the best salve Againe therefore I say let every man of us be throughly perswaded in his mind in this point for the division of judgements concerning a disease causeth a different speed in prosecution of the cure every mans activity for the latter being proportionable to his conviction of the former The good God that maketh men to be of one mind in an house make all men at least all his servants and the Kings good Subjects of one mind in this point touching the greatnesse of our disease and the absolute necessity of a speedy though sharpe remedy And finally as for you which are such bitter opposites to the Puritanicall reforming party for so ye are pleased to brand them I meane to Orthodox and Conscientious Protestants and the Kings best Subjects be wise now therefore and learne he is an infinite God with whom ye have to doe he hath an iron and crushing mace in one hand as well as a golden scepter in the other Besides ye are over-matched in the side too for what is the drosse to the silver what is guilt to innocence ye are surely in the wrong box Remember that Prophetike admonition of Hamans wife and his wise men to him If Mordecai be of the seede of the Jewes 〈◊〉 6. v. 13. before whom thou hast begunne to fall thou shalt not prevaile against him but shalt surely fall before him Be advised therefore and take the counsell from them turne Puritans as you call it in time I meane holy professors of Protestanisme and well-wishers to Reformation That to you But as for all ye midling persons which watch to see which will be the harder side whether the Reforming or the Deforming that you may take it above all others I pitty your condition for ye are sure to fall which soever of these two sides doth stand upright And I could wish you for your warning to looke upon the reward of halting Baalam faine would he have kept in with both sides with Balak and with God his singers did itch for the wages of unrighteousnesse and therefore he would have cursed the people of God but againe the terror of the Lord so kept him in that he durst not but comply for Israel But what is the issue First Balak sends him away dishonoured and empty Num. 24.11 Num. 31.8 and then Israel cuts him off Better therefore is it to be of any side then of both or of neither I conclude this point with the counsell of Gamaliel Acts 5 39. If this worke of Reformation be of God as it is ye cannot overthrâ—w it least happily ye be found even to fight against God Then let us all come over heartily to the right side 3. Meanes 3 Prize and value those degrees of mercy and deliverance which are already received The Lard hath done great things for us already whereof we rejoyce Turne our captivity O Lord as the rivers in the South Psal 1â—6 45 There the Church makes her acknowledgment of and rejoycing for past mercies to be a step unto and argument for future favours So let us recompt and value that part of Deliverance that is in hand if ever we hope to receive that portion which is behind But of this I have spoken upon an other occasion 4. Take use and improve to the uttermost Meanes 4 all the first-fruits and hansells of Deliverance and Reformation It is not enough to view and value the degrees of salvation received but we must also hold fast imploy and improve them To him that hath shall be given we know is Scripture Mat 25.29 and it is an absolute truth too he that holdeth fast that which he hath and improveth it to profit shall have more bestowed upon him that 's the proper scope of the Parable Brethren me-thinks it is worthy our consideration to observe how the Lord doth as it were drop in Deliverance and Reformation upon us by degrees We have bin sunck so deepe into disorders and dangers that the Lord now in our Restauration doth as it were dyet us for a while as we use to deale with men that have bin almost famished by long abstinence that so we may the more throughly digest our portions of mercies as they are served in unto us Or to expresse this gradation by another comparison The Lord doth deale with us in this case as a wise father is wont to deale with his forward sonne when he comes lately from his apprentiship first he sets him at liberty then gives him an Horse and a few pounds in his purse to try how well he can husband a little and if he doeth prove faithfull in that then he shall be ruler over much more Or as a father deales with his prodigall sonne which hath runne-riot first he compounds for his debts and gives him his freedome after a while he doth imploy him and as he finds his good husbandry by degrees he advanceth him higher So dealeth the Lord now with us First after long just thraldome for our sinnes he hath set us at liberty from diverse bonds and burdens both Ecclesiasticall and Civill Next he hath already vouchsafed some sweet blossomes yea first fruits of Reformation unto this Isalnd And now behold he stands expecting how we will play the good husbands upon these and then doubtlesse we shall see and that shortly too I hope farre greater things then these therfore be faithfull in the first fruits take use and improve them Ob. Like enough this is wholesome counsell but shew us then what and which are those first fruits and degrees which are already bestowed and are to be thus taken used and improved Answ I shall endeavour to set you into the way of this work that so your selves may afterward be able to goe forward by your selves 1. The Vow or Trotestation Amongst the many and not meane first-fruits of Deliverance and Reformation to be taken used and improved one of the greatest hitherto in mine accompt is that Holy and happy Vow and Protestation made and taken in Parliament in May last and by that Honourable Court commended to the whole Kingdome Brethren in my judgement that time is much to be remembred by all true Protestants and loyall Subjects and by their posterities after them at least that act and example of theirs is of so holy loyall just prudent and needfull a consequence that I beleeve no man can choose but long to take it that is right to our Religion our King our Lawes our Parliament or Liberties for all those five generalls viz. Religion Soveraignty Lawes Parliament and Liberties are thereby fenced and fortified What Subject soever therefore shall dislike that sacred obligation give me leave to suspect him as a back-friend to those five Cardinall blessings of this Kingdome and withall suffer me I pray you to mind us all of the expediency of this duty for our particulars My Brethren let us not be like that unwise man spoken of by that wisest King in whose hand
