle; Shall a man transgresse for a piece of bread? Or to sin presumptuously, in abuse of mercy, to [...] liberty to sin because God Prov 26. 21. Rom. 6. 1. is mercifull: Or to make Religion a close to cover sin, to seem religious, to de­ceive, and co [...] it makes the sin greater, then to prosesse to be such a man, Psal. 10 16. and to own the sin: So to betray men, or Towns, under pretence of friend­ship, as Joab slew Abner, and shed blood in a time of peace, and under pre­tence 2 Sam. 3. 27. 1 Kings 2. 5. [Page 12] of love: In a word, when men will offer injury to a good man for good­nesse sake, as Cain and Judas, in despight of holinesse: And truely these circum­stances aggravate the sins of this very time, and will be a means to hasten de­struction upon such wicked men, and to bring deliverance to them that fear God; those that strongly oppose the Parliament, and hate Reformation, not­withstanding Prov. 29. 1. they have had many exhortations, and sharp reproofs.

And so the time when sin is committed is an aggravation of wrath: As to be drunk on the Lords Day, a Fast day, &c. is more sinfull then upon another day; and to sin at such a time, when Gods Judgements are upon us; while God is whipping us for sin, then to sin, makes the same out of measure sinfull, and 1 Thes. 2 16. Deut 28. 20. 2 Cor. 36. 16. provokes to wrath till there be no remedy.

Now seeing all afflictions are from God, for sin, and that some sins provoke more then other; and those sins are aggravated by the persons and circumstan­ces; and that those sins most provoking, are the common raging sins of Great Britain, aggravated by persons and circumstances; Let us consider (in the next place) whether God have not justly suited his Judgements answerable to Rom. 2 6. Rev 2. 23. Wisd 11 16. Judg. 1. 7. our sins; wherewith a man sinneth, therewith he shall be punished: Adonibez [...]k, when his thumbs and great toes were cut off, confessed God has justly requited him, as he had done to others. God usually fits his Judgements answerable to sin, whether private men or Kingdoms: Elyes sons sinned by riot, and profa­ned the Priesthood; they were sons of Belial, and for the abusing the Priests Office, they were for ever cast off from the Priesthood; for their riot and ex­cesse, punished by want, shall crouch to one of the Priests for a piece of silver 2 Sam. 2. 36. and a morsell of bread. Davids sin of adultery and murder, was punished in the same kinde: The Levites Concub [...]ne lived in adultery, and died by adultery: 2 Sam. 12. 10, 21. Judg. 13 25. Psal. 109. 17. The Prophet David prophetically saith of Judas (and so of all other) as he lo­ved cursing, so let it come unto him; and as he delighted not in blessing, so let it be far from him.

And thus do our present miseries justly answer to our sins. First, To Our present miseries are an­swerable to our sins. instance in Idolatry our great sin; consider while it was but a little winked at, and Idolatrous Papists suffered amongst us, God made them to be thorns in our eyes, and goads in our sides, ever plotting treasons against us, yet we have harboured them, and hankered after their Idolatry; therefore just, that God should make them the instruments and actors of our misery, and were but just to deliver us up into their hands, that as we have by them dishonoured God, we might serve them, and be dishonoured by Jer. 8. 19. Jer. 5. 19. them, God gave, them into our hands in the yeer 1605. as a people appoint­ed to slaughter or banishment; not onely for their Idolatry, but for their bloo­die Treason: But contrary, we have cherished them, made Leagues and Matches with them; and mixed more of their Idolatry with the pure worship of God, then ever before, to the dishonour of God; therefore they dishonour and ruine us. When Ahab spared a people appointed to slaughter, God told him, His life, and the lives of his people should go for theirs; and it was so: And is, in part, already made good upon us; and is but the same that is threatned; That if the people make graven Images, and do evil in Gods sight, he would soatter them among D [...]. 6. 25, 2 [...]. the [...]ions: When Israel served other gods of the nations, God made the peo­ple of the nations rule over them.

Secondly, for prophaning the Lords Day: God hath shewed his displeasure Prophaning the Lords day. continually, by many particular Judgements (as some writers observe) the fall upon the Beargarden on that day, is remarkable; January 13. 1683. where See Stubb in Annatomy of abuse. were slain and hurt many prophane Sporters: Wee have had many warning Pieces of Gods displeasure, now we have Volies of Musket, and murdering Canon, the execution of Gods wrath; As we have sli [...]hted holy Ministers, so are they justly driven from us, into corners, we have gadded from place to place, after vaine sports and recreations on that day, to (Court Maskes and Playes &) all inventions either of profits or pleasure, to Gods dishonor: in prophaning the day of holy rest, therefore it is just, that the Land be layd wast, left without men or cattle to till it: That whiles it keepes such unhappy rest, the people are dri­ven to as unhappy wandring, and heare no word behind them to tell them the Esay. 30. 21. way; That blessed day of Peace is become a bloudy day of Battle and Slaugh­ter; our Churches for holy Assemblies, are become either recectacles of wic­ked seditious men, or prisons of durance and misery to the godly; and most just­ly, for the irreverent contempt of the use of Churches, by erronious Anabap­tists, (suffered amongst us) who esteem Churches no more necessary for pray­er Vid. D. Wil­ [...] in Levit. 26 Conf. 3. then a Hogsty; and say, Christ may be better worshiped in Woods then in Churches: Thus as we have all wandred from duty by disorder, and sin, God will drive us into order by punishments; As we have erred from the way of mercy, God will reduce us by way of Justice, as is threatned; I will do to them Ezek. 7. 27. after their wayes, and according to their desires I will Judge them. Pride is just­ly punished.

Thirdly, for our pride rais'd up to the height of swelling ambition and disdain­full carriage in all apish behaviour, imitating all Nations, in fashions and sins: God is now by the sword, justly pulling it, & us down to the lowest humiliation or misery; Gods blessings in plenty, and peace made us fatt and wanton, and we have like Jesurum kicked against God; glorying in our abundance, in all profusse­nesse, Deut. 32. 15. and expence, upon vanity, in Buildings, Furniture, Ornaments, Plate, Jewels, Apparrell, Feastings, &c. every one above his degree, to the disho­nour of God. Now God by answerable judgements afflicts the Nation, and meets with this very sin in every one of us, to punish us, and spoyle our pride: Our eyes see our stately buildings demollished, the Monuments of our Ance­stours, in which we gloryed are spoyled before our faces; our Plate, Jewells, Money, costly Furniture, and apparrell, taken away by force, God hath stirr'd malignity from the pride of our spirits, to kindle a fire of contention, to con­sume and destroy one another, like those bloudy seditious Jewes, who would See Jos [...]p in war Jews. lib. 3. Chap. 14. have killed their Captain, because they might not kill one another: He that destroyes to day, is himselfe destroyed to morrow; pride and excesse (saith Plato) is the destruction of Kingdomes. Pride is like a wild man, whose hand is against every man, and every mans hand, against him. It is the son of the Gen. 16. 12. Bond-woman, envious at his brother, and by it we find as judit [...]ous. Seneca saith, there is but a moment of time between Royalty and Captivity; take no­tice Sencca in Tranq. cap. 11 of it, for God justly meets with this sin, and makes pride the punishment of pride; we have by pride fought against God, and God by proud men fighteth against us; and will assuredly (before he sheath his sword) destroy our pride, [Page 14] or us. As God made the rich and the poore of one mould: So he is by these judgements bringing them into one condition, as is threatned, I Will marre the pride of Israel, and the great pride of Jerusalem. [...]r. 13. 9.

Fourthly, Oppression; we know this sin hath cryed long for judgement, the cry hath been loud against this Nation, and is now answered. As the sinne Oppression justly punish'd hath been generall, so the punishment is generall; all feel it, from the King to the Plough-man. Naboths Vineyard hath been taken by force, and fraud by the one, the covering of the poor by the other, and the Law that should relieve the oppressed, was tyed up by money: Law it selfe was but a Cypher and so nothing; if more, it was but a figure, and so any thing; our Judges were made on purpose to do injustly, and unmade for doing justice: They (as all Officers of Judicatory) bought their places deer, and sold their attendance deerer: They bought oppression by grosse, & sold it out by retail, as their brethren the Patentees; and so grownd the face of the very poor. Now God by his judge­ments payeth us in our own coyn; observe how the monyes received by op­pression are spent in oppression; and by that which men payed against Law, they are oppressed, to destroy Law; those that gave monies to oppresse, are themselves oppressed; the Oppressor is oppressed, the Spoyler is by spoyling spoyled: The just oppressing sword of Gods wrath, (for unjust oppression) is now in the Land, and oppresseth all; They that made the Law uselesse, that they might destroy others, have no Law to secure themselves from ruine; We must needs acknowledge that the Lord is righteous in all his Wayes, and holy in all his workes, and I will with confidence beleeve, that when God will in pitty sheath his sword, that law which wicked men seek to destroy, shal, by the mini­stration Psal. 145. 17. of Justice, cut them off for their oppression and murder; God will plead his peoples Cause, and will spoyle the soule of the Spoyler; And Prov. 22. 23. Ier. 51, 48. Esay 14. 2. in the end make his restored people to rule over their Oppressors, as hee hath promised.

Fiftly, the Sin of Murder, we know is the sin of Brittain; The bloud unre­venged, Murder is just­ly punished. hath cryed to Heaven a long time, and now God sheddeth the King­doms bloud by cruell murtherers, because by foolish pitty, the bloud of them that wickedly shed bloud, was not shed; God punisheth the impunity of mur­der by murder. As Jacobs sons stain'd the coate of their brother Joseph with the bloud of Kids, so Brittains sonnes (unnaturall brethren) stain the garment of the earth with the bloud of men, in every place; God is provoked to use the sword of wicked men, to punish these guilty Kingdomes: The sin is made the punishment of the sin, and the punishment will turne to sin upon the heads of the Punishers: Absoloms sinne of Rebellion, and defiling his fathers bed, was the punishment of Davids sin, yet it was not lesse then sinne in him. The The blood of Queen Maryes dayes cry. bloud of Queen Maryes dayes is now required, which we have not lamented, and therefore hath since then cryed against us; The bloud of Queen Elizabeths time is not forgiven, though some of those bloud-shedders were by Gods hand cut off shortly after, who were guilty for the bloud of guiltlesse Essex; and at their end some of them acknowledged Gods hand justly was upon them.

Other blouds of latter times, are fallen in with the complaint of the Marian [Page 15] bloud, and now must be avenged together: The bloud of Germany puts in an Indictment against us, for our neutrality, the bloud of France pleads accusa­tions The blood of latter times in the three king­domes cry. of treachery, the bloud of all the three Kingdoms joyn in one complaint, for impunity and treachery; Some spilt in wrath, others by conspiracy and false accusations, some by poyson and other secret plots, and some by cause­lesse Imprisonment, &c. The blouds of all thus shed complain with one voice, that Justice hath been stopped, corrupted, and prevented. The Avengers of bloud, roughly dealt with, beaten, accused, and wholly suppressed: false evi­dences hath been admitted, and true. Testimony cast out: The bloud of the poore is heard cry in Gods eares, as well as the bloud of the rich; the bloud of Princes and people cry, and God is come down, to see if it be according to the cry, and will not respect the persons of men: He is come to judge the earth, and will do right to all men: And now the bloody and deceitfull men shall not live Psa. 58. 11. Gen. 18. 25. out their dayes: This is the day of the God of Hoasts, the day of vengeance, in which he will be avenged on all his enemies. He now makes inquisition for bloud Psal. 55. 23. Ier. 26. 10. Eccle. 8 12. and will spare none when he hath used the rod to correct his people, he will cast it into the fire to be burnt.

Sixtly, Drunkennesse: the English mother sin, and master destroyer of souls, The cause of Gods displeasure upon particular men, and the whole Kingdom, Drunkennes is justly puni­shed, and ye [...] more is threat­ned. as have formerly been observed by many: among other judgements upon the grain, (Barly) severall times smitten by drought and wet, lesser judge­ments are warnings, and threaten greater, if the cause remain; but the sin re­maines, and still raigns, and is at this day threatned with greater judgements, just answering to the sin: Famine is the companion of War, and is now en­tring into the Land, hasted forward by an Army of Spoylers, worse then the Locusts of Egypt, to devour and eat up the fruits of the Land, as is threatned for this sinne: Weepe and houle ye drinkers of wine, the field is wasted, the Land Exod. 10. 12. Ioel. 1. 5. 10. mourneth, for the Corne is dryed up, the abuse of Pl [...]nty must be punished with want.

Seventhly, Whoredom; a common sin of these Kingdomes: secretly com­mitted, and openly known, but not punished; if punished, it is the poverty of Whoordom is most justly pu­nished. the whoremonger, not the sin; The Noble (so by Title) have a tolleration by their greatnesse, the rest by their money: a sin punishable by Gods Law with death, yet suffered by men to escape without correction; It hath contracted a double guilt upon the Land, the guilt of the sinne and the guilt of Impunity; God sent the plague of pestilence among the people of Israell for this sinne, and 1. Cor. 10. 8 for it he hath sent severall plagues amongst us, and smitten many thousands by death; but no Phinehas hath stood up to execute judgement: Adulterous marri­age have been suffered and connived at, and strange marriages with strange Numb. 25. 7. Nations, and strange religions, and strange rebellious broods have followed, and (likely) are crept into some of our greatest Families, who usurp the names Strange and Adulterous Marriages, are like to be some cause of our presens milery. and inherit the Lands of those that never got them. The old world was con­demned for this, the sonnes of God took them wives of the daughters of men, of all that they would choose, and there were Giants in the earth; They made strange marriages such as we in England; as that between Lord Mount-Joy [Page 16] and Lady Rich, that between Lord Car and Countesse of Essex: also secret whisperings of unnaturall Sodamy, never questioned: The sins conniv'd at in this Nation, are such as Abimclech durst not commit, nor suffer, although he Gen. 20. 7. were a man subject to behold beauty with desire: What absurdity were it to believe that the Off-springs of such kind of Matches and Broods, have produ­ced a generation, to punish the Kingdom for this sin of Whoordom? and that God should make them Instruments and Actors to aggrivate our misery at this day, who set themselves to do mischief, and are mocking Ismaels, haters of the children of promise: as unnaturall as Absolon, who abused his fathers bed, and Gen. 21. 9. 2. Sam. 16. 22 3. Sam. 13. 14. as Ammon who d filed his halfe Sister: We see in nature that the creatures that generate by couples, are tender of the good and preservation one of the other: the young own the Male, and the Male take care of them; whereas among those that generate promiscuously, the Male never [...]reth for the young: or the yong never own him: But we worse, and more unnaturall then the bruit beast, seek to ruine one another, the father the son, the son the father, &c. Surely Gods hand is plainly seens in the miseries now upon us, answerable to this sin of Whoordom, besides the former warnings we have had by lesser judgements That is [...]ot he least that God hath a long time been silent, which presaged great wrath, as he said of Israel: I will not visit your daughters when they commit Whoordom, nor your Spouses when they commit adultery: Impunity betokeneth Hosea. 4. 14. destruction, and now the dayes of visitation are come, these are the dayes of re­c [...]m [...]ence, and England will know it; and acknowledge it is justly punished. Hosca. 9. 7

Fightly Lukewarmnesse in Religion: England above all Nations is guilty of this sin, never people enjoyed so glorious means of knowledge, nor never Lukewarme a great sinne and justly punish'd had any people more encouragement to be zealous for God, then England; yet England, blind, naked, poor, miserable England is grosly ignorant, or carelesly formale: How shall God but spue thee out of his wouth, for thy Lukewarm­nesse, that art neither hot nor cold: for this sin the wrath of God is gone out a­gainst Rev. 3: 16. us: we have revolted from him; We have pleaded for Popery, as Israel for Baal: we have swarved from the Covenant of our God, and are not zea­lous for his Truth, nor will not contend for the faith once given to the Saints; And therefore, because when wee knew God, we glorified him not as God: Rom. 2. 12. &c. Therefore God hath given up our Lukewarme Gentry in every County, (with their Followers) to vile affectious and a reprobate minde, to be deluded and beleeve a Lie, that while they professe to defend the Protestant Religion, they 2. Thes. 2. 7. &c. lose their lives in the offensive War against it: It is a strange mistery, that Pa­pists should Jeopard their lives to defend that they most hate: but such is the mistery of iniquity that now worketh: with the deceivablenesse of unrighte­ousnesse in our Lukewarm (though Learned) Centry: God hath for this sin gi­ven them up to a reprobate mind, filled with all unrighteousnesse, fornication, Verse 10. wickednesse, coveteousnesse, maliciousnesse, envy, murdering, debate, deceit malignity, haters of God, &c. to their own ruine, and their lasting infamy, to Rom 1. 29. 30. Posteritie to come: consider it, Oh ye Inhabitants of great Brittane, for Gods hand is heavy at this day for this sin, repent therefore and be zealous, or God will spue us out of his mouth, and seperate us from the Congregations of his [Page 17] people: if for his own name sake he will preserve his Church, yet he will dis­people the Land, if we be not zealous in time. Thus much of the second cause, and of particular sins.

The third thing to be considered is, the instrumentall cause of great Brittains Satan is the efficient cause of sin, and the Instrumentall cause in pu­nishment. misery, and that is either inward or outward.

The inward Instrumentall cause is the Devill, working upon mens corrupt nature, and drawing them to sin: The Devill is the efficient cause of sin, but the instrumentall cause of punishment: He casts into mens hearts the seeds of all sins, and sin (as is before shewed) brings all misery: Why hath Satan filled thy heart (saith Peter to Annanias) Satan fills the heart with sin, either by sug­gesting Acts. 5. 3. thoughts into the heart, or bringing objects to the eye or eare: By thoughts hee brought David to number the people, and so brought misery: 1. Chr: 21. 1. hence it is that the Apostle bids, that we give not place to the Devill, that is, to Eph. 4. 27. evill thoughts: By objects to the eye, he brought David to commit adultery, and so brought misery: By objects to the eare he tempted Eve, by the voice of 2. Sam, 11. 2. the Serpent, and by the report of the Spies drew the people to murmour in the Gen. 3. 4. Wildernesse, and so brought misery: the Devill hath no power over the will of Num: 13. 28. any man to compell him to sin, his power is onely by such delusions to blind the mind, and darken the understanding: and his power is great by these meanes upon them that believe not the Gospell of Christ: hence it is that hee is cal­led 2. Cor. 4. 4. the God of this World, and a Spirit that worketh in the children of disobedience. Ephe. 2. 2.

The Devill is the father of all Sedition: the originall of Envy and all con­tention: he is the tempter to all wickednesse: first he set man at variance with Gal. 5. 20. lames 3. 15. his maker, and so all the creatures one against another, & for this cause God hath put an everlasting enmity between him and the seed of the woman, and the same Gen. 3. 15. enmity is between wicked men and the godly: By the seed of the woman is meant Christ and his children, therefore in Scripture those that are of Christ are called the Children of God, and all wicked men they are called the chil­dren 1. Joh: 1. 12. Iohn 3. 44. of the Devill, and his works they do: Wicked men are the Devills soul­diers to make War against the Children of God, against all the seed of the wo­man, who keepe the Commandements of God, and have the Testimony of Rev: 12. 17. Jesus Christ.

So then the outward cause is wicked men, the seed of that old serpent the The outward cause of our misery is wick­ed men. Devill: These are naturally stirred up to envy, and hatred against the godly: they hate purity and holinesse, as that which is contrary to their very being, there is a direct Antipathy between their practise and holinesse, as contrary as darkenesse is to light: They are therefore called the children of darknesse. and Ephe. 5. 8. 3. Thes. 5. 5. the godly Children of light; then what agreement between light and darke­nesse, between God and Belial? These are the Devills instruments that at this day warre against us and cause our misery: some act by violence, some act by 2. Cor. 6. 16. counsell, all are doing, and will do till God take them off: some are like Achi­sopbell, when he counselled Absolon to lye with his fathers Concubines: some 2. Sam. 2. 621 like the counsellors of Rehoboam, set the King against his people, some like the Ziphits, to flatter with Saul, they make complaints, and use treachery against 1. King. 12. 20. 1. Sam. 26. 1. [Page 18] innocent David: some by wicked actions: as the Prophet told Ahab, that he 1. King. 13. 18. troubled Israel by forsaking the Commandements of God. Thus Athalia the Queen, daughter to idolatrous Ahab, she insinuated into Joram the King, and Vide Iosep an tiq. lib. 9. [...]ha. 1. taught him to do many mischiefs among the rest, to adore strange gods, and afterward she her selfe slew all the seed Royall: We see the words of Solomon verified, the things that hath been, is that which shall be, and we see no ne [...] 1. King. 11. 1, thing under the sun: We cannot say this is new &c. Besides all this, the Devill Eccl. 1. 9. 10. hath other instruments to make Gods people miserable, by robbing, spoyling, killing, &c. Thus the Sabeans and Caldeans were his instruments to afilict Iob: Iob. 1. 12. 14. so soon as he had obtained Commission to afflict, he presently hath his instru­ments to act it, the Devill worketh in them at his will: so he hath the winds, Ephe. 2. 2. and the waters, the ayr, fire, &c. which he can use for his instruments to afflict.

Now that it may clearly appear, who they bee that are the instruments of Britains misery: I will divide them into seven sorts, when devided they may be easily known.

