our fâ—ees to our feet Yea let us thus goe up seven times 〈◊〉 seven times a day and perhaps even our pray 〈◊〉 at 〈◊〉 may raise that cloud whose drops may refresh and make glad the City of God Thus there must be 1. Supplications 2. Prayers 3. Intercessions made for Kings c. but we must adde 4. Thanksgivings too These are a meanes to water all the former three branches and to cause them to grow and speed the better The Lord takes prayses for an honour Whoso offereth me thanks and praise he honoureth me Psal 50 〈…〉 1 â—â—m 2 v. 30. and those that honour him he will honour them againe But I have spoken of this particular before So much concerning the sorts of Prayer 2. The scope and matter both to be contained in those prayers of ours for them viz. 1. Godlinesse with Quietnesse Bonum spirituale c. 2. Honesty in Peace Bonum Politicum Civile 1. Bonum spirituale Ecclesiasticum Quietnesse with Godlinesse Follow peace with all men and Holinesse Heb. 12. v. 14. without which no man shall see the Lord. We must so follow peace as we may keep our selves in sight and within the limits of holinesse but no farther and sofarre we must follow it in the first place This must stand in the front of our prayers Pray for Kings first c. that they may be instruments of spirituall good unto us Religion is the very soule of our soules that one thing absolutely necessary and therefore the promotion and promoters of this doe both need and deserve the prime of our supplications And in the next place Honesty i. publique private politique morall honesty is to be remembred and furthered by our fervent and sensible petitions The sword of Civill justice doth guard our Religion as that flaming sword did keep the Tree of life in Paradise Gen. 3 v. 24. And he placed at the East of the garden of Eden Cherubins and a flaming sword which turned every way to keep the way of the tree of life This office of the Parliamentary Cherubins must in the second place be promoted by our prayers So much touching Generall Lessons and Directions But by this time me thinks I see and heare diverse particular rankes of people flocking to me and enquiring of me Luk. 3. v. 10. veâ— 12.14 as the People the Publicanes and the Souldiers did of Iohn Baptist what shall we doe that is what speciall Lessons can you give us what distinct taskes can you set us that so each person may be holily and loyally active for the furtherance of the great good worke in these times of publique hope and hazard Brethren I shall endeavour as the Baptist did to give every one his portion and that streame of exhortation which hitherto I have carried in a common and generall Channell I shall now sluce out into diverse lesser and particular rivelets that so all ranks of persons may be watered and made fruitfull And 1. Let me have leave to speake to Magistrates I beseech all those which are in authority and office to heare me a few words patiently I would not presume to teach or prescribe any thing in your spheares above mine owne neither doe I peremptorily taxe you of any speciall default or transgression My full purpose and desire is so to carry my selfe in this Exhortation to you as young Timothy is licensed by Saint Paul to carry himselfe towards those Brethren 1 Tim 4.6 If thou put the Brethren in remembrance of these things thou shalt be a good Minister of Iesus Christ nourished up in the words of Faith and of good Doctrine So there is something of which to put you in remembrance I conceive it my duty The summe in short is this That all Magistrates and Officers in this place and elsewhere wauld be pleased to Countenance Promote and Second all Parliamentary Edicts and proceedings Brethren ye are unto the Common people at this time â—n respect of the Parliament as those spyes sent to Canaan were to the Congregation of Israel your relations and speeches may bring up either an evill or a good report upon that great Councell and their proceedings 〈◊〉 14 2. 6 7 8 9. You know how some of the spyes did cause a murmuring against Moses and Aaron whereas Caleb and â—oshuah because they had another Spirit and followed the Lord fully did endeavour to appease and satisfie them and for this faithfulnesse they had a great reward 〈…〉 2. In this Exhortation I doe not accuse you of negligence but rather doe commend all your former diligence herein Qui monet ut sacias c. He that exhorteth to a duty done already his exhortation is no lesse then a commendation And this I adde that ye cannot lightly be too zealous in this point O what a goodly sight is it Brethren when the Mountaines doe bring peace and the little hills righteousnesse unto the people Ps 7 2.3 The words are found in the old translation the hymne is intituled A Psalme for Solomon That is when David the sweet singer of Israel had resigned his Kingdome to his sonne Solomon and was going out of the world then Swan-like he warbled forth that Prophesy of Christ and direction of Solomon for governement Oh that all our Governours would thus obey it Now the Mountaines above those supreme highest Mountaines are bringing forth peace to the people what a blessed sight would it be now to see the little hills the subordinate hillocks of authority in every County City Parish to beare their severall extraordinary crops of Righteousnesse also Am. 5.24 To see judgement runne downe as water and righteousnesse as a mighty streame Nay Ps 133 2. to see it runne down like Aarons oyntment which being powred on the head ranne downe upon the beard and from thence to the very skirts of his garment But remember I said 1. Countenance 2. Promote 3. And Second I shall speake a word severally of each for your more cleere and full information 1. Countenance all Parliamentary edicts and proceedings True it is that that supreme Court of the Kingdome doth nor need nor feare in respect of it selfe the best or worst that all subordinate Officers or Authority can doe concerning it no 't is as farre above their reach as the Sunne in the Firmament is above all the Meteors here below but yet in respect of the lower region of people the Common multitude as I said so Magistrates and men in Office here may either cloud and blacken this sunne by their discountenancing or cleere and strengthen its beames by their well reporting of those proceedings to the vulgar As we said before concerning the spyes sent to Canaan some of them disgraced the land flowing with milke and honey Ye Magistrates and men in great places are betwixt people and Parliament as the Medium betwixt the eye and the object or as the glasse through which a man lookes out and beholds
the Heavens according to the colour of the â—lâ—ss so doth the Heaven seeme to be coloured Your judgements affections countenances touching that Court doe give aime and copies to them all both for their opinions speeches actions Therfore let it be your care to Countenance 2. Next Promote Parliamentary edicts and proceedings That is put on publish prosecute and execute all such new Edicts Orders and Commands especially touching Reformation as are sent and issued from them To instance there is a Vow or Protestation commended unto us by their practice and approbation there is An Order for the due observing of the Sabbath c. Now the promotion of all those and the like doe lye upon your charge and consciences in the first place and the neglect of them amongst us when once granted to you will be required at your hands Ye are our Civill watchmen see your duty Ezok. 33. each of you according to his place is our Moses to take the Lawes at their mouth and to declare them unto us that we may heare and doe them This is one weighty duty 3. Next Second them That is whilst they doe endeavour above to set right the great body of the Kingdome ye should labour here below to reforme your petty and particular Jurisdictions this would be no little furtherance to that great worke As petty brooks doe make up a River and many Rivers fill a Sea so Family-reformations make up Parishionall and all Parishionall ones doe fill up a Nationall and Vniversall 'T is a Proverb as true as ancient The way to have a cleane street is for every one to sweepe his owne doore So let the Magistrates and Officers in every County City Corporation Parish now sweepe their own severall Jurisdictions and then the great publike work of Nationall clensing will more easily succeed So much to Magistrates 2. Partiular Lesson may be to Ministers Brethren I confesse my selfe one of the last and least of all your Tribe but yet so cleere and necessary is this lesson that the meanest Embassador may nay must presse it upon us at this time suffer therefore the word of exhortation Now or never is the nick of time in which we ought to play the trumpeters Ezek. 33.3 c. to stirre and call men up to the helpe of the Lord in this great worke who knowes but that that God which did throw downe flat the walls of Jericho by the trumpets though meane ones of seven Priests going before the Arke I say Josh 6.20 who knowes but he may also be pleased to doe great things now by our poore service therefore let us up and be doing and if we doe need spurres in our sides because the way seems somewhat cragged let us consider these two or three Motives First looke we upon the eminent examples of our most ancient and famous Scripture-Predecessors in like times and cases I meane let us turne over the Histories of Deliverances and Reformations in Judah and there we shall find that their Prophets Priests and Levites were some of the greatest and most active instruments in both they were as it were the holy bellowes to blow up the refiners fire Let us take an instance or two to kindle us First in that Deliverance and Reformation in the beginning of young King Jehoash his raigne 2 Kin. 11. There good Jehojada the high Priest being thereunto called is the very primum mobile ver 4 5 c. the founder and finisher of that great worke yea that tripartite Nationall Covenant to which the Lord the King and the people were parties was contrived and perfected by his meanes 2 Chr. 29.3 So secondly in King Hezekiahs Reformation as the first thing that he beginneth withall is the Temple so the first persons that we find him consulting with ver 4. ver 5. they are the Priests and Levites He brought in the Priests and Levites and gathered them together into the East-street and said unto them Heare ye me ye Levites sanctifie now your selves c. Yea and for furthering that Covenant which he made these must be the cheefe men in the businesse ver 10. ver 11. Now it is in mine heart saith he to make a Covenant with the Lord God of Israel My sonnes be not now negligent for the Lord hath chosen you to stand before him to serve and that ye should minister unto him and burne incense 'T is no meane honour Brethren to be made some of the prime and immediate Ministers of the Lord in such great workes and yet alas I speake it to mine griefe and to the generall shame of our Tribe who more backward to set on Deliverance and Reformation now then are many of us The Protestation the Declaration for abolishing of Images c. how slowly how faintly are they executed Yea and the more dully I beleeve in many places because the execution of them partly depends upon the Minister Let all the true Embasâ—adours of Christ think upon this and be kindled 2. Another Motive may be this Our very Callings doe presse us hereunto Ezek. 33.2 c y Sam. 9.9 Isa 58.1 We are said to be Watchmen we are Seers yea we are called trumpeters as before and what is meant by all these but that it is our duty to descry publike evills and dangers to discover opportunities of good and so to call men off from the one and onward to the other 3. Thirdly this is a meanes both to settle and prosper us all in our functions and to entaile them and a blessing upon our posterities See how the Tribe of Levi came by their Ministeriall prerogative Exod. 33. When Aaron and the people had made a Calse for this great sinne justice must be executed ver 26. and Moses calleth for it Then Moses stood in the gate of the Camp and said who is on the Lords side let him come unto me And all the sonnes of Levi gathered themselves together unto him Being called they doe promote justice Hereupon see what a Reward and Blessing followed ver 27 28. Num. 3.5 6. First a Reward And the Lord spake unto Moses saying Bring the Tribe of Levi neere and present them before Aaron the Priest that they may minister unto him Deuâ— 33.8 Secondly a Blessing And of Levi he said let thy Thummim and thy Urim be with thy holy one ver 9 whom thou didst prove at Massah c. Who said unto his Father and to his Mother I have not seene him neither did he acknowledge his brethren nor knew his owne children c. They shall teach Jacob thy Judgements ver 10. ver 11. and Israel thy Law they shall put incense before thee and whole burnt Sacrifice upon thine Altar Blesse Lord his substance and accept the worke of his hands smite thorow the loynes of them that rise against him and of them that hate him that they rise not againe There is a blessing with a witnesse See
and Memorials For the compleat handling of this Point we will shew 1. How Naturall 2. How Firme 3. How Vsefull a truth it is 1. How Naturall Here is an astonishing Deliverance accurately observed and remembred 1. That it was astonishing see in the last words it made the receivers of it like men in a dreame it was so sudden so free so great 2. It was accurately observed and remembred 1. Observed see in the expressions for here are set downe 1. The giver the Lord. 2. The receiver Zion 3. The misery Captivity 4. The mercy the turning thereof and making them like to those that dreame I do not force marrow out of these bones ye see that it drops of its own accord 2. That it was accurately remembred see this record for all this is registred for us by the Lords own finger to all posterity Thus the note is most Naturall 2. And 't is Firme too That is we have a whole Cloud of other witnesses to testifie the strength of this Maxime yea sufficient pillars to support it are growne upon this same Field even in the booke of the Psalms Ps 111. v. 2. The works of the Lord are great sought out of all them that have pleasure therein sought out explorata studied aggravated anatomized so that all the inner works of them are discovered and read upon It is one thing to view the bulke of a Watch that is the bignesse colour and case another to observe the Art of Wheeles ballance and spring and this observation is accurate But Ps 106. being one of the largest in the book beginneth at Aegypt travelleth home to Canaan with Israel and there it seems doth come home to its own time Psal 107. giving in a speciall Catalogue of the great Deliverances through those places and times but least any memorable particular should there be omitted lo the next Psalme goes it over again and brings after the gleanings In briefe finde me out any Psalme of praise through this whole book as most of these songs are such and I will shew you in the same Psalme a confirmation of this truth That astonishing Deliverances doe crave accurate observation and remembrance Ob. But yet all those are but the practises of particular persons or people you will say they are no precepts An. But those practises are grounded both upon former precepts and presidents As 1. The Institution of the Passeover and the continuall celebration therof This day shall be unto you for a memoriall Ex. 13.3 And Moses said unto the people Remember this day in which ye came out from Aegypt out of the house of bondage So their other chiefe Festivals were commemorative 2. 2. So that Altar and Booke in memoriall of Amaleks malice and their Deliverance Ex. 17.14 15. And the Lord said unto Moses write this for a memoriall in a booke and rehearse it in the eares of Ioshua for I will utterly put out the remembrance of Amalek from under Heaven And Moses built an Altar and called the name of it Jehovah-Nissi 3. Josh 4.1 2 3. 3. Also those twelve stones in Iordan And it came to passe when all the people were clean passed over Jordan that the Lord spake unto Joshuah saying take you twelve men out of the people out of every Tribe a man and command you them saying Take you hence out of the midst of Jordan c. twelve stones and ye shall carry them over with you c. The application of it was These stones shall be for a memoriall unto the children of Israel for ever ver 7. Therefore Astonishing Deliverances doe crave c. And 't is as reasonable as true For 1. Reason This is one of the Lords chiefe ends in bestowing such great Deliverances Pro. 16â—4 The Lord hath made all things for himselfe yea even the wicked for the day of evill If all things even the wicked then much more all mercies and to his own people for himself that is for his own glory and honour Quest But then how may he have glory for a Deliverance Answ Ps 50.23 Why praise is glory in his account Who so offereth praise glorifieth me c. and what greater praise for a favour then to remember and observe it accurately But most clearly in these words Call upon me in the day of trouble ver 15. I will deliver thee and thou shalt glorifie me That is the end that I expect from thee in a Deliverance saith God is mine owne glory and therefore the greater the Deliverance the more glory must I have 2. Reason Accurate remembrance and Observation doth keep the Deliverance still fresh and alive it gives it a continuall being Recordatio est re-creatio The remembring is the renewing of a mercy 3. And there is much equity in it too Reason 3 'T is but proportionable and the manner of men Luk. 12.48 To whom men have committed much of him they will aske the more Costly improvements doe expect a rich harvest 'T is true then 't is reasonable that Astonishing Deliverances doe and ought to crave accurate observation and Remembrance And thus the point is both Naturall and Firme And 't is as usefull as either 1. Vse To check a sort of Anti-Deliverancers amongst us Vse 1 men that care not to heare talke of any such great Deliverance that hath bin wrought for us but are up with their What how and wherein Tell them as here that the Lord hath done great things for us and they are angry presently and part companyes Tell them of a captivity of Zion that is turned and they laugh as much at the turning as at the Zion But are ye aware of their reason Quest Answ I conceive it to be this The men are delinquents perhaps in person or else in party and therefore should they acknowledge a Deliverance Next it will be enquired from what and whom we are delivered And the Answer to this Question might start new queres which may reflect upon themselves their friends or faction I therefore commend the pollicy of the men though neither their Piety nor Ingenuity 1. Not their Piety for had they piety either towards their Religion or Country they might see and could not but be sensible of the many great inrodes and invasions which have bin made of late upon both and those by no meane ones too as we see the justice of this Blessed Parliament doth daily discover more and more foundations out of course in Church and State 2. And their Ingenuity seemes as little too in that they deny or lessen that which the finger of God and the justice of the whole Kingdome representative have both found and poynted out But to stop the mouthes of such detracters by Authority therefore let them now know and see to their peril that Thankesgiving for Deliverance is in print commanded by the supreame Court and Councell of the Kingdome therefore we are delivered Quest From what or whom Answ From Warrs
