for the great affaires of the kingdome and besides them we know none nor can acknowledge any other being of Soveraigne and highest power The King only above them in person and Prerogative to call them together as the necessity of the kingdome requires of which they are conservers for the kingdome is not wholly the Kings but the people have See Senec. in Clem. l. 1. c. 19. a propriety The King indeed is the head to defend and preserve the people so it is his to preserve the peace of it but not to destroy it The covenants and conditions made betweene the Kings of England and the people at Kings are bound to keep their covenants with their subjects See Fren. Accad c. 55. of Lâ—â—o See Dr. Will. in com 5. and Bish Andrewes â—â—deâ—n their Coronation are as it were annexed to the Crowne and the King in conscience bound to observe and keepe for the peoples good and Parliaments bound in conscience and justice to defend on the peoples behalfe as the people are bound to obey the King for his authority so the King is bound to make good his covenants to the people which he cannot nor may violate without dishonour to God and manifest injury to his people having taken oath to performe and maintaine the same And those rights so reserved to the people they may and ought by the authority of Parliament to defend being assaulted against all opposition I say the people are bound to defend their Lawes Religion lives estates and liberties by the authority of Parliament not that any private man or men may make resistance against the authority of a King private men are bound to obey or suffer the penalty of the Law although the Laws be corrupt and wrested to injustice Thus did many Worthies in this kingdome Many Worthies of this kingdom while they were but private men suffered all penalty of tke Law and against Law both under the government of King James and our now Soveraigne King Charles When oppressed by Loanes Monopolics Ship-money Knighthood-mony and abundance of such unjust taxations though they refused the taxes being contrary to Law and destructive to Parliaments yet they submitted to the censure of Law though the Law was then by a fuger the Judges and handlers of the Law corrupted pronouncing unjust sentences upon which came sinings imprisonments dismembring banishment c. Yet for all this we did not nor might make any resistance all we did was but to make our humble complaints by petitions and humble supplications to his Majesty and especially our prayers to God for redresse that we might be eased of our burdens under which we groaned and some perished taking it as a just scourge from the hand of God for our sins to suffer our Kings to be ruled by a Malignant counsell to oppresse and afflict their loyall people it was one of the judgenents that God threatned against Jerusalem I will give Job 34. 30. children to be their Princes and babes shall rule over them the people shall be Esa 3. 4 5. vers 12. oppressed every one by another and women should have rule over them and againe I gave thee a King in mine anger and tooke him away in my wrath an oppressing or ungodly King is the wrath of God upon a Nation otherwise Hos 13. 11. there should be saith reverend Calvine no more said of a King then of a common robber that violently taketh away thy goods and an adulterer See Calv. instit l. 4. c 20. Sect. 25. that defileth thy bed of a murderer that seeketh to kill thee but as he beares the image of God and is the hand of God to afflict though else worthy of no honour he must be had in estimation and honoured and not to be resisted by private men But God hath appointed his times and meanes when and how such unnaturall and oppressing Kings shall be curbed though he use them for a time God appoints times means to deliver his Church to afflict his people he will raise up meanes to afflict them and avenge himselfe upon them for their injustice and deliver his people from their tyranny it is in Gods power to make private men of publike authority and arme them by his owne authority to execute publike justice as he stirred up Moses to deliver his people from the cruelty of Pharaoh by strong hand so Othniel Exod 3. 7. Judg. 3 8 9. Calebs brother to deliver the Israelites out of the hands of Cusban-risbatbim and by Deborah and Barak he delivered them out of the hands of Jabin King of Canaan And he stirred up Gideon for a deliverer of his people who Judg 46. 24. by inspiration first brake downe the Altars cut downe the Groves and spoyled all the idolatry of the idolaters and then gathered a mighty army and Judg 16. 27. Iudg. 7. 37. vers 25. God gave his enemies into his hands by a sinall army of three hundred men and so from time to time when for their sinnes God had afflicted them he stirred them up deliverers armed by his owne authority against Kings the greatest in power saith Calvin subdued the lesser and gave deliverance to his people And by such meanes and in such cases it is lawfull to take up armes against the tyranny of Kings Such deliverers God hath stirred up unto us in England at this day Who This Parliament called by the speciall providence of God can deny but this Parliament was called by the special hand providence of God assisted by the authority of the King by order of his Writs issued forth into all counties to bring them together his Majesties good correspondency with them in the beginning till incensed by Malignant counsell and established by his Majesties own act and is now as we have said before of Soveraigne authority his Majesty having by his Regall act stamped upon them his owne image his great Councell and supreame Court of justice accounted so by all Kings of this kingdome confirmed by the oldest Lawes iterated from generation to generation What their authority is how ancient and of what power is described fully by the zealous and learned Author of that treatise intituled the Soveraigne power of Parliaments and Kingdomes divine Calvin saith of Parliaments that they ought to withstand the outraging licentiousnesse of Kings Nay saith he I affirme that if they winke at Parliaments are bound to withstand the outrage of Kings Calvin in Instit l 4. c. 20. Sect. 32. Kings wilfully raging over and treading downe the poore commonalty their dissembling is not without breach of saith because they deceitfully betray the liberty of the people whereof they know themselves to be appointed protectors by the ordinance of God Then I say if Parliaments are protectors of the peoples liberties much more ought they to protect their Religion and to defend it with the hazard of their dearest blouds against all opposers I remember a story
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
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
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
and bloudy designe upon the City of Bristoll somewhat in nature like unto that Plot against Bristoll upon London but much below it in cruelty besides many other strange and dangerous plots by divine providence all prevented and blasted but assuredly when the time appointed by God is come and the sinnes of those Popish and Heathen Protestants for they would be called Protestants is full as the sinnes of the Amorites for which God prolonged the time of making good his promise to his servant Abraham and to his seed till when they were to serve under great affliction and bondage as God promised Abraham and I am sure the same promise belongs to all the Church of God that are true Protestants See Cen. 15. v. 13 14. 16. that he would judge that people under which his people should serve and I hope none doubt of the performance of that but that it was made good upon the Egyptians nor will I doubt but it will be made good upon the Cavaliers and plotters of these cruelties it was so with all those wicked plotters and Counsellours of Kings against Gods people that we mentioned in the last page The Malignant Counsellours of Nebuchadnezzar were themselves devoured by those Lions that they thought should have eaten Daniel Dan. 6. 24. Wicked Haman that procured the King to signe a Decree against Mordecai and Esther 7. 10. the people of the Jewes was hanged upon the same Gallowes that he had prepared to hang Mordecai King Rehoboam that followed the rash counsell 1 King 12. 16. of greedy young men lost the greatest part of his kingdome for ever And Jezabell for her bloudy plots against Naboth with Ahab who did nothing to 1 King 22. 37. 2 King 9. 33 hinder her were both destroyed all this you may see confirmed by the witnesse of Sacred testimony We know God is the same now that he was in those dayes he changeth not he is no lesse just to avenge himselfe upon Mal. 3. 6. Esa 59 1. Heb. 1. 12. wicked men he is as mercifull to save his people he is as strong and able to doe it And the same promises belong unto us as unto Abraham and his seed we have had as great experiences of his love and mercy as ever the Jewes Rom. 9. 8. Gal. 4. 28. Rom. 15. 4. had or any people since by severall and many deliverances from the invasions and home-hatcht treasons of the hellish Papists God by his providence hath made all their conceptions plots and treasons abortive to this day onely he hath and must scourge us by them for our sinnes besides we have Fromer deliverances should strengthen our saith in God had wonderfull experience of Gods mercy and his hand of providence with us in these present miseries which should strengthen our faith courage David was incouraged by much lesser deliverance to encounter with Goliab the terror of men for saith he the Lord that delivered mee out of the paw of the Lyon and of the Beare he will deliver me from the hand of this Philistim And we 1 Sam. 17. 37. may with assurance rest upon him for deliverance when his time is come if Psal 94. 13. Prov. 11. 5. Heb. 3. 19. Psal 56. 12. 2 Chro. 32. 25. Jer. 5. 25. Psal 37. 5. 7. Rom. 8. 25. Heb 6. 15. Acts 17. 2 Chro. 39. 36 Psal 7 3. 19. Esa 51. 22 26. our unbeliefe unthankfulnes hinder it not The people of Israel could not enter into the promised Land because of their unbeliefe and wrath was upon Hezekiah because hee returned not thankfulnesse to God according to the mercies he received for such sinnes will with-hold good things from us But if we will waite by faith and patience till the appointed time come though we know not when it will be for times and seasons of this kind are secret to God But if we were heartily prepared to seeke God and fitted for reformation as the people were in Hezekiahs time the thing would be done suddenly and we should drinke no more of the cup of Gods fury but he would give it into the hands of them that afflict us to drinke who say to our soules Bow downe that we may go over c. I know these things though they be sweete and pleasant to them to whom they are chiefly meant will be accounted bitter to guilty men what I write is truth and it is written to a good end but to them who are in the gaule of bitternesse sweet things are bitter I am not invective against the person of any man if any thing I write make any man sorrowfull to repentance I have my desire and for my Soveraign Lord the King I honor and reverence his person and authority my soule mournes for him and my prayer ever shall be to the God of the spirits of all men to open his eyes for he is misled and to give him a heart like David that he may be a nursing Father and his Queene a nursing Mother Esa 44. 