ad exemplum that 't is a corruption in those kingdoms which favour the vices of any person noble oâ— ignoble that 't is a servill State wherein the nobility is either so timerous or so besotted with affection or favour to a bad King that they will rather indulge him in vice or tyranny then be perswaded to discharge their duty and conscience to God or good men that Princes themselves are very unhappy beyondall men might they be permitted to do what they list and none be admitted to censure them To conclude this Argument where there is a good cause where there is sufficient authority what difficulties should discourage that heart weaken that hand faithfully set skilfully exercised in the Lords service what said Nehemiah wheâ— his enemies plotted and his friends feared shall such a man as I flee saith hee Who is there that being as I am a publick person called to so publick a work wherein the Lords honour is so much concerned would goe into the Temple to save his life I will not goe in The Lord to encourage Zorobabel in his service against all opposition tells him that he would be a wall of fire round about Jerusalem unwalled and the glory in the midst of her a wall round about for security for protection of fire to the destruction of all her enemies that should rise up against her and in the midst should not only be his glory presence and power to strengthen to encourage their spirits but to present and render their persons and actions amiable and honorable to the world to Angells and to good men Oh that the spirit of life from God may enter into the body of this State that this Parliament once so interested in the affections of the people generally whose hearts were pinned upon their lips whose purses and lives freely were engaged for them may by their last actions recover their lost honors It was said of Brâ—tus Nemo primum contemptior Romae suit Nemo minus postea It was a pretious speech of his who being demanded by a Prince the yeers of his age hee answered but forty five when he was indeed seventy five from the time of his naturall birth because saith he Annos mâ—â—tis nunquam vitâ— nominabo those yeers spent in the service of the world the flesh and the lusts of his own heart wherein hee was a slave to sin to self and lived without Christ hee esteemed not in the number of the yeers of his life hee called them the yeers of death wee should not account our selves really alive untill wee live to the honour and for the service of the Lord Jesus Christ Oh that every member of this House did act his part faithfully sincerely as member of a new elected Parliament as a member of the body of Christ as a new man Non sumus noti nisi â—enati such as act conscionably for God shall bee had by him and his Saints in everlasting honour hâ—â— will not forget their labours not their hazards nor their love yea the posterities and families of such as stand in the breach who repair the wasts of former ages who restore the foundations of future generations shall bee had in precious esteem as a blot of eternall infamy will remain upon those noble or ignoble who disowne the Lords service and pluck their shoulders from his yoak To encourage you therefore in this honourable service for God and the Cities of our God let the eye of your faith bee intent upon these four considerations as grounds of present and future confidence 1. Those State-miracles and great wonders which the Lord of Hoasts hath done in and for this Nation and by this Parliament the mercies wee have received although the fruits of faith and prayer yet have exceeded infinitely our thoughts imaginations but the greatest mercies are yet to receive precious was the faith and strong was the argument of that woman If the Lord would have destroyed us would hee at this time note that have shewed us all these things It 's my argument I think 't is invincible one mercy is an engagement unto another in falling thou shalt surely fall it was a Divine prediction 2. Though the sins of the Land be many yet the Lords controversie is not at this time with his Saints but with the inhabitants of Babylon whatever the sins of the Saints be he will pardon will save his servants but ruine his enemies Israel hath not been forsaken nor Judah of his God of the Lord of Hoasts though the Land was filled with sin against the holy one of Israel this is the time of the Lords vengeance but he wil render unto Babylon her recompence Wee live in that period of time wherein time shall have end or be no more in that sense that John meant it the time of the rage of the enemies the reign of Antichrist The Kingdomes of this world shall be the Lords and his Christs his enemies shall be his foot-stool and the pride of all opposite glory shall be stained the heavens and the earth shaken that the Lord may