which would have bin just as he said Plusquam civilia betwixt Brethren wars with those whose fidelity and loyalty we are now commanded to proclaime to all the world And on the other-side we may we must lay open all the Zibas Doegs and Hamans which were Incendiaries to those Commotions O give me leave here to digresse a little for joy is an excursive affection You know how Ziba by his slander upon Mephibosheth did gaine all his Lands for a while 2 Sam. 16.3 4. yea and Mephibosheth during that time is accounted by king David little lesse than a Traitor 2 Sam. 19.24 c. but at last truth that is strong doth prevaile the slander is discovered and the poore honest mortified loyall Mephibosheth is found to have bin the Kings constant good friend and true Subject So though Doegs villany did succeed a while to the destruction of many of the Lords Priests as conspiratours with David Psa 52. yet at last a prayer full charged with curses and heaviest imprecations is let fly after the accuser and doubtlesse did overtake him in due time Est 3.8 9. c. because it proceeded from the Spirit of the Lord. But the example of Hamans sinne and punishment is for our purpose more remarkable then both the former He had accused bought and begg'd of King Ahashuerus the whole Nation of the Jewes his pretence was ver 12. because they were a scattered dangerous factious and rebellious people The Decree for their destruction was written by the Kings Scribes sealed with his ring and the letters for dispatch were sent by Postes into all the Kings Provinces ver 13. to destroy to kill and to cause to perish all Jewes c. But what 's the issue Est 6. Surely on Hamans part it is two-fold First Haman is commanded by the same King publikely to honour Mordecai in person ver 10. Then the King said to Haman make haste and take the apparell and the horse as thou hast said and doe even so to Mordecai the Jew that sitteth at the Kings gate let nothing faile of all that thou hast spoken Then tooke Haman the apparell and the horse and arraied Mordecai and brought him on horsback through the street of the City and proclaimed before him Thus shall it be done unto the man whom the King delighteth to honour ver 11. Let us but imagine with our selves how scurvily did Haman looke when like a page he did lacky along before Mordecai's horse yea and how faintly and unmusically did he sigh out that Proclamation Thus shall it be done unto the man c. This was the first issue But the second the Catastrophe of all was more sad Est 7.10 Est 8.2 for Haman supplieth the place of Mordecai upon his owne gallows whilst Mordecai fils up Hamans roome in the Court and favour of the King So true is that Proverbe of the Spirit of God by the wise man Pro. 11.8 The righteous is delivered out of trouble and the wicked cometh in his stead But to returne from this digression to my Antideliverances again and to expostulate the matter with them more fully I must tell them yet farther that they are guilty of a double transgression for 1. First they are ingratefull both to the Lord and to his choyce instruments they doe trample unparalel'd Nationall mercies under foot and so are unworthy to breath in these blessed times which we see Is this your thankfullnesse to the Lord the King and the supreame Councell of the Kingdome all which doe deserve your praises and selves for their protection wisdome and watchfullnesse over us or what els thinke you are not King and Parliament so wise so Orthodox so well affected to the publike good as your selves Shall the Lord shew his speciall providence in an astonishing Deliverance shall the greatest in the Land acknowledge it and shall publike command be given to proclaime it and yet will nay durst ye still to bite the lip to shake the head or to grumble secretly at such proceedings Brethren I speak to all true Protestants and cordiall Subjects I charge you by your thankfullnesse and by all the mercies lately received that ye observe marke out and pursue lawfully to the uttermost all such murmurers and repiners at the present blessings of Deliverance and Reformation They are Ingratefull in a high measure 2. Secondly they are no friends to our greatest good neither for who are they which doe now suffer but Delinquents and Delinquencies Who are they which do pursue but the justice of God and man Again what is it that is now laboured for by those great Steers-men above but to stablish and defend true Religion Soveraignty Laws Parliaments and Liberties And yet we have men who either expresly or about the bush dare tell the people of a kind of persecution afflictions hard times now and I know not what And indeed it is common with men-slayers and fellons to account the publike Assizes a time of afflictions Yea with all Delinquents the execution of Justice is nick-named a persecution and is it imaginable then that this Tribe can give hearty thanks for the present worke of Deliverance Note them out therfore for men of corrupt minds back-friends yea back-biases to the weal-publike and such to whom our gladnesse is but their sadnesse Rumpatur quisquis rumpitur invidia In a word do but marke my Brethren what persons Lay or Clergy are most dull and backward to the means and pieces of this Reformation as first To dayes of publike humiliation injoyned Next to the late Vow and Protestation and finally to this last duty of publike joy and thankesgiving but on the contrary are very quick free and forward to promote or favour Arminian Antisabbatarian licentious papers pamphlets or practises mark these and then ye have found them ten to one which I call Anti-Deliverancers Anti-Reformists 2. Vse Let this presse us closely even all good Protestants and Subjects to set our selves seriously upon this worke namely the Accurate observation and remembrance of our now astonishing Deliverances Those words of Moses to Israel Deut 4 32. may be mine to England touching our present mercies Aske now of the dayes that are past which were before thee since the day that God created man upon Earth and aske from the one side of Heaven unto the other all former times and all other places whether there hath beene any such thing as this great thing is or hath beene heard like it Did ever people heare the voyce of God speaking out of the midst of the fire the late kindled fire of Civill warrs as thou hast heard and live ver 33. ver 34. Or hath God assaied to goe and take him a Nation from the midst of another Nation a Nation of Protestants out of a Nation of Papists by temptations by signes and by wonders and by warre and by a mighty hand and by a stretched out arme and by
great terrours according to all that the Lord your God did for you in Aegypt before your eyes As all those seven particulars of mercy viz. temptations signes wonders warr mighty-hand stretched-out-arme great terrours were made up in Israels Aegyptian freedome so could we paralell them amongst us but the taske would take up too much time Only in short to give a taste 1. Were they delivered and brought out of a litterall corporal Aegypt and bondage after foure hundred and thirty yeers slavery Ex. 12.40 we were delivered from a spirituall and mysticall Aegypt after above some five hundred years since the Conquest 2. Were they carried through a Red-Sea and a Jordan Psa 66.12 and led by a fiery pillar we went through fire and through water through a Gunpouder-treason and an Eighty-eight but hee brought us firth into a wealthie place 3. In short were they brought into a fruitful Land where they had the Oracles and Ordinances of God above all people Let me speake freely I conceive that we have more in both these particulars then they for First our Land in my judgement with submission hath bin more fruitfull constantly then was theirs for how many famines reade we to have bin in Cannaan successively Gen 12.10 Gen. 26.1 Gen. 42.5 Ruth 1.1 c. As in the times of Abraham of Isaac of Jacob of Ruth I thinke you can hardly paralell that number in the like time and kinde in this Isleland Secondly for Oracles and Ordinances true they had miracles and we have wonders but otherwise they did see Christ a farre off through a cloud of painefull and costly Ceremonies but we behold him come and as it were face to face in his Evangelicall Ordinances And let me adde no age or Nation past or present under Heaven did or doth enjoy such a cleere quick powerfull practicall Ministry as is now in this Isleland and hath bin amongst us for some late yeers But what doe I looke backe to times past I need not to bring forth cold and stale dishes to furnish out this feast of praises there are enough new and warm ones to over-fill the Table yea such as have bin cook d and dres'd in our owne times Let us but looke upon the present wonders of the last five yeeres or therabout in this Island I remember some rude Sea-men have stiled the Sommer Islands by the name of the Divels Jslelands because they say of the many tempestuous impetuous stormes whirle-winds and earth-quakes which are common in those places Surely Bretheren upon better grounds we may call our Britan the Isleland of Jehovah or Gods Island because of the manifold Protections Preventions Deliverances Blessings spirituall politique and Ecclesiasticall so little lesse then miraculously conferred on us I may say seriously of them all that they are more then I am able to expresse some of them I have resolved now to touch upon such as are newest for time and doe come neerest the Text for Nature and in reckoning up of these I shall have some eye to the Copy in my Text. Here we see an exact enumeration or numbring of all the ingredients of this admirable Deliverance of the Jewish nation As 1. The Author God When the Lord. 2. Their Misery a Captivity 3. The Manner of the Mercy turning or returning 4. The Delivered Zion And 5. finally The extent of this goodnesse it was astonishing and made them like men in a dreame How accutately could we match and Paralell every one of those particulars with answerable branches in our present English Deliverance but because that whole comparison would be too large let us cull out one or two particulars and compare them 1. The Authour of turning their Captivity was God When the Lord turned c. And indeed he alone it is that maketh warres to cease unto the end of the earth Psal 46. v. 9. he breaketh the bow and cutteth the speare in sunder he burneth the Chariot in the fire This God alone it was that did turn back our late streames of bloud who but he to speake properly had a hand in the beginning of that turning For 1. Some amongst us could not 2. Others would not stop those evils 1. The godly and loyall-hearted inferiour subjects they could only mourne in secret and sometimes openly when leave was granted but what else had they power to doe in the depth of these commotions Psal 11. v 3. If the foundations be destroyed what can the righteous doe Our generall publique foundations are two Religion Lawes and both these saith the Preamble to the Protestation Papists and others did endeavour to undermine and subvert Nay further it was with us too well like as with Judah in the time of Isaiah Saith he Isa 59. v 14. Judgement is turned away backward and justice standeth afarre off truth is fallen in the street and equity cannot enter ver 15. Yea truth faileth and he that departeth from evill maketh himselfe a prey or was accompted mad Therefore some could not stop the danger 2. And others would not quench the fier supposing that they could have done it but were subtill Incendiaries as that Preamble calls them brands and billowes 1 King 12. v. 10 11. like Rehoboams young Counsellers which were all for pressures and severity Or else as those false Prophets to King Ahab 1 King 22. v. 6. Goe up goe up and prosper was their cry But blessed be that God which hath the hearts of Kings in his hand and did guide the heart of our Soveraigne to hearken to that wiser Counsell of his better Senators Thus some could not others would not stanch the bloud 't is the Lord alone hath done it originally If any one present be not throughly convinced of this that this was the Lords speciall worke let him call to mind those Marks of Gods finger in a Deliverance which I have formerly mentioned and apply them They were these in short 1. 1 Sam 23. v. 26 When Deliverance commeth Suddenly in time of Extremity this is a signe of a divine finger So was it with David ver 27. when Saul and his men compassed David and his men round about in the hill of Hachilah But there came a messenger unto Saul saying Haste thee and come for the Philistines have invaded the land A strange providence it was that now when Saul had David as it were in a bagg the Lord did send Philistines who were also Davids enemies to pluck back Saul by the sterne as it were and so to give freedome to the man after Gods own heart 2. When things are brought about by Contrariety Vnto the upright there ariseth light in the darknesse that is the wonder in the darknesse for dawning to arise out of darknesse Psal 112. v. 4. and then light out of that dawning it is naturall For Spring to succeed Winter and Summer to come after Spring it is also naturall But when high-noone shall spring out of deepe midnight
and Mid-sommer out of Mid-winter this must needs be done by a divine power for Natura nihil agit per saltum Nature in all her workes doth proceed by degrees In a word when the wicked are taken in their owne pit Psal 7.15 16. that is in a pit of their owne digging so that themselves doe not or cannot avoid their owne workes I tell you this is the Lords doing 3. When there is a Concurrence of many casualties and accidents together Gods speciall providence is cheefely seene in such a case 4. When there is a great working upon mans spirits Ezra 1. v. 1. as it is said of this Jewish Deliverance that God stirred up the spirit of Cyrus 5. When there is a smooth harmony of helpfull Circumstances as in Hamans fall and defeat as 1. Esth 6 v 1. That the King Ahashuerus should be sleepelesse that night 2. Next that among many other meanes of passing the time he should make choyce of hearing the Chronicles read unto him 3. That in reading ver 2. ver 3. they should fall upon that story of Merdecaies good service 4. That the Kings thoughts should pitch upon such a reward for him to breake Hamans hopes and heart 5. ver 6 7. That Haman should then come in when the King was contriving how to honour Mordecai 6. Yea ver 4. that he should be comming in with such an errand to beg the hanging of the same Mordecai This consort of Circumstances doth declare cleerely a speciall providence 6. A proportion of Punishment upon the enemies of the truth As that Haman which would have hanged Mordecai should be payd in his owne coyne Esth 7. v. 10. Act. 23.2 3. and upon his owne gallowes That Ananias the smiter should also be smitten All these prints of a speciall providence are very legible in our present Deliverance Therefore let us all conclude concerning this first branch the Authour with the words of the Psalmist This is the Lords doing Psal 118. v. 23. it is marvelous in our eyes So much touching the Authour 2. The Misery Captivity But what is that he hath done Answ He hath turned our Captivity Why you will say we were never in bondage to any man Quest So said the Jewes indeed Answ though at the same time they were Tributaries Joh. 8. v. 33. nay vassals to Rome But to the point There is a two-fold liberty Religious and Civill 1. For the first who is ignorant that the free preaching of pure Doctrines the free exercise of powerfull practice have beene by some they were neither few nor meane ones hated persecuted suppressed Lectures destroyed Sabbaths trampled Worship innovated and what redresse was there to be had and then had we Religious liberty 2. The other is Civill or Politique The benefits of Lawes freedome from illegall burdens upon persons and goods liberty to oppose such impositions legally And I appeale to your selves what was become of this freedome too He that will be ignorant let him be ignorant Thus have we paralleld the Author and the Misery It would be too large a taske as I sayd to doe the like with the rest of the particulars I shall therefore now fall off into that method by which I conceive the choysest branches of our present Nationall Deliverance may be most exactly discovered If you aske me then How may we observe and remember accurately the wonderfull things done of late Quest and now doing for this still Beloved Isleland I answer Answ we may gather a lyst of the heads of them by these two generall Rules or Helpes viz. First if we looke upon the Evills which of late we felt and feared and here we gather three sorts or branches of Mercy I shall call them 1. Stoppage 2. Removall 3. Prevention 1. By Stoppage I meane the stanching or stopping of Mischiefes begun in Church and State 2. By Removall The taking away of that evill which actually lay upon us 3. And by Prevention I doe understand the keeping or holding off or away of such evills as were approaching and imminent These particulars we gather by looking upon our evills c. Secondly if we looke quite contrary upon the good things that we have and hope for Here we may fish out three other precious particulars and these I shall call 1. Continuance 2. Additions And 3. Probabilities 1. By Continuance I meane the Continuing even to this time of those mercies which we yeelded not long since for lost and desperate 2. By Additions I would signifie an increase or a casting in of much more then we had at best 3. And by Probabilities let us understand our possibilities hopes and likelihoods of future things yet greater then those additions These heads will appeare more clearly as we shall treat of them severally The Stoppage of Mischiefs that were begun amongst us THe fire was kindled that had like to have devoured us all the voines were opened by which we had like all to have bled our selves to death and all this no longer since then about a yeare agoe Now for the Lord to quench that fire and to stanch that bloud Brethren I tell you this was no ordinary mercy But you will aske me perhaps what sire Quest what veines were those I will instance but in two The one Civill Answ the other Ecclesiasticall I meane in State in Church 1. The Civill Mischiefe in State shall be that bloudy and more then Civill war which was not only come home to our doores but had one foot over the threshold Two Armies of Brethren were in the field ready to sheath their swords in the bowels of each other as those twelve men of a side before Jeab and Abner 2 Sam. 2. v. 16. They caught every one his fellow by the head ver 14. and thrust his sword in his fellows side And all this to play or to make sport before some Abuers our enemies O what a dismall sight or hearing was it if we were sensible to see Subject against Subject Protestant against Protestant yea Brother against Brother ready to dig out the bowels of each other We have read the History of Israels war against Beniamin eleven Tribes against the twelfth there the cause was very warrantable and yet how sad is the issue Judg. 21. v. 2. And the people came to the house of the Lord and abode there till Even before God and lift up their voyces ver 3. and wept sore And said O Lord God of Israel why is this come to passe in Israel that there should be to day one tribe lacking in Israel But it would have been far nearer and sadder to have had one Kingdome lacking in three yet I doe suppose the least and that which some men accounted the best but what if that the Scot in falling should have pulled downe our English Fabricke too as Sampson did the house on the Philistines Judg. 16.30 so that both Kingdomes should have clashed
ver 16. taken all the chiefe passages of knowledge so that whatsoever man or paper book or Minister had not pronounced their Shibboleth aright he should have bin crushed or suppressed in the birth 4. Yea higher yet because some Puritanicall Ministers I speake in their Dialect had an art of preaching and pestring in their very prayers before and after Sermon therefore a course is taken that they must confine themselves in the Pulpit before Sermon to a certaine Canonicall Sceleton that is layd downe in one of their illegall Canons in which me thinkes the Minister doth profer and promise the people fairly concerning prayer but is hardly so good as his word to the end and after Sermon they concluded with certain Collects at the Communion Table 5. Nay once more to shew you the Superlative depth and blacknes of this darknes some have bin forbidden and checkt if not punished for using of conceived prayer in their Families and because they did not there bind themselvs to the Common prayer book only Judge ye Brethren whether we were not about to be shut up under darknes as bad as Aegyptian Did I say as bad nay ours was worse in a double respect 1. First Aegypts darknes was Corporall and Outward but Englands was Spirituall and Mentall which is an immediate and certain fore-runner of darknes eternall Isa 27.11 It is a people of no understanding therfore he that made them will not have mercy on them and he that formed them will shew them no pitty 2. Aegypts was not Vniversall for all the children of Israel had light in their dwellings Ob. So we had some Goshen too among us may some say in the worst of those times some Dioces Ex 10.23 some Church-men were not so bad as the rest An. Brethren there is a kind of method even in the setting of the Sun it is dark at Norwich and London and there awayes before it is night at Sarum Exon and Launceston because those former Counties are more Esterly but the same blacke cloud was comming apace over all the rest though they were not wholy and actually over-whelmed The month nay the very day was set for a generall Ecclipse yea for an extirpation of all those lights in the Land which should have stucke at that horrid Oath November the second last yeare one thousand six hundred and fourty then then was the time when the great Curefue-bell should have bin rung out for covering of fires and putting out of Candles in every County City Towne and Parish throughout the Kingdome Thus was our plague of Darknes the worst indeed of all the nine And yet the Removall or Remedy of this also do our eyes behold for there is an Order now come from the House of Commons both for setting up of Weekly Lectures by the Parishoners and for after-noon preaching where there is none so that if we will light may now shine out of darknes and that so brightly that the darknes may not be able to comprehend it The 10th and last was that Death of their First-born And it came to passe that at mid-night the Lordsmote all the First-borne in the Land of Aegypt Exod. 12.29 from the First-borne of Pharaoh that sate on his throne ver 30. unto the first-borne of the Captive that was in the Dungeon and all the first-borne of Cattell This I must Paralell with our late troubles in the North with that warre against our Brethren of Scotland True there is a difference in this that in Aegypt there was not an house in which there was not one dead by that plague in England and Scotland not many have dyed by this warre But for that difference blessed be the over-ruling hand of our good God no thanke to those Incendiaries for could they have obtained their purpose 't is more then probable that the death of one of every house in this Island would not have served the turn but rather that there would scarcely have bin one of an house left alive in many Families of the two Kingdoms Therefore that 's no great difference But the Paralell doth hold in divers respects as 1. Exod. 12. v. 29. First that Aegypts plague was at midnight so this warr was so contrived as to come upon us in the depth of our palpable Aegyptian darknesse of which before First the eye of knowledge should have bin put out amongst us and then Sampson-like we had bin fit to grind in their Mill or rather as he to have pulled downe the house upon our owne heads 2. In Aegypt that plague was the last of the tenne yea it was an immediate cause and fore-runner of Israels freedome and Deliverance from their intollerable taske masters He smote also all the first-borne in the land Ps 105.36 37. the chiefe of all their strength And then immediately he brought them forth with silver and gold and there was not one feeble person among their tribes 3. So it is our hope Bretheren for Removall that the good God will make that Northerne warre the conclusion of all these our plagues yea and an occasion or cause of our greater strengthning and enrichment Judg. 14.14 We see that there is some meate come out of the eater and out of the strong there is come some sweetnesse already Perfect thou ô Lord the thing which thou hast begunne amongst us So much touching Removall The third branch of Deliverance which we gather by looking upon our evills felt or feared it was called Prevention It is a great mercy to a sick man to have the paine and perill of his disease stopped it is a greater to have his malady quite Removed but for a person to be kept and preserved safe from all touch of a disease that was neere him to be blessed with a Prevention of the plague that was next doore this is a mercy above many And therefore this third branch is both higher and greater then both the former and yet it is lesse valued generally then either of those For those plagues which are Stopped or Removed from a Nation they were present and actuall but that mischiefe which is prevented and kept off is at most in respect of our apprehension but a possible and future evill and therefore we are lesse sensible of this though greater evill In short that bitternesse which we have felt we know by sence to be bitter whereas much more being escaped by us because escaped may seeme lesse Hence it is that the Lord doth loose much prayse and glory for this sort of mercy Nabal we know did returne but little thanks and lesse requitall to David for the safe guarding of his Shepheards in Carmel 1 Sam. 25.10 the reason was because the good done to him by David was a Prevention he did preserve the men and flocks from danger so that the chutle felt no evill and therefore did value the curtisie as nothing So is it twixt us and God we give him little prayse for great mercy
