THE Necessity and Encouragement, OF UTMOST VENTURING FOR THE church's HELP: TOGETHER WITH The Sin, Folly, and Mischief of Self-Idolizing. applied by a Representation of— 

1. Some of the most notorious national sins endangering us.  
2. The heavy weight of wrath manifested in our present Calamities. Yet withal, grounds of—  
3. Confidence, that our Church shall obtain Deliverance in the Issue.  
4. Hopes that the present Parliament shall be still employed in the working of it.    
All set forth in a Sermon, Preached to the honourable House of Commons, on the day of the monthly solemn Fast, 28. June, 1643.  
By HERBERT PALMER B.D. and Minister of God's Word at Ashwell in Hertfordshire.  
Published by Order of that House.  MARK 8. 35. Whosoever will save his life, shall lose it; and whosoever will lose his life for my sake and the Gospels, the same shall save it. JER. 18. 7, 8. At what instant I shall speak concerning a Nation, and concerning a Kingdom, to pluck up, and to pull down, and to destroy it: If that Nation against whom I have pronounced, turn from their evil, I will repent of the evil, that I thought to do unto them. 
London, Printed for JOHN Bellamy in Cornhill at the three golden lions near the royal Exchange. 1643.   

TO THE honourable the House of Commons, now Assembled in PARLIAMENT.  
THe God of Heaven hath called you to a work of the greatest Honour, and greatest Difficulty, that lies upon any number of men, throughout the whole world at this day: 
Obad. ver. last.  To heal the wounds of Zion, and be her instrumental Saviours; the Repairers of the breach, 
Esay 58. 12.  and the Restorers of paths to dwell in; and to build up the old wastes, and lay the foundations, even of many generations; To save and rescue two Kingdoms, (as you have helped to do a third already) from most desperately-endangering ruin; and make way, 
Revel. 11. 15.  in them, for that blessed Proclamation of the seventh Trumpet, Now are the Kingdoms of this world, become the Kingdoms of our Lord, and of his Christ!  
To strengthen your hearts, and hands in this sacred employment, as this Sermon, by your call, first presented itself to your attentive ears, so by a second command of yours, it is now tendered to your favourable eye; and withal exposed to the public view of all, whether friends, or foes to the Peace and welfare of our Jerusalem, or Neuters. In it I have laboured so to speak to every one's conscience, that did hear it, or shall read it, as to make them 1. Sensible of what they should have done, and what they have done; and then 2 Apprehensive of what God hath done, and means to do with the general, and with them in particular, according to both his threatenings, and promises; and 3. by all, Zealous for God and his Church, and confident of his grace to his Church, and all her faithful helpers.  
In the mean time, since it hath pleased him, who is the only wise God, and the ruler of all things; All whose paths are mercy and truth, to such as keep his Covenant, and his Testimonies; to exercise your humility, fidelity, faith, and patience, by tidings unexpected from divers parts of the Kingdom; And you have so far apprehended his purposes in it, as to call us all, in and about the City, with yourselves, to a solemn and extraordinary public Humiliation, before the Monthly day comes about: I trust, there is, and will for ever, be written upon your hearts, that holy care which I was bold to recommend unto you, to inquire where the cause is, why God at any time expresses his displeasure; and that not only in reference to the Nation generally, or any particular persons in it, but even to your own selves, and that as a Body; that so you may thereby be both directed, and excited to fulfil the will of God, according to whatsoever you do, or shall find amiss in any.  
In all which, give me leave once more, to beseech you, in the Name of God, and his Churches, to make us and yourselves at once happy. You are our Healers, and while you subsist, as we shall not be altogether miserable, so neither without your special faithfulness, and zeal, can we attain to any settled prosperity. I shall not now instance in any other particulars, having touched upon divers in this discourse, which you are now pleased to make one of your spiritual Remembrancers. In it, I have taken the freedom of others, to insert a few things, which either straits of time, or shortness of memory, forced an omission of in the delivery. 
* Whereof the chief are some enlargement, of our dangers in the first Uses, and of the Use of examination, about our helping the Church, and the insertion of the Catalogue of sins against the several Commandments in the Use of Humiliation.  The God, whose truth it is, sanctify You and us all by it, as by all the rest of his Word of truth●, So shall the Truth make us and you free from all our dangers and fears, of all kinds, temporal, and spiritual, and finally, glorify us all, in and with him, who is the eternal Truth, and eternal Life, the Lord Jesus Christ; In whom I am ever  
Your most humble, and Devoted Servant HERBERT PALMER.   

A SERMON PREACHED AT THE last Fast, before the Commons House of PARLIAMENT.  ESTHER 4. VER. 13, 14. 
Text.  Then Mordecai commanded to answer Esther, Think not with thyself, that thou shalt escape in the King's house, more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place, but thou and thy father's house shall be destroyed. And who knows, whether thou be come to the Kingdom for such a time as this? 

Preface.  BEhold, I set before you this day, a blessing and a curse, saith the holy Prophet Moses unto all the Congregation of Israel, now upon the borders of the promised Land, Deut. 11. 26. Ever since Moses knew them, they had not been in so good a temper, as they were at this instant when he spoke these words; and yet he holds it no discourtesy in him, nor disparagement to them, to set home his Exhortations with these incentive quickenings, which he after pursues with a great deal of variety and emphasis, in the latter end of that Book, Chap. 27, 28, 29, 30, 31, and 32.  
We are fallen into times, wherein, if ever, God's people need all manner of quickenings from God's word, when as his providence is about to do some terrible thing, for, or against the Church, or both. I would hope, we are upon the borders of that promised blessing, which we at least have made to ourselves many a time: And I do hope, we are not now in the worst temper that ever we were. Though on the other side, it is altogether apparent, we are still upon the borders of ruin, and of one of the woefullest curses, that ever befell a Nation professing God's Name. Let it not then sound harsh to any ear, specially on so solemn a day of Humiliation, that a Text is presented, which carries not a blessing only, but also a curse in the very Forehead of it. It is, that we may take our choice, as Moses afterward amplifies the like speech, chap. 30. 19 And for any thing I know, or any man else, as we that are here before God this day, do choose, even this day, we may fare ourselves, and all our Israel with us, at least, in the Good, the Blessing held forth.  
But I Preface no longer.  

Sum of the Text.  THe words contain summarily, [The necessity, and encouragement of utmost venturing for the Churches help, in time of danger.] The Jews, at this time, God's only visible Church on earth, were now in one of the greatest dangers that ever threatened a Nation. The story is well known, I cannot spend time to decipher it. It is my great comfort, in that and the whole of my Discourse, that I speak to wise men; else the multitude of matters to be crowded together, within the allotted compass of time for this holy Exercise, would suffer prejudice among us, by my necessary haste; Therefore also I shall give you no other division of the Text, then into the Points that thence offer themselves to our present instruction. I will name them all together, and show you the Rise of the severals as we go along.  
The first Doctrine is, [Every one of God's professed people owe their endeavours, with the utmost hazard of themselves, to help the Church in time of danger.]  
The second this, [Private self-respects, prove great hindrances to most necessary duties.]  
The third, [Those whom private, and self-respects hinder from the Churches help, can have no assurance, what ever seeming advantages they may hope upon, that they shall escape more than others.]  
The fourth is, [Though those who are most hopeful to be instruments of the Churches help, fail her in time of need, yet deliverance shall not fail her, some way or other, according to God's promises.]  
The fifth is, [Though the Church be delivered another way, yet a destruction is owing to them and theirs, that have neglected their utmost endeavour for her help.]  
The sixth is, [There is great hopes, that those who are extraordinarily raised up, to a special opportunity of serviceableness to the Church, are intended by God to procure her help, if they will themselves, and be faithful.]  
All these Points will appear to be most naturally raised from the scope and words of the Text, and all of singular use for our edification, according to the present condition of things among us; As the sequel will show.  

1. Doctrine.  The first doctrine is this; [Every one of God's professed people, owe their endeavours, with the utmost hazard of themselves, to help the Church in time of danger.]  
Mordecai's former charge to Esther, 
Grounded on the Example in the Text.  and this reinforcement in the Text, supposes this doctrine fully. It had been too presumptuous, to put so great a Person, too injurious, to press so dear a Friend, to so desperate a piece of service, if upon this general ground, it had not been a certain, and indispensable duty. 
Comparing her and our  It was hers, therefore all others respectively, all ours particularly. Nothing could discharge her, nothing can acquit us. Consider, and compare; 1. Her Person and ours: 2. Her peril: 3. Her small likelihood of prevailing: 4. And the certainty of the business to be done without her.  

1. Person.  1. Her Person: Which of us, even the highest, matches her greatness? how extremely below are the most? who hath so much to lose, if we lose all, as she? Those we venture for, are our equals, or near it some of them, and many are superiors to the most. She was far above all her Nation, of whom the best were distressed tributaries, and multitudes little better than slaves. She ventured alone, none with her, none for her, we have many engaged as well, as far as we; and we have cause to be glad of them, as well as they of us. If then it were her duty, to endeavour and venture, it is ours without all peradventure.  

2. Peril.  2. What was the hazard she must rush upon? or what is the utmost venture? Death. This was hers. And what death more certain, or usually more reproachful, then for breaking through the known Law of an Imperious Monarch? This she must expose herself to. While yet this charge and threatening of her tells us, [that it is no sin but a duty of necessity, to prefer the regard of a peoples, of God's peoples, safety, before any such formality of a human Law.] Yet contrarily, had she forborn this, her danger in human appearance had been none at all, because though she were a jewess, yet not known to be such. And now can our hazard by endeavour be worse, (at the worst) or more certain, or more reproachful (though the reproach less just) than hers? or to any of us, can there be less hazard, if we forbear altogether any endeavour? If then she must not forbear because of peril, no more may we, without the greatest peril of sin.  

3. Improbability of success.  3. How unlikely was it she should prevail with one who in thirty days had not called for her, though his wife? and now pressing upon him against his Law? and appearing in opposition to his so doted on Darling Haman? and of a Decree, already sent forth into all his Dominions? which also by the Law of the Medes and Persians seemed unalterable, and so the Case remediless altogether this way? Is there any thing we are to Endeavour (let it be what it will) so unlikely to prosper, as this undertaking of hers? yet for this must she pawn her life: And what may we then refuse?  

4. Needless attempt.  4. Was it not pity, to drive her forward against such a Canons-mouth; when though she sat still, the business should be done? (himself tells her so) in which she might be lost, and do nothing at all to it? What greater certainty can we have, or what equal, that what we are called to Endeavour and Venture for, will prosper if we do altogether nothing? How many would then indeed resolve to do nothing, and think themselves excusable too? But so might not she, nor so may not we, without sin can be excused; For it appears, that according to the doctrine, [Every one of God's professed people, owes, &c.  
Let us confirm it by a few other Examples, 
Confirmed by Scriptures and Examples.  and then by some Reasons. 1 Joh. 3, 16, We ought to lay down our lives for the Brethren. Here is the doctrine and Duty fully asserted. The Brethren, the Church, have a right to our utmost endeavour, with what hazard soever; we owe it to them, we ought to venture our lives, and when the pinch comes, actually part with them. And here is an example, beyond example, in the words foregoing, of God himself; Christ God and Man both, laid down His human life for His Church. Hereby perceive we the love of God towards us, in that he laid down his life for us. This aught to be Reason sufficient to us, to hold ourselves obliged to the same hazard in our measure, in thankfulness to Him, and imitation of Him, and to testify the truth of our love, which we profess to bear to the Church, as the Apostle was now exhorting to love. Love denies nothing of endeavours, ventures all things of hazard, for the Object loved. So ought we to do, because we ought to love the Church, 
Paul. See also, Phil. 2. 17. ●4 2 Tim. 2. 10.  and profess we do love it. So Saint Paul, Col. 1 24. I now rejoice in my sufferings for you, and fill up that which is behind of the sufferings of Christ in my flesh, for his body's sake, which is the Church. Here is another great Example, not only of this Duty acknowledged, but practised, and that with joy; and as a debt to Christ and his Church: A strong Reason also insinuated; All Christ's Members must suffer after His example, even for the Churches good; not meritoriously, or satisfactorily, (which was only proper to him the Head) but by way of conformity to Him, and testimony to them, to seal hereby, the truth of the doctrine of Christianity, of faith and holiness, and proclaim it worth suffering for, and to propagate it, while any opportunity is afforded, in despite of sufferings. Moses also of old, 
Moses. See alsO, Heb. 11.  ventures and forfeits all his greatness in the Court of Egypt, being the reputed and adopted son of Pharaoh's daughter, for his brethren's sake, the children of Israel under oppression, even for the rescue of one of them tyrannically abused, 
Aaron.  Exod. 2. And so Aaron, Numb. 16. Even though his people but the day before, were in rebellion against him, and would have thrust him out of his Office, and at the present had again renewed their mutiny against him and Moses, crying out, Ye have killed the people of the Lord, when it was God's own immediate vengeance that struck them, and for this murmuring he now strikes them so heavily, as 14700. of them died of the plague in a quarter of an hour or less. Into the midst of which multitude with extreme danger, Aaron to save them ventures himself, and runs in with his censer and incense, between the living and the dead, to make an atonement for them. Here was an admirable charity indeed, typifying Christs, our great high Priests, both dying and praying for his very enemies and crucifyers. And David, 
David.  when his people were in danger of the destroying Angel, offers himself to his sword, his own life to the Pestilence, that they might be spared, 2 Sam. 24. 17. Finally even Joab, 
Joab.  though a man of blood, and when his turn came to die, unwilling enough, (1 Kings 2.) yet can encourage himself and his brother too, to venture themselves to the utmost▪ for their people, the cities of their God, even though not certain of the success, which he therefore wholly refers to God, Let the Lord do that which seems him good, 2 Sam. 10. 11, 12. And great reason for all this, 
By Reasons.  whether we consider God or the Church, ourselves or the enemies or friends of the Church, or bystanders.  

Reason 1. We owe ourselves wholly to God.  1. All God's professed People Owe themselves Certainly to Him, to do all things, Venture, Lose, Suffer all things at His Bidding, and for His Sake. If then He Appoint to do any of this, or all this, for the church's sake, we Owe it as a Duty unquestionably. What say You to this? Brethren, what think you of St. Paul's saying▪ You are not your own? 1 Cor. 6. 19 What have you, which is not His, by Creation, by Preservation; special Providence and gift? And may He not call for all that is His, at any time, or any way? Are not you His, by Redemption too? You are bought with a price, therefore glorify God in your body and in your spirits which are God's, 1 Cor. 6. 20. Satan had you once his slaves; and you did his work, fulfilled his lusts, with body and soul and all that you had; and all that was Dishonour to God exceedingly. Now God hath bought you with a price, such a price as the precious blood of His own Son; can you choose but owe yourselves wholly to Him, at His pleasure? Once more; are you not His altogether, by covenant? A right He hath in you even that way, as much as it is possibly for you to pretend, or imagine yourselves ever to have been your own. What is the covenant of Christianity plainly, but for Him to be our God, and we His people? Jer. 31. 33. and everywhere, and Heb. 8. 10. to deny ourselves, take up our cross daily, and follow Him, Luke 9 23. to sell all, Mat. 13. 44, 45, 46. forsake all, hate all, Luke 14. 26. 33. or else we are told by the Truth itself, we are no Christians; we cannot be his Disciples? Now doth not all this amount to all endeavour, and the Venture of the utmost hazard? What can any one except against this, or except out of this? Thou hast an estate; who gave it thee, but God? (Riches and honour are of thee, &c. ● Chron. 29. 12.) or rather lent it thee, made thee steward of it? He appoints thee to lay out so much for such an use, gives the Church a Letter of attorney: Is it not thy due to yield it upon demand? Thou hast honour and dignity; who promoted thee? Psal. 75. 7. God is the Judge, He puts down one, and sets up another. If He will have thee lay it down and give over thy office, Mayst thou say, I am not bound to yield to it? Thou hast friends; who made them friends, and able to show themselves friendly, but God who rules all hearts? If He will thee to slight their friendship in this or that case canst thou say, thou owest Him no such respect? Thou art a Freeman, in bondage to none; who made thee free spiritually, but Christ? made thee be borne a freeman temporally, (not a slave, as in some countries) but God? if he call thee to venture lying in a dungeon, as a prisoner; a captive; or come into bonds and debts to do Him necessary service; wilt thou say thou owest Him no such service? In a word, thy limbs, sense▪ life, whence hadst thou them, or hast them first and last? may He not then command them all? Owest thou not all of them to Him? and so thyself in all respects to Him? and accordingly to His Church, at His will? Remember this as the first main Reason, upon which all the rest depend. They are divers, but of each of them more briefly.  