overthrow the thrones of Kingdoms and destroy the strength thereof The most high God rules 〈◊〉 the Kingdoms of men and times thrones and Dominions are his prerogative they have their periods unto a time or times the dividing of time and then the judgement sits this time is at hand 3. Should the Lord prosper his enemies himself should be the greatest loser and suffer most in his own honour For 1. These enemies would blaspheme his name and tyrannize the more over his Saints who should be as sheep appointed for the slaughter they would reproach the footsteps of the Lords anointed and in derision say Where is now their God they would with despightfull heart confederate to their ruine and conspire to cut them off from being a Nation that the name of Israel may be no more in remembrance their sword wil make no distinction between a Presbyterian and an Independent if the image of God bee in either it is his grace which they despise but the Lord who hath reproved Kings will also Princes for the sakes of his servants 2. The Lord should lose the honor of the high praise of the Saints how can they sing the Lords song under captive enemies The Lords sacrifice is an abomination to an Aegyptian for a time he may suffer Aegyptians to oppresse and Assyrians to rule with rigour but when the Lord by these afflictions hath humbled their hearts refined them and fitted them for deliverance ingaged their spirits in his service what men or powers now stand in opposition to interrupt the motion of his grace even the greatest mountains shall melt before him his name shall be then known unto his adversaries and the Nations tremble at his presence 4. And lastly The Lord hath prepared a remedy to administer proportionable and sutable to our disease hee hath
case and what the perill of State when the King whom 〈◊〉 bonds would have bound as Oaths before had not his Paroll now did not who in treating for his Liberty plots our destruction let all that are impartiall judge if under restraint he acted against our lives and the life of the whole yet seceretly and subtilty upon the pretence of Peace of condescension what would he have done if at liberty who lived who dyed the same I hope this will satisfie men of unprejudiced minds he was a wise Statesman who said England is a strong body which can never dye unlesse it kills it self to dâ—vide among our selves will produce infallible ruine in folly and fury we may wound the Nation but it s beyond our Art or the skill of Angels and men to heal it such may the contusion be I could not in Honour in affection but own their persons whose caâ—se I plead who are the supports each of others Power and dignity the Crown and Glory of this Nation by whom next under God we injoy our Liberties our Tranquillities and in hope that thy duty to them will answer their affection to thee and that the unworthy Author not worthy to be numbred with the Saints and the least of all Gods mercies shall injoy one blessing hereby I include thee in an Epistle with them and conclude my self Thine in and for the Lord and his Service ENO GREY Vox Coeli Containing Maximes of Pious Policy RELIGION is the best reason of State the strongest pillar of a Common-wealth and must be the rule of all Government Divine and Civill the Word is the mensura mensurans There is the measure of a man which is Angelicall a Apostoll call a There is the number of a man which is Traditionall a Diabolicall a because it is besides or against that rule which is Theopneumaticall a If States rule by measure and not by â—mmber then do they order their wayes so as to please the Lord and thereupon may expect their enemies to be as peace with them Pure worship is the sanctuary of strength and Saints the strength of Governors In the deformation thereof the earth mournes a curse devoureth the Land The transgression therof being heavy upon the inhabitants by Sword Famine and Pestilence a In the Reformation of Religion from the very day it begins all curses are turned into blessings a how 〈◊〉 against Jerâ—boam a how Asa a Jehâ—sâ—phat a Hâ—â—â—kiah a and Josiah a upon the ground prospered Divine Histories manifest In the advance of Reformation Christian Magistrates should be the chiefest instruments being furnished with power from heaven with a foursold authority to that end 1. A Restrictive authority a power of restraint in things pertaining to the outward man a the word signifies a possession of restraint all great and grosse sins against nature against Gods Law the Magistrate must restrain what the sin and punishment of Ely was is not unknown a Whatsoever is apparently sinfull in the worship of God to provoke the eyes of his glory a is prejudiciall unto the externall Communion to the civill peace and to the peculiar liberties of Churches such offences the