if it be bestowed upon us in a Prevention whereas should the Lord have suffered those evills now prevented to have come upon us in part and then had taken them off againe we should have given him greater prayse for a lesser favour But here you may aske me Quest what means can we use or what may we doe to see and value this branch of mercy which you call Prevention because mischiefes kept off did never come within kenne Though those evills which have bin prevented never came in kenne of dull and short-sighted eyes Answ yet let me tell you that every holy wise and gratefull Seer might and did perceive them to be many and grievous And that I may quicken those shorter sights give me leave to lend them some few perspective or spectacle glasses to quicken and strengthen their apprehensions First then see what a black Northerne cloud of warre and ruine did hang over our heads of late though it pleased the God of peace to blow it beyond us so that it did not breake and fall upon this Island What head can guesse what heart can bewaile sufficiently the probable end and issue of those intestine commotions utter destruction of one Kingdome who knowes which was the best issue that could in likelyhood be hoped But of this I have spoken before 2d. Prevention is of Treasons more then one yea since the sitting of this Parliament 1. One in England who can be ignorant thereof a plot it seemes it was both against that highest Councell and the whole Kingdome the lesse we doe know of it the greater in my judgement and the deeper should it be thought Sure I am of these two things in print First that some of the plotters are fled and pursued by Proclamation a Nationall Hue and Cry is gone after them Secondly the Preamble to that thrice worthy Protestation doth declare how some endeavours had bin used to bring the English Army into a misconstruction of the present Parliament The Prevention of this Treason because as yet some what unknown to us may deserve the more of our prayses and prayers 2. And another in Scotland too as doth appeare by their proceedings in that Kingdome 3. Prevention is of a Tyranicall Arbitrary governement That some did attempt this is too too evident by many arguments The Preface to the Protestation the late Extrajudiciall opinions the strange Arbitrary proceedings in Courts suppressed and finally the just censure and execution of that trayterous Earle doe all manifest the same thing Brethren these Arbitrary men are the persons which would have made the whole body Politique like a child sick of the Rickets The Rickets is a disease in Children which causeth an extraordinary growth or rather swelling in the upper parts of the body toward the head but the lower members all the while doe pine languish and waste away and therefore 't is not so much a naturall nutrition as an unnaturall corruption of the whole body Let us conclude our prayses for this Prevention with those verses of David Ps 18.48 He delivereth me from mine enemies yea thou liftest me up above those that rise up against me ver 49. thou hast delivered me from the violent man Therefore will I give thanks unto thee ô Lord among the heathen and sing prayses unto thy name 4th Prevention is of Superstition and Popery No no saith many a man Ob. I cannot be so weake as to conceive that they could have brought in Popery nor so uncharitable as to thinke that they would have done it Because this doubt or Objection is somewhat Common Sol. and that the contrary opinion is thought to be but the evill surmizings and uncharitable jealousie of some puritanicall spirits I shall therefore spend some time to answer it But first let me premise a Caution Brethren Caution there are some certaine sorts of persons which will not which must not take an answer and be convinced of this poynt that the innovating guilty faction would have brought in Popery As First all your Delinquents that have had a finger in the pye your guilty persons that are the foremost parties in the case these must not beleeve this nor be convinced Secondly all their Dependents too that doe any way hang upon the guilty faction or have neere relations unto them You must also give these men leave to be hard of beliefe in this point Thirdly yea and all others which in their Sermons and discourses by their pennes purses or otherwise have engaged themselves against the Scots perhaps or for the late innovations and illegall impositions All these and all the rest of the like kinde must not see Reason or ground why any one should thinke that they could or would have brought in Popery But for others which are innocent free and ingenious if they make this question now I answer them And first let me speake to that part of the Objection that they could not have brought in Popery 1. True it is if we looke upon our Soveraigne we have a gratious orthodox fixed protestant Majesty As appeareth not only by his constant firmenesse when he was in Spaine the Shop of Popery but by his Royall promises Vow Oath and practice ever since he swayed the Scepter And in this respect we must presume and conclude that they could never have brought it in 2. But yet when I looke upon the nature of the Popish Religion with what wiles and violence it makes it's way where once it enters how it marcheth over Crownes and Scepters and swimmes to it 's owne end through all sorts of bloud And when I call to mind the strange prevalency and power of some in passing the late Oath and Canons to the prejudice of the King and Kingdome then I am farre from the peremptorinesse of those which doe so boldly affirme that they could never have brought in Popery So much for the could not 2. But for that other part of the Objection touching the will and intention of that party that they would not have done it pardon I cannot be so Vncharitable Blinde or Vndutifull as not to think that they would have brought it in First not so Vncharitable namely to those many Orthodox able holy judgements which are cleare and strong of this opinion True t was thought by some godly and judicious ones at first that Arminianisme was the only aime and end of the Innovatours but they did soone out-shoot this marke and so shewed that that heresie was but their stalking-horse Next it was guessed they did drive at Lutheranisme but at last it was both seen and felt that nothing lesse then flat Popery perhaps French Popery indeed could terminate their desires I cannot therefore be so Vncharitable to such considerable judgements as to thinke that they Would not have brought it in And indeed this alone in my judgement is true Charity if a man be so charitable as that withall he may keepe the truth for there is a kind of Crudelis miscricordia
as the wise man saith in another sence The tender mercies of the wicked are cruell that is when men will be so charitable to persons that they become cruell to Reformation and Justice Thus I cannot be so Vncharitable Nor can I be so Blind as to thinke that Popery was not their maine designe and desire Brethren will ye shall we believe our owne eyes and eares in the businesse then consider what things we have or might have seen this way to confirme us What Popish Discourses Pamphlets Sermons and Practises have passed the Presse and Pulpit with licence In short consider with your selves but these two particulars 1. In Doctrine what Innovations directly contrary to the Ancient Venerable Protestant Truthes Take a sip or two First the Pope wont to be Antichrist but now our new Preachers and Printers will tell us that 't is no such matter No now if we will have an Anti-christ we must goe seek him amongst Jewes and Mahumetans Againe the Church of Rome was wont amongst Protestants to be accounted the Scarlet-Whore and mysticall Babylon but now marriage hath made her honest and she is become in a sence a true Church What shall I speake of published Popery in points of Justification Free-will Merit Sacraments c. yea by some Innovatours both the name and parts of the Masse are received 2. So in Worship what grossnesse of late about Altars Priests and Sacrifice in a sence what Images Pictures Duckings Basins Candle-sticks and the like Brethren what shall I say I should tire your patience my selfe the time to follow these wilely and wicked chased Foxes but my comfort is that I doe speake to them which are Christians Protestants reasonable living Creatures which have eyes and ears of their own to reade and heare and these may informe you sufficiently of this truth But for brevities sake if any desire to see more I shall direct him to these two helps for satisfaction 1. First the severall Petitions Charges Accusations Articles put into the Parliament against the severall Innovators 2. And next the Censures of them for the same as they have bin and shall be found guilty Ob. But suppose some few of the Innovators did drive at flat Popery yet we cannot but thinke that many others of them had not so grosse an ayme Sol. There was no good trusting of them He that will lye will steale we say and he that will steale a pinne will much more steale a pound Suppose some of the hindmost hunters did not so clearly see the game suppose some of the lower and lesser wheeles of the frame did not aime at the flat full and grosse lumpe of Popery perhaps that was too big for some of their consciences to swallow it whole at first but suppose that the lump had bin divided into bits morsels and pils which should have bin sized to their severall throats then I doubt much whither they would have stuck to take it downe Nay we know that they had generally let down many morsels already and 't is harder to resist the degrees then it was to with-stand the beginnings of Idolatry Therfore I cannot be so Blind as to think they Would not 3. Finally neither can I be so Vndutifull as to thinke it Vndutifull to that High and Honourable Assembly Doth not this Blessed Parliament know as well as we what was the ayme of that Innovating faction and they tell us in their Preamble to the Protestation of late bold frequent designes practised to undermine the true reformed Protestant Religion Also that divers Innovations and Superstitions have been brought into the Church And in another late Declaration they doe order to abolish and take away Crucifixes scandalous Pictures Images of the Virgine c. and divers other Innovations in or about the worship of God These and the like Declarations and Orders of theirs I cannot but in duty believe and subscribe unto them as arguments convincing us of the truth of this point in hand so that I shall now conclude this whole Discourse with those words of the Apostle If any man be ignorant let him be ignorant 1 Cor. 14.38 So much touching Prevention of Warrs Treasons Tyranny Popery That was the third Branch and the last of those which we gathered by looking upon the evils felt or feared The following Branches of our Deliverance did arise from the Consideration of that Good which we now have and hope for And so The fourth Head of this mercifull Deliverance is CONTINUANCE I meane an intire Continuance of all that good which we did enjoy but were upon the very nick of loosing it We say in our common Proverbe That a penny well saved is so much gotten and is it not so in mercies A mercy continued is as much as if it were new given us We say of Gods providence that Sustentutio est quasi continua creatio The Lords preservation of his creatures is as it were a new creation of them daily Now Brethren how many mercies have we yet still continued unto us which we did give over for a few months since for lost and desperate as to give an instance or two 1. First concerning our painfull and conscientious Ministers How much mony think we might have bin collected in England throughout all Congregations about a yeare and quarter since to have bought the certain Continuance of all godly Pastours amongst their people but till now doubtlesse there would much more have bin given then hath bin paid for Subsidies and Pole-mony since the beginning of this Parliament and yet how whinching were many in those payments And how few do consider this to be so great a favour O remember and go home musing upon this gracious Continuance Think with your selves and say to your friends and children O what invaluable goodnesse is this that the voyce of the Turtle instead of the shreeking of Zim Ohim is yet heard in our Land the Bels of Aaron and not the Hawksbels doe still ring in our cares Blessing and praise be to the Lord who alone doth wondrous things Ps 136. v. 4. Brethren I would have you that are hearers to look upon all your conscientious Ministers those which you think nor could nor would have taken that oath as upon men raised up from the dead and come out of their graves again and therfore me thinks you should hearken to them with fresh and double attention You know what Dives said to Abraham in the Parable Luk. 16.30 Nay father Abraham but if one went unto my Brethren from the dead they will repent Let us not be worse then Dives his Brethren but let us look upon and hearken to all such Ministers as Messengers twise given us sent from the dead and as preaching rather out of Coffins then Pulpits But here is a main cause of our generall insensiblenes of this mercy because our Shepheards were not utterly actually and locally removed and gon from us therfore we can scarce believe and conceive that they
were certainly going But to remove that deceit of heart consider these particulars 1. First that some were utterly and actually already gone and driven out and this both East and West can too truly testifie Looke Eastward into Holland and how many of our choyce and extraordinary Teachers were driven thither and durst not shew their heads here untill this Parliament for fear of Prisons and Pursevants and all for scrupling at a few Ceremonies confessed by the Innovators themselves to be indifferent Look but upon the books of those Ministers which they have sent over since their banishment Looke upon their Sermons and services done for us besides the damnage to cloathing occasioned by their departure and then you cannot but acknowledge that many of our choise Ministers were driven away actually into the East to our great damnage But the West can tell us of a farre greater number now wandring in the Deserts of America One man of God is a precious Jewell in a Kingdome and may doe much for the publick safety and Reformation of a whole Land in time of need as we see in Elijah and Elisha 2 Kin. 2.12 what a losse is it then to one poore Island to have scores of such Chariots and Horse-men driven away at a clap 2. Others if not quite gone yet were going apace How many honest Kenites were packing up their Fardels 1 Sam. 15. v. 6. how many powerfull Pastours in England were just now upon the hiding point Some for Ceremonies others for faithfullnesse in their Ministry were fain to fly from chamber to chamber to hide themselves These beginnings of Ministers banishment may ensure and convince us sufficiently that the Continuance of those that remain is a mercy yea a favour Superlative Secondly and as of Ministers so for the continuance of all other Spirituall and Nationall good things which I say again stood a tiptoe and were as it were upon the wing they are all new given unto us We may say of them all as the father of his returning Prodigall Lu. 15. v. 24. They were dying and are alive againe they were losing and are found Hast thou an estate of Lands or houses goe home and new date thy leases let them all run from the yeare 1640. I say againe One thousand Six hundred and fourty for then was thy tearme renewed I mean that very yeare might thy lands have been Aceldama the stage of warres and thine houses fewell for wilde-fire In a word hast thou but a wife children yea a life of thine owne to lose I tell thee man all these are new given thee too in the same yeare 1640. And therefore as the Lord by Moses said to Israel concerning the Moneth Abib Exod. 12. v. â— This moneth shall be unto you the beginning of moneths it shall be the first moneth of the yeare to you So may I say of this very yeare unto us all and especially to Ministers of the moneth November in this particular that this deserves to be accounted the beginning of our yeares and moneths In a word in them we received our second first being Consider therefore to close this point how all our old good things are now become new 5. Head of this Deliverance we called Addition or Increase The present great worke of Mercy is so full of rich particulars that 't is like a speciall messe of meat which we may turne againe and againe and still find in it another choise or delicate morsell and therefore though we have heard of Stoppage Removall Prevention and Continuance already yet there is a fifth list of Additions now to be spread before your eyes In setting them forth I may chance to touch upon some instances or particulars which have been named before but if I doe it shall be under another Notion and to a different end How common an objection is it especially amongst Atheists and Delinquents that they see no such great things already done for us by this present Parliament Object as some over-working heads doe seeme to intimate I answer first to the Persons Sol. perhaps those men doe look through the wrong end of the Perspectiveglasse and then great things may seem very little unto them Perhaps their Organ is vitiated their judgement is corrupted and then they put bitter for sweet and sweet for bitter But secondly to the point it self I answer he that hath the heart of a Protestant the mind of a good Subject or the eyes of a reasonable Creature and doth not wincke with those eyes that he might not see he must both see and say that the Lord hath done many great things for us already for which we have cause to rejoyce If any man ask me for an exact Enumeration of them I answer as he Oceani fluctus me numerare jubes In Scripture phrase they are more then J am able to expresse I must give them in by heaps We heard before of a Paralell to all the ten plagues of Aegypt but what if I should now shew a Catalogue of great works of this Parliament out-stripping yea doubling that number I will not over-lay your attentions before hand with a promise of prolixity but let us observe some famous particulars done already and those for the Glory of our God the perpetuall Honor of our dread Soveraigne and the lasting praise of this Parliament 1. The first observable Addition must be that Act for the Confirmation of the Treaty of Pacification I cannot but set it in the fore-front of my catalogue as the first lincke in this golden chaine and the basis of all the rest of our late mercies The whole Act is true 't is large but to me so much the sweeter let him that can for me reade it over with dry eyes I meane for joy for I thinke that Act is looked upon by diverse sorts of men as was the foundation of the second Temple among the Jewes 'T is said that Many wept with a loud voyce and many shouted aloud for joy Ezr. 3.11 12. So doubtlesse all that wish well to our Zion and Jerusalem to Church and State they cannot but rejoyce in reading thereof but as many as are contrary-minded like enough doe repine and howle in secret to see so blessed a close of so perilous a businesse Brethren let me commend the serious reading or hearing of that Act to every judicious and fit Protestant and Subject now present and also if they please to all those which have bin so loud fierce and active heretofore against our Bretheren of Scotland Oh let these latter reade blush repent and change their minds with shame and sorrow but the former let them be confirmed and lifted up in their holy loyall intentions and proceedings The substance of the whole Act or Statute may be reduced to these three heads First there are I doe not trifle away holy time about secular things the Commissions upon which that treaty at Rippon was grounded As oft as I reade them over and doe
