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
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
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
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
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
slaughter or banishment not onely for their Idolatry but for their bloodie Treason But contrary we have cherished them made Leagues and Matches with them and mixed more of their Idolatry with the pure worship of God then ever before to the dishonour of God therefore they dishonour and ruine us When Ahab spared a people appointed to slaughter God told him His life and the lives of his people should go for theirs and it was so And is in part already made good upon us and is but the same that is threatned That if the people make graven Images and do evil in Gods sight he would soatter them among Dâ—â—â— 6. 25 2â— the â—â—â—ions When Israel served other gods of the nations God made the people of the nations rule over them Secondly for prophaning the Lords Day God hath shewed his displeasure Prophaning the Lords day continually by many particular Judgements as some writers observe the fall upon the Beargarden on that day is remarkable January 13. 1683. where See Stubb in Annatomy of abuse were slain and hurt many prophane Sporters Wee have had many warning Pieces of Gods displeasure now we have Volies of Musket and murdering Canon the execution of Gods wrath As we have sliâ—hted holy Ministers so are they justly driven from us into corners we have gadded from place to place after vaine sports and recreations on that day to Court Maskes and Playes all inventions either of profits or pleasure to Gods dishonor in prophaning the day of holy rest therefore it is just that the Land be layd wast left without men or cattle to till it That whiles it keepes such unhappy rest the people are driven to as unhappy wandring and heare no word behind them to tell them the Esay 30. 21. way That blessed day of Peace is become a bloudy day of Battle and Slaughter our Churches for holy Assemblies are become either recectacles of wicked seditious men or prisons of durance and misery to the godly and most justly for the irreverent contempt of the use of Churches by erronious Anabaptists suffered amongst us who esteem Churches no more necessary for prayer Vid. D. Wilâ—â—â— in Levit. 26 Conf. 3. then a Hogsty and say Christ may be better worshiped in Woods then in Churches Thus as we have all wandred from duty by disorder and sin God will drive us into order by punishments As we have erred from the way of mercy God will reduce us by way of Justice as is threatned I will do to them Ezek. 7. 27. after their wayes and according to their desires I will Judge them Pride is justly punished Thirdly for our pride rais'd up to the height of swelling ambition and disdainfull carriage in all apish behaviour imitating all Nations in fashions and sins God is now by the sword justly pulling it us down to the lowest humiliation or misery Gods blessings in plenty and peace made us fatt and wanton and we have like Jesurum kicked against God glorying in our abundance in all profussenesse Deut. 32. 15. and expence upon vanity in Buildings Furniture Ornaments Plate Jewels Apparrell Feastings c. every one above his degree to the dishonour of God Now God by answerable judgements afflicts the Nation and meets with this very sin in every one of us to punish us and spoyle our pride Our eyes see our stately buildings demollished the Monuments of our Ancestours in which we gloryed are spoyled before our faces our Plate Jewells Money costly Furniture and apparrell taken away by force God hath stirr'd malignity from the pride of our spirits to kindle a fire of contention to consume and destroy one another like those bloudy seditious Jewes who would See Josâ—p in war Jews lib. 3. Chap. 14. have killed their Captain because they might not kill one another He that destroyes to day is himselfe destroyed to morrow pride and excesse saith Plato is the destruction of Kingdomes Pride is like a wild man whose hand is against every man and every mans hand against him It is the son of the Gen. 16. 12. Bond-woman envious at his brother and by it we find as juditâ—ous Seneca saith there is but a moment of time between Royalty and Captivity take notice Sencca in Tranq cap. 11 of it for God justly meets with this sin and makes pride the punishment of pride we have by pride fought against God and God by proud men fighteth against us and will assuredly before he sheath his sword destroy our pride or us As God made the rich and the poore of one mould So he is by these judgements bringing them into one condition as is threatned I Will marre the pride of Israel and the great pride of Jerusalem â—â—r 13. 