Magistrate may inhibit he must restrain a and without the exercise of this power all sin all misery all confusion would fall upon Churches upon 〈◊〉 inevitably a Parents a and Masters a have this power granted them of God Therefore Magistrates have it much more they a being the Fathers and Masters of all Families under their civill jurisdiction 2. A Vindictive authority a power to inflict civill censure or due punishment sutable to the violation of Gods Law in cases momentall and prejudiciall to the honour of heaven Thus Idolatry a sin against the first Table is to be punished by the Judge a aswell as Adultery a sinne against the second Table a thus also blasphemy a against God this also Sabbath breaking all these sins are to be punished by him a and without the exercise of this power the wrath of God cannot bee kept off Kingdoms or States This argument is â—â—ged by Nehemiah who telleth us that a meet externall and Politicall observation of the Sabbath doth prevent or divert the wrath of the God of heaven a The Magistrate hath the Civill sword committed unto him from heaven to punish and to be a terror to evill works All evills indifferently whether Morall or Theologicall Civill or Sacred which are grosse and apparent evills against the glory of God for so far as he is to encourage good he is to discourage evill but he is to encourage all and to be a terror to no good works And therefore so for is he to discourage all evil and to encourage â—o evil works 〈◊〉 a and Masters a have received this authority from Christ in their families he that 's over all families hath not lesse power then hee that is confined to one 3. A decretive or mandative authority a power of commanding civilly what God commands in matters of Religion appertaining to the outward man a The King of Nâ—â—iveâ— did not respectively command the duty of Fasting and Prayer as convenient and profitable leaving the people to their liberty of practice therein to obey or disobey that command which suited best with their own judgments or consciences but heâ— doth positively decree it and that as an absolute necessary meanes to turn away the wrath of God from that Kingdoms and therefore he bound them in obedience to that decree by the force of civil authority upon a sacred groundâ—so in matters of saith aswell as practice a the Magistrate may command what the Word commands either expressely or by clear inference and naturall deduction a An Act if it bee good in it self cannot be evill upon his order the nature of the thing is not altered upon his command neither is the obedience given thereto thereupon unwarrantable a nay rather those that obey the command of the King and Nobles are said to obey the word of the Lord those that disobey are branded as scorners of God and godlinesse Abrahâ—â—â—â— Prince amongst the people a aswell as a Father to his Children as a Master to his Servants is commended by God for imposing the force of a command upon his houshold to keep the way of the Lord a What should I speak of Ioshua a What of David a Ruler saith he whether in an occonomical or political State must rule not only in justice to men but in the fâ—ar of God and bee as the sun for refreshing light and life unto his family or Kingdome Ezra's hands were strengthned in the service of the Lord by the command of the King for which he blesseth the Lord and yet this King a Heathen Religion doth not at all diminish the Civill authority of Magistrates in causes sacred but rather strengthneth that authority by sanctifying the same defining the end the means and ordering the
in opposing or neglecting the same he may pressâ— them to the frequent use of these meanes without which they perish and therein he may urge them to the external acts of humiliation and reformation which acts materially are gratefull to God successefull to men and powerfull instrumentall meanes not only to remove a judgment from such persons but also from a Nation And if Magistrates should want such power in these cases and at times of divine judgment imminent or incumbent they should want instrumentall and physicall meanes to remove the wrath of God from their dominions Naturall worship being due to God from all men naturally as their Creatour and that neglected or denyed procures both guilt and punishment inevitably irrecoverably upon States or Kingdoms Secondly This power is not wholly spirituall in respect of the Subject The power of the Magistrate is not a compulsive power over the conscience to destroy or infringe that liberty purchased by Christ Conscience is bound to no other Lord or Lawgiver then Christ to no other rule then the Word My liberty of Conscience is then infringed when the Magistrate compells me to do that which God forbids or hath not commanded or â—ath left indifferent or when