looke upon the names of the Commissioners of both sides so often me thinks there commeth into my minde the transaction and transactors of that businesse betwixt the Israelites Josh 22.10 11 12 c. and those other two tribes and halfe beyond Jordan it was concerning an Altar of Testimony which these latter had builded Great danger there was at first of a bloudy Religious-civill warre but afterwards by the prudence of the Commissioners on both sides they rightly understanding each others meaning all is concluded in a firmer peace then before the bone is stronger after setting then it was before the dislocation and the Altar is called Ed. a witnesse Some thinks we may write the word Ed. a witnesse upon every ensigne gunne speare and sword that hath bin lifted up on either side in those late Northerne expeditions and each weapon may be kept as a testimony of the Lords mercy our Soveraigns goodnesse the Parliaments wisdome and the Commissioners noble service on both sides Secondly There is the Act it selfe all the Demands Desires Articles with their severall Grants Answers and Conclusions Prov. 25. v. 11. like apples of gold in studds of silver and all this is closed and crowned Psal 46. v. 8. with a day of publique thankesgiving Let us adde those words of the Psalmist Come behold the works of the Lord what desolations he hath made in the earth In other Kingdomes desolations ver 9. but in ours He maketh warres to cease he breaketh the bow and cutteth the speare in sunder ver 11. he burneth the Chariot in the fire The Lord of hosts is with us the God of Jacob is our refuge Selah Thirdly There is the Act of Oblivion a dramme of Lethe to close up all that so all Acts and Monuments of hostility may be buried in everlasting forgetfullnesse 2. Addition or messe of Deliverance already served in unto us is that Declaration of the Commons in Parliament last September containing these foure heads 1. For removing the Communion table taking away the Railes levelling of Chancells c. 2. For abolishing of Crucifixes Scandalous pictures of Persons of the Trinity Images of the Virgin taking away of Tapers Candlestickes Basons c. 3. Against Corporall bowing both at the name Jesus and towards the East 4. For Sanctification of the Sabbath c. I am forced by the generall neglect and contempt of this Declaration to make it my next Addition though it be in time one of the last I have but two things breefely to shew in this poynt 1. Gods great goodnesse to us in granting such an Order 2. Our vile and base unthankfulnesse shewed to him in the entertainement thereof First this Declaration was a great mercy for some of the things there to be removed were a part of our late Innovations they have bin some of the rocks and sands which have wracked multitudes of our conscientious and powerfull Ministers In short are they not at least some of them maine grounds of Papists hopes and other Protestants despaires touching communion with us and yet lo now by this Declaration a price is put into our hands to remove this rocke and to take away these sands to cause other reformed Churches to hope and the Romish to despaire of our returne towards them and is not this a precious advantage a wonderfull favour especially if we consider how strongly those superfluities of our Religion were back'd of late Why they were the rising Ceremonies the very roade to preferment from some he that could but fill his hands yea his Church with these was by them made a Priest of the High places and now to have such things abolished and downed by Authority from Parliament yea to have but free permission from all the Commonalty of the Kingdome to doe it I say 't is a thing which for a while since was incredible 2. But now how is this golden opportunity improved Brethren it doth even sicken my body and sadden my spirit to observe how dully nay how contemptuously this mercy of God and goodnesse of that Honourable House is entertained amongst us amongst us I say againe Some godly forward Parishes indeed there are in this place but I speake onely of the guilty Hath the Lord placed this City in the midst of our County as a Beacon upon an hill yea as the Center heart and head of the West and shall this beacon not blaze by it's example in every part when there is holy loyall refining fire put into it by so great Authority nay shall this heart and head of the West in great part convay nothing but dullnesse and drowsinesse to that whole body In a word are we the Redeemed people the Mayden City faithfull for ever to our King and doe many of us now thus requite the Lord that preserved us Are or can they be thus unthankefull to the King of Kings in this great trust and service Oh let all whom this concernes immediately and all others who may have any hand in it more remotely let them all take home these words of a grieved Minister with shame and sorrow yea let them goe home and sinne no longer But you will say you must first answer our doubts and Objections before you presse thus vehemently upon our consciences and affections and these our Objections are many 1. Obiect 1 Is touching the Authority of this Declaration it came not say they from both Houses and therefore is no constrayning Law I answer severally to both parts of the Obiection First Answ 1 Suppose that it came not from both Houses yet 1. Ye need not doubt but that there is Authority in it sufficient to beare out every man in the exact execution of that Order against any one that shall oppose him and the truth of this Answer I beleeve the vilest caviller durst not to question 2. The House of Commons which some doe ignorantly or basely nick-name the Lower-House they are our selves we in them in this sence and they in us so that we may say touching this self-nesse as the Tribe of Judah said to David they are as it were neere of kinne to us I meane that as our Votes were in their Elections so 't is fit that our Wills should be bound up in their Injunctions and Declarations 3. And where is he that durst to sow a jealous or evill surmise of disagreement betwixt the two Houses of Parliament concerning their Injunctions To that other clause Answ 2 that denyeth this Declaration to have any Constraining power I answer First And is it come to that now that we doe need force and constraint to make us reforme things amisse I had thought for a yeere agoe that bare permission and liberty to remove such things as these would have beene a sufficient inducement unto us all Little little did I then dreame that Protestants would have needed compulsion to such a reforming worke as this 2. But however know this ye that slight this Declaration as an
Arrow without an head know I say that ye are like to feele a penalty for your neglect You which are resolved it seemes to try the power and authority of that Honourable Assembly and will needs see what they can doe let me warne you that there may be such a sting in the end of this your contempt upon Certificate thereof as may pierce thorow your beloved estates even in this world besides that other sting of Conscience which may for ever goare you in another world for scorning such an opportunity of Reformation Scruples of Conscience are pretended Obiect 2 We stick in Conscience say they concerning some of these particulars whether it be lawfull and fit by Gods word to abolish them And have you more wisedome to judge of such Scruples or more Conscience to sticke at them then hath that great Answ 1 grave religious Assembly which have enjoyned this abolition or then all the reformed Churches in the world which have long since abolished those remainders as Superstitious and Popish 'T is well if that Conscience of yours doth also stick at other things which are notoriously abhominable doe you also sticke at oathes at Sabbath breaking and at Usury 't is well if you doe But my Brethren commonly these mens Consciences are true taper-wax as we say that is if they are small and straight at this end then ordinarily they are very broad at the other end But to descend to particulars Answ 2 Where is it I pray you that your Consciences doe stick so tenderly what 1. Is it at removing the Communion Table taking away the Railes and Levelling the Chancells c. All these things are but Innovations and Superstitious attendants of tran and consubstantiation of which I could shew you the whole pedigree but this in short and to our purpose First forscoth the Chancells must be separated from the body of the Church and so be made a More holy place for the seating and burialls of more sacred persons for the Clergy only Next the Table was brought up to them as belonging most properly to the Priests Then let them alone for Mounting Altaring Railing Crucifixes Bowing and at last there is made up a Sacrifice to sort with the Priest and the Altar And doe your consciences scruple to remove these things 2. Or is it at taking away of Crucifixes scandalous pictures c. Of Tapers Candlesticks Basons that you stick These are attendants and promoters of the Masse they are against the Second Commandement and are abolished in other reformed Churches 3. Or cannot you find in your Consciences to forbeare bowing what towards the East I answer that is Will-worship forbidden in the second Commandement and it is too well like unto that which is called the greater abhomination by God to Ezekiel Ezek. 8.15 16 Or what else is it corporall bowing at the name Jesus Yes here is the Scruple And why because forsooth the Scripture commands it that at the name of Jesus every knee should bow Phil 2.10 c. I answer the Text from the Text for in that verse as they reade it I find a Mis-Englishing a Mis-sencing and an Absurdity 1. A Mis-Englishing for how comes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall to be translated at whereas it doth properly signifie in and is so rendred in other places But you will say in and at are both one Then 't is both one to say in that place of Mathew Lord Mat. 7. v. 22. Lord have we not prophesied at thy name and at thy name cast out Divels c. 2. There is a Mis-Sencing of that word name the name of Jesus for who knowes not that in Scripture by the names of God or of any person of the Trinity is commonly meant their essence Brethren you can all say the Lords prayer what is meant there by hallowing of Gods name You can also say the Ten Commandements what is meant in the third by taking Gods name in vaine But 3. There is also an Absurdity in their reading of that verse of S. Paul for what knees have Angels good and evill how can Birds Beasts and Fishes bow the knee corporally And therefore some of the wisest of that tribe of Word-worshippers have given over this text as improper for their purpose and doe fly to an ancient and laudible custome to hold by To which I answer 1. Antiquity without verity is but an inveterate error 2. And this being but a humane invention how can it be true and pure worship That 's enough to satisfy your Consciences And now the same staffe is in my hand yea let me presse it upon your Consciences if they are so tender and charge you to give over your unwarrantable devised and partiall worship of God I call it partiall both because it seemes to give more honour to the second Person then to the rest and in the second Person it bestowes more worship upon one name of his then upon another Thus as I conceive all colourable Objections and Pretences are quite blowne off But now are these orders obeyed is all this done No but this Order though according to the expresse Word of God though comming from so Honourable and Blessed a Court though pressed so earnestly with Reasons and Scripture by our faithfull Pastours yet this Order I say still is neglected in most Churches wholly in others partially even in despight of God Governours and Ministers The Pictures in the windows do still out-face us in our Pulpits The Railes or Tables stand as they did and the bowings are continued Is this our requitall to the Lord for late Deliverances Is this our forwardnesse to Reformation so long desired What hath God stopped so many bloody issues hath he remooved so many Aegyptian plagues Hath he prevented so much Treason in both Kingdomes and is this our fruit our Requitall for all these wonders Cannot we yet finde in our hearts to pull down a scandalous Puppet to breake an Idoll or to give over a superstition for his sake yea and that even then when we have Authority on our side O stubborne ingratefull uncapable Nation a people I had almost said incurable Sure I am that many amongst us doe hate to be reformed What can I say more but only to sly and cry to the Lord for his pardon and assistance O thou the just and jealous God that visitest the iniquities of Idolatrous Parents upon their children to the third and fourth generations pardon this great sinne unto us and our posterity and lay it not to our charge in the day when thou shalt visit our sinnes upon us neither let it hinder good things from us c. Brethren let me speake freely there is not any one thing that doth make me so much to feare what will be the issue of the present good worke of mercy and to doubt least this faire weather may be over-cast againe with bloudy showers then doth this Epidemicall generall backwardnesse to take the opportunities
made knowne when their hypocrisie deceipts malice c. doe begin to be discovered then 't is very probable that they shall not proceed any further their market is marred And is it not so with our Enemies at this time their vailes vizards maskes and periwigs are plucked off so that men see them in their colours Secondly they are met withall and crossed even by a Divine hand in all their plots projects and conspiracies As the Prophet Elisha directed the King of Israel to meet with the King of Syria in all his stratagems 2 Kin. 6. v. 8. to ver 13. Then the King of Syria warred against Israel and tooke counsell with his servants saying in such a place shall be my camp And the man of God sent unto the King of Israel saying Beware that thou passe not such a place for thither the Syrians are come downe And the King of Israel sent to the place which the man of God told him and warned him of and saved himselfe there not once nor twise Therefore the heart of the King of Syria was sore troubled for this thing and he called his servants and said unto them will ye not shew me which of us is for the King of Israel And one of his servants said none my Lord ô King but Elisha the Prophet that is in Israel telleth the King of Israel the words that thou speakest in thy bed-chamber Now when the bed-chamber counsels of traiterous Enemies doe come abroad 't is a signo that they are declining apace Exod. 14.24 ver 25. The Aegyptians we know were mirrours of incurable stubbornnesse against the Lord and yet even they when they saw that their hoast was troubled and that their Chariot wheeles were taken off so that they drave them heavily even they do confesse 't is time to flee from the face of Israel for the Lord fighteth for them against the Aegyptians And so 't is reported of those Spaniards that came against England in that Armado in Eighty eight that seeing the windes and seas and all against them they cryed out that God was turned Lutheran ô me thinkes the present factions of Papists Anti-Deliverancers and Anti-Reformists they might as well imagine now that the Lord God is turned Covenanter and Puritan I take the word so as those men doe usually abuse it Act. 14 14. And for mine owne part after the way which many persons doe call Puritanisme so desire I to worship the Lord God of my Fathers But this is a second signe of their tottering and of our standing upright Thirdly which followeth from both the former they doe grow weaker continually both in their party 2 Sam 3. v. 1. and in their spirits 'T is said There was long warre betweene the house of Saul and the house of David but David waxed stronger and stronger and the house of Saul waxed weaker and weaker Yea and in Sauls owne particular case 1 Sam. 28. v. 15 see how spirit-falne he is when his destruction approacheth And Samuel said to Saul why hast thou disquieted me to bring me up And Saul answered I am sore distressed for the Philistines make warre against me and God is departed from me and answereth me no more neither by Prophets nor by dreames ver 20. therefore I have called thee that thou mayest make knowne unto me what I shall doe And after hearing his doome from the Divell Then Saul fell straight way all along on the earth and was sore afraid because of the words of Samuel and there was no strength in him But you will say nay Ob. rather the Enemies now doe grow more desperate and couragious No Answ there is a vast difference betwixt desperatenesse and valour though for the first fit they may seeme to be alike There is great oddes betwixt the playing of Fishes in the pond and their frisking in the kettle though both may seeme alike Desperate attempts are sure badges both of a conquered man and a coward for though dead men cannot bite yet dying persons doe bite most deadly These are grounds of Probability from the Enemies But from the Church and the Reforming party Ground 2 we may gather Arguments quite contrary to all these three For 1. Their Counsells doe prosper like that of Hushai against Achitophel And Absalon and all the men of Israel said 2 Sam. 17. v. 14 the counsell of Hushat the Archite is better then the counsell of Ahitophel for the Lord had appointed to defeat the counsell of Ahitophel And 2. They are now more and more Honourable before all tollerable men as was Joseph Gen. 41. v 39. comming out of prison Dan. 6. v. 28. and Daniel out of the den of Lyons Yea the hand of the Lord is upon them for good as it was with the same Joseph and Daniel 3. In short both their party and their spirits doe in a comfortable degree increase and grow continuall as it was with the house of David before mentioned 3. Ground 3 Probable ground of Deliverance and Reformation are the Lords Ingagements in this businesse and these are of two sorts First his Ingagements to the worke it selfe as an helper Auxiliary or beginner and these ought to support our hopes not a little It is an Argument with which I find the Saints in Scripture doe much stay their hopes and presse the Lord in times of great provocation and perill As when they had committed that great sinne in making a Calfe and the Lord had a kinde of desire to consume them Exod. 32. v. 9. ver 10 11 12 yet Moses useth this Argument to appease wrath and to continue preservation and doth obtaine his request 2 Chro. 20.1 2 So when Jehoshaphat was in triple danger there were three Nations to one against him but he giveth himselfe to prayer and a maine argument of his prayer is set downe to be this ver 5 6 7. Art not thou our God who didst drive out the Inhabitants of this land before thy people Israel and gavest it to the seed of Abraham thy friend for ever Lo with how many Relations and Ingagements doth he there presse the Lord His Relations doe lye in these wordes Our God thy people and the seede of Abraham thy friend The Ingagements in these words Thou didst drive out the inhabitants of this land and gavest it to the seede of Abraham c. Brethren let us in an humble and edifying way to the Lords honour the works promotion and our encouragement edifie one another with these sayings This is the Lords Ingagement to the work as an helper 2. Is his Ingagement against the Enemies as a Party or a Principall And this we may gather if we looke upon the great blasphemyes of the Enemies even against the Lord himselfe 'T is good newes for the Church when her Enemies are growne rancke in blasphemy when they are come so farre as to despight the power of godlinesse and to hate holinesse quatenus ipsam as