9. Fourthly Oppression we know this sin hath cryed long for judgement the cry hath been loud against this Nation and is now answered As the sinne Oppression justly punish'd hath been generall so the punishment is generall all feel it from the King to the Plough-man Naboths Vineyard hath been taken by force and fraud by the one the covering of the poor by the other and the Law that should relieve the oppressed was tyed up by money Law it selfe was but a Cypher and so nothing if more it was but a figure and so any thing our Judges were made on purpose to do injustly and unmade for doing justice They as all Officers of Judicatory bought their places deer and sold their attendance deerer They bought oppression by grosse sold it out by retail as their brethren the Patentees and so grownd the face of the very poor Now God by his judgements payeth us in our own coyn observe how the monyes received by oppression are spent in oppression and by that which men payed against Law they are oppressed to destroy Law those that gave monies to oppresse are themselves oppressed the Oppressor is oppressed the Spoyler is by spoyling spoyled The just oppressing sword of Gods wrath for unjust oppression is now in the Land and oppresseth all They that made the Law uselesse that they might destroy others have no Law to secure themselves from ruine We must needs acknowledge that the Lord is righteous in all his Wayes and holy in all his workes and I will with confidence beleeve that when God will in pitty sheath his sword that law which wicked men seek to destroy shal by the ministration Psal 145. 17. of Justice cut them off for their oppression and murder God will plead his peoples Cause and will spoyle the soule of the Spoyler And Prov. 22. 23. Ier. 51 48. Esay 14. 2. in the end make his restored people to rule over their Oppressors as hee hath promised Fiftly the Sin of Murder we know is the sin of Brittain The bloud unrevenged Murder is justly punished hath cryed to Heaven a long time and now God sheddeth the Kingdoms bloud by cruell murtherers because by foolish pitty the bloud
of them that wickedly shed bloud was not shed God punisheth the impunity of murder by murder As Jacobs sons stain'd the coate of their brother Joseph with the bloud of Kids so Brittains sonnes unnaturall brethren stain the garment of the earth with the bloud of men in every place God is provoked to use the sword of wicked men to punish these guilty Kingdomes The sin is made the punishment of the sin and the punishment will turne to sin upon the heads of the Punishers Absoloms sinne of Rebellion and defiling his fathers bed was the punishment of Davids sin yet it was not lesse then sinne in him The The blood of Queen Maryes dayes cry bloud of Queen Maryes dayes is now required which we have not lamented and therefore hath since then cryed against us The bloud of Queen Elizabeths time is not forgiven though some of those bloud-shedders were by Gods hand cut off shortly after who were guilty for the bloud of guiltlesse Essex and at their end some of them acknowledged Gods hand justly was upon them Other blouds of latter times are fallen in with the complaint of the Marian bloud and now must be avenged together The bloud of Germany puts in an Indictment against us for our neutrality the bloud of France pleads accusations The blood of latter times in the three kingdomes cry of treachery the bloud of all the three Kingdoms joyn in one complaint for impunity and treachery Some spilt in wrath others by conspiracy and false accusations some by poyson and other secret plots and some by causelesse Imprisonment c. The blouds of all thus shed complain with one voice that Justice hath been stopped corrupted and prevented The Avengers of bloud roughly dealt with beaten accused and wholly suppressed false evidences hath been admitted and true Testimony cast out The bloud of the poore is heard cry in Gods eares as well as the bloud of the rich the bloud of Princes and people cry and God is come down to see if it be according to the cry and will not respect the persons of men He is come to judge the earth and will do right to all men And now the bloody and deceitfull men shall not live Psa 58. 11. Gen. 18. 25. out their dayes This is the day of the God of Hoasts the day of vengeance in which he will be avenged on all his enemies He now makes inquisition for bloud Psal 55. 23. Ier. 26. 10. Eccle. 8 12. and will spare none when he hath used the rod to correct his people he will cast it into the fire to be burnt Sixtly Drunkennesse the English mother sin and master destroyer of souls The cause of Gods displeasure upon particular men and the whole Kingdom Drunkennes is justly punished and yeâ— more is threatned as have formerly been observed by many among other judgements upon the grain Barly severall times smitten by drought and wet lesser judgements are warnings and threaten greater if the cause remain but the sin remaines and still raigns and is at this day threatned with greater judgements just answering to the sin Famine is the companion of War and is now entring into the Land hasted forward by an Army of Spoylers worse then the Locusts of Egypt to devour and eat up the fruits of the Land as is threatned for this sinne Weepe and houle ye drinkers of wine the field is wasted the Land Exod. 10. 