he doth presse me to any thing besides or against that which he who is Lord and Lawgiver prescribeth who only hath dominion over my faith and conscience and this is usurpation To command religion coercively without due information of the judgment and conscience by cleare Scripture and sense of divine reason is Tyranny over that conscience which the Word and not the Sword must convince must reduce Notwithstanding if a Magistrate presse me to that faith which he that 〈◊〉 dominion over prescribes and provokes me unto that duty which in conscience and by divine command I am bound to perform to him who is the Supream Soveraign of Heaâ—eâ— and Earâ—â— and Lord over my Conscience this iâ—â—o reason can 〈◊〉 called oppression of conscience because this tends not to the suppression but to the advance of Truth Shall the word and the due obedience thereof when urged by men be the cause of persecutions The Magistrates pressing to the obedience of truth is no cause it is the errour of his judgment his miâ—â—â—kâ— of the rule his pressing that upon the conscience of another which is an error in it selfe condemned by the word and this is the sole ground of persecution As the erroâ—â— of the Judge in causes civill is the ground of his injustice Now to reclâ—â—â—… this error we must not take away the lawfull use but regulate the abuse of this Authority If Magistrates should disuse their power in Non-administration or abuse it in Mal-administration they shall not be so much respondent unto men as they shall to God therein from whom they received the Sword by whom invested for whom intrusted with all their power and authority Upon these premises three or foure Deductions or Conclusions will necessarily arise from thence 1 That what 1 Lawes have been are or may be insnaring not only to the Liberties Lives and Estates but also to the consciences of such as are truly conscientious and pious would speedily be repealed By such Lawes at first enacted Antichrist â—â—ept into his seat of ambitious usurpation of tyrannical persecution as all Historians know the foundation of that bloud spilt and all those miseries felt in England these by-past years was laid in the bloud of our pretious Worthies not only in Mâ—rian dayes and under the black cloud of Papacy but since in the light of the Gospel under the late government by Episcopacy in the sufferings of deprived imprisoned and banished ones the loud cry whereof pierced the ears of Heaven for justice in the total and eternall supplantation of that Plant which the Lord never planted The experience of former sufferings hereby may produce feare in our hearts in future Such who would represent the Congregationall way in the purest practise thereof as the root of Schism Errour Heresie and a breach of Covenant with God and Man Destructive to the peace of Churches and of the Nation What do they but open a back doore to usurpation tyranny and bloud at least a wide and effectuall doore to the suppression of truth the advance of Traditionall errour should this be far from their own intentions they are not acquainted with the hearts of others whose principles at present are bad enough and succeeding ages rather degenerate To put in practise the Apostles precept and observe his golden rule his Apostolicall Canon in those matters of Faith and Practise wherein we are agreed mutually to combine in love and join in fellowship in those circumstantials wherein we differ to forbeare each other in love and meeknesse untill the Lord reveale it unto both The difference is of no great latitude between the Presbyterian and Independent party especially where either are furnished with able guides and judicious and pious Officers to governe them and to go before them such as are Orthodoxall and Moderate Pure and Peaceable on both sides may soone accommodate being agreed in all the fundamentals and substantials of Doctrine Worship Discipline and Government Both acknowledge a Government Ecclesiasticall to be Essentiall to the being at least to the preserving of a Churches being both hold Church Government to be Presbyteriall also within the particular Congregation with the yeilding of Appeals to other Churches by way of counsell judgment and censure negative and we challenge no more authority over the Church of Rome They do seriously defend divers Parochical Congregations and Ministeries with whom they hold communion in Ordinances to whom they are helpfull in the establishment of the Doctrine of the Gospell and the Worship of Jesus Christ against all novell opinions and practises of the times and is the toleration of these intolerable As for errours feared and heresies supposed to spring from this Root it is answered A totall exemption from such evills no Church or Churches can expect until the tares be gathered