First a woman, (it is pitty, it is so: but it is true, and truth must not be con­cealed Seven sor [...] of evill instru­ments the cau­sers of our pre­sent misery. in these times) 2ly. Iesuits, 3. Bishops, 4. Ambi ious Lords, (or men am­bitious of Lordships) 5. flattering Ziba's, (declining Lords, or rising Clergy) 6. Athiests, men (of any religion) of no religion, 7. Delinquents of all sorts and degrees: These are instruments of Satan, and principall workers for themselves to accomplish their own ends, as we shall shew afterward. Their way & means to work mischief. 2. Thes: 2. 10. 11.

Now the means by which these instruments do work, is by a mistery, the mi­stery of iniquity; that is by the subtilty of Antichrist (carryed on by the power of Satan) with power and wonders, under false pretences, lying Pollicies, and strong delusions; so that if it were possible they shall deceive the very elect, for so our Saviour Christ saith of them: But none are deceived but unbeleevers, such Math: 24, 14. as receive not the love of the truth, that they might be saved, (as the Apostle de­scribes them.) Now the principall instruments in this worke, (next to Satan him­selfe) are the Iesuits and Romish Priests, Satan is a lying spirit in the mouth of all 1. Kings 12, 6 & vers. 22. these, as he was in the mouth of Ahabs 400. court Prophets, to perswade Ahab to go up to Ramah Gilead to Battle; These are they that have corrupted the Clergy of England, Ireland, & Scotland, and seduced them as the lying Prophet of Bethel did the good Prophet of the Lord, to destroy him; And these like Lo­custs 1. King. 11. 18 have over spread great Brittain for the space of 18. or 20. yeers, in the ha­bit Iesuits have been longplot­ting & work­ing this mis­chief. of Gentlemen: (wolves in sheeps cloathing) some in habit of Schollers, their receptacles have been the Papists houses of note in every country, and by those Papists they have been brought into acquaintance with the most of the Gentry of the Kingdome, and covertly they have cast poyson into their soules, still in all that they have done or said they seem to be Protestants, but commend the Bi­shops care in suppressing sects and schismes, and factious spirits, crying out bit­terly against the Pur [...]tant, and through them glance at the Protestant Religion, urging the benefit of outward conformity, to the then new Cannons, Innovati­ons, and Popish superstitions, and how easie a thing it were by such meanes to reco [...]cile the Church of Rome, to the Protestant Churches: And since this Par­liament began, they have been the poyson of our Gentry, by the help of Armi­nian [Page 19] and Popish Clergy, to seduce our Gentry to take armes to destroy them­selves, Iesuits and Priests have taintedthe gen­try. partly under pretence of order, and partly under pretence of vindica­ting the Kings Rights, (which none were about to prejudice) and withall affir­ming, what power and assistance the King had, so that if they shewed not them­selves in this Cause for the King, His Majesty would take speciall notice of them, as ill-affected towards his welfare: By these and the like subtilties, they have seduced some well-meaning men.

These are the Plotters of all this mischiefe, the Incensors of His Majesty a­gainst his Parliament, and people; the accusers of good men, and abusers of truth, have caused them as Zedekiah did Michaiah, to be fed with bread of af­fliction, 1. King. 22. 24. 26. and water of affliction; yea these have breathed vennome into the bo­some of our selected Assemblies (our supposed just men) chosen by their Coun­tries, and trusted with our estates, and liberties; so that some of these are prefi­dious to God and men, and joynt instruments of our misery, revolters from law, and justice, prophound to make slaughter, as the Prophet speakes, they them­selves are the shedders of innocent bloud, that they might become Masters of their estates and possessions.

In a word, these seducers, dreaming Prophets, that speake lyes in prophesie, Ier. 23. 32. come in the name of God, yet God hath not sent them; they prophesie for gain, l [...]ke Balam, and erre through wine and strong drinke; these have seduced Esay 28. 7. all, and caused both King and people to erre: Through these Pipes the Devill conveyes the poyson of Popery into the souls of men, drawing them that are Corrupt Mi­nisters are the Conduit pipo through which the Devil con­veys poyson of Error into mens souls. 1. Tin [...]. 1. 19. 20. unstable, to be actors of their own, and the Kingdomes ruine: some have un­der pretence of duty to Kings, ushered men from their duty to God, having put away faith and good conscience, like Hymeneus and Al [...]xander, for the re­ward of fading honor, and brittle estate, as they themselves have found.

By great promises of preferment, the foreleaders of th [...]se traiterous Broods, drew men to side with them in the preparation for the massacring warre, that should have followed upon their blowing up of the Parliament House by gun­powder; by which they thought to destroy the Parliament, Religion, Lawes, Records, the King, and all of the bloud Royall, and Protestant Lords, at one blow: No Age, Nation, or People, yeelding an example of the like cruelty, as was then declared by our State, Lords spiriruall and temporall, who affirm'd and See the Book appointed for the Thanksgi­ving on Nov 5 but if this last Impression be compared with the first, you shall find the Archbishop has minc'd the wo [...]s. published to the world, that the Religion of Papists, is Rebellion, their saith fa­ction, and their practise murdering of bodies and soules; yet these Monsters of cruelty, are now assisted by our Princes, Nobles, and Gentry, to effect by the sword, what they could not do by treason, only our Princes, Nobles, and King Himselfe may, (it is possible) escape with their own lives this way, which had been lost in that hellish plot; But let His Majesty beware, and the rest that are not resolved to be Papists, for these bloudy Iesuits, Romes Priests, and hells de­vills, may, and do kill any Kings, that are Protestants, (their Religion allowes it) yea if they be Kings that do but favou [...] Protestants; why else did they mur­der Henry the third, and Henry the fourth of France: they bite with their teeth and cry peace, but he that putteth not into their mouths, they prepare warre Mica. 3. 5. against him, they draw the Princes to evill as they in Juda, of which the Pro­phet [Page 20] complains, Thy Princes are rebellious, and companions of theeves; They covet fields, and take them by force; they oppresse a man and his heritage. Esay. 1. 23. Mica. 2. 2.

But God sees all, and he is judge of the Earth, and of all Men; and that God will enter into judgement with them that are Theeves, and companions of Theeves; and will defend his truth, and his peoples right, against all op­pressors, Esay, 3. 14. for God is no respecter of persons, he will do it against tne Ancients of the people, and Princes thereof; Hear ye, O Priests, and hearken, ye house of Israel, for judgement is towards you, &c. Hosea 5. 1.

The matter and form of Great Britains misery, namely, that out of which it is, and that by which it is & what it is, are; Oppressions, Ambitious desires, Al­teration of Religion, Destruction of Laws, Multitudes of Opinions, Sects, Schismes, Jealousies, &c.

The Subject oppressed by Illegall Taxes, Loans, Mulcts, &c. The weaker The matter & sorme of our misery. trodden down, and spoiled by the mighty; Laws awed by greatnesse, made snares to catch men, Wolves made Shepherds, to fleece the flock, and feed themselves; Bishops by unconscionable Edict, binde the consciences of men, which Christ hath made free; The purity of Religion contemned, Errors and Heresies maintained, Popery countenanced, and Idolatry set up, Synods de­serted, Gal 5. 1. and Parliaments annihilated; Godly men imprisoned, dismembred, banished, &c. against the justice of Law, under an established; j [...]st Law, used by the handlers of it, either as Law, or no Law; as the Asses ears (in the Fa­ble) either ears, or horns, as they would interpret them; at the best, the Laws were but like Cobwebs, (as Plutarch once said) they catch Flyes, but cannot hold great Hornets; in short, Law was for the most part used (between a great rich man and a poor) but for (if such a thing can be) a Legall Oppres­sion, to take away Rights and Inheritances, and to impose slavery upon sree Subjects.

Hence grew Distractions and Fears; and from Fear, Commotions and Tu­mults: The unjust Oppressor was afraid of punishment, the Oppressed fear­ed Guilt and [...]ealousie. greater cruelty, and more violence, yea an overture of Religion and Laws, (and not without cause.)

Here's the matter of Great Britains Civil War, and present Misery anima­ted by a third sort of discontented men, (like Sheba the son of Bichri) light, irreligious, prophane, broken-fortuned men, Sons of Belial, that blow up the 2. Sam. 20. 1. fire of Contetion, hating Religion, and fearing Law, to whom war is peace, and peace ruine: These are most saf; in the midst of a seditious war, especially when under pretence of Loyalty to the King, and love to the common good, Desperate un­th [...]fis live by War & spoile. they may draw many after them, to effect their own private ends, by raisurg, and continuing Seditious war.

It was truly said by one of the Ancients, That that Man who is the causer of such a Civil, seditious war, is not to be numbred among men, but ba­nished from the Society of men. And Nstor, a grave and wise Councellor, among the Grecians, affirmed in open Synod, (upon a cause of discontent) that a mover to Civil war, was a most cruell, wretched, and detestable man, not worthy to live.

Adde unto these many bloody, treacherous, cruelties, murders, rapine, and all violent insolencies, spoyling of countries, burning of houses, towns, Corn, outcryes of women, maydens, and children, abused by mercilesse, bruitish Miscreants: Three Kingdomes all devided, not devided one against ano­ther; but every one divided within, and against it selfe: not as Ephraim a­gainst Mannassah, one Tribe against another, but every Tribe, every City, every Country against it selfe, to destroy it selfe, Father against the son, and The misery of Britains divi­sion. son against the father, Brother against Brother, Kinsman against Kinsman, deer friends are become deadly enemies: The sons of one Mother, neerest in alliance, the Professors of one Religion, and subjects under one King, by na­ture, religion, and law, bound to defend one another, against all other ene­mies: Th [...]se are enemies one to another, Traitors, destroyers, yea cruell but­chers one of another, and are joyned with forraign enemies, and homebred bloudy Papists, Idolaters against themselves, the protestant Religion, the Laws of the Kingdome, the estates, rights, and liberties of their Posterities: Oh Esay. 1. 23. Rev. 2. 9. Zeph. 3. 3. Misery of miseries sent from God to punish a sinfull People! The Prophets cry Peace and make War, the Nobles pretend Law, and destroy Law: oppresse and robbe by violence: Those that say they be Protestants, destroy the Pro­testant Religion: the makers up of the breaches, are the pullers down of the Hosea 4. 9. walls to let in Popery and all Licentiousnesse: All sorts are joyned with the Spoylers, and do destroy as far as fraud or force can prevaile, no Age, no Sex, None freed from violenc [...] of any degree, age, or sex. Degree, or Dignity, can protect any from violence: Ireland wallowes in her own blood: England hath deeply imbruyed her hands in Phlebotemie, and still makes progresse in all Immanity: Scotland stands at the brinke of the same pit of misery: The first in intention, though last in execution: the same seditious seeds are sown there as in England or Ireland, although they have not grown up so fast in that Land, yet (if God prevent not) they may at the second Spring, sprought out, and prove as destructive, as else where: Ireland hath almost bled her last, England is waxen pale with bleeding, and Scotland trem­bles at the two first parts of the bloudy Tragedy, acting in England and Ire­land, expecting the next Scene upon their own Stage: And our watchmen that should give us warning of our dangers, are the men that bring us into danger, our shepheards, that should gather the dispersed flock together, they are the Scatterers of the sheep, and devourers of the flocks: our teachers, from whom we should receive direction and knowledge, are seducers and deceivers, they Mal. 2. 7. Iud. 11. Ier: 5. 31. run greedily after the way of Balaam for reward, the Prophets prophesie lies, and the people love to have it so.

Yea these men have deceived our King, our Hope, our peace, Gods Depu­ty set over us to be our Protector, stiled The Defendor of the Faith, &c. yet Psal. 82. 3. Indg: 10. 1. Esay. 49. 22 doth nothing in our defence, nor for the defence of the Faith; but is ofsended with the Faithfull: our Queen appointed by God to be a Nursing Mother, seeks to take away the childrens bread: And the hopefull Issue, are trained up a­mongst Swearers, Drunkards, Idolaters, and bloudy wicked men: for these A pres [...]ge of future misery. things I weep, mine eye, mine eye runneth downe with water, because the Comsorter that should deliver my soule is farre off, the Children are de­solate, because the Enemy prevailed. Lam 1. 16.

If our misery, were but the misery of War, it were not so much, if a war against a Forraign Enemy, it were the lest of miseries, or but a war against Papist onley, it were tollerable; for then a man might know his enemies, and fly to a Protestant for help or shelter, or at least to bemoane one another: The father might fly to the son, the son to the father, one brother to another, one friend, and one neighbour to another; but our enemies are promiscu­ously mingled with us, we know them not, till they betray us, they converse with us, in neerest familiarity, and as David spake of Achitophell in the per­son [...]sa: 55. 1. 314 of Judas, so we may say of them, they take counsell with us, they eat and drink a our table, &c. and we have trusted them with our neerest secrets, it is with us as once with Jerusalem, among all her lovers, there was none tocom­fort her, all dealt treacherously with her: And as our Saviour himselfe fore­told, that a mans foes should be of his own houshold, meaning (as I conceive) Lam: 1. 2 Mica: 7, 6 M [...] 11. 30 those that professe to be his Desciples, as well as of a domestick Family: such as take upon them to preach Christ, that they shall be his greatest enemies; as we have seen, and find at this day: in Bishops, Deans, and the multitude of corrupt Clergy, and Minster-mungers, haters of hollinesse, hellish Sophi­sters, pretend to preach Christ, while they by all their power set up Anti-Christ, the Apostle hath long before told us, that in these last times it should be so, that some should depart from the Faith, and give heed to the Doctrine of Devills, Be lovers of themselves, covetuous, boasters, proud, blasphemers, without naturall affection, despisers of them that are good: having a Forme of 2 Tim. 2. 3 5. 4. &c. godlinesse, but denying the power thereof. And thus of the matter and forme of Great Britains misery.

The finall cause of it is two fold. First as it is from God the Author: se­condly, The finall cause of great Brit­tains misery, is, two-fold:: first from God. as it is from men the instruments: As it is from God, it is also two­fold, for the good of his children, and to destroy his enemies: All the afflicti­ons, calamities, and miseries, that God brings upon the godly, are for their good: All things work together for good, to them that love God, our light af­fliction which is but for a moment, worketh for us a far more exceeding and Rom 8. 29. eternall weight of glory: First by afflictions, God makes them examine them­selves 1. Cor. 4. 17. for sin, thus David did: & thus the Church did; search, and try, and turn 1. Sam. 22. 1. Lam: 3. 40. to the Lord: affliction prepares the heart for grace, and advanceth to glory. Secondly it weaneth them from the world, makes them contemne the vani­ties of the world, which before they liked. David saith it was good for him Psal: [...]19. Verse 67. 71. that he is afflicted, before I was afflicted I went astray: 3. By it God tryeth their [...]aith, and patience, as he did Job; every grace is exercised, which else lies dead in Iob 2. 6. Heb 11. 17. Iob. 34. 63 them, not known to themselves nor to others. 4ly. By it God corrects them for sins past, and brings them unto better obedience, that they may live after the will of God, not after their own lusts: In a word God afflicts the godly 1. Cor. 11. 32. 1. Pet. [...]. 7. 1. P [...]t. 4, 2. for their Reformation, they are purged by it from their sins, as gold is purifi­ed in the Furnance of Fire: when thy judgements are in the earth, the Inha­bitants of the world will learne righteousnesse. The afflictions of the godly are Esay, 48. 10. P [...] 12. 6. Pro: 17. 3. Es [...]y. [...]. [...]. not punishments, they are but shews of punishment; shewing onely what they deserve, not inflicted as they deserve, their present affliction is their hell, and it lasts at the longest but for terme of life, afterward cometh joy and e­verlasting [Page 23] happinesse, as the Apostle teacheth: Henceforth is layed up a Crown God afflicts his children in love, shewing what they de­serve, not affli­cting them as th [...]y deserve. 1. Tun. 4. 8. of Righteousnesse, which the Lord, the righteous Judge, shall give unto all them that love his appearing.

Now for the ungodly and wicked, it is not so with them, for all afflictions to them are reall punishments: and (as Mr. Calvin observes) are but the ear­nest of Gods wrath, and beginnings of their everlasting misery; hasten their ruine and destruction: wicked men in all their afflictions, either run farther from God, or seek to unlawfull means for help, as Saul did, or seek unto God Gods afflicts wicked men in anger. 1. Sam. 28. 7. 1. King. 21. 27. Hosea. 7, 14. Esay 1. 5 Deut. 6. 15. D [...]ut. 28. 65. 2. Sam. 17. 23. Math: 27. 3. Exod: 14. 7. with fained affections, and with hypocriticall hearts, as Ahab did; but they forsake not [...]heir sin, they howle upon their beds, but in hypocrisie, while the judegement is upon them, for they still rebell against God: the Lord com­plaineth of them thus, Why will ye be striken any more, ye will revoult more and more: And so they hasten destruction, till Gods anger be kindled, and he destroy them from the face of the earth, yea themselves in their afflictions to ease their bodies, send their soules (by their own impatient hands) presently to hell: as Ahitophell and Judas, and Pharoh, who were more hardened by af­flictions, and grew more enraged against God, and Gods people, and so hast­ned their owne ruine.

Secondly, the finall cause as it is from the Devill and his Iesuiticall Faction, The finall cause of Brit­tains misery as it is, from the Devil & men. Iob: 1. 11. Luke 22. 31. Pet. 5. 8. Iob. 2. 2. (the instruments) it is nothing but the utter subversion of our holy Religion, and replantation of Popery, the overthrow of Laws and Liberties, and intro­ducing an Arbitrary Government: for Satan and wicked men hate the god­ly, and seek by all means to destroy them. As for Satan he compasseth the earth, and walketh continually too and fro in it, turning every stone to worke molestation and mischief to the faithfull. And for wicked men, though their chief Ayme be that which I have spoken, yet they have also other particular ends of their own; especially in this present destroying and seditious war: and their ends are divers, according to the divers affections and inclinations; But all in general dis-affect holinesse naturally: and therefore all take part against Wicked men hate holinesse and holy men. religion and laws, and desire their destruction that maintaine or practise ei­ther: and associate themselves with those that seek to overthrow them: this is the first end, and onely moving cause (in Jesuits, Papists, Bishops, and others Popishly affected) of this war and misery: Observe first how they used all hel­lish policy for divers yeers before this Parliament began, to keep off all Par­liaments, Contempt of Parliaments. and to bring them out of use: that so the laws might dye by a poyso­ning death, and by degrees perish; And that our Religion might not out-live our Laws, (which indeed it cannot probably) they had a poyson to destroy it secretly; and hypocritically under a fair pretence of Gods honor, to setle Con­formity Iohn 19. 7. and Order in the Church, and by their policy and power, corrupted the Courts of Iudicature: Then by their own law (among themselves) puni­shed, Fined, Imprisoned, and Banished, all true sound Protestants, zealous for God, and for the truth and power of Religion: Ministers and Laiety, calling them as Ahab did Eliah, Troublers of Israel: And as Saul (through ignorance) (they through malice) make havock of the Church: accusing them by the Acts. 17. 19. names of factious men, that raised new Doctrines, which they cast reproaches Acts 28 22, upon, and caused to be spoken against: thus they Suspended, Imprisoned, Si­lenced, [Page 24] and Banished, our best Orthodox Divines, men conformable to the e­sta [...]shed Persecution of [...] Ministers. Doctrine and Discipline of the Church of England: not Annabap­tists, Brownists, Famalists, Donatists, &c. which if they had onely done, we should not so justly complaine; but choice Protestants, men fearing God, wal­king orderly, warranted by Gods word, and the Laws of the Kingdom, onely refusing their new popish Canons, and Oaths imposed contrary to Gods word, and our established Laws, yet now these say, they fight for the Protestant Re­ligion; (but, as before, to take it from us) and therefore when former policies could not prevaile, they took arms to cut off Religion and Law at once, in de­stroying this Parliament by force, and by the same force to make a Parliament The destru­ction of this Pa [...] were the destruction of all. They that were the Causers of the war in Ire­land were cause of the warre in England. of their own choice, to repeale what Laws they please, and to set up Popery in full power in all the three Kingdomes of Great Britain, and afterward to sup­presse the Protestant Religion through all the Christian world: Nor let me be mistaken, for I think not that the King intends all this, but this is the intent and ayme of the Iesuiticall Plotters: (We see a proofe of it in Ireland;) They have perswaded the King to take arms against his Parliament, by their unjust reports and false calumniations, as if the Parliament would straighten the Kings prerogative, and deprive Him, or his Posterity of their just Rights, and so they make it the Kings particular quarrell, till they have made Him their Agent so far as lies in him; and then they will not spare to destroy him, if he hinder the rest that they have resolved upon: God rebuke them, and save his people: The Parliament, and with them all we Protestants may in the presence of God with upright hearts, say to the King, as David said to Saul in the like case: Where­fore 1. Sam. 24. 9. hearest thou mens words, saying, Behold the Parliament, or thy people the Protestants seeks thy hurt: But we are all accused by corrupt Counsellors to our King, as the three Servants of God were to Nebuchadnezer by the heathen [...]an: 3. 8. 12. Caldeans, and for no cause, but as they refused to worship and Idol, so we for refusing to adore Popish Ceremonies, and to give away our Birth-rights and Liberties: And as Daniel by the precedents and princes, because they hated him for his goodnesse, and could find nothing against him to accuse him of, but trea­cherously in the matter of his Religion: Therefore they devise a way pleasing D [...]n: 6. 3, 4 to the King, and destructive (as they thought) to Daniel: in which all the Pre­cedents, Verse 5. Princes, Governours, Counsellors, and Captains, consulted together, and come to the King, urging Him to establish a Royall and firm Decree, that Verse 7. no man ask any Petition but of the King for thirty dayes, in which they pretend honor to the King, and order in the Kingdom, and the King signed it (for He looked not to their private bloudy end:) Now they knew Daniel would be constant in Prayer to his God, therefore they watch him: and found him pray­ing, Vers [...] 1 [...]. so accuse him of the breach of the Kings Law, and regardlesse of the King: Then the King see his error, and as the Text expresseth, was displeased with Himselfe that He had made such a Decree, and set his heart to save Daniel to deliver him, but they urge his Acts (which they say cannot be changed:) The King yeelds to them against nature, both in respect of conscience and affection: (a weaknesse) but afterward he shewed justice upon the unjust Accusers. [...] 24.