12. Ioel. 1. 5. 10. mourneth for the Corne is dryed up the abuse of Plâ—nty must be punished with want Seventhly Whoredom a common sin of these Kingdomes secretly committed and openly known but not punished if punished it is the poverty of Whoordom is most justly punished the whoremonger not the sin The Noble so by Title have a tolleration by their greatnesse the rest by their money a sin punishable by Gods Law with death yet suffered by men to escape without correction It hath contracted a double guilt upon the Land the guilt of the sinne and the guilt of Impunity God sent the plague of pestilence among the people of Israell for this sinne and 1. Cor. 10. 8 for it he hath sent severall plagues amongst us and smitten many thousands by death but no Phinehas hath stood up to execute judgement Adulterous marriage have been suffered and connived at and strange marriages with strange Numb 25. 7. Nations and strange religions and strange rebellious broods have followed and likely are crept into some of our greatest Families who usurp the names Strange and Adulterous Marriages are like to be some cause of our presens milery and inherit the Lands of those that never got them The old world was condemned for this the sonnes of God took them wives of the daughters of men of all that they would choose and there were Giants in the earth They made strange marriages such as we in England as that between Lord Mount-Joy and Lady Rich that between Lord Car and Countesse of Essex also secret whisperings of unnaturall Sodamy never questioned The sins conniv'd at in this Nation are such as Abimclech durst not commit nor suffer although he Gen. 20. 7. were a man subject to behold beauty with desire What absurdity were it to believe that the Off-springs of such kind of Matches and Broods have produced a generation to punish the Kingdom for this sin of Whoordom and that God should make them Instruments and Actors to aggrivate our misery at this day who set themselves to do mischief and are mocking Ismaels haters of the children of promise as unnaturall as Absolon who abused his fathers bed and Gen. 21. 9. 2. Sam. 16. 22 3. Sam. 13. 14. as Ammon who d filed his halfe Sister We see in nature that the creatures that generate by couples are tender of the good and preservation one of the other the young own the Male and the Male take care of them whereas among those that generate promiscuously the Male never â—â—reth for the young or the yong never own him But we worse and more unnaturall then the bruit beast seek to ruine one another the father the son the son the father c. Surely Gods hand is plainly seens in the miseries now upon us answerable to this sin of Whoordom besides the former warnings we have had by lesser judgements That is â—ot he least that God hath a long time been silent which presaged great wrath as he said of Israel I will not visit your daughters when they commit Whoordom nor your Spouses when they commit adultery Impunity betokeneth Hosea 4. 14. destruction and now the dayes of visitation are come these are the dayes of recâ—mâ—ence and England will know it and acknowledge it is justly punished Hosca 9. 7 Fightly Lukewarmnesse in Religion England above all Nations is guilty of this sin never people enjoyed so glorious means of knowledge nor never Lukewarme a great sinne and justly punish'd had any people more
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
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
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
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
that he hath increased their misery when lesser judgements would not humble them he brought greater till they were destroyed take a view Gods dealing with his people An example of Gods dealing with his own chosen people the Iewes Levit. 26. 17. Israel see first what he threatned to Israel and observe his justice in inflicting all that he had threatned because they repented not he threatned to bring upon them diseases sicknesse terrours c. if yet they would not hearken and repent he threatens to punish them seven times more breake their pride their power make the heaven Iron and the earth brasse if yet this would not serve but that they would still walke contrary to God he saith he would walk contrary to them and bring seven times greater plagues upon them according to their sinnes if that would not bring them to repentance and reformation Verse 21. he would bring the sword and avenge the quarrell of his Covenant Verse 25. send Pestilence and deliver them into the hands of their enemies make them eate the flesh of their sonnes and of their daughters destroy all their false worship and my soule shall abhorre you he threatneth to make their Cities Verse 33. waste and bring their Sanctuaries to desolation and scatter them among all the heathen Now aske but the sad stories of Jerusalem Iudeth and all Israel if all that Lam. 1. 