from the wheat untill then there must be schisms errours heresies No Churches abounded were more afflicted therewith then the best and purest under Heaven those planted by the hands of the Apostles even those whilest the Apostles were prâ—sent with them and shall we expect immunity and therefore that breach also of Covenant suggested hereby will appear to be as ungrounded as the former apprehensions O that all violence and envy bitter invectives reproachfull languages and uncivill carriages on both sides each towards other might be censured and condemned that the unity of the spirit may be maintained in the bond of peace And this reconcillation will frustrate the expectation of forein enemies and render their design upon our domestick differences vain and fruitless which still continuing is the saddest omen of confusion and desolation if we beleeve the Scriptures Woe unto us when the Lord would heal the breaches of this Nation and we wil
of the House to prevent them without honor they being acquainted by certain intelligence with the endeavours of forain Princes the highest resolutions deepest designes secret motions subtill intentions military provisions and martiall preparations of domestick and forain enemies the cabinet-counsell of the enemy being opened to Sir Hen. Mildâ—â—â— when to no other beside him who made as wise as faithfull improvement of his intelgence to the good of the whole in apparent perill as any one man in this Republick 2. Concerning Fortitude Resolution and Courage without which the honor of the day and the goodnesse or beauty of the way is lost I shall add a word or two Statesmen under the Gospell have higher precepts better presidents stronger reasons to stand up and ingage for the defence of their liberties then Câ—riuâ— Sâ—ipio Cato among the Romans then Themistocles 〈◊〉 Aristiâ—â—es among the Athenians a Roman Laceâ—emâ—â—ian or Athâ—niâ—â— may be very zealous for civill liberties as wee read in 〈◊〉 in Cicero and other authors what Livius what 〈◊〉 and many others acted and suffered for the obtaining of their civill 〈◊〉 with what resolution courage they resisted those who opposed yea but proposed such rules or counselled to such 〈◊〉 as â—ended to the infringement thereof deposing some banishing others putting others to death and confiscating the goods of all such as they reputed enemies Christians under the Gospell have as much reason having power and opportunity to preserve what God and Nature hath invested them with and being lost to restore those rights aâ— their native birth right Let prophane Esau's under-value their freedoms Paul a Roman will defend his priviledges and valiant Shammah his field of of â—â—ntils who stands his ground when deserted by the people against an Army of the Philistims whom he conquers Joabs argument may put us upon higher Acts our liberties being superlative Be valiant saith he for our people and for the Cities of our God and let the Lord doe what iâ—. good in his owne sight Be valiant for the Lord and for his truth saith Jeremy When men have more valour for their civill then they have for divine liberties more resolution and courage in those causes which concerne themselves and the outward man then those which concerne the Lords honour their souls eternall welfare they act but at Heathens who did many heroick Acts but what singular thing doe yee the Acts of Christians should be performed with the greatest respect to God We will not lose civil immunities because the price of the bloud of our ancestors the inheritance of our fore-fathers Naboth would not therefore part with his vineyard no not to the King although he would have purchased it and given him to the full value thereof But Gospell liberties are transcendent to take from our children and posterities their glory yâ—a Gods glory to deprive them of that legacy and deed of gift bequeathed them by Christ in his last testament the price of his precious bloud is such sacriledge as there is no robbery like unto it under heaven and desperate is that State where all men are willing to captivate their souls for the freedome of their bodies to presse their consciences to death to save their goods The Apostle who perswadeth us to seek freedomâ— aâ— the hands of the Supreame Power doth also advise us so to use that liberty that it be not a cloak of malitiousness of pride of presumption of selfe-willednesse so to use it as not to abuse authority as not to pervert or inforce the supream power of a State to patronage our private and sinfull interests to own our violent attempts or unwarrantable engagements but to be as the servants of Christ for humility honour and affection towards all who have the Image of God upon them and in the feare of God to give the greatest civill respect to those in authority be