Here's the authority of Sacred word to confirm the story, and here's the ex­ample of error, mercy, and justice, in a heathen King: who, as Joseph [...] relates [...]xample of [...] [Page 25] was by the Malignant Princes (haters of Daniel) urged to cast Daniel into the Lyons Den a second time, alleaging (as is usuall in such men) to b [...]inde the Kings See Jos [...]pas in his book of an-tiquities. Chap. 11. judgement, that the Lyons were all gorged before, and therefore had not de­stroyed Daniel: Whereupon the King commanded the Lyons to be glutted with meat, and then cast in those Malignants Princes, to try if the Lyons would touch them when they were gorged, who were presently devoured, &c.

Hence may arise severall Inferences, which for brevity I passe; onely this by Inferences observeable. way of instance; First, that wicked Councellors seek the destruction of good men, more then the preservation of the common good: Here is a plain instance Ester 3. 8, 9 1. Sa. 2 [...]. 9. 10 Ier 20. 1. 2. of the truth of it, as is seen in Hamans plot against Mordecai and his people; we see it in Doeg against David, in Pashur the Priest against J [...]remy, and others fre­quent in holy Scripture. Secondly, that wise and good Kings may be intrapped by the snares of wicked Councells, we have instance in this, King Nebuchadnez­zer; so in King Ahashuerus, to the destruction of his Queen, and her people; in Ester. 3. 6 &c. Salomon the wisest of Kings, by the counsells and insinuations of strange wives; in his son Rehoboam, by the counsell of yong men, &c. See it in King James of happy memory (a second Salomon for wisdom) yet by the policie of Gundamores infusing a Romish Spirit into some of His councell, which we beleeve he saw at last, but seeing, dyed, &c. And to the grief, and great misery of His Majesties Subjects, His Majestie is this day abused, and His Kingdoms ruin'd, by the same Romish Faction.

Thirdly, here is instance of Gods protection to his people; When Kings (through Gods mercie) for their errors, and the unjust malice of wicked Coun­cellors, Example of gods protect. 6 Gods people have present joy and comfort, both in the State, and in their own conscience; al [...]o that the enemies of Gods people are cut off by the same judgements that they intended to bring upon the godly; it was so with Nebu­chadnezzer, his Princes were e [...]ten by the Lyons, but Daniel escaped; Haman Ester 7. 10. Ester 9. 2. 3. was hanged upon the Gall [...]w [...] provided for Mordecai; Mordecai had his ho­nors; and all they that took Arms against the Jews, were slain by the Jews, and the Iews escaped, &c.

Observe, that our case at this day, is the case of the three Children, of Da­niel, Mordecai, and the Jews, who may with good conscience say to our King, God delive­reth his people and brings the wicked to de­struction. as Daniel did, We are innocent before God, and against the King have We done no hurt: And may expect deliverance by God, and revenge by his hand upon those that wrongfully seek our lives.

Secondly, some men are moved to it by Ambitious desires, they make honors A second sort of enemies are men ambitious of honour and command. and dignities their end; to obtain honour, they will use any dishonourable wayes, and use honour as dishonorably: These are men like Aesops dog, look at the shadow, and neglect the substance; Vertue, which is the way to Honour, they [...]un; and Vice, which is the originall of shame they follow, and climb to Honor by the staires of Vice, would be inobled for ignoble actions: These are com­monly very active men, in things they know will please Princes; without respect to Vertue, or Justice, their end is Honour, not Duty: And when their end is at­tained, they are yet unsatisfied, the more Honour, the greater their Ambition, especially in the Honour-seeking-Clergie, that when they are at highest, desire to soare higher, and indure no competitour; but if crossed in their end they grow secretly discontented, full of venome, [...]alignity and hatred, against [...]er­sons, [Page 26] or causes, that hinder, grow desperate, and seek any bloudy revenge, and rather then lose their own private ends, care not to destroy Kingdoms. If they go not forward, they'l set all backward, and think it some honour to be buryed Wicked men to game their own ends, care not to destroy whole King­dom. [...]. in the ashes of a Kingdom; and therefore raise sedition, and civil war, against their Prince, if he hinder, or against God himself, to make war against his dearest mem [...]ers; and thus have some at this day done, and do, against conscience, and knowledge, and still blow the fire of Contention, to continue and increase Great Britains misery.

Thirdly, another sort of men make Profit and Command their end; they are moved, and stirred up to Contention and War, out of Covetousnesse, especially A third sort of enemies, are covetous men. great men, when not contented with their own, will be owners of other mens Estates, Possessions, Inheritances and Rights, Kings over their Subjects, Lords over their Tenants, and men of place and authority over their inferiours, to make themselves commanders, and [...]ords over other mens Rights, usurping pow­er against Law, and distinguish not betwixt Law and will; hence ariseth mur­muring, impatience, and opposition, bleeding cruelties, and seditious mutinies, from a sparke to a flame; hence grew the discontent of the people of Israell, and the reason why they asked a King that a King might do them Justice; and hence 1 Sam. 8. 3, 4, 5 1 King: 12. 16: it was that they revoulted from their King, because he did not Iust [...]ce unto them, and this hath been one cause of our civill war, & is our present misery; and was the cause of the first civill war in England, in the ninth yeer of the raign of King John, which occasioned the great Charter, agreed upon, between the King and the Subiect, the beam of upright Soveraignty, and subiection; but when covetous­nesse See Daniel History: gets into the one scale, the beam turneth, and becometh unequall.

Fourthly, others are moved to it, by feare, safety to themselves is their parti­cular end; when by their actions and proiects, they have out of malice, ambition, A fourth sort of enemies are Delinquents: covetousnesse, or any other way, done violence to religion law, or the peace of the State; and are by the law found faulty and convicted as Delinquents; they rise in Rebellion against the Law, to escape punnishment, in hope by destroying the law they shall prevent the Iudgment of the Law; and hence they disturbe the peace, and quiet of the Kingdoms, rather then they will suffer the just sentence of Iustice, they will destroy most unjustly their just Lawes, Religion, and Kingdom: And of this sort there are of all degrees, Nobles, Clergy, Gentlemen, Citizens, &c. These are the principall causers, continuance, and aggravation of our bloudy War, and the hinderers of peace; they shun peace as the greatest plague: Thus Ca­taline (did, being guilty of many crimes to save himselfe) conspired against his Country, and was assisted by Lentulus Cethegus, and many notorious offenders, and vile persons, who also stood in feare.

The fift end is spoyle and robbing; many deboyft men and of broken fortunes, decayed in estates, seeke to get estates to themselves, out of the ruine, and de­struction A fift sort of Enemies, are men of broken fortunes: of the Kingdom, by robbing, plundering, and pillaging honest men, and therefore desire to breake the Lawes, that they may escape cleerly unquestio­ned withall their theevery, and other insolencies.

Sixtly, some make liberty, and licentious loosenesse their end, they hate the ve­ry name of Resormation, either in Lawes, or Religion, and looke upon them as A sixt sort of Enemies, are licensious men their enemies; and therefore desire the destruction of Parliaments; they prefer licentious liberty, and voluptuous pleasures above all Parliaments, Lawes, or Re­ligion: [Page 27] They looke upon it as their God, preferring it above God, and are worse then Fpicuras their master, who knew no other God, yet (as Seneca saith) even in the shop of pleasures, voluntarily abridged himself of that content, but amongst us there are a sort of men, Gentlemen and others, who are never satisfied in their Senea in E. pist: 18. disordered courses, like those described in the booke of Wisdom, Say they shall be as if they had never been, and shall be forgotten in time, therfore will I enjoy all pleasures, and not lose any part of their voluptuousnesse. Wisd. 2. 1, 2. 7. &c.

Others there are, that are malitious enemies, to the Kingdoms just defence (or Newters) out of an ignorance of God, and the just cause of God, as if all their service and obedience to God, hung upon their obedience to the commands of A seventh sort that are e­nemies to God and Religion. are Superstiti­ous Ignorant men. Math. 15. 6. men, make men gods, and God nothing; making the commandements of God of no effect, by the tradition and commandements of men.

Now because some of these sorts of men (especially the latter) are so well in­structed by the father of envy, and grand Seducer of men, that they, (as himselfe did to our Saviour) alleadge texts of Scripture to seduce men from their obedience to God, to the obedience of men: I conceive it very necessary to give a brief An­swer to their main Objections.

They object from that place Rom: 13. 1. Let every soule be subject to the high­er Power: for there is no power but of God &c. And that we are bound to render to all that which is their due, Tribute, Custome, Honor, Fear, to whom tis due: Obiect. 1 Hence they argue, that all men are bound to yeeld obedience to the higher power, but the King is highest in power, therefore he must be obeyed.

Answer. All men are bound to yeeld obedience to the higher powers: that is granted: but that the King is the highest in power, is denyed God is the highest in power, and there are no Powers but what is from God: Answer. Therefore God alone is to be obeyed in all things, and by all men: It is true, that the very Office of a King, (as He is Gods Deputy on earth) is to be honoured, feared, and obeyed: Hence it Ioh. 19. 11. is that Peter in another place commands honour to be given him: and wise Salo­mon, joyneth God and the King together: Fear the Lord and the King: Shewing that there is a kind of holy dignity in the Office of a King: for which we must fear, 1. Pet. 2. 17. honor, and obey him: as also shewing that there should be no difference between Pro. 24. 21. the Commands of a King, and the Commands of God: and therefore to be obeyed for conscience sake, as Him that is sent of God for the punishment of evill doers, and the praise of them that do well; and for this cause Kings are to have Tribute, Customes, Fear, Honor, &c. Kings are principall men set up to defend their Subjects, and Rom. 12. 5. preserve Kingdomes by administration of justice, (not by tyranny to destroy men 1. Pet. 3. 14. and Kingdoms:) So then, the commands of a King is not to be obeyed further then their commands are agreeable to the commands of God: Plutarch relates a passage of a woman that was injured, and came to King Philip for justice: But he willing to put her off, she cryed more, and with a loud voice, saying, hear, and helpe, Oh King, or be no longer King: Kings are indeed Gods Ministers: as Judges, Majors, Bailis [...]s, Constables, &c. are the Kings Ministers, they are to be obeyed for the King, and the King for God: whose commands, they are to command, execute, and see Bishop Andrew, in com. 5. do [...] if the King command any thing contrary to Gods command, we are not bound to obey it, nay we are bound not to obey any such command, for then we shall dis­obey God: therein we say (as Peter and Iohn) we ought to obey God rather than Acts 4. 19. & 5. 29. man: God only hath absolute power, and all other powers are from him. The pow­er and authority of a King cannot warrant my disobedience to God: No more [Page 28] then a Major, or a Constable by his authority or command, can warrant me to act No command of any King ca warant the left disobedience to God. Dan: 3. 16. & 6. 10. Ex. 1. 17. 20. 1. Sam. 14. 45 1. King 21. 3 Treason against a King: Else why did the three children and Daniel refuse to obey the command of the King? And why did the Mid-wives refuse to obey Pharob and God blessed them? And why did the people withstand the command of Saul concerning Ionathan? And Naboth refuse to give his Vineyard to Ahab? So it is cleer that a Kings command is not to be obeyed, further then it is warranted by Gods Word.

Objection 2 Secondly it is Objected: That Subjects are bound to pray for Kings: as 1. Tim. 2. 2. and to defend their persons, life, and honour, with the hazard of their own blouds; as the people would not suffer David to hazard his person against Ab­solm. 2. Sam. 18. 3. nor would David lay his hand upon the Lords annoynted. 1. Sam. 16. 11. Therefore subjects may not take arms against their King.

Answer: Answer. It is true, all subjects are bound to pray for their King, that under His Government we may lead a quiet and peaceable life, in all goodlinesse and honesty: and I do believe, that for the ommission of this duty, God oftentimes punish [...]th a 1. Tim. 2: 2 people, by the evill Government of their King, and that most justly: It is a doubt­lesse a great sin in any subject not to pray for their King, if it be a duty to pray for It is a duty to pray for the K. and a sin not to pray for him. 1. Sam; 12. 23 Ester 6. 2 all men; much more Kings: God forbid (saith Samuel) that I should sin against the Lord in ceasing to pray for you: Also it is the peoples duty to defend the Person, State, Life, and Honor, of the King: So Mordecba revealed the Treason of King Ahushueru's Ennuches: and the people but as duty bound them, fought for David against 2. Sam: 18: 3:Absolon: for they say thou art worth ten thousand of us: But it was not du­ty, but wickednesse in Doeg to slatter Saul, and to incense him against David, and 1. Sam: 22. 9:against the priests of the Lord: and duty in Abimetech to defend Davids innocency against the wrath of Saul: but it was murder in Doeg (though at the command of the King) to fall upon the Verse 14. Verse 18. David might not have kill'd Saul. Priests to slay them: and well done in other servants of Saul that refused to execute that Com­mand: David thought it utterly unlawfull to kill Saul, either in his Cave or in his Trenches., when he was in his hands, but that he was bound to spare him as he did, it being by the Law of Arms barbarous cruelty to kill an enemy treacherously: but much more for David to kill Saul: first because he was a King, the Lords anointed, (as David himself saith:) 2ly. because David should have shewed distrust in God, who had promised him the Kingdom after Saul, (but not by such meanes to shorten the life of Saul:) Now faith makes not hast, but waites Gods time & means, yet forbids not to use means of defence, when the person is unjustly assaulted: But we acknowledge it is the duty of every subject to pray for their King: we also confesse, it is duty by all lawfull means to preserve the life, honor, and state of the King: But, if this be duty (as un­doubtedly it is) to do it to this end, that God may have glory, (for that is the Apostol call rule 1 Cor. 10: 31 2. Tun. 2: 2 in all things) and that we may live quiet, peaceable, and godly lives under him: for the Apostle gives this reason, why we should pray for Kings:) Then we are bound to use those means that conduce to that and: Therefore to appose treacherous, dishonorable Counsellers, who by their Subjects are bound to op­pose wicked & dishonourable Counsellers. counsells and actions hinder the Kings welfare, endanger his person and life, prejudice his ho­nor, or molest the quiet and peace of his people and kingdoms; and especially such as seeke the dishonor of God, and endeavour to take away holinesse, religion, and just rights: take away the wicked from the King, and his throne shall be established: And this is all that the Parliament, and the Kingdom do at this day, they stand in the just defence of the King, and all that may conduce to his safety and welfare: all being by desperate men and armi s assaulted. Objection. 3 Thirdly it is Ob­jected Prov: 25. 5. from that place Daniel 3. 16 from the example of the three children and Daniel: that if the King command any thing which in conscience we may not actually obey, yet we are bound to yeeld passive obedience, by submitting our selves to the Kings mercy, but not make any re­sistance. Answer. For Answer to this objection (because it carries some truth in it) we must consider what kind of government we live under: for there are divers kinds & forms of government: some Difference in the government [...] Kingdoms people are bound to that which others are freed from, according to the severall customes, consti­tutions, and laws of kingdoms: some Kings are more absolute in power of command some less [...] So some subjects are [...] under their Kings: some free subjects.

The Kings of those ancient Monarchies, Chaldea, Assyria, Media, Persia, Kings of Chal­dea and Assyria, &c. &c. ruled over their people, as Lords over Slaves; had power over their persons and goods, and had onely nature for their Law, (yet lawfull Kings) which they usually violated to satisfie their wils.

The Kings of Israel and Judea were limited by the law of God: the Kings of Israel. and Judea. rule of justice, commanding them not to multiply houses to themselves: nor cause the people to returne to Egypt, &c. they were to judge the people ac­cording to Gods Law, not their own wils: When he sitteth upon the Throne of the Kingdome, he shall write him a Copy of this Law in a book, and it shall be with him, and he shall read therein all the dayes of his life: that he Devt. 17. v. 17, 18, 19. may learne to feare the Lord his God, and keepe all the words of this Law, and these Statutes to doe them.

Now other Kings, and Kingdomes, differ from both these governments: as most Kingdomes at this day differ one from another: Onely, in this, all Kingdomes have ever agreed: All have chosen and made their King. No King Deut. 17. 14. All Kings ele­cted by the people. ever made himselfe a Kingdome, but the people made their King, therefore the Kingdome is greater then the King. It is true, that Kings by force have usurped Kingdomes. And the Jewes after they became tributary to the Ro­mans, had Kings set over them, and their Customes, Lawes, and Religion, changed; but that was by unlawfull force: but else all Kings were elected and chosen by the people, some for life onely, some for life and posterity for ever. The ancient Romans chose their Kings, and Emperours; but afterward the Souldiers set up in the Empire whom they would: as after, it fell out with those great Monarchies. But the people of those Monarchies had no Joseph in mar­tyrdom. of Maccab. 2 Mac. 7. right to resist their Kings, but were bound by the Law of nature, to obey them: either to doe or suffer: Thus the three children and Daniel, submitted to the Edict of Nebucbadnezzar, and so that grave Matron Solomona, with her seven sonnes, yeelded to the tyranny of Antiochus, as Josepbus relates it.

The Kings of Israel and Judea, had a kind of power over the persons and Kings of Israel what power they had. goods of the people, in necessary causes, but no further: although Samuel told the people (to deterre them from their desire of a King) that their King would take their sonnes, and appoint them for himselfe, and for his Chari­ots, and to be his horse-men, &c. and that he would take the tenth of 1 Sam. 8. v. 11. 15, 16. their seed, and of their Vineyards, and give to his officers, and to his servants: But (saith he) you shall cry out in that day, because of the King which yee have chosen: Now Samuel tels them this would be the manner of their King, See vers. 11. not that it was the justice of the King to doe so; and therefore afterward when their King was established, Samuel vindicateth his owne justice, and in­tegrity to all the people, before the King: that he had not taken an Oxe, or 1 Sam. 12. 3. Asse, or any thing from any of them, nor defrauded, or oppressed any, or ta­ken any bribes, &c. yet in this the people were not to resist their King. There­fore Naboth made no resistance against Abab, when he would take his Vine­yard from him: But right reason, the guide of all actions, and Gods Law, the Kings rule, which he might not transgresse, forbid Kings to oppresse their people: some thinke it cannot be justified in the ten Tribes, that they cast off their King Rehoboam, for his oppression but sure I am, it was a just [Page 30] punishment from God upon him; and may serve for a caveat to oppressing Kings: and it was God that did it, who putteth downe one, and setteth up another; therefore when Rehoboam had prepared an army of an hundred and Psal. 75. 7. fourescore thousand chosen men, to reduce the kingdome againe, God for­biddeth the people to fight: for this thing (saith he) is from me. 1 King. 12. 2 [...]. 24. Severall go­vernments of severall king­domes.

Now other Kings are more limited by contracts, conditions, and Lawes of the Kingdomes: which conditions and Lawes are maintained by a mid­dle magistracy betweene the King and his people, on the peoples behalfe, as there was among the Lacedemonians, an Ep [...]ori, against the power of their King. The Athenians had their Demarchy, against the Senate; and the Ro­mans their Tribune, against the Roman Consuls. And thus are Parliaments in England, and divers other kingdomes: Thus they were in France, but in France now lost by the same meanes, and in the same manner, as they are losing at this day in Great Britaine; envied by oppressing spirits, and innovators: as Prrliaments are the onely bar against unlimi­ted preroga­tive. the onely barre against unlimited Prerogative. But yet this is Englands Pri­viledge above other Nations, wherein both King and people are (or may be) more happy then other kingdomes: and is our hereditory right, which by Gods assistance we may still enjoy long, and long, to the glory of God, and the good of unborne posteritics, against all opposition of hell and earth, to defend our just Lawes, and true Religion; except by our sinnes we so pro­voke God, that he will eclipse his owne glory, and give over a stupid peo­ple (like France) to betray, and destroy their owne happinesse.

We know that Parliaments of England have ever beene the peace, and pre­servation of our Kings, maintainers of their honours, persons, and all just Parliament are the p [...]eservati­on of Kings and people. rights: The defenders of the people, and their just liberties: have ever com­pelled due obedience to Kings, supported them in all necessities out of the peoples estates, according to the necessity of the one, and the ability of the other; besides the certaine revenues confirmed upon the Crowne: And are whilst they are sitting (being called by the Kings authority) his great, and alone knowne counsell, for the great affaires of the kingdome; and besides them we know none, nor can acknowledge any other, being of Soveraigne, and highest power: The King only above them in person, and Prerogative, to call them together, as the necessity of the kingdome requires: of which they are conservers: for the kingdome is not wholly the Kings, but the people have See Senec. in Clem. l. 1. c. 19. a propriety. The King indeed is the head to defend and preserve the people: so it is his to preserve the peace of it, but not to destroy it. The covenants, and conditions, made betweene the Kings of England, and the people, at Kings are bound to keep their covenants with their sub­jects. See Fren. Ac­cad. c. 55. of L [...]o. See Dr. Will. in com. 5. and Bish. Andrewes [...]de [...]n. their Coronation, are (as it were) annexed to the Crowne, and the King in conscience bound to observe and keepe for the peoples good, and Parliaments bound in conscience, and justice, to defend, on the peoples behalfe: as the people are bound to obey the King for his authority, so the King is bound to make good his covenants to the people; which he cannot, nor may vio­late without dishonour to God, and manifest injury to his people, having ta­ken oath to performe and maintaine the same: And those rights so reserved to the people, they may, and ought (by the authority of Parliament) to de­fend; (being assaulted) against all opposition.

