sins that do provoke more wrath then others do whether against kingdoms or particular men Touching those sins that most provoke God to wrath and hasten judgements Among many I will name eight all which have long and do still Eight sins that hasten Judgements upon England rage in this Kingdom Idolatry Prophening the Lords Day Pride Oppression Murther Drunkennesse Whoredome Lukewarmnesse in Religion First for Idolatry This is a grievous sin immediately against the person The first is Idolary 1 Sam. 2. 25. of God If a man sin against God who shall intreat for him This sin is committed either when we worship a false God or the true God in a false manner and is a denying of God to be God Sets up something created in the room of the Creatour which is the greatest dishonour that can be to God being committed by any that have ever known God and God is most tender Isa 42 8. and jealous of his honour he will not give his glory to any other but will surely make that man or that nation miserable that thus dishonour him He commanded his people Israel If any man or woman did worship any Deut. 17 3 5. other God he should be stoned to death if a whole city it was to be destroyed And when the two Tribes and half beyond Jordan erected an Altar Deu 13 12 15 supposed by the other nine Tribes and half to be for Idolatry they all with Josh 22. one consent took arms to go against them but being assured by enquiry that no such thing was intended they desisted But when all Israel fell to Idelatry for it is a sin to which nature is very prone and began to chuse new Gods that is to mingle with the pure worship of God the superstitious Ceremonies of the heathens presently war was in their gates and God Judg 5. 8 Judg. 2. 14 gave them into the hands of spoilers that spoiled them and into the hands of their enemies See the same sin in Solomon and the punishment of it in his 1 Kings 11 11. 1 Kings 12 25. 16. 2 Chron. 4 23 24. Ant. l. 9 c 2. 2 King 21 18. son Rehoboam Also in King Joash for this sin God gave him into the hands of the King of Assyria by a sinall and weak army So Joram who had married with Ahabs daughter who drew him as Josephm relates to execute divers mischiefs and amongst the rest to adore strange gods God punished him by the revolting of the Idumaans and smote him with a grievous disease of which he died and afterward was not suffered to be lamented nor buried in the sepulchre of the Kings The examples of Gods high displeasure against this sin are many both in Sacred and humane writings Secondly The prophaning of the Lords day This is also a sin immediately The second is Sabbath breaking l sa 58. 13. Lev 24 11. Jer. 17 25. Vers 27. against God and is committed either by the neglect of Spirituall Worship or by doing any bodily works of our callings Also by Sports Pastimes idle words or vain thoughts on that day The man that gathered sticks was by Gods command stoned to death Great blessings are promised to the keeping of that Day holy And great Judgements threatned if it be by any means prophaned God threatneth that he would kindle a fire in the gates of Jerusalem that should not be quenched And for this sin in the reign of Zedekia◠◠Chro. 36. 21. Jerusalem was destroyed and the people carried captive into Babylon till the land for the space of threescore and ten yeers lay waste to keep her Subbaths for so long they were in captivity of which sin and punishment good Nehemiah puts the people in minde after their return when they began again to prophane the Sabbath day saying Did not our fathers thus And Did not our Neh. 13 18. God therefore bring all this evil upon us and upon this city Thirdly Pride This was one of the sins of wicked Sodome that cryed to heaven for judgement It is a sin very hatefull to God and not pleasing to men The third is pride In other sins men agree together in the sin but one proud man hates another that is as proud as he This sin ingageth God in war against men God resisteth the proud The Lord threatneth that he will destroy the house of the Jan. 6. 4. P. o. 15 26. proud Proud men are great enemies to a State If a people their affliction pray unto God and are not 〈◊〉 it is because of the pride of evil men Job 35. 12. God will marre the pride of Judeh and the great pride of Jerusalem The prophet tells us That because the daughters of Zion were haughty Walked With out-stretched necks Jer 13. 9. and wanton eyes mincing as they go c. The Lord will smite Isa 3 16 25. them and the men shall fall by the sword and in the war The pride of the women shall be punished by the death of their husbands Israel for her Pride Hos 6. 5. 2 Chro. 32. 25. shall fall and Judah shall fall with her And because Hezekiahs heart was lift up with pride therefore there was wrath upon Judah and Jerusalem Fourthly Oppression This is one of the crying sins that hasteneth Judgement against a nation or private men Ye shall not appresse one another but thou The fourth sin is Oppression Levit 25. 27. shalt fear thy God This fear of God and Oppression are contraries Where the fear of God is there is no oppression and where dppression is there is no fear of God These cannot dwell together in one heart nor in one kingdom This is a sin contrary to the nature of God who is Mercy it self Therefore he heareth the cry of Labourers servants and strangers when their hire is kept back and it entreth into the ears of the Lord If the cry of the lesse be so displeasing Deur 24 15. Jam. 54. much more of the greater When the whole kingdom crieth as the cry of the Israelites in Egypt A people oppressed by authority cries loud Exod. 2 23. This was in the dayes of Solomon as well as Idolatry and was as sevearly punished in his son Rehoboam This is a sin as well against the Gospel as the Law condemned by both The Law commands to shew mercy and compassion Oppresse none But saith the Prophet They the Kings Princes and People Zech. 79 10 11. hearkned not they stopped their ears that they should not hear this command but made their hearts as an Ademant stone c. Therefore came great wrath from the Lord of hosts and afterward when misery was an them they cried but God would not bear because they would not hear when the Prophet of God cried to them in his Name but they were scattered with a whirlwinde among all nations The Scripture sets forth oppressours by the names and nature of
to good life To teach by Precept saith Seneca is long and tedious but examples are short and effectuall to teach evill Therefore the sins of such men are more displeasing to God and provoke him more to wrath then then the whole world who lie in wickednesse First Because all such men sin against greater means greater mercies more 1 Joh 5. 19. Sins of the godly provoke more wrath then others Luk. 12. 48. Verse 47. Ezâ—k 9 6. 1 Pet. 4 17. light more knowledge c. Where much is given much is required To whom a man committeth much of him he will ask more He that knows his masters will and prepares not to do it shall be beatâ—n with many stripes Their sins hasten Judgements as their prayers prevent Judgements Therefore when Judgements come upon a Nation it beginneth with them Begin saith the Lord at my Sanctuary Judgement must begin at the House of God Secondly The sins of the godly do most dishonour God cause the Name of God to be blasphemed and the way of godlinesse to be evill spoken of The Name Esay 42. 5. Ezek. 36. 20. Rom. 2. 24. of God saith the Apostle is blasbhem'd among the Gentilâ—s through you Hence it was that Gods anger was great at Davids sin thou hast given great occasion 1 Sam 12 14. to the enemies of God to blaspheme Thirdly by their sins the Spirit of God is gâ—ieved the hearts of the godly Ephes 4. 30. Psal 119 158. Jer. 23. 14. are made sorrowfull and the hands of the wicked are strengthned I have seen in the Prophets of Jerusalem an horrible thing they strengthen the hands of evill doers that none return from his wickednesse Fourthly The godly are of Gods own family he hath continuall eye upon them and therefore chastiseth them first of all other you have I known of all the families of the earth therefore I will punish you for all your iniquities he Amos. 4 2. doth chastise them here but usually deferreth the judgements of the wicked reserving them to the great day of wrath Yet alwayts when by the sins of 1 Pet. 4. 18. Esal 51 17. Jer. 15. 28 29. the godly he is provoked to bring a generall calamity upon a Kingdom and makes the wicked his instruments as usually even then in the end the wicked shall bear the greatnesse of his wrath God wil deliver his own in his own Psal 34 17. Rom. 8 18. Psal 11 6. Psal 75 8. Circumstances aggravate sin provoke more wrath time out of all their misery and will reward their short affliction with everlasting felicity leaving the wicked to utter destruction thus much of the persons As by persons so by circumstances sin is aggravated as when sin is committed openly with contempt of God and Law and not punished this was Elâ—â—s sons sin their open contempt made the people aâ—hoâ— the Offerings of the Lord therefore the Text saith Their sin was very great before the Lord. So to sin with deliberation in cold blood as we use to say against checks of 1 Sam. 2. 