also how Phineas and his posterity came to have the Priest-hood setled upon them it was his publike zeale which procured that and therfore see what is said of him and his Num. 25.10 ver 11. And the Lord spake unto Moses saying Phineas the sonne of Eleazar the sonne of Aaron the Priest hath turned away my wrath from the children of Israel c. Wherefore say Behold ver 12. J give unto him my Covenant of peace and he shall have it and his seed after him ver 13. even the Covenant of an everlasting Priesthood because he was zealous for his God c. Would we then Brethren upon a blessed time in a blessed worke follow the presidents of our blessed Predecessours now in glory Would we adorne our high Calling confirme our selves in it and perhaps entaile the same upon our posterities after us In a word would we make us and ours rich in mercies of all sorts Lo now now is that precious time in which we above others are called in an holy and loyall way to informe the minds to kindle the hearts to open the eyes and mouthes and to strengthen the hands of all our people for the furtherance of the blessed worke of Reformation And let me say further unto you all and to my selfe in the last place somewhat like that of Mordecai to Esther Est 4.14 Who knoweth whether wee are come to our places to our callings yea into the world for such a time as this 3. Particular Lesson to Parents and Masters to all Governours of Families True ye are no publike Magistrates nor Ministers yet know that to your own Families ye are in a private way both as Kings and Prophets Kings to governe and Prophets to instruct them Exercise therfore both these offices now towards your children and servants for the furtherance of the present great publick work in these two duties 1. As Kings reforme and purge your severall Families especially from those obstructive sins which may hinder the publick Deliverance and Reformation When Moses was imployed to be the Deliverer of Israel it had almost cost him his life Ex 4.14 for that he had neglected Family reforming And it came to passe by the way in the Inne that the Lord met him and sought to kill him ver 25. But wherfore You may see the cause by the effect Then Zipporah tooke a sharpe stone and cut off the foreskin of her sonne c. He had neglected Circumcision in his own house and therfore could not safely be an instrument of the great and publick work So when King Asa did sweare and set himself to reforme the Kingdome he takes not the last turn to his own Idolatrous Mother Maacha who 't is like was one of his family 2 Chro. 15.16 He remooved her from being Queene because she had made an Idoll in a Grove and Asa cut downe her Idoll and stamped it and burnt it at the brooke Kidron Let every Governour of a Family follow that president now in his house let him purge it from all Superstition Atheisme Halting Profanenesse From all Vnbeliefe murmurings and unthankefullnesse which might hinder approaching mercies Once more to this purpose look upon Iacobs example many evils and dangers had befallen him after his returne from Laban Gen. 34. especially about Shalem a City of Shechem there his only daughter is ravished two of his elder sons do commit murther and now the name of Iacob doth stinke among the Inhabitants of the land But what shall he doe in this case to deliver himselfe and all his Behold Family-Reformation is his only means for their generall preservation and the Lord himself doth direct him to this course Gen. 35.1 Arise Goe up to Bethel and dwell there and make an Altar unto God c But how may this be done He must and doth first purge his owne houshold Then Jacob said unto his Houshold and to all that were with him put away the strange gods that are among you ver 2 3 4 c. and be cleane and change your garments So in these times whosoever would be an instrument of the publick Deliverance let him first be a private Reformer and set his owne house in order That must you do as Kings 2. As Prophets Catechize your children and servants in the state of these times so farre as shall be fit for their condition Quest But how farre is that and what is it Answ 1. Shew them all the publike execrable things and persons unvailed that they may be able in some measure to discerne betweene the righteous and the wicked that they may know what to choose and what to abhorre for whom to pray and against what Thus this act of Amalck in the Text is commanded of God to be written by Moses not only for all the children of that age but also to be declared to the Generations unborne And the Lord said unto Moses write this for a memoriall in a booke and rehearse it in the eares of Joshuah c. Much more ought we to catechize this present age 2. Acquaint them also with the hopes of Deliverance and Reformation begun that so they may be directed and kindled to put up right praises and prayers and to use all other holy and loyall meanes in their power towards the promotion of this great worke of providence Thus the Israclitish Parents were commanded to instruct their children concerning the Lords Passeover in Aegypt Ex. 12.26 27. I pray remember those two duties That 's your Lesson 4. Lesson to all Particular Single and Private Persons There are many things which ye may doe towards the great worke What Lesson among all my six generall ones may not be practised by you viz. First To humble for and to purge from your former cowardice and pollutions Next To come over heartily to the right side and engage your selves unto it Then To value and prize degrees of Deliverance and Reformation received Fourthly To take use and improove the first fruits and hansels of mercy Next To informe at least the Informers against all offensive things and persons greevers and greevances And finally To praise and pray with all manner of Supplications Behold all these things are in the power of private persons to doe them in some degree Be ye of courage therfore and let every one of us play the man in an holy and loyall way for our God our King our Religion Lawes Parliaments and Priviledges against all the race of Amalek OBIECTIONS Buâ— I know that your private single inferiour persons are full of Objections against this Exhortation I shall endeavour therfore to answer the most materiall ones fully though briefly This deserveth to be mentioned in the first place 1. OBIECTION I am but one and what can one man doe by himselfe towards a publike Reformation Ans I answer to the whole Objection together 1. There may be more active spirits nearer at hand then thou thinkest 1 Kin.