I say the people are bound to defend their Lawes, Religion, lives, estates, and liberties, by the authority of Parliament (not that any private man or men may make resistance) against the authority of a King: private men are bound to obey, or suffer the penalty of the Law: although the Laws be cor­rupt and wrested to injustice. Thus did many Worthies in this kingdome, Many Wor­thies of this kingdom while they were but private men suffered all pe­nalty of tke Law, and a­gainst Law. both under the government of King James, and our now Soveraigne King Charles: When oppressed by Loanes, Monopolics, Ship-money, Knighthood­mony, and abundance of such unjust taxations: though they refused the taxes, being contrary to Law, and destructive to Parliaments, yet they submitted to the censure of Law, though the Law was then by a fuger, the Judges, and handlers of the Law corrupted, pronouncing unjust sentences, upon which came sinings, imprisonments, dismembring, banishment, &c. Yet for all this we did not, nor might make any resistance; all we did, was but to make our humble complaints, by petitions, and humble supplications to his Majesty; and especially our prayers to God for redresse, that we might be eased of our burdens under which we groaned, and some perished, taking it as a just scourge from the hand of God for our sins, to suffer our Kings to be ruled by a Malignant counsell, to oppresse and afflict their loyall people: it was one of the judgenents that God threatned against Jerusalem, I will give Job 34. 30. children to be their Princes and babes shall rule over them, the people shall be Esa. 3. 4, 5. vers. 12. oppressed every one by another, and women should have rule over them: and againe, I gave thee a King in mine anger, and tooke him away in my wrath: an oppressing, or ungodly King, is the wrath of God upon a Nation: other­wise Hos. 13. 11. there should be (saith reverend Calvine) no more said of a King, then of a common robber, that violently taketh away thy goods, and an adulterer, See Calv. instit. l. 4. c 20. & Sect. 25. that defileth thy bed, of a murderer that seeketh to kill thee; but as he beares the image of God, and is the hand of God to afflict, (though else worthy of no honour) he must be had in estimation, and honoured, and not to be re­sisted by private men.

But God hath appointed his times and meanes, when, and how such un­naturall and oppressing Kings shall be curbed, though he use them for a time God appoints times & means to deliver his Church. to afflict his people, he will raise up meanes to afflict them, and avenge him­selfe upon them for their injustice, and deliver his people from their tyranny: it is in Gods power to make private men of publike authority, and arme them by his owne authority to execute publike justice, as he stirred up Moses to deliver his people from the cruelty of Pharaoh, by strong hand, so Othniel, Exod 3. 7. Judg. 3 8, 9. Calebs brother, to deliver the Israelites out of the hands of Cusban-risbatbim: and by Deborah, and Barak, he delivered them out of the hands of Jabin, King of Canaan: And he stirred up Gideon, for a deliverer of his people; who Judg 46. 24. by inspiration first brake downe the Altars, cut downe the Groves, and spoy­led all the idolatry of the idolaters, and then gathered a mighty army, and Judg 16. 27. Iudg. 7. 37. & vers. 25. God gave his enemies into his hands by a sinall army of three hundred men: and so from time to time, when for their sinnes God had afflicted them, he stirred them up deliverers armed by his owne authority against Kings: the greatest in power (saith Calvin) subdued the lesser, and gave deliverance to his people. And by such meanes, and in such cases, it is lawfull to take up armes against the tyranny of Kings.

Such deliverers God hath stirred up unto us in England at this day: Who This Parlia­ment called by the speciall providence of God. can deny but this Parliament was called by the special hand & providence of God, assisted by the authority of the King, by order of his Writs, issued forth into all counties to bring them together, his Majesties good correspondency with them in the beginning, till incensed by Malignant counsell, and establi­shed by his Majesties own act; and is now (as we have said before) of Sove­raigne authority, (his Majesty having by his Regall act stamped upon them his owne image) his great Councell, and supreame Court of justice, accoun­ted so by all Kings of this kingdome, confirmed by the oldest Lawes, itera­ted from generation to generation: What their authority is, how ancient, and of what power, is described fully by the zealous and learned Author of that treatise intituled the Soveraigne power of Parliaments and Kingdomes: di­vine Calvin saith of Parliaments, that they ought to withstand the outraging licentiousnesse of Kings; Nay (saith he) I affirme, that if they winke at Parliaments are bound to with­stand the out­rage of Kings. Calvin. in In­stit. l 4. c. 20. Sect. 32. Kings wilfully raging over, and treading downe the poore commonalty, their dissembling is not without breach of saith, because they deceitfully be­tray the liberty of the people, whereof they know themselves to be appointed protectors by the ordinance of God.

Then I say, if Parliaments are protectors of the peoples liberties, much more ought they to protect their Religion, and to defend it with the hazard of their dearest blouds against all opposers. I remember a story of the Empe­rour Trajanus, delivering a sword into the hands of one of the Governours of his Empire, said unto him these words, Use this sword for me, as long as I do justly, and against me if I doe unjustly. Where the people are a free people, (saith learned Dr. Willet) and the Princes received with conditions, to main­taine See Dr. Will. in Exod. c. 20. quest. 24. the ancient franchieses, liberties, and immunity of the Countrey; the State may lawfully maintaine their Liberties against all vexation and vio­lence.

Besides, if a King, or any his ministers shall (under an established Law, contrary to that Law) assault a private man to take away his life or goods without the sentence of the Law: such a private man is not bound to submit his life, but rather to preserve it, either by flight, or defend it by resistance; a man is bound to defend the life of another, if unlawfully assaulted, much more his owne: every animall is by nature taught to defend it selfe, what A private man may desend himself against unjust violence nature allowes to other creatures, it denies not to a man; besides, the Law of the kingdom allowes a man to defend himselfe against all unjust violence: And Scripture yeeldeth us warrantable example in that kingly Prophet Da­vid, he defended himselfe against Saul his King, although he would not lay his hand upon Saul teacherously to kill him, yet he would take up armes to defend himself: and himselfe saith, that three wayes he might see the death of Saul, and be guiltlesse; either that he die a naturall death, or that God smite 1 Sam. 26. 10. him by some extraordinary stroke, or that he wilfully descend into the battle and perish.

Now that David would have joyned in battle with Saul, if Saul had as­saulted him, is cleare; sor, when David had delivered the men of Keilab from the Philistins, and possessed himselfe of the Towne, it being a strong place, [Page 33] with gates and barres: he heard that Saul would come thither against him. Then he enquires two things of God: first, whether indeed Saul would come: secondly, whether the men of Keilah would deliver him up into his hand; and the Lord answered him that Saul would come, and the men of Keilah would deliver him up: He asketh not whither he 1 Sam. 23. v. 10 11, 12. should fight with Saul, but resolved if the men of Keilah would stand faithfull to him, to abide the siege, and stand battle against Saul: But be­cause the Keilahites were treacherous, he departed, and went whither h [...] could for safety. So when Antiochus, by cruelty, oppressed the Jewes; forcing them to forsake their Religion, the Lawes, and Customes of Josep. war. Iewes, l. 1. c. [...]. 1 Macc. 2. 24, 25. &c. their Nation, Matthias, the sonne of Osmoneus, with his sonnes, tooke armes against him, flew Bacchades, chiefe Captaine of his Garisons, and by force opposed the cruelty and unjust commands of Antiochus.

The office of a King is the ordinance of God, and Kings are Gods annointed; but we must consider there are annoynted of God that are not Kings, all Gods elect, (Saints on earth) are Gods annoynted, as well the begger as the King; and these, whether King or begger, are pretious in Gods sight: God hath reproved annoynted Kings, for these annoynteds sake: saying, touch not mine annointed, and doe my Prophets no harme: Kings Psal. 105. 15. Psal. 82. 6, 7. are gods in the Throne, men in the grave; gods, as they are executioners of Gods will, and worthy of all honour, reverence, and obedience: men, as they are executioners of their owne wils, and neglect Gods command: Kings are Kings in two respects, in respect of God, who sets them up, and 1 Sam. 10. 24. 1 Sam. 11. 15. in respect of men that chose them, and accept of them; and so every kingdome is bound to obey their owne King, not another.

Now God sets up Kings to be a terror to the evill, not to the good, to punish ungodly men, and oppressors, not to cherish them, nor to oppresse; Rom. 13. 3. 1 Sam. 8. 5. and the people choose and accept of Kings, to be their protectors, and to doe justice betwixt man and man. Now if a King faile of the duty of a King, I say not that he is therefore no King, but still a King, and, Gods an­noynted: but if he command things contrary to God, and contrary to the Lawes of his kingdome, he is not to be obeyed, but contrary, (if there be a Parliament) they, that is the Parliament, may and ought in the kingdomes defence, to oppose any power, (directly or indirectly) raised to the disho­nour of God, and violation of the Lawes of the kingdome, or the rights and freedome of the subjects: yet so, as they are bound to preserve (if pos­sible) the person of the King: and this is agreeable to right reason, and is the judgement of the learned of all times, divine and humane.

Object. 4 A fourth objection is, that some factious men in Parliament (not the whole Parliament) for their private ends, raised jealousies of the King, that by his counsels he was perswaded to change Religion, and Lawes, and destroy the Priviledges of Parliament, whereas the King by severall Declarations to all his loving subjects, makes protestation of his reall in­tention, to defend, and maintaine, the Protestant Religion of Queene Elizabeth, and King James, as also all the knowne Lawes, just priviledges [Page 34] of Parliament, and the liberty of the Subject.

Answ. Answer. This is a cavill invented by the popish faction, and Demy-Jesuits, put into the mouthes of their speakers, and is a notorious false scandall cast upon good men, terming them scandalous, of whom we ought not to entertaine an evill thought: Whereas indeed there were no factious men, in either house or Parliament, but of the popish faction, Whilest the Bishops & po­pish Lords re­maened in the house they hin­dred all pro­ceedings, and as soon as they were out, they put the King upon a warre. who are separated from them, and have raised this warre against them; we know they came as unjustly to their elections, as they have since un­faithfully discharged their trust, many of them obtained voyces for their elections, by letters, bribes, threats, flatteries, and violence, and had Pa­pists votes, which is contrary to Law: these onely are the factious men, that for particular selfe-ends endeavour to destroy our Religion, and to ruine the Kingdome: Whereas the other (which is the Parliament) have, and doe, hazzard all that is their owne, yea their darest lives, for the publike good; They that flatter Kings seeke worldly preferments, which these are willing to lose to discharge good conscience: Saul had no better argument to discourage his servants from holding with innocent 1 Sam. 22. 7. David, then to tell them David had not fields and Vine-yards to give to every one of them. But this Popish faction declared plainely that they sought the ruine of the Parliament, else why did they accuse five mem­bers at once of Treason, and perswade the King to demand them out Charging the five members, a breach of all priviledges of Parliament. of the House; if those had beene delivered, by the same right, they might next day have accused as many more, and so as many as they pleased, (which we know they intended) where then had beene the priviledge of Parliament? (a precedent to Kings is no lesse then a Law) is this but a jealousie? Then they (by what meanes I know not) perswaded the King to come in person to the House, with 400. Cavaliers, desperate men, armed with weapons of warre, to take them by force, or to destroy them, had not God sent them away (as he did Eliah, when Ahab sought his life.) I am sure this was no jealousie, when the Tower of London was committed to Lord Cottington, afterward to Lunsford, and others, it was jealousie enough; and when Captaine Legg, and the Earle of Newcastle, were authorized to keepe Hull, (both knowne Papists) afterward when the King withdrew himselfe by their counsels, to Windsor, and the Queen sent beyond Sea with the kingdomes jewels, to trafficke for men, money, and armes, I am sure this proves more then jealousie.

When they drew the King (by their counsels) to Yorke, when there was no cause of feare, they deluded the people under the Kings name, and procured a strong guard for his person, so they wrought meanes to make the King afraid of his people, and the peo­ple afraid of their King: Seneca saith, he that thinketh a King can be se­cure in the place where all are afraid of him, abuseth himselfe: Kings See Senec. in Cle'n. l. 1. c. 19. (saith he) need not sortifie unaccessable places, nor cut downe sides of Mountaines, nor ensconce themselves with wals, and towers; clemency will secure a King in the open fields, and that onely is his impregnable [Page 35] fortresse, &c. Thus when they had procured their guard, pretended for defence, it proved presently an army of offence to destroy the kingdome: And yet they would perswade us there was nothing but needlesse jealou­sies; any rationall man will say it was now time that the Parliament should provide for the kingdomes safety, (for they prepared no army till things were gone thus farre against them) Then the Kings Standard was set up at Notingham, warre professed, which before was by words, protestations, and attestations, under many of their false hands denyed. Now they fell to sacke houses, besiege Castles, plunder, abuse, and de­stroy those that favoured not the popish faction: from Notingham they marched to Shrewsbury, where with Papists and Heathen-Welsh, they made a mighty army, which ever since hath over-spread the kingdome, destroying men and beasts, just as their confederacie have done in Ireland, and yet these are all but jealousies: But besides these, we had jealousies apparent enough (that this would be the issue) by their preparations, for 20. yeares past, See the Re­menstrance of that Parliament Ann. Dom. 1628. lately printed. Gen. 47. 14. all which shewed their intent was to set up Popery, and to force, or weary out Parliaments, forcing them like Issachar to couch betweene two burdens: And these ten or eight last yeares, things have hasted to a period, as a stone to its Center; at the beginning of this Parliament, we were almost brought to hold our lives by Patent of them, as they held our Former pro­ceedings clear­ly show an in­tent of innova­tion. 2. Sam. 3. 27. livelihoods by Patents of the King from us; and still we must beleeve their fair words, and protestations, but not beleeve our eyes, nor their actions, al­though we have proved their words & protestations, all false, and all their actions as we feared and expected; their words have been, and are as deceit­full as the words of Joab to Abner, that they may smite us under the fifth rib, without suspition or resistance: We must beleeve, that those Irish Re­bels, that are in the army of Cavaliers, and those that are to come, mean to fight for the Protestant Religion here, though they fight against it in Ire­land. Truly it is a wonder, (but that it is done by the hand of God for our punishment) that ever a knowing people, after so many experiences of their persidious breach of promises, and insulting treacheries, should be led as the people of England are, to destroy themselves, and betray the Go­spel of Christ: Was there ever any thing more manifest, then their un­faithfulnesse? if we had no other example, then the example of Ireland, what promises, what protestations, what mighty shewes of good was in­tended Promises bro­ken, therefore. not to be be: leeved. to them, and calling upon the Parliament for helpe, that all the kingdome sounded with the noyse of their zeale? but as provision was making ready they hindred it, stayed the sending of helpe to them: and at last openly opposed their assistance, made warre upon us here, and se­cretly assisted the Rebels with what they were able from England, or other kingdomes, that so the Rebels might be quickly able to assist them here, Commission of Array is a di­rect breach of liberty. to butcher us, as they have done the Protestants there. And now we our selves are forced and compelled most slavishly, by the Commission of Ar­ray, to breake our priviledges and freedome, and fight against the Parlia­ment, to make our posterities slaves, as well as our selves; and yet we [Page 36] must beleeve we shall enjoy our liberties and the freedome of free subjects. He that will beleeve such impossibilities, and apparent untruths, and not beleeve that they meane, as some of them have sworne (in my hearing) that they will not leave a Protestant Round-head alive in England, is more stupid then Harpast Seneca's foole, who being strucken blind, would not Ʋid. Senec. E. pist. 50. beleeve she could not see, but said the house was darke. Let no man imagine that those who are traytors to God, will ever keepe any promise with godly men. We know a perjured Papist, (if by his forswearing he fur­ther the Catholike cause) shall be a canonized Saint.

Object. 5 Objection fift. They say, although many great taxes, and grievances, lay upon the subjects before this Parliament we see his Majesty redressed all, and confirmed severall Acts of grace, to the great benefit of the Sub­ject, as is confessed by the Parliament, in their first Remonstrance, which his Majesty would never have done, if he had intended either change in Religion, or Priviledges of Parliament, &c.

Answ. Answer, whatsoever the grievances were, that have since this Parlia­ment beene redressed; or what Acts of grace his Majesty hath beene plea­sed to passe for the kingdomes benefit, were as gratefully acknowledged, as gratiously confirmed, and those redresses, and Acts, cost the kingdome a million and a halfe, as appeares by that Remonstrance, which deserved all those Acts of grace, and more: especially it being but right and justice that the King should signe all such Bils as tend to his Majesties honour, and the kingdomes safety. But of all those Acts of grace, that Act, for the con­tinuance of this Parliament, was the chiefe: for the further redresse in things and causes of the kingdomes grievances, which else we could not but thinke would quickly have returned to the former evils, as we know Petition of Right never observed. things did formerly, notwithstanding the Petition of Right granted by the King, and accepted by the people with great joy and thankfulnesse: Yet his Majesty through that wicked counsell, hath not observed it. What assurance or hope can we have of the continuance of any of the rest, to enjoy them any longer then this, seeing this is all the security we have for them? And this which was one of the last enacted, is the first assaulted; for, if the King may, or can breake this, he may, or will deny us all the rest: if such a wicked malignant counsell be still suffered.

Therefore we have good cause to beleeve that that counsell consented The passing of the Bils of pub­like benefit in this Parliament but a trap to catch the peo­ple, to make themselves de­stroy the Par­liament and all Lawes together. to the passing of such Statutes, onely to insinuate into the peoples affe­ctions to blind their eyes with a shew of reformation, because they well knew that the heavy burdens, and intolerable oppressions, that lay so newly upon the backe of the Subjects, had imbittered their hearts, and enraged the spirits of the people; which the passing of those Acts, they thought, would mitigate, that by such meanes they might seduce the people, and draw them (as they have done) to joyne with them against the Parliament, that so they might make them instruments to undoe themselves, and to destroy all other Acts, and the whole Lawes: for by this way they have taken, they may (and meane to) destroy all as well [Page 37] as this one, for all hangs upon this. He that sees not, or that will not beleeve that this is their purpose, is desperately blind, and malitiously wilfull.

Nor doe I charge the King in these things, although it be our greatest misery, that his Majesty is thus misled, to his own Majesties prejudice, and his Subjects ruine: we know Kings themselves cannot erre: but Kings see with other mens Kings see, hear▪ speak, and act by other men, and are often a­bused in coun­sels to the pre­judice of their people. Dan. 6. 4. 14. eyes, heare with other mens eares, speake with other mens tongues, and act by other mens hands: All Kings are guided by counsell, Nebuchadnezzar was ruled by his counsell, and intrapped by their subtilty, to signe a Decree against Daniel, which he intended not. Ahashuerus was perswaded by the counsell of wicked Haman, to signe a Decree against the people of the Jewes, under a faire pretence (as the wicked counsellors to our King have done) and belee­ved the counsell to be very good: there was a shew of profit (which Kings love) and a shew of conformity, and order, a thing very good, and desired by Esther 3. 8. 9. all good men. Now the King Ahashuerus could not imagine that Haman would betray the life of his Queene, who had done no harme to any, nor of Mordecai who had saved the Kings life. King Rehoboam would not give an answer to his peoples petition till he was advised by his counsell, and therein he did well; But he did not well to reject the counsell of the old grave coun­sellors, 1 King 12. 8. and follow the counsell of young gallants, brought up with him in his youth: Now we may thinke it was his affection to the persons of the Flatering coun­sell seeke their owne advan­tage, not the Kings good. men, that caused him to harken to their counsell; and it is flattery in such men, to give such counsell as they know will best please Kings, because they seeke honour to themselves, not good to the King, or revenge upon them they hate, though the hazzard the Kings prejudice.

When Ahab had but a desire to Naboths Vineyard, and was denied, Jezabel thought that desire warrant enough for her to use the Kings name and his Seale too, and to send to all the Elders, Nobles, and Citizens in the City of Naboth, and they all as ready to obey whatsoever was the desire and command 1 King. 21. 8. of a Queene: because she (as the counsellers that rule our Soveraigne) puts a very faire pretence upon her bloudy designe, as different from her intentions, as God is from the Devill: the commands a religious fast to be proclaimed, and the man that she meant to destroy, she pretends to honour: Set Naboth (saith Verse [...] she) on high above all the people, and that all may passe under pretence of justice, and Law: Naboth must be accused before all the people, and his accusa­tions Verse 13. testified upon oath, and he must be accused of no small crime, no lesse then treason, not onely against the King, but blasphemy against God Na­both See Verse 1 [...]. did blaspheme God and the King: Gods name is ordinary abused, in such bloudy treacherous designes, that the shew of holinesse may cover the bloudy designes, and all the multitude are ready and forward not onely to Verse 11. beleeve, but to act such wicked commands. Thus we see Kings have beene misled, and wicked things have beene committed under a shew of good, and pretence of Religion.