17. consequence not by sudden passion of violent temptations In this the sin of 1 Sam. 11. 12. 13. David was aggravated in the case of Vriah So to yeeld to sin upon every small temptation to sin for a trifle Shall a man transgresse for a piece of bread Or to sin presumptuously in abuse of mercy toâ—â— liberty to sin because God Prov 26. 21. Rom. 6. 1. is mercifull Or to make Religion a close to cover sin to seem religious to deceive and coâ—â—â— it makes the sin greater then to prosesse to be such a man Psal 10 16. and to own the sin So to betray men or Towns under pretence of friendship as Joab slew Abner and shed blood in a time of peace and under pretence 2 Sam. 3. 27. 1 Kings 2. 5. of love In a word when men will offer injury to a good man for goodnesse sake as Cain and Judas in despight of holinesse And truely these circumstances aggravate the sins of this very time and will be a means to hasten destruction upon such wicked men and to bring deliverance to them that fear God those that strongly oppose the Parliament and hate Reformation notwithstanding Prov. 29. 1. they have had many exhortations and sharp reproofs And so the time when sin is committed is an aggravation of wrath As to be drunk on the Lords Day a Fast day c. is more sinfull then upon another day and to sin at such a time when Gods Judgements are upon us while God is whipping us for sin then to sin makes the same out of measure sinfull and 1 Thes 2 16. Deut 28. 20. 2 Cor. 36. 16. provokes to wrath till there be no remedy Now seeing all afflictions are from God for sin and that some sins provoke more then other and those sins are aggravated by the persons and circumstances and that those sins most provoking are the common raging sins of Great Britain aggravated by persons and circumstances Let us consider in the next place whether God have not justly suited his Judgements answerable to Rom. 2 6. Rev 2. 23. Wisd 11 16. Judg. 1. 7. our sins wherewith a man sinneth therewith he shall be punished Adonibezâ—k when his thumbs and great toes were cut off confessed God has justly requited him as he had done to others God usually fits his Judgements answerable to sin whether private men or Kingdoms Elyes sons sinned by riot and profaned the Priesthood they were sons of Belial and for the abusing the Priests Office they were for ever cast off from the Priesthood for their riot and excesse punished by want shall crouch to one of the Priests for a piece of silver 2 Sam. 2. 36. and a morsell of bread Davids sin of adultery and murder was punished in the same kinde The Levites Concubâ—ne lived in adultery and died by adultery 2 Sam. 12. 10 21. Judg. 13 25. Psal 109. 17. The Prophet David prophetically saith of Judas and so of all other as he loved cursing so let it come unto him and as he delighted not in blessing so let it be far from him And thus do our present miseries justly answer to our sins First To Our present miseries are answerable to our sins instance in Idolatry our great sin consider while it was but a little winked at and Idolatrous Papists suffered amongst us God made them to be thorns in our eyes and goads in our sides ever plotting treasons against us yet we have harboured them and hankered after their Idolatry therefore just that God should make them the instruments and actors of our misery and were but just to deliver us up into their hands that as we have by them dishonoured God we might serve them and be dishonoured by Jer. 8. 19. Jer. 5. 19. them God gave them into our hands in the yeer 1605. as a people appointed to
men and armi s assaulted Objection 3 Thirdly it is Objected Prov 25. 5. from that place Daniel 3. 16 from the example of the three children and Daniel that if the King command any thing which in conscience we may not actually obey yet we are bound to yeeld passive obedience by submitting our selves to the Kings mercy but not make any resistance Answer For Answer to this objection because it carries some truth in it we must consider what kind of government we live under for there are divers kinds forms of government some Difference in the government 〈◊〉 Kingdoms people are bound to that which others are freed from according to the severall customes constitutions and laws of kingdoms some Kings are more absolute in power of command some lessâ— So some subjects are 〈◊〉 under their Kings some free subjects The Kings of those ancient Monarchies Chaldea Assyria Media Persia Kings of Chaldea and Assyria c. c. ruled over their people as Lords over Slaves had power over their persons and goods and had onely nature for their Law yet lawfull Kings which they usually violated to satisfie their wils The Kings of Israel and Judea were limited by the law of God the Kings of Israel and Judea rule of justice commanding them not to multiply houses to themselves nor cause the people to returne to Egypt c. they were to judge the people according to Gods Law not their own wils When he sitteth upon the Throne of the Kingdome he shall write him a Copy of this Law in a book and it shall be with him and he shall read therein all the dayes of his life that he Devt 17. v. 17 18 19. may learne to feare the Lord his God and keepe all the words of this Law and these Statutes to doe them Now other Kings and Kingdomes differ from both these governments as most Kingdomes at this day differ one from another Onely in this all Kingdomes have ever agreed All have chosen and made their King No King Deut. 17. 14. All Kings elected by the people ever made himselfe a Kingdome but the people made their King therefore the Kingdome is greater then the King It is true that Kings by force have usurped Kingdomes And the Jewes after they became tributary to the Romans had Kings set over them and their Customes Lawes and Religion changed but that was by unlawfull force but else all Kings were elected and chosen by the people some for life onely some for life and posterity for ever The ancient Romans chose their Kings and Emperours but afterward the Souldiers set up in the Empire whom they would as after it fell out with those great Monarchies But the people of those Monarchies had no Joseph in martyrdom of Maccab. 2 Mac. 7. right to resist their Kings but were bound by the Law of nature to obey them either to doe or suffer Thus the three children and Daniel submitted to the Edict of Nebucbadnezzar and so that grave Matron Solomona with her seven sonnes yeelded to the tyranny of Antiochus as Josepbus relates it The Kings of Israel and Judea had a kind of power over the persons and Kings of Israel what power they had goods of the people in necessary causes but no further although Samuel told the people to deterre them from their desire of a King that their King would take their sonnes and appoint them for himselfe and for his Chariots and to be his horse-men c. and that he would take the tenth of 1 Sam. 8. v. 11. 15 16. their seed and of their Vineyards and give to his officers and to his servants But saith he you shall cry out in that day because of the King which yee have chosen Now Samuel tels them this would be the manner of their King See vers 11. not that it was the justice of the King to doe so and therefore afterward when their King was established Samuel vindicateth his owne justice and integrity to all the people before the King that he had not taken an Oxe or 1 Sam. 12. 3. Asse or any thing from any of them nor defrauded or oppressed any or taken any bribes c. yet in this the people were not to resist their King Therefore Naboth made no resistance against Abab when he would take his Vineyard from him But right reason the guide of all actions and Gods Law the Kings rule which he might not transgresse forbid Kings to oppresse their people some thinke it cannot be justified in the ten Tribes that they cast off their King Rehoboam for his oppression but sure I am it was a just punishment from God upon him and may serve for a caveat to oppressing Kings and it was God that did it who putteth downe one and setteth up another therefore when Rehoboam had prepared an army of an hundred and Psal 75. 7. fourescore thousand chosen men to reduce the kingdome againe God forbiddeth the people to fight for this thing saith he is from me 1 King 12. 2â— 24. Severall governments of severall kingdomes Now other Kings are more limited by contracts conditions and Lawes of the Kingdomes which conditions and Lawes are maintained by a middle magistracy betweene the King and his people on the peoples behalfe as there was among the Lacedemonians an Epâ—ori against the power of their King The Athenians had their Demarchy against the Senate and the Romans their Tribune against the Roman Consuls And thus are Parliaments in England and divers other kingdomes Thus they were in France but in France now lost by the same meanes and in the same manner as they are losing at this day in Great Britaine envied by oppressing spirits and innovators as Prrliaments are the onely bar against unlimited prerogative the onely barre against unlimited Prerogative But yet this is Englands Priviledge above other Nations wherein both King and people are or may be more happy then other kingdomes and is our hereditory right which by Gods assistance we may still enjoy long and long to the glory of God and the good of unborne posteritics against all opposition of hell and earth to defend our just Lawes and true Religion except by our sinnes we so provoke God that he will eclipse his owne glory and give over a stupid people like France to betray and destroy their owne happinesse We know that Parliaments of England have ever beene the peace and preservation of our Kings maintainers of their honours persons and all just Parliament are the pâ—eservation of Kings and people rights The defenders of the people and their just liberties have ever compelled due obedience to Kings supported them in all necessities out of the peoples estates according to the necessity of the one and the ability of the other besides the certaine revenues confirmed upon the Crowne And are whilst they are sitting being called by the Kings authority his great and alone knowne counsell