Reason 2. The Church is God's Receiver, as much as she needs.  For 2ly. God hath made the Church his receiver of all his rents, and dues, so far as her need requires. Plainly God everywhere expresses, that He counts that done or not done to Him, which is done or not done to His Church. Christ, we know, expresses this as the stile of His sentences at the great day of Judgement, (even referring to particular members, helped, or neglected) You did it to me, You did it not to me, Mat. 25. Where note also, the very Reprobates, and now doomed to damnation, dare not deny but they owed all respect to Christ; and speak as though they would not have neglected it, if they had looked at it as reaching to Him, so that He would have taken it to heart. But they might have known (we may) from so many expressions in His word; that in reference to the church's necessities, Christ and the Church are one; and have but one name, Jer. 23. 6. with 33. 16. and 1 Cor. 12. 12. If we could see no Reason for this, yet since he so often saith it, we must not chop logic with Him, and offer to deny it, but if we would, all logic and reason would confute us; for,  

Reason 3. The Church is God's glory on earth.  3. God is specially glorified upon earth, or dishonoured according as His Church fares. Israel is His glory, Esa. 46. ult. (The Church Christ's spouse and His kingdom) He is glorified in their welfare, when their number increases, their sins are purged, they freed from judgements and enemies, and their prosperity advanced. Therefore to endeavour this with our whole strength, and utmost hazard, is our duty, as well as to love Him with our whole hearts, and souls, and minds, and strength, and to do all things to His glory. And we cannot fail in any thing, but we fail so much in our love to Him; and dishonour Him so much; therefore,  

Reason 4. We pray for it in the Lord's prayer.  4. We pray for this, for the Churches good, when we understandingly pray as Christ hath taught us. Hallowed be thy Name, Thy kingdom come, Thy will be done in earth, as it is in Heaven. And we mock God if we so pray, and endeavour it not, with all cheerful readiness, universal Fractice, and constant continuance, like the Angels in Heaven, though we cannot reach their perfection; nor are they put upon hazards, because they have no sin, and so no suffering to undergo, but  

Reason 5. Angels give us example.  5. The very example of the Angels endeavours affords a distinct argument of our obligation. They are sent forth to minister for their sakes that shall be the heirs of salvation, Heb. 1. 14. It is not too mean an office then for the greatest on earth, to endeavour the Churches help. For,  

Reason 6. All things and persons are for the church's sake.  6. All things, and persons are ordained for the church's sake. The very world continues, that every one that in God's Decree belongs to the Church, should be converted, and be brought to repentance, 2 Pet. 3. 9 All gifts are bestowed for the church's sake, The manifestation of the Spirit is given to every man, to profit 
Doct. 1.  withal, 1 Cor. 12. 7. all for the church's profit, and so 1 Cor. 3. 21, 22. All things are yours, whether Paul, or Apollo's, or Cephas, or the world, or life or death, or things present or things to come, all are yours. All, not only things, but persons, Apostles, and Ministers, Kings, and Parliaments, and all, are every one of them intended for the Church; God called this Parliament for his church's sake; and for his church's sake it is that he hath so established and continued it. 
Even Kings,  And the Prophet tells how that it was for Jacob his servant's sake and Israel his elect, that God raised up Cyrus and gave him victories, holding his right hand, and subduing Nations before him, and losing the loins of Kings, opening the two leaved gates, &c. Esay. 45. ver. 1. 4. And elsewhere that Kings should be nursing Fathers to his Church, 
Esay 49. 21, 22. & 60. 16.  and Queen's nurses, and that they should carry the church's children in their arms, and upon their shoulders, and give them suck, do even the meanest offices of help to them, with all diligence and painstaking and breaking their sleep (as Nurses use for their nurslings) for their good. And all this Cyrus hath taught us, to be not only prophecies of what shall be, but precepts of what ought to be: For understanding of the prediction, Esay 44. 28. that he should build the Temple, he takes it to be a command given to him; as he proclaims to all the world, 
And even the very Authority of Christ in Heaven.  2 Chron. 36. Ezra 1. Thus all human authority on earth is for the Churches good. And which is far higher and a most exceedingly admirable expression, the very Authority of Christ in Heaven, (though ultimately for his own glory, the glory of God, yet) is also intended for the Churches good. So remarkably and fully speaks the Apostle, Ephes. 1. 22. God gave him to be the Head over all things to the Church. How much more are earthly men so meant? It is injurious therefore without question not to God only, but to the Church in point of right, for any man on earth to withhold any thing from her, whereby she may be helped or benefited. For also—  

Reason 7. Our comforts are from the Church.  7. The comforts (as well as Talents) that we have received, we may instrumentally thank the Church for them, as our Mother that bare us; and her children as our brethren and sisters, that helped to bring us up, both naturally and spiritually; and do still (while we live) more for us than we can possibly requite, with our utmost endeavour and venturing ourselves for them. 
Doct. 1.  thankfulness then ties us, besides all former Obligations. The rather because—  

Reason. 8. Our sins have endangered her.  8. Every one by their sins have sundry ways endangered the Church, and do almost continually; provoking God, and sometimes men against her; dishearting the Friends, and strengthening the Enemies, by evil Words, and Examples. We owe then by way of satisfaction to her, and repentance toward God, to do henceforward our utmost to help, and rescue, and strengthen her every way. This was David's reason, in the forementioned 2 Sam. 24. and Paul's provocation to his duty, doubtless, many a time. This is the more strong, because still—  

Reason. 9 Enemies do their utmost.  9 The Church hath many Enemies, who do, and will do their worst against her, and are specially encouraged, and advantaged by our neglect. They get ground as much as we withdraw, and give back; And our valour makes them at least at a stand, and is some discouragement to them. Also—  

Reason. 10. Friends fail, or are strengthened by what we do.  10. When any of God's people shrinks, he endangers to break the Ranks, and disorder others, and make them run away from their Colours, as well as himself; or at least sads their hearts, weakens their hands, and makes bare their sides, and contrarily, each one's vigour and valour adds strength to his companions every way. We owe it to them then, and to the profession we have made to stand to them, and live and die with them. And there are great examples both ways of this.  

Reason. 11. So By standers in their degree.  11. Finally, bystanders, and Neuters, are much led like sheep by the eye, and though fearful, yet are sometimes engaged by our courage. But to be sure, they learn fearfulness of us; And if those see us backward any way, whose interests seem to be more in the Cause than theirs, they will easily think themselves excused; And then their sins will prove ours. This I speak, to those that in a more peculiar manner profess themselves God's people; though others also are professed Christians at large; there should be no such difference, if all would come up to their duties: But since all will not, at least not readily, we that are outwardly forwardest any way, must be so every way, else I say, we discharge not our debt, and duty, and give ill example to those that are too too backward of themselves. So I have done with the proof of the first Point, which is the main foundation 
Doct. 1.  of all, and therefore not to be lightly passed over, but put beyond all gainsaying. I come now to the Use of it.  

use. Consideration 1. Of church's dangers needing help.  The Use that I shall make of this first doctrine by itself, is only to provoke us all, to a serious consideration, of our Church and Nations dangers, calling for our utmost help; as also what help is possible and necessary for us to afford; (taking in Ireland also into our thoughts, though I cannot at every turn name it, but it must never be forgotten, specially on these solemn days of seeking God; their unhappiness affording us the first advantage of enjoying this public happiness of these days of humiliation, towards our own good as well as theirs.) Where we ●we help, we must needs consider the need of help, and the means of it.  
The church's dangers needing help, are reducible to two heads, judgements, and Sins. Both together put us into the condition of Isreal, Nehem. 9 37. whose sad expression is, We are in great distress. Indeed far greater than theirs was then, as a comparison would fully clear, but that I have no leisure for it; neither shall I now say all that I intend on either Head, because the following Points require a reservation of somewhat of each kind, to reinforce them: But yet even to make further way for them, and in the mean time for a brief discourse of the means of help, somewhat also must here be premised of the Churches dangers, both in regard of judgements, and sins.  
For our dangers, 
1. Judgements.  in regard of Judgements, I may thus recapitulate them. First, An attempt, upon a deep-rooted, long-projected design, 
1. Attempt against all this.  to ruin Religion, God's true Religion, our Laws, and Liberties; and in, and for all this, this present Parliament.  

2 Army raised against.  2. An Army raised for this, by Papists-counsels, enemies to the true Religion, and consequently to our State, and Laws, by which it is established; Made up for the most part of men of desperate spirits, enemies to Parliaments, and Laws, because themselves are Delinquents, and resolve to be Libertines; and men of desperate fortunes, and therefore enemies to the propriety and true liberty of the Subject, without the violation of which they cannot subsist in their broken condition.  

3 Enemies possess our King.  3. These enemies possessing the Person of our King, abusing his 
Doct. 1. Use. Consider the church's danger.  mind, by their wicked suggestions, and counsels; his Name, to countenance all their lawless outrages, and to cast all manner of reproaches upon the Parliament, And particularly, upon prime Members of both Houses.  

4. They have prevailed far.  4. These enemies having prevailed in many places, to rob and spoil houses, villages, towns, countries; to carry away Prisoners, and use them with more than barbarous cruelty; to kill and destroy, many in the field in open war, some in cold blood, (if their boiling rage and malice can ever be said to be cold blood) and not a few, by worse than brutish usage in their Prisons; to violence, and violate men's consciences, by forcing upon them the Protestation against the Parliament.  

5. Their strength enough to endanger all.  5. These enemies being in themselves, many in number, and of great strength; in divers places apparently stronger than we, in all kind of strength, (except spiritual) and in the whole, powerful enough to put all into exceeding hazard, by force and fraud, arms and conspiracies, (Witness Bristol, and the late damnable Plot against the Parliament and City) specially considering the multitude of secret enemies, seeming but Neuters, intermingled everywhere with us, specially in all considerable places; (the City is not, the Parliament itself hath not been free) and not a few, even almost professed enemies, let alone and suffered, in the very City, and much more in the countries; and too many false and treacherous friends in the Armies, and everywhere. Besides multitudes of professed Neuters, ready to fall to the enemies, where ever they shall appear stronger, and in the mean time, affording as little help, as possible they can, the rather because the worst of the Parliaments exclaimed against severity, is courtesy to the ordinary usage of their adversaries against any that have in the least opposed them.  

6. Church's friends weak and few  6. Our friends impoverished daily, without means of restauraration, disheartened by mutual jealousies divided by differences in opinion, diminished by deaths, and captivities, without hopes of ransom, and few grow up in their rooms.  

7 foreign States help not, but hurt thence.  7. foreign States and countries, at the best no friends, while in the mean time, Papists in several parts, afford great assistance to our enemies, by contributions of Moneys, and Arms: And so have some of our pretended Friends done too, whose consciences 
Doct. 1. Use. Consider the church's danger by sins national.  will one day pay them to the full for it, on earth, or a worse place, (or both) as fighters against God and his true Religion; and self-condemned in their own hearts, for worse rebels (if we be thought by them to be so at all) than any rhetoric can make us.  

8. Ireland wastes, and endangers.  8. Ireland, not only affords us no help, but helps to wast our Estates, our Provisions, Arms, Ammunition, while the Rebels there are in part furnished from sorrain States, and now at last, threatening us also with an actual Invasion; and at least some of those Rebels being actually in Arms against us.  
Lay now all these together, and we must needs acknowledge, that our danger is exceeding great, and we all In great distress, in regard of the judgements that lie upon, and threaten our Church and Nation, and Ireland with us.  
And now it is time, 
2. Church's danger by sins of Nation  that we come to consider our Nations sins a little, as the provoking Cause of all these judgements: For so the Prophet resolves the Question, why the sword was sent against Judah, Jer. 4. 18. Thy ways, and thy doings have procured these things to thee: This is thy wickedness, because it is bitter, and because it reaches unto thy heart. To show this, we will scan first, 
A Nation sinful 5. ways.  how many ways a Nation may be called sinful, according to the phrase, Esay 1. 4. and a people laden with iniquity: And then see, whether in all those respects, our Land be not undeniably sinful, and laden with transgressions.  
Five ways a Nation may deserve the name of sinful. 
1. All ranks tainted much.  First, when all sorts and ranks, that is, many in each of them, are apparently tainted with sin.  

2. The most tainted with any one kind of sin.  2. When particular sins, as ignorance, drunkenness, swearing, profaneness, (any one such notorious sin, and much more, if divers) do visibly taint the greatest number in a Nation, everywhere; according to the expression, Ezek. 22. Thou hast done thus and thus.  

3. A few notorious sins altogether unpunished, though laws against them.  3. When any visible iniquity, though practised but by some few, is not at all punished, though there be law against it. This comes under another phrase in the forementioned chapter, Ezek. 22. In thee; in thee have they set light by Father and Mother; in the midst of thee, have they done thus and thus: We know the very not enquiring after Achan, (there having been a particular warning, 
Doct. 1. Use. Consider the church's danger by sins national.  that one such man would make all Israel accursed) made God charge his single fact upon all the Nation, Israel have sinned, and they have trangressed, &c. Ios 7. And accordingly he threatens not to be with the Nation any more, except they found him out, and punished him accordingly.  

4. Laws silent, or too weak to restrain sin.  4. When the laws are too weak and slack, or altogether silent in the restraint of wickedness. This could not indeed be in the Jewish commonwealth, because they had laws of God's own making, to punish all manner of transgressions, that God would have to be punished: But since other commonwealths have taken to themselves (I am afraid farther than God allows) a Liberty to count themselves free from his penal laws, it is manifestly possible, that they may be wanting in necessary laws, to suppress ungodliness; & then they make the Nation guilty of such sins, as for want of good laws are practised; In that the Authority that God hath given in a Nation to make laws for the observation of His divine laws, is not put in execution sufficiently. Authority, I say, sins in not making such necessary laws, and inferiors sin in not following them with petitions and importunities for the making of them. And so all are sinful, the Nation is sinful.  

5. Sin countenanced, or allowed by law.  5. Much more when any sin hath any kind of countenance, and allowance from Authority, and specially from laws: and that offenders against God's commandments, can pleadmans' approbation, if not command in some sort, of their practices. This is the highest and worst degree of all, not only because it doth immediately taint the generality in point of practice; but lays a cursed foundation of vilifying all God's laws in any thing when it appears to inferiors, that superiors (though men like themselves) dare take upon them so to cross God's Authority with theirs.  
And now if in all these respects, 
Our Nation showed sinful by acknowledgements of all.  our Nation is greatly guilty of transgression and sin against our God and Heavenly King, we are beyond all peradventure a sinful Nation, and a people laden with iniquity; and for this, for the present I only appeal to every one's conscience, that seems to have any sense of conscience, and to the general complaint that there is everywhere, of something or other in all these kinds. Even they oft times, that notoriously help to fill up the measure of a Nations wickedness, do yet themselves complain aloud of the universality of 
Doct. 1. Use. II. Consider what help may, should be afforded the Church.  corruption, and sin of all sorts, and in all sorts. Let me then take them, and all others, at their own words in this, and judge them out of their own mouths (God will be sure to do so one day,) that they have acknowledged our Land and Church to be not only a greatly endangered, but a deeply guilty people; and so in both respects needing abundance of help, even the utmost that can possibly be afforded, by any, by all of us. And that is the other consideration, belonging to this Use, what help is propor and possible to be afforded to the Church in this her need?  
1. 
1. Outward.  Against the outward danger, outward help is needed for our Nation, and Church, and Ireland also; Counsels, purses, persons, whatsoever is ours, or can be justly procured by us, is owing, (as the doctrine hath showed us) because it may be helpful, and may be needed one time or other, for the Churches help.  
2. 
2. Spiritual.  Against the whole of the danger, Prayer may be helpful, and is altogether needful, 
1 Prayer.  constant, humble, penitent, faithful, fervent prayer. I need not insist on this, you have heard it already this day abundantly, and powerfully. 
2. Humiliation.  But of Humiliation not only as a companion of Prayer, but also as a Parent or Nurse of it, and so as a distinct means of help for the Church, I must a little particularly speak; specially this being a solemn day of Humiliation, wherein both God and man require of us, to urge this, which I shall do by showing; first, what is the nature of it; and then secondly, the object of it, to what it extends, both as a duty, 
What it is,  and as a means. For the nature of it; Humiliation is a lying low, and being abased at God's feet for mercy, making first, a hearty confession and acknowledgement to God of 4. things. 1. Of natural extreme sinfulness and corruption, and particular sins, as many as are known, or by enquiry can be found out, with their aggravations. 2. Of extremity of punishment thereby deserved. 3. Of impossibility of escaping such punishment without God's favour. 4. Of impossibility of obtaining God's favour, without repentance and faith in Christ our surety. 2. From all this making also an entire submission and yielding to any temporal correction, which God lays or continues, without murmuring, or offering to free ourselves by sinning again in any kind. All this is included within the nature of true humiliation. 
Why required.  Which as it is often called for in Scripture1 as a duty, giving glory to God, in all his providence, and particularly in his 
Doct. 1. Use. Consider how to help the Church by humiliation.  Judgements mixed with mercies, according to his Word, and all his sovereign dignities and titles of creator, Preserver, Ruler, and King of all men and Creatures; and all his glorious attributes of Just, Holy, Wise, Gracious, powerful, True, So2 is it also frequently both in general and in the particular parts of it, made and appointed a necessary means of helping a Nation; one place shall now suffice for many, Lev. 26. 40, 41. If they shall confess their iniquities,, and the iniquity of their Fathers, with their trespass whereby they have trespassed against me, and that also they have walked contrary unto me, and that I also have walked contrary to them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity; Then will I remember, &c. And all this the rather, because3 such a Humiliation is both most necessary and most effectual, to make us endeavour what ever else is conducible toward the Churches help, as specially a holy Example, and activity for Reformation; of which afterwards.  
Now for the object of Humiliation, 
2. How far it extends, namely to  It concerns (and would though we ourselves were both altogether innocent, and free from all personal danger;) 
1. Sins of Nation.  1. The sins of the Nation, (we live amongst) endangered also by his judgements felt, or feared. But much more, when our own being sensibly in danger, as well as others, calls us to remember our own sins, and be humbled for them, specially being some way guilty also even of the Nations sins, as we shall see anon.  

2. Sins of Forefathers for 5. Reasons.  2. This Humiliation for the sins of our Nation, must extend to the sins of our Forefathers; this we find commanded, (by way of condition to a promise) Lev. 26. 49. and everywhere practised in solemn Humiliations, referring to a Nations good, as Ezr. 9 Nehemiah 1. & 9 Daniel 9 Ierem. 3. And the reasons of this are clear.  

1. Tenant's children liable to pay parents' debts and forfeitures.  1. In that we as their heirs, are justly liable to punishments (Temporal) for their sins in former times. Men's Justice requires debts of heirs, namely the landlord's rents; and for wastes committed against their leases; God may much more. This broke good Josiah's heart, melted it into tears, when by the reading of the book of the Law, he found what arrearages he and his land were in, for the forfeitures of their Forefathers; 
Doct. 1. Application. Consider how to help the Church by humiliations for sins of forefathers.  Though he had begun to put himself and them, into a better posture of service, and duty, toward God their great Landlord: So should we also be affected, even with the sins of our ancestors.  

2. Enjoying fruit by their sin.  2. Specially if in any thing we find, that any worldly commodity we enjoy, is the fruit of their sin: Whereas human politics excuse, or justify, or commend those sins, that redound in appearance to worldly security, or advantage; as the letting evil men, or evil practices alone, which might have been redressed, and suppressed, if not at one time, yet at another, had there been a true, and through zeal for God, and faith in God. Divine wisdom commands humiliation for (and reformation of, if yet to be done) as endangering evils: Therefore holy Hezekiah, 
2 Kings 18.  who trusted in the Lord with all his heart, after his humble acknowledgements of manifold transgressions, ventures to pull down all the high-places, even superstitious, as well as idolatrous, which all former Reformers, even Asa, and Jehoshaphat in their times meddled not with. And holy David, though perhaps he had not power enough, to punish the treacherous murders of the great general Joab, yet cannot die in peace, till he hath left a charge upon his son Solomon, to pay that debt for him, 1 Kings 2. which therefore he carefully fulfilled without delay.  