and Memorials For the compleat handling of this Point we will shew 1. How Naturall 2. How Firme 3. How Vsefull a truth it is 1. How Naturall Here is an astonishing Deliverance accurately observed and remembred 1. That it was astonishing see in the last words it made the receivers of it like men in a dreame it was so sudden so free so great 2. It was accurately observed and remembred 1. Observed see in the expressions for here are set downe 1. The giver the Lord. 2. The receiver Zion 3. The misery Captivity 4. The mercy the turning thereof and making them like to those that dreame I do not force marrow out of these bones ye see that it drops of its own accord 2. That it was accurately remembred see this record for all this is registred for us by the Lords own finger to all posterity Thus the note is most Naturall 2. And 't is Firme too That is we have a whole Cloud of other witnesses to testifie the strength of this Maxime yea sufficient pillars to support it are growne upon this same Field even in the booke of the Psalms Ps 111. v. 2. The works of the Lord are great sought out of all them that have pleasure therein sought out explorata studied aggravated anatomized so that all the inner works of them are discovered and read upon It is one thing to view the bulke of a Watch that is the bignesse colour and case another to observe the Art of Wheeles ballance and spring and this observation is accurate But Ps 106. being one of the largest in the book beginneth at Aegypt travelleth home to Canaan with Israel and there it seems doth come home to its own time Psal 107. giving in a speciall Catalogue of the great Deliverances through those places and times but least any memorable particular should there be omitted lo the next Psalme goes it over again and brings after the gleanings In briefe finde me out any Psalme of praise through this whole book as most of these songs are such and I will shew you in the same Psalme a confirmation of this truth That astonishing Deliverances doe crave accurate observation and remembrance Ob. But yet all those are but the practises of particular persons or people you will say they are no precepts An. But those practises are grounded both upon former precepts and presidents As 1. The Institution of the Passeover and the continuall celebration therof This day shall be unto you for a memoriall Ex. 13.3 And Moses said unto the people Remember this day in which ye came out from Aegypt out of the house of bondage So their other chiefe Festivals were commemorative 2. 2. So that Altar and Booke in memoriall of Amaleks malice and their Deliverance Ex. 17.14 15. And the Lord said unto Moses write this for a memoriall in a booke and rehearse it in the eares of Ioshua for I will utterly put out the remembrance of Amalek from under Heaven And Moses built an Altar and called the name of it Jehovah-Nissi 3. Josh 4.1 2 3. 3. Also those twelve stones in Iordan And it came to passe when all the people were clean passed over Jordan that the Lord spake unto Joshuah saying take you twelve men out of the people out of every Tribe a man and command you them saying Take you hence out of the midst of Jordan c. twelve stones and ye shall carry them over with you c. The application of it was These stones shall be for a memoriall unto the children of Israel for ever ver 7. Therefore Astonishing Deliverances doe crave c. And 't is as reasonable as true For 1. Reason This is one of the Lords chiefe ends in bestowing such great Deliverances Pro. 16â—4 The Lord hath made all things for himselfe yea even the wicked for the day of evill If all things even the wicked then much more all mercies and to his own people for himself that is for his own glory and honour Quest But then how may he have glory for a Deliverance Answ Ps 50.23 Why praise is glory in his account Who so offereth praise glorifieth me c. and what greater praise for a favour then to remember and observe it accurately But most clearly in these words Call upon me in the day of trouble ver 15. I will deliver thee and thou shalt glorifie me That is the end that I expect from thee in a Deliverance saith God is mine owne glory and therefore the greater the Deliverance the more glory must I have 2. Reason Accurate remembrance and Observation doth keep the Deliverance still fresh and alive it gives it a continuall being Recordatio est re-creatio The remembring is the renewing of a mercy 3. And there is much equity in it too Reason 3 'T is but proportionable and the manner of men Luk. 12.48 To whom men have committed much of him they will aske the more Costly improvements doe expect a rich harvest 'T is true then 't is reasonable that Astonishing Deliverances doe and ought to crave accurate observation and Remembrance And thus the point is both Naturall and Firme And 't is as usefull as either 1. Vse To check a sort of Anti-Deliverancers amongst us Vse 1 men that care not to heare talke of any such great Deliverance that hath bin wrought for us but are up with their What how and wherein Tell them as here that the Lord hath done great things for us and they are angry presently and part companyes Tell them of a captivity of Zion that is turned and they laugh as much at the turning as at the Zion But are ye aware of their reason Quest Answ I conceive it to be this The men are delinquents perhaps in person or else in party and therefore should they acknowledge a Deliverance Next it will be enquired from what and whom we are delivered And the Answer to this Question might start new queres which may reflect upon themselves their friends or faction I therefore commend the pollicy of the men though neither their Piety nor Ingenuity 1. Not their Piety for had they piety either towards their Religion or Country they might see and could not but be sensible of the many great inrodes and invasions which have bin made of late upon both and those by no meane ones too as we see the justice of this Blessed Parliament doth daily discover more and more foundations out of course in Church and State 2. And their Ingenuity seemes as little too in that they deny or lessen that which the finger of God and the justice of the whole Kingdome representative have both found and poynted out But to stop the mouthes of such detracters by Authority therefore let them now know and see to their peril that Thankesgiving for Deliverance is in print commanded by the supreame Court and Councell of the Kingdome therefore we are delivered Quest From what or whom Answ From Warrs