GREAT BRITAINS MISERY WITH The Causes and Cure DESCRIBED First as it is from the Justice of God the Authour who is now in controversie with the Inhabitants of the Land for Sin Especially for Eight capitall Crimes all which are aggravated by sundry Circumstances Secondly the Injustice and Malice of the Instruments of this Misery Satan and his Agents Their main aime and particular ends moving them thereunto Vindicating Plainly and Fully By way of Answer to severall Objections The Lawfulnesse and Necessity of Raising Arms by the Parliament and Kingdom For the Defence of the King Kingdom Religion Laws and Known Rights of the Subject Against that Viperous generation of Papists Atheists Delinquents and Licentious men who have at once invaded all Showing The means how to appease Gods flaming wrath and suppresse these insolent disturbers of Britains Peace and destroyers of three late flourishing Kingdoms Also motives to use the Means and Incouragement to beleeve confidently and hope patiently for a seasonable deliverance from our present calamities with severall Reasons or Grounds of assured successe and glorious Sun-shine of Peace and Truth Isa 63. 17. O Lord why hast thou made us to erre from thy wayes and hardned our hearts c. Ier. 30. 17. I will restore health unto thee I will heal thy wounds saith the Lord c. Pro. 25 5. Take away the wicked from before the King and his throne shall be established c By G. S. Gent. Imprimatur Ja. Cranford LONDON Printed for Laurence Chapman and are to be sold at his Shop in Holborn at Chancery Lane end 1643. hands of the builders Thus it is now in the building of Gods Temple Reformation of Religion and of Laws For my self I freely offer my self a labourer to help forward the building willing to bear some burden to the work my will is good my ability is small but I know God will accept a willing minde and expects no more in performance then he hath given strength If with an honest heart I bring but an handfull of Goats hair to the building of Gods Talernacle or with the poor widow cast in my mite into Gods Treasury it shall be accepted with God Upon which assurance I have brought some rough materials not fit to face the Work as those Pieces wrought by men of art and skill but may serve to strengthen the fabrick in some places where they best fit My end is Gods glory my endeavour to satisfie thee if it be possible to undeceive the ignorant who are seduced and to establish the doubtfull that every one to his power may help forward Gods work and cure their own misery Thy misery thou feelest if thou have either estate or sence The Causes are laid down in the following Discourse and that truely without envy or flattery as also the Cure is prescribed which if thou read and read all thy little labour in reading shall sufficiently satisfie my much more labour in writing for it is done for thee It is my Duty to admonish my Brother and will be my Brothers greater Iev 19. 17. Jam. 5. 20. Misery if he refuse admonition My warrant is from Gods Word and Gods Word is also thy precept to hear and avoid sin It is true and I confesse it I am one of the weakest and most unworthy of all Gods Labourers but I am bound to do what I am able Now God requires it of all who expect any inheritance with Gods people My resolution is like that of Esther in the like case If I perish I perish I speak but truth and that for God the King Est 4. 16. his kingdoms and posterities and for the persecuted people and church of God which I am sure is no Treason but Dutie I do it with upright Conscience to God and Loyaltie to the King and if I perish in Gods Work I shall be freed from perishing I passe not for the judgement of mans Day God is the righteous Judge of me and of him who judgeth me If thou accept my endeavour and through Gods blessing it be any advantage to thee lend us thy Prayers who shall ever pray for thee and give the glory to God Thine G. S. Great Britains Misery WITH The Causes and Cure IF it be misery to lie under the afflicting hand of the Almighty God when his Wrath is kindled against a people to consume and to destroy Then is Great Britain miserable now lying under that revenging hand miserably afflicted by a seditious cruell and unnaturall War under which the whole land bleedeth and the inhabitants are daily cut off and consumed Which misery although all men see and feel yet few of all are truely sensible of their misery and that is the greatest of miseries It is true the inhabitants of England and Ireland see the bloody distractions of the Kingdoms and seel the Pâ—sse of their Estates Liberty and Trading Their persons injured their moneys exhausted houses Plundered Towns Corn and Barns burnt Their goods and Cattell taken from them by violence Their friends kinred neighbours and servants slain by the sword c. But this is not all The misery of Great Britain is more as will clearly appear when we consider the causes of it the ends aimed at and neglect of the remedy to cure it He that knows not his Disease seeks not for Cure And Diseases are best known by their Causes being knowne and removed the Cure is not difficult The efficient and first cause of all misery is God And the want of serious God onely is the cause of all misery and due confideration of this That Gods hand is in every affliction augments the Misery and hinders the Cure This very thing is complained of by the Prophet The people saith he turneth not to him that smiteth them nor do they seek the Isa 9 13. Lord of bests But such stupidity hath possessed the most of the inhabitants of Great Britain in this their miserable calamity that although they feel the stroke they consider not whence it cometh nor why it is either as it is from God or as it is from men We see the rod that 〈…〉 not the hand that holds it we 〈◊〉 aâ— the smaâ—â— as a 〈…〉 and like Câ—iâ— complain of the punishment But we seek not God â—hat us We complain of secondary causes and cry out of other mens faults but no man saith of himself What have I done Jer. 8. 6. Some complain of the diversity of opinions in matters of Religion the many Sects and Schisines not suppressed but rather allowed to the great disturbance of the nation overthrow of Order and Government and cause of all these evils and distractions in the Kingdoms Some condâ—mn the city of London and say The tumultuous multitudes that daily flockt to Westminster with importunate requests were the cause of all they made the King leave London and flee to York and to get first a guard for the safety of his person aâ—tâ—r an army to defend
himself and others Others say The Parliament was too strict and stood upon too high terms with the King raised neealesse Jealousies between His Majestie and His people onely upon suppositions and possessed themselves of his Castles Towns Navie c. All his own proper and just rights but they that pleâ—d this we know put fair glâ—ssâ—s upon corrupted Texts The rest complain of Evil Counsel'ours about the King Bishops and corrupt Clergy that had suckt poison from Rome and were engaged by vow to set up Popery in England and therefore they drew away the King from London and from His Parliament and resolved to joyn His Majestie and the Queen iâ— one Religion as they are one body and to that end they incensâ—d His Majestie against His Parliament first some then more and perswaded him because they could not change Religion except the Laws were in their own handling and that was not ever likely to be so long as Parliaments were of force therefore the Parliament must be first broken which they are now doing 〈…〉 Armies one of Papists at York another at Oxford of Papists and Atheists or between both and when that is done the other will not belâ—ng in effecting Thus severall men of severall opinions complain of severall things as causes of Britains misery and not without cause But God the cause of these and all other causes is not considered of When indeed none of all those causes nor Men nor accidents no cause of mâ—sery without God Isa 45 7. all these if all put together could affliâ—t or trouble us if God did not affliâ—ct us by them It is God that doth all things I form the Light and creats Darknesse I make Peace and create evill I the Lord do all things If the counsell of the wise Councellers do become brutish and the Princes of Zoan become souls or if the Princes of Noph are deceived and have seduced Egypt it is the Lord that hath done it He hath mingled a peâ—verse Spirit in the midit thereof All secondary Isa 19 14. causes are directed by God and cannot of themselves do anything at all either to Misery or Happinesse whether to a Kingdom or to a private man God leadeth Counsellors away spoiled and maketh the Judges fools saith Job Job 12 17. he is the cause of all whether of Misery or Happinesse God stirred up Hadad 1 Kings 11. 