3. Lest we approve, or excuse sins, because theirs.  3. Yet more, It is required that we be humbled for our forefather's sins, lest, as we are too apt, we either approve of the evil of them, (which else we could not but in our consciences condemn) even because it was their practice to do thus, and they went no further in reforming; and this we usually think excuse enough.  

4. Or think it, because they were not punished for it.  Or 4. Lest we should make it an argument also, that God is well pleased with such, and such things, because our forefathers did so, and were not severely plagued, but rather flourished in those ways: Which also is a common pretence, for the continuance of evil practices.  

5. Or return to them again, after a leaving them.  Or 5. Last of all, Lest even after we had forsaken their sins, we should again by temptation, be drawn to return to them: Against all which, there is no better antidote (under the grace of Christ) than a sad, and serious, and oft repeated, and renewed humiliation, even for our forefather's sins, as well as those of the present 
Doct. 1. Application. Use 1. Consider how to help the Church.  generation, in our nation and people.  

3 Our own.  3. But to all this, we must be sure to add, (or rather to premise it first in our hearts, though my method leads me to name it last) the humiliation for our own personal sins; As many as we do, or can by strict enquiry know, by ourselves. And this generally, for the reasons noted at the first; God's honour, our own reformation, and our escaping wrath, through God's mercy in Christ.  
And this we must do, even after we have resolved, 
Though reforming, or reformed. N. B.  or begun to reform, and also after we have reformed, how perfectly soever, and even have our pardon sealed never so sure. That thou mayest remember, and be confounded, and never open thy mouth any more, when I am pacified towards thee, for all that thou hast done, saith the Lord God, Ezek. 16. 63. And to the like purpose, Ezek. 36. 31, 32. Because also, while we are but resolving, or beginning to reform ourselves, we may suddenly revolt, even to worse than before, if a through Humiliation, shame, sorrow, and fear, keep us not. And after we have reformed most completely, still some taints remain in our own hearts, (and much more many times, in others tainted by us) which need this mortification. Pharaoh's often revolts, and even Israel's too, all Moses time, are sad confirmations of this. We read them often relenting, but never solemnly making it their business, to humble themselves for their transgressions.  

3. A holy example.  3. Moreover, against the spiritual danger of sin, a holy example, an exact unblameable conversation may be greatly helpful, and is infallibly needful, St. Peter supposes, even ungodly men may thereby be constrained to glorify God, 1 Pet. 2. and profane Paganish husbands converted, even without the Word, by the conversation of the wives, 1 Pet. 3. 1, 2. It shows ungodly men, that godliness is a possible thing to be practised as well as worded. And where it is wanting, no word can do so much good, as that want doth harm; as I shall again touch anon.  

4. An active endeavour of reformation.  4. Finally, against sin and judgement both, an active endeavour of reformation is specially helpful, and beyond controversy needful. 1. Against judgement, as appears by the promise of pardoning that is, sparing for the present, Jerem. 5. 1. If but a man were found, that did execute judgement, and seek the truth. 
Application. Use. 1. Consider how Reformation helps the Church.  And by the assigning this the cause of God's indignation poured out upon them, Ezek. 22. 30, 31. because God sought for a man that should stand in the gap, and make up the hedge before him for the land, but found none: that is, never a man of note, active for reformation: For else there were godly men, that mourned and prayed, Ezek. 9 but none stood up strongly for God; that would have helped much. 2. Against sin, by using all the authority any hath; As a governor of a family, Parent, Master, Minister, or Magistrate to bring sinners to repentance, and keep others from sinning. This no man will, no man can in general deny to be a helpful, and necessary duty: therefore I add no more of it for the present, but shall meet with it again in some following Uses of other Points.  

Doct. 2.  I now come to the second doctrine, which is this: [Private self-respects, 
Grounded on Text.  prove great hindrances to most necessary duties.] It had like to have done so here with Esther; it did so at the first bout, till Mordecai's divine arguments, of faith, and despair, dreadful frights, and glorious hopes, quickened her to the heroic resolution, expressed in the following verse. I will go in to the King, which is not according to the Law, and if I perish, I perish. Thus she overcame at last, and was no longer hindered from her duty: But too many are everywhere, as sad experience proclaims to all ears.  
This turned Peter for a fit, 
Exemplified by Peter.  from a Champion of Christ in the garden, to a Renegado in the Palace. It was not indeed a necessary duty indeed to follow Christ thither, at that time: Nor perhaps, to make answer at all to the questions then put to him, if silence would have satisfied. But it was absolutely necessary for a Disciple of Christ, not to deny his Master anywhere, much more, not to forswear him, with cursing and banning, that he knew no such man, but contrarily to profess himself his, if he could not without such horrid lying conceal it; yet this private self-respect put him upon, not only to neglect his duty, but to do quite contrary. He conceited that the owning of his Master, would at this time endanger his own personal safety, and if he denied him, he might escape unknown, and untouched out of the high priest's Palace, what ever became of his Master. And 
Doct. 2. Self-respects hinder most necessary duties.  now, though every one curses not, or swears like him, yet have not too many of us our fits, when we come into malignant companies, too like this?  
This also was the very thing that delayed the building of the temple so long, 
The Jews neglecting the Temples building.  till God by punishments and severe chidings, forced them out of it, Hag. 1. compared with Ezra 4. Indeed at the first, the adversaries, under colour of the King's Commission, made them to cease by force and power; but afterward it was merely the Jews base self-respects that bindred it: For the truth was, neither the adversary's complaint to the King was against the temple's building, but against the Cities, and accordingly his Decree mentions not the Temple, but the City. They (the enemies) spited the Temple chiefly, as looking at that (as it was indeed) as the pledge of the Jews welfare: But that would have born no colour for a complaint, the Jews having had Cyrus his command for it; therefore they abuse the King with the noise of danger of rebellion, &c. so surreptitiously get a Command from him, which they abuse, to make the templework to cease. Thus far Ezr. 4. Now Haggai tells us, that after this, the Jews being able better to brook the want of the temple, then of houses for themselves to dwell in, do for all the Decree, try their adversaries courtesies, and fall to building of houses for themselves, which was indeed properly to build the City, (which the other was not) and then finding their enemies take no alarm at that, they proceed to make them gorgeous and gay, fall to ceiling them, while they let God's house lie waste, and say, The time is not yet come for the building of it; nor never would have come in their conceit, if God would have held his peace, and his Prophets been silent, as long as there had been a shadow of an adversary, that had a quarrel against the Temple, and so against them, when they should offer again to go in hand with it. 
Confirmed by Reasons.   
What now are the Reasons of this briefly?  

Reason 1. Self-love prevails in most;  1. The general corruption that is in all naturally, namely self-love, which makes men self-idols, and self-idolaters. This is the great cause of the perilous times foretold, 2 Tim. 3. 1. Men shall be lovers of their own selves, even professed Christians would be so, more notoriously then formerly. Yet before that, St. Paul sadly complains of the generality of Christians, (even Teachers) All 
Doct. 2.  seek their own, not the things of Jesus Christ, Philip. 2. 21. This wholly possesses the most (sc. all that are not truly regenerate) and taints the best too much, and too often. Hence all Christ's Disciples forsake him and fly, when he was apprehended, Matt. 26. 56. and all Paul's friends, 
Taints all.  every one of them forsook him at his first answer, and no man stood by him, 2 Tim. 4. 16. For—  

Reas. 2. Experience of backwardness profitable  2. Worldly experience teaches, that men oft escape by not being too forward, and sometimes even advantage themselves besides. He that forbears, is sometimes hid; and enemies sometimes, will hire even to Neutrality. At this bait, a self-lover cannot but bite; and upon this condition, he will never stir hand nor tongue, for the Church, or Christ, or God, or any thing. Contrarily—  

Reas. 3. Of forwardness hurtful.  3. There are also many experiences that the most forward in any Cause of danger, are oft lost, and hardliest escape. They run more upon the mouth of danger; provoke the enemy's rage more, in hot blood, and their malice in cold blood, and their fear too, which makes them endeavour their destruction above other men's. This no self-idolater can abide to think on, and much less to adventure, how necessary soever it be he should, and though he do appear somewhat on the church's side.  

Reas. 4. Laziness and sensuality makes towards and negligent.  4. Sometimes mere laziness and sensuality, renders men cowards at well as fear, and keeps them from public services of any kind, that must cost them any pains and sweat, and interrupt them in their ease and pleasures, which they love more than they do God, (and therefore much more than they do the Church) even those, they have a form of godliness, but they deny the power of it, as the Apostle speaks also in the forementioned, 2 Tim. 3. 5. The power of godliness would carry them on to all Endeavours for God, and his Church; But the form, will no further than may stand with their pleasures, and that is very-very-little in any time, specially in the times of the Churches dangers.  

Reas. 5. So doth covetousness.  5. covetousness makes many neglectful, and cowardly, as well as any thing. All activity usually is costly, and their Money is their life, at least their vital spirits, their life-blood; therefore if they must part with much of that, they grow faint, like men that have lost much blood, and even the very fear of it, strikes them into a kind of swoon. They may then wish better to the 
Doct. 2. Self-respects hinder most necessary duties.  Church then to the adversaries, for the right of the cause, or in the general. But if they can but fancy a hope that they shall keep their goods, if the adversaries should prevail; the church's party shall sink and starve, before they will part with much to save them, if they can tell how to keep it.  

Reason. 6. Covetousness. &c. makes do work to halves  6. Yet again, some can serve their covetousness, and ambition, and other lusts much, by seeming to do something, but not their utmost, that they may still be employed. So unfaithful Lawyers, oft prolong suits, to get more Fees; and hard-hearted Chirugions torment their Patients with delays, that they may get more for their Cures: And so the complaint is, that Commanders and Captains do in their Profession, with dead pays, and false m●sters, and slow proceedings, losing opportunity. It is charged upon statesmen too, in their Profession to have this Art. Undoubtedly, the spirit of this, is mightily in the world, where opportunity is to advance it; though with the disadvantage of the Church always, and sometimes the hazard of her utter ruin.  

Reason. 7. Envy scorns to labour when others shall be thanked.  7. envy also sometimes is deeply guilty of neglect of duty. Others (they think) being Chief in the employment, are like to be Chief in the thanks, honour, and reward: This those that date on themselves, their own wisdom, and worth, scorn, and hate; and so refuse to do any thing, or at least, do as little as they dare. So was it probably with the Elders of Succoth, and Peniel, each of them thought himself as good a man as Gideon, and therefore would not afford him and his weary men, the least relief in their victorious progress. Certainly, this made the Ephraimites quarrel with Jephtha, even after they had neglected to help him, Judg. 8. 2. And this made Israel so ready to revolt again from David, upon Sheba's traitero●s blowing the Trumpet, 2. Sam. 20. because they thought the men of Judah would have the greatest thanks for bringing the King baske, cap. 19 Only once to show that no pason is so venomous, but God can extract good out of it; This viper of envy, while it meant to sting the Apostle to death, joined with him in preaching the Gospel, for which in despite of its devilish intention, he rejoices aloud. But ordinarily, No dosposition is so barren of all good, or fruitful of all evil, as this cursed root of envy.  

Doct. 2. Self-respects hinder most necessary duties.  
Reason. 8. Libertines spirits fear the church's prosperity.  8. Unto all these must be added, that the lusts, and fancies of many, make them fear the church's prosperity, as well as the enemy's triumph, and therefore they will in no wise put to their utmost strength in her behalf, lest she growing strong, should too much curb their wild fancies, and unbridled lusts, Like unruly children, that desire not to see their Mother recover any weakness, that they may the more freely run up and down without control. This provokes not a few even to be enemies to Christ and his Church, Psal. 2. 1, 2, 3. The fear of his bands and cords, tying them too straightly. Much more than doth it cause neglect in too many of those that still profess themselves friends.  

Reason. 9 Earthly-mindedness regards only present and sensible thing●  9 Finally, All this flows from that earthly-mindedness that is in all men naturally, (and too much of it in all still upon earth) that they only, or chiefly, regard things present and sensible, and prefer them before things spiritual and eternal, though never so earnestly, and plainly promised, and threatened. Faith is not ever active, and when it is not (or where it is not at all) many worldly considerations, as present and sensible, must now overrule to hinder spiritual activity, and hazarding one's self to the utmost. only faith in its vigour, makes a man of a true public spirit; Like Moses, Numb. 11. and Exod. 32. and Numb. 14. who not only was not content to be happy alone in Pharaoh's Court, but not in God's favour. A piece of self-denial, next to miraculous: But there never arose such another Moses, the world is generally quite of another temper.  

Doct. 3.  Therefore the third Point comes seasonably in, to correct, at least in part, the infection of this pestilential self-love. The Point is this: [Those whom private, and self-respects hinder from the Churches help, can have no assurance, that they shall escape more than others.]  

Grounded on the Text.  If Mordecai spoke sense, this is a certain truth. Esther was in no human danger, at least not certainly, or like others, because not known to be a jewess, and so within the Decree of destruction. And who that had known it, durst discover her, when he could not be assured, but that the King, not intending to include her, would for his Honour and love's sake exempt her, what ever became of all the rest? But for all that, Mordecai warns her not to presume upon that, so as to neglect her duty, 
Doct. 3. Self respecters not assured to escape.  even with the hazarding of herself suddenly for the Church: Which must needs suppose this general truth, and bind it upon all who break loose from the duty to which they were bound, Few or none can plead such probability of escaping as she; and who ever would plead any, 
Confirmed by Reason.  doth but paint with false and water-colours, easily washed off. See the Reasons of it.  

Reason 1. None can escape but by God's leave.  1. God orders all things, and they must have his favour to escape, or else nothing will serve their turn; Prov. 29. 26. Many seek the ruler's favour, but every man's judgement comes of the Lord. If he give sentence against any man, (or woman) in vain shall men absolve them. Saul spared Agag, and Agag concluded that surely the bitterness of death was past; but God had said no such thing, & Samuel taught him another lesson. Let men go, or climb, or flee, or hide themselves anywhere, in Heaven, Earth, or sea, there is no escaping from God's revenging hand, Amos 9 1, 2, 3, 4. Though men say with those scornful men that ruled in Jerusalem, Esay 28. 14, 15. We have made a Covenant with Death, and with Hell we are at agreement, when the overflowing scourge shall pass through, it shall not come unto us, for we have made lies our refuge, and under falsehood we have hid ourselves. Yet if God be not willing to have them escape, hear this sentence and prediction what shall befall them: The hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place, and your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, than ye shall be trodden down by it, &c. to v. 23. All their hopes shall be disappointed, their supposed friends provelyers and enemies, and the evils they promised themselves should not touch them, shall utterly overthrow them. He denies God to be Almighty, that confesses him not able to effect this. Few deny it in words; but few think of it in earnest in their hearts: specially such self-Idolizers as we are now speaking of.  

Reason 2. Such provoke God more than ordinary sinners.  2. But to this must be added a second consideration; That their neglects of duty for the Churches help in time of danger make them more liable to God's displeasure then ordinary men, ordinary sinners, Amos 6. 1, 2, 6, 7. A woe is to those that were at ease, and put the evil day far from them, and drink wine in bowls, and were not grieved for the affliction of Joseph; (so far from helping them 
Doct. 3. Self respecters not sure to scape.  that they were not troubled at their miseries) Therefore shall they go Captive with the first that go Captive, &c. So Prov. 24. 13, 14. If thou forbear to deliver those that are drawn to death, and those that are ready to be slain, (If a man afford not his help, to rescue innocent persons from the cruelty of those that would butcher them, or starve them, or the like) If thou sayest, Behold we knew it not, 
Observe this well.  (we knew not that they would be, or were, so barbarously used, when yet they did sufficiently know it, or might have done, if they had been willing to have informed themselves) Doth not he that ponders the heart, consider it? and he that keeps thy soul, doth not he know it? and shall not he render to every man according to his works? Every one hath sins enough at all times, to enwrap them in common calamities. But by the former Points it appears, that they are specially guilty of great sins, for their very neglect of help of their brethren in danger. Therefore Moses upon this supposition, first chides, and then earnestly threatens the Reubenites, Gadites, and Manassites on the other side Jordan, if they did not help their brethren in their wars against the Canaanites, you have (Than saith he) sinned against the Lord; and be sure your sin will find you out, Numb. 32. 23. A man had better have his most deadly sworn enemy, in the height of his greatest rage, find him out, than his sin to find him out. God can, and oft doth, preserve from the one, but from the other nothing shall, or can: For than God's vengeance hunts, and pursues such men, to their inevitable destruction. For—  

Reason 3. Their base lusts deserve punishment at all times.  3. The causes of their neglects are all base lusts, such as at any time, if there were no service of danger to be undergone for the Church, would provoke God against them to their destruction: Revel. 21. 8. The fearful, are in the forefront of those that shall be cast into hell. And Mark. 8. 35. Whosoever will save his life, shall lose it. And Phil. 3. 19 Their end is destruction, who mind earthly things. And 1 Tim. 6. 9 Covetousness drowns men in destruction, and perdition. So ambition, sensuality, envy, and self-love, have all their several brands, and threatenings sufficiently. The refusal to have Christ to reign over them (which is in the advancement of his Church) himself calls enmity, and dooms to damnation, Luk. 19 27. 
Doct. 3. Self-respecters not sure to scape.  And plainly, The Nation and Kingdom, that will not serve the Church (in prosperity) shall perish; Yea, that Nation shall be utterly wasted, Isa. 60. 12. How much more than any particular person? and specially, that will not venture themselves for her help in danger? For also—  

Reason 4. Their fairest excuses are but sprouts of cursed unbelief.  4. Their fairest excuses, The improbability of doing any good to the Church by their endeavaurs, and probability of prejudicing themselves, if stood upon, are nothing but the sprouts of cursed unbelief, dishonourable to God, and to his Promises made to his Church, and her helpers, as the following Points will help to illustrate. Mean time—  