22. to his people and kingdomes Vpon his head let his Crowne flourish that he may live to raigne over his three kingdomes long and long to the glory of God and that the Scepter may not depart from his posterity while the Sun and Moone endure but let shame be upon all his enemies Psal 132. 18. I charge not his Majesty as author of these evils for it is all by a malignant counsell by which he hath beene misled and is still swayed by naturall love The King not charged with these evils but his wicked counsellors and affection to some who have craftily intangled him in the snares of their craftinesse slattery is very like true friendship and some slatterers in shewes can exceed a true friend and such convey vice covertly in shew of vertue and is often received by men of good affections as judicious Seneca speaks when men affect the person the counsell is very prevalent because we seldome doubt such men it was the Devils policy first to deceive Eve and leave her to seduce Adam which probably the Devill could not have done himselfe Salomon who was Gen 3. 6. 1 Tim. 2. 14. See Josep in antiq l. 8. c. 2. Ecclus. 25. 13 never nor could be seduced by an enemy was by his wives drawne to serve their gods to gratisie and expresse the love he bore to his wives he grew to honour their gods as Josephus shewes give me saith the sonne of Sirach any plague but the plague of the heart and any wickednesse but the wickednesse of a woman Object 6 Other cavils malignant spirits make not worthy any reply They alleadge that the Kings absence from the Parliament makes it no Parliament he being not onely a part but the chiefe Answ Answer This is a meere cavill senselesse and ridiculous that the voluntary absence of the Kings person should frustrate the act besides the Statute Law of the King which
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
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
be no Peace when God calleth for War nor shall there be any War when God calls for Peace When he gives quietnesse who can make trouble and when he hideth Job 43. 29. his face who can behold him whether it be done against a nation or against a man onely War and Peace are at Gods beck so is all other calamities If he call for Pestilence or Famine in a Kingdom City or Family it shall come and cannot be hindred He hath now called for War upon the inhabitants of Isa 25 19. Great Britain and hath begun to bring evil upon the Kingdoms and Cities thaâ— are called by his Name and who but he can call the Sword back from us If God wound who can make whole when he troubles a nation who can give quietnesse if he have purposed to destroy us the whole world cannot deliver us out of his hand Every War is in its own nature destructive but a sedicious unnaturall War such as God hath now called for upon us is most miserable and most destructive one of the forest of all Gods Judgements and yet may prove more miserable in respect of the effects if God should as we have just cause to fear call for Famine and for Pestilence both which are the usuall companions of such a War So it was in Jerusalem as their seditious War increased Famine and Pestilence the companions of Civill-War Ios Jâ—ws wars 1â— c 11. Ios Jews wars l. 7 c 8. Euseb Ecclesiast hist l. 7 c. 21. so the Famine raged as a double fire it waxed hot that as Josephus reports the rich by stealth exchanged all their wealth for a measure of wheat the poor all they had for a measure of barley The Seditious Robbed Racked and killed those that had any food and hid it from them the mothers snatched the meat from the Infants mouâ—hes yea did slay and eat their own children And Eusebius relates the misery of Civill-Wars in Alexandria accompanied by the Plague of Pestilence so miserable that all houses were annoyed by the dead bodies no house free raging and infecting one another And thus it was in Germany by their late and still continued War Yet this doth not alwayes fall out because sometimes God forbids these two latter Plagues to enter when his hand is seen and acknowledged in the first and that he finde the hearts of men to seâ—k out the true remedy of cure for God brings not the first but when he is provoked nor will call for the latter if his anger be appeased by removing the causes For God openeth the ear to Discipline and commandeth to return from iniquity and theâ— who can say it shall be when the Lord commandeth it not Job 36. 10. Lam 3. 37. Job 12. 23. He increaseth the nations and destroyeth them he enlargeth the nations and straitneth them again The mightiest Monarchs Kingdoms and Cities have their Ebbs and Flows and their â—eâ—iods too God hath appointed their times of change and of ruine Ninevie once at the Preaching of Jonah was spared but Ninevie whose walls were in compasse 60 miles in height 100 foot the breadth able to receive three carts one meeting the other having 150 Towers of great height and strength yet was destroyed by the Caldees And that famous Citie of Jerusalem whose walls was trebble and bulwarks invincible was made an heap of stones And the Kingdoms of Judea destroyed by the Romanes Proud Nebuchadnezzar when he had felt the all disposing hand of God confessed That God doth all things what soever he will in the army of heaven and among the inhabitants Dan 4 35 of the earth nâ—ne can stâ—y his hand or say to him What doest thou Thus much of the efficienâ— Cause In the next place we are to consider of the meritorious cause of all misery The meritorious cause is sin Rom. 6. 23. and of the misery of Great Britain at this day The meritorious cause is sin The wages of sin is death There was no misery no affliction no sorrow till there was sin Where sin entred it made way to misery by Adams sin all men became sinfull and by sin all men became obnoxious to all misery Sin is no creature God made it not nor is God the authour of sin nor of any evil except the evil of punishment which is the reward of sin nor is God delighted to punish or make his creatures miserable In the midst of Judgements Psal 73. 38. Lam. 3. 23. God remembers Mercy He doth not afflict willingly nor grieve the children of men but is afflicted in all their afflictions But God who is essentially Isa 63. 9. and eternally just rendreth punishment as the wages and due reward for sin All sorrow sicknesse pains pestilence famine war c. are the effects and rewards of sin Sin makes a separation between God and a sinner Isa 59. 2. Psal 66 13. it causeth God to turn away his face from him that he will not hear his prayers though he make many prayers yea the prayers of such a man as Isa 1. 15. Pro. 28. 9. allows himself to live in sin is abomination to God Sin is that onely thing that God hates and why he is angry with his creatures Sin cast the Angels down from heaven to hell and Adam out of Paradise For sin the old world was destroyed by water Sodome and Gomorrah by fire The earth opened and swallowed up Corah Dathan and Abiram for sin And for sin Herod was Num. 16 32. eaten with Worms In a word By sin we war against God and for sin God maketh war against us Sin sets open a wide flood-gate for all judgements to enter and break in upon kingdoms and people Particular sins let in particular judgements Nationall sins nationall judgements Now if any ask What is sin The Apostle gives the answer Sin is the 1 Joh. 3. 4. The description of sin what it is transgression of the Law of God Whosoever leaves undone any thing that the Law of God commandeth or doth any thing that the Law forbiddeth he sinneth the sum of this Law is contained in the Decalogue or Ten Commandments Cursed is he that continueth not in all things that are written in the Gal 3 10. Book of the Law to do them This curse comprehendeth all misery in this life and in the life to come though but once committed The Angels sinned but once and that but in thought and were delivered to chains of darknesse to be 2 Pet. 2 4. Gen. 3 13. Levit. 10. 1 2. reserved unto further judgement Adam for our sin was punished in his own person and in all his posterity Nadab and Abiram consumed for once offering strange fire and the sword never departed from Davids house for one 2 Sam. 12 10. act of Adultery and Murder Now if any one sin but once committed deserve the whole wrath of God how much more when often itterated But there are some
sins that do provoke more wrath then others do whether against kingdoms or particular men Touching those sins that most provoke God to wrath and hasten judgements Among many I will name eight all which have long and do still Eight sins that hasten Judgements upon England rage in this Kingdom Idolatry Prophening the Lords Day Pride Oppression Murther Drunkennesse Whoredome Lukewarmnesse in Religion First for Idolatry This is a grievous sin immediately against the person The first is Idolary 1 Sam. 2. 25. of God If a man sin against God who shall intreat for him This sin is committed 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
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
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