14 23. Amos 3 6. and Rezon to be adversaries to Solomon who did much miscâ—iâ—f in Israel Shall there be evil in the Citie and the Lord â—atâ— not done it God is the Authour of all the evil of punishment not of the evil of sin he appointeth every afflection whâ—t it shall be when it shall be upon whom it shall be how much and how long it shall be first What it shall be Whether Sword Pestilence or Famine Thus saith God appoints what it shall be Jer. 15 2. Deut. 18 61. He appoints the time when Job 7. 1. Eccles 3. 1. Upon whom Deut. 29. 21. Fzek 96. How much it shall be Job 1 12. 2. 6. God appoints how long every affliction shall last Rev. 2. 10. Rev 11 11. Psa 129 2 3. the Lord Such as are for death to death such as are for the sword to the sword such as are for famine to the famine c. 2. He appointeth the time when it shall be There is an appointed time to man upon earth saith Job God hath set a time to every purpose saith Solomon 3. He appointeth upon whom it shall be as well every particular man as a nation or kingdom The Lord doth separate every particular man to â—vil he appoints who he shall be and he appoints every particular man that is spared in the time of a generall calamity 4. He appoints how much the punishment or afflâ—ction shall be When Satan had leave from God to afflict Job for before he had leave he could not do any thing at all he was limited how much he must afflict him first he might afflict him in nothing but in his Cattell Goods and Children not touch his body After he had Commiâ—sion to afflict his Body but not to touch his Life 5. He appoints how long tâ—e afflâ—ction shall last If Satan or wicked men have Commission to put any of Gods people into prison or to try them by any other affliction the time is set The devil shall cast some of you into prison and you shall have tribulation ten dayes Yea if they have power to bring them to the brink of death it shall be but for two dayes and a half David complained That the plowers plowed upon his back and made long their surrows but when the time set was expired the Lord cut in sunder their cords and then they could plow no further when the traces by which the horses draw be cut the plow must needs stand still Balaam cannot curse Israel though Balack would give him his house full of silver and Num. 24 13. Gen. 27 33. gold except Gâ—d give him leave Holy Isâ—ack cannot blesse Esau his eldest son if God wiâ—l not have him blessed Nor can Luban nor Esau hurt Jacob Gen. 31. 44. Pro. 16 1. Pro. 16 33. if God will fâ—rbid them nor speak ought but good unto him The preparation of the heart is in man but the answer of the tongue is from the Lord. The devil may plot and wicked men may purpose but God despiseth their words and actions Pbaraoh may pursue the Isâ—aelites with a mighty host but he cannot Exod 14. 3. hurâ— one of thâ—m when his Commission is out nor can he save himself from Gods hand So long as God would have the Israelites afflicted every task-master in Egypt could make their lives misâ—rable but when the time is come that God will have the affliction cease Pbaraoh and all his power cannot continue Exod. 21. 7. it one day not so much as a Dog in all Egypt can move his tongue at man or beast And as no affliction can come to Gods people without God so Gods people Good men cannot afflict the wicked without God Num. 14. 40. cannot afflict their afflicters till God appoint the time and means If the Israelites will of their own heads without warrant from God go up to sight against the Ammonites they cannot prevail If Abab will needs go to battle though against the enemies of God without Commission from God he shall not prosper although he disguise himself and arm himself compleatly God can direct an arrow out of a bowe that shall smite him between the joynts of 1 Kings 22 〈◊〉 his harnesse Misery saith holy Job cometh not forth of the dust not doth trouble Job 5. 6. â—â—â—ing out of the ground That is It is not from below but from above there is no place for chance or fortune or can the miscarriages of actions and things beget misery but as God useth such means to effect his own will There can
cruell beasts Bulls Bears Wolves Dogs Kine of Bashan c. And the Prophet Amos tells them That the Lordhath sworn by his Ames 2. 4. holinesse that he will take them away with hooks and their posterity with 〈◊〉 as such devouring beasts and fishes are taken that bite and devour one another The stronger devour the weaker and greater eat up the lesser So the Prophet Jâ—remiah complained That among the people there were wicked appressing Jer. 5 26. men who set traps to catch men Deceit was in their houses by it they became great and were waxen rich Therefore the Lord will be avenged on such Vers 28. 29. a nation as this Fifthly Murther This is another crying sin And this is committed either The fifth sin Murder by shedding innocent blood or by withholding judgement from the shedders of blood The blood that is shed cryeth loud against both these and ascends into the ears of God It is a sin against nature forbidden long before the Law was given by Moses and it was punished in the first age of the world The Gen. 9. 5. 6. voice of Abels blood cryed upto God from the earth It is expresly commanded Gen 4 11. That the blood shedder shal be delivered to the hands of the avenger of blood the reason is given in Verse 10. That the guilt of innocnet blood lie not upon Deut. 19. 12. the Land If blood lie upon a nation it leaves a stain that cannot be put out except Judgement be executed The guilt of blood may die long upon a nation till men seem to forget it but the Lord will not let it escape punishment If the Magistrates of the Nation do not punish it God will punish the Magistrate and the Nation too Saul slew divers of the Gibeonites causlesly contrary to Josh 9. 15. the Covenant and Oath which Joshua and the Princes of Israel made with them And long after in the dayes of David God sent a famine in the Land 〈◊〉 Sam. 21. 1. three yeers for that sin Till David executed Justice upon the sons of Saul the Gibeonites were but slaves to Saul and all Israel Yet see Gods Justice Sauls sons though of the Royall blood they must die for it God is no respecter of persons Where Judgement is not duely executed by man God will do it with his own hand some other way on whomsoever are guilty Now if Great Britain be guilty of such blood as surely it is then no marvell that God hath whet his glittering sword against us and made his arrows drunk with Deut. 32 41. blood to avenge the bloods of the innocnet and to destroy the withholders of Justice for he will avenge the blood of his servants and render vengeance Verse 43. 2 Kings 24. 4. to his adversaries The Lord sent the Caldecs Syrians Moabites and the children of Ammon against Jehoiakim to avenge the blood that Manasseh had shed in his dayes Though God be patient yet he is just God in Scripture is Psal 9 12. said to make inquisition after blood we see he did for the blood of Naboth which Ahab by Jezebel had shed and made the Dogs to lick the blood of Ahab â— Kings 21. 19. 2 Kings 9. 7. in the same place where they had licked the blood of Naboth and of Jezebelt by the wall of Jezreel and cut off the bloody house of Ahab by the bloody sword of Justice Sixthly Drunkennesse This sin is of a double provocation First it provokes The sixth sin is Drunkennesse Isa 5. 22. 1 Cor. 6. 10. God to wrath as it is a transgression of his law and is by the Apostle excluded from the kingdom of heaven Secondly it provokes men to the breach of every Commandment of God either to the act or guilt of all grosse sins as Murther Whoredom Stealing Lying and Swearing a sin under which the Land mourneth it takes a way the heart from God and inclines it to all wickednesse Wo is the portion of them that follow after strong drink Hos 4. 11. Prov. 23. 29. Isa 5. 11. Verse 22. Joel 15. Deu 29. 19. 20 and to them that are strong to drink strong drink The Prophet Joel awakes the drousie Drunkards and bids them weep and howl But the Drunkard is of all men most fearlesle till the Judgement be upon his head The Drunkard blesseth himself in his sin and sayes he shall have peace though he adde Drunkennesse to thirst Therefore the Lord will not spare us but his Wrath and Jealousie doth sinoak against us at this day God commanded that the father Deut 2â— 20. of a Drunkard should bring his son to the Elders and stone him to death The whole nation of the Jews for this sin was carried into captivity and the Prophet Isa 5. 13 14. Neh. 1. 10. speaking of the destruction of Nineve saith While they were drinking as Drunkards they shall be dâ—â—oured as stubble fully dry Belsbazzars kingdom Dan. 5. â— Kings 20. 