Reason 5. None go under so strong a guard as in the church's service.  5. This will particularly add a confirmation, That no man goeth at any time under so strong a guard, as when he ventures himself to the utmost of duty for the Church. They are then questionless in their way; and He shall give his angel's charge over thee, to keep thee in all thy ways, & in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone, Ps. 91. 11, 12. And Ps. 34. 7. The Angel of the Lord encamps round about those that fear the Lord, and delivers them. To end this, consider, I pray, what occasion was it, that brought Elisha in danger, for which he had an host of Angels to guard him, 2 King. 6. 17. The mountain full of horses and chariots of fire round about, him: But when he had done the people of Israel special service, & thereby had provoked the King of Syria, namely by warning of his secret plots & ambushes against God's people, for which he sent an Army to apprehend him. Not but that after all, a man may lose his life in the church's Cause, (else also it were no such virtue, or valour) but as he is not hurt by that, (a Christian is not) so may he as soon die in his bed, and sooner; which makes his sin, in refusing to venture his life, so much the greater, and his danger, in time of danger, so much the more deadly. Besides a further danger afterward, though both he and the Church escape for the present, as our fist Point gives us to understand, and to which I shall now proceed, leaving the fourth till afterward, because I will make the application of the second, and third, already dispatched, and of the fist all together, and reserve the two other Points, as the comfortablest parts (with their Applications) to the close of all.  
The Point then to be now handled is this,  

Doct. 5.  yet a destruction is owing to them and theirs, 
[Though the Church be delivered another way, Destruction owing to not helping the Church.  that have neglected their utmost endeavour for her help.]  
This is a second blast of judgement, against ungodly neglect of so necessary duty. Before we heard, That if the Church, 
Grounded on Text.  or any of her members fall, such are in danger (more than others, rather than less) to perish too. But this is worse. The Church may escape, and shall infallibly, to the utmost extent of God's promises; but however they and theirs shall perish, 
Exemplified by the curse of Meroz.  that have been wanting to her. This is most plain in the Text: Plainly ratified, by the curse denounced against Meroz, Judg. 5. 22, even after the victory gotten, 
And judgement on Succoth & Penuel.  and the enemies destroyed: And by the vengeance executed on the Elders of Succeth, and the Inhabitants of Penuel, 
And Jabesh Gilead.  Judg. 8. also after the victory and deliverance: And once more upon the Inhabitants of Jabesh Gilead, for not helping in the execution of justice against the wicked delinquents of Gibeah, and their abettors of Benjamin, Judg. 21. and this also after the work done. In this latter, I deny not, but there was too much cruelty used to the women and male children of Jabesh Gilead. But all was just with God; as besides, that he never punishes any too much (and yet he rules, 
Explicated.  and over rules all) the reasons of the Point will presently clear. But first, I must interpose a few words of Explication. The 1. 
1 1.  is, that by saying. Destruction is owing to them; Nothing hinders but God may take his own time for payment. He may justly do it presently, and is ever able when he hath a will to it; and so in any time of their lives: Or he may stay till their death, and reckon with them once for ever, (which is worst of all for them) according to 2 Pet. 3. 9 The Lord knows how to reserve the unjust to the day of judgement, to be punished. 2. 
2 2.  This (as all other sins) is pardonable; and actually pardoned, upon true repentance, and faith in Christ our Surety; and so the destruction may be altogether avoided. 3. 
3 3.  But if God do afford pardon, he usually makes such, who have been in any punishable degree guilty, feel some smart of their untowardness, whereby also he makes way for their repentance, and warns others; as he did for their neglect of building the Temple, Hag. 1. & 2. 4. 
4 4.  The destruction that the family, and Friends of the offenders are enwrapped 
Doct. 5. Confirmed by Reasons.  in, is only temporal; unless they be guilty of the same sin, or the vengeance of God reckon with them also for their ungodliness, in other respects. And now the Reasons of the Point, will set it out fully.  

Reason 1. Their sins not lestened by God's grace, or others faithfulness.  1. The sins of those that have neglected to help the Church, are no way lessened, by God's overruling grace delivering his Church another way, nor by others faithfulness, whom he hath made use of to deliver it. Indeed upon repentance, either and both are matters of comfort, (as Joseph speaks of God's overruling his brethren's wicked malice against him, which was worse than neglect can be, Gen. 45. 50.) but both set out the more the shame of such neglect in itself, because God meant to deliver his Church, and others ventured themselves for it, but they would not; And so their destruction is a due debt to them, who would not pay the debt of their endeavours.  

Reason 2. They are unprofitable servants.  2. The Parable of the unprofitable servant, dooms such most dreadfully, Matth. 25. The Master lost nothing, and the fellow-servants were diligent, and gained with their talents; yet his neglect cast him into utter-darkness; notwithstanding the imputation upon his Master, of being an austere man, which is retorted upon him, and made an aggravation of his fault. We showed in the first Point, that all gifts, and abilities, and authority, and all, are all Gods, and are disposed by him, and intended for his Churches good, and so for his own glory. They then that have not so employed them, have been sacrilegious by perverting them to their own private use. Such have been dead members, having been altogether useless, and so fit to be cut off; or worse than dead, disappointing, and putting to pain, both at once, like a broken tooth, Prov. 25. 19 and so it is fit to be rid of them. They have been barren trees, fit to be cut down, even for cumbering the ground, Luk. 13. 7. And Mar. 11. 13. we read of the figtree cursed, even because it was a late-ward tree, and came behind the usual time of other trees. So every way is it most just with God, to deal with such persons as have not been fruitful for the Churches help. And particularly, if any pretend, and profess extraordinary zeal, and forwardness, and yet have secret reservations, and give not God, and his Church all, even though they pretend so, and would have the credit of so doing; 
Doct. 5. Destruction owing to not helping the Church.  Let them remember the direful vengeance on Ananias and Sapphira his wife, for such hypocrisy, Acts 5.  

Reason 3. They that forsook the Church in extremity, are unworthy to rejoice with her in prosperity.  3. Destruction is owing to those that help not the Church in danger; because they that forsook her in extremity, are altogether unworthy to rejoice with her in prosperity. This is reserved by promise only for her mourners, and helpers, Esay 57 18. 66. 10. and Psal. 122. 6. They shall prosper that love thee; No love in such as forsook her when she had most need of their help. Therefore they may be justly deprived of the comforts of her Mercies which she finds at last. He shall have judgement without mercy, that hath showed no mercy, Jam. 2. 13. Spoken of not relieving the necessity of particular Christians in poverty and want, as the context before and after shows. How much more than will this fall heavy upon the forsakers of a Nation of Christians?  

Reason 4. Unless converted, they will betray again.  4. unless God convert such effectually, by an inward work, bringing them to special repentance for their sinful neglects; Though they may after show great affection and zeal for the Church in her prosperity yet they still bear false and treacherous hearts, & would betray the second time in like extremity. Therefore the Jews did wisely, that they would not suffer the Samaritans to build with them. Ezr. 4. For that their fashion was to claim kindred of them, when they saw the Jews in favour and prosperous, and contrarily to renounce them when they saw them in a low condition. Such Hypocrisy God abhors, and owes them a vengeance for it.  

Reason 5. They will do no faithful service the while.  5. Even during the church's prosperity, they will never do▪ God and the Church any faithful service: But only still break for their own lusts. This God discovers from the first, (men sometimes see it a while after:) And therefore sometimes in graciousness to his people whom he hath delivered, and is about to reform further, he takes away such dross, and purges away such tin, (such reprobate silver) as they are called, Jer. 6. last) which may well be understood of persons as well as things, as the next words also help to confirm, Esa. 1. ver. 25, 26.  

Reason 6. God jealousy will not bea●e with them.  6. God's jealousy for his Church, both in reference to the evils that they have been accessary to, in not helping her; and to prevent others from following such ill example here after, will not suffer such to escape altogether scot-free. God saw more evil in their ways and heart, than man could, he saw 
Doct. 5. Destruction owing to not helping the Church.  upon the same principles urged by stronger temptations, they would have proved enemies, though now they were only Neuters, or false and hollow hearted, left handed friends: It is I say, but the same principle of wicked self-love, wrought upon by Satan, and men, with other opportunities that makes some men Neuters, 
Observe this well.  and others desperate enemies, which God seeing (though men do not, or will not, or cannot,) counts all such a generation of vipers and a brood of Serpents, and devotes them to destruction. Yet even the omission of duty is directly threatened with damnation, Mat. 25. And if some did not smart sometimes even for omissions in this world, the Church would have a great many fewer helpers than now she hath.  

Reason 7. They sin for their children, &c. And corrupt them, and are punished in them.  7. Finally, the extending of this destruction (by God) to the families and friends of such as help not his Church, is most just, whensoever he pleases so to deal; (and that according to the proportion of human justice in many cases) 1. Because Men oft forbear their duties for their children and posterities sake, as well as their own, and so they stick not to say ofttimes. Therefore their children shall pay for their neglects together with themselves. 2. They oft engage them according to their capacity in the sin, as well as themselves, and train them up (even from children) in Neutrality and lukewarmness, and a spirit of self-love and self-seeking; therefore God cuts off sometimes the children too, as a corrupted generation. 3. At least because men take themselves to be punished in their families and friends ruin: Therefore that the fear of that may help to antidote them against the sin of neglect, and provoke them to the utmost of duty; God both threatens ever, and punishes sometimes the families, and friends, as well as themselves. And so I have dispatched the doctrinal part of this point also. I come now to a joint Application of all the three points together, which will afford a threefold Use. 1. Of Examination. 2. Of special and reinforced Humiliation. 3. Of Exhortation. All which have relation also to the first doctrine of all, as will easily appear to any observant mind. To begin with the first,  

use 1. Examinations how far we have helped the Church in her distresses, or neglected it, and why.  We have here a just ground of Examination of ourselves every one of us, how far we have helped the Church in her distress and danger; and whether any self-respects have hindered us 
Application use 1. Examination about helping the Church.  more or less: And this will dispose us to Humiliation, and afterwards to Reformation and amendment, specially the more faults and the more aggravations we find in ourselves. Of whom we ought in this case to be most jealoufly inquisitive even more than we need be of others; and yet those that are public persons (whether Ministers or Magistrates) seeing wrath upon a Nation, and so setting upon a Reformation, of necessity, aught to make as much enquiry after others also, within their spheres, as they can. But let me speak chiefly to every one's conscience for themselves in particular.  
Herein according to the help we might and should have afforded, showed in the former use, let us examine, 1. 
1. What outward help we have afforded, Or do yet resolve if need be or think much to think of.  What outward help we have neglected, particularly since the late greatest dangers of our Church and Nation, and the calamities of Ireland: And let our consciences withal tell us what we intend & resolve to do, in case more should be needed. Which as it may clear many very much, though they have not yet altogether ventured so much as others: so it may condemn those greatly, that may seem to have done a great deal. If any thinks what he hath done or ventured for the Church, a great deal; so as he grudges and shrinks at any more offered to be called for, what need soever there may be: If any man think aught less than all, enough, he hath yet done as good as nothing in God's account; Whether it be fear, or covetousness, or sensuality, or any other lust that causes him so to stick, of which the Doctrines and Reasons forementioned may convince him, if he will throughly lay them to heart as he should.  

2. How we have prayed  2. Let us next examine, how we have prayed; what special helps, suitable to the Churches special dangers, we have that way afforded. And if we find neglects here, (as I much doubt all or most may) either in omissions, or in slight performances: Of these specially relating to secret prayers, and when others have prayed in our hearing publicly or privately there can no possible cause be given, but our wretched corruption, profaneness, uncharitable want of compassion, stupidity, and unbelief, and such like, too too-far prevailing lusts; which make our neglects very culpable in God's fight, and so should they be in ours.  

3. What example we showed.  3. Let us next examine, what example we have showed; whether 
Application Examinat. Three sorts guilty.  we have helped the Church any way effectually in this, or contrary. Here let me speak a word to three sorts among us. 
1 Professed Libertines.  1. Some there are, I am afraid too many, that are as far from helping the Church against sin by their examples in the least, as the professed enemies are from helping her against their own companions. There are men who in stead of professing godliness, (which yet in spite of their hearts, their very baptism and name of Christians, and coming to Church cannot but continually profess) do little less than openly profess libertinism, & who make it their boast, that they are not of the preciser-sort, as they scornfully term them. Such though without any solemn examination they may and do know their own practices, yet I wish that they would but even this day, and this hour, by light of the former Doctrines and Reasons examine the guilt of those practices, and the displeasure that hangs over their heads, even for the mischief done to the Church and Nation hereby, in stead of the help they owed. And with them—  

2 Scandalous Professors of Religion.  2. A second sort no less guilty, if not rather more (and indeed more in some respects) are those, who though they desire to make a special show even of Piety and conscience, and go under the name of professors, (as the phrase hath been much, and is yet still partly among us) do yet notoriously and scandalously live in one ill course or other; being known by such as live near them, and branded, ascovetous, false in their dealings, filthy, riotous in some companies, devilish in their families, and the like; to the great reproach of Religion among all those that know or hear of their ungodly and loose behaviours. These also need not so much examine themselves about their practices, which they cannot be Ignorant or almost forgetful of, as about the wickedness of them, even in reference to the church's prejudice, and danger thereby, they being her great shame and disease, and most undeniable causers of her judgements; and therefore liable to the most exemplary severity of God in his judgements, presently or at what other time he shall please to reckon with them for it. But besides both these there is yet—  

3 The best in some degree give some ●●l example.  3. A third sort, whom I must also call to examination, and herein I shall exempt none, though I shall now accuse none particularly, whom their conscience accuses not, yet let me ask even 
Application. V●●. Examination what example we have showed.  the best of this Assembly, even those that have the greatest reputation of Honest, Conscionable, and godly, but one or two questions. 1. You are (and that deservedly) well esteemed of in the general, yet for all that doth there not lie upon you some unhappy note of reproach a [But] of some ignominy? A good man, But, too eager of his pleasures. A zealous man, But, too self willed. A religious woman, But, too much given to the fashion, and worldly pomp, and bravery. If I durst tarry upon this point, I could make many more unhappy instances in this kind. But let me in one word, put it home to every one's conscience, by the second question. Are not the best, at least sometimes, guilty to themselves, of such outward miscaraige, as were it not for the Doctrine of the Saints infirmities, it would shame and dishearten them utterly? But though by that doctrine and the grace of Christ, they may indeed well think themselves discharged of those miseariages in regard of guilt, redounding to damnation; yet let me charge them back upon them thus far, as to call them to examine the offence of such infirmities this day, 
Mischiefs of it to the Church  as things that besides the personal evil of them, have done mischief in the example, and bardned some sinners, and multiplied many sins; while 
1 It multiplies sins.  Some thereby take liberty to themselves, to practise the same evils often, which they saw in them but once, and to practise others upon this pretence, Such have their sins for their turn, and this is for mine. 
2 Reproaches religion.  Others to reproach all religion as hypocrisy, even for such a single infirmity. And 
3 Hardens self flatterers.  others again, call their enormous customary sins, infirmities, and will count themselves children of God for all that, as supposing those in others in whom they saw even once such an infirmity, to offend so often, or in other kinds: And so by one root of bitterness springing up (as it is Heb. 12. 15.) many are defiled, and many more may be. And all is mischievous to the Church, in stead of helping it in its time of need.  
I have one piece of Examination more, to put to every conscience; 
3. What endeavour of reformation for the Churches help.  which is, what help we have afforded the Church, groaning under the burden of sin, by endeavouring an effectual reformation, according to our utmost strength and authority, whether domestical, or Friendly, ministerial, or magisterial.  

1 domestical  1. domestical: We should (all that have families to govern) 
Application. Examination  have done like Abraham, Command our children, and household to keep the way of the Lord; Like Joshua, to resolve, that not we only, but our bonse shall serve the Lord; 
Gen. 18. 18.  Like David, to endure no deceitful persons, 
Josh. 24. 15.  tellers of lies, any wicked ones, to abide in our houses, in our fight: 
Psal. 101.  But to make our Families Churches, as it is phrased of sundry Saints in the New Testament. 
Rom. 16.  But will our consciences now say, 
Col. 4.  We have done so? How many are there, whose servants are ignorant, while themselves abound in knowledge, 
In reference to servants.  and even while they keep Ministers in their houses too? How many who while they go to Church, their servants either stay at home, or go to the Tavern, or perhaps worse places? Their Cooks specially seem privileged to keep no sabbath, take no other care of their own souls, then by providing meat for their Masters, and the Families bellies: And their coachmen, and Footmen, serve God sufficiently, if they look to their horses at the Church door? How many are there, whose servants notoriously scorn that holiness their governors seem to profess; or at least make not so much as a show of regarding it? Who have some Family-duties, when they are at leisure, and half their family absent, and at such unseasonable times at night, as more than half that half, are asleep most of the time? How many, that never think of being so much angry that their servants offend God in any thing, as when they offend them, or putting so much weight upon God's commands, in any thing, as they do upon their own? How many, 
To children.  whose children are very, very little different in outward behaviour, from those, whose parents make no such show of piety as they do in any sort? The Daughters, in idleness, boldness, pride, and pomp. The Sons in licentiousness, according as their fancy leads them? How exceeding few are otherwise? I tremble to think, and dare not (because of the time) enlarge myself to express, what woeful deformities there are in Christians families, and therefore how little help such afford the Church, and specially, what will become of the next generation, if things hold on as they do. But yet, though but a little anywhere, yet some there is doubtless, of care to reform families, and keep sin under there.  
But 
2 By authoririty of friendship.  May we hope the like of any endeavours towards friends? We should have showed the truest friendship to the soul, 
Application. Use 1. Examination What help to the Church, by endeavouring to reform Levit. 19 17.  not to suffer sin upon them; at least have showed ourselves grieved to see them sin. But will our consciences say, we have done this? Can we name those, that have in this kind been the better for us? Or if some are, had we power with no more? Have we so much as tried in any whether they would endure a reproof? Have we ever ventured to lose them, rather than they should lose God's favour, or their souls, or the comforts of a good conscience? Have we ventured to have them say, We hate them, because we would not, (could not) forbear to cross them in their ways of evil? Alas, alas! where is this to be found? And how little help hath the Church had from us in this regard? Israel in their good temper, would even fight with their brethren, (that had a great while fought for them) rather than their sin should endanger the Church generally, 
Josh 22.  and offer also to give them a fifth part of their lands, to hire them not to sin.  