4. Psal 137. Sec Iosep in war Iewes l 2. cb 13. was threatned came not upon them to the uttermost and all for their unbeleese and Impenitencie witnesse the Lamentations of the Prophet Jeremiah the mournefull weeping Elegies by the Rivers of Babylon see Iosephus sad story of their misery when by seditious warre they robbed and spoyled all their Countrey and tooke away their goods under colour of justice and they that had not to satisfie their covetous desires were abused and imprisoned and the wicked seditious malignants within the City of Ierusalem set fire of the City burnt and destroyed their Magazines consumed men and meanes to support themselves against the enemie fill their streetes and the temple War Jew 1. 6. c. 1. c. 15. with dead bodies and no man reverencing the living nor burying the dead one sort of the living was desperately wicked the other driven to be wretchedly carelesse through dispaire Then extreame famine brake in upon them that men and women reeled like them that are drunke by extreame faintnesse and were glad if they could War Iewes l. 7. c. 7. 8. get the worst of excrements to eate and accounted mouldy hay and the lether of their targets good food yea women eate their owne children and were at last destroyed by their enemies their temple burnt with fire and their Cities defaced and layde desolate to this day and nothing left but a spectacle of pittie and an example to all others to take heed of Impenitencie and unbeleefe The threatnings denounced against them doe all belong to us our sinnes at this day are the same that theirs was we have had as many warnings as ever All the threatnings to the Iewes and the examples of Gods wrath upon them belong to us Luk. 13. 3. Rom. 11. 21. they had our mercies have beene no lesse then theirs and Gods hand hath been long streatcht out against us by easier judgements from time to time and may we not assuredly expect to be destroyed as they are thinke not that they were greater sinners I tell you nay but except ye repent ye shall all likewise perish if God have cast off his owne people will he spare us they were the naturall branches we as the Apostle teacheth but the wild Olive grasted in What could God have done more for a people then he hath done for us what could he have done to his vineyard that he hath not done for England he hath fenced it about planted it with the choycest Vine built a tower in the midst of it Esay 5. 2. 4. and made a wine Presse therein c. He hath dressed digged and dugged it as he did the figge tree and waited many yeeres for fruite that fruite of repentance and reformation but England miserable England is yet fruitlesse What can England expect but that fearefull and last sentence Cut it downâ— Luk. 13. 7. Esay 9. 14. God is now striking at the roote and will surely cut off branch and roote in one day Consider it ye people men and Brethren of England Scotland and Ireland you that are called by Gods Name you that are Protestants you that have Gods people must repent seek God or the Kingdome must perish Lam. 3. 29. knowne the wayes of God have given your names to be Christs and are in covenant with your God repeut turne from your evill wayes renew your Covenant of God prostrate your selves in all humilitie before God throw your faces in the dust and cry mightily to God who is mercifull and ready to forgive your iniquities transgressions and sinnes God yet hath spared you an oportunity he yet stands at the doore and knockes our day is not yet ended our sunne is not quite set there is still a moments time in our hand blesse Rev. 3. 20. God for that mercy and make present use of it let not God depart from you Wrestle with him like Jacob strive with him like Moses and speedily repent with Nenevie Nenevie had forty dayes given her we have had more than forty yeeres and are not sure of one day more than this present day yet there is Iona. 3. â— hope in Israel if we will repent God is able to prevent we have his owne promise from his owne mouth in answere to the prayer of Solomon if my people which are called by my Name shall humble their selves and pray and seeke my face and turne from their evill wayes then will I heare in heaven and will forgive 2 Chro 7. 14. their sin and beale their land here is the promise and the condition doe you but your parts and God will assuredly performe his promise to the full and will establish your peace and truth in despight of warre and falshood in whose hands or hearts soever they be cherished God will purge the land from Popery and Annabaptisme with all erronious sects and establish his Church in doctrine and Discipline according to his owne heart let me say to you as Iehosaphat once said to the people of Iudea and Ierusalem beleeve the Lord you God and beleeve his Word and Prophets and so shall 2 Chro. 20. 10. you prosper You ministers people of the most high God throw your selves before the God of heaven and make your supplications to him as Hezekiah 2 King 19. 14. did when Rabsheca blasphemed cry to him as Eliah did to shew himself let our enemies curse we will blesse let them blaspheme we will pray let 1 King 18. 37. them mumble Pater Noster and Ave Maryes numbring