16 was given from him while he was Drinking and Carousing before a thousand of his Lords Benhadad and thirty two other kings his consederates were all put to flight while they were drinking drunk in their Pavilions Seventhly Whoredom This is a very grievous and an unnaturall sin for The seventh sin is Whoredom 1 Cor. 6. 18. Heb. 13. 4. by it a man sinneth against his own body In all other sins of the second Table a man sins against another but by this a man sins against himself and others too This is a double sin not actually committed but by two as Zimri and Cozby The whoremonger destroyeth two bodies and two souls at once Whoredom Prov. 6. 32. is of two sorts Adultery and Fornication Both are hatefull to God and God hath excluded both from him in heaven and excludeth himself from them upon the earth by separating his servants from them as the Prophet witnesseth O faith he that I had a lodging place in the wildernesse that I might leave Jer. 9 2. my people and go from them for they be all adulterers c. God is far from them as a protectour he will come neer to them in judgement as he threatneth by Mat. 3. 5. the Prophet Josephus saith There is no greater filthinesse then the unlawfull mixture of our bodies The adulterer and the adulteresse were both to be put to Deut 22 22. death by Gods command but this sin reigns by custome and is practised by authority in England as was described by Seneca What woman saith he so Sentc benif l. 3. c. 16. miserable or loathsome that will content herself with one pair of adulterers they are carried to one friend and they dine with another for every day they have one and count the keeping of one Lemman good Wedlock We read that the least punishment that the Egyptians inflicted upon adulterers was to cut off the nose of the woman and the privy parts
slaughter or banishment not onely for their Idolatry but for their bloodie Treason But contrary we have cherished them made Leagues and Matches with them and mixed more of their Idolatry with the pure worship of God then ever before to the dishonour of God therefore they dishonour and ruine us When Ahab spared a people appointed to slaughter God told him His life and the lives of his people should go for theirs and it was so And is in part already made good upon us and is but the same that is threatned That if the people make graven Images and do evil in Gods sight he would soatter them among Dâ—â—â— 6. 25 2â— the â—â—â—ions When Israel served other gods of the nations God made the people of the nations rule over them Secondly for prophaning the Lords Day God hath shewed his displeasure Prophaning the Lords day continually by many particular Judgements as some writers observe the fall upon the Beargarden on that day is remarkable January 13. 1683. where See Stubb in Annatomy of abuse were slain and hurt many prophane Sporters Wee have had many warning Pieces of Gods displeasure now we have Volies of Musket and murdering Canon the execution of Gods wrath As we have sliâ—hted holy Ministers so are they justly driven from us into corners we have gadded from place to place after vaine sports and recreations on that day to Court Maskes and Playes all inventions either of profits or pleasure to Gods dishonor in prophaning the day of holy rest therefore it is just that the Land be layd wast left without men or cattle to till it That whiles it keepes such unhappy rest the people are driven to as unhappy wandring and heare no word behind them to tell them the Esay 30. 21. way That blessed day of Peace is become a bloudy day of Battle and Slaughter our Churches for holy Assemblies are become either recectacles of wicked seditious men or prisons of durance and misery to the godly and most justly for the irreverent contempt of the use of Churches by erronious Anabaptists suffered amongst us who esteem Churches no more necessary for prayer Vid. D. Wilâ—â—â— in Levit. 26 Conf. 3. then a Hogsty and say Christ may be better worshiped in Woods then in Churches Thus as we have all wandred from duty by disorder and sin God will drive us into order by punishments As we have erred from the way of mercy God will reduce us by way of Justice as is threatned I will do to them Ezek. 7. 27. after their wayes and according to their desires I will Judge them Pride is justly punished Thirdly for our pride rais'd up to the height of swelling ambition and disdainfull carriage in all apish behaviour imitating all Nations in fashions and sins God is now by the sword justly pulling it us down to the lowest humiliation or misery Gods blessings in plenty and peace made us fatt and wanton and we have like Jesurum kicked against God glorying in our abundance in all profussenesse Deut. 32. 15. and expence upon vanity in Buildings Furniture Ornaments Plate Jewels Apparrell Feastings c. every one above his degree to the dishonour of God Now God by answerable judgements afflicts the Nation and meets with this very sin in every one of us to punish us and spoyle our pride Our eyes see our stately buildings demollished the Monuments of our Ancestours in which we gloryed are spoyled before our faces our Plate Jewells Money costly Furniture and apparrell taken away by force God hath stirr'd malignity from the pride of our spirits to kindle a fire of contention to consume and destroy one another like those bloudy seditious Jewes who would See Josâ—p in war Jews lib. 3. Chap. 14. have killed their Captain because they might not kill one another He that destroyes to day is himselfe destroyed to morrow pride and excesse saith Plato is the destruction of Kingdomes Pride is like a wild man whose hand is against every man and every mans hand against him It is the son of the Gen. 16. 12. Bond-woman envious at his brother and by it we find as juditâ—ous Seneca saith there is but a moment of time between Royalty and Captivity take notice Sencca in Tranq cap. 11 of it for God justly meets with this sin and makes pride the punishment of pride we have by pride fought against God and God by proud men fighteth against us and will assuredly before he sheath his sword destroy our pride or us As God made the rich and the poore of one mould So he is by these judgements bringing them into one condition as is threatned I Will marre the pride of Israel and the great pride of Jerusalem â—â—r 13. 9. Fourthly Oppression we know this sin hath cryed long for judgement the cry hath been loud against this Nation and is now answered As the sinne Oppression justly punish'd hath been generall so the punishment is generall all feel it from the King to the Plough-man Naboths Vineyard hath been taken by force and fraud by the one the covering of the poor by the other and the Law that should relieve the oppressed was tyed up by money Law it selfe was but a Cypher and so nothing if more it was but a figure and so any thing our Judges were made on purpose to do injustly and unmade for doing justice They as all Officers of Judicatory bought their places deer and sold their attendance deerer They bought oppression by grosse sold it out by retail as their brethren the Patentees and so grownd the face of the very poor Now God by his judgements payeth us in our own coyn observe how the monyes received by oppression are spent in oppression and by that which men payed against Law they are oppressed to destroy Law those that gave monies to oppresse are themselves oppressed the Oppressor is oppressed the Spoyler is by spoyling spoyled The just oppressing sword of Gods wrath for unjust oppression is now in the Land and oppresseth all They that made the Law uselesse that they might destroy others have no Law to secure themselves from ruine We must needs acknowledge that the Lord is righteous in all his Wayes and holy in all his workes and I will with confidence beleeve that when God will in pitty sheath his sword that law which wicked men seek to destroy shal by the ministration Psal 145. 17. of Justice cut them off for their oppression and murder God will plead his peoples Cause and will spoyle the soule of the Spoyler And Prov. 22. 23. Ier. 51 48. Esay 14. 2. in the end make his restored people to rule over their Oppressors as hee hath promised Fiftly the Sin of Murder we know is the sin of Brittain The bloud unrevenged Murder is justly punished hath cryed to Heaven a long time and now God sheddeth the Kingdoms bloud by cruell murtherers because by foolish pitty the bloud