God hath in great mercy discovered letters written to the great City of Letter & Com­mission sent to London to act bloudy slaugh­ters. London, the City of our Naboths, and Commissions under the great and Royal Seale, to effect as bloudy and cruell designes, as that of the Counsellours of Nebuchadnezzar against Daniel, or that of Haman against Mordecai, or of Je­zabel [Page 36] [...] [Page 37] [...] [Page 38] against Naboth, not onely to have destroyed one Daniel, one Mordecai, one Naboth, but many: yea, all our Daniels, all our Mordecai's, all our Naboths, and grave faithfull Counsellours of the kingdome, and under the notion of defence of the Protestant Religion, the Priviledges of Parliament, and the knowne Lawes of the kingdome, none of which are in the least manner op­posed, but by them that protest to doe all these bloudy and barbarous cruel­ties, under pretence of defending them; I know not what Princes, Coun­sellours, or Captaines have consulted to plot this wicked designe: what Ha­mans, what Jezabels. But I know God hath discovered it, and I dare pro­nounce from the mouth of God, who ever they be, they shall not prosper: Plotters of [...]ca [...]herous & bloudy designs shall not pro­sper. whether they have prevailed with the King to consent to it, or whether they have done it without his consent, as they have done, and daily doe, what his Majesty never heard of; they have more eye upon his Majesty, then his Ma­jesty hath upon his Seale, or what passeth under it, in his name, especially in this time of warre, wherein all things are common, and men cannot keepe their owne wives from the violent lust and rage of bloudy Cavaliers. It is not long since God by his wonderfull providence discovered a dangerous and bloudy designe upon the City of Bristoll, somewhat in nature like unto that Plot against Bristoll. upon London, but much below it in cruelty, besides many other strange and dangerous plots, by divine providence all prevented and blasted, but assuredly when the time appointed by God is come, and the sinnes of those Popish and Heathen Protestants (for they would be called Protestants) is full, as the sinnes of the Amorites, for which God prolonged the time of making good his promise to his servant Abraham, and to his seed; till when, they were to serve under great affliction and bondage, as God promised Abraham; (and I am sure the same promise belongs to all the Church of God that are true Pro­testants) See Cen. 15. v. 13, 14. 16. that he would judge that people under which his people should serve: and I hope none doubt of the performance of that, but that it was made good upon the Egyptians; nor will I doubt but it will be made good upon the Ca­valiers, and plotters of these cruelties; it was so with all those wicked plot­ters, and Counsellours of Kings, against Gods people, that we mentioned in the last page. The Malignant Counsellours of Nebuchadnezzar, were them­selves devoured by those Lions that they thought should have eaten Daniel: Dan. 6. 24. Wicked Haman that procured the King to signe a Decree against Mordecai, and Esther 7. 10. the people of the Jewes, was hanged upon the same Gallowes that he had prepared to hang Mordecai: King Rehoboam, that followed the rash counsell 1 King. 12. 16. of greedy young men, lost the greatest part of his kingdome for ever: And Jezabell for her bloudy plots against Naboth (with Ahab who did nothing to 1 King. 22. 37. 2 King. 9. 33 hinder her) were both destroyed: all this you may see confirmed by the wit­nesse of Sacred testimony. We know God is the same now, that he was in those dayes, he changeth not, he is no lesse just to avenge himselfe upon Mal. 3. 6. Esa. 59 1. Heb. 1. 12. wicked men; he is as mercifull to save his people, he is as strong and able to doe it: And the same promises belong unto us as unto Abraham and his seed, we have had as great experiences of his love and mercy, as ever the Jewes Rom. 9. 8. Gal. 4. 28. Rom. 15. 4. had (or any people since) by severall and many deliverances from the invasi­ons, and home-hatcht treasons of the hellish Papists, God by his providence [Page 39] hath made all their conceptions, plots, and treasons, abortive to this day, (onely he hath, and must scourge us by them, for our sinnes) besides we have Fromer delive­rances should strengthen our saith in God. had wonderfull experience of Gods mercy, and his hand of providence with us in these present miseries, which should strengthen our faith & courage. Da­vid was incouraged by much lesser deliverance to encounter with Goliab (the terror of men) for (saith he) the Lord that delivered mee out of the paw of the Lyon, and of the Beare, he will deliver me from the hand of this Philistim. And we 1 Sam. 17. 37. may with assurance rest upon him for deliverance, when his time is come; if Psal. 94. 13. Prov. 11. 5. Heb. 3. 19. Psal. 56. 12. 2 Chro. 32. 25. Jer. 5. 25. Psal. 37. 5. 7. Rom. 8. 25. Heb 6. 15. Acts 17. 2 Chro. 39. 36 Psal. 7 3. 19. Esa 51. 22, 26. our unbeliefe, & unthankfulnes hinder it not: The people of Israel could not enter into the promised Land, because of their unbeliefe; and wrath was upon He­zekiah, because hee returned not thankfulnesse to God, according to the mercies he received; for such sinnes will with-hold good things from us: But if we will waite by faith, and patience till the appointed time come, though we know not when it will be: for times and seasons of this kind are secret to God: But if we were heartily prepared to seeke God, and fitted for reformation, as the people were in Hezekiahs time, the thing would be done suddenly, and we should drinke no more of the cup of Gods fury: but he would give it into the hands of them that afflict us to drinke: who say to our soules, Bow downe that we may go over, &c.

I know these things though they be sweete, and pleasant to them to whom they are chiefly meant, will be accounted bitter to guilty men: what I write is truth, and it is written to a good end; but to them who are in the gaule of bitternesse, sweet things are bitter: I am not invective against the person of any man, if any thing I write make any man sorrowfull to repentance, I have my desire: and for my Soveraign Lord the King, I honor and reverence his person, and authority: my soule mournes for him, and my prayer ever shall be to the God of the spirits of all men, to open his eyes (for he is misled) and to give him a heart like David, that he may be a nursing Father, and his Queene a nursing Mo­ther Esa. 44. 22. to his people and kingdomes. Vpon his head let his Crowne flourish, that he may live to raigne over his three kingdomes, long, and long, to the glory of God; and that the Scepter may not depart from his posterity, while the Sun and Moone endure, but let shame be upon all his enemies. Psal. 132. 18.

I charge not his Majesty as author of these evils, for it is all by a malignant counsell, by which he hath beene misled, and is still swayed by naturall love The King not charged with these evils, but his wicked counsellors. and affection to some, who have craftily intangled him in the snares of their craftinesse: slattery is very like true friendship, and some slatterers, in shewes, can exceed a true friend, and such convey vice covertly in shew of vertue, and is often received by men of good affections: as judicious Seneca speaks, when men affect the person, the counsell is very prevalent, because we seldome doubt such men: it was the Devils policy first to deceive Eve, and leave her to seduce Adam, which probably the Devill could not have done himselfe. Salomon who was Gen 3. 6. 1 Tim. 2. 14. See Josep. in an­tiq. l. 8. c. 2. Ecclus. 25. 13 never, nor could be seduced by an enemy, was by his wives drawne to serve their gods; to gratisie and expresse the love he bore to his wives, he grew to ho­nour their gods, as Josephus shewes: give me (saith the sonne of Sirach) any plague but the plague of the heart, and any wickednesse but the wickednesse of a woman.

Object. 6 Other cavils malignant spirits make, not worthy any reply: They alleadge that the Kings absence from the Parliament makes it no Parliament, he being not onely a part, but the chiefe.

Answ. Answer. This is a meere cavill, senselesse and ridiculous, that the voluntary absence of the Kings person, should frustrate the act (besides the Statute Law) of the King, which is absolute without condition, except they will confesse, and say plainely, what we have before alleadged; namely, that this Act, as all these Acts of grace, so much boasted of, was passed onely to deceive the people, and therefore no Act, because no Act was meant: But this cannot annull the Act; it is but like the plea that the Argians made when they had falsified the truce with Cleomenes King of Macedon, which they made for seven dayes. And the third night after, the Argians (when the Macedonians were secure) fell upon them, and said the truce was but for the dayes, the nights were not menti­oned We know divers such equivocations, and Jesuiticall cavils were trans­ported from Spaine by Bristoll, and so brought to the Court to counterfeit truth, as the Bristoll stone doth the Diamond.

But now they have a new devise, to deceive the people by Proclamation, under great shew of justice, and tender care of the Subject; it is no better then the Foxes Sermon when he meanes to devoure, we must obey frothy Procla­mations, and disobey solid, and law full Orders of Parliament: we must count By Proclama­ron we are [...]abid to obey any Vote of parliament, & the parliament, [...]disallowed at Westminster as no parliament, but a Oxford, where it may beawed, it that he accepted. the Parliament, a Parliament or no Parliament, as the Proclamation shall con­clude; if it remove to Oxford, a Parliament; if it remaine at Westminster, no Parliament: at Oxford it may be forced, but at Westminster it will be free: Therefore while it is at Westminster it is but a pretended Parliament, though by the Kings owne Act confirmed, during the pleasure of both Houses, and necessity of the kingdom, yet now we must beleeve that they are traytors, and raised an Army to take away the Kings life, and to murder the Queene: We must beleeve their glosse, not the text, what they say, not what's true, wise men may easily see the snare, and passe by.

We see our misery, and the causes of it; the cure followes: but before we med­dle with the cure, take notice of an errour in men, seeking cure from things that Error in the cure of misery. cannot help, and that increaseth our misery; we have in all our afflictions loo­ked too much to the hand of men, as the causes, and so for cure; and we have trusted to the arme of fiesh, to the creature, and to outward meanes, and con­sider not that they are vaine: all things under the Sun, saith Salomon, are va­nity, and vanity of vanities: not able to keepe themselves from misery, much lesse can they helpe us, or cure our misery.

When God hath (as formerly) afflicted us with pestelince, we have attribu­ted it to outward causes, corruptayre, ill diet, &c. and sought cure by medi­cines, or fly from infected places to escape it. When God sent great droughts, or extraordinary raine, which hath smit the fruits of the earth, we have beene ready to ascribe it to the conjunctions of Planets, and to naturall causes: and from thence have expected remedy. When we have had rumours of any for­raine enemy, by invasion, we have trusted to our seas and shipping, and our great preparations by Land. When we were afflicted by oppressions, taxati­ons, and crrruption in justice, we ascribe the cause to the discontinuance of Parliaments, and seeke to Parliaments for cure; thus we have looked to the arme of flesh in all.

In our great and long afflictions under cruell task-masters, and heavy bur­dens, [Page 41] laid upon us; we cryed undo the Parliament to ease and helpe us: but we were not thankfull to God, that miraculously gave us a Parliament, nor sought unto God by prayer to blesse our Parliament to us, and make our Par­liament a meanes to cure us; but we sought unto the Parliament earnestly by We look up­on Parliaments as gods, not as Gods means to deliver us. Petitions from every part of the kingdome, as if they were our gods, and be­cause they cannot helpe us, as we desire, we murmure against God, and against them, as the stubborne rebellious Israelites did against Moses and Aaron in the Wildernesse, because they enjoyed not presently what they looked for; they wish they had died in Egypt, rather then to be brought into the Wildernesse, to be a prey to the enemies, &c. So we, because we have not present cure of our misery, we wish we had no Parliament, we complaine that our burdens are greater, and our misery much more increased, and better with us when we were in our former bondage: this was the Israelites sinne, and is ours, for this sinne, their carcasses fell in the Wildernesse for forty yeares, and they never see the good land of promise. And for this sinne many of us have fallen, and more will surely fall (except we repent) and shall never see the day of our deliverance, nor cure of our misery, because our hearts have not beene pre­pared 2 Chron. 20. 33. 2 Chro. 12. 14. to seeke God. We have sought to our Parliament, and vanity was there, because we would not see God in it: we have sought to our King, and vanity was there too: we have sought to our Armies, trusted in the strength of our men, and horse, and glorious preparations, as if that could cure all; and vanity is writ in the face of all these things. We looked to Holland to befriend All the helpe looked for from any crea­ture is vanity Eccles. 1. 14. us, and upon our Brethren the Scots to come to our helpe: And behold, vanity is found in all our hopes. All creatures are vanity, we prove the words of the Preacher true in all: for all is vanity and vexation of spirit. When God for the sin of his people Israel, sent unexpected terrible thunder and lightning amongst them, they cried to Samuel to pray for them: Samuel bids them not to turn aside to 1 Sam 12. 21. follow after vaine things, which (saith he) cannot profit nor deliver, for they are vaine: all are like Jobs friends, miserable comforters, as a stasse of reed, on which Job 16. 2. 2 King. 28. 21. if a man leane, it will breake, and pierce his hand: all these things will fersake us, leave us in our misery: they shall wander every one to his quarter, none shall Esa. 41. 15. Psal. 60. 11. Psal. 62. 9. Psal. 31. 6. save thee: vaine is the helpe of man (faith holy David) and why? because men of lov degree are vanity, and men of high degree are a lie: Therefore saith he, I have ha­ted them that trust in lying vanities, but I will trust in the Lord; God is our re­fuge and our strength, a very present helpe in time of trouble. The righteous Psal. 40. 1. Psal. 34. 17. cry and the Lord heareth them, and delivereth them out of all their trouble: God will helpe the righteous when they cry unto him: He, and he onely gives ability to Parliaments, turnes the hearts of Kings, prospereth Armies, and stirreth up friends to helpe: God is the true helper, all else are but his instruments.

Now we are come to the cure it selfe, God is he that cureth all misery, Esa 41. 22. Why, and how God will cure his peoples misery when they cry un­to him. and he onely can cure, and heale Great Britaines misery: Looke unto me and be saved, all the ends of the earth, for I am God there is none else.

Now it is necessary that we inquire into two things: first, why God will cure his people: secondly, how God will cure his people, when they cry un­to him.

To the first I answer, no other reason can be given why God will cure his people when they are in misery, but for his owne name sake: it is certaine there is nothing in man that can merit the least good from God, for when the best of Gods owne people have done all the best they can, they fall short of duty, and therefore are but unprofitable servants: now he Iuke 17. 10. that is unprofitable, and comes short of that which is duty, cannot merit any thing: God at the first chose himselfe a people, of his free love, out of the corrupt lump of Adams posterity, and out of the idolatrous Na­tions, to be a peculiar people to himselfe. There can be no reason given why he did it, but because it was his good pleasure, he had a delight to love them: there was nothing lovely in them, When I passed by thee, I saw Deut. 10. 15. Ezck. 16. 6. 8. thee in thy blend polluted, and I said unto thee, Live: and I spread my skirt over thee, &c. Behold it was the time of love. He saith further: because I loved Dcut. 4. 37. thy fathers, therefore I chose their seede after them: the Lord hath avouched them to be his peculiar people, that they should keepe his Commandements, not because they did keepe his Commandements; he did not chuse them because they were holy, but because they should be holy: nor doth God save, or deliver them for their righteousnesse, but for his owne name sake: The Lord will not forsake his people for his great name sake: (as Samuel tels 1 Sam. 12. 22. the people) because (saith he) it hath pleased God to make you his people. There is a covenant betweene God and his people which he made with Abraham his servant, and it is an everlasting Covenant, in which he hath bound himselfe, to be the God of Abrahams seede, and that they shall be Gen. 17. 7. &c. Psal. 50. his people: therefore when they cry unto him he will heare, and will de­liver them, and heale their miseries, that they may glorifie him.

The second Quere is, how God doth cure his people, when they cry unto him. To this I answer, God is unlimited, all power is in his hands, he can doe it at his pleasure; he that created all things, can create deli­verance for his people: But usually, God doth cure his people by means

• 1. Inwardly
• 2. Outwardly.

First, inwardly, for God useth to humble his people by their afflictions, for this cause God led his people forty yeares through the wildernesse, to hum­ble Dcut. 8. 2. 16. Exod. 32. 9. 2. Chro. 32. 26. them and to prove them; for they were a stiffe-necked people: so God brought wrath upon Hezekiah to humble him, and by this meanes he was delivered, and healed of wrath: Manasseh, that extreame wicked King, 2 Chro. 33. 12. by afflictions was humbled greatly before the God of his fathers, and was by that meanes healed of misery: the reason is, because God dwel­leth Esa 57. 15. Psal. 10. 17. Prov. 15. 33. 1 Sam. 2. 7 Job 2. 11. with them that are of humble spirits, to revive them, and to raise them up. He heareth (saith holy David) the desire of the humble; and wise experien­ced Salomon tels us, humility goes before honour: The Lord first bringeth Law, and then he lifteth up; God saveth the humble persons.

By humility God makes them sensible of the greatnesse of their sinne, and Gods displeasure for sinne; and so they come to cry unto God, and complaine of themselves; Woe unto us that wee have sinned: When Job by Lam 5. 16. [Page 43] affliction was sensible of Gods displeasure for sinne, he cried out, I have sinned, what shall I doe, O thou preserver of men? Why hast thou set me as a Job 7. 20. marke against thee, so that I am a burden to my selfe? Thus doth the Church in their misery: He hath hedged mee about, that I cannot get out, he hath Lam. 3. 7. made my chaine heavy: and againe, Wherefore doth a living man complaine: a Verse 39. Lam. 1. 8. 9. man is punished for his sinnes? Jerusalem hath grievously offended, therefore she is removed, and they that honoured her, despised her, &c. God sendeth af­flictions upon his people to this end, that they may be humbled, and seeke him: in their affliction they will seeke me early: and in their affliction Hose. 25. God will hide his face from them, till they be humbled. I will goe to my Jam. 4. 6. Psal. 51. 9. place till they acknowledge their offences, and seeke my face: God first hum­bleth, and then he giveth grace, he will teach the meeke his way.

The humbled heart is cast downe, despaires in it selfe, and therefore Men of humble hearts seeke unto God. seekes to God, God gives that grace of faith to the humble; the hum­bled soule, is a beleeving soule, it beleeves God to be able, and all-suffici­ent to deliver, and to heale any misery, and so he is set aworke to seeke 2 Sam. 24. 10. God, and to pray earnestly for mercy and pardon of sinnes, and blot out mine iniquities, &c. This brought the Leper to Christ, he beleeved Christ Psal. 31. 9. was able to cure his leprosie (though he doubted of his will) and hum­bly seekes to him, and kneeling downe, said; if thou wilt thou canst make Marke 1. 40. me cleane. It set the Centurion to seeke cure of Christ for his servant. Matth. 8. 8. And the woman that had the Issue of bloud twelve yeares, when she had spent all shee had upon the Physitians, and could get no lrelpe, she comes con­fidently Matth. 26. 34. to Christ, and therfore was healed; thy faith hath made thee whole. Thus the woman of Canaan came to Christ, and cryed, Lord have mercy upon me, Matth. 15. 22. &c. although Christ seemed to put her off, she still cryed after him; when he seemes to count her as a Dogge, and tels her he was not sent to give the childrens bread unto Dogges, she cries after him for all this, and is contented with all; she replies, Truth Lord, yet though I be indeed a Dog, Verse 27. 28. give me the crummes that fall from the table: that is, but a Dogges portion, but we know she had a childs reward.

Now from these preparations of the heart, by the worke of God up­on the heart, ariseth (cordiall sorrow for sinne, and steadsast beliefe in God through Christ) the two radicall graces, Faith, and Repentance; which are conditions upon which (or qualifications to which) God hath The Covenant and promises are to none but to them that beleeve and repent. ingaged himselfe by covenant both to pardon sinne, and to deliver from temporall misery. It is true, the ground and cause is onely Gods free love, why he ingaged himselfe in a covenant to his people, that he might magnifie his mercie through Christ, in whom is our righteous­nesse and our life; but the covenant and promise extends no further then to Faith and Repentance. Such as beleeve, and such as repent, on­ly, Acts 4. 12. have right to the promise, not all that seeme to be Gods people: for there are that call themselves Jewes, and are not: many professe themselves Revel. 2. 9. to bee of the seed of Abrabam, but have no right to what God hath promised: the unbeleeving Jewes boasted of the priviledge of being A­brahams: John 8. 39. 44. Matth. 3. 9. sonnes, but they were the children of the Devill.

Now the covenant was not with the Jewes as they were lineally the sonnes of Abraham: but as they were of the faith of Abraham, nor to them alone, as they were, are, or shall be of Abrahams faith; but unto all Nations, none excepted: the Scripture (saith the Apostle) foreseeing that God would justific the Heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all the Nations of the earth be blessed. That is, all of all Na­tions, Gal. 3. 8. Rom. 4. 12. Gen. 17. 22. Gen. 25. 23. Mal. 1. 3. 2 King. 22. 2. that walke in the steps, and faith of Abraham: for they, and they onely, are of the seed of Abraham: Abraham had an Ismael, that had no part in the promise. Isaak had an Esau that was excluded from the promise: and wicked Ammon had a good Josiah to his sonne.

And as the promise was to all Nations, so the Gospel was appointed to all Matth. 28. 19. Marke 16. 15 Act, 20. 24 Nations, Goe and teach all nations, baptizing, &c. the Gospel is called the Gospel of the grace of God: because by the preaching of the Gospel, faith and repen­tance is wrought, and we are begotten to be the sons of Abraham through the 1 Cor. 4 15. Rom. 10. 17. Maith. 16. 16 Act, 10. 34, 35 preaching of the Gospel: So then, he that beleeveth, & is baptized (of every Nation) shall be saved; He that feareth God, and worketh righteousne, is accepted of God; to be­leeve and to be baptized, is to beleeve and repent: the water of baptisme is called the water of repentance. We are baptized unto repentance, and this is that which John Baptist was sent to preach, and therefore he baptized: faith and repen­tance Marke 1. 15. Maith. 3. 2. 11. goe together; wheresoever is true faith, there is repentance, and where both are not, there neither; they are both together in nature, but faith is first in order, because no man repenteth, except he beleeve mercy is to be had Jer. 31 19. Heb. 11. 6. in God: He that commeth to God, must beleeve that God is, and that he is a rewarder of them that diligently seeke him: faith and repentance are the badges of Gods peo­ple, he ownes them by it, and without it no man can call God his God; much lesse can any man expect deliverance or protection from God.