which would have bin just as he said Plusquam civilia betwixt Brethren wars with those whose fidelity and loyalty we are now commanded to proclaime to all the world And on the other-side we may we must lay open all the Zibas Doegs and Hamans which were Incendiaries to those Commotions O give me leave here to digresse a little for joy is an excursive affection You know how Ziba by his slander upon Mephibosheth did gaine all his Lands for a while 2 Sam. 16.3 4. yea and Mephibosheth during that time is accounted by king David little lesse than a Traitor 2 Sam. 19.24 c. but at last truth that is strong doth prevaile the slander is discovered and the poore honest mortified loyall Mephibosheth is found to have bin the Kings constant good friend and true Subject So though Doegs villany did succeed a while to the destruction of many of the Lords Priests as conspiratours with David Psa 52. yet at last a prayer full charged with curses and heaviest imprecations is let fly after the accuser and doubtlesse did overtake him in due time Est 3.8 9. c. because it proceeded from the Spirit of the Lord. But the example of Hamans sinne and punishment is for our purpose more remarkable then both the former He had accused bought and begg'd of King Ahashuerus the whole Nation of the Jewes his pretence was ver 12. because they were a scattered dangerous factious and rebellious people The Decree for their destruction was written by the Kings Scribes sealed with his ring and the letters for dispatch were sent by Postes into all the Kings Provinces ver 13. to destroy to kill and to cause to perish all Jewes c. But what 's the issue Est 6. Surely on Hamans part it is two-fold First Haman is commanded by the same King publikely to honour Mordecai in person ver 10. Then the King said to Haman make haste and take the apparell and the horse as thou hast said and doe even so to Mordecai the Jew that sitteth at the Kings gate let nothing faile of all that thou hast spoken Then tooke Haman the apparell and the horse and arraied Mordecai and brought him on horsback through the street of the City and proclaimed before him Thus shall it be done unto the man whom the King delighteth to honour ver 11. Let us but imagine with our selves how scurvily did Haman looke when like a page he did lacky along before Mordecai's horse yea and how faintly and unmusically did he sigh out that Proclamation Thus shall it be done unto the man c. This was the first issue But the second the Catastrophe of all was more sad Est 7.10 Est 8.2 for Haman supplieth the place of Mordecai upon his owne gallows whilst Mordecai fils up Hamans roome in the Court and favour of the King So true is that Proverbe of the Spirit of God by the wise man Pro. 11.8 The righteous is delivered out of trouble and the wicked cometh in his stead But to returne from this digression to my Antideliverances again and to expostulate the matter with them more fully I must tell them yet farther that they are guilty of a double transgression for 1. First they are ingratefull both to the Lord and to his choyce instruments they doe trample unparalel'd Nationall mercies under foot and so are unworthy to breath in these blessed times which we see Is this your thankfullnesse to the Lord the King and the supreame Councell of the Kingdome all which doe deserve your praises and selves for their protection wisdome and watchfullnesse over us or what els thinke you are not King and Parliament so wise so Orthodox so well affected to the publike good as your selves Shall the Lord shew his speciall providence in an astonishing Deliverance shall the greatest in the Land acknowledge it and shall publike command be given to proclaime it and yet will nay durst ye still to bite the lip to shake the head or to grumble secretly at such proceedings Brethren I speak to all true Protestants and cordiall Subjects I charge you by your thankfullnesse and by all the mercies lately received that ye observe marke out and pursue lawfully to the uttermost all such murmurers and repiners at the present blessings of Deliverance and Reformation They are Ingratefull in a high measure 2. Secondly they are no friends to our greatest good neither for who are they which doe now suffer but Delinquents and Delinquencies Who are they which do pursue but the justice of God and man Again what is it that is now laboured for by those great Steers-men above but to stablish and defend true Religion Soveraignty Laws Parliaments and Liberties And yet we have men who either expresly or about the bush dare tell the people of a kind of persecution afflictions hard times now and I know not what And indeed it is common with men-slayers and fellons to account the publike Assizes a time of afflictions Yea with all Delinquents the execution of Justice is nick-named a persecution and is it imaginable then that this Tribe can give hearty thanks for the present worke of Deliverance Note them out therfore for men of corrupt minds back-friends yea back-biases to the weal-publike and such to whom our gladnesse is but their sadnesse Rumpatur quisquis rumpitur invidia In a word do but marke my Brethren what persons Lay or Clergy are most dull and backward to the means and pieces of this Reformation as first To dayes of publike humiliation injoyned Next to the late Vow and Protestation and finally to this last duty of publike joy and thankesgiving but on the contrary are very quick free and forward to promote or favour Arminian Antisabbatarian licentious papers pamphlets or practises mark these and then ye have found them ten to one which I call Anti-Deliverancers Anti-Reformists 2. Vse Let this presse us closely even all good Protestants and Subjects to set our selves seriously upon this worke namely the Accurate observation and remembrance of our now astonishing Deliverances Those words of Moses to Israel Deut 4 32. may be mine to England touching our present mercies Aske now of the dayes that are past which were before thee since the day that God created man upon Earth and aske from the one side of Heaven unto the other all former times and all other places whether there hath beene any such thing as this great thing is or hath beene heard like it Did ever people heare the voyce of God speaking out of the midst of the fire the late kindled fire of Civill warrs as thou hast heard and live ver 33. ver 34. Or hath God assaied to goe and take him a Nation from the midst of another Nation a Nation of Protestants out of a Nation of Papists by temptations by signes and by wonders and by warre and by a mighty hand and by a stretched out arme and by
looke upon the names of the Commissioners of both sides so often me thinks there commeth into my minde the transaction and transactors of that businesse betwixt the Israelites Josh 22.10 11 12 c. and those other two tribes and halfe beyond Jordan it was concerning an Altar of Testimony which these latter had builded Great danger there was at first of a bloudy Religious-civill warre but afterwards by the prudence of the Commissioners on both sides they rightly understanding each others meaning all is concluded in a firmer peace then before the bone is stronger after setting then it was before the dislocation and the Altar is called Ed. a witnesse Some thinks we may write the word Ed. a witnesse upon every ensigne gunne speare and sword that hath bin lifted up on either side in those late Northerne expeditions and each weapon may be kept as a testimony of the Lords mercy our Soveraigns goodnesse the Parliaments wisdome and the Commissioners noble service on both sides Secondly There is the Act it selfe all the Demands Desires Articles with their severall Grants Answers and Conclusions Prov. 25. v. 11. like apples of gold in studds of silver and all this is closed and crowned Psal 46. v. 8. with a day of publique thankesgiving Let us adde those words of the Psalmist Come behold the works of the Lord what desolations he hath made in the earth In other Kingdomes desolations ver 9. but in ours He maketh warres to cease he breaketh the bow and cutteth the speare in sunder ver 11. he burneth the Chariot in the fire The Lord of hosts is with us the God of Jacob is our refuge Selah Thirdly There is the Act of Oblivion a dramme of Lethe to close up all that so all Acts and Monuments of hostility may be buried in everlasting forgetfullnesse 2. Addition or messe of Deliverance already served in unto us is that Declaration of the Commons in Parliament last September containing these foure heads 1. For removing the Communion table taking away the Railes levelling of Chancells c. 2. For abolishing of Crucifixes Scandalous pictures of Persons of the Trinity Images of the Virgin taking away of Tapers