is so but it is true and truth must not be concealed Seven sorâ—â— of evill instruments the causers of our present misery in these times 2ly Iesuits 3. Bishops 4. Ambi ious Lords or men ambitious of Lordships 5. flattering Ziba's declining Lords or rising Clergy 6. Athiests men of any religion of no religion 7. Delinquents of all sorts and degrees These are instruments of Satan and principall workers for themselves to accomplish their own ends as we shall shew afterward Their way means to work mischief 2. Thes 2. 10. 11. Now the means by which these instruments do work is by a mistery the mistery of iniquity that is by the subtilty of Antichrist carryed on by the power of Satan with power and wonders under false pretences lying Pollicies and strong delusions so that if it were possible they shall deceive the very elect for so our Saviour Christ saith of them But none are deceived but unbeleevers such Math 24 14. as receive not the love of the truth that they might be saved as the Apostle describes them Now the principall instruments in this worke next to Satan himselfe are the Iesuits and Romish Priests Satan is a lying spirit in the mouth of all 1. Kings 12 6 vers 22. these as he was in the mouth of Ahabs 400. court Prophets to perswade Ahab to go up to Ramah Gilead to Battle These are they that have corrupted the Clergy of England Ireland Scotland and seduced them as the lying Prophet of Bethel did the good Prophet of the Lord to destroy him And these like Locusts 1. King 11. 18 have over spread great Brittain for the space of 18. or 20. yeers in the habit Iesuits have been longplotting working this mischief of Gentlemen wolves in sheeps cloathing some in habit of Schollers their receptacles have been the Papists houses of note in every country and by those Papists they have been brought into acquaintance with the most of the Gentry of the Kingdome and covertly they have cast poyson into their soules still in all that they have done or said they seem to be Protestants but commend the Bishops care in suppressing sects and schismes and factious spirits crying out bitterly against the Purâ—tant and through them glance at the Protestant Religion urging the benefit of outward conformity to the then new Cannons Innovations and Popish superstitions and how easie a thing it were by such meanes to recoâ—cile the Church of Rome to the Protestant Churches And since this Parliament began they have been the poyson of our Gentry by the help of Arminian and Popish Clergy to seduce our Gentry to take armes to destroy themselves Iesuits and Priests have taintedthe gentry partly under pretence of order and partly under pretence of vindicating the Kings Rights which none were about to prejudice and withall affirming what power and assistance the King had so that if they shewed not themselves in this Cause for the King His Majesty would take speciall notice of them as ill-affected towards his welfare By these and the like subtilties they have seduced some well-meaning men These are the Plotters of all this mischiefe the Incensors of His Majesty against his Parliament and people the accusers of good men and abusers of truth have caused them as Zedekiah did Michaiah to be fed with bread of affliction 1. King 22. 24. 26. and water of affliction yea these have breathed vennome into the bosome of our selected Assemblies our supposed just men chosen by their Countries and trusted with our estates and liberties so that some of these are prefidious to God and men and joynt instruments of our misery revolters from law and justice prophound to make slaughter as the Prophet speakes they themselves are the shedders of innocent bloud that they might become Masters of their estates and possessions In a word these seducers dreaming Prophets that speake lyes in prophesie Ier. 23. 32. come in the name of God yet God hath not sent them they prophesie for gain lâ—ke Balam and erre through wine and strong drinke these have seduced Esay 28. 7. all and caused both King and people to erre Through these Pipes the Devill conveyes the poyson of Popery into the souls of men drawing them that are Corrupt Ministers are the Conduit pipo through which the Devil conveys poyson of Error into mens souls 1. Tinâ— 1. 19. 20. unstable to be actors of their own and the Kingdomes ruine some have under pretence of duty to Kings ushered men from their duty to God having put away faith and good conscience like Hymeneus and Alâ—xander for the reward of fading honor and brittle estate as they themselves have found By great promises of preferment the foreleaders of thâ—se traiterous Broods drew men to side with them in the preparation for the massacring warre that should have followed upon their blowing up of the Parliament House by gunpowder by which they thought to destroy the Parliament Religion Lawes Records the King and all of the bloud Royall and Protestant Lords at one blow No Age Nation or People yeelding an example of the like cruelty as was then declared by our State Lords spiriruall and temporall who affirm'd and See the Book appointed for the Thanksgiving on Nov 5 but if this last Impression be compared with the first you shall find the Archbishop has minc'd the woâ—â—s published to the world that the Religion of Papists is Rebellion their saith faction and their practise murdering of bodies and soules yet these Monsters of cruelty are now assisted by our Princes Nobles and Gentry to effect by the sword what they could not do by treason only our Princes Nobles and King Himselfe may it is possible escape with their own lives this way which had been lost in that hellish plot But let His Majesty beware and the rest that are not resolved to be Papists for these bloudy Iesuits Romes Priests and hells devills may and do kill any Kings that are Protestants their Religion allowes it yea if they be Kings that do but favouâ— Protestants why else did they murder Henry the third and Henry the fourth of France they bite with their teeth and cry peace but he that putteth not into their mouths they prepare warre Mica 3. 5. against him they draw the Princes to evill as they in Juda of which the Prophet complains Thy Princes are rebellious and companions of theeves They covet fields and take them by force they oppresse a man and his heritage Esay 1. 23. Mica 2. 2. But God sees all and he is judge of the Earth and of all Men and that God will enter into judgement with them that are Theeves and companions of Theeves and will defend his truth and his peoples right against all oppressors Esay 3. 14. for God is no respecter of persons he will do it against tne Ancients of the people and Princes thereof Hear ye O Priests and
he must be obeyed Answer All men are bound to yeeld obedience to the higher powers that is granted but that the King is the highest in power is denyed God is the highest in power and there are no Powers but what is from God Answer Therefore God alone is to be obeyed in all things and by all men It is true that the very Office of a King as He is Gods Deputy on earth is to be honoured feared and obeyed Hence it Ioh. 19. 11. is that Peter in another place commands honour to be given him and wise Salomon joyneth God and the King together Fear the Lord and the King Shewing that there is a kind of holy dignity in the Office of a King for which we must fear 1. Pet. 2. 17. honor and obey him as also shewing that there should be no difference between Pro. 24. 21. the Commands of a King and the Commands of God and therefore to be obeyed for conscience sake as Him that is sent of God for the punishment of evill doers and the praise of them that do well and for this cause Kings are to have Tribute Customes Fear Honor c. Kings are principall men set up to defend their Subjects and Rom. 12. 5. preserve Kingdomes by administration of justice not by tyranny to destroy men 1. Pet. 3. 14. and Kingdoms So then the commands of a King is not to be obeyed further then their commands are agreeable to the commands of God Plutarch relates a passage of a woman that was injured and came to King Philip for justice But he willing to put her off she cryed more and with a loud voice saying hear and helpe Oh King or be no longer King Kings are indeed Gods Ministers as Judges Majors Bailisâ—s Constables c. are the Kings Ministers they are to be obeyed for the King and the King for God whose commands they are to command execute and see Bishop Andrew in com 5. doâ— if the King command any thing contrary to Gods command we are not bound to obey it nay we are bound not to obey any such command for then we shall disobey God therein we say as Peter and Iohn we ought to obey God rather than Acts 4. 19. 5. 29. man God only hath absolute power and all other powers are from him The power and authority of a King cannot warrant my disobedience to God No more then a Major or a Constable by his authority or command can warrant me to act No command of any King ca warant the left disobedience to God Dan 3. 16. 6. 10. Ex. 1. 17. 20. 1. Sam. 14. 45 1. King 21. 3 Treason against a King Else why did the three children and Daniel refuse to obey the command of the King And why did the Mid-wives refuse to obey Pharob and God blessed them And why did the people withstand the command of Saul concerning Ionathan And Naboth refuse to give his Vineyard to Ahab So it is cleer that a Kings command is not to be obeyed further then it is warranted by Gods Word Objection 2 Secondly it is Objected That Subjects are bound to pray for Kings as 1. Tim. 2. 2. and to defend their persons life and honour with the hazard of their own blouds as the people would not suffer David to hazard his person against Absolm 2. Sam. 18. 3. nor would David lay his hand upon the Lords annoynted 1. Sam. 16. 11. Therefore subjects may not take arms against their King Answer Answer It is true all subjects are bound to pray for their King that under His Government we may lead a quiet and peaceable life in all goodlinesse and honesty and I do believe that for the ommission of this duty God oftentimes punishâ—th a 1. Tim. 2 2 people by the evill Government of their King and that most justly It is a doubtlesse a great sin in any subject not to pray for their King if it be a duty to pray for It is a duty to pray for the K. and a sin not to pray for him 1. Sam 12. 23 Ester 6. 2 all men much more Kings God forbid saith Samuel that I should sin against the Lord in ceasing to pray for you Also it is the peoples duty to defend the Person State Life and Honor of the King So Mordecba revealed the Treason of King Ahushueru's Ennuches and the people but as duty bound them fought for David against 2. Sam 18 3 Absolon for they say thou art worth ten thousand of us But it was not duty but wickednesse in Doeg to slatter Saul and to incense him against David and 1. Sam 22. 9 against the priests of the Lord and duty in Abimetech to defend Davids innocency against the wrath of Saul but it was murder in Doeg though at the command of the King to fall upon the Verse 14. Verse 18. David might not have kill'd Saul Priests to slay them and well done in other servants of Saul that refused to execute that Command David thought it utterly unlawfull to kill Saul either in his Cave or in his Trenches when he was in his hands but that he was bound to spare him as he did it being by the Law of Arms barbarous cruelty to kill an enemy treacherously but much more for David to kill Saul first because he was a King the Lords anointed as David himself saith 2ly because David should have shewed distrust in God who had promised him the Kingdom after Saul but not by such meanes to shorten the life of Saul Now faith makes not hast but waites Gods time means yet forbids not to use means of defence when the person is unjustly assaulted But we acknowledge it is the duty of every subject to pray for their King we also confesse it is duty by all lawfull means to preserve the life honor and state of the King But if this be duty as undoubtedly it is to do it to this end that God may have glory for that is the Apostol call rule 1 Cor. 10 31 2. Tun. 2 2 in all things and that we may live quiet peaceable and godly lives under him for the Apostle gives this reason why we should pray for Kings Then we are bound to use those means that conduce to that and Therefore to appose treacherous dishonorable Counsellers who by their Subjects are bound to oppose wicked dishonourable Counsellers counsells and actions hinder the Kings welfare endanger his person and life prejudice his honor or molest the quiet and peace of his people and kingdoms and especially such as seeke the dishonor of God and endeavour to take away holinesse religion and just rights take away the wicked from the King and his throne shall be established And this is all that the Parliament and the Kingdom do at this day they stand in the just defence of the King and all that may conduce to his safety and welfare all being by desperate