to the dishonour of the attempting Reformers for will not after ages yea the present enemies be bold to put upon them that Proverbe in the Gospell concerning weake builders and say These mend id begin to build but they were not able to finish Lu. 14.30 So much for a first Motive A second meanes to stirre up Activity may be taken from our common interest in this worke Consider that thy selfe Motive 2 and all thine have a deepe share in this deek I meane if thou beest a true Protestant and a good Subject This was Mordecais first Argument to Queene Hester Est 4.13 Thinke not with thy selfe that thou shalt escape in the Kings House more then all the Iews So say I to every one that heareth me this day what Religion dost thou professe Art thou a Papist or a Protestant If a Protestant then I must tell thee Thinke not with thy selfe whersoever thou art that thou shalt escape more then all the Protestants for the Irish-Rebels the Traitours and Conspiratours in Scotland and England yea the whole Anti-Parliamentary guilty party in all three places are generally either Papists in tongue or Popish in heart Question But thou wilt say I am neither Papist nor Puritan the middle and moderated way is my desire Answer True wee have both Church-Papists and Masse-Protestants yea further if you will there are amongst us both meere Passive Protestants and Active ones the latter are accounted Puritans and the former are little better then men indifferent but to bee short art thou a Protestant indeed that is compleatly Orthodox in Doctrine and firmely conscientious in practice Then I tell thee once againe that thou art no better then an Hereticke yea a Puritan in the Definition and account of true Romanists How long therefore halt yee betwixt two wayes and opinions betwixt Popery and Purity Be assured Brethren there is no third Tract to be found and to convince you of this for wee had need of conviction in this point consider seriously these two grounds or reasons 1. First Christ himselfe doth make but two wayes and gates and two sorts of Travellers in and to them Enter yee in at the straight Gate Mat. 7.13 For wide is the gate and broad is the way that leadeth to destruction and many there be that goe in thereat ver 14. because straight is the gate and narrow is the way which leadeth unto life and few there bee that finde it There we have a division of all persons in the world into two ranckes Cursed and Blessed and he gives us two markes of the latter sort you may know them by their strictnesse in practise and pausity of number Againe our Saviour saith elswhere 〈◊〉 12.30 He that is not with me is against me and he that gathereth not with me scattereth abroad therfore Christ himselfe doth make but two principall sides now amongst us 2. But if the Popish rebellious or Anti-Reforming party should now prevaile which God forbid they also would passe a Dicottomy upon us all they would make but two parts of all the people in England either we must turne Catholikes as they call it or else we shall be Heretiks and Puritans in their Kalender and therefore if there be any persons present or absent which doe dreame of getting safety by compounding and halfe-syding let those Batts know that their lot in the conclusion is like to be no better then was that of the wily Gibeonites which made a crafty lying league with Israel Josh 9.3 c. See the issue of their composition first they are both accursed and inthraled even by those with whom they made their league Saith Joshua to them when he had spied their Cap. Now therefore yee are accursed ver 23. and there shall none of you be freed from being bond-men and hewers of wood and drawers of water for the House of my God And afterward King Saul he doth massacre or slay them in his zeale to the children of Israel and Judah 2 â—am 21.2 Let all the English Gibeonites of these times looke for the like reward in the latter end and remember still that theirs was slavery and slaughter In a word the greatest favour that such Newters may expect can be but this they may finde so much favour as to be eaten last and to be served in for the murtherers second course That is the next Motive Thirdly Motive 3 Consider that the Lord can and will effect this great worke without us but then it shall be to our greater cost and damnage Est 4.14 This was another of Mordecais arguments to Queene Esther For if thou altogether holdest thy peace at this time then shall their inlargement and Deliverance arise to the Jewes from another place but thou and thy fathers House shall be destroyed Let me clap this spurr in the sides of every dull and unactive person that heares me this day the Lord will never be bassed in his worke but yet thou and thine may be ruined for not conferring your help Our backwardnesse may hinder our selves though it be not an hinderance to the worke See an example to this purpose in the cold reward of fearefull Barak he had a faire prophesie and promise Judg 4. to incourage him to goe against Sysera the Captaine of Jabins army but he is timerous and durst not to adventure himselfe alone but will have Deborah a woman to goe with him or else he will not go ver â— Now what doth the Lord loose ver 5. or Barak gaine by this fearefullnesse Surely the Lords worke is done neverthelesse ver 23. For God subdued on that day Jabin the King of Canaan But Baraks wages they are much the lesse I will surely goe with thee saith Deborah notwithstanding the journey which thou takest shall not be for thine honour ver 9. for the Lord shall sell Sysera into the hand of a woman A just and proportionable punishment if Barak will play the woman by his fearefullnesse and will needs have a woman to goe with him most just it is that a woman should take the honour of the day from him Sam. 15. â— Take but one president more to fortifie this Motive the man is King Saul he is commanded to destroy Amalek utterly but he doth this work of the Lord negligently and spareth King Agag and the best of the spoyle What 's the issue ver 33. ver 28. Is Agags life saved by this meanes No but the sword of Samuell cuts him off Or is King Saul a gainer by his remissenesse No but it costs him his Crowne and Scepter So our cowardise and negligence about the publicke worke at this time though it cannot hinder the Lord yet may it prejudice and undoe both our selves and our posterityes Fourthly Motive 4. Consider the opportunity of this season and our honourable priviledge in being brought forth at such a time Est 4 14. This is Mordecais last argument
to Esther And who knoweth whether thou art come to the Kingdome for such a time as this This Motive it seemes did strike the stroke with Queene Esther and carried her thorow all difficulties so that now neither the wrath of a King nor the late sad president of Queene Vasthi no nor the feare of death it selfe could hold her in When the Lord hath a purpose to doe great publike workes of Reformation and Deliverance and doth so farre honour any of his servants as to bring them forth in such a nick yea and perhaps to call them to that service it is then their duty and the Lords expectation that they would indeavour to raise fit and proportion their spirits to the worke that is set before them yea and God himselfe at such times is ready to be with them in an extraordinary measure Thus when the Lord would have that first Temple builded at Ierusalem 2 Sam 11.25 1 Chr. 22.9 10 1 Kin. 3.9 1 Kin. cap 5. what a King did he give unto Israel he was no lesse then a ledidiah and a Salomon beloved of the Lord and peaceable Nay how doth that King indeavour to fit and furnish himselfe both by prayer for wisdome and by diligent contrivall for materials Ezra 5.1 2. So for the building of the second Temple what active Prophets and Princes did the Lord raise up and how doe they rowse up themselves for that worke as Haggai and Zechariah with couragious Zerubbabell and Jeshua besides Ezra and Nehemiah about the same time Neh 3.1 So in building of the walls of Jerusalem what choice and forward spirits doe we find in that third Chapter of Nehemiah first among the Priests and afterward from the Princes and from them it runneth down to the very Trades-men ver 8. ver 32. as Gold-smiths Apothecaries and Merchants In like manner when the Lord had a purpose to root out Baal Iezebell and Ahabs posterity what a man for the nonce did he raise up 2 Kin. ca. 9.10 even furious Iehu the son of Nimshi And so in England heretofore when the time was come for rooting out those Romish Baalites and that Babilonish Jezabell did not God raise up our English-Iehu King Henry the eighth a man made for the purpose Brethren let us lay this to our hearts we all of this age and Island are now honoured to be the Spectatours of a wonderfull worke yea and some of us perhaps are borne to be happy instruments thereof in some degree Magnâ—â— anmus magnaâ—â— fortunam decet ô let us take this gratious opportunity as an honourable blessing let us improve it richly to the honour of him who hath so highly honoured us Yea let every one that can doe any thing and who cannot holily and loyally doe something towards this work let him or her say with themselves Who knoweth whether J am come to my present place case and condition for such a time as this 1. First let every Magistrate and Officer say with himselfe who can tell whether I am made a Maior or Justice of the Peace c. in such an eminent County City or Borough for such a time as this namely that I may promote and enliven within my Spheare the Declarations and Orders that doe come from Parliament that I may certifie against contemners effectually and may to my utmost apprehend and send up all that shall let and offend the present worke Nay me thinks the very wives of such Magistrates may as well say to themselves as Mordecai did to Esther the wife of King Ahashuerus Who knoweth whither we are come to our derived dignity and reflected authority for such times as these 2. In like manner would I have every other inferiour Officer to commune with his owne heart in his Chamber and say I am now suppose a Constable and ordinary service is not sufficient in extraordinary times I am but a meane man may another say and have prayed perhaps heretofore for an occasion and opportunity to further the Reformation Lo now I am one of the Church-Wardens of my Parish and there is a Declaration for abolishing of Crucifixes c. now put into my hands and even dropt into my mouth A third man may tell his owne heart there is now come downe an Order for setting up of Lectures and I am a wealthy leading man amongst my Neighbours Who knowes whether I am come to this Parish to this estate for such a time as this 3. But finally and especially let this consideration kindle the spirits of all faithfull Ministers and make them blaze with holy loyall flames of zeale and activity O my Brethren that we unworthy we should be made Watch-men and Pastours in such hopefull and yet fearfull times as these wheras so many of our better Predecessours have desired to see these things but could not see them me thinkes this consideration should melt and ravish us yea it is almost enough to make us cut up our flesh into hearts and if it were possible to distribute and deale them abroad into the bosomes of our friends to enliven them To winde up all let every soule that wisheth well to our Zion and Jerusalem to Church and State cast himselfe and his upon the present Reformation Let him as a good Christian and true Subject adventure his All in that bottome 't is no small hinderance to the publicke good worke that many thousands of people doe stand in bivio wavering in their judgements and affections they have as it were one foot upon the shore and the other in the Ship so that if the Sea doth chance to swell and grow rough they are provided to retire to shoare with safety but if the waters prove calme they will goe off wholly into the Arke amongst the Reformers and this division is the reaâ—y way to cast away both ship and men Let me say therefore to all these as Saint Paul said of those shipmen which were about to forsake their vessell in the storme Except these abide in the Ship yee cannot be saved Act. 27.30 31. Let us all according to our places leape off wholly with both feet into the publike Arke of Reformation and now to set on this last Motive with a paire of spurrs at parting let us in our thoughts and imaginations represent the past and future ages as now present to encourage and quicken our Activity First for Past-ages let us thinke and suppose with our selves that if our Ancestors of the last generation were now living againe even thy father and mine and his thy husband wife or perhaps brother deceased I speak only of such dead friends as wished well unto Zion ô how would these spit in the faces of some of their children nephewes or kins-men which are against this Reformation how would they checke and spurr up all their midling kindred but as for all those of their off-spring that goe the right way ô how would they kisse blesse and embrace them and what
with Amalek in Rephidim though Moses Aaron and Hur were not with Joshuab in the battell yet their lives liberties and Religion lay at the same stake as much as his or any mans else in the Campe. And upon this ground it was 1 Sam. 30. that David returning with victory over those Amalekites which had spoyled Ziklag alotted as great a share to those which tarryed by the stuffe ver 24. as to them who went to battell As his part is that goeth downe to the battell so shall his part be that tarryeth by the stuffe they shall part alike Brethren this is a true rule concerning all publike hazards and contestations of or for the true Church whether by Armes or by Counsells every member doth share both in the good and evill successes This is the argument with which Mordecai doth presse Esther so closely to adventure her selfe for the deliverance of the Iewes Esth 4. v. 13. Thinke not with thy selfe that thou shalt escape in the Kings house more then all the Iewes i.e. True thou art the Kings wife but yet being a Iew the Iewish case concerneth thee also so as if the Iewes are cut off the destruction will find out thee even in the Royall Palace Thus the great Counfell of this Kingdome now assembled doth neerely concerne every member of the Church and State There is not the poorest Mechanick nay childe or servant that hath an estate a body or a soule but behold they all doe lye now at stake therefore it behoves every member to bestirre himselfe to the uttermost 2. They must sirre at such times Reason 2 because it seemes that then is Gods time when he is neere them for their good There is a time and a season saith the Preacher for every action and to misse that time is dangerous A time to kill Eccles 3. v. 1. to 8. and a time to heale a time to breake downe and a time to build up a time to get and a time to lose a time to keepe and a time to cast away Man also knoweth not his time as the fishes that are taken in an evill net Eccles 9. v. 12. and as the birds that are caught in the snare so are the sonnes of men snared in an evill time when it falleth suddenly upon them Thus not only private persons but even whole Nations and States have their good times in which helpe deliverance and reliefe are offered unto them from the Lord in which there is great likelihood of obtaining pardon and purging both in Religion and Lawes Beloved such a season is it for England every time that God and the King doth give us an happy and peaceable meeting in Parliament Pro 11. v. 14. Pro. 24. v. 6. as 't is said Where no counsell is the people fall but in the multitude of counsellors there is safety And by wise counsell thou shalt make thy warre and in the multitude of counsellors there is safety Joh 5. v. 4. Therefore that is one speciall season We reade of the poole of Bethesda that an Angell went downe at a certaine season into the poole and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had If a sicke man had stepped into that poole before the Angell stirred the waters he should have found none efficacy in them or if he had delayed long after then it would have bin too late the only proper season was first after the troubling of the water Such seasons are there for whole States to step in and be healed 3. Reason 3 Every true member must then bestirre it selfe because afterwards it may be too late to stirre When Esaus birth-right was sold Heb. 12. v. 16 17 Gen. 27. v. 3â— 37. his teares came too late When the blessing was gone then his prayers teares and venison came too late Thus a Nation also may overstand the day of their peace both in respect of spirituall and politke happinesses So Ierusalem Luk. 19. v. 42. If thou hadst knowne even thou at least in this thy day c. Whilst Prophets could and did prophesy in Ierusalem whilst men of Counsell and Armes remained in her and had liberty and encouragement so long she was in a faire way and then prayers humiliations informations c. might happily have done her some good but at last the case was altered for those able pillars were taken away Behold Isa 3. v. 1. ver 2. the Lord the Lord of hosts doth take away from Jerusalem and from Judah the stay and the staffe The mighty man and the man of warre the Iudge and the Prophet and the prudent and the ancient the Captaine of fifty ver 3. and the honourable man and the Counseller and the cunning Artificer and the eloquent Oratour Whilest these great helpes remained with them perhaps as I said use of meanes might have done some good But now that the yron is cold 't is too late to strike Therefore pray not thou for this people Jer. 7. v. 16. neither lift up a cry nor prayer for them c. These three Reasons proove it sufficiently That in times of solemne Contestation c. 1. REPROOFE Application Vse 1 This doth command me to rebuke sharply divers sorts of Offenders against this rule but especially these two those that are Carelesse or Opposites in such a time 1. The Carelesse which scarcely take notice of such golden opportunities and seasons As the bruit-beasts know no difference betwixt working-dayes and the Sabbath but only by their ease and rest So there is a generation of bruitish people who take little notice or regard of Warrs or Parliaments but only so farre as may touch their present sensuall particulars Acornes they can taste like Swine but as for Oakes from whence they dropp those Trees are too high for their crooked and stooping thoughts to contemplate The state of Religion and the weale-publicke are things which the greater number of people thinke least upon but doe say that they must leave the former to Church-men and the latter to Counsellours of State just like those sottish Russians the common-people of Muscovy of whom it is said that if you aske them but an ordinary question touching their Religion or laws the answer is God and our great Duke doe know all things they can tell Brethren as I would not have meane men to go above their latchet as they say that is to seeke to know above that which is meet for them both in affairs of Church and Common-wealth so I beleeve that even private persons may sin greatly by too much ignorance of publike affaires especially in these times when as we hope the Carpenters are cutting off those hornes which have scattered Judah Those two Disciples going to Emmaus Zech 1.20 21. seemed to reprove our Saviour not knowing him to be our Saviour because he made himselfe ignorant of the great new affairs