Candlestickes Basons c. 3. Against Corporall bowing both at the name Jesus and towards the East 4. For Sanctification of the Sabbath c. I am forced by the generall neglect and contempt of this Declaration to make it my next Addition though it be in time one of the last I have but two things breefely to shew in this poynt 1. Gods great goodnesse to us in granting such an Order 2. Our vile and base unthankfulnesse shewed to him in the entertainement thereof First this Declaration was a great mercy for some of the things there to be removed were a part of our late Innovations they have bin some of the rocks and sands which have wracked multitudes of our conscientious and powerfull Ministers In short are they not at least some of them maine grounds of Papists hopes and other Protestants despaires touching communion with us and yet lo now by this Declaration a price is put into our hands to remove this rocke and to take away these sands to cause other reformed Churches to hope and the Romish to despaire of our returne towards them and is not this a precious advantage a wonderfull favour especially if we consider how strongly those superfluities of our Religion were back'd of late Why they were the rising Ceremonies the very roade to preferment from some he that could but fill his hands yea his Church with these was by them made a Priest of the High places and now to have such things abolished and downed by Authority from Parliament yea to have but free permission from all the Commonalty of the Kingdome to doe it I say 't is a thing which for a while since was incredible 2. But now how is this golden opportunity improved Brethren it doth even sicken my body and sadden my spirit to observe how dully nay how contemptuously this mercy of God and goodnesse of that Honourable House is entertained amongst us amongst us I say againe Some godly forward Parishes indeed there are in this place but I speake onely of the guilty Hath the Lord placed this City in the midst of our County as a Beacon upon an hill yea as the Center heart and head of the West and shall this beacon not blaze by it's example in every part when there is holy loyall refining fire put into it by so great Authority nay shall this heart and head of the West in great part convay nothing but dullnesse and drowsinesse to that whole body In a word are we the Redeemed people the Mayden City faithfull for ever to our King and doe many of us now thus requite the Lord that preserved us Are or can they be thus unthankefull to the King of Kings in this great trust and service Oh let all whom this concernes immediately and all others who may have any hand in it more remotely let them all take home these words of a grieved Minister with shame and sorrow yea let them goe home and sinne no longer But you will say you must first answer our doubts and Objections before you presse thus vehemently upon our consciences and affections and these our Objections are many 1. Obiect 1 Is touching the Authority of this Declaration it came not say they from both Houses and therefore is no constrayning Law I answer severally to both parts of the Obiection First Answ 1 Suppose that it came not from both Houses yet 1. Ye need not doubt but that there is Authority in it sufficient to beare out every man in the exact execution of that Order against any one that shall oppose him and the truth of this Answer I beleeve the vilest caviller durst not to question 2. The House of Commons which some doe ignorantly or basely nick-name the Lower-House they are our selves we in them in this sence and they in us so that we may say touching this self-nesse as the Tribe of Judah said to David they are as it were neere of kinne to us I meane that as our Votes were in their Elections so 't is fit that our Wills should be bound up in their Injunctions and Declarations 3. And where is he that durst to sow a jealous or evill surmise of disagreement betwixt the two Houses of Parliament concerning their Injunctions To that other clause Answ 2 that denyeth this Declaration to have any Constraining power I answer First And is it come to that now that we doe need force and constraint to make us reforme things amisse I had thought for a yeere agoe that bare permission and liberty to remove such things as these would have beene a sufficient inducement unto us all Little little did I then dreame that Protestants would have needed compulsion to such a reforming worke as this 2. But however know this ye that slight this Declaration as an
to the dishonour of the attempting Reformers for will not after ages yea the present enemies be bold to put upon them that Proverbe in the Gospell concerning weake builders and say These mend id begin to build but they were not able to finish Lu. 14.30 So much for a first Motive A second meanes to stirre up Activity may be taken from our common interest in this worke Consider that thy selfe Motive 2 and all thine have a deepe share in this deek I meane if thou beest a true Protestant and a good Subject This was Mordecais first Argument to Queene Hester Est 4.13 Thinke not with thy selfe that thou shalt escape in the Kings House more then all the Iews So say I to every one that heareth me this day what Religion dost thou professe Art thou a Papist or a Protestant If a Protestant then I must tell thee Thinke not with thy selfe whersoever thou art that thou shalt escape more then all the Protestants for the Irish-Rebels the Traitours and Conspiratours in Scotland and England yea the whole Anti-Parliamentary guilty party in all three places are generally either Papists in tongue or Popish in heart Question But thou wilt say I am neither Papist nor Puritan the middle and moderated way is my desire Answer True wee have both Church-Papists and Masse-Protestants yea further if you will there are amongst us both meere Passive Protestants and Active ones the latter are accounted Puritans and the former are little better then men indifferent but to bee short art thou a Protestant indeed that is compleatly Orthodox in Doctrine and firmely conscientious in practice Then I tell thee once againe that thou art no better then an Hereticke yea a Puritan in the Definition and account of true Romanists How long therefore halt yee betwixt two wayes and opinions betwixt Popery and Purity Be assured Brethren there is no third Tract to be found and to convince you of this for wee had need of conviction in this point consider seriously these two grounds or reasons 1. First Christ himselfe doth make but two wayes and gates and two sorts of Travellers in and to them Enter yee in at the straight Gate Mat. 7.13 For wide is the gate and broad is the way that leadeth to destruction and many there be that goe in thereat ver 14. because straight is the gate and narrow is the way which leadeth unto life and few there bee that finde it There we have a division of all persons in the world into two ranckes Cursed and Blessed and he gives us two markes of the latter sort you may know them by their strictnesse in practise and pausity of number Againe our Saviour saith elswhere 〈◊〉 12.30 He that is not with me is against me and he that gathereth not with me scattereth abroad therfore Christ himselfe doth make but two principall sides now amongst us 2. But if the Popish rebellious or Anti-Reforming party should now prevaile which God forbid they also would passe a Dicottomy upon us all they would make but two parts of all the people in England either we must turne Catholikes as they call it or else we shall be Heretiks and Puritans in their Kalender and therefore if there be any persons present