of the Emperour Trajanus delivering a sword into the hands of one of the Governours of his Empire said unto him these words Use this sword for me as long as I do justly and against me if I doe unjustly Where the people are a free people saith learned Dr. Willet and the Princes received with conditions to maintaine See Dr. Will. in Exod. c. 20. quest 24. the ancient franchieses liberties and immunity of the Countrey the State may lawfully maintaine their Liberties against all vexation and violence Besides if a King or any his ministers shall under an established Law contrary to that Law assault a private man to take away his life or goods without the sentence of the Law such a private man is not bound to submit his life but rather to preserve it either by flight or defend it by resistance a man is bound to defend the life of another if unlawfully assaulted much more his owne every animall is by nature taught to defend it selfe what A private man may desend himself against unjust violence nature allowes to other creatures it denies not to a man besides the Law of the kingdom allowes a man to defend himselfe against all unjust violence And Scripture yeeldeth us warrantable example in that kingly Prophet David he defended himselfe against Saul his King although he would not lay his hand upon Saul teacherously to kill him yet he would take up armes to defend himself and himselfe saith that three wayes he might see the death of Saul and be guiltlesse either that he die a naturall death or that God smite 1 Sam. 26. 10. him by some extraordinary stroke or that he wilfully descend into the battle and perish Now that David would have joyned in battle with Saul if Saul had assaulted him is cleare sor when David had delivered the men of Keilab from the Philistins and possessed himselfe of the Towne it being a strong place with gates and barres he heard that Saul would come thither against him Then he enquires two things of God first whether indeed Saul would come secondly whether the men of Keilah would deliver him up into his hand and the Lord answered him that Saul would come and the men of Keilah would deliver him up He asketh not whither he 1 Sam. 23. v. 10 11 12. should fight with Saul but resolved if the men of Keilah would stand faithfull to him to abide the siege and stand battle against Saul But because the Keilahites were treacherous he departed and went whither hâ— could for safety So when Antiochus by cruelty oppressed the Jewes forcing them to forsake their Religion the Lawes and Customes of Josep war Iewes l. 1. c. â— 1 Macc. 2. 24 25. c. their Nation Matthias the sonne of Osmoneus with his sonnes tooke armes against him flew Bacchades chiefe Captaine of his Garisons and by force opposed the cruelty and unjust commands of Antiochus The office of a King is the ordinance of God and Kings are Gods annointed but we must consider there are annoynted of God that are not Kings all Gods elect Saints on earth are Gods annoynted as well the begger as the King and these whether King or begger are pretious in Gods sight God hath reproved annoynted Kings for these annoynteds sake saying touch not mine annointed and doe my Prophets no harme Kings Psal 105. 15. Psal 82. 6 7. are gods in the Throne men in the grave gods as they are executioners of Gods will and worthy of all honour reverence and obedience men as they are executioners of their owne wils and neglect Gods command Kings are Kings in two respects in respect of God who sets them up and 1 Sam. 10. 24. 1 Sam. 11. 15. in respect of men that chose them and accept of them and so every kingdome is bound to obey their owne King not another Now God sets up Kings to be a terror to the evill not to the good to punish ungodly men and oppressors not to cherish them nor to oppresse Rom. 13. 3. 1 Sam. 8. 5. and the people choose and accept of Kings to be their protectors and to doe justice betwixt man and man Now if a King faile of the duty of a King I say not that he is therefore no King but still a King and Gods annoynted but if he command things contrary to God and contrary to the Lawes of his kingdome he is not to be obeyed but contrary if there be a Parliament they that is the Parliament may and ought in the kingdomes defence to oppose any power directly or indirectly raised to the dishonour of God and violation of the Lawes of the kingdome or the rights and freedome of the subjects yet so as they are bound to preserve if possible the person of the King and this is agreeable to right reason and is the judgement of the learned of all times divine and humane Object 4 A fourth objection is that some factious men in Parliament not the whole Parliament for their private ends raised jealousies of the King that by his counsels he was perswaded to change Religion and Lawes and destroy the Priviledges of Parliament whereas the King by severall Declarations to all his loving subjects makes protestation of his reall intention to defend and maintaine the Protestant Religion of Queene Elizabeth and King James as also all the knowne Lawes just priviledges of Parliament and the liberty of the Subject Answ Answer This is a cavill invented by the popish faction and Demy-Jesuits put into the mouthes of their speakers and is a notorious false scandall cast upon good men terming them scandalous of whom we ought not to entertaine an evill thought Whereas indeed there were no factious men in either house or Parliament but of the popish faction Whilest the Bishops popish Lords remaened in the house they hindred all proceedings and as soon as they were out they put the King upon a warre who are separated from them and have raised this warre against them we know they came as unjustly to their elections as they have since unfaithfully discharged their trust many of them obtained voyces for their elections by letters bribes threats flatteries and violence and had Papists votes which is contrary to Law these onely are the factious men that for particular selfe-ends endeavour to destroy our Religion and to ruine the Kingdome Whereas the other which is the Parliament have and doe hazzard all that is their owne yea their darest lives for the publike good They that flatter Kings seeke worldly preferments which these are willing to lose to discharge good conscience Saul had no better argument to discourage his servants from holding with innocent 1 Sam. 22. 7. David then to tell them David had not fields and Vine-yards to give to every one of them But this Popish faction declared plainely that they sought the ruine of the Parliament else why did they accuse five members at once of Treason and
perswade the King to demand them out Charging the five members a breach of all priviledges of Parliament of the House if those had beene delivered by the same right they might next day have accused as many more and so as many as they pleased which we know they intended where then had beene the priviledge of Parliament a precedent to Kings is no lesse then a Law is this but a jealousie Then they by what meanes I know not perswaded the King to come in person to the House with 400. Cavaliers desperate men armed with weapons of warre to take them by force or to destroy them had not God sent them away as he did Eliah when Ahab sought his life I am sure this was no jealousie when the Tower of London was committed to Lord Cottington afterward to Lunsford and others it was jealousie enough and when Captaine Legg and the Earle of Newcastle were authorized to keepe Hull both knowne Papists afterward when the King withdrew himselfe by their counsels to Windsor and the Queen sent beyond Sea with the kingdomes jewels to trafficke for men money and armes I am sure this proves more then jealousie When they drew the King by their counsels to Yorke when there was no cause of feare they deluded the people under the Kings name and procured a strong guard for his person so they wrought meanes to make the King afraid of his people and the people afraid of their King Seneca saith he that thinketh a King can be secure in the place where all are afraid of him abuseth himselfe Kings See Senec. in Cle'n l. 1. c. 19. saith he need not sortifie unaccessable places nor cut downe sides of Mountaines nor ensconce themselves with wals and towers clemency will secure a King in the open fields and that onely is his impregnable fortresse c. Thus when they had procured their guard pretended for defence it proved presently an army of offence to destroy the kingdome And yet they would perswade us there was nothing but needlesse jealousies any rationall man will say it was now time that the Parliament should provide for the kingdomes safety for they prepared no army till things were gone thus farre against them Then the Kings Standard was set up at Notingham warre professed which before was by words protestations and attestations under many of their false hands denyed Now they fell to sacke houses besiege Castles plunder abuse and destroy those that favoured not the popish faction from Notingham they marched to Shrewsbury where with Papists and Heathen-Welsh they made a mighty army which ever since hath over-spread the kingdome destroying men and beasts just as their confederacie have done in Ireland and yet these are all but jealousies But besides these we had jealousies apparent enough that this would be the issue by their preparations for 20. yeares past * See the Remenstrance of that Parliament Ann. Dom. 1628. lately printed Gen. 47. 14. all which shewed their intent was to set up Popery and to force or weary out Parliaments forcing them like Issachar to couch betweene two burdens And these ten or eight last yeares things have hasted to a period as a stone to its Center at the beginning of this Parliament we were almost brought to hold our lives by Patent of them as they held our Former proceedings clearly show an intent of innovation 2. Sam. 3. 