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 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 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 Vid 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
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 and Banished our best Orthodox Divines men conformable to the estaâ—â—â—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 Paâ—â— 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 â—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 Dâ—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 Versâ— 1â— 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 Josephâ—â— relates â—xample of 〈◊〉 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 bâ—inde the Kings See Josâ—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. 2â— 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 Jâ—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 alâ—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 eâ—ten by the Lyons but Daniel escaped Haman Ester 7. 10. Ester 9. 2. 3. was hanged upon the Gallâ—wâ— 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 â—â—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 â—alignity and hatred against â—ersons 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 â— 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 memâ—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 â—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 Iustâ—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 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 t is 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
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 lessâ— 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 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. 2â— 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 Epâ—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 pâ—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
must now bestirre our selves and quit our selves like men 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 Kâ—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 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 Clâ—â— 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 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
is so but it is true and truth must not be concealed Seven sorâ—â— 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 Purâ—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 recoâ—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 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 lâ—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. Tinâ— 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 Alâ—xander for the reward of fading honor and brittle estate as they themselves have found By great promises of preferment the foreleaders of thâ—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 woâ—â—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 favouâ— 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 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
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 Bailisâ—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. doâ— 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 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 punishâ—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
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 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 1â— 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 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 â—â—caâ—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
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 â—abid to obey any Vote of parliament the parliament â—â—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 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
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 Namâ— 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 â— 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 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 Nehemâ—â—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 First Gods willingnesse to spare and to deliver us if we will repent and Ezek. 33. 11. turne to him he sweareth
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 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 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 â— 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 selfe-examination 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 FINIS