they good be they bad Therefore the act of such who would diminish the divine authority of the Magistrate who endeavour to take that from him which God hath given him or would enforce him to give what is not his to give is so full of sinfull presumption and detestable usurpation that such cannot but feare to perish in the gaine-saying of Corah Also such who would perswade the Magistrate to part with his restrictive power in matters of religion invite him to give that sword given him by God into the hands of furious men who would destroy all government violate all bands both sacred and civill and with as much right and some will plead reason too who are against magistratical authority and would levell all into an equality these may desire his restrictive power in naturall and in civill acts yea with as much reason and right also they may abridge parents and masters of their restrictive authority over children and servants Hâ—â—â—esco referens as they may deprive the Magistrate of his To gaine our owne liberty with the losse of Christs argueth want of resolution for were such willing to subject their wills and consciences to Gods word to obedience to his divine Will aâ— well by suffering as by acting when called thereunto they would not transgresse the bounds to adventure upon such preposterous courses Because former Representatives presumed too much shall future assume nothing no not a power of restraint vâ—â—orum stupori qui non exhorrescunt True Resolution must be fetched from heaven through God we shall do valiantly that resolution which is accompanied with a dependance on our owne wisdome â—or strength is to rest upon an Arme of flesh is to make a lye our refuge To maintaine the strength of your resolution two considerations are worthy your observance 1 The consideration of the goodnesse of your â—â—use every cause is good so farre forth as God is engaged therein Arise O Lord saith the Prophet plead thine owne cause The more you engage for God the more you engage God unto you You know that text and how it is applyed by Rehobeam against Jeroboam we keep the charge of the Lord our God but yee have forsaken him God himself is with us â—ight ye not against him for ye shall not prosper Yee know how Hâ—zâ—kiah incouraged his Souldiers when they went forth against the Army of Senacherib be not afraid for all the multitude that is with him for there be moe with us with him is an arm of flesh but with us is the Lord our God to fight our battellâ— If the Lord be ingaged in a cause who dare appear against him to ingage therein without God procures but war and blood in Kingdomâ— lasting troubles continual miseries as we see in the cases of Asa Jehosapâ—at Josiaâ— good Kings yet for some small miscarriages for comparatively they were not great they procured unto themselves and to their Kingdoms wrath The particular acts of publick persons are prejudiciall to the publick State to the whole Nation and when the Lord hath any
not left us without balme in this our Giâ—â—ad When the Lord sent his Son out of his bosome to undertake the work of salvation he fitted him a body for that work he is not as a stranger in our land as a way faring man that turneth aside to tarry for a night as one astonied as a mighty man that cannot saves that is he is not as a man that hath no calling no opportunity no wil to meddle he is not aâ— one deprived of power and strength by astonishment but the Lord our God in the midst of us hath been mighty for to save us he hath not broken the staffe and stay of this Nation the mighty man the man of war the Judge the Prophet the prudent and the ancient but hath given us as wise and honorable a Parliament as ever any age since the creation enjoyed and therewith such an Army our adversaries being Judges for piety and justice for prudence and courage as no storie since the dayes of Joshua can parallel their noble heroick acts this Army under God the arm of our Salvation the dread of Rome the crown of this Nation that had not the Lord delighted in us he would not have raised us up such Saviours nor have performed these mighty works for us by such honored instruments he doth not extraordinary things for ordinary ends upon these grounds who after all these considerations professing godlinesse will dare to be so unnaturall as to lay violent hands upon their best friends to violate the bonds of nature of grace to conspire against the lives of such who have fought for their liberties thereby betraying their owns persons with their posterities to certaine ruine to subject both to the servitude of any Imperious Lords or Law-givers rather then to their own who intend them the greatest felicity Oh my soul enter not into their secret mine honor be not thou united into their Assembly said that good Father cursed