offensive warre on the contrary party it being against his knowne and confessed truth and our undeniable birth rights which we are in conscience bound to leave free to our posteritie as our progenitors left them to us Our sinfull peace hath beene the cause of this our punishing miserable war Sinfull peace hath caused a punishing war and I see no scruple of doubt but that we may with confidence beleeve that this so just a defensive warre by the blessing of God for whose glory it is will in Gods time establish a true blessed and happie peace I am no Prophet nor doe I assume to my selfe to write any revelations nor doe I rashly through passion vent my thoughts but what I affirme is from a serious search of Scriptures and consideration of Gods usuall dealing with people and Nations grounded upon confidence of Gods promise to his Church and people that repent and turne from their evill wayes which if we of Great Britaine doe the promise belongs to us but we must freely and couragiously use the meanes put into our hands every one in his place to doe his part some fight some pray some feede and cloath the Armies draw out our selves Every one must use his talent and lay it out for God whose stewards all men are willingly to the uttermost for the cause of God if we dye we dye for Christ who dyed for us if we spend our whole Patrimony God is able to double it to us againe if our childrens portions God hath promised to be a father to them we are Gods all we have is Gods he hath but made us his Stewards and it is required that afterward be found faithfull herein is our faithfulnesse to use what he hath trusted us with to his glory to lay it out for him when he calls for it he now calls for our helpe he can helpe himselfe without us but he now tryeth us tryes our love our faith our obedience this is to give unto the Lord the glory due unto his Namâ— this is to bring an offering before him Psal 96. 8. with-hold not good from him to whom it is due when it is in the power of thine hand to doe it much lesse with-hold from God what he requireth and Pro â— 27. needeth God hath promised to give men for thee and people for thy life and shall we with-hold from God his owne what we doe for Gods Church and people Esay 43. 4. Psal 6. 2. Math. 25. 45. Math 12. 30. we doe for God our good and our bounty extendeth not to God but to his Church and Saints upon the earth our not helping them is to deny Christ now if we of Great Britaine will indeed reforme our evill wayes earnestly seeke God and diligently use the outward meanes which God hath by the worke of his providence put into our hands I dare from the mouth of God affirme that we shall see a glorious deliverance from our oppression bondage and misery and see a setled peace both in Church and State the Kingdome sreed from tyranny and the Church purged from the Superstitions of Popery Anabaptisme God will if we will give us deliverance and free the state from oppression and the Church from heresies Maca. 41 Antinomianisme Familists and all other erronious Sects to the destruction or conversion of our implacable enemies as is promised to the Church though we seeme as if we had no King and our councells perished and pangs hath taken us as a woman we are in paine and the child of reformation stickes in the birth Now labour to bring forth O daughter of Zion like a woman in danger of life for now thou mayest be delivered and dwell safely and be freed from the yoake of Babylon for the Lord will redeeme thee from the hand of thine enemies Now also many Nations are gathered against thee that say let her be defiled and let her eye looke upon Zion they threaten much and promise much to themselves like Rabshakeh 2 Kings 19. 10. 11. 12. and scoffe like Sanballat Nehemâ—â—h 4. 2 3. but they know not the thoughts of the Lord neither understand they his councell for he shall gather them together as the sheaves into the floore and then he will say arise and pursue as Barack pursued the Charriots and Host of Sisera Iudges 4. 16. and as Dodo arose and smote the Philistimes untill his hand was weary 2 Sam. 23. 10. Arise and thresh O daughter of Zion for I will make thy horne Iron and I will make thy See this place in Mica 4. 9 10 11. 12 13. hoofes brasse and thou shalt beat in peeces many people and I will consecrate their gaine unto the Lord and their substance unto the God of the whole earth To me belongeth vengeance and recompence their foote shall slide in due time for the day of their Calamitie is at hand and the things that shall come upon them make haste the Lord shall judge his people and repent himselfe for his servants when he seeth that their power is gone and there is none shut up or left The Lord our Deut. 31. 35. 36 Deut. 7. 9. God he is God the faithfull God that keepeth Covenant and mercy with them that love him but if we will still retaine our sinnes and breake our Covenant with God he will forsake us and then the Word of our Saviour Christ shall be made good upon us as our fearefull doome Except ye Repent ye shall Luk. 13. 