27. livelihoods by Patents of the King from us and still we must beleeve their fair words and protestations but not beleeve our eyes nor their actions although we have proved their words protestations all false and all their actions as we feared and expected their words have been and are as deceitfull as the words of Joab to Abner that they may smite us under the fifth rib without suspition or resistance We must beleeve that those Irish Rebels that are in the army of Cavaliers and those that are to come mean to fight for the Protestant Religion here though they fight against it in Ireland Truly it is a wonder but that it is done by the hand of God for our punishment that ever a knowing people after so many experiences of their persidious breach of promises and insulting treacheries should be led as the people of England are to destroy themselves and betray the Gospel of Christ Was there ever any thing more manifest then their unfaithfulnesse if we had no other example then the example of Ireland what promises what protestations what mighty shewes of good was intended Promises broken therefore not to be be leeved to them and calling upon the Parliament for helpe that all the kingdome sounded with the noyse of their zeale but as provision was making ready they hindred it stayed the sending of helpe to them and at last openly opposed their assistance made warre upon us here and secretly assisted the Rebels with what they were able from England or other kingdomes that so the Rebels might be quickly able to assist them here Commission of Array is a direct breach of liberty to butcher us as they have done the Protestants there And now we our selves are forced and compelled most slavishly by the Commission of Array to breake our priviledges and freedome and fight against the Parliament to make our posterities slaves as well as our selves and yet we must beleeve we shall enjoy our liberties and the freedome of free subjects He that will beleeve such impossibilities and apparent untruths and not beleeve that they meane as some of them have sworne in my hearing that they will not leave a Protestant Round-head alive in England is more stupid then Harpast Seneca's foole who being strucken blind would not Vid Senec. E. pist 50. beleeve she could not see but said the house was darke Let no man imagine that those who are traytors to God will ever keepe any promise with godly men We know a perjured Papist if by his forswearing he further the Catholike cause shall be a canonized Saint Object 5 Objection fift They say although many great taxes and grievances lay upon the subjects before this Parliament we see his Majesty redressed all and confirmed severall Acts of grace to the great benefit of the Subject as is confessed by the Parliament in their first Remonstrance which his Majesty would never have done if he had intended either change in Religion or Priviledges of Parliament c. Answ Answer whatsoever the grievances were that have since this Parliament beene redressed or what Acts of grace his Majesty hath beene pleased to passe for the kingdomes benefit were as gratefully acknowledged as gratiously confirmed and those redresses and Acts cost the kingdome a million and a halfe as appeares by that Remonstrance which deserved all those Acts of grace and more especially it being but right and justice that the King should signe all such Bils as tend to his Majesties honour and the kingdomes safety But of all those Acts of grace that Act for the
continuance of this Parliament was the chiefe for the further redresse in things and causes of the kingdomes grievances which else we could not but thinke would quickly have returned to the former evils as we know Petition of Right never observed things did formerly notwithstanding the Petition of Right granted by the King and accepted by the people with great joy and thankfulnesse Yet his Majesty through that wicked counsell hath not observed it What assurance or hope can we have of the continuance of any of the rest to enjoy them any longer then this seeing this is all the security we have for them And this which was one of the last enacted is the first assaulted for if the King may or can breake this he may or will deny us all the rest if such a wicked malignant counsell be still suffered Therefore we have good cause to beleeve that that counsell consented The passing of the Bils of publike benefit in this Parliament but a trap to catch the people to make themselves destroy the Parliament and all Lawes together to the passing of such Statutes onely to insinuate into the peoples affections to blind their eyes with a shew of reformation because they well knew that the heavy burdens and intolerable oppressions that lay so newly upon the backe of the Subjects had imbittered their hearts and enraged the spirits of the people which the passing of those Acts they thought would mitigate that by such meanes they might seduce the people and draw them as they have done to joyne with them against the Parliament that so they might make them instruments to undoe themselves and to destroy all other Acts and the whole Lawes for by this way they have taken they may and meane to destroy all as well as this one for all hangs upon this He that sees not or that will not beleeve that this is their purpose is desperately blind and malitiously wilfull Nor doe I charge the King in these things although it be our greatest misery that his Majesty is thus misled to his own Majesties prejudice and his Subjects ruine we know Kings themselves cannot erre but Kings see with other mens Kings see hear speak and act by other men and are often abused in counsels to the prejudice of their people Dan. 6. 4. 14. eyes heare with other mens eares speake with other mens tongues and act by other mens hands All Kings are guided by counsell Nebuchadnezzar was ruled by his counsell and intrapped by their subtilty to signe a Decree against Daniel which he intended not Ahashuerus was perswaded by the counsell of wicked Haman to signe a Decree against the people of the Jewes under a faire pretence as the wicked counsellors to our King have done and beleeved the counsell to be very good there was a shew of profit which Kings love and a shew of conformity and order a thing very good and desired by Esther 3. 8. 9. all good men Now the King Ahashuerus could not imagine that Haman would betray the life of his Queene who had done no harme to any nor of Mordecai who had saved the Kings life King Rehoboam would not give an answer to his peoples petition till he was advised by his counsell and therein he did well But he did not well to reject the counsell of the old grave counsellors 1 King 12. 8. and follow the counsell of young gallants brought up with him in his youth Now we may thinke it was his affection to the persons of the Flatering counsell seeke their owne advantage not the Kings good men that caused him to harken to their counsell and it is flattery in such men to give such counsell as they know will best please Kings because they seeke honour to themselves not good to the King or revenge upon them they hate though the hazzard the Kings prejudice When Ahab had but a desire to Naboths Vineyard and was denied Jezabel thought that desire warrant enough for her to use the Kings name and his Seale too and to send to all the Elders Nobles and Citizens in the City of Naboth and they all as ready to obey whatsoever was the desire and command 1 King 21. 8. of a Queene because she as the counsellers that rule our Soveraigne puts a very faire pretence upon her bloudy designe as different from her intentions as God is from the Devill the commands a religious fast to be proclaimed and the man that she meant to destroy she pretends to honour Set Naboth saith Verse 〈◊〉 she on high above all the people and that all may passe under pretence of justice and Law Naboth must be accused before all the people and his accusations Verse 13. testified upon oath and he must be accused of no small crime no lesse then treason not onely against the King but blasphemy against God Naboth See Verse 1â— did blaspheme God and the King Gods name is ordinary abused in such bloudy treacherous designes that the shew of holinesse may cover the bloudy designes and all the multitude are ready and forward not onely to Verse 11. beleeve but to act such wicked commands Thus we see Kings have beene misled and wicked things have beene committed under a shew of good and pretence of Religion God hath in great mercy discovered letters written to the great City of Letter Commission sent to London to act bloudy slaughters London the City of our Naboths and Commissions under the great and Royal Seale to effect as bloudy and cruell designes as that of the Counsellours of Nebuchadnezzar against Daniel or that of Haman against Mordecai or of Jezabel against Naboth not onely to have destroyed one Daniel one Mordecai one Naboth but many yea all our Daniels all our Mordecai's all our Naboths and grave faithfull Counsellours of the kingdome and under the notion of defence of the Protestant Religion the Priviledges of Parliament and the knowne Lawes of the kingdome none of which are in the least manner opposed but by them that protest to doe all these bloudy and barbarous cruelties under pretence of defending them I know not what Princes Counsellours or Captaines have consulted to plot this wicked designe what Hamans what Jezabels But I know God hath discovered it and I dare pronounce from the mouth of God who ever they be they shall not prosper Plotters of â—â—caâ—herous bloudy designs shall not prosper whether they have prevailed with the King to consent to it or whether they have done it without his consent as they have done and daily doe what his Majesty never heard of they have more eye upon his Majesty then his Majesty hath upon his Seale or what passeth under it in his name especially in this time of warre wherein all things are common and men cannot keepe their owne wives from the violent lust and rage of bloudy Cavaliers It is not long since God by his wonderfull providence discovered a dangerous