We have in our former discourse proved that there is no misery but what is from God, for sin: we will also prove that there is no denunciation of wrath, or misery threatned for sin, but it is with condition: If you beleeve not, ye shall be con­demned: if yee beleeve, yee shall not perish: if you repent not, yee shall perish; if ye repent, Marke 16. 16. John 3. 18. Verse 15. Luke 13. 3. Acts 2. 38. Rom. 15. 8. 2 Cor. 1. 20. Rom. 4. 20. yee shall have remission of sinnes: These, and these onely have right in the cove­nant with God, and may claime the promises of protection, and deliverance; and these, without any presumption, may be confident: for God is true and faithfull in all his promises; and is most honoured and best pleased, when we beleeve with assured confidence, if we performe the condition on our part. God hath promised if we beleeve and repent, to pardon our sinnes, and to heale our misery: if a wicked man will turne from all his sinnes, and doe that which is lawfull and right, he shall surely live, and shall not die; God Ezek. 18. 21. Rev. 21 3. himselfe will dwell with them, and wipe away all teares. Thus saith the Lord, speake to the City of Judah, if so be they will hearken, and every one turne from his evill way, I will repent of the evill I purposed to bring, &c. Jer. 26. 2, 3. againe, If a Nation against whom I have denounced, turne from their snne, Ier. 18 8. Ioel 2. 13. Ioel 3 4. Zach. 1. 3. A [...] 3. 9. I will repent of the evill, &c. Promises of this kinde are very frequent through the whole booke of God, Repent and be converted, that your sinnes may be blotted out.

This is the onely and alone cure, of Great Britaires misery, God hath long looked that we should by faith looke unto him: and by repentance make our peace with him: but we have deferred, and that hath increased our misery! Ier. 25. 5. 2 King 17 13. Ier. 18. 11. Acts 17. 30. God Commands us to beleeve, and to repent, it is his glory, and our owne good: and the omission of this duty makes us miserable; we have had many warnings from God, the cloud of Gods wrath, hath long hung over us, be­fore the storme came: he hath sent his messengers rising early and sending them as he did to his people Israel: because he had compassion on us, and on our dwelling place: but we like Israel, have mocked his messengers (our ministers) and despised his Word in them: we have mis-used his Prophets, 2 Chro. 36. 16. and now his wrath is broke out upon us.

He hath severall times afflicted us, with easier Iudgement, sometimes by Former judge­ments have not wrought upon us there­fore we might, and may ex­pect greater. Pestilence, and sometimes by great droughts, and extraordinary raines, by murraines and rotts, and diseases on our heards, and flockes, but we would not lay any of these things to heart: he hath bestowed great mercies, and given great deliverances from the destroying plots, of the bloody Papists: but we regarded it not, but have provoked him more, and cherished them that would have destroyed us, mingled with them, learned their wayes, and ser­ved their gods; all mercies have beene abused, all judgements have beene slighted, all warnings despised: and now God hath increased our misery, as we have increased our sinnes. Ezra 9. 6. Ier. 5. 6. Levit. 16. 18.

We know it hath beene Gods usuall dealing with all Nations, especially with his owne people, when they increase their sinnes that he hath increased their misery, when lesser judgements would not humble them, he brought greater, till they were destroyed: take a view Gods dealing with his people An example of Gods dea­ling with his own chosen people the Iewes. Levit. 26. 17. Israel: see first what he threatned to Israel, and observe his justice in inflict­ing all that he had threatned because they repented not: he threatned to bring upon them diseases, sicknesse, terrours, &c. if yet they would not hearken and repent, he threatens to punish them seven times more, breake their pride their power, make the heaven Iron, and the earth brasse: if yet this would not serve but that they would still walke contrary to God, he saith he would walk contrary to them; and bring seven times greater plagues upon them, accor­ding to their sinnes: if that would not bring them to repentance, and refor­mation, Verse 21. he would bring the sword and avenge the quarrell of his Covenant, Verse 25. send Pestilence, and deliver them into the hands of their enemies, make them eate the flesh of their sonnes, and of their daughters: destroy all their false worship, and my soule shall abhorre you: he threatneth to make their Cities Verse 33. waste, and bring their Sanctuaries to desolation: and scatter them among all the heathen.

Now aske but the sad stories of Jerusalem, Iudeth, and all Israel: if all that Lam. 1. 4. Psal 137. Sec Iosep in war Iewes l 2. cb. 13. was threatned, came not upon them, to the uttermost, and all for their unbe­leese, and Impenitencie; witnesse the Lamentations of the Prophet Jeremiah, the mournefull weeping Elegies, by the Rivers of Babylon, see Iosephus sad story of their misery, when by seditious warre they robbed, and spoyled all their Countrey, and tooke away their goods under colour of justice, and they [Page 46] that had not to satisfie their covetous desires were abused, and imprisoned: and the wicked seditious malignants, within the City of Ierusalem, set fire of the City, burnt and destroyed their Magazines, consumed men, and meanes to support themselves against the enemie: fill their streetes and the temple War Jew 1. 6. c. 1. &c. 15. with dead bodies, and no man reverencing the living, nor burying the dead: one sort of the living was desperately wicked; the other driven to be wretch­edly carelesse, through dispaire.

Then extreame famine brake in upon them, that men and women, reeled like them that are drunke: by extreame faintnesse, and were glad if they could War Iewes l. 7. c. 7. 8. get the worst of excrements to eate, and accounted mouldy hay, and the lether of their targets, good food: yea women eate their owne children: and were at last destroyed by their enemies, their temple burnt with fire, and their Cities defaced, and layde desolate to this day: and nothing left but a spe­ctacle of pittie, and an example to all others, to take heed of Impenitencie, and unbeleefe.

The threatnings denounced against them, doe all belong to us; our sinnes at this day are the same that theirs was, we have had as many warnings as ever All the threat­nings to the Iewes, and the examples of Gods wrath upon them be­long to us. Luk. 13. 3. Rom. 11. 21. they had; our mercies have beene no lesse then theirs: and Gods hand hath been long streatcht out against us, by easier judgements from time to time: and may we not assuredly expect to be destroyed as they are? thinke not that they were greater sinners, I tell you nay, but except ye repent ye shall all likewise perish: if God have cast off his owne people, will he spare us: they were the naturall branches, we (as the Apostle teacheth) but the wild Olive grasted in; What could God have done more for a people then he hath done for us? what could he have done to his vineyard, that he hath not done for England? he hath fenced it about, planted it with the choycest Vine, built a tower in the midst of it, Esay 5. 2. 4. and made a wine Presse therein, &c. He hath dressed, digged, and dugged it, as he did the figge tree, and waited many yeeres for fruite, that fruite of re­pentance and reformation: but England, miserable England is yet fruitlesse! What can England expect but that fearefull and last sentence, Cut it down [...]? Luk. 13. 7. Esay 9. 14. God is now striking at the roote, and will surely cut off branch, and roote in one day.

Consider it ye people, men and Brethren of England, Scotland, and Ireland: you that are called by Gods Name, you that are Protestants: you that have Gods people must repent & seek God, or the Kingdome must perish. Lam. 3. 29. knowne the wayes of God, have given your names to be Christs, and are in covenant with your God, repeut, turne from your evill wayes, renew your Covenant of God, prostrate your selves in all humilitie before God; throw your faces in the dust: and cry mightily to God, who is mercifull, and ready to forgive your iniquities, transgressions, and sinnes; God yet hath spared you an oportunity, he yet stands at the doore and knockes, our day is not yet end­ed, our sunne is not quite set, there is still a moments time in our hand, blesse Rev. 3. 20. God for that mercy; and make present use of it; let not God depart from you, Wrestle with him like Jacob, strive with him like Moses, and speedily repent with Nenevie, Nenevie had forty dayes given her, we have had more than for­ty yeeres, and are not sure of one day more than this present day: yet there is Iona. 3. [...]. [Page 47] hope in Israel; if we will repent, God is able to prevent: we have his owne promise, from his owne mouth, in answere to the prayer of Solomon, if my peo­ple, which are called by my Name, shall humble their selves and pray, and seeke my face, and turne from their evill wayes, then will I heare in heaven, and will for­give 2 Chro 7. 14. their sin, and beale their land: here is the promise, and the condition: doe you but your parts, and God will assuredly performe his promise to the full, and will establish your peace and truth, in despight of warre and falshood, in whose hands or hearts soever they be cherished, God will purge the land from Popery, and Annabaptisme, with all erronious sects, and establish his Church in doctrine and Discipline, according to his owne heart: let me say to you as Iehosaphat once said to the people of Iudea, and Ierusalem, beleeve the Lord you God, and beleeve his Word, and Prophets, and so shall 2 Chro. 20. 10. you prosper. You ministers & people of the most high God, throw your selves before the God of heaven, and make your supplications to him, as Hezekiah 2 King. 19. 14. did, when Rabsheca blasphemed, cry to him as Eliah, did to shew himself: let our enemies curse, we will blesse, let them blaspheme, we will pray, let 1 King. 18. 37. them mumble Pater Noster, and Ave Maryes numbring their beads, whip themselves, or cutand lance their flesh, as the Priests of Baal: God will shew verse 26. 28. himselfe from heaven, and will destroy all our enemies, and deliver us, to the glory of his praise: remember what Iehoshaphat did, when the children of Moab, and the children of Ammon, and a great many other came against Iuda: he set himselfe to seeke the Lord, and proclaimed a fast, and all Iudea gathe­red 2 Chro. 20. 3. 4. themselves togethered to aske helps of the Lord, and God fought for them.

Therefore gather your selves together all you that expect to have part in the inheritance of glory: before the ficrcenesse of Gods wrath breake forth, and Zeph. 2. 2. 2 Chro. 36. 16. there be no remedie: your sinnes provoke more than the sinnes of other: and your prayers will prevaile more than the prayers of other, and your neg­lect in this duty, and at this time, in performance of the duties of humiliation will open a floodgate, at which destruction will breake in upon the Nation without resistance. God hath long cryed to you, by his Ambassadors of peace: Now God calls upon you, by an Army of destroyers, you must now bow, or you must be broken, therefore heare the rod, and who hath appointed it: let Mica. 6. 9. Lam. 3. 40. Psal. 4. 4. in search and try our wayes, and turne againe to the Lord: let us commune every one with his owne heart, let us every one consider of his owne particular sinne, your sinnes of omission, as well as your finnes of commission: for your omni­sion of holy duties, and duties of charity, are as provoking as the great abomi­nations of the Kingdome: and till you repent and reforme your selves, your prayers, and fastings, and all that you can doe, in outward performances, will prevaile nothing at all; if you retaine but any one sinne, it will be like one leake in a ship, which will sinke it as well as if there were many, except it be stop­ped: examine your selves, Iudge and condemne your selves, and you shall 1 Cor. 11. 31. Amos 4. 2. not be condemned: Gods eye is most upon you: and you must save, (or you will destroy) the Nation; be humbled for your neglect of Gods worship; your formalitie in holy duties: your omission of mercy, selfe love, ambitious [Page 48] thoughts, pride, covetousnesse, Sabboth-breaking: your failing in family du­ties, in your severall relations, as Masters to Servants, husbands to wife, fa­ther to your children: wherein you have beene wanting in duty either in instructing as a Prophet, or Priest, which you are to be in your own house and family, to instruct and teach: the sinnes of your family are your sinnes, con­sider how God dealt with good Ely for this omission. The command of sanctifying the Lords Day is to you, and you must answere for your Sonne, your servant, and your stranger: their sinne is your sinne. Be humbled and re­pent, for your profusnesse in expences, and voluptuous pleasures; your costly, and many dishes at your table: your rich and strange attire, feed the hungry, & cloath the poore, let the soules of the poore, the fatherlesse, and the widdow Iob 29. 11. Iob 31. 20. blesse God for you; doe as Iob did, take heed of lying for gaine, and reproach not your brother by scandalls or slanders; let his name be precious to thee, as thine owne, and doe as thou wouldst be done unto: first humble thy selfe, for thy owne sinnes, and then be humbled for the sinnes of others; for we must Mat. 22. 39. repent for other mens sinnes, for the Idolatry, Sabbath breaking, swearing, lying, oppression, murders, whoredomes, and all the abominations of the Kingdome; and for the lukewarmenesse of newtrall professors: David be­held the transgressors, and was grieved: So stirre up others to seeke God, by Psal. 119 158. your example, call upon them and exhort them, as the shipmen did, when the storme was one the Sea, and the ship likely to perish, that every one may call upon God: Jonah was the most righteous man in the ship, yet it was Ionahs sinne that caused the storme, God hath raised a mighty storme, in great Ionah 1. 4. Britaine, and except we doe thus we must perish.

Consider the practise of Gods people in former time, and see the issue of it, when the Church in Hesters time, was sold to be destroyed, by wicked Ester 4 16. councell, as we now are: Hester and Mordica, and all the Jewes, they fasted and prayed, and humbled themselves before the Lord, and had a glorius de­liverance: Nehemiah was sad in heart; and prayed unto God, and gained fa­vour Neh. 2. 4. 6. Ezra 8. 21. to build the Temple, and to establish the worship of God, in despight of all opposition: Ezra when he was in danger of the enemie, sought God by fasting and prayer, and was preserved: notable is the example of Daniel, when the Church was in captivitie, he made prayers and supplications for the sinnes of the people; and while he was yet praying God gave him answere, Dan. 9. 23. and told him that at the beginning of his supplications, the command came forth, and the thing was granted, onely the time was deferred, to finish the transgression: you know what a temporall blessing Nineveh obtained, by their temporary repentance (though afterward they were destroyed) but true Iona. 3. 5. 10. repentance never failes of certaine deliverance and continued repentance hath a continued protection. Now as every one must examine himselfe of his sinnes, so it is as necessary that every one examine his repentance, whether it be good or not, for men are apt to be mistaken in the worke of repentance, and thinke that to be repentance which is not; and so while we expect delive­rance, we shall be overwhelmed with destruction: some thinke if they turne from some raigning sinne, they have repented; as when a profused prodigals [Page 49] becomes a covetous worldling: some think that to abstaine from the Acts of grosse sin is repentance, as the civill honest man, or him whose abilities either in Luke 11. 26. Ier. 3. 10. nature or estate, cannot act with the will: some thinke if they confesse their sinnes with plausible expressions, or affectionate teares, that they have repen­ted; but this was the repentance of Saul, in case of persecuting of David, and so in the case of Agag: others thinke dejectednesse of spirit, and greefe of 1 Sam. 26. 21. 1 Sam. 15. 24. Gen 4 13. Mat. 27. 4. heart, is repentance, but such was Cains and Iudas repentance, other thinke that to come before God in the Congregation, to spend a whole day in fasting and joyning in prayer, that they have done all the worke of repenaance, espe­cially if they forbe are for a little time, to follow after their usuall (every daies) Esay 58. 5. sinne, but this is that which is rejected, as to hang downe the head for a day like a bul-rush; yea there is a compunction or sorrow of heart for sinne, as it brings judgement, yet not as it dishonours God, and this is but Hypocriticall repentance, such as that of Ahab: Iudas went farther (and yet repented not) 1 King 21. 27. Mat. 27. 3. for he was sorry and confessed his sinne and made restitution, and yet his re­pentance was not good.

Consider therefore, that true, found, and acceptable repentance, is a turning to God, from all sinne in action and will, totally, and for ever; with resolu­tion Esay 31. 6. Jer. 25. 5. Ephes. 4. 23. by Gods grace never to returne with consent, to commit sinne againe, it is in a word a changing of the mind, when the will and actions are turned from sinne, and the occasions of sinne, arising from the hatred of sinne, and love to righteousness; not moved by the feare of punishment, nor hope of reward (although both necessarily follow) but love and obedience to God; where true repentance is wrought, it will produce inward greefe, for every dishonour to God, whether in our selves or in others: This repentance is the Acts 5. 31. 2 Tim. 2. 25. Tit. 3. 5. They that con­temne and s [...]ffe at the Preachers or preaching are far from re­pentance. 1 Pet. 1. 15. 1 Ioh. 3. 3. gift of God (not in a mans owne power) and is usually wrought in the hearts of men, by the preaching of the Word, and alwayes by the inward working of Gods Spirit, per [...]ted by prayers, and intercessions through Iesus Christ. Therefore they are farre from repentance that cry out of too much Preaching, and they farther that scoffe at Preaching and holinesse, &c. persecute holy preachers, and offer dispight to the spirit of grace; God who hath called is holy, and requireth that every one that is called be holy in all manner of con­versation, and every one that hath this hope in him purifieth himselfe even as he is pure, every repentant sinner endeavours reformation in himselfe, and strives to the uttermost to perfection, he loves it in others where it is, and will endeavour it where it is not, by admonitions and exhortations.

Now prayer is the chiefe meanes by which we obtaine all blessings from Prayer the meanes by which we ob­taine all bles­sings. 2 Cor 7 14. Iohn. 6. 23. Ioh. 14. 13. God, and therefore it goes joyntly, with the condition of faith and repen­tance, if my people humble themselves and pray, &c. whatsoever ye shall aske the father in my Name, he will give it you: againe whatsoever you shall aske in my Name, I will give it: prayer is by God appointed (through the interces­sion of Christ) to be the meanes to obtaine all blessings temporall and speri­tuall, and to keepe backe and remove all miseries. Now because evey sinne in a man is as a devill possessing him, and some sins as some devills that cannot be cast out but by fasting and prayer, as our Saviour teacheth us. Mat. 17. 21.

Nor can fasting, joyned with prayer, doe it without faith, Christ telleth his Disciples they could not cast him out because of their unbeleefe, and hence it Verse 20. is that all the faithfull have upon any extraordinary cause (either to obtaine great blessings, or removing great Iudgements) joyned fasting with prayer. Judg. 20. 26. 2 Sam. 7 6. Nehem 1. 4. Ioel. 1. 14. Dan. 10. 3. Ioel 2. 16. What a holy Fast is. Levit. 23. 28. Ezra. 10. 3. Levit. 23. 29. Acts 10. 2. verse 30. 1 Cor. 9. 27. A holy religious Fast is a volentary abstinence from all food, and from all de­lightfull things, and bodily labour, or recreations, for one whole day at the least; and it is to this end, that by the humbling of the body the soule may be afflicted too, which is a chiefe duty in a day of Fast; For that soule that is not afflected in that day shall be cut off from his people: the manner of keeping such a day must be even as a Sabbath day; wholly spent in the duties of Pietie and Chari­ty; powring out our Soules by spirituall supplications and prayers unto God: and the worke of it is repentance, to breake the heart for sinne, therefore it is called a day of atonement, or reconciliation; and surely the prayers that are put up to God upon such a day, are prevalent with God, able to open and shut the heavens: if the effectuall prayers of one righteous man availe much, the prayers of many will prevaile more; great and miraculous things have beene Iames 5. 16. effected, by the prayers of this kind: by prayer Iacob held God till he blessed him, and Moses pacified great wrath; by fasting and prayer Gods people Hos. 12. 4. Exod. 32. 11. 14. Nothing so hard and diffi­cult but it may be obtained by prayer and fasting. Acts 12. 5. 7. Levit. 10. 1. 2. Holy duties un­holily performed become very sinfull. Esay 1. 11. have obtained mighty things, nothing so difficult or hard, but prayer can make easie, it can make chaines of Iron fall from Peter, and open Iron gates to give him passage to come to the Brethren, that had by unceass [...]nt prayer begged him of God, but the instances which we have before named shall suffice, but on the contrary, when this duty of fasting and prayer, is contemned, or formally observed, it hath procured wrath from God, and increase of misery, it is like the sinne of Nadab and Abihu, when they offered strange fire before the Lord: for thus I reason, that duty which in it selfe is most holy, and most acceptible to God, being performed according to his Will; when done negligently in a formall manner is most prophane, and most displeasing to God, abomina­ble in his sight: to what purpose (saith he) is the multitude of your sacrifices, I delight not in them: bring no more vaine oblations, your new Moones, your Sab­baths, and the calling of assemblies, I cannot away with them, it is eniquitie, even your solemne meetings, my soule hateth them, they are a trouble to me, I am weary verse 14. to beare them: not that God is wearied with our many Fastings, or desireth lesse; for he is best pleased when we are most conversant in such duties, but he hates formality and hypocrisie in them, and so they are a burthen to him, and he is weary of them, and they become eniquitie to us: Who hath required these verse 11. things at your hands, yet there was nothing in matter but what God comman­ded, and they were bound to doe, it was the manner onely that God misliked; therefore saith the Lord, When you fasted and mourned [...] did not at all fast un­to me, but to your selves: the same thing is reproved by our Saviour Christ, Zech. 7. 5. God hath denounced a curse to him that doth the worke of the Lord negli­gently. The Jewes when they had taken great paines in their formall Fasting, Mat 6. 16. and afflicting themselves, they captitulate with God, Why have we fasted and Ier. [...]8. 10. thou seest it not, we have afflicted our soules, and thou takest no knowledge: God gives them the reason; Because (saith he) in the day of your fast ye finde pleasure, [Page 51] and exact all your Labours: you fast for strife and debate, and smite with the fist of wickednesse: is it such a fast that I have chosen, will you call this a fast, and an Esay 58. 3. acceptible day to the Lord? God accounts of such services (although for matter they be the same that God requireth) but as if we slew a man, or cut off a verse 5. dogges necke, or offer Swines blood, all which he abhorreth and hath ex­pressely Esay. 66. 3. forbidden.