and for the truth and power of Religion Ministers and Laiety calling them as Ahab did Eliah Troublers of Israel And as Saul through ignorance they through malice make havock of the Church accusing them by the Acts. 17. 19. names of factious men that raised new Doctrines which they cast reproaches Acts 28 22 upon and caused to be spoken against thus they Suspended Imprisoned Silenced and Banished our best Orthodox Divines men conformable to the estaâ—â—â—shed Persecution of 〈…〉 Ministers Doctrine and Discipline of the Church of England not Annabaptists Brownists Famalists Donatists c. which if they had onely done we should not so justly complaine but choice Protestants men fearing God walking orderly warranted by Gods word and the Laws of the Kingdom onely refusing their new popish Canons and Oaths imposed contrary to Gods word and our established Laws yet now these say they fight for the Protestant Religion but as before to take it from us and therefore when former policies could not prevaile they took arms to cut off Religion and Law at once in destroying this Parliament by force and by the same force to make a Parliament The destruction of this Paâ—â— were the destruction of all They that were the Causers of the war in Ireland were cause of the warre in England of their own choice to repeale what Laws they please and to set up Popery in full power in all the three Kingdomes of Great Britain and afterward to suppresse the Protestant Religion through all the Christian world Nor let me be mistaken for I think not that the King intends all this but this is the intent and ayme of the Iesuiticall Plotters We see a proofe of it in Ireland They have perswaded the King to take arms against his Parliament by their unjust reports and false calumniations as if the Parliament would straighten the Kings prerogative and deprive Him or his Posterity of their just Rights and so they make it the Kings particular quarrell till they have made Him their Agent so far as lies in him and then they will not spare to destroy him if he hinder the rest that they have resolved upon God rebuke them and save his people The Parliament and with them all we Protestants may in the presence of God with upright hearts say to the King as David said to Saul in the like case Wherefore 1. Sam. 24. 9. hearest thou mens words saying Behold the Parliament or thy people the Protestants seeks thy hurt But we are all accused by corrupt Counsellors to our King as the three Servants of God were to Nebuchadnezer by the heathen â—an 3. 8. 12. Caldeans and for no cause but as they refused to worship and Idol so we for refusing to adore Popish Ceremonies and to give away our Birth-rights and Liberties And as Daniel by the precedents and princes because they hated him for his goodnesse and could find nothing against him to accuse him of but treacherously in the matter of his Religion Therefore they devise a way pleasing Dâ—n 6. 3 4 to the King and destructive as they thought to Daniel in which all the Precedents Verse 5. Princes Governours Counsellors and Captains consulted together and come to the King urging Him to establish a Royall and firm Decree that Verse 7. no man ask any Petition but of the King for thirty dayes in which they pretend honor to the King and order in the Kingdom and the King signed it for He looked not to their private bloudy end Now they knew Daniel would be constant in Prayer to his God therefore they watch him and found him praying Versâ— 1â— so accuse him of the breach of the Kings Law and regardlesse of the King Then the King see his error and as the Text expresseth was displeased with Himselfe that He had made such a Decree and set his heart to save Daniel to deliver him but they urge his Acts which they say cannot be changed The King yeelds to them against nature both in respect of conscience and affection a weaknesse but afterward he shewed justice upon the unjust Accusers 〈◊〉 24. Here 's the authority of Sacred word to confirm the story and here 's the example of error mercy and justice in a heathen King who as Josephâ—â— relates â—xample of 〈◊〉 was by the Malignant Princes haters of Daniel urged to cast Daniel into the Lyons Den a second time alleaging as is usuall in such men to bâ—inde the Kings See Josâ—pas in his book of an-tiquities Chap. 11. judgement that the Lyons were all gorged before and therefore had not destroyed Daniel Whereupon the King commanded the Lyons to be glutted with meat and then cast in those Malignants Princes to try if the Lyons would touch them when they were gorged who were presently devoured c. Hence may arise severall Inferences which for brevity I passe onely this by Inferences observeable way of instance First that wicked Councellors seek the destruction of good men more then the preservation of the common good Here is a plain instance Ester 3. 8 9 1. Sa. 2â— 9. 10 Ier 20. 1. 2. of the truth of it as is seen in Hamans plot against Mordecai and his people we see it in Doeg against David in Pashur the Priest against Jâ—remy and others frequent in holy Scripture Secondly that wise and good Kings may be intrapped by the snares of wicked Councells we have instance in this King Nebuchadnezzer so in King Ahashuerus to the destruction of his Queen and her people in Ester 3. 6 c. Salomon the wisest of Kings by the counsells and insinuations of strange wives in his son Rehoboam by the counsell of yong men c. See it in King James of happy memory a second Salomon for wisdom yet by the policie of Gundamores infusing a Romish Spirit into some of His councell which we beleeve he saw at last but seeing dyed c. And to the grief and great misery of His Majesties Subjects His Majestie is this day abused and His Kingdoms ruin'd by the same Romish Faction Thirdly here is instance of Gods protection to his people When Kings through Gods mercie for their errors and the unjust malice of wicked Councellors Example of gods protect 6 Gods people have present joy and comfort both in the State and in their own conscience alâ—o that the enemies of Gods people are cut off by the same judgements that they intended to bring upon the godly it was so with Nebuchadnezzer his Princes were eâ—ten by the Lyons but Daniel escaped Haman Ester 7. 10. Ester 9. 2. 3. was hanged upon the Gallâ—wâ— provided for Mordecai Mordecai had his honors and all they that took Arms against the Jews were slain by the Jews and the Iews escaped c. Observe that our case at this day is the case of the three Children of Daniel Mordecai and the Jews who may with good conscience say to our
that he hath increased their misery when lesser judgements would not humble them he brought greater till they were destroyed take a view Gods dealing with his people An example of Gods dealing with his own chosen people the Iewes Levit. 26. 17. Israel see first what he threatned to Israel and observe his justice in inflicting all that he had threatned because they repented not he threatned to bring upon them diseases sicknesse terrours c. if yet they would not hearken and repent he threatens to punish them seven times more breake their pride their power make the heaven Iron and the earth brasse if yet this would not serve but that they would still walke contrary to God he saith he would walk contrary to them and bring seven times greater plagues upon them according to their sinnes if that would not bring them to repentance and reformation Verse 21. he would bring the sword and avenge the quarrell of his Covenant Verse 25. send Pestilence and deliver them into the hands of their enemies make them eate the flesh of their sonnes and of their daughters destroy all their false worship and my soule shall abhorre you he threatneth to make their Cities Verse 33. waste and bring their Sanctuaries to desolation and scatter them among all the heathen Now aske but the sad stories of Jerusalem Iudeth and all Israel if all that Lam. 1. 4. Psal 137. Sec Iosep in war Iewes l 2. cb 13. was threatned came not upon them to the uttermost and all for their unbeleese and Impenitencie witnesse the Lamentations of the Prophet Jeremiah the mournefull weeping Elegies by the Rivers of Babylon see Iosephus sad story of their misery when by seditious warre they robbed and spoyled all their Countrey and tooke away their goods under colour of justice and they that had not to satisfie their covetous desires were abused and imprisoned and the wicked seditious malignants within the City of Ierusalem set fire of the City burnt and destroyed their Magazines consumed men and meanes to support themselves against the enemie fill their streetes and the temple War Jew 1. 6. c. 1. c. 15. with dead bodies and no man reverencing the living nor burying the dead one sort of the living was desperately wicked the other driven to be wretchedly carelesse through dispaire Then extreame famine brake in upon them that men and women reeled like them that are drunke by extreame faintnesse and were glad if they could War Iewes l. 7. c. 7. 8. get the worst of excrements to eate and accounted mouldy hay and the lether of their targets good food yea women eate their owne children and were at last destroyed by their enemies their temple burnt with fire and their Cities defaced and layde desolate to this day and nothing left but a spectacle of pittie and an example to all others to take heed of Impenitencie and unbeleefe The threatnings denounced against them doe all belong to us our sinnes at this day are the same that theirs was we have had as many warnings as ever All the threatnings to the Iewes and the examples of Gods wrath upon them belong to us Luk. 13. 3. Rom. 11. 