or absent which doe dreame of getting safety by compounding and halfe-syding let those Batts know that their lot in the conclusion is like to be no better then was that of the wily Gibeonites which made a crafty lying league with Israel Josh 9.3 c. See the issue of their composition first they are both accursed and inthraled even by those with whom they made their league Saith Joshua to them when he had spied their Cap. Now therefore yee are accursed ver 23. and there shall none of you be freed from being bond-men and hewers of wood and drawers of water for the House of my God And afterward King Saul he doth massacre or slay them in his zeale to the children of Israel and Judah 2 â—am 21.2 Let all the English Gibeonites of these times looke for the like reward in the latter end and remember still that theirs was slavery and slaughter In a word the greatest favour that such Newters may expect can be but this they may finde so much favour as to be eaten last and to be served in for the murtherers second course That is the next Motive Thirdly Motive 3 Consider that the Lord can and will effect this great worke without us but then it shall be to our greater cost and damnage Est 4.14 This was another of Mordecais arguments to Queene Esther For if thou altogether holdest thy peace at this time then shall their inlargement and Deliverance arise to the Jewes from another place but thou and thy fathers House shall be destroyed Let me clap this spurr in the sides of every dull and unactive person that heares me this day the Lord will never be bassed in his worke but yet thou and thine may be ruined for not conferring your help Our backwardnesse may hinder our selves though it be not an hinderance to the worke See an example to this purpose in the cold reward of fearefull Barak he had a faire prophesie and promise Judg 4. to incourage him to goe against Sysera the Captaine of Jabins army but he is timerous and durst not to adventure himselfe alone but will have Deborah a woman to goe with him or else he will not go ver â— Now what doth the Lord loose ver 5. or Barak gaine by this fearefullnesse Surely the Lords worke is done neverthelesse ver 23. For God subdued on that day Jabin the King of Canaan But Baraks wages they are much the lesse I will surely goe with thee saith Deborah notwithstanding the journey which thou takest shall not be for thine honour ver 9. for the Lord shall sell Sysera into the hand of a woman A just and proportionable punishment if Barak will play the woman by his fearefullnesse and will needs have a woman to goe with him most just it is that a woman should take the honour of the day from him Sam. 15. â— Take but one president more to fortifie this Motive the man is King Saul he is commanded to destroy Amalek utterly but he doth this work of the Lord negligently and spareth King Agag and the best of the spoyle What 's the issue ver 33. ver 28. Is Agags life saved by this meanes No but the sword of Samuell cuts him off Or is King Saul a gainer by his remissenesse No but it costs him his Crowne and Scepter So our cowardise and negligence about the publicke worke at this time though it cannot hinder the Lord yet may it prejudice and undoe both our selves and our posterityes Fourthly Motive 4. Consider the opportunity of this season and our honourable priviledge in being brought forth at such a time Est 4 14. This is Mordecais last argument
with Amalek in Rephidim though Moses Aaron and Hur were not with Joshuab in the battell yet their lives liberties and Religion lay at the same stake as much as his or any mans else in the Campe. And upon this ground it was 1 Sam. 30. that David returning with victory over those Amalekites which had spoyled Ziklag alotted as great a share to those which tarryed by the stuffe ver 24. as to them who went to battell As his part is that goeth downe to the battell so shall his part be that tarryeth by the stuffe they shall part alike Brethren this is a true rule concerning all publike hazards and contestations of or for the true Church whether by Armes or by Counsells every member doth share both in the good and evill successes This is the argument with which Mordecai doth presse Esther so closely to adventure her selfe for the deliverance of the Iewes Esth 4. v. 13. Thinke not with thy selfe that thou shalt escape in the Kings house more then all the Iewes i.e. True thou art the Kings wife but yet being a Iew the Iewish case concerneth thee also so as if the Iewes are cut off the destruction will find out thee even in the Royall Palace Thus the great Counfell of this Kingdome now assembled doth neerely concerne every member of the Church and State There is not the poorest Mechanick nay childe or servant that hath an estate a body or a soule but behold they all doe lye now at stake therefore it behoves every member to bestirre himselfe to the uttermost 2. They must sirre at such times Reason 2 because it seemes that then is Gods time when he is neere them for their good There is a time and a season saith the Preacher for every action and to misse that time is dangerous A time to kill Eccles 3. v. 1. to 8. and a time to heale a time to breake downe and a time to build up a time to get and a time to lose a time to keepe and a time to cast away Man also knoweth not his time as the fishes that are taken in an evill net Eccles 9. v. 12. and as the birds that are caught in the snare so are the sonnes of men snared in an evill time when it falleth suddenly upon them Thus not only private persons but even whole Nations and States have their good times in which helpe deliverance and reliefe are offered unto them from the Lord in which there is great likelihood of obtaining pardon and purging both in Religion and Lawes Beloved such a season is it for England every time that God and the King doth give us an happy and peaceable meeting in Parliament Pro 11. v. 14. Pro. 24. v. 6. as 't is said Where no counsell is the people fall but in the multitude of counsellors there is safety And by wise counsell thou shalt make thy warre and in the multitude of counsellors there is safety Joh 5. v. 4. Therefore that is one speciall season We reade of the poole of Bethesda that an Angell went downe at a certaine season into the poole and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had If a sicke man had stepped into that poole before the Angell stirred the waters he should have found none efficacy in them or if he had delayed long after then it would have bin too late the only proper season was first after the troubling of the water Such seasons are there for whole States to step in and be healed 3. Reason 3 Every true member must then bestirre it selfe because afterwards it may be too late to stirre When Esaus birth-right was sold Heb. 12. v. 16 17 Gen. 27. v. 3â— 37. his teares came too late When the blessing was gone then his prayers teares and venison came too late Thus a Nation also may overstand the day of their peace both in respect of spirituall and politke happinesses So Ierusalem Luk. 19. v. 42. If thou hadst knowne even thou at least in this thy day c. Whilst Prophets could and did prophesy in Ierusalem whilst men of Counsell and Armes remained in her and had liberty and encouragement so long she was in a faire way and then prayers humiliations informations c. might happily have done her some good but at last the case was altered for those able pillars were taken away Behold Isa 3. v. 1. ver 2. the Lord the Lord of hosts doth take away from Jerusalem and from Judah the stay and the staffe The mighty man and the man of warre the Iudge and the