3 By Ministers  3. What shall I say for my own profession? God be merciful unto us, to the most zealous of us, that we have afforded no more help publicly, 
publicly.  by crying down all sin, in our own Congregations, or others: Even upon days of public humiliations, how little do we preach against sin. And then, for private, 
Privately.  Oh the woeful neglect among our own people at home, or friends abroad! We are afraid to provoke them, to lose them, to be losers by their disfavour, to incur danger by their displeasure. We are afraid to discourage men now, if we should denounce God's judgements for their sins, and to arm Malignants with reproaches, if specially we preach against the sins of Professors. But did God's Prophets for bear ever for either, or both these causes? Or is the Church helped, by the courage of those against whom God is angry, for their unreformed lives? or credited by our silence, when their misbehaviours make a loud noise? I must say, 
Remember this.  (as he) When we all have preached Repentance, as much as we have preached first, Confidence, and then Faith, we shall be reformed and saved; and I doubt not till then. And that men receive it so ill from some few, or are displeased with some few words from any, it is because we all use them to so little; and in all help the Church little: whereas we, of all others, should be ever her principal helpers against sin.  

4 By Magistrates.  4. Finally, Magistrates should have used their utmost Authority 
Application. Use. 2. Humiliation for helping the Church so little.  to suppress sin, which oppresses the Church. I need not ask in most places, whether this have been done:  
I fall rather upon the second part of the necessary Application of our foregoing doctrines, concerning the duty of helping the Church, and the sin and danger of neglecting it, which is to call us all to a serious and sad Humiliation, as many as have been remembered by their consciences of any neglects, specially willing, and most of all customary. To humiliation; I say, as for our own most secret, and personal sins, so for all our guilt of not helping the Church, as we might, and aught; and for all our Nations sins, (even those of our forefathers) together with the judgements lying upon the Church and Nation, and hanging over us. We are to be humbled this day, even for our want of humiliation hitherto, wherein I much fear, the best of us have been too defective. 
Specially this being a main duty of the day.  This is a day of learning it, God and man have commanded the preaching of it, (specially on these days) as well as practising it, and of practising it, as well as learning it. I have a little taught it this day, and would now fain work the practice of it, upon my own heart, and yours. Let us then, I beseech you, fix our minds upon our sins, personal, and national, and the desert of them, 
And there being so much cause.  that God's glory may now be advanced, by our thoughts of both, quickened by the apprehension of our calamities, as it hath been dishonoured by our former sinfulness. Remembering specially the Apostles argument, 1 Cor. 1. 31, 32. spoken indeed of a particular case, but one more nearly concerning our Nation, than any other Reformed Church, perhaps in all the Christian world, (as I shall touch by and by) as undoubtedly appliable generally to all sins. If we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.  
Let us then acknowledge for ourselves and our Nation, that according to the late Covenant, ordered to pass through the Kingdom; [Our own sins, and the sins of this Nation, have deserved the judgements and calamities that lie upon it.] Which that we all may do the more heartily, and humbly, let me now present you with a brief Catalogue of some more capital national sins among us; and then once more, mind you somewhat further of God's heavy wrath, greatly declared against us in his judgement 
Application. Use 2. Humiliation for national sins.  for these sins. And then see, whether we can choose but be exceedingly humbled both for the one, and the other, now and hereafter.  
Here I reckon, to begin with, against the first commandment, Idolatry, Ignorance, and atheistical scorning of all Religion, conscience, and civil honesty.  

1. For our Nations sins against the 1. Commandment. Idolatry.  The first of these Idolatry, the sin that is most formal high treason against God, is aggravated in our Nation and Kingdom, since the Reformation, by the continual plottings of idolatrous Pa●ists, traitors unto our Kingdom, which (together with the great danger we have been in, and are specially now at this day, by their conspiracies) are at once a just reward of our too much tolerating them, from the very first, but much more of late years; and a strange symptom of strange lukewarmness in us, to suffer such enemies to God and ourselves so much, while yet they so often, and so desperately refused to suffer us to be at quiet in our condition, notwithstanding.  

Ignorance.  The 2. Ignorance, is very much aggravated, by the innumerable multitudes tainted with that soul-killing sin, in which of all others it is impossible for any to be saved: And yet scarce a fist, I may say a tenth man, or woman, through the whole Kingdom, in a better condition, as will be found to our incomparable grief and shame, specially (the laws and persons have been so extremely wanting to remedy this, all this while) when once an effectual course comes to be taken, to make this Land a Christian Nation in earnest, by bringing the generality of our people to knowledge.  

atheistical scorning of religion, and all honesty.  The 3. is a wickedness, unheard of, I think in the world, among any people, of any religion whatsoever, (Unless in Italy, where yet it is not comparable to what is among us) and most audaciously, and uncontrolledly practised in our England everywhere, even by no beggars neither. And this I rank under the 1. Commandment, though immediately seeming to be against men, because it is against men, merely for God's sake, because they show some respect to his Law and Word, and so most properly against God himself. I know not whether a formal Atheist, known to be so, but keeping himself quiet, would do the one half of that mischief that this atheistical scorner doth.  

Application. Use 2. Humiliation for sins against the 2. Com-  Against the second, I name superstition, and the heavy weight put upon ceremonies, and circumstances, and human ordinances, while the holy Ordinances of God have been shamefully neglected, by an ignorant-pluralizing-nonresident-careless, and unsufficiently-maintained-Ministery; and a profane people, that liked all this well enough, and even loved to have it so.  

Against the 3. Commandm.  Against the third: 1. Vain oaths, cursings, and blasphemies, in infinite multitudes. 2. And either unnecessary oaths, in Universities, and upon Officers, and Inquests, and private persons; Or, 3. at lest no regard of their observation, in those that take them, or in those that give them. 4. extreme profaneness in the common-sort, (and others) in the very public Assemblies, and the most solemn services of God, by sleeping, going out and in at their pleasure, talking, and laughing ofttimes, and no redress of it, by Officers care, or Magistrates endeavour. 5. A twisted cord of Simony, and perjury, for Benefices. 6. Also a flood of riot, and drunkenness, overflowing all places, and bearing down all reproof. 7. And finally, the most horrid profanation of the Sacrament of the Lord's Supper, by the unworthy receiving of ignorant, and apparently godless persons. The inexcusable fault of persons in authority, (and even of Laws too) in suffering such pollution, of so sacredan Ordinance: Pollution, I say, 
As also the monstrous profanation of that sacred Ordinance of Excommunication, made to lackey for fees, or persecute godliness.  to those profane receivers of it to their own damnation, though not to others, who have no authority to keep them back. And yet that heart-grief, that they who are the most zealous for Christ's honour, and other men's souls, herein have taken for such profanation, and the grievous scandal that this hath continually given, and doth give to this day, to (many thousands perhaps of) weak ones, whom this alone hath driven from our Church, is a fearful aggravation of this sin of our Nation.  

Against the 4. Commandm.  Against the fourth, there hath been most notorious profanations, violations of the Sabbath, the Lord's day, and notwithstanding the doctrine of it more clearly among us, even authorized then anywhere else in the world, as also the practice of it more glorious here, than anywhere, and an answerable prosperity, ever since Queen Elizabeth's time, according to the 
Application use. 2. Humiliation for national sin.  prophecy (Esay 58. 13, 14.) yet the profanation had been more impudent and outrageous than anywhere else: Men having undertaken to make void God's holy Commandment, as it were by a Law, and even by persecuting all that would not consent to such violation; Then which, scarce so great affront was ever put upon God by any Nation professing his Name.  

Against the 5. Commandm.  Against the fift, Clandestine marriages, without, and against parent's consent, for which the laws have no sufficient prevention nor redress.  

Against the 6. Commandm.  Against the sixt, The fearful guilt of innocent blood of the Martyrs, shed of old in time of Popery, and the fresh bleeding wounds (though not to the extremity, 
Note this well  because power was wanting) of God's faithfullest Ministers and people, persecuted to the utmost extremity of colour of law, and oft a great way beyond law: Many pinched, themselves and families, next to utter undoing, if not altogether, with sore wants by that means. Thousands of late driven out of the Kingdom into America, and threatened even thereto. And by and with all this, That scarce at all feared, or thought of, but most prodigiously frightful guilt of the blood of souls. Thousands, 
Note this specially.  and Millions (so far as can be judged by any rules of Scripture) gone to hell, out of this Kingdom, even since the reformation, for want of good laws, and through wicked Magistrates, civil, and ecclesiastical, and wicked Ministers, and Neighbours, in stead of good ones. Millions, I say, now howling in hell, in those infernal flames, from whence there is no redemption, damned through the undeniable defect of sufficient means of salvation in an ordinary way; and through the damnable persecution, made against all show of godliness. A wickedness, for which alone, it is next a miracle, that God hath not sunk the whole Kingdom into the bottom of the Sea, long ere this.  

Against the 7. Commandm.  Against the seventh, The abominable filthiness of whoredom, and adultery specially, never sufficiently shamed, or frighted, but of late years grown beyond all shame. And the wickedness of playhouses suffered, which though generally against all the Commandments, one way or other, yet for the most part, more immediately against this.  

Against the 8. Commandm.  Against the eighth, The oppression, usury, racking of Rents, 
Application. Use. 2. Humiliation for national sins.  enclosures, depopulations, defrauding of Creditors, by lands paying no debts, and of Purchasers by preconveyances. Perverting of justice, engrossing commodities, enhaunsing of prizes, everywhere cried out upon.  

Against the 9 Commandm.  Against the ninth, All kind of lying, and slandering.  
And finally, against all the Commandments, The general lukewarmness of all our laws against sin, 
Against all generally.  either belonging to the first, or second Table. I cannot now instance in the particulars; But if it be seriously considered, 
Lukewarmness of Laws.  it will be found as I say, That scarce any one Law made since the Reformation, 
Observe this well.  for Religion, or against any particular sin, but hath a deep taint of Laodicean lukewarmness; something is said, as to restrain wickedness, but so weakly, as there is much to be considered, even about our best Laws: 
The discipline of the Church in ill hands.  But withal, there hath been generally, a great want of a godly Discipline for the Church all this while. The government being left in the hands of men, who were scarce so much as likely in reason, to use that power they had, according to God. I mean the chancellors, and Commissaries, &c. who managed all Men that usually bought their Offices, and so most likely to sell the sins of the people: And who had more reason (for their gains-sake) to be skilful in the Pope's Canon Law, then in God's canonical Scripture. And who might usually do what they lift securely, because all appeals were, for the most part, made to men of their own profession, and like themselves; and yet they had not so much power to do good, 
Neglect of children, and youth.  as to do evil. Finally, the want of a public care, to breed up children, the poor specially; and neglect of visiting Schools, and universities, whereby a seed of evil doers hath still sprung up, to fill the Land with corruption. And of all this, there is scarce any thing but to a rational observant man, hath been, and is, notorious, or may be soon made so, and declared to be abominable in the sight of God: For which we may well fear his speaking against us, as against his people of old, Jer. 5. & 9 Shall I not visit for these things, saith the Lord, shall not my soul be avenged on such a Nation as this? 
For great wrath manifested in God's judgements, in 10. considerations.   
Doubtless, he hath begun to visit us for these things, (besides many other our wickednesses) and that his soul may not be avenged on us, we had need exceedingly to affect, and afflict, and humble our souls, with a holy fear of his displeasure, already manifested 
Application. Use. 2.  unto us, and proclaimed against us, and namely by a tenfold Consideration of the dreadfulness of the judgement which we all lie under, and are in extreme danger of.  

1 The judgement itself, a devouring sword.  1. The judgement in itself, touched a little before; A sword drawn against us, with so much advantage for our enemies, and disadvantage to ourselves, and with such desperate purposes of our utter ruin. 
Esay 1. 20.  You have more than once heard of the calamities of war, therefore I insist no further upon that; only remember, that when God is most angry, he threatens that, Esay 1. 20. and often else where.  

2 The kind, civil war by drunkenness.  2. The kind of the judgement, a civil war, or rather an unnatural intestine war, a war against our own bowels. Scarce a family in the whole Kingdom, that is not engaged against itself. This is according to the heavy curse, 
Jer. 13.13, 14.  of filling Kings, Princes, Prophets, inhabitants of Judah and Jerusalem with drunkenness, politic drunkenness, and dashing one against another, (the brother against the brother) the fathers and the sons together, Jer. 13.13, 14. and observe what follows in the end of ver. 14. I will not spare, nor have pity; not have mercy, but destroy them. And if we be not all utterly destroyed, yet manifold families will undoubtedly; and those that remain, will be such enemies to their neighbours, and one to another in the same family, as God alone knows when the direful effects of that drunkenness will cease, even though the war be ceased.  

3 Occasion, the Militia, hoped to be our settling.  3. The occasion was most dreadful; That which was meant, and hoped to have been our safety, the settling of the Militia, petitioned by all Countries, acknowledged by the King necessary to be done, seemed to be granted, and then refused; whereby the Parliament saw themselves forced to settle it. This proved the pretence, and occasion of all our unsettling. Answerable to that heavy curse even against the enemies of Christ, Psal. 69. 22. Let that which should have been for their welfare, become atrap.  

4 Sufficient means of prevention, vain; wise men confounded.  4. The human means of prevention, seeming most sufficient, yet rather causing, and increasing the mischief. A Parliament sitting, Chosen with the greatest care that ever the Countries took in any Age; Never a choicer company of wise and good men, seemed to be gathered together, and all the wisdom of the Land besides, 
Esay 29. 14  contributing to the counsels of the one side, and the other, in 
Application. Use 2. Humiliation for God's heavy wrath.  Parliament, and on't of Parliament, and engaging themselves to the utmost, and having a long time of debate, by words, and messages, and writing, space to see the wisdom, and faithful intentions of each other, and to manifest their own; and after all, to agree in nothing but disagreement and confusion, (like drunken men as before) what a woeful curse is this? specially being fore-prophesied against Israel, Esay 19, 14. Behold, I will proceed to do a marvellous work among this people, even a marvellous work, and a wonder; for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Many confounded that they gave nothing but mischievous counsel, which only was believed; and others so confounded, that their faithful counsels were discredited, as when God meant to bring a scourge on Rehobo●●, and vengeance on Absalon.  

5 Example of others (and ourselves in others' case) blessed with more wisdom and success.  5. All this aggravated by example of others, finding that favour with God, that we could not find, (according to the difference between 
* Hos. 1. 6, 7. Exod. 9 & 10.  Judah and Israel, or Goshen and Egypt. Exod. 9 and 10.) that we and they both could then be wise and prosperous, and we so unhappy, in and among ourselves. Our brethren of Scotland had much the same Cause; God then let us be wise for them and ourselves together, and the danger of those wars between them and us, after near three years' hazard, ended with very little blood, and with great peace and amity. But God hath denied us this favour, this wisdom, so that his anger appears to be the more against us; and we seem still the more filled with drunkenness.  

6 The ground of the quarrel. Both protest for the same things.  6. The ground of the quarrel as held forth on both sides, makes still the mischief a greater prodigy. The honour, dignity of the king, the privileges of Parliament, the Law of the Land, the property and liberty of the Subject, are fought for on both sides, and which is most admirable, the same Religion, the true Religion, Protestant Religion, (except only that the Popish Army in the North, are so honest, or so impudent, as to disclaim that Cause, and profess to fight for their own Religion.) And all this, is Protested before God and man, heaven and earth; all the world is called to witness of their faithful purposes and intentions. And is not here then a strange drunkenness, at least on one fide? and a strange curse? scarce the like ever heard of in the world. 
Application. Use 2. Suppose both side hypocrites.  What! are both sides hypocrites? or one only? or neither? Every way it is most dreadful, and woeful. 1. If both sides be generally hypocrites, or the chief of both; Can God but resolve to destroy us all, as a most perfidious Nation, unworthy to live in the world, 
Esay 10 5, 6.  and deal with us, as Esay 10. 5, 6, Even send a foreign enemy, to take the prey, and take the spoil, and to tread us all down, 
Or one side.  like the mire of the streets? 2. If one side be faithful, and the other not, 
2 Sam. 15. 11.  yet is it not most dreadful, that God should let hypocrites so far prevail, as first to seduce many well meaning people, (as Absalon under pretence of a vow he had made, carried away 200. honest Citizens of Jerusalem, who went with him in their simplicity, and knew not any thing, but when he had them there, he soon turned them into conspirators and rebels like himself) and then to prevail so far, to endanger the most faithful of the Land? 
Or both sides meaning right.  3. Contrarily, if both sides can be thought to mean faithfully, and only disagree through mistakes, and misunderstandings; Is not this a prodigy of God's displeasure against us? Is not this most emphatically a filling us with drunkenness, (as before) that we kill our friends as foes, and they us, in like sort, (Like the terrible vengeance on the enemies of God and his Church, 
2 Chro. 20 23.  2 Chron. 20. 23. till they had utterly destroyed one the other.) But God never did thus to his faithful people since the world was. Therefore sure this cannot be the case with us. Yet still, (as before) take it which way you will, it is a most horrible and dreadful wrath against our Kingdom and Nation, even in this respect.  

7 The time in civil respects, when in hopes of settling.  7. The time when this evil befell us, is greatly observable, as proclaiming still more wrath; 1. In civil respects. In how fair hopes of settling were we? Specially this Parliament being continued by an Act, and so many good Acts made besides. And now for God to deal so, 
Jer. 18. 9, 10.  as to undo all, threaten this Parliament with the worst kind of dissolution, by the sword, which may kill all Parliaments for ever; What is it but the heavy wrath threatened, Jer. 18. 9, 10. At what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; If it do evil in my sight, that it obey not my voice, than I will repent of the good, wherewith I said I would benefit them?  

8 The time in spiritual respects, when we expected reformation, and desired it.  8. The time, 2ly. in spiritual respects, pronounces the indignation more hot, 
Ezek. 24. 13, 14  and heavy against us. For God to do this, not 
Application. Use 2. Humiliation for God's heavy wrath.  only to a Nation, but a Church; not only to a people, but His people; To blast, and offer so to dash in pieces all the hopes he had given them of a Reformation, by them laboured for, at least with great seeming earnestness; and in stead hereof, to threaten the total ruin of the Church, and true Religion among us, by the hands of her most cruel Popish enemies. How enraged is God, when he so refuses to reform us, who pretended such desire of Reformation? Like that most terrible threat of vengeance, Ezek. 24. 13, 14. I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it, it shall come to pass, and I will do it, I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord.  