Therefore it highly concernes every man, to examine his owne heart: how, Man must ex­amine their hearts in the duties of Fa­sting whether they doe it to God or for their owne benefit. Ier. 14. 10. and why he keepe his dayes of fasting, whether it be in humility of soule, humbly to seekes God by repentance, and reformation of sinne; or formally onely to remove the evill of punishment that is present upon him? for then we fast to our selves, not unto God: and so we may Fast and Pray, call and cry, but God will not heare us, to doe us any good, but will punish us more, for our impenitencie. God told his owne people that thus fasted, When ye Fast I will not heare your cry: I will not accept of your offerings, and oblations: But I will consume you by the sword, and by the Pestilexce. The Fast that God hath chosen is to repent, and to be humbled for our sinnes, and to make our Peace and reconciliation with him: to cease from evill, and to doe good: and exercise the duties of mercy and charity, to renew our covenant, and seeke him by prayer: Thus God requireth to be enquired of. And this the Parlia­ment Esay 58. 6. 7. Ezek. 36. 37. 2 Chron. 15. 15. (like good Asa) in their late Covenant drive at, as the meanes to ob­taine mercy, and to be healed of our misery; for God will be thus sought unto, even for those things which he promiseth to give. God hath shewed thee, O man, what is good, and what he requireth of us, to doe justly, to love mercy, and to Mica. 6. 8. walke humbly. To this end he commanded the terrours and threatnings of Iudgement for sinne, to be read upon Fasting dayes unto all the people, to See Ier. 39. ver. 2. 3. 6 7. move them to Repentance, and to make humble supplications for mercy; if we thus keepe our fasting dayes, with vowes and Covenants to God Almigh­ty, we may assuredly expect a blessing, and a healing of our misery, and our remisse, carelesse, and formall observing of our Fast dayes, is a cheefe cause, that hath so long hindred our deliverance: Gods hand is not shortned that he Esay 49. 1. 21 cannot save, nor his eare heavie that he cannot heare, but your iniquities have se­parated betweene you and your God, and your sinnes have hid his face from you, that he will not heare; the Prophet tells us plainely; your iniquities and your Ier. 5. 25. sinnes have holden good things from you: thus much for the inward meanes of cure.

Secondly, God cures his people of their oppression, and outward miseries: by outward meanes, this hath beene usuall in all times; that when the people We must use outward meanes to be cured of our misery. have humbled themselves, and cryed to God in their misery: he ever had compassion on them, for his owne Name sake, and raised them up deliverers; armed private man with publicke Authority, enabling them by place, courage, and power to be deliverers of this people; to subdue their enemies and to af­flict their afflictors. Thus we know he stirred up Moses, Othniel, Ehud, Sam­gar, Deborah and Barak Gideon, Iephtah, Samson, Z [...]rubbabel, Nehemiah, and the like, God hath for us at this day, by his owne hand, (in compassion to his people) in an unexpected way (almost miraculous) called a Parliament [Page 52] together in England; established them with Soveraigne power by the Lawes of the Kingdome, and stirred up the King by his owne Act to confirme them, The Parlia­ment a Sove­raigne power of command which the peo­ple ought to o­bey. The Parlia­ments faith­fulnes and courage. Esa 45. 22. Exod 17. 2. Exod. 15. 24. Exod. 16. 13. Num. 14. see the Chap. The people must trust in God and wait by fifth with patience. Iudg. 4. 3. and Authorize their sitting during their owne time, till by their Wisdomes (with Gods blessing) they re-establish the perishing and long decaying prin­cipalls of the Kingdomes Fabricke; and God hath put into the hearts of them to be of faithfulnesse and courage for Gods glory, and the Kingdomes lasting welfare, to hazard their lives and fortunes for defence of their Religion, and the peoples rights and libertie, against the malice and opposition of the migh­ty, at this day combined against God and his people; and by this Parliament he will deliver Great Britaine of their misery, if we looke but upon them as Gods Instruments, (nothing in themselves) or if we, like the Rebellious Is­raelites, provoke not God to more wrath by our unbeleefe, and murmurring against God and them, and will but waite by faith, with patience, while our deliverance is working: or that we (as too many of us are) be not like some of the Tribes of Israel, who proved traitors and cowards, in the worke of their deliverance: The Jews were under the oppression of Iabin, and Sisara, the Captaine of his Host twenty yeeres, and the people cryed unto the Lord for their oppression was great and their oppressors strong, nine hundred Charriots of Iron, and a multitude of men: Now God heard their cry, though it seemes it was more for the misery of their bondage; then for sorrow and sense of their sinnes, but God had compassion of them, and stirred up Deborah and Barack to deliver them; and of all the ten Tribes of Israel they tooke an Army of ten thousand out of the Tribes of Nephtali and Zebulun, vers. 6. against the strength, power, and multitude of Iabins Army, for their hearts Iudg. 5. 18. The base cow­ardlines of the people a great discourage­ment. verse 16. God had made willing, and ready to hazard their lives to the death, in the high places of the field: expecting all the rest of the Tribes would come in to their assistance, because the enemy was strong and mighty: but they basely there­fore absented themselves, which caused great thoughts of heart; some few out of other Tribes came, and the Princes of Issachar came and joyned with Ba­rack; but Ruben disserted the cause altogether, he tooke no further care, but for his owne flockes, and therefore stayes at his sheepefolds, to heare the blea­ting of the sheepe; let them fight that would, he would sleepe in a whole skin: Gilliad takes example by Ruben, and kept within his owne borders be­yond Jordan, that was safety enough to him, let his brethren sinke or swim; Gilliad will not crosse the water to helpe them: Dan gets a Shipboard, and there he remaines till his brethren fight for his safety upon the land: Ashur keepes about the Sea shoare, hoping well that he should partake of the liberty Neuters in the quarrells of God. as well as they that fought for it, (if they could prevaile) but will not stirre a foote from his place to helpe them. But Meroz, a City adjoyning, conside­red the enemie was mighty, and he could not goe to assist, but with eminent danger, they thought many of them must loose their lives in the battle, and be­sides, if they were not able to overcome, they should fare the worse for their medling; therefore Meroz resolves to sit still a Newter, he would neither be with nor against, none shall know his minde, he can excuse himselfe well enough to his brethren, if they prevaile; if Iabin prevaile, hee'l finde the more [Page 53] favour: but it seemes the cowardly basenesse of all these, discouraged the worke, insomuch that Barack doubted of his strength, and would not goe Iudg. 4. 8. Iudg 5. 15. against Sisera, except Deborah the Prophetesse, would venture her selfe to goe with him, and this caused great thoughts of heart, among all the rest; and much searchings what they were best to doe: but God that needs no helpe of man, holds up their courage, and did his owne worke, to the greater glory God needs no helpe of man, yet he requires mans obedi­ence. of his power: for it is all one with God to save with few as with many, this was Asas confidence, therefore when there came an Army against him of a thousand thousand, he cryed to God, Helpe us O Lord our God for we rest in thee, and in thy Name we goe against this multitude; the same Ionathan sayd to 2 Chro. 14. 11. his Armour bearer, who beleeved it and was incouraged: and with his eyes 1 Sam. 14. 6. 15 presently see it made good, for they two alone put the whole Host of the Philistimes to flight; and indeede God seldome delivers his servants by much strength of men, but when great preparations have beene made, he doth the worke by a few, as he did by Gideons Army of three hundred, yet God takes God takes no­tice who are forward in his cause and who not, and accor­dingly rewards them. Iudg. 5. 23. Num. 16. 3 [...]. Meroz quite destroyed as Corah and his company. The people are bound to assist the Par­liament. Iudg. 6. 35. Iudg. 7. 5. 3. Iudg. 7. 24. Iudg. 20. 11. 18. notice who is for him, and who not, and accordingly rewards them: there­fore he cursed Meroz with a bitter and irrevokeable curse▪ because they came not out to the help: of the Lord, to shew their willingnesse to fight the Lords bat­tels against the mighty, it seemes their curse was much like that of Corah, Da­than, and Abiram, when the earth opened her mouth and swallowed them up, with their houses, and all that appertained to them, not leaving so much as one to tell who hurt them; onely their fearefull example is left upon di­vine record for terrour to all Cowards and Newters in the cause of God: as commendations of Zebulon and Nepthal [...] for incouragement of his people to all ages; for hence take notice, that when God stirres up a deliverer to a peo­ple, the people are bound to assist them, and to obey their commands, in assem­bling themselves in their just defence against their enemies; thus they did at Gideons command, in greater number than needed, by above nine and twen­ty thousand: So when some of the Tribes of Benjamin had committed hor­rible wickednesse, and the rest of that Tribe would not suffer them to be pro­ceeded in justice against, all the other Tribes gather together as one man before God, to battle against Benjamin, and when the warre was ended in­quirie was made whether any were wanting, that appeared not at the assem­bly; and it was found that the men of Iabish Gilead were not there, therefore Iudg 4. 8. 21. they all agreed to send twelve thousand men to destroy them of Iabish Gilead.

Great Britaine hath beene (for their sinnes against God) long afflicted un­der great oppressions and cruelty, and at this day more then ever, we all cryed under the weight of our burdens long agoe, (but not to God) yet God hath stirred up deliverers to us, and we (that is a great number) reject them, English neu­ters neglect God, and the means of deli­verance, and cherish them they should de­stroy. and have disserted God: therefore our misery is increased, and we justly gi­ven up to sordid stupidity, selfe-afflictors, defenders of them that afflict and destroy us: oppressing Monopolizers, Patentees, Papists, and seditious robbers, neglecting God, and our deliverers appointed by him, oppo­sing the meanes of deliverance, as if we were ambitious, to leave our chil­dren and posterities in established slavery; bond-slaves to mercilesse men [Page 54] for ever. The sonnes of Anack that hinder our felicity, and act our misery, which we ought to destroy, we cherish and defend: O fearefull condition! The emblem of ruine and procurter of their own destruction, let Meroz and Iabish-Gilliad be their ensample, as in action so in punishment; and as Seneca saith, Let Histories tell their infamy, and register them to be hated to posterities, [...]ca in [...], lib. 1. cap. [...]. as those who had better never been borne, then to be born for a publick misery. Most wretched, cruell, and detestable men, not worthy to live, and sure it is that insolent cruelties, beget everlasting hatred, and therefore bring continuall and gauling terrour in conscience, which hastens an evill death; and therefore an ancient said well, that an old Tyrant is seldome seene, their actions call for destruction, and it hastneth as their blasphe [...]ie, murther, rapine, treasons, &c. Char. wisd. are increased to fill up the measure, of their iniquitie, and then he that cloathed himselfe with cursing, cursing shall enter into his bowels like water, and like Oyl [...] I [...]. 109. 18. into his bones, then the sword that the wicked have drawne to slay such as be of upright conversation shall enter into their owne heart, and their bow shall be broken. Psal. 37. 14 15. [...] wo things doe hinder de­liverance. [...]e these pla­ces Eze 33. 11. Jer. 51. 13. Math. 23. 32. Gen. 15. 16. Two things doe hinder Britaines deliverance, and a while continue our mi­sery. First, the want of Repentance in Gods people, the afflicted. Secondly, the filling up the measure of iniquitie of the wicked and impenitent, the affli­ctors: if Gods people would hasten to perfect the one, as fast as the Cavaliers hasten to fill up the other, Britaines deliverance would be speedy.

Although no man can know the minde of God, and what he is about to doe, nor what change he will shortly make in the world: for his wayes are hidden, and his footestepts be not knowne, yet we can beleeve so much as he We cannot know when God will de­liver us, yet we know he will deliver us. Acts 1. 7. reveales to us, either by his Word or by his Workes of Providence; we can­not know when he will destroy our enemies, whether within a moneth, or a yeare, or a day, It is not for us to know the times or the seasons, which God hath in his owne power, we know not how farre their violence shall yet breake in upon us, to kill, burne, and destroy; nor can we tell how God will destroy our enemies, when they are growne strong and we weake, (if God should suffer them so far) whetherby fire, or halestones from heaven, whether by pe­stilence, Iohn 10. 11. Esay 30. 30. 2 Sam. 24. 13. [...]er. 21. 6. [...] Chron 32. 21 Exod. 8. 24. Iosh 24. 12. God will sure­ly deliver his people, it they will repent 2 Cor. 5. 7. Heb. 11. 27. or to fall by their owne sword, whether by the stroake of an Angell, or by a swarme of fles; God onely knowes what he will doe, and how he will doe it, and we know he onely is able to doe what he will, when he will, and how he will.

We also know that he will deliver his people and destroy his enemies, if we forsake our sinnes, and cry unto him, because his Word hath spoken it; and he hath already in part saved us from our enemies by the worke of his provi­dence in defeating their machinations, and diseovering their hellish bloody plots, and by saith we beleeve and know that he will effect his owne worke, for we live by faith and not by sight: Moses forsooke Aegypt, and was not a­fraid of the wrath of a King, because by faith hee saw him who is invisible: but God hath visibly shewed himselfe in the worke of our deliverance, as af­terward he did to Moses and his people in the wildernesse: who but God Experiences of Gods mercy and protecti­on. onely saved the Parliament-mens lives, in that bloody assault by the Cavaliers, when they stood with their pistalls ready cockt, and cryed when is the Word [Page 55] given, &c. Who revealed their intentions of bringing the Kings Army from Yorke, against the Parliament as so one as there was a pacification with the Scots? Who moved his Majesties heart, to establish this Parliament, and these men now sitting, which now the Cavaliers would destroy? and who infatua­ted Gods provi­dence cleerely seene for the means of Brit­tains delive­rance. their Councels that they did not then hinder that Act, as they have done others since? Is not God seene in all these things, are not these clearer passa­ges of his providence? hath not God preserved our Armies from utter destru­ction, by very weake and small meanes? Did not God deseate their first blou­dy designe against Bristall, & probably would have shewed his power to deli­ver them from the last assault, if men had not beene afraid, and through distrust of his All-sufficiencie lost themselves. Did any besides God dis-appoint that barbarous cruelty, and hellish treason against London? have not thousands of those Innocents, designed to death by that Plot, seene some of the Plotters and Actors hanged, like Hamon upon the Gallowes he set up for Mordica? is not all this the worke of Gods Providence, with many others which for brevitie Consider the treachery in Hull, in the Ar­my, in Lincolre, and Gods pro­vidence pre­venting. 2 Sam. 3. 27. 1 King 2. 5. Iomit: Stand still feare not, &c. And for confirmation of my former asser­tion, namely, that they ayme at nothing but at our Lives, Lawes, and Religion: Observe, that these Plotters and Actors in this bloody Treason, were the cor­trivers of that Petition for Peace, any Peace, upon any conditions served their turne; Peace was in their mouthes but Warre was in their hearts, for they intended no longer Peace then till they could take us by the heard and sinite us under the fifth Rib.

True Peace is a blessing and, and to be desired, Civill Warre is a soare judg­ment, and to be (if possible) avoyded, therefore Peace is better than Warre: but if Warre breake in upon us, we must make resistance, and stand in our just defence as the Iewes did in Susham, and in all the Provinces of Persia, when An innocent defensive war is ever lawfull. through the wicked councell and cruelty of Hamon they were appointed to slaughter; by their resistance they escaped, and besides that, they had no other meanes to escape; it was the worke of Gods Providence to give them law­full right to use that meaues, and they thankefully and prosperously used it, and flue of those men that would have slaine them (as Iosephus relates) in one day, three score and fifteene thousand. This is our case, we are like them by Iosep. in antiq. lib. 11. c. 6. We may by au­thority of Par­liamentas law­fully destroy our enemies that seeke our lives as the Iewes did. wicked councellours sold to be destroyed, and our good God hath by his pro­vidence given us as just right lawfully to stand in our defence, and to make war upon out enemies, untill they yeeld their Armes as the Iewes did. Those that have misled our Soveraigne King are no better Subjects to him then Ha­man was to Ahashuerus, nor better friends to the people of God: neither can they ever recompence the Kings losse.

Therefore we are bound to make warre against such men; Gods enemies, the Kings enemies, our enemies; injurious misleaders of the King against his The Cavalicrs are Gods ene­mies, the kings enemies and enemies to all Gods people. most Loyall and best Subjects: like that seede of malicious Amalack of which Haman was, of the by-race of wicked and prophane Esau, a hater of his bro­ther, and his posteritie, implacable enemies to the people of God.

There is a destructive Peace as well as a destroying Warre, therefore a just Warre is to be chosen, rather than an unjust Peace, and is warrantably just [Page 56] from the Authoritie of Gods Word: there are foure things necessary to make a just watre. First that the cause be just. Secondly that the cause be waighty. Foure things necessary to make a just war. Thirdly, that it be the last meanes left to maintaine or defend that cause. Fourthly, that the end be to Gods glory: but such is the defensive warre of Great Britaine, the cause is Gods in defence of his truth, the Kings person, and safetie of his Kingdomes, his subjects lives, estates and freedome, against that abhominable Idolatry of Popery, and Papists, and it is the last meanes, or refuge to keepe all or any of these, waighty and precious rights. The world knowes how often all other meanes have beene assayled, before the taking up of Armes, and since by humble supplication, arguments of law, All means of peace was used before the par­liament tooke armes, and since, and all rejected. arguments of danger: Petitions, Messages, Treaties, and what not? but all was rejected: and these meanes were so long used, that it came neere to a tempting of God, and betraying his cause, and we are sure no warre was ever under taken more directly to Gods glory than this, as it is defensive by the Parliament; nor can any warre be more directly against God than the offensive warre on the contrary party: it being against his knowne and confessed truth, and our undeniable birth rights, which we are in conscience bound to leave free to our posteritie, as our progenitors left them to us.

Our sinfull peace hath beene the cause of this our punishing miserable war: Sinfull peace hath caused a punishing war. and I see no scruple of doubt, but that we may with confidence, beleeve, that this so just a defensive warre (by the blessing of God, for whose glory it is) will in Gods time establish a true, blessed and happie peace.

I am no Prophet, nor doe I assume to my selfe, to write any revelations, nor doe I rashly through passion vent my thoughts, but what I affirme is from a se­rious search of Scriptures, and consideration of Gods usuall dealing with peo­ple and Nations, grounded upon confidence of Gods promise to his Church and people, that repent and turne from their evill wayes, which if we of Great Britaine doe, the promise belongs to us; but we must freely and couragiously use the meanes put into our hands, every one in his place to doe his part; some fight, some pray, some feede and cloath the Armies, draw out our selves Every one must use his talent and lay it out for God whose stewards all men are. willingly to the uttermost for the cause of God, if we dye, we dye for Christ, who dyed for us, if we spend our whole Patrimony, God is able to double it to us againe, if our childrens portions, God hath promised to be a father to them: we are Gods, all we have is Gods, he hath but made us his Stewards, and it is required that afterward be found faithfull, herein is our faithfulnesse, to use what he hath trusted us with to his glory, to lay it out for him when he calls for it, he now calls for our helpe, he can helpe himselfe without us, but he now tryeth us; tryes our love, our faith, our obedience: this is to give unto the Lord the glory due unto his Nam [...], this is to bring an offering before him; Psal 96. 8. with-hold not good from him to whom it is due, when it is in the power of thine hand to doe it, much lesse with-hold from God what he requireth and Pro [...]. 27. needeth. God hath promised to give men for thee, and people for thy life, and shall we with-hold from God his owne: what we doe for Gods Church and people Esay 43. 4. Psal; 6. 2. Math. 25. 45. Math 12. 30. we doe for God, our good and our bounty extendeth not to God, but to his Church and Saints upon the earth, our not helping them is to deny Christ: now [Page 57] if we of Great Britaine, will indeed reforme our evill wayes, earnestly seeke God, and diligently use the outward meanes, which God hath by the worke of his providence put into our hands; I dare from the mouth of God affirme, that we shall see a glorious deliverance, from our oppression, bondage, and mi­sery; and see a setled peace, both in Church and State: the Kingdome sreed from tyranny, and the Church purged from the Superstitions of Popery, Ana­baptisme, God will, if we will, give us de­liverance, and free the state from oppressi­on, and the Church from heresies. Maca. 41 Antinomianisme, Familists, and all other erronious Sects, to the destruction or conversion of our implacable enemies, as is promised to the Church, though we seeme as if we had no King, and our councells perished and pangs hath taken us, as a woman: we are in paine and the child of refor­mation, stickes in the birth: Now labour to bring forth O daughter of Zion, like a woman in danger of life, for now thou mayest be delivered, and dwell safely, and be freed from the yoake of Babylon, for the Lord will redeeme thee from the hand of thine enemies: Now also many Nations are gathered against thee, that say, let her be defiled and let her eye looke upon Zion. they threaten much, and promise much to themselves, like Rabshakeh, 2 Kings 19. 10. 11. 12. and scoffe like Sanballat, Nehem [...]h 4. 2, 3. but they know not the thoughts of the Lord, neither understand they his councell, for he shall gather them together as the sheaves into the floore: and then he will say arise and pursue as Barack pursued the Charriots and Host of Sisera, Iudges 4. 16. and as Dodo arose and smote the Philistimes, untill his hand was weary: 2 Sam. 23. 10. Arise and thresh O daughter of Zion, for I will make thy horne Iron, and I will make thy See this place in Mica. 4. 9, 10 11. 12, 13. hoofes brasse▪ and thou shalt beat in peeces many people, and I will consecrate their gaine unto the Lord, and their substance unto the God of the whole earth: To me belongeth vengeance and recompence; their foote shall slide in due time, for the day of their Calamitie is at hand and the things that shall come upon them make haste: the Lord shall judge his people, and repent himselfe for his servants: when he seeth that their power is gone, and there is none shut up, or left: The Lord our Deut. 31. 35. 36 Deut. 7. 9. God, he is God, the faithfull God; that keepeth Covenant and mercy with them that love him: but if we will still retaine our sinnes and breake our Cove­nant with God, he will forsake us; and then the Word of our Saviour Christ shall be made good upon us, as our fearefull doome, Except ye Repent ye shall Luk. 13. 3. all likewise perish; or if we withdraw our selves from the helpe of the Lord, either in our hands or hearts, it is a token of Gods greater wrath; and then the righteous (though many) in the Land, shall but (like Noah, Daniel, and Iob) Ezek. 14. 20. deliver their owne soules by their righteousnesse.

