Long lasting NEWS: OR NEWS FOR NEWTERS.  
OR, The 

Check  
'Cause  
Cure   of Halting  
With 31 Doors of Hope for the good success of the then public Cause of the Nation.  
Delivered in a Sermon, November 27. 1644. In the College of GLOUCESTER, before that Valiant and Vigilant Governor Colonel Massy, being the day of public Humiliation.  
By WALTER POWELL, M. A. Vicar of Standish.  Est nutrale genus signans rem non animatam. 
See the Contents after the Epistle.  
The second Impression.  
LONDON, Printed by M. Simmons, in Aldersgate-street. 1655.   

Ad Illustrissimum Dominum OLIVERUM CROMWELL, Angliae, Scotiae, etc. PROTECTOREM.  
besiege Tn Leges, Leges Te, Protege Tn me. Tolle Malos, Extol Pios, Attolle Ministros.  
W. P.   

To the Judicious READER.  
GOOd wine is not the worse, though it be old,  
Nor for its age is worse, what is pure Gold.  
This News the three last Parliaments did last,  
And 'twill last till the fourth also be past.  
Men still do halt in heart, if not in tongue,  
Which makes such men these Newters fall among.  
Not praise, nor profit, drew this News in Print,  
But of the Authors wrong to give an Hint.  
False penny News will sell, because 'tis new,  
This not perhaps being old, though it be true.   

TO THE RIGHT HONOURABLE, the Lords and Commons assembled in PARLIAMENT; The Author imploreth freedom from Halting, Wildome in discerning, Grace and Glory for Persevering.  
Right Honourable and Noble Senators,  
Qui advos audent scribere, ignorant magnitudinem, qui non audent, humanitatem. That which none are willing to own, most men have endeavoured to embrace, and practice, Hypocrisy. All men (if you will believe them) will be for God at their death, here and there one that will stand for his cause in the time of their life, When in these wars men were called to come forth, to the help of the Lord against the mighty, & most meal mouthed Ministers had their lips sealed, and falshearted people stood with their hands in their pockets, not with their feet in the gap, to make up the hedge before the Lord, that he might not destroy the land; then this Sermon in a public place, before an eminent and public person 
* Colonel M●ssi●, that courageous, vigilant, and faithful Governor of Gloucester , (once a member of this honourable House) was preached; whose eye-observing diligent attention in hearing, public respect and thanks in the face of that populous audience, immediately after the delivery of this Sermon, are not the causes of the publishing hereof; but the disregard of one of Gloucester Committee in his uncivil departure out of the Congregation, before ever he heard me either pray or preach, pressed me to commit this to the Press: who shown disrespect to the Sermon, for the persons sake, when as he should have manifested respect to the person for the Sermons sake, There was no necessity (I believe no) (I am sure no humanity) for any of that Committee to cause a Sermon to be preached in another Congregation, at that very instant by that very Minister, who then was sick, and desired to be eased from preaching that turn and time, in the College of Gloucester. When this Sermon at a public fast was preached, (how ever it may seem now unseasonable, coming so late to the press) was welcome (I am confident) to most that heard it delivered in the pulpit. The Sermon, I confess, was somewhat long, it was the business of the day that then required it. But what is added in the point of Country Committees, was not then specified; for I then imagined, that such qualified persons were not in rerum naturae. And what is inserted touching flattering Ministers that have betrayed the trust that God and man have committed to them, was also unhandled; both which are proper to the subject here in discourse, as main causes of the people halting between those two different opinions, in the then common Cause of the Kingdom.  
Omnia dat qui justa negat, he that denieth that which is just, gives liberty to speak any thing.  
If I have unjustly blamed one of the said Committee (whose advice, as another Achitophel in those parts, was so highly accounted of, as if a man had enquired at the Oracle of God) in that censure against me, before any witnesses in that cause were examined by me, (though many of the , by the procurement of one, certified under their hands the contrary, as gross untruths, as if they had subscribed that there is no light in the Sun, nor heat in the fire, or that the Pope in person sits daily in the Parliament House) to the great loss of my livelihood, danger of my life, and dishonour of the Parliament (had I not been relieved) let me suffer more in name, person, estate: Whosoever knows what hath happened unto me, as many thousands have heard, may guess that I am necessitated to publish this News for Newters.  
He that was once an eye-hearer of this Sermon, believed in heart, and subscribed with hand, that I had the harder usage for the message sake, else that Committee man could not have so posted out of the College, when he saw me in the Pulpit, unless he had almost as much feared my message (whom he never heard in public in his life) as he dreaded the roaring of the Cannon when he hasted out of the City immediately before the King's Army came to besiege the same.  
What in public I have spoken, done and suffered for the common Cause, hundreds have, and thousands will testify: yet all praying, preaching, doing and suffering, must be buried under the beast like skin of Scandal, to provoke and satisfy the greedy appetites of a New Committee man, an old Hangman, and a posted Malignant, and a professed Neuter.  
I attended eleven days (during part of which time this news was related) to see these hideous November-Articles I was to answer, yet could not all that time have a sight of them, till that quicksighted much knowing justice, Colonel Bromwich told the Committee it was a shame to make me wait so long for the said Articles. Then had I December-Articles, and those concerned the Committee themselves, because they would be sure to strike a deadly blow against such a Traitor. Then had I January-Articles preferred, and had I not appealed to this Honourable Assembly, I think I should have had February-Articles, and so ad infinitum; that no month's malice might be left unattempted to ruin him, whom the Parliament had published and declared, 1643. to honour.  
I was accounted by the Plundering warrants of Malignants, at the siege of Gloucester, an aider to the Rebels, meaning this Parliament: and by the said warrants had my goods and Cattles taken away; That the same Parliament Committee, after I had appealed to the Parliament itself from them, they under their hands denying me Copies of depositions, taken against me, and denying me to be present at the examination of witnesses, was by the testimony of divers members of this great Assembly, deemed unparallel.  
As these things with the effects thereof, to me have proved a burden (almost) intolerable (the scar of discredit it being incurable) so to all men may seem incredible, that a constant cider with the Parliament should, unheard, out of his living be ejected, and himself and his family be to all misery exposed, (when that right-discerning, and Parliament-promises-promoting Justice, Mr. Anthony Clifford, opposed in my absence, the rest of my ruining unjust Judges:) If I should forbear, the stones would cry aloud, in the eyes and ears of the world, for justice against this matchless, malicious abominable censure.  
But the blessing of the Lord for ever be and abide on the heads and hearts of the honourable Committee for plundered Ministers; and in particular, on Mr. Millington, Mr. Rouse, Sir Arthur Hazelrig, Mr. Tate, who oft afforded me patience, audience, countenance. If I should repeat every member of that Committee, I might seem to flatter: if I should not mention you, I should surely be ungrateful: My Countryman Mr. Pury was one of the first that after my freezing and long waiting, broke the Ice for my return: and Mr. Edward Stephens, and others, quickly apprehended, and courageously reported the injustice of the proceed against me: Whereupon I had an Order of restitution to my Privileges and Arrears, till the matter be heard; notwithstanding which Order of Restitution, that active Committee man hath been an Instrument to place (for my supplanting) in my Chapel, to enjoy those profits that are almost the one half of my little livelihood, a Minister that hath been taken in Arms against the Parliament, and hath been ejected out of his living in Monmouth-shire, for being contentious against his neighbours, a common Drunkard, a Railer against the Parliament: who also said, since he was obtruded on my Cure, a Cavalier I was, a Cavalier I am, and so I will continue. Whether such a Committee man in permitting such a Malignant Minister, that hath been so often active in Arms, to be placed and officiate within three miles of Gloucester Garrison, hath thereby promoted the honour of the Parliament, and the safety of that City, let all men judge: If I have been illegally proceeded against by this principal Agent in that Committee, as my worthy, constant, free and faithful friend, Mr. Pryn, hath by tongue and pen maintained, I shall account it a great honour from this Honourable Assembly, to have an Order and Commission to some Gentlemen, I shall nominate, to examine all proceed of this Committee man, and the combination of such malignant, malicious persons, as have been unjust practizers against me, that I may receive such reparations from them, as the merits of my cause, and their cruelty shall require. All which is committed to the serious consideration of this honourable Senate, for the relief of  
Your faithful Servant, yet suffering supplicant, WALTER POWELL.   