Prophet and the prudent and the ancient the Captaine of fifty ver 3. and the honourable man and the Counseller and the cunning Artificer and the eloquent Oratour Whilest these great helpes remained with them perhaps as I said use of meanes might have done some good But now that the yron is cold 't is too late to strike Therefore pray not thou for this people Jer. 7. v. 16. neither lift up a cry nor prayer for them c. These three Reasons proove it sufficiently That in times of solemne Contestation c. 1. REPROOFE Application Vse 1 This doth command me to rebuke sharply divers sorts of Offenders against this rule but especially these two those that are Carelesse or Opposites in such a time 1. The Carelesse which scarcely take notice of such golden opportunities and seasons As the bruit-beasts know no difference betwixt working-dayes and the Sabbath but only by their ease and rest So there is a generation of bruitish people who take little notice or regard of Warrs or Parliaments but only so farre as may touch their present sensuall particulars Acornes they can taste like Swine but as for Oakes from whence they dropp those Trees are too high for their crooked and stooping thoughts to contemplate The state of Religion and the weale-publicke are things which the greater number of people thinke least upon but doe say that they must leave the former to Church-men and the latter to Counsellours of State just like those sottish Russians the common-people of Muscovy of whom it is said that if you aske them but an ordinary question touching their Religion or laws the answer is God and our great Duke doe know all things they can tell Brethren as I would not have meane men to go above their latchet as they say that is to seeke to know above that which is meet for them both in affairs of Church and Common-wealth so I beleeve that even private persons may sin greatly by too much ignorance of publike affaires especially in these times when as we hope the Carpenters are cutting off those hornes which have scattered Judah Those two Disciples going to Emmaus Zech 1.20 21. seemed to reprove our Saviour not knowing him to be our Saviour because he made himselfe ignorant of the great new affairs
there was a price to get wisedome but he had no heart to it Lo here 1. Is a price 2. To get wisedome 3. It is in hand 1. A price Beloved we should have thought this offer a price for a yeere ago last May before this when we had another Oath anvil'd out and Canonized what a high price would good men then have given to have bin free of that pressure only They had not that ambition in their hopes as to wish for such a counter-vow as this is a Vow against unlawfull Oathes and then is not this Liberty of vowing a great price 2. And 't is to get wisdome too This Vow doubtlesse may be one means to make men wise Protestants and prudent Subiects it will cast us all upon a more serious study both of that Religion and of those Laws which we are so sworne to defend Thus 't is a price to get wisdome 3. And it is now put into our hand too We have not only leave and permission from that supreame Court that represents us all but also their president and approbation Themselves say they have all willingly made this Protestation and they cannot but approove it in all such as shall take it Let us a little expostulate upon those words Have all the Members of that Honourable House taken it so willingly And shall we yet be dull and backward to the Action Doe they send down their approbation of it in us in print and can we choose but approve it also in practice Oh that ever we should thus requite the Lords mercy and the Parliaments diligence for our safety I Consider and believe it Brethren that untill we make more reckoning and use of those Hansell-tastes of Deliverance and Reformation there is little likely-hood of greater things Nisi serves parva perdes ampliora Mat. 25. v. 2â— Be thou faithfull in a little and thou shalt be Ruler over much And indeed this Vow is not a little whatsoever some malicious or carclesse men may conceive or pretend What Brethren for us to have both liberty and opportunity to be made Protestants once again for we had first our name of Frotestants from such another Protestation What for us to be made Protestants of anew and second edition much corrected and amended Is not this a prime priviledge But because I see that this mercy is generally too much sleighted and neglected to say no worse I shall spend a few lines to declare out of Scripture both the lawfullnesse and necessity thereof Let us looke upon the History of the Lords owne people during the reignes of their best Kings and wee shall finde that such sacred Nationall Obligations by Vow Covenant and Association were the chiefest ingredients if not very foundations of their greatest Deliverances and Reformations 1. For Deliverances both from wrath and enemies see but one paire of examples The first may be that in the raigne of Hezekiah â— Chro. 29. Note the forlorne condition of the state in the beginning of his government both for sinne and for wrath for sinne ver 5 6 7. There was filthinesse in the holy place their fathers had trespassed done evill forsaken God turned away their faces from his habitation and turned their backs they had shut up the doors put out the lamps neither had they burnt incense nor offered offerings ver 8 9. c. For which 't is said God had delivered them to trouble or commotion to astonishment and to hissing their fathers had falne by the Sword their sonnes daughters and wives were in captivity c. And now what salve what plaister can be sufficient for such a festred fore as this surely no lesse nor more then a solemne association Now it is in mine heart to make a Covenant with the Lord God of Israel ver 10 11. that his fierce wrath may turne away from us c. Another proofe and president see in King Iosiahs time Never I thinke lay there more guilt upon that Land at once then when that poore childe of eight yeeres old came to the Crowne 2 Chro. 33. See how much wrath had bin treasured up ver 1 2 3 c. to 11. ver 22 23. first by his grand-Father Manasseh and though Manasseh afterward reformed some things yet secondly King Amon his son and Iosiahs father hee reneweth the old wrath and wickednesse and addeth to them neither humbleth he himselfe And now what can this poore child King doe finding his Crown and Kingdome charged with so much hereditary guilt and wrath Lo thus he doth he destroyeth Idolatry 2 Chro 34. ver 3 4 c. ver 8 c. ver 29 30 c he repaireth the Temple and finally he betakes himself to a Covenant and Association Hereby we learne a means to turne away at least for our own time wrath great and hereditary wrath from a Kingdome yea wrath deserved by grand-Fathers by Fathers by Children by Princes and by People namely such a sacred Obligation as is now offered unto us 2. Another benefit of Iewish covenanting was in respect of their Reformations it was the corner-stone if not the very foundation of the purest purgings that ever were made amongst that people See here another paire of examples First in the raigne of young King Iehoash there good and loyall Iehojada being as it were Protector to that young childe of six yeares old doth deliver the King from Athaliuh and her faction 1 King 1â— and draweth up a Covenant by oath which like our Protestation is tripartite that is consisting of three parts First ver 4. betwixt the People and the King which answers to that part of ours To defend His Maiesties royall person honour and estate Next betweene the King and the People as it were for the power and priviledges of Parliament the lawfull Rights and Liberties of the Subiect and lastly betweene them both and the Lord which answereth to our Vow ver 17. To maintaine and defend the true reformed Protestant Religion c. But how did all this further the Reformation See the very next verse ver 18. And all the people of the Land went into the house of Baal and brake it downe his Altars and his Images brake they in peeces thoroughly and slew Maâ—tan the Priest of Baal before the Altars and the Priest appointed Officers over the house of the Lord. ver 20 c. 2 Chro. 15. Hereupon followeth an universall joy and quiet Another example is in Asa's raigne Sad had bin the case of Israel for a long time both in Church and State In Church ver 3. because for a long season they had beene without the true God and without a teaching Priest perhaps they had many faire Churchmen good Readers and without Law In State ver 5 6. there was no peace to him that went out nor to him that came in but great vexations were upon all the Inhabitants of the country c. What now may