3. all likewise perish or if we withdraw our selves from the helpe of the Lord either in our hands or hearts it is a token of Gods greater wrath and then the righteous though many in the Land shall but like Noah Daniel and Iob Ezek. 14. 20. deliver their owne soules by their righteousnesse We see God in great mercy discovering treasons against the Kingdome and our lives to win us to seeke him We see God in his displeasure against some of our Armies for our sinnes that they are not prosperous and yet his mercy too for he suffereth not his wrath to breake out to the uttermost because he is Psal 78. 38. full of compassion he destroyed them not but would rather that we should repent and live Why will ye dye O house of Israel if we will yet repent and turne Ezek. 33. 11. to God he will surely save us and destroy our enemies Surely the wrath of Psal 76. 10. man shall praise thee and the remainder of wrath thou wilt restraine God will have glory by the wrath of wicked men and will restraine wrath against his people Now for further incouragement to repent and to use the outward meanes Sixe motives to repentance of our cure consider these motives first to repentance and to stirre us up thereunto let us seriously consider these six First Gods willingnesse to spare and to deliver us if we will repent and Ezek. 33. 11. turne to him he sweareth
owne cause and his servants working his worke and in his owne time will make their worke prosperous in their hands as he did to Nehemiah Nehe. 6. 15. 16. Thirdly God hath afflicted Britaine for these sinnes and a multitude of other transgressions and doth still continue to afflict us for our impenitencie but it is observable that he whips us because he would convert us and yet he preserves us from destruction because he would not totally destroy us therefore hath wonderfully discovered the Plots of the enemie and blasted their bloody designes when they had prepared them as they thought ready to destroy us former mercies are engagements of future deliverance hence I conclude from the confidence of Manoahs wife when an Angell had told her she should beare a 1 Sam. 17. 37. sonne that should begin to deliver Israel her husband seeing the Angell assend Iudg. 13. 22 23 up in the flame sayd we shall surely dye because we have scene God if saith she the Lord were pleased to kill us he would not have shewed us these things Fourthly I finde by all Stories Divine and Humane that ever I read that before God destroyed a people or Kingdome he hath taken away his Prophets Iudges and righteous men or they have beene rarely found or else he hath taken Esay 57. 1. Exod. 32. 10. Ier. 7. 16. Ier. 14 11. off their affections and spirits from prayer for that people or Kingdome I confesse this hath in part beene made good to England some have beene over awed their mouthes stopped some banished others destroyed and many forced to flie to other Countries for shelter Yea the two Fountaines of Religion and holinesse as well as the Courts of justice were exceedingly corrupted all which presaged a storme comming and now it is come But consider Gods Isay 1. 26. Ministers are restored increased and many returned from their Exile righteous Iudges are set up and good men put in Authority The affections of the godly and that of many thousands are moved with zeale to God exceedingly and their hearts stirred up to earnest constant prayer and unwearied labours have seene some gracious returnes of their prayers and fruit of their labours and waite Mica 7. 9. by faith with patience till the Lord plead their cause and execute Iudgement for them Besides notwithstanding the corruption of the fountain God hath from thence produced pure streames planted fruitefull vines in his Orchard When were more young able godly Ministers in England then now When were men stirred up with zeale for God to lift up their voyces like Trumpets to tell Israel Esay 58. 1. Act. 4. 36. 1 Thes 5 14. Psal 147. 1. Esay 8. 11. c. Esay 10. 14. vers 15. 16. her transgressions and Iudah of her sinnes When were more sonnes of consolation to comfort the feeble minded But if God graft new siens and plant young Vines in his Vineyard he is not about to destroy it but rather to gather his own together that he may destroy the wicked by themselves Fifthly no story of any age or people can give a president that ever God destroyed an humbled praying people notwithstanding the irreligiousnesse of a multitude of godlesse men amongst which they live whom God can cut off Mat. 13. 30. some other way or reserve to greater wrath but if a considerable number of repenting reformers have beene found God hath for their sakes spared such a people or Nation therefore this Church and Nation Onely we must consider Tim 2. 19. God lookes for a greater number in Great Britaine than in any other Nation or Kingdome God would have spared Sodom for ten righteous sake yet seven Luk. 12. 48. Gen. 18. 32. 1 King 19. 