21. they had our mercies have beene no lesse then theirs and Gods hand hath been long streatcht out against us by easier judgements from time to time and may we not assuredly expect to be destroyed as they are thinke not that they were greater sinners I tell you nay but except ye repent ye shall all likewise perish if God have cast off his owne people will he spare us they were the naturall branches we as the Apostle teacheth but the wild Olive grasted in What could God have done more for a people then he hath done for us what could he have done to his vineyard that he hath not done for England he hath fenced it about planted it with the choycest Vine built a tower in the midst of it Esay 5. 2. 4. and made a wine Presse therein c. He hath dressed digged and dugged it as he did the figge tree and waited many yeeres for fruite that fruite of repentance and reformation but England miserable England is yet fruitlesse What can England expect but that fearefull and last sentence Cut it downâ— Luk. 13. 7. Esay 9. 14. God is now striking at the roote and will surely cut off branch and roote in one day Consider it ye people men and Brethren of England Scotland and Ireland you that are called by Gods Name you that are Protestants you that have Gods people must repent seek God or the Kingdome must perish Lam. 3. 29. knowne the wayes of God have given your names to be Christs and are in covenant with your God repeut turne from your evill wayes renew your Covenant of God prostrate your selves in all humilitie before God throw your faces in the dust and cry mightily to God who is mercifull and ready to forgive your iniquities transgressions and sinnes God yet hath spared you an oportunity he yet stands at the doore and knockes our day is not yet ended our sunne is not quite set there is still a moments time in our hand blesse Rev. 3. 20. God for that mercy and make present use of it let not God depart from you Wrestle with him like Jacob strive with him like Moses and speedily repent with Nenevie Nenevie had forty dayes given her we have had more than forty yeeres and are not sure of one day more than this present day yet there is Iona. 3. â— hope in Israel if we will repent God is able to prevent we have his owne promise from his owne mouth in answere to the prayer of Solomon if my people which are called by my Name shall humble their selves and pray and seeke my face and turne from their evill wayes then will I heare in heaven and will forgive 2 Chro 7. 14. their sin and beale their land here is the promise and the condition doe you but your parts and God will assuredly performe his promise to the full and will establish your peace and truth in despight of warre and falshood in whose hands or hearts soever they be cherished God will purge the land from Popery and Annabaptisme with all erronious sects and establish his Church in doctrine and Discipline according to his owne heart let me say to you as Iehosaphat once said to the people of Iudea and Ierusalem beleeve the Lord you God and beleeve his Word and Prophets and so shall 2 Chro. 20. 10. you prosper You ministers people of the most high God throw your selves before the God of heaven and make your supplications to him as Hezekiah 2 King 19. 14. did when Rabsheca blasphemed cry to him as Eliah did to shew himself let our enemies curse we will blesse let them blaspheme we will pray let 1 King 18. 37. them mumble Pater Noster and Ave Maryes numbring
of your fast ye finde pleasure and exact all your Labours you fast for strife and debate and smite with the fist of wickednesse is it such a fast that I have chosen will you call this a fast and an Esay 58. 3. acceptible day to the Lord God accounts of such services although for matter they be the same that God requireth but as if we slew a man or cut off a verse 5. dogges necke or offer Swines blood all which he abhorreth and hath expressely Esay 66. 3. forbidden Therefore it highly concernes every man to examine his owne heart how Man must examine their hearts in the duties of Fasting whether they doe it to God or for their owne benefit Ier. 14. 10. and why he keepe his dayes of fasting whether it be in humility of soule humbly to seekes God by repentance and reformation of sinne or formally onely to remove the evill of punishment that is present upon him for then we fast to our selves not unto God and so we may Fast and Pray call and cry but God will not heare us to doe us any good but will punish us more for our impenitencie God told his owne people that thus fasted When ye Fast I will not heare your cry I will not accept of your offerings and oblations But I will consume you by the sword and by the Pestilexce The Fast that God hath chosen is to repent and to be humbled for our sinnes and to make our Peace and reconciliation with him to cease from evill and to doe good and exercise the duties of mercy and charity to renew our covenant and seeke him by prayer Thus God requireth to be enquired of And this the Parliament Esay 58. 6. 7. Ezek. 36. 37. 2 Chron. 15. 15. like good Asa in their late Covenant drive at as the meanes to obtaine mercy and to be healed of our misery for God will be thus sought unto even for those things which he promiseth to give God hath shewed thee O man what is good and what he requireth of us to doe justly to love mercy and to Mica 6. 8. walke humbly To this end he commanded the terrours and threatnings of Iudgement for sinne to be read upon Fasting dayes unto all the people to See Ier. 39. ver 2. 3. 6 7. move them to Repentance and to make humble supplications for mercy if we thus keepe our fasting dayes with vowes and Covenants to God Almighty we may assuredly expect a blessing and a healing of our misery and our remisse carelesse and formall observing of our Fast dayes is a cheefe cause that hath so long hindred our deliverance Gods hand is not shortned that he Esay 49. 1. 21 cannot save nor his eare heavie that he cannot heare but your iniquities have separated betweene you and your God and your sinnes have hid his face from you that he will not heare the Prophet tells us plainely your iniquities and your Ier. 5. 25. sinnes have holden good things from you thus much for the inward meanes of cure Secondly God cures his people of their oppression and outward miseries by outward meanes this hath beene usuall in all times that when the people We must use outward meanes to be cured of our misery have humbled themselves and cryed to God in their misery he ever had compassion on them for his owne Name sake and raised them up deliverers armed private man with publicke Authority enabling them by place courage and power to be deliverers of this people to subdue their enemies and to afflict their afflictors Thus we know he stirred up Moses Othniel Ehud Samgar Deborah and Barak Gideon Iephtah Samson Zâ—rubbabel Nehemiah and the like God hath for us at this day by his owne hand in compassion to his people in an unexpected way almost miraculous called a Parliament together in England established them with Soveraigne power by the Lawes of the Kingdome and stirred up the King by his owne Act to confirme them The Parliament a Soveraigne power of command which the people ought to obey The Parliaments faithfulnes and courage Esa 45. 22. Exod 17. 2. Exod. 15. 24. Exod. 16. 13. Num. 14. see the Chap. The people must trust in God and wait by fifth with patience Iudg. 4. 3. and Authorize their sitting during their owne time till by their Wisdomes with Gods blessing they re-establish the perishing and long decaying principalls of the Kingdomes Fabricke and God hath put into the hearts of them to be of faithfulnesse and courage for Gods glory and the Kingdomes lasting welfare to hazard their lives and fortunes for defence of their Religion and the peoples rights and libertie against the malice and opposition of the mighty at this day combined against God and his people and by this Parliament he will deliver Great Britaine of their misery if we looke but upon them as Gods Instruments nothing in themselves or if we like the Rebellious Israelites provoke not God to more wrath by our unbeleefe and murmurring against God and them and will but waite by faith with patience while our deliverance is working or that we as too many of us are be not like some of the Tribes of Israel who proved traitors and cowards in the worke of their deliverance The Jews were under the oppression of Iabin and Sisara the Captaine of his Host twenty yeeres and the people cryed unto the Lord for their oppression was great and their oppressors strong nine hundred Charriots of Iron and a multitude of men Now God heard their cry though it seemes it was more for the misery of their bondage then for sorrow and sense of their sinnes but God had compassion of them and stirred up Deborah and Barack to deliver them and of all the ten Tribes of Israel they tooke an Army of ten thousand out of the Tribes of Nephtali and Zebulun vers 6. against the strength power and multitude of Iabins Army for their hearts Iudg. 5. 18. The base cowardlines of the people a great discouragement verse 16. God had made willing and ready to hazard their lives to the death in the high places of the field expecting all the rest of the Tribes would come in to their assistance because the enemy was strong and mighty but they basely therefore absented themselves which caused great thoughts of heart some few out of other Tribes came and the Princes of Issachar came and joyned with Barack but Ruben disserted the cause altogether he tooke no further care but for his owne flockes and therefore stayes at his sheepefolds to heare the bleating of the sheepe let them fight that would he would sleepe in a whole skin Gilliad takes example by Ruben and kept within his owne borders beyond Jordan that was safety enough to him let his brethren sinke or swim Gilliad will not crosse the water to helpe them Dan gets a Shipboard and there he remaines till his brethren fight for his safety upon