is absolute without condition except they will confesse and say plainely what we have before alleadged namely that this Act as all these Acts of grace so much boasted of was passed onely to deceive the people and therefore no Act because no Act was meant But this cannot annull the Act it is but like the plea that the Argians made when they had falsified the truce with Cleomenes King of Macedon which they made for seven dayes And the third night after the Argians when the Macedonians were secure fell upon them and said the truce was but for the dayes the nights were not mentioned We know divers such equivocations and Jesuiticall cavils were transported from Spaine by Bristoll and so brought to the Court to counterfeit truth as the Bristoll stone doth the Diamond But now they have a new devise to deceive the people by Proclamation under great shew of justice and tender care of the Subject it is no better then the Foxes Sermon when he meanes to devoure we must obey frothy Proclamations and disobey solid and law full Orders of Parliament we must count By Proclamaron we are â—abid to obey any Vote of parliament the parliament â—â—disallowed at Westminster as no parliament but a Oxford where it may beawed it that he accepted the Parliament a Parliament or no Parliament as the Proclamation shall conclude if it remove to Oxford a Parliament if it remaine at Westminster no Parliament at Oxford it may be forced but at Westminster it will be free Therefore while it is at Westminster it is but a pretended Parliament though by the Kings owne Act confirmed during the pleasure of both Houses and necessity of the kingdom yet now we must beleeve that they are traytors and raised an Army to take away the Kings life and to murder the Queene We must beleeve their glosse not the text what they say not what 's true wise men may easily see the snare and passe by We see our misery and the causes of it the cure followes but before we meddle with the cure take notice of an errour in men seeking cure from things that Error in the cure of misery cannot help and that increaseth our misery we have in all our afflictions looked too much to the hand of men as the causes and so for cure and we have trusted to the arme of fiesh to the creature and to outward meanes and consider not that they are vaine all things under the Sun saith Salomon are vanity and vanity of vanities not able to keepe themselves from misery much lesse can they helpe us or cure our misery When God hath as formerly afflicted us with pestelince we have attributed it to outward causes corruptayre ill diet c. and sought cure by medicines or fly from infected places to escape it When God sent great droughts or extraordinary raine which hath smit the fruits of the earth we have beene ready to ascribe it to the conjunctions of Planets and to naturall causes and from thence have expected remedy When we have had rumours of any forraine enemy by invasion we have trusted to our seas and shipping and our great preparations by Land When we were afflicted by oppressions taxations and crrruption in justice we ascribe the cause to the discontinuance of Parliaments and seeke to Parliaments for cure thus we have looked to the arme of flesh in all In our great and long afflictions under cruell task-masters and heavy burdens laid upon us we cryed undo the Parliament to ease and helpe us but we were not thankfull to God that miraculously gave us a Parliament nor sought unto God by prayer to blesse our Parliament to us and make our Parliament a meanes to cure us but we sought unto the Parliament earnestly by We look upon Parliaments as gods not as Gods means to deliver us Petitions from every part of the kingdome as if they were our gods and because they cannot helpe us as we desire we murmure against God and against them as the stubborne rebellious Israelites did against Moses and Aaron in the Wildernesse because they enjoyed not presently what they looked for they wish they had died in Egypt rather then to be brought into the Wildernesse to be a prey to the enemies c. So we because we have not present cure of our misery we wish we had no Parliament we complaine that our burdens are greater and our misery much more increased and better with us when we were in our former bondage this was the Israelites sinne and is ours for this sinne their carcasses fell in the Wildernesse for forty yeares and they never see the good land of promise And for this sinne many of us have fallen and more will surely fall except we repent and shall never see the day of our deliverance nor cure of our misery because our hearts have not beene prepared 2 Chron. 20. 33. 2 Chro. 12. 14. to seeke God We have sought to our Parliament and vanity was there because we would not see God in it we have sought to our King and vanity was there too we have sought to our Armies trusted in the strength of our men and horse and glorious preparations as if that could cure all and vanity is writ in the face of all these things We looked to Holland to befriend All the helpe looked for from any creature is vanity Eccles 1. 14. us and upon our Brethren the Scots to come to our helpe And behold vanity is found in all our hopes All creatures are vanity we prove the words of the Preacher true in all for all is vanity and vexation of spirit When God for the sin of his people Israel sent unexpected terrible thunder and lightning amongst them they cried to Samuel to pray for them Samuel bids them not to turn aside to 1 Sam 12. 21. follow after vaine things which saith he cannot profit nor deliver for they are vaine all are like Jobs friends miserable comforters as a stasse of reed on which Job 16. 2. 2 King 28. 21. if a man leane it will breake and pierce his hand all these things will fersake us leave us in our misery they shall wander every one to his quarter none shall Esa 41. 15. Psal 60. 11. Psal 62. 9. Psal 31. 6. save thee vaine is the helpe of man faith holy David and why because men of lov degree are vanity and men of high degree are a lie Therefore saith he I have hated them that trust in lying vanities but I will trust in the Lord God is our refuge and our strength a very present helpe in time of trouble The righteous Psal 40. 1. Psal 34. 17. cry and the Lord heareth them and delivereth them out of all their trouble God will helpe the righteous when they cry unto him He and he onely gives ability to Parliaments turnes the hearts of Kings prospereth Armies and stirreth up friends to helpe God is the true helper all
their beads whip themselves or cutand lance their flesh as the Priests of Baal God will shew verse 26. 28. himselfe from heaven and will destroy all our enemies and deliver us to the glory of his praise remember what Iehoshaphat did when the children of Moab and the children of Ammon and a great many other came against Iuda he set himselfe to seeke the Lord and proclaimed a fast and all Iudea gathered 2 Chro. 20. 3. 4. themselves togethered to aske helps of the Lord and God fought for them Therefore gather your selves together all you that expect to have part in the inheritance of glory before the ficrcenesse of Gods wrath breake forth and Zeph. 2. 2. 2 Chro. 36. 16. there be no remedie your sinnes provoke more than the sinnes of other and your prayers will prevaile more than the prayers of other and your neglect in this duty and at this time in performance of the duties of humiliation will open a floodgate at which destruction will breake in upon the Nation without resistance God hath long cryed to you by his Ambassadors of peace Now God calls upon you by an Army of destroyers you must now bow or you must be broken therefore heare the rod and who hath appointed it let Mica 6. 9. Lam. 3. 40. Psal 4. 4. in search and try our wayes and turne againe to the Lord let us commune every one with his owne heart let us every one consider of his owne particular sinne your sinnes of omission as well as your finnes of commission for your omnision of holy duties and duties of charity are as provoking as the great abominations of the Kingdome and till you repent and reforme your selves your prayers and fastings and all that you can doe in outward performances will prevaile nothing at all if you retaine but any one sinne it will be like one leake in a ship which will sinke it as well as if there were many except it be stopped examine your selves Iudge and condemne your selves and you shall 1 Cor. 11. 31. Amos 4. 2. not be condemned Gods eye is most upon you and you must save or you will destroy the Nation be humbled for your neglect of Gods worship your formalitie in holy duties your omission of mercy selfe love ambitious thoughts pride covetousnesse Sabboth-breaking your failing in family duties in your severall relations as Masters to Servants husbands to wife father to your children wherein you have beene wanting in duty either in instructing as a Prophet or Priest which you are to be in your own house and family to instruct and teach the sinnes of your family are your sinnes consider how God dealt with good Ely for this omission The command of sanctifying the Lords Day is to you and you must answere for your Sonne your servant and your stranger their sinne is your sinne Be humbled and repent for your profusnesse in expences and voluptuous pleasures your costly and many dishes at your table your rich and strange attire feed the hungry cloath the poore let the soules of the poore the fatherlesse and the widdow Iob 29. 11. Iob 31. 20. blesse God for you doe as Iob did take heed of lying for gaine and reproach not your brother by scandalls or slanders let his name be precious to thee as thine owne and doe as thou wouldst be done unto first humble thy selfe for thy owne sinnes and then be humbled for the sinnes of others for we must Mat. 22. 39. repent for other mens sinnes for the Idolatry Sabbath breaking swearing lying oppression murders whoredomes and all the abominations of the Kingdome and for the lukewarmenesse of newtrall professors David beheld the transgressors and was grieved So stirre up others to seeke God by Psal 119 158. your example call upon them and exhort them as the shipmen did when the storme was one the Sea and the ship likely to perish that every one may call upon God Jonah was the most righteous man in the ship yet it was Ionahs sinne that caused the storme God hath raised a mighty storme in great Ionah 1. 4. Britaine and except we doe thus we must perish Consider the practise of Gods people in former time and see the issue of it when the Church in Hesters time was sold to be destroyed by wicked Ester 4 16. councell as we now are Hester and Mordica and all the Jewes they fasted and prayed and humbled themselves before the Lord and had a glorius deliverance Nehemiah was sad in heart and prayed unto God and gained favour Neh. 2. 4. 6. Ezra 8. 21. to build the Temple and to establish the worship of God in despight of all opposition Ezra when he was in danger of the enemie sought God by fasting and prayer and was preserved notable is the example of Daniel when the Church was in captivitie he made prayers and supplications for the sinnes of the people and while he was yet praying God gave him answere Dan. 9. 