the Lord would pardon that the Law would punish and that all good Christians and Loyall Subjects would complain of this rotten and totering faction 2. COMFORT Let our hearts be towards the governours of our Israel Vse 2 that offered and doe offer themselves willingly among the people Judg. 5. v. 9. blesse ye the Lord. i.e. Let us blesse the God of Spirits for raising the spirits of all such as have put forth their hands to this plow yea let us honour and cherish them as precious and publike spirits Brethren it is said of good in generall Quo communius eô melius by how much the more common by so much the better and therfore a publike is the best of spirits for it is a common one Yea such a soule me thinks comes neare unto the nature of Angels For are they not all ministring spirits Heb 1. v. 14. sent forth to minister for them who shall be heirs of Salvation So publike spirits are like them or like the Sun and Starrs those heavenly worlds of light which doe travell chiefly for the use and benefit of others And therefore to such persons themselves let me say Great shall be your reward in Heaven Mat. 5. v. 1â— In earth perhaps you may sometimes meet with cold comforts and bad requitals but in Heaven doubtlesse your publike spirits shall procure unto you eminent places of glory as our Saviour promised to his Disciples for their self-denyall and activity Mat. 19. v. 28. yee also shall sit upon twelve thrones judging the twelve Tribes of Israel Two Objections commonly there are with which the men of the world and our owne timerous infirmities doe hit such men in the teeth Perill and Poverty I shall present you with an incouragement and preservative against both Consider but the Lords Protection and Providence over all such publike and active spirits and for both these in one example look seriously upon Elijah That he was a man very famous for his publike active spirit no man that beleeves Scripture can deny it or if one should 1 King 17.18 19 c. ver 1. ver 3. 9. ver 42. Cap. 19. v. 3. yet the whole History of his life would invincibly prove it In which observe briefly 1. His Travels From Tishbe to Samaria from Samaria to the river Cherith from Cherith to Sarephath from Sarephath to Mount Carmell from Mount Carmell he runneth like a page to Jezreel from Iezreel to Beersheba thence a daies journy into the wildernesse hence to Horeb and from Horeb who knows whither For he is sent to annoynt Hazael Iehu and Elisha It even tires our eyes to trace him in the History In short if I may beleeve my Geographer all the travels of this active Prophet were one thousand thirty and three Dutch miles and of our English foure times as many above foure thousand in all 2. Besides his travels all on foot for I reade not that he did â—ide Note his couragious and adventurous actions He had an Ahab and a Jezebel and about eight hundred false Prophets to deale withal and yet observe how wonderfully the Lord preserveth him both from Perill and Poverty 1. From Perill I mean of death his preservation was manifold King Ahab did hunt for him over all the world thereabouts 1 King 18.10 As the Lord liveth saith Obadiah there is no Nation nor Kingdome whether my Lord hath not sent to seeke thee and when they said he is not there he tooke an oath of the Kingdome c. but yet the Lord hid him that while and in the Kingsowne Dominions afterwards he doth appeare and hath but a cold welcome from Ahab ver 17. Art thou he that troubleth Israel But the Prophet doth not abate him an ace as wee say and yet comes he off in the end of that Chapter with the death of eight hundred and fifty false Prophets Againe besides Ahab he had a Jezebel also to cope withall 1 Kin. 19.2 Then Jezebel sent a messenger unto Elijah saying so let the gods doe to me and more also if I make not thy life as the life of one of them by to morrow about this time She was a Queen and she vowed his death but yet she proves both too weake and forsworne at last yea her threatning is the intelligence that preserveth the Prophet In a word this active man of God lived to see Ahab slaine by the Syrians the prophets of Baal and of the groves rooted out and at last was so farre from dying a violent death that he never properly dyed at all but was translated to Heaven alive in a fiery Chariot and after his translation 2 King 2. 2 Kin. 9.10 both Iehoram the sonne of Ahab with his whole posterity were cut off and Jezebel was eaten of Doggs Feare not therefore ô all ye holy and loyall active spirits whither Magistrates Gen. 15.1 Ministers or private Christians the Lord himselfe is your buckler and your exceeding great reward and in his might one aealous Elijah is an over-match for eight hundred Baalites speake therefore and doe valiantly not fearing the faces of men Ob. But they may mistake or wrest my words An. Brethren suppose there were now an hundred Bandites with in these wals every one with his paper or table-booke yea and that they stood behind the pillars out of sight as that catch-pole Clearke in the Acts and Monnments that tooke notes behinde the Hangings Suppose all this and much more danger yet the Lord can 1. Change their hearts even in that act and catch those catchers as the Father was caught 2. At least he can dash their Notes and confound their languages 3. Yea and take them off in their owne play as Baals prophets were twice taken off by Elijah and by Iehus 1 Kin. 18.4 2 Kin. 10.25 Indeed if any man could prove unto me that Satan and his instruments were too wise or too hard for God then I should conceive that there were cause for your holy publike active spirits to be in feare but so long as we know the quite contrary to be expresse Scripture be we valiant and venturous for the truth The Lord hath said it the Lord he hath said it 1 Cor. 10.25 The foolishnesse of God is wiser than men and the weakenesse of God is stronger then men Thus the Lord was Elijahs buckler and kept him from danger 2. And from want and Poverty too did God preserve him 3. Obiect When we prosse men to be of publike and active spirits this is another grand Objection ò 't is the way to be undone Sol. But marke farther God was also Elijahs great reward at least hee was a competent maintenance still unto him How likely was he to have starved at the brooke Châ—rith There he had drinke indeed water but no meate therefore the devouring Ravens shall feed him morning and evening 1 Kin. 17.3 ver 4 6. But now that he hath recovered meat loâ—
after a while his drink faileth him ver 7. ver 9 10. And it came to passe after a while that the brooke dryed up c. Now the Lord provideth him another Hostesse at Zarephath and she is as unlikely a Cater as the former ver 11 12 13. for she had but an handfull of meale in a barrell and a little oyle in a Cruse Yet see rather then this precious realous v. 13 14 15 16. publike spirit shall want a miracle shall be wrought The barrell of meale shall not waste neither shall the cruse of oyle faile c. So provident is the Lord for such persons Ob. But now miracles do cease An. Yet the same providence doth still continue and wonders are wrought for such persons to this day doe we not see it Ps 105. v 17. ver 18. Have not some such active spirits of late bin like Ioseph as it were sold for servants and exiles Whose seet they hurt with fetters they were laid in irons But what 's the issue May we not goe on ver 19. Vntill the time came that their cause was known the Word of the Lord tried them ver 20. The King sent and delivered them the Peeres and the people let them goe free And hath the Lord done thus in our times already Then let all holy loyall active publike spirits know this that hee is still the same and his yeares doe not faile What need wee any more examples Psa 37 28. I conclude this Consolation with those words of the Psalme The Lord loveth iudgement and forsaketh not his Saints they are preserved for ever 3. Vse 3 EXHORTATION The third Generall Exhortation last and greatest Vse is a vehement Exhortation which must be divided into two parts the first Generall the last Particular 1. Generall Let all reall Christians and loyall Subjects bestirre themselves to the uttermost now or never to imitate these Israelites in my Text and Chapter 1. In the Chapter as before there is Ioshua and the chosen men being lawfully thereunto called fighting with idolatrous and implacable Amalek in the vally ver 9. 2. In the Text and bordering verses Moses ver 10 11 12. Aaron and Hur clime up to the top of the hill to pray and to encourage the rest Thus every one doth further the great publike worke either by himselfe or by others either immediately and directly or remotely and by consequence and so let us all set our selves against Amalek By Amalek I mean all spirituall and politike all forraigne and domestike all open and secret enemies of our God our Religion our King Kingdome Lawes and Reformation Loe here in my Text are both old and young high and low no age therfore no condition that is able may be exempted Exo. 7. v. 7. Exo. 33.11 For Moses Aaron and Hur they were aged men Moses was fourescore yeers old and Aaron fourescore and three when they spake unto Pharaoh Ioshua he was a young man Againe Moses was chiefe Magistrate Aaron the High-Priest there are both Nobles and Clergy and Hur with Ioshuah and his souldiers 1 Chro 2. â—0 may not unfitly represent the Commons the Army the Artificers and all For Hur was grandfather unto that famous Bezaleel Thus all estates and ages are representatively present and all present are active learne wee therfore this heart-lesson from the Text. Quest But how and what may we doe to be active and to hold up our hands to purpose against Amalek Answ In this generall part of mine Exhortation I shall prescribe some generall lessons meanes or directions to be observed If we would further the great work against Amalek then 1. Meanes 1 Looke we backe with shame and sorrow upon our former cowardize and pollutions Brethren these Ecclesiasticall and Civill Amalekits the popish and tyranicall faction have a long time bin unto the best of us but as those ensnaring Midianites to Israel While Israel abode in Shittim Num. 25.1 2 3 the people began to commit wheredome with the daughters of Moab which called the people unto the Sacrifice of their gods and the people are and bowed downe to their gods And Israel coupled himselfe unto Baal-Peor wherefore the wrath of the Lord was kindled against Israel And thereupon command is given ver 17 18. to vex the Midianites and smite them for saith Moses they trouble you with their wiles wherewith they have beguiled you in the matter of Peor and in the matter of Cozbi c. We have eaten too much of their broth and have had our fingers many of us too deepe in the pye as they say by our connivance silence cowardize c. I speake this both to Ministers and people They have vexed us with their wiles wherewith they have beguiled us in the matter of 1. Of the Sabbath by their Antisabbatarian doctrines and commands and we have many of us yeelded too farre unto them both within booke and without It was the fashion you know of late to dismoralize the fourth Commandement that holy just and good law so strongly centered in the very heart of the Decalogue and so providently fenced and marked in the fore-head with a Memento Remember that law hath bin of late repealed by wicked men and then Antisabbaturianisme was become a stirrop to preferment But alas alas here lyes our shame and sorrow we have basely as it were held that stirrop to those men as that Emperour did to the proud Pope whilst they have mounted themselves into the saddle of prophanenesse Oh that ever the sincere and powerfull Ministers of the Gospell Gal. 2.11 12 13 14. should so farre be led away with the error of the ungodly that ever like Peter James and Barnabas they should walke with a limping or crooked foote and destroy againe the things which they had builded Well Brethren let us 1. Sit downe and pick these thornes out of our consciences Râ—v 16.15 2. Let us henceforth watch better and keepe our garments lest we walke naked and men see our shame 3. Let every one that hath bin thus seduced by feare or flattery let him Sampson like now revenge himselfe in an holy and loyall way upon those Midianitish-Amalekitish-Philistines for his eyes which they have put out let him put up one fervent prayer the more daily against them Let him presse if a Minister one Text one Sermon one â—â—se at least the more towards a pure and thorow reformation And as the Romane history faith of that Empresse when her husband Domitian was slaine she dealt one blow amongst the rest and said take that for the death of my Paris she spake and did that most unlawfully but let us as we may in a most loyall and Christian way give one stabbing prayer protestation exhortation the more against the wickednesse of such ungodly mâ—n and say lo that for your Antisabbatarianisme take this for the fourth Commandement Brethren this is the way to draw good out
there was a price to get wisedome but he had no heart to it Lo here 1. Is a price 2. To get wisedome 3. It is in hand 1. A price Beloved we should have thought this offer a price for a yeere ago last May before this when we had another Oath anvil'd out and Canonized what a high price would good men then have given to have bin free of that pressure only They had not that ambition in their hopes as to wish for such a counter-vow as this is a Vow against unlawfull Oathes and then is not this Liberty of vowing a great price 2. And 't is to get wisdome too This Vow doubtlesse may be one means to make men wise Protestants and prudent Subiects it will cast us all upon a more serious study both of that Religion and of those Laws which we are so sworne to defend Thus 't is a price to get wisdome 3. And it is now put into our hand too We have not only leave and permission from that supreame Court that represents us all but also their president and approbation Themselves say they have all willingly made this Protestation and they cannot but approove it in all such as shall take it Let us a little expostulate upon those words Have all the Members of that Honourable House taken it so willingly And shall we yet be dull and backward to the Action Doe they send down their approbation of it in us in print and can we choose but approve it also in practice Oh that ever we should thus requite the Lords mercy and the Parliaments diligence for our safety I Consider and believe it Brethren that untill we make more reckoning and use of those Hansell-tastes of Deliverance and Reformation there is little likely-hood of greater things Nisi serves parva perdes ampliora Mat. 25. v. 2â— Be thou faithfull in a little and thou shalt be Ruler over much And indeed this Vow is not a little whatsoever some malicious or carclesse men may conceive or pretend What Brethren for us to have both liberty and opportunity to be made Protestants once again for we had first our name of Frotestants from such another Protestation What for us to be made Protestants of anew and second edition much corrected and amended Is not this a prime priviledge But because I see that this mercy is generally too much sleighted and neglected to say no worse I shall spend a few lines to declare out of Scripture both the lawfullnesse and necessity thereof Let us looke upon the History of the Lords owne people during the reignes of their best Kings and wee shall finde that such sacred Nationall Obligations by Vow Covenant and Association were the chiefest ingredients if not very foundations of their greatest Deliverances and Reformations 1. For Deliverances both from wrath and enemies see but one paire of examples The first may be that in the raigne of Hezekiah â— Chro. 29. Note the forlorne condition of the state in the beginning of his government both for sinne and for wrath for sinne ver 5 6 7. There was filthinesse in the holy place their fathers had trespassed done evill forsaken God turned away their faces from his habitation and turned their backs they had shut up the doors put out the lamps neither had they burnt incense nor offered offerings ver 8 9. c. For which 't is said God had delivered them to trouble or commotion to astonishment and to hissing their fathers had falne by the Sword their sonnes daughters and wives were in captivity c. And now what salve what plaister can be sufficient for such a festred fore as this surely no lesse nor more then a solemne association Now it is in mine heart to make a Covenant with the Lord God of Israel ver 10 11. that his fierce wrath may turne away from us c. Another proofe and president see in King Iosiahs time Never I thinke lay there more guilt upon that Land at once then when that poore childe of eight yeeres old came to the Crowne 2 Chro. 33. See how much wrath had bin treasured up ver 1 2 3 c. to 11. ver 22 23. first by his grand-Father Manasseh and though Manasseh afterward reformed some things yet secondly King Amon his son and Iosiahs father hee reneweth the old wrath and wickednesse and addeth to them neither humbleth he himselfe And now what can this poore child King doe finding his Crown and Kingdome charged with so much hereditary guilt and wrath Lo thus he doth he destroyeth Idolatry 2 Chro 34. ver 3 4 c. ver 8 c. ver 29 30 c he repaireth the Temple and finally he betakes himself to a Covenant and Association Hereby we learne a means to turne away at least for our own time wrath great and hereditary wrath from a Kingdome yea wrath deserved by grand-Fathers by Fathers by Children by Princes and by People namely such a sacred Obligation as is now offered unto us 2. Another benefit of Iewish covenanting was in respect of their Reformations it was the corner-stone if not the very foundation of the purest purgings that ever were made amongst that people See here another paire of examples First in the raigne of young King Iehoash there good and loyall Iehojada being as it were Protector to that young childe of six yeares old doth deliver the King from Athaliuh and her faction 1 King 1â— and draweth up a Covenant by oath which like our Protestation is tripartite that is consisting of three parts First ver 4. betwixt the People and the King which answers to that part of ours To defend His Maiesties royall person honour and estate Next betweene the King and the People as it were for the power and priviledges of Parliament the lawfull Rights and Liberties of the Subiect and lastly betweene them both and the Lord which answereth to our Vow ver 17. To maintaine and defend the true reformed Protestant Religion c. But how did all this further the Reformation See the very next verse ver 18. And all the people of the Land went into the house of Baal and brake it downe his Altars and his Images brake they in peeces thoroughly and slew Maâ—tan the Priest of Baal before the Altars and the Priest appointed Officers over the house of the Lord. ver 20 c. 2 Chro. 15. Hereupon followeth an universall joy and quiet Another example is in Asa's raigne Sad had bin the case of Israel for a long time both in Church and State In Church ver 3. because for a long season they had beene without the true God and without a teaching Priest perhaps they had many faire Churchmen good Readers and without Law In State ver 5 6. there was no peace to him that went out nor to him that came in but great vexations were upon all the Inhabitants of the country c. What now may
King Asa and Judah doe to prevent the like again ve 12.13.14 They entred into a Covenant to seeke the Lord God of their Fathers with all their heart and with all their soule And this they binde with an Oath and upon paine of death The issue and effect in Reformation followeth ver 16. ver 19. the Queene-Mother is remooved for her Idolatry the house of God is inriched and there is peace in the Kingdome But this peace is but for a time neither untill the five and thirtieth yeare of that Kings raigne ver 17. because the high-places were not taken away out of Israel More places and patternes might be added but me thinkes these should be enough to kindle in every holy loyall true Protestant English breast an unquenchable desire after this Vow and Association Beloved if my young judgement may guesse this thing may proove a stronger Rampire and Defence to our Religion King Lawes and Liberties then all those foure Seas which doe mote in this Island I would conclude the point with some part of two or three verses out of Ezra We have trespassed against our God Ezra 10. v. 2. yet now there is hope in England concerning this thing Now therefore let us make a Covenant with our God ver 3. according to the counsell of the Lords and of those that tremble at the Commandement of our God and let it be done according to the law ver 4. Arise for this matter belongeth unto * Spoken to the Maior of the City being then present Thee wee also will bee with thee bee of good courage and doe it If any man pretend scruples and objections against the Vow first let me aske him whether or no he did scruple the last yeare at the Canonicall Oath Next whither he be a sound Protestant and a good Subject and those questions I thinke if duly considered may be sufficient answers to all scruples I have bin too long upon this Hansell of Deliverance because the thing is so much neglected 2. Hansell of Deliverance and first fruit of Reformation for our tryall use and improovement may be That Order for the due observing of the Sabbath according to the Lawes of this Kingdome Like enough that many persons present have scarcely ever heard of such an Order from the House but an Order there is and that visible in print Wee had once a Declaration touching sports and liberties upon that day and another enjoyning silence to Ministers in the Arminian Tenents and these Orders and Declarations ô how soon were they dispersed how vehemently were they pressed by many which are now as slow and backward to take notice of this Order Brethren we have a generation which are deaf in this ear and blind in this eye Things that presse to strictnes and exact walking are obscure to them though comming from a Parliament The Lord open our eys more and more that we may see even by these things who are the chief fosterers yea the Garrisons of profanenesse in this Island Yet such an Order I say there is both cleare and visible but suppose it were but somewhat ordinary Have we not a fourth Commandement for this duty onely and is not that keene enough to sharpen even an ordinary intimation from that High-Court Let us therefore take use and improove this Hansell-mercy this fore-taste of Reformation to the uttermost The Lord seems to proove by this short and fore-running order how well we will husband an opportunity of Reformation how faithfull we will be in a little that so he may take occasion upon our diligence herein to give us greater blessings 3. Let us take use and improve lawfully all the Degrees of our lawfull Liberty as they are bestowed upon us by authority Gal. 5. v. 1. Let us stand fast in that liberty wherewith Christ by the King and Parliament doth make us more and more free and be not We intangled againe with the yoke of bondage There is a two-fold burden in this case and consequently a double Liberty to be lawfully taken and used 1. One sort of burden is Civill or Politike as illegall taxes or impositions upon our bodies or estates It was freedome from this that Saint Paul claimeth of the Centurian when they would have examined him by scourging Act. 22. â—5 Is it lawfull for you to scourge a man that is a Roman and uncondemned 2. Other burdens are Ecclesiasticall and spirituall as all unjust pressures and bonds upon the consciences of men whither Ministers or people such are forbidden by Saint Peter Now therefore why tempt ye God Act. 15.10 to put a yoake upon the neck of the Disciples which neither our fathers nor we were able to beare Concerning both these sorts of yoaks I say that when authority shall break them because they were unfit or unlawfull then we should all speedily shake them off from our necks this doubtlesse is a thing very well pleasing to God and may further our Deliverance and Reformation Have you not sometimes observed a dull Horse at a doore there it stands weary and hungry as though it were fast tyed when as all the while the bridle is either off from it's head or els loose from the post Or have you never seene an idiot sit whining in the stocks as a man imprisoned when all the while there hath bin no barre nor lock upon his leg but he might had he so much wit arise and goe his way Brethren I would not have any reasonable men thus unreasonably dull and tame but that when Law and authority shall bid them goe free they should take use and enjoy that freedome The observation of this lesson is not only a fit expression of our thankfulnesse to the Lord and to that authority that hath so freed us but it is also a good means to put us into firm and actual possession of our new lawfull liberty If a mans conveyances for a purchase of land be never so good and substantiall yet neglect of taking speedy possession may endanger his good estate Observe we therfore very diligently when any unlawfull fetters are struck off from our necks and consciences by Parliament and let us speedily with Sampson shake our selves and hold fast that which we have received 5. Meanes 5 Generall means and a chiefe branch of activity is Information To informe complaine and testifie against all Offensive things and persons grievers and grievances to the utmost of our knowledge and abilities When the waters of the poole of Bethesda Joh. 5.4 were stirred by an Angell then was the time for all grieved persons to step in and get cure of whatsoever disease they had so now is the Blessed time when there is a fountain opened in this Land against all spirituall wickednesses and politike disorders Act. 19.12 The Bath is free and full 't is but come nay but send thy paper as they did their handkerchiefes to Saint Paul and by the Lords blessing the