18. thousand in Israel was too few although God tooke notice of them all and surely twice seven thousand cannot save England but if those in England who have given their Names to Christ be found to be truely repenting praying and reforming their evill wayes with resolution to perseveere undoubtedly England 2 Chro. 7. 14. Iohn 17. 19. shall be saved for their sakes The example of Judea and Jerusalem in the time of Josiah nor the present condition of Germany are no objections of validity against this truth except we resolve to cherish our base lusts seeke our private ends love our selves so as to neglect God and the meanes he hath in mercy freely 1 Chron. 28. 9. ult given us to save us this is to forsake God and then God will forsake us and cast us off for ever and it shall be said of England as once of Babel we would have Jer. 51. 9. healed Babel and she would not be healed c. 6ly Although for these sins now raigning in this Kingdome namely Idolatry prophanation of the Sabboth oppression c. God hath destroyed whole Kingdomes layd them mast and given up his owne people with the wicked into his Ier. 24. 5. enemies hands Yet you must consider it was when generally or wholly the people were willing to yeeld to such sinnes as it was before and instantly after Iosiahs time Besides when those men so given into captivitie have beene sold Dan 6. 6. verse 23. 24. Esth 8. 7. Neh. 4. 8. c. Nehe. 6. 15. 16 1 King 18. 24. to destruction and appointed to slaughter by their enemies maliciously to destroy the Church of God God hath for his owne Names sake given them a glorious deliverance much more will he deliver at this time being now invocated on both sides and called to be Iudge of the truth as in the time of Eliah Yet I say not but England is punished for these sinnes and may be brought very low and into great straights because of unbeleefe lukewarmenesse and impenitencie before she see a full deliverance which if it be so the fault is our owne Hos 13. 9. Seventhly it hath beene usuall with God when admonitions have beene rejected and easier chastisements slighted to lay great and heavie Iudgements upon Deut. 28. 29. his owne people and of long continuance and in these Iudgements to take away many of his children till his people returne and earnestly seeke God and till Hos 5. 15. Ezek. 5. 13. the time of his indignation be accomplished great sinnes and long continued in bring great and long Iudgements except there be proportionable humiliation to prevent it but glorious deliverance to Gods people will come and wonderfull Deut 7. 23. destruction to their enemies will be seene to all the world and assuredly deliverance will come to Britaine if we waite by faith and patience with diligent use of the meanes without murmuring at the miscarriages and accidents in things failing of men or Armies confided in or be discouraged at the seeming unprosperous successe of our Armies or the successefull enterprises Psal 73. 18. Psal 76. 10. of the enemie in all which God hath a secret way of providence and will make to the manifestation of his glory Nor let any man thinke that he shall be delivered by another mans faith and repentance or escape by other mens cost and industry for although enlargement come and the Kingdome be delivered yet Esth 4. 14. the unbeleeving and mammonist may be cut off before or after Consider what became of that great Lord on whose hand King Iehoram leaned because he beleeved not the Word of God Besides at the great day of account Christ may say to such â— King 7. 17. I know you not depart c. You that were not with me were against me Therefore let every one conscionably doe his owne part and duty and then depend Mat. 25. 40. 41 Mat 12. 30. upon God for a glorious and comfortable deliverance which God grant for his Names sake But there are foure evills that exceedingly hinder the worke of Britaines deliverance which must be removed Two concerne private men two concerne the Publicke Magistrate the evills in private men are first neglect of selfe-examination every ones not judging and condemning his owne sinne Secondly our forwardnesse and rashnesse to censure and condemne the faults miscarriages or neglects of others Parliament Armies Commanders c. whom we are bound to pray for as they are the Instruments of God for our good The evills in the publicke Magistrate are first not clensing Gods Armies of knowne Achans who seeke the wedge of Gold and the Babilonish Garment these Iosh 7. 11. 12. hinder God from going out with our Armies cause the mouthes of ill affected men to be opened against our just cause and discourage many well affected people and is an occasion Why our Armies turne the backe upon the enemie secondly the nourishing of flattering Zibas and traiterous Iudasis who take pay of our money are maintained in excesse and riot at our costs while the common Souldiers want necessaries yet like Iudas betray our cause and sell us for gaine Let us pray and our Parliament and Generalls endeavour to have these evills removed And God will be seene to goe out with our Armies and will undoubtedly worke our worke for us save our King and destroy his and our enemies Let all Glory be given to God FINIS