9 Willingness to obey in helping Ireland refused.  9 The obedience we would yield to him, in yielding help to our brethren of Ireland, according to the duty of this Text, and many other places, adds to the manifestation of his wrath against us and Ireland both. 
Esay 31.3.  He here threatens destruction for not helping, and gives hopes to those that will. How angry is he then, that will not afford us leisure, or means, nor them any help by us? But as this showed his heavy wrath against Israel, when he would not regard them, seeming willing to trust and obey him, after their rebellious distrust, Numb. 14. And as Esay 31. threatens both the helpers, and the helped together, ver. 3. So, God seems to deal with us and Ireland, as if he also meant to fulfil the very word of the Irish rebels, many months ago; That they hoped to find us so much work at home, as we should have no leisure to send much help thither: And as though God meant to destroy his Church in England, and Ireland both together. Thus all things proclaim his exceeding fierce wrath against us.  

10 spiritual means to make our peace fruitless.  10. One thing yet further, adds exceedingly to the notification of God's fierce wrath against us; The means we have had and used, to make our peace with God. Never so much fasting and prayer in England; eighteen months solemn fasts by Authority, (besides all voluntary ones, by the liberty that there is now of so doing) with so many millions of prayers, daily and continually; and all these as it were rejected, 
Prayer, Psal. ●●▪ 4.  or at least in a great degree, according to the sad complaint, Psal. 80. 4. How long wilt thou he angry 
Application. Use 2. Fasting, Jer. 14. 12.  against the prayer of thy people? and the more sad threatening, Jer. 14. 12. When they fast I will not hear their cry, & when they offer burnt offering and an oblation, I will not accept them: but I will corsume them by the sword, and by the famine, and by the pestilence. What will God regard, if he turn away his eye from such solemn services, from such out-cries of prayers? How greatly must we needs say, he is provoked against us? Specially also, when we have had also some beginnings of Reformation; 
Some Reformation.  restoring liberty to many faithful Ministers, and encouraging Preaching, repressing the profanation of the the Lord's Sabbath, and pulling down Images, and Crosses: and yet (our miseries still continue, and work higher, rather than otherwise) For all this his anger is not turned away, but his hand is stretched out still, as the Prophet, 
Jer. 5. 9   
And now (Honourable and Beloved) when you have heard all these tokens of God's displeasure against us, 
reinforcement of our Humiliation.  and our Nation, can you choose but tremble, and humble your souls greatly, before your God this day? Certainly, we cannot believe Him to be just, but we must needs acknowledge our sins to be very grievous, and heinous, that have provoked such a wrath, as these things discover to be kindled against us. So that if we could spend all the remaining part of this day, in bewailing and bemoaning the vileness of our transgressions: If we could wear out all our strength, and spirits, in doleful lamentation: If we could weep out our eyes, and distil all the moisture of our bodies into tears of blood, we yet should not sufficiently mourn for our iniquities, nor make an acknowledgement answerable to our demerits, or to the just indignation manifested against us. God Almighty grant, for Jesus Christ's sake, that we may all think of these things more than ever yet we have done, and be more affected, and grieved, and humbled, (for our own, and our Nations sins, and shares in wrath) then formerly we have been, that so we may be disposed the better to embrace the exhortation to amendment of ourselves, and reformation of others, to the uttermost of our power ever hereafter.  
Meanwhile, in a day of solemn humiliation, and time of such danger, and being specially called to deliver God's Message, at this time, in this place; and all Ministers being charged by the religious Ordinance, set forth divers months ago, [in their several Auditories, specially on the fast days, most earnestly 
Application. Use2. special application to the Parliament.  to persuade, and inculcate the constant practice of this public acknowledgement, and deep humiliation] Let me take leave to discharge my conscience in a humble trembling representation to that high Authority, that hath required my service this day, of the fitness of their taking into consideration, What humiliation is, or may be required of them as a Body? coming hither as the heads of our several Tribes, and Elders of our Cities? You had at the first, besides your own personal sins, the sins of the Nation, whom you represent, and of former Parliaments, whom you succeed, to be humbled for, namely such, and so many, as you did, or could take notice of. But you had not then any actions of your own, as a joint body, to consider, whether there were any failings in you; as now after many days, and months, even some years sitting together you have. And it is, at least possible, that you may find failings in some things, in so long time, and so many businesses. Your enemies and the Churches charge you with enough, with multitudes. I dare not second them, nor abet any of their virulent reproaches. But doubtless it is possible, you may have had failings, of some kind or other. Consider then, I beseech you, in the Name and presence of the great God, before whom you are come as a Body this day, to humble yourselves, and afflict, your souls, whether there be not somewhat to be sought out among you, for which you are all jointly as a Body to be humbled.  
You cannot but remember, 1. What great things God hath done for you, Above all Parliaments, ever since any were. I shall have occasion to touch some of them anon. Do your consciences now think, that as a Parliamentary Body, you have fully answered all his favours hitherto?  
2. Also you cannot but remember (and we also ever must, as with thankfulness to God as the Author, so to you as his instruments) what great things he hath done already by you: In taking off burdens, in making Peace with Scotland, in a great deal of liberty enjoyed of God's Ordinances by your means. But are you assured, that you have all the way proceeded with that spirit of encouragement, that these things should have put into you?  
3. But above all you cannot but be apprehensive how many things God had done against you, even against You as a Body: In 
Application. Use 2. special Application to the Parliament.  the Northern Army that should have been brought up against You; in the Armed troops at your doors; in withdrawing the King's presence, and Heart from You; in all the aspersions cast upon you; in the war raised against you▪ and your disappointment of seeing it ended long ago, even before it was begun; in all your Propositions of Treaties refused; in the late horrid conspiracy against You. All this, not man only, but God hath done against You. And wherefore? I am far from saying, from thinking, that it is not for my sins, and all the rest of ours, the people of the Land. (Oh that our hearts could weep and bleed for it as we ought!) I know and acknowledge, they are our sins, that are punished, if you have failed or shall fail in any thing. But yet as often as there is failings in you, God would have even you to be humbled for them. It was Israel's sin, that provoked God to let Satan tempt David to number the People. Yet it was David's sin to number them. And he humbled himself greatly for it, when he was warned of it by the Prophet. It is the feets catching cold oft times that causes the headache, and the rheum in the eyes; yet when it is so, the Head takes somewhat to purge itself, and cure the eyes. Consider, I beseech you, whether ever God did any such thing to any servants of His in Authority, they continuing steadily faithful, I know Moses suffered much reproach, and was often endangered by the people's rebelling against him. But God instantly still pleaded his cause, and ended all. Also, so long as David kept his integrity, he never had any defeat, in any battle; nor did any Enemy prevail so as to distress him at any time: But after his great fault, and God's heavy threatening upon it; he had divers sore shakings, specially by Absoloms' conspiracy, driving him almost out of his kingdom. And so Solomon while he kept close to God, had no Adversary at home or abroad: But after his wives turning away his heart, to countenance (at least) their Idols, he had more than one, that lifted up their hands against him. Think now how much your Adversaries and their Successes call you to an enquiry among yourselves, why God should let them attempt and prevail so far against you? If you shall find any thing amiss among yourselves, it will; be no wonder, the faithfullest men have had their failings. Jacob forgot his vow at Bethel a long while, till a great scandal in his Family, and a fearful outrage of his sons upon it, and danger 
Application. Use. 2. special application to the Parliament.  thereupon to them all, and God's Admonition after all, brought it to his remembrance; and then upon search, he found Idols too, that he before took no notice of, or at least winked at. So, David failed in the manner of bringing up the Ark, (and the Priests, Levites, and Elders of the people were in the same error with him;) and recovered not himself to see where the fault was in three months: 
1 Chro. 13. 15.  And afterward he abid three years' famine, 
2 Sam 21.  year after year, before he inquired of the Lord the cause of it, who thereupon told him it was for an Oath-broken, and Innocent bloodshed; For which God would now have Justice done upon the posterity of the offender. Also Zerubbabel and all the Elders of the Jews (as was noted before) failed not a little in so long neglecting to set about the building of the Temple, even though God the while sent divers judgements upon all the Nation for it. All these instances still make it the more necessary to have this seriously laid to your hearts, that God may have the glory he looks for from you, and that whatsoever you can find amiss, you may the more zealously set yourselves to make him (not satisfaction, which Jesus Christ only can; and hath done sufficiently, but) such amends as poor creatures and his faithful servants are by his grace enabled unto. And now may I presume one step or two farther? To propound according to the subject of my text, that it is specially requisite, that you consider, whether you have done your utmost for the help of the Church in this sad time of her danger and distress? I shall anon show, how great hopes there are, that you are the men whom God intends to use as his great instruments in this happy work; these thoughts will prepare you for it. Therefore let me most humbly offer a double question in two words, concerning the execution of justice upon the church's enemies and the hastening and effectual advancing of the businesses of Religion. 1. Have not notoricus offenders, I mean Idolatrous, traitorous Priests, even after reasons urged by you for their execution, and delivery of them up into your hands, been in fine spared? For which their party hath well requited you ever since; and so have others too, for all your gentleness to many desperate Delinquents, who have been your prisoners. 2. For the other, Was there not a time, when nothing you asked was denied you? Might not somewhat in that advantage of opportunity, been obtained 
Application. Use 2.  for Religion, which hath not been, and which would have kept the wheels going eversince, that have long stood still for want of it? And since that season, was it not morally possible to have sped some things more than they have been? I know, I am not able to fathom the depths of your Businesses, and Hindrances, which have been apparently very many: Therefore I take not upon me, so much to be a reprover, as a remembrancer. Yet even the former, could I know things as well as yourselves do (or may, by reviewing your journals) my Office would not only bear me out in, but even require of me, as the Case may be. We have long, and too justly complained of Princes being flattered, by them that least should, and how much we and they have been undone by it. Let it, I beseech you, be your glory (and God will make it so) that you had rather be twice admonished, even without cause, then to want it once, when there is just cause. And so I leave this Advise, with one word of addition.  
That if ever after this day, 
Observe this specially.  God should (which if we all seek him as we should, even this day, I hope he never will) send you and us, any affrighting tidings; As we all must, each one for themselves in particular; so you would, both for all us, and for yourselves severally, and jointly as a Body, make diligent inquiry, what is God's meaning in it? What sins they are, that have provoked him so against us, and you: and accordingly see and practise, each one, their duties upon it.  

use. 3. Exhortation▪ to help the Church by all ways possible.  And so I pass to the third Use, which is of Exhortation, to all and every one, to resolve and practise from henceforward, the utmost possible for the Churches help, endeavouring all, venturing all, to this end, both against sins, and dangers of enemies. Taking in for Motives, and to answer all Objections, the Text, Doctrines, and Reasons, foregoing, and following, together with the Protestation, made two years ago, and the late Covenant, and for Means, (namely against sin in special) the Assembly called. There is not any Duty, and way of help, general, or particular, that any hath been backward to set upon, or can be tempted to neglect, but upon the grounds laid, I durst undertake to convince, of the necessity of doing the utmost, even for our own sakes, as well as the Churches. And without me, if any will deal faithfully with themselves, and apply things home to their own hearts, each 
Application. Use. 3. Exhort to help the Church all ways possible. Special Exhortation to the Parliament.  will not fail to persuade themselves to all things that come within their compass. This therefore I earnestly exhort all to do, now and hereafter, whiles I apply my speech particularly at this time unto those, upon whom this work lies principally, because they have the Power and Authority in their hands: Our senators, of the honourable Parliament.  
Let me beseech you, Honourable and Worthy, to remember all that you have heard of the necessity of helping the Church, that it may provoke you, and prevail with you, to put to all your strength, 
To help against sin.  and even venture all things, that you may effectually help the Church, particularly against the cause of all her dangers, sin. And herein, not by way of exclusion of other matters, but of specification of some main things to be looked to; Let me name some particulars to you.  

1 Banish Idolatry.  1. The banishment of idolatry wholly, and for ever. Never reckon upon the church's safety, or the Nations, while any such treason against God, is so much as winked at in this Kingdom. So far as you do not the utmost possible in this, I must tell you, you are & will be greatly wanting to the Churches help. And never fear the provoking of any persons, or multitudes, at home, or abroad, by your faithfulness to God and the Church herein. For believe it, you will run a thousand times worse hazard by suffering them, as experience for the present, besides all other things may teach you; show therefore your indignation against all the relics and objects, and practisers of it, in all places within your reach, as you have happily already begun to do in some. And manifest your zeal and wisdom, in preparing such Laws, against that cursed practice for the time to come, As all the Nation may hear and fear, and do no more so wickedly, Deut. 13. 11. and secure the children that are growing up.  

2 dispel ignorance.  2. dispel ignorance. We are undone by this mist of infection, specially in the country. In the Name therefore of Jesus Christ, who will come in flaming fire, taking vengeance on them that know not God, 2 Thess. 1. 7, 8. In the name of millions of souls, throughout the Kingdom, (of many even in my Congregation) whom this black devil possesses, and who cried out, as he, Mat. 8. 29. that we torment them, when we offer but any endeavour for their dispossession; and which no means in the world (according 
Application. Use 3. Exhort to help against sins.  to Man) can cure, without your effectual help: And in the name of all the faithful Ministers of the kingdom; who preach to stocks and stones in the likeness of men; I cry out unto you, unto you this day, for help, help, effectual help. I name nothing particular now because of the Assembly, else I had rather have spent my whole time upon this one argument, then to have past it over so briefly.  

3 Conjure down the Atheistical devil.  3. Conjure down the atheistical Devil; the impudent scorner of godliness and conscience. Make every word of that kind a greater reproach to the Speaker, than he can intend it to the person spoken against. Make it an action of the case, to reproach any with a Nickname for their conscientiousness to God; and let such pay good damages and full costs speedily, or any other way whereby it may be more effectually done. And till then, know for a certainty, that that direful threatening will hang over the Land which is recorded, Jer. 23. for one kind of reproach against the Prophets of God, ver. 33. to the end, and it will utterly drown us in destruction when ever it falls. Also without a law of this Nature, let me assure you, that make what ever Reformation you will or can, it will prove in the issue (and even within a very little while I doubt) but as a wall daubed with untempered mortar and crumble all to nothing, and the Church can never be helped while her glory is made her shame, and suffered to be so.  

4 Cure Superstition.  4. Cure Superstition. There are more tainted with it than you can easily imagine; and it is bred and nourished, by every thing that is customary, (specially among those that are not thoroughly instructed) and chiefly by any mere human ordinance, (though useful being rightly used) when once any special weight comes to be put upon the mere using it. And while a root of superstition is nourished in men, Idolatry will soon be graffed upon it with a little help. Besides that a little of this leaven will greatly sour men's Consciences, and in stead of the power of godliness leave nothing but a Form. I may not amplify this; but I hope it will be considered and consulted of.  

5 Make all fear an Oath.  5. Make all men fear an Oath: by a more ready and certain penalty for rash swearing; by taking away unnecessary Oaths. My soul blesses you, blesses God for you, for the taking away the Oath of Churchwardens as well as that Ex Officio, and the late 
Application Use 3. Exhort to help against sins.  canonical Oath. Oh do the like to other Officers, and in Universities, and Corporations, and Courts, by causing a review to be made what oaths are unnecessary, and how the use of them may be other ways supplied. And what oaths you see necessary to be continued or added; make them dreadful. Let them be administered ever in an awful manner, that they may consider what they do, when they pawn their souls and all things else; that they speak truth and will do as they say. And let no ignorant person be trusted to swear, more than a child. But of that a word more anon. I will use no other motive then that one. Jer. 23. 10. Because of swearing the Land mourneth: the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. So that you do not help the Church if you remedy not this, what you can; if you did all things else.  

6. Make a law for Preaching.  6. Make a Law for preaching. There was never any yet, that I could ever hear of in this kingdom since the Reformation, which is such a prodigy, such a piece of Laodicean lukewarmness, as I believe the like was never heard of, in a Reformed Christian Kingdom or Church; unless Ireland perhaps too. What the effects have been of the want of it, all the world fees; And to me it sounds among the worst of Omens, that I have heard of some disputing against such a law▪ I will say but this: 1. If God have not had dishonour enough, by some men's preaching against Preaching, because our Law commanded it not; and by all the reproach cast upon his faithfullest Ministers for their double diligence, which hath also been prohibited them by those that ought to have promoted it; And if the people of God have not by this been sufficiently scattered abroad as sheep without a shepherd; and torn by dogs for seeking their food abroad when they had none provided for them at home; And if enough have not gone to hell, under unpreaching Ministers, in more than eighty years: And finally, if God have not put more weight upon this one ordinance under the N.T. than all other ministerial works together: to teach all that have Authority under him to do the like; to make them beshrew themselves that preach not the Gospel; Then let there be still no law to enjoin it, nor for any thing else belonging to the worship of God, and man's salvation by as good reason. But if all be contrary, than once more let me call to Humiliation, for this 
Application Use 3. Exhort to help against sins.  neglect these eighty years and upward; and promise myself, that a Reforming Parliament will not, cannot but compose such a law as shall be abundantly sufficient for ever hereafter.  

7. Make Simony impossible.  7. Make Simony impossible, To swear the Clerk, is to swear the buyer to prevent a dearth: It is to forbid those that fear an Oath, and set open the door to those that dare be wilfully false. And the present penalties of the statute, do seldom reach cunning chapmen. This I will be bold to say, if every Minister that hath the charge of souls, and discharges that duty conscionably, be not worthy of all that due, which the law anywhere allows him; take it away in God's name, and employ it to a better use, if you can find it out. But if he be worthy of it, by the sentence of God and man both, a high way-robber, or one that breaks into a house at midnight, is not so great an offendor, as a simoniacal Patron, (whether he presents a man otherwise worthy, or one that is altogether unworthy) and if you make not as sufficient a law against the one as the other, (I say not for the penalty, but which may be as effectual or rather more, and so it may be, I durst undertake) you will no more answer it to God, then if you made not a sufficient law against those outrages, if there were none.  