saying Fight neither with small nor great save onely with the King of Israel And it will be but just if those guilty Ministers so unjustly favoured by such doe prove the souleslaughtermen to them or theirs in after times Consider we this late grosse omission Brethren to humble our soules mightily for the same 't was a deepe yea a spirituall wickednesse But now suppose the great good Lord should in much patience try us once more shortly in this point and should vouchsafe us one opportunity more by this Parliaament shall we play the Cowards a second time and doe againe as formerly God forbid No Brethren let us fill our soules with holy resolutions to doe the worke of the Lord with all our might to set our faces tongues heads hearts hands bodies soules and all unto it to farther the information and testimonies against all spirituall murtherers which slay poore soules by whole Parish-fuls Remember this lesson above all the rest So much concerning Ecclesiasticall Grievers persons 2. Things Grievances Ecclesiasticall And here are diverse particulars to be looked after in all which we may be grieved 1. In Doctrine Sound doctrine is more precious then our bloud but there are those of the Clergy which have endeavoured to corrupt this The very Articles of our Church are oppugned as of Originall sinne Free-will the 4â— Commandement and diverse others are oppugned and impaired by the Arminians Let him that is wise consider these things Brethren to poison a publique spring is capitall by Law how much more in spirituals Gal. 1. v. 8. If we or an Angell from heaven preach any other Gospell unto you then that which we have preached unto you let him be accursed 2. Pure Worship is as deare as life Deut. 13. v. 6. And therefore see the punishment of whosoever shall attempt to draw aside from it If thy brother the sonne of thy mother or thy sonne or thy daughter or the wife of thy bosome or thy friend which is as thine owne soule entice thee secretly saying Let us goe and serve other gods which thou hast not knowne thou nor thy fathers thou shalt not consent unto him ver 8. nor hearken unto him neither shall thine eye pitty him neither shalt thou spare neither shalt thou conceale him but thou shal surely kill him ver 9. thine hand shall be first upon him to put him to death But even this it seemes bath been attempted by some amongst us else what meanes those approachers and approaches towards Idolatry already condemned and still condemning in Parliament 3. 2 Tim 3. v. 5. There is a power of godlinesse in practise and whosoever shall cunningly attempt to sucke or soake out that is a deep offender and to be avoided But such also we had and still have them men that hate strictnesse and spirituall heate and would convay away our spirituall protestanisme 1 Sam. 19.12 13. putting as Michal did for David a meere Image of formality in the place If it be death and treason to clip or to wash the Kings Coyne then what shall be done bad enough to these wicked spirituall Alchymists So much concerning Ecclesiasticall grievers and grievances 2. I must and will now be very briefe concerning the Civill or Politique Brethren I am a Divine and not a States-man these latter therefore are out of spheare I shall leave the men to justice and the point to your owne disquisition and prosecution concluding with the latter words of that Levite Consider of it Judg. 19. v. 30. take advice and speake your minds So much touching the fifth meanes Information 6 Meanes 6 Is Prayer and Prayses Though they are included under one head yet I shall handle them as two distinct branches beginning with the latter 1. Prayses This duty is commanded in such times of Deliverance and Reformation Psal 58. v. 14. ver 15. Offer unto God thanksgiving and pay thy vowes unto the most high I will deliver thee and thou shalt glorifie me Therefore the Lord doth now looke for great Prayses and glory from us Quest But how may I thus glorifie him what must I doe to Prayse him aright Answ 1. There is praysing with the mouth in words and this is either speaking of prayse 1. to God Heb. 13. v. 15. Let us offer the sacrifice of prayse to God continually It may be done in singing prayer meditation and other duties to him 2. Or by speaking prayses of God Psal 145. v. 5. I will speake of the glorious honour of thy Majesty c. This is done 1. when we study to lay open the frame mystery and parts of Deliverance The works of the Lord are great Psal 111. v. 2. sought out of all them that have pleasure in them 2. When we labour to entayle the remembrance of mercies upon our posterities Psal 79. v. 13. So we thy people will give thee thanks for ever we will shew forth thy praise to all generations 2. There is praysing with by or in a mans life Psal 50. v 23. Whosoever offereth prayse glorifieth me and to him that ordereth his conversation aright they are joyned together And againe ver 16. speaking of praysing unto the wicked God saith what hast thou to doe to declare my statutes Psal 119. v. 7. or that thou shouldest take my Covenant in thy mouth And againe I will prayse thee with uprightnesse of heart when I shall have learned thy righteous judgements Let us therefore live prayses to the Lord Mat. 5. v. 16. let us shew the light of our holy conversation before men that our heavenly Father may have glory 3. There is a praysing of God with the hand â—sal 50. v. 23. Prov. 3. v. 9. or with the substance to prayse the Lord is to honour him and we may honour the Lord with our Substance This is a touch-stone to try the truth of our thankfulnesse indeed When a man is truly thankfull for a curtesie received he is ready really to shew his gratitude by his liberality to all those that are under him or about him Now let us shew that we prize our mercies received by our readinesse to doe any thing to part with any thing to our inferiours to good uses at Gods command True thankfull men are alwayes bountifull Luk 19. v. 8 9. When salvation came into the house of Zacheus presently he gives halfe of his goods to the poore And that act or statute amongst the Jewes of sending portions one to another and gifts to the poore Est 9. v. 21 22. upon a time of Deliverance is now seasonable for our imitation 4. Finally there is a praysing of the Lord with the heart yea with the whole heart saith the Psalmist Psal 138. v. 1. I speake now of a spirituall and gracious heartinessâ— that the consideration of Gods mercy ought to raise our spirits and quicken all the graces in our hearts as 't is said of Jehosophat 2
Chron. 17.6 that his heart was lifted up in the wayes of the Lord I meane the sence of fresh deliverance should strengthen our faith to trust to the Lord more perfectly it should enlarge our love to cleave unto him more affectionately it should kindle our zeale to stand for him more couragiously and so in all the rest of our graces This of all sort of prayses is the highest 2. Another Branch are Prayers The use of this duty is commanded and the nature parts and qualifications prescribed in one and the same Text by Saint Paul to his sonne Timothy 1 Tim. 2.1 2. I exhort therefore that first of all supplications prayers intercessions and giving of thanks be made for all men for Kings and for all that are in authority that we may leade a quiet and peaceable life in all godlinesse and honesty I need to goe no further then those two verses for the foundation or limits of my discourse in the present point Let us therefore fully discusse the words In them we may observe these three generals 1. The severall sorts of prayers which are to be made and those are foure Supplications Prayers Intercessions and giving of Thanks 2. The persons for whom all those prayers must be put up Generally all men i.e. all rankes indefinitely More specially for Kings c. 3. The scope drift and end of our prayers for them it must be peace and quietnesse but with two qualifications the first Spirituall Godlinesse the other Morall Honestie As for the middlemost of three heads viz. the persons especially to be prayed for they are the Supreme Majesty and the houses of Parliament and 't is most evident I shall insist upon the other two the first and the last viz. 1. The sorts of prayers to be made for them 1. Supplications 2. Prayers 3. Intercessions and 4. giving of Thanks 'T is generally agreed by all good Subjects that the King and High Court ought to be prayed for and many doe fumble about the duty give me leave to set my selfe and you in a right way it is this saith Saint Paul we must make for them 1. Supplications Deprecations is the proper English word To deprecate in their behalfe is to pray off from them all evils of sin or punishment feared or felt whether in soules bodies or estates 'T is a Defensive Prayer to pray them safe and sound from all dangers To give an instance or two in Scripture First to pray for the removall of all bad Counsellors Take away the wicked from before the King Prov. 25. v. 5. and his Throne shall be established in righteousnesse Next for Security and safeguard from plots and enemies Psal 61. v. 6 7. Thou wilt prolong the Kings life and his yeares as many generations O prepare mercy and truth which may preserve him Thus we must Deprecate all evill from King and Parliament 2. Prayers Which most generall name is used because it doth signifie the largest Branch of all namely Petition We must beg for them all gifts graces and mercies not onely in truth but in the highest degree especially for governing gifts and graces in the most superlative measure As Wisedome and Judgement is one So in Salomons prayer at Gibeon And now O Lord my God 1 King 3. v. 7. ver 8. thou hast made thy servant King c. And now thy servant is in the midst of thy people which thou hast chosen a great people c. Give therefore thy servant an understanding heart to judge thy people ver 9. that I may discerne between good and bad Next the Feare and dread of the Lord. Moreover Exod 18. v. 21. 2 Chr. 19. v. 6. thou shalt provide out of all the people able men such as feare God c. And he said to the Judges take heed what ye doe for ye iudge not for man but for the Lord. ver 7. Wherefore now let the feare of the Lord be upon you take heed and doe it Againe The spirit of Courage and Zeale saith Jehosaphat Deale couragiously ver 11. and the Lord shall be with the good 3 Intercessions We must not onely deprecate all evill from them and petition for all good things upon them but also we must postulare intercede pleade wrestle and strive with God in prayer as is said in another case Rom. 15. v. 30. For the Lord Jesus Christs sake and for the love of the Spirit we should strive together with them in our prayers to God for them ver 31. that they may be delivered from them that doe not beleeve and that their service which they have for England may be accepted of the Saints In great and extraordinary times of hope and danger the Lord will not be moved with few and ordinary prayers Gen. 32 v. 6. ver 7. See Jacobs perillous condition in his returne from his Unckle Laban he is told that his twise offended brother Esau commeth against him with foure hundred men then Jacob was greatly afraid and distressed But how doth he wind out of this trouble Loe an ordinary striving is not enough ver 24. ver 25. At Peniel Iacob was left alone And there wrestled a man with him untill the breaking of the day and he touched the hollow of his thigh and the hollow of Jacobs thigh was out of joynt ver 28. and he wrestled with him Then said God as a Prince hast thou power with God and with men and hast prevailed It cost him an ache yea an halting to prevaile with God in such a grand extremity Diffiâ—ilia quae pulâ—â—ra Good things are difficult Once more see what labour it cost Elijah and his servant to obtaine raine for Israel 1 Kin. 18. v. 42. after three yeares drought in the land And Elijah went up to the top of Carmel and he cast himselfe downe upon the earth and put his face between his knees What a painfull groveling posture was that ver 43. And he said to his servant goe up now looke toward the Sea and he went up and looked and said there is nothing And he said goe againe seven times and it came to passe at the severth time that he said Behold there ariseth a little cloud out of the Sea ver 44. like a mans hand c. Thus Brethren it hath been a long time of drought with us many of our clouds in Church and state though they have hid the face of our Sunne from us yet have proved to the land but as clouds without water Jud v. 12. carried about with diverse â—inâ—s so that we have wanted both the former and the latter raine in their seasons Now what meanes are to be usâ—d that the Lord may be moved to send a gracious raine upon this his Inheritance Psal 68. v. 9. and to refresh it now it is weary Looke upon this zealous Elijah get we all up to our closâ—ts and there cast downe our selves upon the earth with
also how Phineas and his posterity came to have the Priest-hood setled upon them it was his publike zeale which procured that and therfore see what is said of him and his Num. 25.10 ver 11. And the Lord spake unto Moses saying Phineas the sonne of Eleazar the sonne of Aaron the Priest hath turned away my wrath from the children of Israel c. Wherefore say Behold ver 12. J give unto him my Covenant of peace and he shall have it and his seed after him ver 13. even the Covenant of an everlasting Priesthood because he was zealous for his God c. Would we then Brethren upon a blessed time in a blessed worke follow the presidents of our blessed Predecessours now in glory Would we adorne our high Calling confirme our selves in it and perhaps entaile the same upon our posterities after us In a word would we make us and ours rich in mercies of all sorts Lo now now is that precious time in which we above others are called in an holy and loyall way to informe the minds to kindle the hearts to open the eyes and mouthes and to strengthen the hands of all our people for the furtherance of the blessed worke of Reformation And let me say further unto you all and to my selfe in the last place somewhat like that of Mordecai to Esther Est 4.14 Who knoweth whether wee are come to our places to our callings yea into the world for such a time as this 3. Particular Lesson to Parents and Masters to all Governours of Families True ye are no publike Magistrates nor Ministers yet know that to your own Families ye are in a private way both as Kings and Prophets Kings to governe and Prophets to instruct them Exercise therfore both these offices now towards your children and servants for the furtherance of the present great publick work in these two duties 1. As Kings reforme and purge your severall Families especially from those obstructive sins which may hinder the publick Deliverance and Reformation When Moses was imployed to be the Deliverer of Israel it had almost cost him his life Ex 4.14 for that he had neglected Family reforming And it came to passe by the way in the Inne that the Lord met him and sought to kill him ver 25. But wherfore You may see the cause by the effect Then Zipporah tooke a sharpe stone and cut off the foreskin of her sonne c. He had neglected Circumcision in his own house and therfore could not safely be an instrument of the great and publick work So when King Asa did sweare and set himself to reforme the Kingdome he takes not the last turn to his own Idolatrous Mother Maacha who 't is like was one of his family 2 Chro. 15.16 He remooved her from being Queene because she had made an Idoll in a Grove and Asa cut downe her Idoll and stamped it and burnt it at the brooke Kidron Let every Governour of a Family follow that president now in his house let him purge it from all Superstition Atheisme Halting Profanenesse From all Vnbeliefe murmurings and unthankefullnesse which might hinder approaching mercies Once more to this purpose look upon Iacobs example many evils and dangers had befallen him after his returne from Laban Gen. 34. especially about Shalem a City of Shechem there his only daughter is ravished two of his elder sons do commit murther and now the name of Iacob doth stinke among the Inhabitants of the land But what shall he doe in this case to deliver himselfe and all his Behold Family-Reformation is his only means for their generall preservation and the Lord himself doth direct him to this course Gen. 35.1 Arise Goe up to Bethel and dwell there and make an Altar unto God c But how may this be done He must and doth first purge his owne houshold Then Jacob said unto his Houshold and to all that were with him put away the strange gods that are among you ver 2 3 4 c. and be cleane and change your garments So in these times whosoever would be an instrument of the publick Deliverance let him first be a private Reformer and set his owne house in order That must you do as Kings 2. As Prophets Catechize your children and servants in the state of these times so farre as shall be fit for their condition Quest But how farre is that and what is it Answ 1. Shew them all the publike execrable things and persons unvailed that they may be able in some measure to discerne betweene the righteous and the wicked that they may know what to choose and what to abhorre for whom to pray and against what Thus this act of Amalck in the Text is commanded of God to be written by Moses not only for all the children of that age but also to be declared to the Generations unborne And the Lord said unto Moses write this for a memoriall in a booke and rehearse it in the eares of Joshuah c. Much more ought we to catechize this present age 2. Acquaint them also with the hopes of Deliverance and Reformation begun that so they may be directed and kindled to put up right praises and prayers and to use all other holy and loyall meanes in their power towards the promotion of this great worke of providence Thus the Israclitish Parents were commanded to instruct their children concerning the Lords Passeover in Aegypt Ex. 12.26 27. I pray remember those two duties That 's your Lesson 4. Lesson to all Particular Single and Private Persons There are many things which ye may doe towards the great worke What Lesson among all my six generall ones may not be practised by you viz. First To humble for and to purge from your former cowardice and pollutions Next To come over heartily to the right side and engage your selves unto it Then To value and prize degrees of Deliverance and Reformation received Fourthly To take use and improove the first fruits and hansels of mercy Next To informe at least the Informers against all offensive things and persons greevers and greevances And finally To praise and pray with all manner of Supplications Behold all these things are in the power of private persons to doe them in some degree Be ye of courage therfore and let every one of us play the man in an holy and loyall way for our God our King our Religion Lawes Parliaments and Priviledges against all the race of Amalek OBIECTIONS Buâ— I know that your private single inferiour persons are full of Objections against this Exhortation I shall endeavour therfore to answer the most materiall ones fully though briefly This deserveth to be mentioned in the first place 1. OBIECTION I am but one and what can one man doe by himselfe towards a publike Reformation Ans I answer to the whole Objection together 1. There may be more active spirits nearer at hand then thou thinkest 1 Kin.