23. and told him that at the beginning of his supplications the command came forth and the thing was granted onely the time was deferred to finish the transgression you know what a temporall blessing Nineveh obtained by their temporary repentance though afterward they were destroyed but true Iona. 3. 5. 10. repentance never failes of certaine deliverance and continued repentance hath a continued protection Now as every one must examine himselfe of his sinnes so it is as necessary that every one examine his repentance whether it be good or not for men are apt to be mistaken in the worke of repentance and thinke that to be repentance which is not and so while we expect deliverance we shall be overwhelmed with destruction some thinke if they turne from some raigning sinne they have repented as when a profused prodigals becomes a covetous worldling some think that to abstaine from the Acts of grosse sin is repentance as the civill honest man or him whose abilities either in Luke 11. 26. Ier. 3. 10. nature or estate cannot act with the will some thinke if they confesse their sinnes with plausible expressions or affectionate teares that they have repented but this was the repentance of Saul in case of persecuting of David and so in the case of Agag others thinke dejectednesse of spirit and greefe of 1 Sam. 26. 21. 1 Sam. 15. 24. Gen 4 13. Mat. 27. 4. heart is repentance but such was Cains and Iudas repentance other thinke that to come before God in the Congregation to spend a whole day in fasting and joyning in prayer that they have done all the worke of repenaance especially if they forbe are for a little time to follow after their usuall every daies Esay 58. 5. sinne but this is that which is rejected as to hang downe the head for a day like a bul-rush yea there is a compunction or sorrow of heart for sinne as it brings judgement yet not as it
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
destroy our enemies whether within a moneth or a yeare or a day It is not for us to know the times or the seasons which God hath in his owne power we know not how farre their violence shall yet breake in upon us to kill burne and destroy nor can we tell how God will destroy our enemies when they are growne strong and we weake if God should suffer them so far whetherby fire or halestones from heaven whether by pestilence Iohn 10. 11. Esay 30. 30. 2 Sam. 24. 13. â—er 21. 6. â— Chron 32. 21 Exod. 8. 24. Iosh 24. 12. God will surely deliver his people it they will repent 2 Cor. 5. 7. Heb. 11. 27. or to fall by their owne sword whether by the stroake of an Angell or by a swarme of fles God onely knowes what he will doe and how he will doe it and we know he onely is able to doe what he will when he will and how he will We also know that he will deliver his people and destroy his enemies if we forsake our sinnes and cry unto him because his Word hath spoken it and he hath already in part saved us from our enemies by the worke of his providence in defeating their machinations and diseovering their hellish bloody plots and by saith we beleeve and know that he will effect his owne worke for we live by faith and not by sight Moses forsooke Aegypt and was not afraid of the wrath of a King because by faith hee saw him who is invisible but God hath visibly shewed himselfe in the worke of our deliverance as afterward he did to Moses and his people in the wildernesse who but God Experiences of Gods mercy and protection onely saved the Parliament-mens lives in that bloody assault by the Cavaliers when they stood with their pistalls ready cockt and cryed when is the Word given c. Who revealed their intentions of bringing the Kings Army from Yorke against the Parliament as so one as there was a pacification with the Scots Who moved his Majesties heart to establish this Parliament and these men now sitting which now the Cavaliers would destroy and who infatuated Gods providence cleerely seene for the means of Brittains deliverance their Councels that they did not then hinder that Act as they have done others since Is not God seene in all these things are not these clearer passages of his providence hath not God preserved our Armies from utter destruction by very weake and small meanes Did not God deseate their first bloudy designe against Bristall probably would have shewed his power to deliver them from the last assault if men had not beene afraid and through distrust of his All-sufficiencie lost themselves Did any besides God dis-appoint that barbarous cruelty and hellish treason against London have not thousands of those Innocents designed to death by that Plot seene some of the Plotters and Actors hanged like Hamon upon the Gallowes he set up for Mordica is not all this the worke of Gods Providence with many others which for brevitie Consider the treachery in Hull in the Army in Lincolre and Gods providence preventing 2 Sam. 3. 27. 1 King 2. 5. Iomit Stand still feare not c. And for confirmation of my former assertion namely that they ayme at nothing but at our Lives Lawes and Religion Observe that these Plotters and Actors in this bloody Treason were the cortrivers of that Petition for Peace any Peace upon any conditions served their turne Peace was in their mouthes but Warre was in their hearts for they intended no longer Peace then till they could take us by the heard and sinite us under the fifth Rib. True Peace is a blessing and and to be desired Civill Warre is a soare judgment and to be if possible avoyded therefore Peace is better than Warre but if Warre breake in upon us we must make resistance and stand in our just defence as the Iewes did in Susham and in all the Provinces of Persia when An innocent defensive war is ever lawfull through the wicked councell and cruelty of Hamon they were appointed to slaughter by their resistance they escaped and besides that they had no other meanes to escape it was the worke of Gods Providence to give them lawfull right to use that meaues and they thankefully and prosperously used it and flue of those men that would have slaine them as Iosephus relates in one day three score and fifteene thousand This is our case we are like them by Iosep in antiq lib. 11. c. 6. We may by authority of Parliamentas lawfully destroy our enemies that seeke our lives as the Iewes did wicked councellours sold to be destroyed and our good God hath by his providence given us as just right lawfully to stand in our defence and to make war upon out enemies untill they yeeld their Armes as the Iewes did Those that have misled our Soveraigne King are no better Subjects to him then Haman was to Ahashuerus nor better friends to the people of God neither can they ever recompence the Kings losse Therefore we are bound to make warre against such men Gods enemies the Kings enemies our enemies injurious misleaders of the King against his The Cavalicrs are Gods enemies the kings enemies and enemies to all Gods people most Loyall and best Subjects like that seede of malicious Amalack of which Haman was of the by-race of wicked and prophane Esau a hater of his brother and his posteritie implacable enemies to the people of God There is a destructive Peace as well as a destroying Warre therefore a just Warre is to be chosen rather than an unjust Peace and is warrantably just from the Authoritie of Gods Word there are foure things necessary to make a just watre First that the cause be just Secondly that the cause be waighty Foure things necessary to make a just war Thirdly that it be the last meanes left to maintaine or defend that cause Fourthly that the end be to Gods glory but such is the defensive warre of Great Britaine the cause is Gods in defence of his truth the Kings person and safetie of his Kingdomes his subjects lives estates and freedome against that abhominable Idolatry of Popery and Papists and it is the last meanes or refuge to keepe all or any of these waighty and precious rights The world knowes how often all other meanes have beene assayled before the taking up of Armes and since by humble supplication arguments of law All means of peace was used before the parliament tooke armes and since and all rejected arguments of danger Petitions Messages Treaties and what not but all was rejected and these meanes were so long used that it came neere to a tempting of God and betraying his cause and we are sure no warre was ever under taken more directly to Gods glory than this as it is defensive by the Parliament nor can any warre be more directly against God than the
offensive warre on the contrary party it being against his knowne and confessed truth and our undeniable birth rights which we are in conscience bound to leave free to our posteritie as our progenitors left them to us Our sinfull peace hath beene the cause of this our punishing miserable war Sinfull peace hath caused a punishing war and I see no scruple of doubt but that we may with confidence beleeve that this so just a defensive warre by the blessing of God for whose glory it is will in Gods time establish a true blessed and happie peace I am no Prophet nor doe I assume to my selfe to write any revelations nor doe I rashly through passion vent my thoughts but what I affirme is from a serious search of Scriptures and consideration of Gods usuall dealing with people and Nations grounded upon confidence of Gods promise to his Church and people that repent and turne from their evill wayes which if we of Great Britaine doe the promise belongs to us but we must freely and couragiously use the meanes put into our hands every one in his place to doe his part some fight some pray some feede and cloath the Armies draw out our selves Every one must use his talent and lay it out for God whose stewards all men are willingly to the uttermost for the cause of God if we dye we dye for Christ who dyed for us if we spend our whole Patrimony God is able to double it to us againe if our childrens portions God hath promised to be a father to them we are Gods all we have is Gods he hath but made us his Stewards and it is required that afterward be found faithfull herein is our faithfulnesse to use what he hath trusted us with to his glory to lay it out for him when he calls for it he now calls for our helpe he can helpe himselfe without us but he now tryeth us tryes our love our faith our obedience this is to give unto the Lord the glory due unto his Namâ— this is to bring an offering before him Psal 96. 8. with-hold not good from him to whom it is due when it is in the power of thine hand to doe it much lesse with-hold from God what he requireth and Pro â— 27. needeth God hath promised to give men for thee and people for thy life and shall we with-hold from God his owne what we doe for Gods Church and people Esay 43. 4. Psal 6. 2. Math. 25. 45. Math 12. 