We see God in great mercy discovering treasons against the Kingdome and our lives, to win us to seeke him. We see God in his displeasure against some of our Armies for our sinnes, that they are not prosperous; and yet his mercy too, for he suffereth not his wrath to breake out to the uttermost, because he is Psal. 78. 38. full of compassion he destroyed them not, but would rather that we should re­pent and live; Why will ye dye O house of Israel, if we will yet repent and turne Ezek. 33. 11. to God, he will surely save us, and destroy our enemies: Surely the wrath of Psal. 76. 10. man shall praise thee, and the remainder of wrath thou wilt restraine: God will have glory by the wrath of wicked men, and will restraine wrath against his people.

Now for further incouragement to repent, and to use the outward meanes Sixe motives to repentance. of our cure, consider these motives: first to repentance and to stirre us up thereunto, let us seriously consider these six.

1 First, Gods willingnesse to spare and to deliver us if we will repent and Ezek. 33. 11. turne to him, he sweareth by himselfe that he hath no pleasure to destroy us, he shewes it by his patience and preservation, else why hath hee so long and so many wayes delivered us from destruction, which our enemies had prepared, and thought themselves sure of long agoe, he hath looked for a man to make up the breach, and to stand in the gap for the land, that he might not destroy it, Esay 63 5. Ezek 22. 30. but found none.

2 Secondly, consider that there are many righteous men, that doe at this time labour to make up the breach, and crowd into the gap to keepe out destruction, but not enow; God seekes for more in England that hath beene so long taught and instructed by God above all Nations, therefore be encouraged to thrust in among them, and it will prevaile with God at the last, let every one make one, and the number will quickly be made up, and so wrath will be removed from us.

3 Thirdly, consider God calleth still upon us all, he calleth by his Ministers, and he calleth by his mercies, and he calleth by his Iudgements, that he might win some by love, others by feare; because he hath compassion and would save and deliver us, if by any meanes we would be brought to reformation of our evill wayes.

4 Fourthly, consider God hath by his owne power, in mercy to us, began the worke of reformation for us, to give incouragement to us, and to strengthen our faith and hope, to beleeve, to trust and rely upon him.

5 Fifthly, consider that if for all this, we will not now labour to beleeve, repent, pray, and reforme our evill wayes; destruction and damnation will at once breake in, and seaze upon us for our wilfull impenitencie: and impeni­tencie is the onely damning sinne.

Sixthly, consider the infallability of Gods promise, if we will confesse our 6. Pro [...] 28. 13. [...] Iohn 1. 9: Deut. 7 9 [...] Sam. 12. 22. Iohn 24. 20. [...] Chro. 28. 9. sinnes and forsake them, we shall finde mercy; God is a faithfull God and keepeth Covenant and mercy with all them that love him, and turne unto him, and he hath sayd he will not forsake his people, although they have committed great wickednesse, if they againe seeke to him and repent, but if they continue in their wickednesse, and will not turne unto him, but forsake him, he will cast them off for ever: if thou wilt seeke him and turne from thy evill wayes, he will forgive thy sinne, heale the land, and cure all thy misery. 2 Chron 7. 14 Ten motives for incourage­ment, to use the outward means of our delive­rance in assist­ing the armies.

Secondly, for incouragement, to use the outward meanes of deliverance, that God hath put into our hands.

Consider, first, that God usually worketh by meanes; in the use of meanes wee shew our obedience, and carry our selves as men; and by our use of such meanes, as God offereth to us, GOD is glorified by us [...] and will glorifie himselfe in prospering such meanes, and in the end (after the exercise of our patience) will give deliverence by that meanes, and it shall be seene to be his owne hand, working by and in the meanes; God re­quires [Page 59] that men be active, and doth not usually give deliverance without the industry of men, as we have shewed by the fore going examples of Barak, Gi­deon, Mordica, Nehemiah, &c.

2 Secondly, consider the many, and great blessings God hath already given, to very weake and unlikely meanes, yet by Gods blessing have beene most prosperous, this should incourage us, for this sheweth Gods presence with us in the meanes.

3 Thirdly, consider, that as it is the meanes appointed by God, so it is for God that we fight, it is Gods quarrell maintained by Soveraigne power, by the Law of the Kingdome, in defence of Gods truth, the Gospell of Christ, against Popery and superstitious bloody Papists and Atheists: it is also in de­fence of our lives, estates, and the inheritance of our children, and our chil­drens children, to all posterities, which if now lost is lost for ever, and will be taken from us and from them, by oppressing robbers, and violent lawlesse men.

4 Fourthly, consider all other meanes hath beene used, and in all humility ten­dered to his Majestie, but through evill councell have beene rejected, or en­tertained treacherously, to ensnare and destroy us in our innocencie, and we have no other meanes to rest upon, but Gods blessing upon this, to make our selves free men, or yeeld our selves slaves, and leave our posterity bond­slaves.

5 Fiftly, consider that if those wicked Councell ours be not by power suppres­sed, having consumed their fortunes in this seditious warre; the whole riches of the Kingdome will not serve to make themselves whole, and reward the multitude of Cavaliers that have assisted them.

6 Sixthly, consider that in disserting this cause, we shall dissert God; and then Esther 4. 14. God will dissert us, and it will be to us as Mordica said of Hester, If thou at this time withdraw thy selfe, though God doe give deliverance and enlarge­ment another way, yet thou and thy posterity may justly perish.

7 7^ly, desperate cures heale desperate diseases, and that courage (saith Seneca) Sene. of Clem. lib. 1. ch. 12. that grows from extream necessity is marvelous forcible, and who (saith he) would not hazard that life which he cannot count his owne; especially if by such a ha­zard he may secure himselfe, or his posterity after him, from cruell tyrannie▪

8 Eighthly, consider the comfortable and incouraging promise of Christ that Mat. 16. 25. Mark. 8. 35. Mat, 19. 29. he that shall lose his life for Christs sake and the Gospells sake, shall finde it; but he that will draw backe to save his life shall lose his life; againe he hath pro­mised that if we lose Brothers, Sisters, Father, Mother, Wife, Children, Houses, Lands, or any thing whatsoever for Christs sake, he (or his) shall receive an hundred fold, and shall inherit eternall life: therefore be couragious, this was that which incouraged the Iewes wonderfully against the Commission of Calus, saying, We are ready to dye, or to encounter any mis-fortune, under hope that God will assist us, and for whose honour we feare not to adventure any See Iosep. in an­tiq lib. 18. cap. 11. danger, rather then to obey through [...]owardlinesse, and incurre perpetuall Ignomy, and Gods wrath in neglect of his Lawes, so as to viol te our Country Lawes and our Religion, &c. [Page 60] 9 Ninthly, consider the severall Proclamations under the Kings Name which (whether he know or not) declare the resolutions of his Councellors and Cavaliers, is not to lay downs Armes, till they have fully disolved this Par­liament, and made a Parliament at Oxford, which they may sway to destroy our good Lawes, and take away our lives and all we have, also to hinder the setling of Church Government, till they can compell Popery to be set up; and bring over the Irish Rebells to assist them, which is now their great businesse in hand: therefore if we either love God, our selves or our Posterities we must now bestirre our selves and quit our selves like men.

10 Tenthly, consider that delayes are dangerous, we see what misery many have suffered which might have beene prevented, if we had beene more for­ward to make resistance, and not suffered our selves to be deluded by Proclama­tions and Protestations. Besides if we deferre any longer our corne will be destroyed and taken from us, with our cattle and all provision, and famine will come quickly among us; but by our speedy and unanimous resistance we may by Gods blessing quickly establish our peace and happinesse, which the enemie unjustly doth annoy.

I have beene much larger in this discourse then I intended, when I first set Pen to paper, and now want time, and phrase to abreviate it: therefore I send it (as it is) among friends and foes, intreating the Reader to excuse all er­rours or mistakes by haste, and accept the uprightnesse of my intentions.

I will conclude with a story I remember, mentioned by Plutarch, concer­ning Marcus Otho, who was by the souldiers Elected Emperour of Rome, and opposed by Vitilius Cecenna, where upon a Civill war began, and one bat­tle fought for the Empire, the Souldiers pressed Otho to go on, and continue the warre, assuring him of victory, offering him the last drop of their blood in the cause, Marcus Otho replyed, I account this day more happy to me then the day I was pronounced Emperour, seeing your reall affection unto me; and I must dow shew it in not sparing my life for the good of my Country; this warre (saith he) is not a warre against Haniball, nor Pyrrhus, but against the Romans themselves; and whether I conquer or am conquered, I shall offend my Country, I would rather sacrifice my life for the peace and unity thereof: which said; he fell upon his owne sword: this was his love to his Country. But God be praised there is no such cause of a warre in Great Bri­taine, nor cause why there should be such an end of it: we desire but our rights and are ready to defend and maintaine the Right, Crowne, Life, and Honour, of the King, to the last drop of blood, yet we cannot have peace; but his Ma­jestie is pleased to heare wicked Councellors, and give them leave to War a­gainst us his faithfull Subjects, to destroy us, though with the hazard of his owne life and Kingdomes, which needlessely he hath and doth expose to danger. The whole passages of the late Treaty shew the Parliaments desire of Peace, so it might be with securitie: there is nothing the King desires but they Grant, except the delivering the K [...]yes and strength of the Kingdome, and all our lives into the hands of them that thirst after our blood. The maine thing of difference is, Whether the King by advise of Parliament, shall ap­point [Page 61] what persons shall be trusted; or whether the King shall appoint (contrary to Parliaments advise) such persons as his Councell shall choose in these times of danger: now if this were not to betray the Kingdome, our lives, and lawes to the hands of destroyers, let the world judge; (especially if we See the Treaty and Letters. will but take notice who, and what persons, they have long since pitcht upon for the chiefe places, as is made knowne to us by the letters that have beene in­tercepted,) traytors to the State.

Now the Parliament is bound in Conscience to God and in Faith to the King and Subject; to secure the Kingdome, the King, and Us, from Treason: there­fore we are bound in Conscience to God, in faith to the King and to the Parlia­ment, to assist the Parliament with our lives and estates, to the last drop of blood, and the last penny we are worth, against all desperate enemies, evill councellours, and destroying murderers and robbers. Seneca saith, There is a King among the Seneca in Cl [...]. lib. 1 chap. 19. Bees, and he hath no sting, Nature hath denyed it to him, because he should not be cruell to seeke revenge, nor hazard his life, and therefore tooke away his weapon, and disarmed his wrath; all Kings and Princes (saith he) ought to consider this excellent example, for it is the Custome of Nature to discover her self in little things.

I might adde other motives, but if we looke upon the horrible cruelties of the Rebels in Ireland, and consider the rise of that Rebellion, set forth in the Parlia­ments late Declaration, that alone is motive enough, being in it selfe more hor­rid, and in the consequence much more dangerous to us, than that act of the Benjaminites in abusing the Levites Concubine, was to the other Tribes of Israel. Iudg. 19 25. This being every ones case, which we are all bound to vindicate. Me thinkes that Declaration from the Parliament is sent through all Britaine, like the divi­ded See the Decla­ration intituled the rise of the Grand Rebel­lion in Ireland. peeces of the Concubine, into all the Coasts of Israel, and I cannot but say of it as they said of that, Consider it, (take notice and speake your minde, Iudges 19. 29. 30.) if we have not more reason, and juster cause then the Israelites, to gather together as one man, from all parts of Britaine, and resolve never to re­turne to our owne houses, till those miscreants (those men of Belial) be deli­vered up to the hand of justice; see the place Iudg. 20. 8. 13. and withall consider that place Proverbes 25. 5. Take away the wicked from before the King, and the throne shall be established in righteousnesse.

Now to close up all, let me give you some Reasons, of my confidence (if you thus doe) that God will prosper you, and give deliverance in his due time to his Church, and to his people in this Kingdome, and for that take briefely these grounds following.

First, it was the especiall hand of God, and his Providence that brought this 7. Reasons or grounds of confidence that God will deli­ver his Church and people in this Kingdome at this time, if we use the meanes before prescribed. Iohn. 11. 10. 51. Parliament to sit, (the King was the Instrument) and after to establish it for some continuance of time, contrary to the expectation of all men, and opposite to the long continued purposes and designes of Malignant councellors: whom God as strangely infatuated at that time, as at another time in another case, he as strangely inspired Caiphas to Prophesie that Christ should dye for the Nation.

Secondly, Gods wrath was never kindled against any people, or Kingdome, but for sinne, especially for the sinnes of Idolatry, Sabboth-breaking, and pub­like injustice: nor hath his wrath continued to desolation, but for non-reforma­tion: But God hath called this Parliament to purge sinne, to overthrow Ido­latry, [Page 62] to suppresse Sabboth-breakers, and to reforme publicke injustice, arming them with Soveraigne Authority by his owne power, and by the Authority of the King: to which worke they have wholly devoted themselves; and for that very cause, they are at this time so strongly opposed by the powers of hell and earth. Therefore God will maintaine his owne cause, and his servants wor­king his worke, and in his owne time will make their worke prosperous in their hands, as he did to Nehemiah. Nehe. 6. 15. 16.

Thirdly, God hath afflicted Britaine for these sinnes, and a multitude of other transgressions, and doth still continue to afflict us for our impenitencie: but it is observable that he whips us because he would convert us; and yet he preserves us from destruction, because he would not totally destroy us: therefore hath wonderfully discovered the Plots of the enemie, and blasted their bloody de­signes, when they had prepared them (as they thought) ready to destroy us; former mercies are engagements of future deliverance; hence I conclude from the confidence of Manoahs wife (when an Angell had told her she should beare a 1 Sam. 17. 37. sonne, that should begin to deliver Israel, her husband seeing the Angell assend Iudg. 13. 22, 23 up in the flame, sayd, we shall surely dye, because we have scene God) if (saith she) the Lord were pleased to kill us, he would not have shewed us these things.

Fourthly, I finde by all Stories Divine, and Humane, (that ever I read) that before God destroyed a people or Kingdome, he hath taken away his Prophets, Iudges, and righteous men, or they have beene rarely found, or else he hath taken Esay 57. 1. Exod. 32. 10. Ier. 7. 16. Ier. 14, 11. off their affections, and spirits from prayer, for that people or Kingdome.

I confesse this hath in part beene made good to England, some have beene over awed, their mouthes stopped, some banished, others destroyed, and many forced to flie to other Countries for shelter: Yea, the two Fountaines of Reli­gion and holinesse (as well as the Courts of justice) were exceedingly corrupted: all which presaged a storme comming, and now it is come: But consider Gods Isay 1. 26. Ministers are restored, increased, and many returned from their Exile, righteous Iudges are set up, and good men put in Authority. The affections of the godly (and that of many thousands) are moved with zeale to God exceedingly, and their hearts stirred up to earnest constant prayer, and unwearied labours: have seene some gracious returnes of their prayers, and fruit of their labours, and waite Mica. 7. 9. by faith with patience, till the Lord plead their cause, and execute Iudgement for them.

Besides, notwithstanding the corruption of the fountain, God hath from thence produced pure streames, planted fruitefull vines in his Orchard. When were more young, able, godly, Ministers in England then now? When were men stirred up with zeale for God to lift up their voyces like Trumpets, to tell Israel Esay 58. 1. Act. 4. 36. 1 Thes. 5 14. Psal. 147. 1. Esay 8. 11. &c. Esay 10. 14. vers. 15. 16. her transgressions, and Iudah of her sinnes? When were more sonnes of consola­tion, to comfort the feeble minded? But if God graft new siens, and plant young Vines in his Vineyard, he is not about to destroy it, but rather to gather his own together, that he may destroy the wicked by themselves.

Fifthly, no story of any age or people, can give a president, that ever God de­stroyed an humbled praying people, (notwithstanding the irreligiousnesse of a multitude of godlesse men, amongst which they live, whom God can cut off Mat. 13. 30. some other way, or reserve to greater wrath) but if a considerable number of [Page 63] repenting reformers have beene found, God hath for their sakes spared such a people or Nation; therefore this Church and Nation: Onely we must consider Tim 2. 19. God lookes for a greater number in Great Britaine, than in any other Nation or Kingdome; God would have spared Sodom for ten righteous sake, yet seven Luk. 12. 48. Gen. 18. 32. 1 King. 19. 18. thousand in Israel was too few, (although God tooke notice of them all) and surely twice seven thousand cannot save England: but if those in England who have given their Names to Christ, be found to be truely repenting, praying, and re­forming their evill wayes, with resolution to perseveere; undoubtedly England 2 Chro. 7. 14. Iohn. 17. 19. shall be saved for their sakes. The example of Judea and Jerusalem in the time of Josiah; nor the present condition of Germany are no objections of validity against this truth, except we resolve to cherish our base lusts, seeke our private ends, love our selves; so as to neglect God and the meanes he hath in mercy free­ly 1 Chron. 28. 9. ult. given us to save us: this is to forsake God, and then God will forsake us, and cast us off for ever; and it shall be said of England, as once of Babel; we would have Jer. 51. 9. healed Babel, and she would not be healed, &c.

6ly, Although for these sins, now raigning in this Kingdome, namely Idolatry, prophanation of the Sabboth, oppression, &c. God hath destroyed whole King­domes, layd them mast, and given up his owne people with the wicked into his Ier. 24. 5. enemies hands. Yet you must consider it was when generally or wholly, the people were willing to yeeld to such sinnes as it was before and instantly after Iosiahs time. Besides when those men so given into captivitie, have beene sold, Dan 6. 6. verse 23. 24. Esth. 8. 7. Neh. 4. 8. &c. Nehe. 6. 15. 16 1 King. 18. 24. to destruction and appointed to slaughter by their enemies, maliciously to destroy the Church of God: God hath for his owne Names sake given them a glorious de­liverance, much more will he deliver at this time, being now invocated on both sides, and called to be Iudge of the truth, as in the time of Eliah.

Yet I say not but England is punished for these sinnes, and may be brought very low and into great straights because of unbeleefe, lukewarmenesse, and impenitencie, before she see a full deliverance: which if it be so the fault is our owne. Hos. 13. 9.

Seventhly, it hath beene usuall with God when admonitions have beene re­jected, and easier chastisements slighted, to lay great and heavie Iudgements up­on Deut. 28. 29. his owne people, and of long continuance; and in these Iudgements to take a­way many of his children, till his people returne and earnestly seeke God, and till Hos. 5. 15. Ezek. 5. 13. the time of his indignation be accomplished; great sinnes, and long continued in, bring great and long Iudgements, (except there be proportionable humiliation to prevent it) but glorious deliverance to Gods people will come, and wonder­full Deut 7. 23. destruction to their enemies will be seene to all the world: and assuredly deliverance will come to Britaine, if we waite by faith and patience, with diligent use of the meanes, without murmuring at the miscarriages, and acci­dents in things, failing of men or Armies, confided in: or be discouraged at the seeming unprosperous successe of our Armies, or the successefull enterprises Psal. 73. 18. Psal. 76. 10. of the enemie; in all which God hath a secret way of providence, and will make to the manifestation of his glory. Nor let any man thinke that he shall be delive­red by another mans faith and repentance, or escape by other mens cost and in­dustry: for although enlargement come, and the Kingdome be delivered, yet Esth. 4. 14. the unbeleeving and mammonist may be cut off before or after. Consider what [Page 64] became of that great Lord, on whose hand King Iehoram leaned, because he beleeved not the Word of God. Besides at the great day of account, Christ may say to such, [...] King. 7. 17. I know you not, depart, &c. You that were not with me, were against me. There­fore let every one conscionably doe his owne part and duty; and then depend Mat. 25. 40. 41 Mat 12. 30. upon God for a glorious and comfortable deliverance, which God grant for his Names sake.

But there are foure evills that exceedingly hinder the worke of Britaines de­liverance, which must be removed. Two concerne private men, two concerne the Publicke Magistrate: the evills in private men are, first, neglect of selfe­examination, every ones not judging and condemning his owne sinne. Se­condly, our forwardnesse and rashnesse to censure and condemne the faults, mis­carriages or neglects of others: Parliament, Armies, Commanders, &c. whom we are bound to pray for, as they are the Instruments of God for our good. The evills in the publicke Magistrate are, first, not clensing Gods Armies of knowne Achans, who seeke the wedge of Gold, and the Babilonish Garment: these Iosh 7. 11. 12. hinder God from going out with our Armies; cause the mouthes of ill affected men to be opened against our just cause, and discourage many well affected peo­ple, and is an occasion, Why our Armies turne the backe upon the enemie: secondly, the nourishing of flattering Zibas, and traiterous Iudasis; who take pay of our money, are maintained in excesse and riot at our costs (while the common Soul­diers want necessaries) yet like Iudas betray our cause, and sell us for gaine. Let us pray, and our Parliament and Generalls endeavour to have these evills removed. And God will be seene to goe out with our Armies, and will un­doubtedly worke our worke for us; save our King, and destroy his and our enemies. Let all Glory be given to God.