19.14 ver 18. Elijah an holier man then thy selfe was mistaken in this point I even I onely am left Yet see the Lords answer I have left me seven thousand in Israel all the knees which have not bowed unto Baal c. Put forth therfore and try it there may be many more in the deck and nearer at hand then thou dreamest An. 2. Howsoever one man may do much 1. Iam. 5.16 ver 17. In his Person and that both spiritually and politiquely The effectuall fervent prayer of a righteous man availeth much And example is given in the next verse Elias was a man subiect to like passions as we are and he prayed earnestly that it might not raine and it rained not on the Earth by the space of three yeares and six monthes And he prayed againe and the Heavens gave raine and the Earth brought forth her fruit Thus one man may pray a whole Kingdome both into faire weather and into foule into happinesse and out of it Num. 25.6 7 8. Phineas also was but one and yet what service did he for his Country in one act of Justice ver 1â— Saith God Phineas the sonne of Eleazar the sonne of Aaron the Priest hath turned away my wrath from the children of Israel while hee was iealous for my sake among them that I consumed not the children of Israel in my iealousie Thus one Orthodox Athanasius in former times stood it out against a whole world of Arrians and at last the streame was turned In a word all number doth consist of Vnites Vnitas fundamentum numeri and therefore if all should say after thee I am but one what would become of all greatest publike affaires Take all drops out of the Sea and the whole Ocean will be drained take away pence or farthings and there will be no pounds take unites away and there can be neither thousands nor hundreds 2. One man by Example may do very much Brethren 't is a great matter to breake the Ice I mean holily and loyally in a publike businesse 2 Sam. 23.11 Look upon that which is recorded concerning Shammah And after him was Shammah and the Philistines were gathered together into a troope where was a peece of ground full of Lentiles ver 12. And the people fled from the Philistines But he stood in the midst of the ground and defended it and slew the Philistines and the Lord wrought a great victory 'T is spoken in a military case but I doe apply it to a politike and civill Shammah as I conceive got not that victory by himselfe alone but rather by his valiant example so that the people which were before afraid of the Philistines did now seeing his valour take heart and turne againe In short see the Counter-counsell of honest Hushai 2 Sam. 17.14 c. how it brake the neck of Achitophell and of his policy And that exemplary valour of Jonathan and his Armour-bearer how did it open and lead the way to a very great victory against the Philistines The multitude melted away 1 Sa 14.13 14. ver 16. ver 20. and they went on beating downe one another And Saul and all the people that were with him assembled themselves and they came to the battle and behold every mans sword was against his fellow Moreover the Hebrewes that were with the Philistines before that time which went up with them into the Camp from the Country round about even they also turned to be with the Israelites that were with Saul and Jonathan ver 21. Likewise all the men of Israel which had hid themselves in Mount Ephraim ver 22. when they heard that the Philistines fled even they also followed hard after them in the battell All this I alleadge only to shew how farre one or two private men may by their Active Example promote holily and loyally a publick great good work 3. A meane private person in his activenesse may expresse as much faithfullnesse and sincerity as the greatest and most prosperous Instrument in the Kingdome As we say concerning faithfullnesse in a mans particular calling that a poore Wench in the Kitchin walking conscionably in her place may serve the Lord as sincerely as a King upon his Throne So here a meane private person though a Mechanick or underling giving faithfull information of what he knows amisse may promote the great worke as heartily as the greatest good Instrument in Parliament Remember this and say not I am but one 2. OBIECTION But J am not of a publike spirit Answ 1. We must bring our spirits to the times and occasions under which we live This Objection was moved by Moses when the Lord called him to go to Pharaoh â—od 4.10 but it did not serve his turne O my Lord saith he J am not eloquent but I am slow of speech and of a slow tongue ver 11. See the Lords answer Who hath made mans mouth or who maketh the dumbe or dease or the seeing or the blind Have not I the Lord But Moses replyeth ô my Lord send I I pray thee by the hand of him whom thou wilt send See Gods answer againe ver 13. â—4 15 16 17 Is not Aaron the Levite thy Brother I know that he can speake well And thou shalt speake unto him and put words in his mouth and I will be with thy mouth and with his mouth and will teach you what ye shall doe And he shall be thy spokes-man unto the people In which words I find two answers more which I make my second and third Ans 2. The Lord can make thy spirit publique yea and he will doe so if thou wilt obey and try Now therfore goe and I will be with thy mouth â—er 12. and teach thee what thou shalt say So the Lord will quicken warme and enlarge thee Ans 3. God will raise up good seconds and fit consorts to draw with thee in the teeme as he did yoke Luther and Melancton in that great worke Like the Calidum and Humidum radicale the native heat and moysture in mans body which makes him vigorous and long-lived Ans 4. In a word there is no spirit so private but if imployed would make a knife or a whet-stone a shaft or a bolt Therfore stick not at this Objection 3. OBIECTION The want of one mans helpe can doe no great hurt Ans 1. Yes it may set back the scales If one vote in Parliament may carry a great work then the want of one elswhere may cause a great miscarriage Ans 2. The example of one mans dullnesse may draw many the same way because 't is down the hill Ans 3. Thou dost to thine uttermost for thy particular even hinder the whole worke for if it prosper no thanke to thee but if it sinck thou mayest be the sole cause 4. OBIECTION But I am a woman a weaker vessell and perhaps under covert barne and then what can I doe Answ I conceive that even those weaker vessels may now doe service yea double service 1. Immediately by and from themselves by their owne parts and purses if they are free from husbands Examples of the acts of that Sex even this way Iud 5. we find not a few in Scripture What is there recorded of Deborah and Iael in one Chapter But ye must know that such acts of their must not be imitated without like calling and warrant extraordinary Look also upon her of Tecoah what a strange thing did she effect for Absolom But above all these 2 Sam. 14. the wisdome of that woman of the City Abell is a famous example 2 Sam. 20. v. 16. to â—â— honour and encouragement to all her Sex She tooke off the head of Sheba and saved the whole City by her Prudence More testimonies might be brought but these are enough to prove that even the weaker vessels may doe much towards the publike great worke immediately 2. But perhaps they may do much more mediately and by others Perchance thou hast an Husband Father Brother or Sonne that is somewhat over-wary timerous Gen. 2 1â— 1 Sam. â—â— 37. slack or unactive then remember that thou wast given to be a meet helper It will be thy duty in such a case and time as this with thy choisest wisdome and humility to doe the office of a submissive Remembrancer in due place manner and season Yea thou art called to such a service Not only Abigail that had a Nabal did reason with him in a fit time and place concerning that which he had said to Davids servants But even the wife of Manoah it seems they were a godly paire she doth wisely support and quicken by her reasoning the timerous spirit of her husband in another case 〈◊〉 13.22 23 n. 4. â— 10 c. Also that good and great woman the Shunamite she did in love provoke her aged and indifferent husband in the behalfe of Elisha to entertaine him and prevailed with him to the great advantage of her Family In the last place therefore let us stirre up as many of this Sex as shall have opportunity to cast in their mite in-to the happy treasury of Hope they have souls too and children with precious souls to look after The good Lord give us understandings and hearts proportionable to the worke and to our hopes FINIS
evill spirits shall be cast out and the diseases will depart Let us not therfore lose so great and cheap an opportunity Ob I know it is much objected by some that 't is no wisdom nor good manners for any one to come to a Councell before he is called and that all we of the meaner sort must leave both things and persons to the judgment and censure of that supream Court of the Kingdome Answ 1. True we must not sit in the Councell unlesse we are chosen thereunto but yet we may wait upon the Councellors with our submissive Informations and Petitions This themselves do both allow and expect at our hands 2. So also we which are inferiour persons must leave suspected things and persons to the censure of the Houses true but yet I hope we may nay I know we must bring such Grievances thither and there leave and lay them down being proved at the feet of Justice If any man shall be against this lawfull priviledge and loyall duty of every good Subject I shall suspect him for a Delinquent and shall conclude him as a secret underminer of Reformation and the weale-publike Nay my meaning is that we must complain not only of those Grievances in which our selves have felt a share but I do presse my selfe and you all to seeke out and gather up those things which doe publikely offend and to weed the common field Brethren this is a duty generally neglected and therfore it is necessary that all godly active spirits should looke after it When shall we see an husbandman grubb up bryers or gather stones out of a field that lyes in Common to a whole Parish No but we say every mans businesse is no bodies businesse Extreamly needfull it is therfore that some choice Angelicall spirits whose hearts the Lord hath touched should put to it and become ministring spirits Heb. 1.14 as sent forth to minister for the good of the publike Ob. But would not such stirring be accounted pragmaticall Shall we not be called busie bodies Answ Yes by Atheists Papists and Delinquents but with good men or reasonable it must needs be acknowledged necessary Let us looke either upon the condition of divers places and persons which doe suffer such Grievances or else upon the nature of that great Court to which the complaint is to be made and in both respects we shal see divers reasons for this duty of stirring for the publike 1. In respect of the nature of that Court to which complaints are to be preferred For 1. They cannot see all that is amisse every where because themselves are not of all places distributively though they are representatively every Subject and sometimes A stander-by we say may see more then he that playeth 2. Besides Experience is the best Informer of Grievances Plus videur oculi quam oculâ—s and who hath more woefull experience this way then the meane and poore which pay for all There are some Cob-webb oppressions in a Kingdome which the greater Flies doe with ease breake thorow not taking notice that they were snares but the poore lesser flies are held in them fast enough and therfore the cry of these little ones may informe of a great oppression Besides in bodily cures we know that a plain and illiterate man being the patient in a disease may give more light to the Physitian towards the cure by his relation then all his learned books and long study may afford for that Patient can tell him how when and where the distemper did take and hold him So is it in politike diseases a plain man that hath felt Greevances can better speak of them then a greater person or Schollar that kenns them but by reading or heare-say 3. It is not the proper office of that Court to be Informers because they are Judges and therefore my selfe have heard some of their members wiâ—h that the Country would doe that office to take off from them the aspersion of pragmaticall 'T is needfull therfore and reasonable that we inferiours do inform in respect of the Court that is to judge 2. In respect of many that suffer 't is expedient that other active men should complaine in their behalves For first many places as well as persons doe want skill and abilities to helpe themselves they cannot tell their owne tale as we say and therefore 't is charity to them as well as duty to the State to be feete to the lame and a mouth unto the dumbe But by the way I should advise all such to follow the example of Pauls sisters sonne Act. 23. v. 18. he was a young man and therefore like enough somewhat bashfull and unable to expresse himselfe to a great man and therefore first he goeth to his Unckle Paul ver 16. and from him is sent by a Centurian to the chiefe Captaine so let them informe such as may informe or at least as may leade them or their sute to some one of the chiefe Captaines 2. Others are fearefull and faint-hearted and so durst not complaine they are perhaps threatned and over-awed by some tyrannous Land-lord or insolent though scandalous Parson Vicar perhaps Curate and therefore as couragious Abishai rescued fainting David from Ishbi-benob the Giant 2 Sam. 21. v. 15 16 17. who thought to have slaine him so ought it to be done in this case when some perhaps good mens hearts doe faile them in the contestation and pursute then every valiant and active Abishai should arise to the helpe of the Lord against the mighty 3. Finally Judg. 5.23 others are unwilling to goe for redresse nay which is lamentable they thinke themselves happy in their spirituall miseries and delight in their grievances Jer 5.30 31. A wonderfull and horrible thing is committed in the Land saith God the Prophets prophesy falsely and the Priests beare rule by their meanes and my people love to have it so and what will ye doe in the end thereof Quest What will we doe in the end Answ Surely the end is like to be extremely miserable therefore Brethren let us now in due time deliver such poore soules against their wills Jud. v. 23. let us pull them violently out of the fire in which they delight to lye and be consumed therefore Informations to the Parliament and that in the behalfe of others is now very needefull and most reasonable Ob. But whereof and how shall we complaine and informe Ans Matters to be complained of and informed against are all grievers and grievances persons and things both Ecclesiasticall and Civil in Church and Common-wealth 1. Ecclesiasticall Persons These Brethren as I conceive are the very fountaines or fewell of all other grievances amongst us Mat. 24. v. 15 16. When the abhomination of desolation stands in the holy place I doe but allude then 't is time for them which be in Judea to flee into the mountaines Spirituall wickednesses doe usher in Civill disturbances 2 Chro. 15 3. For