8. Make Clandestine marriages impossible.  8. Make Clandestine Marriages impossible. They are so in the Reformed Churches in France; they may be so here, when the King and you please. It is mere human law, the common law among us, (not God's law) that calls it a marriage, if two be joined by a Minister, (a Popish Priest hath served the turn) in any house or room, or place, and at midnight or any time, if with such and such words. Why is such a wild Authority given, to rob Parents of their children, and Masters of their Apprentices, and children of themselves, against God's express word? and no Penalty that I know of in our law, upon such a Minister, or such Parties. How many Noble Families, besides others, have been by this Licence (and that which hath been next door to it in use, the Licences of ecclesiastical Courts, which last to this day where such disobedient children will go seek them) shamed and grieved and mischiefed? This may be remedied instantly, if the law ratify no marriage, but public, after Banes, with Parents or guardians consent, or some higher Power, if they should be tyrannical and altogether unreasonable. I am amazed, that the Gentry having 
Application. Use 3. Exhort to help against sin.  so smarted by this licence to their children to be disobedient, have not long since in Parliament, taken an order for it. But I hope, God hath raised up you at last, to do him this piece of service, among a great many others.  

Sundry particulars briefly mentioned.  I may not enlarge myself upon any more particulars. I will sum up all the residue that I have thought of, in almost as few words as there be matters.  

9  9 Keep all the holy Ordinances of God from profanation,; the Word read and preached, prayer, singing, Sacraments, punishing sleepers, and all other rude persons.  

10.  10. Secure the Lord's day fully, from working, and playing, and buying, or selling, and as much as may be, from apparent idleness.  

11.  11. Encourage a faithful ministry, particularly with sufficient maintenance for wives and children.  

12.  12. Secure youth in the Universities, and Schools, with the utmost of care; and even in Parents houses, what you can, specially the poorer sort. The young ones are the hopes or the bane of the Church and State in the next 20, or 10. or 7. years.  

13.  13. repress drunkenness, by a better composed Law then any yet is extant, and the haunting of the shops of that wickedness.  

14.  14. suppress altogether, (and not only for this time of our calamity) that trade of nothing but infection, Players.  

15.  15. Cast more shame and wrath upon whoredom, and adultery specially.  

16.  16. Prevent all oppression, injustice, fraud, to the utmost of your powers.  

17.  17. Finally, Set yourselves, generally, to frame such Laws, as may make sinners soonest weary of sin, and governors able to yoke them with the most ease that can be conceived.  
And for all this, let me again remember you, of your late solemn, and sacred Vow and Covenant, both in reference to yourselves, and to the Kingdom. First, as it relates to yourselves; You declare, [That in humility and reverence of the Divine Majesty,— Your true intent is, to endeavour by God's grace, the amendment of your own ways.] Let these words, I beseech you, be ever before your eyes, and upon your heart; and let all that hear or see you, read them in your language, and in your lives; 
Application. Use 3. Exhort to help the Church according to the late Covenant.  So shall you greatly help the Church by your holy Example, while withal, you cannot then find in your hearts, but to afford all other possible help, with your joint Authority. Besides all former ties of Duty, your own voluntary obligation in this Covenant, is ever to be thought on, as a most mighty engagement. And therefore, as you look that any benefit shall come to you, by others keeping their Covenant (which you call them to) particularly, for your help and protection, 
Relating specially to the Parliament.  without which you know, according to man, you must be lost: But specially, as you look God should help you, unto whom you have, before all the world, made so solemn an Appeal, and without whose help▪ you know, you must infallibly perish; so be true to this your Covenant every way, as men, as Christian men, as Parliament men, So you are, and so in point of honour and respect you would have men look upon you, and God in point of protection. You must then, (God and men do, and will look for it) carry yourselves so, for all good. If any shall offer to say, they meant nothing in this clause of the Covenant, but in reference only to their personal carriage, and not any way concerning matters of public reformation; I would only put this dilemma to him. Either he hath done well or ill as a Parliament-man, and toward reformation hitherto. If he have done well, doubtless he that promises to amend in other things, (because his and the Nations sins deserve the judgements that lie upon us, as the Covenant speaks) cannot but even thereby be engaged to persevere in all good for reformation, and to Proceed further in it, as far as is necessary, as the greatest matter of importance of all other, and most for the Churches help. If he have done ill, then certainly, as that is part of his sins, for which the judgements are deserved and inflicted, so can it not but be a part of that which he hath directly covenanted to endeavour the amendment of, as being among the worst of his ways, needing amendment. Thus, Beloved, God hath hold on you every way. And happy is that man, that is willing to be held by God, and to God, that willingly engages himself to him.  
Now as your Covenant calls in the Kingdom, to a like vow; as I must needs bless God for it, in regard of the good it will do, I hope, in divers, who will be careful to keep it in a faithful endeavour, to amend their own ways as they promise: So in regard 
Application. Use. 3. Exhort to help the Church according to the late Covenant.  of the woeful ignorance, forespoken of, which is specially among our country people, I must needs confess, my heart trembles to think, in what a fashion they will take it. Not at all regarding the matter of it, but merely like brutes, follow the Herd, do as their neighbours do; take it, or refuse it, do something, or nothing for your protection, howsoever, as they see them do. But specially for this part, 
Relating to the Kingdom.  of amendment of their ways, what possibility is there, that they can or will be one jot the better for their Vow and Covenant, when they know nothing of God, and so regard nothing of God, no more than those that never heard of him?  
Oh then that you would be pleased to consult with the Assembly, 
Speedily to consult with the Assembly, for some remedy of Ignorance.  and that without delay, among your first Propositions, what course is possible to be taken, speedily to put some knowledge into those, who else, while you are consulting of other matters first, will by hundreds, and perhaps by thousands, die in one part or other of the Kingdom, and so go to hell irrecoverably. I beseech you in the bowels of Jesus Christ, and for loves-sake to poor souls, consider and do it.  
Last of all in this Use, 
Improve the Assembly.  Let me recommend to you, a full improvement of the Assembly, now at last happily called, and I hope, intended by God for a special blessing to us all, and you too. To which end, let me in few words make an humble Motion or two unto you. 
1. By propounding all things to them that are the church's grievances.  One is, That you will be pleased to make the plaster as wide as the sore. The Church hath many wounds and grievances. You have received many Petitions in writing, requests in Sermons. satisfy them all, I beseech you, so far, as to consult of them, and of what ever else may be necessary to a perfect healing. You need not fear us, who can conclude nothing; neither do we affect it. You have the Law in your own hands, to consent, and ordain, as you shall see cause.  

2 By engaging the Ministers to keep to God's word.  2. That you may be the more assured, we do mean nothing, and shall speak nothing but faithfully, I humbly wish, a profession, or promise, or vow, (or call it what you will) to be made by all us Ministers, in the presence of God, to this effect; That we shall propound nothing, nor consent, nor oppose, but what we are persuaded is most agreeable to the word of God; and will renounce any preconceived Opinion, if we shall be convinced that the Word of God is otherwise. 
Application. Exhort to help the Church by forwarding the Assembly.  So shall we all seek Christ, and not ourselves, nor sidings, and God's truth, and not victory or glory, to ourselves.  

3 By a liberty of Petition to discuss any thing omitted.  3. Finally, that at least before the dissolution of the Assembly, there may be liberty given to Petition the discussing of any thing that may possibly have been omitted all the while, and not at all propounded, by either of the Houses, and yet be fit to be considered of. That so all the work may be accomplished in God's due time, by the grace of Jesus Christ, and assistance of his Holy Spirit to his glory, and his Churches most effectual help.  
And so I have done also with this Use of Exhortation, and with my Application of all those Points which have been already handled. There are yet behind two other Points, which are the comfortablest part of the Text, and therefore I hope they will be of all the rest, the least wearisome; and yet I trust withal happily profitable, and helping to make all the rest so.  
The 1. of them, (which was the fourth in the first nomination, but now comes to be the fift in order of handling) is this;  

Doct. 5.  [Though those who are most hopeful to be instruments of the Churches help, fail her in time of need, yet deliverance shall not fail her, some way or other, according to God's promises.]  
This is peremptorily affirmed of the Church of God at that time, 
Who ever fails the Church, God's promised help fails not.  by Mordecai. And the Reason was, There was an undeniable Promise yet remaining to be fulfilled to the people of the Jews, which was plainly, the Messiah, Christ, the Lord and King of the Church, was to be born of that stock, of the Tribe of Judah, 
Grounded on Text.  and Family of David. The Church was then great of that blessed Birth. And as the severest Justice among men, uses to spare the mother for the fruits sake, if she be known to be with child, when condemned, till her delivery: So much more was it infallibly certain, that no condemnation should destroy this blessed promised Fruit, by destroying the Mother before his birth. In like sort, though the promise be of an inferior degree, yet whatever promise there is to be fulfilled unto the Church, or any part or member of it, shall be a sufficient supersedeas, or reprieve from any destruction, though all the World should swear the contrary, 
Confirmed by Reason.  and therefore, much more though the most hopeful Instruments should fail her in time of need. The Reasons briefly are;  

Doct. 5.  
Reason 1. all God's words are pure words.  1. All God's words are pure words, Psal. 12. 6. As silver tried in a Furnace of Earth purified seven times. They are altogether pure, and no dross at all in them, first nor last. God meant them Faithfully to the utmost extent of them, for Things, Persons, substance, Circumstance, Time, Place and all; and will accordingly always hold to them unchangeably. And this sentence is the more strongly applied to the doctrine, because Psal 12. begins with the complaint of men's failing; and yet after inserting a promise of God's taking part with his servants, this is added for assurance, The words of the Lord are pure words, &c. And it must needs be so, For also—▪  

Reason 2. He can create Deliverance by an Almighty power.  2. His Power is Almighty. He can create means, create Deliverance without means, make the least unlikeliest, most contrary things, means to effect it. The Scripture abounds with expressions and instances to this purpose in the Prophets and holy stories. I cannot stand now to particularize them.  

Reason 3. His love is not weakened, by others failings.  3. It was his love, not his weakness, that made him command others to h●l● his Church; and therefore their neglect shall not cannot weaken his love, but rather glorify it. He saw that there was no man, and wondered that there was no intercessor. Therefore his own arm brought salvation to him, and his righteousness it sustained him, &c. Esay 59 16. and then by and by, v. 20. And the Redeemer shall come to Zion, and 〈◊〉 them that turn from transgression, saith the Lord. The thing than is sure, where ever there is a promise.  
Now for the improvement of this point to our benefit. The main use and work must be to make enquiry, 
use.  whether there be any such promise of deliverance made to our Church and Nation, 
inquiry after a promise for our Church in this Nation.  as may give us any assurance that what ever this or that man doth, or who ever fails the Church, in her time of danger and distress, yet Deliverance shall not fail her, but God will raise it up some way or other.  
To resolve this most important question, let me first clearly state it, and then propound such grounds as may give some light what to build upon concerning it.  
First than the question is not, whether the enemies of the Church may not yet prevail upon us further than they have hitherto. 
The question stated.  
1 Negatively.  
2 Positively.  Nor yet whether they may not so far prevail, as for a time, to suppose themselves absolute conquerors; and many on 
Doct. 5. Application. inquiry after a promise for our Church in this Nation.  God's people to think themselves wholly overcome, and think the Church in this Nation to be altogether past recovery again. 3. Nor yet, whether in the next generation, when we have enjoyed and abused a Reformation, and Peace for some years, there may not be such a revolt from the truth and prevailing of enemies, as that Popery should again get the upper hand among us, and establish itself fully for as long a time, for divers years. 4. But in brief the question is, Whether the present dangers of the Church, shall end in such a Conquest of the enemies over our Religion in this Nation, by killing many, and driving away the rest, as to reduce us to the condition of Italy or Spain; so as for many years together there shall be no show or sign of any number of the true Religion? or whether they shall and at last, in a peaceful and happy Reformation?  
Now to this I give a twofold answer. 1. That I grant we have no such promise to our Church of England, 
Answered partly Negatively.  as the people of the Jews were in possession of at this time that the text speaks of, and ever before Christ was born; 
No such promise as the Jews had.  which yet was to them not as inhabitants of that land, of Canaan, but as to the stock of Abraham, Isaac and Jacab. No Nation or Inhabitants of any land▪ or stock of the Gentiles, having any such promises, that the Church of God should not be destroyed and cease among them.  
2. Yet for all that I am persuaded and do believe, and therefore have I spoken and do speak, 
Positively, yet a sufficient promise at this time.  that there is a sufficient promise for us English men at this time, that the Church of God in England shall not be so destroyed or roated out, as that the true Religion and all the faithful professors should be dead and buried, as the effects of this present war. But contrarily, that such a Deliverance shall come, as that this Church in the issue of these present troubles, shall get the upper hand, and enjoy a blessed Reformation.  
My grounds are these. 1. Though we have not a formal promise of Deliverance, 
Grounds.  yet we may have (and have as I conceive) a Virtualt; and though not a plain verbal one, yet a real.  
2. When we have an example of Deliverance vouchrsased to others, very like to us in condition; I take it to be a virtual Promise of like favour to ourselves, 
By example particular.  So much faith Naaman's little maid had, that because Elisha had done many miracles, he could and would cure her Master of his leprosy, 2 Kings 5. 3. (even 
Doct. 5. Application. inquiry after a promise for our Church.  though he never had cured any of that particular disease of the leprosy, which is most remarkably insinuated, Luke 4. 20.) And doubtless Christ's curing the woman of the bloody issue, was by him meant as a virtual promise, that he would revive Jairus daughter, Mark 5. Indeed, because diversity in the persons may very much vary the case, therefore examples are in the lowest degree of virtual promises, and yet they are not nothing, Accordingly, it is not nothing, that God in a very like case (liker then either of those now noted) hath granted deliverance to Scotland. It is, at least probable, that he meant that, as a virtual promise to England.  

3 No Church more severely dealt with then the word expresses.  3. But I take it for a much stronger ground, and more undoubted; That the word of God, in the Story, and in the threatenings together, hath an epitome of all that God will do to his Church, planted in my Nation. And that God will never deal more severely with any national Church, than his Word (which is every way most perfect) relates or threatens. Therefore if it cannot be found in the Scripture, that God did ever bring destruction upon his Church planted in a Nation, or transplant his Church wholly out of such a Land, while they were in such a condition as ours is, than will he not do it now. But contrarily, if he hath always, in such a case as ours is now, afforded his Church deliverance, this I believe to be a very strong promise, that he will afford us the like now. Logicians say, that even one example of a thing, and no instance to the contrary, is a sufficient argument. And if it hold not in Scripture examples, (when none of a divers kind can be produced) I know not what use can be made of the greatest examples of mercy, as mere examples, which yet were all written for our learning, (as all Scriptures are) that we through patience and comfort of the Scriptures might have hope, Rom. 15. 4.  

4 A reforming Church never wholly transplanted.  4. In special, If God did never destroy a Reforming Nation, never wholly transplant a Reforming Church; then will he not do so to us, because we are such. And for this there is special Reason, whether we consider the Reformation to be the special work of God, and little of the Nation in it; as in Josiah's time, God wrought it by a special work upon the King, who saw all done himself, and the people showed little, concurrence in it; yet God would, and did carry it through. Because he that loved the people so well, 
Doct. 5. Application. inquiry after a promise for our Church.  being yet corrupted, as to begin to reform them in a manner himself, when he had begun it once, would make somewhat of it, and not let it altogether come to nothing. OF whether God (though he ever be the Author and finisher of all good, yet) act the reformation much by the people's hands, as it was in Hezekiah's Reformation, 2 Chron. 30. 1. Here again the same reason holds. He who loved the Nation so well, as to put such a beginning of grace into them, would not let that fail suddenly. But he made the work prosper in their hands, 
The grounds applied,  and no enemy hindered them.  
And now to apply this to ourselves: 
1 We are a reforming Church in all parts of reformation.  If ever a Nation, or Church in affliction and danger, were a reforming Church and Nation, we are such; and that in all the parts of Reformation. 1. For purity and clearness of truth of Doctrine. 2. Purity of Worship, freed from all superstitions and man's devices, and complete in all the Ordinances of God 3. Purity of Church government, and discipline, according to the word and rule of Christ. 4. Purity of life and conversation. 5. Particularly, the Sabbaths sanctification, the greatest pledge of mercy to a Nation, and to ours experimentally in special, according to Esay 58. 13, 14. All this Reformation, we apparently labour for in our Church, and so are doubtless a reforming Church and Nation, and shall not be destroyed at this time.  

2 This laboured for, for all the Nation.  2. All this is striven for, not simply for the liberty of private persons, that they may be free from persecution; but for the glory of God, and the saving of others souls throughout the Nation. Which disposition of his servants, being much above all self-respects, God doth highly esteem, and so will bless it, with prosperous success in the issue.  

3 Striven for above 80. years.  3. This Reformation, God's servants have striven for, and panted after, Ministers and people, eighty years together, more or less; and have appeared for it, in a considerable party, though not joined and associated as now, by the happy advantage of this Parliament; and have been much persecuted, even for it. And therefore now when God hath given them to attempt further, and with more hopes, and greater beginnings than ever before, He will not now, at this time, give them wholly over to enemies, to ruin all utterly.  

4 enemy's enmity against reformation specially.  4. The rather, because the enmity of the enemies is specially provoked, 
Doct. 5. Application. inquiry for a promise for our Church.  even by the desire and attempt of Reformation, some in one point, some in another. They pretend (as was noted before) to fight for the true reformed Protestant Religion. But (except some ease about Ceremonies and the like to tender consciences) they evidently oppose any further reformation than was in Queen Elizabeth's time, and reproach the Parliament as intending to alter Religion, because they profess to purpose an endeavour of a through reformation. Therefore God will not take his enemy's part against his people, but his peoples against his enemies, in the issue at least, in giving them the Reformation contended for.  

5 We have been his darling Church.  5. He hath showed a greater spiritual love to this Nation for eighty years and more together, thou to any in the Christian world, in raising up so many excellant Lights, for powerful preaching, and for holiness of life, above all other Churches, and given us above all others also, the Doctrine and practice of his holy Sabbath. And all this, notwithstanding our national grievous provocations forementioned. Therefore when now the Nation is working into the best way of being generally better, he will not suffer them to become now irrecoverably for continuance worse; But at least, this time, try the whole Nation with a general Reformation.  