our fâ—ees to our feet Yea let us thus goe up seven times 〈◊〉 seven times a day and perhaps even our pray 〈◊〉 at 〈◊〉 may raise that cloud whose drops may refresh and make glad the City of God Thus there must be 1. Supplications 2. Prayers 3. Intercessions made for Kings c. but we must adde 4. Thanksgivings too These are a meanes to water all the former three branches and to cause them to grow and speed the better The Lord takes prayses for an honour Whoso offereth me thanks and praise he honoureth me Psal 50 〈…〉 1 â—â—m 2 v. 30. and those that honour him he will honour them againe But I have spoken of this particular before So much concerning the sorts of Prayer 2. The scope and matter both to be contained in those prayers of ours for them viz. 1. Godlinesse with Quietnesse Bonum spirituale c. 2. Honesty in Peace Bonum Politicum Civile 1. Bonum spirituale Ecclesiasticum Quietnesse with Godlinesse Follow peace with all men and Holinesse Heb. 12. v. 14. without which no man shall see the Lord. We must so follow peace as we may keep our selves in sight and within the limits of holinesse but no farther and sofarre we must follow it in the first place This must stand in the front of our prayers Pray for Kings first c. that they may be instruments of spirituall good unto us Religion is the very soule of our soules that one thing absolutely necessary and therefore the promotion and promoters of this doe both need and deserve the prime of our supplications And in the next place Honesty i. publique private politique morall honesty is to be remembred and furthered by our fervent and sensible petitions The sword of Civill justice doth guard our Religion as that flaming sword did keep the Tree of life in Paradise Gen. 3 v. 24. And he placed at the East of the garden of Eden Cherubins and a flaming sword which turned every way to keep the way of the tree of life This office of the Parliamentary Cherubins must in the second place be promoted by our prayers So much touching Generall Lessons and Directions But by this time me thinks I see and heare diverse particular rankes of people flocking to me and enquiring of me Luk. 3. v. 10. veâ— 12.14 as the People the Publicanes and the Souldiers did of Iohn Baptist what shall we doe that is what speciall Lessons can you give us what distinct taskes can you set us that so each person may be holily and loyally active for the furtherance of the great good worke in these times of publique hope and hazard Brethren I shall endeavour as the Baptist did to give every one his portion and that streame of exhortation which hitherto I have carried in a common and generall Channell I shall now sluce out into diverse lesser and particular rivelets that so all ranks of persons may be watered and made fruitfull And 1. Let me have leave to speake to Magistrates I beseech all those which are in authority and office to heare me a few words patiently I would not presume to teach or prescribe any thing in your spheares above mine owne neither doe I peremptorily taxe you of any speciall default or transgression My full purpose and desire is so to carry my selfe in this Exhortation to you as young Timothy is licensed by Saint Paul to carry himselfe towards those Brethren 1 Tim 4.6 If thou put the Brethren in remembrance of these things thou shalt be a good Minister of Iesus Christ nourished up in the words of Faith and of good Doctrine So there is something of which to put you in remembrance I conceive it my duty The summe in short is this That all Magistrates and Officers in this place and elsewhere wauld be pleased to Countenance Promote and Second all Parliamentary Edicts and proceedings Brethren ye are unto the Common people at this time â—n respect of the Parliament as those spyes sent to Canaan were to the Congregation of Israel your relations and speeches may bring up either an evill or a good report upon that great Councell and their proceedings 〈◊〉 14 2. 6 7 8 9. You know how some of the spyes did cause a murmuring against Moses and Aaron whereas Caleb and â—oshuah because they had another Spirit and followed the Lord fully did endeavour to appease and satisfie them and for this faithfulnesse they had a great reward 〈…〉 2. In this Exhortation I doe not accuse you of negligence but rather doe commend all your former diligence herein Qui monet ut sacias c. He that exhorteth to a duty done already his exhortation is no lesse then a commendation And this I adde that ye cannot lightly be too zealous in this point O what a goodly sight is it Brethren when the Mountaines doe bring peace and the little hills righteousnesse unto the people Ps 7 2.3 The words are found in the old translation the hymne is intituled A Psalme for Solomon That is when David the sweet singer of Israel had resigned his Kingdome to his sonne Solomon and was going out of the world then Swan-like he warbled forth that Prophesy of Christ and direction of Solomon for governement Oh that all our Governours would thus obey it Now the Mountaines above those supreme highest Mountaines are bringing forth peace to the people what a blessed sight would it be now to see the little hills the subordinate hillocks of authority in every County City Parish to beare their severall extraordinary crops of Righteousnesse also Am. 5.24 To see judgement runne downe as water and righteousnesse as a mighty streame Nay Ps 133 2. to see it runne down like Aarons oyntment which being powred on the head ranne downe upon the beard and from thence to the very skirts of his garment But remember I said 1. Countenance 2. Promote 3. And Second I shall speake a word severally of each for your more cleere and full information 1. Countenance all Parliamentary edicts and proceedings True it is that that supreme Court of the Kingdome doth nor need nor feare in respect of it selfe the best or worst that all subordinate Officers or Authority can doe concerning it no 't is as farre above their reach as the Sunne in the Firmament is above all the Meteors here below but yet in respect of the lower region of people the Common multitude as I said so Magistrates and men in Office here may either cloud and blacken this sunne by their discountenancing or cleere and strengthen its beames by their well reporting of those proceedings to the vulgar As we said before concerning the spyes sent to Canaan some of them disgraced the land flowing with milke and honey Ye Magistrates and men in great places are betwixt people and Parliament as the Medium betwixt the eye and the object or as the glasse through which a man lookes out and beholds