30. we doe for God our good and our bounty extendeth not to God but to his Church and Saints upon the earth our not helping them is to deny Christ now if we of Great Britaine will indeed reforme our evill wayes earnestly seeke God and diligently use the outward meanes which God hath by the worke of his providence put into our hands I dare from the mouth of God affirme that we shall see a glorious deliverance from our oppression bondage and misery and see a setled peace both in Church and State the Kingdome sreed from tyranny and the Church purged from the Superstitions of Popery Anabaptisme God will if we will give us deliverance and free the state from oppression and the Church from heresies Maca. 41 Antinomianisme Familists and all other erronious Sects to the destruction or conversion of our implacable enemies as is promised to the Church though we seeme as if we had no King and our councells perished and pangs hath taken us as a woman we are in paine and the child of reformation stickes in the birth Now labour to bring forth O daughter of Zion like a woman in danger of life for now thou mayest be delivered and dwell safely and be freed from the yoake of Babylon for the Lord will redeeme thee from the hand of thine enemies Now also many Nations are gathered against thee that say let her be defiled and let her eye looke upon Zion they threaten much and promise much to themselves like Rabshakeh 2 Kings 19. 10. 11. 12. and scoffe like Sanballat Nehemâ—â—h 4. 2 3. but they know not the thoughts of the Lord neither understand they his councell for he shall gather them together as the sheaves into the floore and then he will say arise and pursue as Barack pursued the Charriots and Host of Sisera Iudges 4. 16. and as Dodo arose and smote the Philistimes untill his hand was weary 2 Sam. 23. 10. Arise and thresh O daughter of Zion for I will make thy horne Iron and I will make thy See this place in Mica 4. 9 10 11. 12 13. hoofes brasse and thou shalt beat in peeces many people and I will consecrate their gaine unto the Lord and their substance unto the God of the whole earth To me belongeth vengeance and recompence their foote shall slide in due time for the day of their Calamitie is at hand and the things that shall come upon them make haste the Lord shall judge his people and repent himselfe for his servants when he seeth that their power is gone and there is none shut up or left The Lord our Deut. 31. 35. 36 Deut. 7. 9. God he is God the faithfull God that keepeth Covenant and mercy with them that love him but if we will still retaine our sinnes and breake our Covenant with God he will forsake us and then the Word of our Saviour Christ shall be made good upon us as our fearefull doome Except ye Repent ye shall Luk. 13. 3. all likewise perish or if we withdraw our selves from the helpe of the Lord either in our hands or hearts it is a token of Gods greater wrath and then the righteous though many in the Land shall but like Noah Daniel and Iob Ezek. 14. 20. deliver their owne soules by their righteousnesse We see God in great mercy discovering treasons against the Kingdome and our lives to win us to seeke him We see God in his displeasure against some of our Armies for our sinnes that they are not prosperous and yet his mercy too for he suffereth not his wrath to breake out to the uttermost because he is Psal 78. 38. full of compassion he destroyed them not but would rather that we should repent and live Why will ye dye O house of Israel if we will yet repent and turne Ezek. 33. 11. to God he will surely save us and destroy our enemies Surely the wrath of Psal 76. 10. man shall praise thee and the remainder of wrath thou wilt restraine God will have glory by the wrath of wicked men and will restraine wrath against his people Now for further incouragement to repent and to use the outward meanes Sixe motives to repentance of our cure consider these motives first to repentance and to stirre us up thereunto let us seriously consider these six First Gods willingnesse to spare and to deliver us if we will repent and Ezek. 33. 11. turne to him he sweareth
must now bestirre our selves and quit our selves like men Tenthly consider that delayes are dangerous we see what misery many have suffered which might have beene prevented if we had beene more forward to make resistance and not suffered our selves to be deluded by Proclamations and Protestations Besides if we deferre any longer our corne will be destroyed and taken from us with our cattle and all provision and famine will come quickly among us but by our speedy and unanimous resistance we may by Gods blessing quickly establish our peace and happinesse which the enemie unjustly doth annoy I have beene much larger in this discourse then I intended when I first set Pen to paper and now want time and phrase to abreviate it therefore I send it as it is among friends and foes intreating the Reader to excuse all errours or mistakes by haste and accept the uprightnesse of my intentions I will conclude with a story I remember mentioned by Plutarch concerning Marcus Otho who was by the souldiers Elected Emperour of Rome and opposed by Vitilius Cecenna where upon a Civill war began and one battle fought for the Empire the Souldiers pressed Otho to go on and continue the warre assuring him of victory offering him the last drop of their blood in the cause Marcus Otho replyed I account this day more happy to me then the day I was pronounced Emperour seeing your reall affection unto me and I must dow shew it in not sparing my life for the good of my Country this warre saith he is not a warre against Haniball nor Pyrrhus but against the Romans themselves and whether I conquer or am conquered I shall offend my Country I would rather sacrifice my life for the peace and unity thereof which said he fell upon his owne sword this was his love to his Country But God be praised there is no such cause of a warre in Great Britaine nor cause why there should be such an end of it we desire but our rights and are ready to defend and maintaine the Right Crowne Life and Honour of the King to the last drop of blood yet we cannot have peace but his Majestie is pleased to heare wicked Councellors and give them leave to War against us his faithfull Subjects to destroy us though with the hazard of his owne life and Kingdomes which needlessely he hath and doth expose to danger The whole passages of the late Treaty shew the Parliaments desire of Peace so it might be with securitie there is nothing the King desires but they Grant except the delivering the Kâ—yes and strength of the Kingdome and all our lives into the hands of them that thirst after our blood The maine thing of difference is Whether the King by advise of Parliament shall appoint what persons shall be trusted or whether the King shall appoint contrary to Parliaments advise such persons as his Councell shall choose in these times of danger now if this were not to betray the Kingdome our lives and lawes to the hands of destroyers let the world judge especially if we See the Treaty and Letters will but take notice who and what persons they have long since pitcht upon for the chiefe places as is made knowne to us by the letters that have beene intercepted traytors to the State Now the Parliament is bound in Conscience to God and in Faith to the King and Subject to secure the Kingdome the King and Us from Treason therefore we are bound in Conscience to God in faith to the King and to the Parliament to assist the Parliament with our lives and estates to the last drop of blood and the last penny we are worth against all desperate enemies evill councellours and destroying murderers and robbers Seneca saith There is a King among the Seneca in Clâ—â— lib. 1 chap. 19. Bees and he hath no sting Nature hath denyed it to him because he should not be cruell to seeke revenge nor hazard his life and therefore tooke away his weapon and disarmed his wrath all Kings and Princes saith he ought to consider this excellent example for it is the Custome of Nature to discover her self in little things I might adde other motives but if we looke upon the horrible cruelties of the Rebels in Ireland and consider the rise of that Rebellion set forth in the Parliaments late Declaration that alone is motive enough being in it selfe more horrid and in the consequence much more dangerous to us than that act of the Benjaminites in abusing the Levites Concubine was to the other Tribes of Israel Iudg. 19 25. This being every ones case which we are all bound to vindicate Me thinkes that Declaration from the Parliament is sent through all Britaine like the divided See the Declaration intituled the rise of the Grand Rebellion in Ireland peeces of the Concubine into all the Coasts of Israel and I cannot but say of it as they said of that Consider it take notice and speake your minde Iudges 19. 29. 30. if we have not more reason and juster cause then the Israelites to gather together as one man from all parts of Britaine and resolve never to returne to our owne houses till those miscreants those men of Belial be delivered up to the hand of justice see the place Iudg. 20. 8. 13. and withall consider that place Proverbes 25. 5. Take away the wicked from before the King and the throne shall be established in righteousnesse Now to close up all let me give you some Reasons of my confidence if you thus doe that God will prosper you and give deliverance in his due time to his Church and to his people in this Kingdome and for that take briefely these grounds following First it was the especiall hand of God and his Providence that brought this 7. Reasons or grounds of confidence that God will deliver his Church and people in this Kingdome at this time if we use the meanes before prescribed Iohn 11. 10. 51. Parliament to sit the King was the Instrument and after to establish it for some continuance of time contrary to the expectation of all men and opposite to the long continued purposes and designes of Malignant councellors whom God as strangely infatuated at that time as at another time in another case he as strangely inspired Caiphas to Prophesie that Christ should dye for the Nation Secondly Gods wrath was never kindled against any people or Kingdome but for sinne especially for the sinnes of Idolatry Sabboth-breaking and publike injustice nor hath his wrath continued to desolation but for non-reformation But God hath called this Parliament to purge sinne to overthrow Idolatry to suppresse Sabboth-breakers and to reforme publicke injustice arming them with Soveraigne Authority by his owne power and by the Authority of the King to which worke they have wholly devoted themselves and for that very cause they are at this time so strongly opposed by the powers of hell and earth Therefore God will maintaine his