owne cause and his servants working his worke and in his owne time will make their worke prosperous in their hands as he did to Nehemiah Nehe. 6. 15. 16. Thirdly God hath afflicted Britaine for these sinnes and a multitude of other transgressions and doth still continue to afflict us for our impenitencie but it is observable that he whips us because he would convert us and yet he preserves us from destruction because he would not totally destroy us therefore hath wonderfully discovered the Plots of the enemie and blasted their bloody designes when they had prepared them as they thought ready to destroy us former mercies are engagements of future deliverance hence I conclude from the confidence of Manoahs wife when an Angell had told her she should beare a 1 Sam. 17. 37. sonne that should begin to deliver Israel her husband seeing the Angell assend Iudg. 13. 22 23 up in the flame sayd we shall surely dye because we have scene God if saith she the Lord were pleased to kill us he would not have shewed us these things Fourthly I finde by all Stories Divine and Humane that ever I read that before God destroyed a people or Kingdome he hath taken away his Prophets Iudges and righteous men or they have beene rarely found or else he hath taken Esay 57. 1. Exod. 32. 10. Ier. 7. 16. Ier. 14 11. off their affections and spirits from prayer for that people or Kingdome I confesse this hath in part beene made good to England some have beene over awed their mouthes stopped some banished others destroyed and many forced to flie to other Countries for shelter Yea the two Fountaines of Religion and holinesse as well as the Courts of justice were exceedingly corrupted all which presaged a storme comming and now it is come But consider Gods Isay 1. 26. Ministers are restored increased and many returned from their Exile righteous Iudges are set up and good men put in Authority The affections of the godly and that of many thousands are moved with zeale to God exceedingly and their hearts stirred up to earnest constant prayer and unwearied labours have seene some gracious returnes of their prayers and fruit of their labours and waite Mica 7. 9. by faith with patience till the Lord plead their cause and execute Iudgement for them Besides notwithstanding the corruption of the fountain God hath from thence produced pure streames planted fruitefull vines in his Orchard When were more young able godly Ministers in England then now When were men stirred up with zeale for God to lift up their voyces like Trumpets to tell Israel Esay 58. 1. Act. 4. 36. 1 Thes 5 14. Psal 147. 1. Esay 8. 11. c. Esay 10. 14. vers 15. 16. her transgressions and Iudah of her sinnes When were more sonnes of consolation to comfort the feeble minded But if God graft new siens and plant young Vines in his Vineyard he is not about to destroy it but rather to gather his own together that he may destroy the wicked by themselves Fifthly no story of any age or people can give a president that ever God destroyed an humbled praying people notwithstanding the irreligiousnesse of a multitude of godlesse men amongst which they live whom God can cut off Mat. 13. 30. some other way or reserve to greater wrath but if a considerable number of repenting reformers have beene found God hath for their sakes spared such a people or Nation therefore this Church and Nation Onely we must consider Tim 2. 19. God lookes for a greater number in Great Britaine than in any other Nation or Kingdome God would have spared Sodom for ten righteous sake yet seven Luk. 12. 48. Gen. 18. 32. 1 King 19. 18. thousand in Israel was too few although God tooke notice of them all and surely twice seven thousand cannot save England but if those in England who have given their Names to Christ be found to be truely repenting praying and reforming their evill wayes with resolution to perseveere undoubtedly England 2 Chro. 7. 14. Iohn 17. 19. shall be saved for their sakes The example of Judea and Jerusalem in the time of Josiah nor the present condition of Germany are no objections of validity against this truth except we resolve to cherish our base lusts seeke our private ends love our selves so as to neglect God and the meanes he hath in mercy freely 1 Chron. 28. 9. ult given us to save us this is to forsake God and then God will forsake us and cast us off for ever and it shall be said of England as once of Babel we would have Jer. 51. 9. healed Babel and she would not be healed c. 6ly Although for these sins now raigning in this Kingdome namely Idolatry prophanation of the Sabboth oppression c. God hath destroyed whole Kingdomes layd them mast and given up his owne people with the wicked into his Ier. 24. 5. enemies hands Yet you must consider it was when generally or wholly the people were willing to yeeld to such sinnes as it was before and instantly after Iosiahs time Besides when those men so given into captivitie have beene sold Dan 6. 6. verse 23. 24. Esth 8. 7. Neh. 4. 8. c. Nehe. 6. 15. 16 1 King 18. 24. to destruction and appointed to slaughter by their enemies maliciously to destroy the Church of God God hath for his owne Names sake given them a glorious deliverance much more will he deliver at this time being now invocated on both sides and called to be Iudge of the truth as in the time of Eliah Yet I say not but England is punished for these sinnes and may be brought very low and into great straights because of unbeleefe lukewarmenesse and impenitencie before she see a full deliverance which if it be so the fault is our owne Hos 13. 9. Seventhly it hath beene usuall with God when admonitions have beene rejected and easier chastisements slighted to lay great and heavie Iudgements upon Deut. 28. 29. his owne people and of long continuance and in these Iudgements to take away many of his children till his people returne and earnestly seeke God and till Hos 5. 15. Ezek. 5. 13. the time of his indignation be accomplished great sinnes and long continued in bring great and long Iudgements except there be proportionable humiliation to prevent it but glorious deliverance to Gods people will come and wonderfull Deut 7. 23. destruction to their enemies will be seene to all the world and assuredly deliverance will come to Britaine if we waite by faith and patience with diligent use of the meanes without murmuring at the miscarriages and accidents in things failing of men or Armies confided in or be discouraged at the seeming unprosperous successe of our Armies or the successefull enterprises Psal 73. 18. Psal 76. 10. of the enemie in all which God hath a secret way of providence and will make to the manifestation of his glory Nor let any man thinke that he shall be delivered by another mans faith and repentance or escape by other mens cost and industry for although enlargement come and the Kingdome be delivered yet Esth 4. 14. the unbeleeving and mammonist may be cut off before or after Consider what became of that great Lord on whose hand King Iehoram leaned because he beleeved not the Word of God Besides at the great day of account Christ may say to such â— King 7. 17. I know you not depart c. You that were not with me were against me Therefore let every one conscionably doe his owne part and duty and then depend Mat. 25. 40. 41 Mat 12. 30. upon God for a glorious and comfortable deliverance which God grant for his Names sake But there are foure evills that exceedingly hinder the worke of Britaines deliverance which must be removed Two concerne private men two concerne the Publicke Magistrate the evills in private men are first neglect of selfe-examination every ones not judging and condemning his owne sinne Secondly our forwardnesse and rashnesse to censure and condemne the faults miscarriages or neglects of others Parliament Armies Commanders c. whom we are bound to pray for as they are the Instruments of God for our good The evills in the publicke Magistrate are first not clensing Gods Armies of knowne Achans who seeke the wedge of Gold and the Babilonish Garment these Iosh 7. 11. 12. hinder God from going out with our Armies cause the mouthes of ill affected men to be opened against our just cause and discourage many well affected people and is an occasion Why our Armies turne the backe upon the enemie secondly the nourishing of flattering Zibas and traiterous Iudasis who take pay of our money are maintained in excesse and riot at our costs while the common Souldiers want necessaries yet like Iudas betray our cause and sell us for gaine Let us pray and our Parliament and Generalls endeavour to have these evills removed And God will be seene to goe out with our Armies and will undoubtedly worke our worke for us save our King and destroy his and our enemies Let all Glory be given to God FINIS