6 God hath himself given the hopes.  6. Himself hath mainly and manifestly given the first hopes of this, and raised up not the desires only, but the expectation of his servants, by ways far beyond their contrivances, and wonderfully beyond their very thoughts, ordered by himself. And namely, 
Particularly, by turning enemies plots against themselves 7. ways.  marvellous much by his very enemies plots and counsels, turned upon themselves. As 1. Their attempt against Religion and Liberties both together; whereas if they had undertaken either alone, they never in likelihood had had any considerable party appearing against them, as now is by uniting the patriots and zealots both in one, and showing to either, the necessity of such union. 2. In their attempt against the two Nations at once, England and Scotland; so grasping at both, they could hold neither. 3. Yet beginning first with Scotland, to impose Popish practices upon them the more manifestly, who were more impatient of Popery than our Nation was: and so provoking them to stand upon their guard, & link themselves suddenly in a national Covenant against them, which also much weakened their attempts upon us. 
Doct. 5. Applications. inquiry of a promise for our Church.  4. Breaking the first Pacification with Scotland, which forced them to prevent their being invaded, with coming with a powerful Army into this Kingdom, and to refuse to be satisfied, without an English Parliament (our only remedy too, under God) did ratify the peace with them. 5. Their frequency breakings of Parliaments, rendering them justly suspected, that they meant so by this, as soon as the Peace was made; counselled to urge the continuance of this Parliament by a Law, (the only possible means for leisure to reform, as also for legal power of defence against them, if they should any more plots as now they have) and the two Armies in the Kingdom no way else to be paid, forced the yielding to it. 6. Before this, They raised soldiers to go against Scotland, who did no other service, in divers countries, but to begin to pull down their innovations, and play the reformers, with a strangely sober wildness. A praeludium, not to be neglected (though then it may be, no man imagined any such thing) that a warro must make further way, for a further reformation. 7. Their plottings, and conspiracies, and attempts against the Parliament; and rapi●●es, and spoilings of countries, making the resolution for reformation appear the more necessary, and so become the more strong.  
From all which, my Conclusions are three. First, This is indeed a time of Jacob's trouble, but he shall be delivered out of it.  
2. The longer deliverance is delayed, and the lower we are brought, before we obtain Reformation, the greater and more glorious, will the one and the other be, when the full time comes.  
3. Who ever abuses this to careless neglect, is like never to see it, or enjoy the good of it, but they and theirs to be destroyed, according to the Text.  
But I must answer an Objection or two. First, 1 
 . In stead of a Reformation (say some) we see nothing but Deformation. All in Confusion, our Reformers, unreformed in life and opinion, unbridled in their fancies, and ways. Heresies, schisms; and libertinism abound.  
This is the worst can be said; 
Answer.  Yet may be satisfied divers ways. 
1 1.  1. It was ever so, where Reformation was working: So in Luther's time, so in the very Primitive Church, yet God carried on the work, and so he will how. 
2 2.  2. Perhaps the cry is 
Doct. 5. Application. inquiry after a promise for our Church.  greater than the cause. The distractions of the time, leaving all at liberty, all appear in their worst Posture, (yet there are many sober still and pious undeniably) and most of them will be soon quelled by a good discipline. These things are not long-lived, but when they are let alone. 
3 3.  3. Their showing themselves, will make the Reformation more complete. Ill manners causing good laws. 
4 4.  4. God seems on purpose to prolong the war, to cut off many, that would abuse a peace.  
The most earnest for Reformation (say others) are so divided in opinions, 
Object. 2.  as they will never agree, and so all will come to nothing.  
This is also a great grief and danger. 
Answ.  
1 1.  But 1. For this the Assembly through God's blessing, may be, and will be, a happy remedy. And whereas men object again, that also as unlikely; I bid them, Pray, pray, and not prophesy. 
2 2.  2. Since they all (and all that pretend to Reformation) profess to hold to the Word; when things come to be debated by the Word, there will, I doubt not, be found more agreement in the issue, than any one thought of before; or at least, a modest resolution not to disturb the church's Peace.  
But what say you to the killing of the two Witnesses? May not that be to come, 
Object. 3.  and even now coming, and where is then your confidence, and the promises you talk of?  

Answ.  
1 1.  1. Whether the two Witnesses be slain or not, I will not at the present, so much as offer my Opinion, for divers reasons. The rather, because I can fully answer that objection without it, Namely, by saying— 
2 2.  2. If this be the time of their killing, ere this war end; then is my confidence most certain, and we have a most full verbal promise, (which is more than I said before) That England shall not quite lose the Gospel, nor the Church, at this time. Their death is limited clearly, to three days and a half, (that is so many years) and then they certainly rise again, and ascend into heaven, which cannot signify less, than a most glorious and blessed Reformation, at the close of all the foregoing evils; which fully answers both my doctrine, and Application.  
I have now only the sixt and last Point to handle, namely,  

Doct. 6.  [There is great hopes, that those who are extraordinarily raised up to a special opportunity of serviceableness of the Church, are intended 
Doct. 6. hope's that extraordinary Instruments shall be used to help the Church.  by God to procure her help, if they will themselves, and be faithful.]  
The phrase in the Text, Who knows? is usual in Scripture, to signify great hope, if not altogether certainty, Jonah 3. 9 Joel 2. 14. And with this, Mordecai intends to put courage and comfort into Esther, to whom he spoke before in a threatning strain, not willingly, but as apprehending a necessity. And the bitterness of that Pill, 
Grounded on the Text in Scripture phrase.  he tempers and allays with this cordial; That in all likelihood, if she would venture herself for the people of God, according to their necessity, and her duty, she should be the person, used in the deliverance; and that her extraordinary strange advancement to be Queen, 
Confirmed by Reasons.  was intended by God, for this very end. And the Reasons are very fair for it.  

Reason 1. From God's wisdom.  1. God is most wise, and doth nothing in vain. Now it would at least seem to be in vain, that when a work is to be done, He should extraordinarily fit an instrument for it, and then not employ that instrument, unless there prove some to be some special failing in that instrument, in the mean time. Indeed, if such an instrument warp, 
Though he cast aside warping Instruments sometimes.  or grow crooked, He may with apparent wisdom, lay it by altogether, or for a time. 1. That all such may be humble, and ascribe nothing to themselves of their fitness, strength, or success, but all to God. 2. And that those that look at the most hopeful instruments, should not idolise them, and forget God, by trusting too much in them, or applying ourselves to them too much, (neglecting God) as we are greatly apt to do. But if they persevere in faithfulness, no reason can (by us at least) be conceived, why God should refuse to use them, in that work which is to be done certainly; namely, the help of his Church in desperate dangers.  

Reas. 2. From God's unchangeableness.  2. God is pleased to do thus, to show that He hath no fickleness in him. He is not weary of an instrument, which he hath long used, much less when the great time of using them comes. Only (as before) he will not have any think him tied to any that shall carry themselves untowardly, specially in any visible manner. 
Greatly manifested in overlooking sundry failings.  And yet he also vouchsafes sometimes to overlook a great many failings, in those that are his own. Of which their humiliation, repentance, and amendment, may be a happy pledge, both to thomselves, and others too, as far as it is as visible as their 
Doct. 6. hope's that extraordinary Instruments shall be used to help the Church.  failings have been visible. So, though God saw fit to lay aside Moses, for a particular visible failing, (yet specially for the types sake, to show that the Law brings us not to Canaan, but Joshuah, Jesus) yet raising up Joshuah in his stead, he carries him through the work, though he also had his failing, in not searching in time for Achan. So after God had cast off Saul, he so assists David, (notwithstanding his failings also) as when he died, Israel was delivered from all enemies round about, and no adversary left unsubdued, 1 King. 5.3,4. And so after he had the second time set on Zerubbabell, and Jeshua, upon the work of his Temple, (after their long lingering) he carries it on by their hands, and so promised them, Hag. 2.4. Zach. 4.7.9. And specially, having raised up faithful Nehemiah extraordinarily, (who yet acknowledges he had need of sparing, according to the greatness of God's mercy, Neh. 13. 22.) he was continually with him, and mightily prospered him, for his Churches good every way.  

Reason 3. To encourage such, and others by them.  3. God doth this usually, to encourage, both such instruments to engage themselves to the utmost for him; and others, to associate themselves to such persons, as to standards by him set up, to revive, unite, and strengthen his people. The faith of the best is not so strong, but it needs experimental encouragements, as well as general promises. For which end specially, the Scripture examples of deliverances are recorded, which yet would stand in very little stead, if extraordinarily raised, and fitted instruments should be usually cast by and not used. Nature hath seen this, and so made a Proverb, That an Army of hearts, if led by a Lion, may be victorious. The discovery of somewhat extraordinary in any Leader, seems a promise of success; which mightily raises the spirits of those that follow, who else were ready to droop and fall away.  

Reas. 4. The promises to the church's helpers, belong first to such.  4. The manifold Promises of blessing to the Church, and success to those that engage themselves for it, in time of danger, do fall most strongly to the share of such Eminent, and extraordinarily raised persons. To him that hath shall be given, and he shall have abundance. He that had five talents being faithful, is blessed with the gain of five more, and hath the unprofitable servant's talon cast in besides, Matt. 25. 28, 29, Luke 19 24, 26. Insomuch that—  

Doct. 6.  
Reas. 5. No disappointment recorded, but some cause assigned.  Finally, scarce any (if any) example can be given, of any such hopes disappointed, but the cause, to wit, their failing in some main point of duty, hath been as manifest as their disappointment. We find it in Saul, 1 Sam. 13.— 15. and even in Moses (and Aaron) their unbelief, Numb. 20. Nay, not so much but the very delays have their causes assigned, or at least they may be gathered. God expressly chides the Jews for their neglect, Hag. 1. And he that shall diligently observe the time that the Temple was in hand, before Artaxerxes Decree, (specially if it were Artaxerxes Longimanus, as many think) or even let it be Cambyses, or Smerdis the Mage) will see cause to think, they made but slow haste with it, when they had liberty enough. So that delay in Joshua's time, was plainly for want of enquiry after Achan, and doing justice on him; and the stop of the Ark from Jerusalem, was a wrong order taken in the carriage of it, which occasioned Vzzahs' meddling beyond his calling, 
1 Chro. 13. 15  and God's breach upon him for it. But where we find none of these miscarriages, the instruments prosper in their undertaken work for the Churches help and good.  
The Use of this Point is at once to Encourage, 
use. Encouragement to the Parliament to be faithful to the Church.  and warn the Parliament, (and all Prime Instruments) to continue in faithfulness for the Churches utmost help. You have heard in the former Point, that Deliverance and enlargement shall arise some way or other. This tells you, There is great hopes, You are the men God intends to use in it. To this purpose consider: 
1 1. From what God hath already done for you.  1. What great things God hath already done for you: 2. What by you. I will only name some heads (for your meditations) though they deserve the descant of Volumes.  

1 In your authority given.  Your coming to the authority you are invested with, and so power to help the Church, was more strange (all things considered) than Esthers' coming to be Queen. 1. That any Parliament should be called. 2. That such a Parliament should be chosen. 3. That before the Act of continuance, it should appear a ruin to dissolve you as formerly. 4. But specially, that any ruin was not hazarded, rather than the passing that Act of continuance (an Act of such wonder, as we can scarce believe our senses, our experience, our understandings, that it is credible, or possible.) All this makes up your authority and power to help 
Doct. 6. Application  the Church, incomparable beyond all your Predecessors.  

2 Preserved.  2. The preserving your authority in the hearts of men, after so many invective aspersions, and in the midst of so many difficulties, even in the hearts of many loose men. Whom also your enemy's carriages have as much alienated from them.  

3 Your persons preserved.  3. Your famous preservations from the Northern Army, the armed Cavaliers, the late Conspiracy, and all other attempts of fraud, or force.  

4 special victories.  4. The gradual victories, and deliverances obtained by those employed by you, and for you, some of them of singular remark, and importance; particularly Manchester, preserved from force, and Bristol from treachery; besides sundry other Towns, that should have been betrayed.  

5 Helps at a dead lift.  5. Your being helped often at a dead lift. Your adversaries have scoffed at it. But you have found it, that as oft as you have been at a stand, God hath afforded some discovery, or some victory, to set the wheels agoing again.  

6 spiritual helps.  6. Your spiritual helps beyond all other Parliaments. Such powerful preaching so near you, (and all the City over) specially your monthly Fasts, never the like in any Age.  

7 Armies of prayers.  7. An Army, many armies of prayers all the Kingdom over, more for you, (both from hope, and fear) then ever for any of your Predecessors.  

8 Growth in zeal by all.  8. That which makes all the rest most hopeful, that all these things together, Mercies, and Dangers, and Deliverances, and means of grace, have made you grow in zeal, for God and his Church. witness your Protestation, Declarations, your beginnings of reformation of Idolatry, Superstition, Sabbath-breaking, scandalous Ministers, your late Covenant, and calling the Assembly. What now means God by all this? But that you should think He loves you, and means to use you further, for his glory, if you will yourselves, and be faithful. And that as oft as you are afraid, lest after all you should be destroyed; you should encourage yourselves as Manoah's wife did her husband; If the Lord were pleased to kill us, he would not have done so, and so to us, Iudg. 13. 23.  

2 From what God hath done by you, always profpering effectual means.  For consider also what he hath done by you, in one word. Do but except that you are not yet delivered, and that you were to be brought into dangers & troubles; What one main thing have you 
Doct. 6. Application. Encouragement & warning to the Parliament.  attempted effectually for the war, or for the Church, wherein you have not been greatly and effectually assisted, to a remarkable degree? I cannot have time to name particulars. But your journals and Records will tell you. And I beseech you, think often and much of them; that they may strengthen your hearts, and hands against all Future fears of danger. Esther had nothing but her strange advancement to hearten her. You have all her experience and success, besides your own, to encourage you. You may possibly be in greater danger than ever yet. But I think, hardly in such, as the Jews were now when she undertook their help. And I dare say, it is less (though all is alike, in propriety of speech, with the Almighty) to deliver you, and us by you, than the Jews by Esther, Be not then afraid of your enemies and the Churches, Fear not to provoke them in your just defence. 
Therefore fear not enemies so as to comply with them,  You can no way more expose yourselves to them, then by fearing them, and so complying with them. The Church is to be helped against them, which cannot be, if you fear or favour them. Once more therefore let me remember you of your engagements most solemnly made in your former Protestation and late Covenant about this; and to assure you, that God will certainly require both the one and the other, 
But keep to the Protestation and Covenant.  of you. You have heard that founding word, (even out of this place) I will bring a sword upon you, which shall avenge the quarrels of my Covenant. Lev. 26. 25. Take heed of that, You have had great help by the people's cleaving to you, according to their Protestation, and look for more by this Covenant. I beseech you, do not forfeit all, by failing of your part. As you deal, you must expect to be dealt with herein. Which however it would be sinful in them that should break their obligation, though you should break yours; yet would it be most just with God. Let me then pray you in his name (who may command you,) that when ever we shall be so happy, as that it is seasonable to treat again, 
Specially consult with them in any Treaty.  that you admit not, much less interpose, any article, to do otherwise or less than your Protestation and Covenant. Upon the debate, let them be read over, and scanned carefully, how they and any motion agree, and keep to your rules. Having such clauses, as they have, you will find them to afford just Liberty enough: But in the residue to be more unalterable to you, or by you, than the laws of the Medes and Persians. I am no judge, nor ever shall be, nor ever desire to be, what is the 
Doct. 6. Application. Encouragement and warning to the Parliament.  meaning of condign punishment, in the Protestation, further than belongs to a Minister of the gospel, and Word of God. But I again beseech you, remember that you are tied to do according to that in the presence of Almighty God. Interpret it, with as much favour, and with as much charity as you can toward any. But there is a sad sentence, 1 Kings 20, 42. which he was angry to hear, to whom it was pronounced, verse 43. But he found it true to his cost three years after, when it seems he had altogether forgotten it, 
Asking God's consent about pardoning Delinquents.  1 Kings 22. Therefore, I humbly entreat you, to ask God's consent first, whether he will spare such, or such, or pardon them; and if He will not, You must not. And next, consult not only with your own safeties, but all theirs you are entrusted with. The Land, the Church, Religion, Laws, thousands that have helped you: Consult with their good, (though not with all their persons) and then you will see, what you must do with Delinquents. You see, I meddle with no particulars, because I am no statesman. only St. Paul bids me, Remember those that are in bonds, 
Heb. 13.3. And helping those that are in prison, for helping you & the Church.  as bound with them. So do I you, and beseech you, to take as effectual a course as may be, that God's prisoners, your prisoners, at Oxford, and else where, may be better used, or if it be possible, delivered.  
And now if you will be resolute, and faithful to God, and for God, and his people, I am so far assured of your safety and success, in the issue, that I desire no other shelter on earth, for security, than you shall have generally, as a Body, as a Parliament. I may miscarry alone, though you escape: and multitudes of us, must miscarry, if you should be ruined. But I am confident, You shall not, nor God's Cause in your hands, if you hold out in integrity. 
The victories under the old Testament may make us confident of the like, if we will be faithful.  I confess, I am once grieved and ashamed, to read the victories God's people obtained in the Old Testament, who yet were not without some failings, but the best of them, men subject to like passions as we are; and so it was the Covenant of Grace, not Works, whereby they obtained such Deliverances: And then to think how often God's people, under the New Testament, and now, are defeated, and put to the worse. The truth is, we are worse in our hearts and lives than they, or else we should have as many, and as great victories, (except miracles, but not excepting wonders) as they ever had. And if we can yet at last, learn to be as faithful as they, (governors and People) when they prospered, I will be bold to promise, We shall never have any defeat more.  
And now I close up all, with that encouraging charge of holy Jehoshaphat, to his great council of Judges, 2 Chron. 19 11. Deal courageously, and the Lord shall be with the good.  
FINIS.   

Die Mercurii, 28. Junii, 1643.  
IT is this Day Ordered by the House of Commons, that Sir Oliver Luke, do from this House return thanks to M. Palmer, and M. Hill to M. Carter for the great pains they took in the Sermons they this day preached, at the entreaty of the House of Commons, at S. Margaret's in the City of Westminster, being a day of public Humiliation, and that they desire them to Print their Sermons. And it is Ordered that no man presume to Print the said Sermons, or either of them, but whom the said M. Palmer, and M. Carter shall authorise under their hands in writing. Hen. Elsing. Cler. Parl. D. Com.  
I appoint John Bellamy and Ralph Smith to Print my Sermon.  
HERBERT PALMER.   

Errata. Pag. 16. line 28. for 49. read 40. p. 37. l. 23. for have r. having. p. 39 l. 1. for had r. hath. p. 45. l. 13. after Prophet, r. complain. & in the margin, for Ier. 5. 9 r. Esay 5. 25. p. 50. l. 36, for cried r. cry.