bee their anger for it is fierce and their wrath for it is cruell It is more honorable in any who apprehend themselves injured to bear with patience rather then to remedy or reform what they conceive irregular by any one act of hostility such may learn of Heathens rather to suffer many then to offer any injuries So saith Socrates upon private discontent upon particular revenge to contrive the ruine of a Nation though themselves perish therewith is prodigious and stupendious wickednesse the event of war is uncertain but this is certain if that work which these would overturne bee of men it will of it self come to nought but if it be of God it cannot be overthrowne and they shall bee found fighters against God Besides more is lost by spoyl in one yeers war then would be in many yeers due observance of the just commands of State although to some personall prejudice It is reported that when Aristides perceived the ill effects of some differences which arose between Thâ—misteelâ—s and himself to compose them he 〈…〉 by this argument we are not mean in this Common 〈…〉 will prove no small offence to others disparagement to our selves and prejudice to the publick Iâ— we must needâ—â—â—rive 〈…〉 contend who shall exâ—ell 〈…〉 It were a 〈◊〉 to 〈◊〉 Christians if the Gospel should not teach us better Oâ— thee we did convert our reasonings into reâ—â—dies our 〈◊〉 into â—â—ty The envy of Ephraimâ—â—all depart and Judah 〈◊〉 no more veâ—Ephraim the adversaries to both shall bee 〈…〉 and the stick of Ephraim and of Judah shall be one 〈◊〉 in the hand of the Lord In these divided and distracte◠〈…〉 grace of the heart the holinesse of the life appears in the 〈◊〉 studious desire and diligent endeavour to make peace â—o maintain the unity of the spirit in the bond of peace there is but one God one Faith Oh that there were in us one heart it is a sad token that the Lord will see an idol shepheard over the land or leave such to that tyranny and bondage which shall be worse to them then Prelacy and if the staffe of bonds continue broken by as if we stil divide in our opinions in our affections and wound each other with the tongue and with the pen which wounds are sharper then swords we may justly fear and must expect a more smarting scourge then ever we yee felt a Kingdome divided against it self a Parliament an Army a People divided how can they stand Remember the miseries of the Palâ—tinate of Germany how civill discords and disagreements in matters of Religion exposed them to thirty years wars and miseries thereby Oh that we were wise to know in this our day the things of our peace Why did the Lord Christ die to reconcile us who are but a remnant preserved from death reserved to life to eternity and shall we bite and devour and destroy each other the Lord give us humble and self-deâ—ying hearts that we may not seek our own but the things of Jesus Christ The Lord is now shaking heaven and earth and what befell the civil Sâ—me of Rome Pagan shall befall the State of Rome Papalâ— All Magistratical all Ecclesiasticall all authority opposite to Christs Ministeriall Sâ—epâ—er must and shall be thrown downs All Kings Princes and States in this last age shall be subjected to the Government of our Lord Christ or perish Therefore bee silent all flesh at the presence of the Lord because the day of the Lord is at hand a day of darknesse and darkenesse because the way of the Lord is in the whirle-wind his footsteps in the mighty waters out of a Chaos the Lord framed heaven and earth out of confusion and irregularities hee can extract peace and order The greatest mercies arise from the most hopelesse beginnings a dead people shall bee a glorious Nation Faith subdueth Kingdomes conquereth the hearts of mutinous men Therefore pray for the good and for the peace of England O let them prosper who love it For our Brethren for our Companions sake Pray that peace may bee within the walls and prosperity within the palaces of the Nation Because of the House of the Lord our God let us seek the good of England in the peace whereof is our peace the peace of our pretious wives and of our dear children Oh that fatall simplicitie which is in our hearts whereby we wrangle our selves into blood whereby we countenance and by our divisions confederate with apparent enemies against reall friends against those who are Hujus Reipublica Restitutores as was said of Valeâ—tinianus sanctorum refugium Oh the senslesse stupidity of this Malignant generation who are like those Pears that Solinus speakes of which although they be wounded yet cannot be awakened Oh the horrible ingratitude of this Nation to the Lord about to deliver it from bondage to conduct us into Canaan and because of some disappointments some difficulties wee murmur and rebell against those raised up by God