Doctrines deduced.  

DOct. 1. It is a great sin and shame to halt between God and Baal. Truth and Error. pag. 5  
2. Those that are good, will show zeal for God. pag. 5  
3. People continue long in a lingering condition, notwithstanding long and sharp reprehension. pag. 6  
4. Many are yet to seek who is the true God. pag. 6  
4. God alone is to be followed. pag. 6  
6. Men are oft convicted before they are once converted. pag. 6  
The first Doctrine prosecuted.  
Uses. 1. Of Information. 2. Reprehension of Newters. 3. The Causes with the cure of Halting. pag. 7, 8, 14  
Cause 1. Because many members of the Parliament have diserted the Parliaments cause. pag. 14  
2. The greatest part of the Great ones have adhered to the adverse part. pag. 16  
3. Misprision of prerogative. pag. 17  
4. Most of people siding with the contrary, rather than the Kingdom's Cause. pag. 19  
5. The great pressure by payments. pag. 21  
6. Fear of being plundered, pag. 22  
7. Self-seeking, with neglect of the public. pag. 24  
8. Vndesire of change for fear of changing for the worse. pag. 25  
9 Estimation of Parliament-power too great. pag. 27  
10. Injustice and oppression by Countrey-Committees. pag. 28  
11. Flattery in, and divisions between Ministers. pag. 30  
12. Doubt of the success of the cause in hand, make men halt herein. pag. 35  
Which last rub is removed, in briefly opening many Doors of Hope for the good success of the Common Cause. pag. 35, 36, 37, to the end.    

Erratas. For 1 Kings 19 read 18.  
PAG. 1. in the magent, for use 1. and use 2. read verse. p. 2. l. 5. for pursuane, r. perseverance. p. 2. for use r. verse 4. and verse 5. p. 2. l. 27. for Daobolum, r. Da obolum. p. 3. l. 19 for liezure, r leisure. p. 3. l. 21. make a period between yea, and plain. p. 5. l. 3. for there r. these. p. 7. l. 23. for nor, r no p. 7. l. 35, after Pastors make no period. p. 8. l. 18. in Margin, read use 2. p. 8. l. 22. for defendant, r defendit. p 14. l. 2. after sharp, but very exemplary, put precedent. p. 15. l. 7. for strangely r. strongly. p. 16. l. 7 for the r. this p. 20. l. 27. for belluae r. Bellua. p. 20. l. 31. ptt out they, before say p. 26. l. 23. r. an after. p 29. l. 7. for torror r. terror. p. 29. l. 9 for have r. had. for I think some Committe-men have bought more land since (than they sold before) they were preferred to their Committeships. p. 31. l. 3. unto seduce strayable people, add, and pesecute Gods zealous ministers. P. 38. l. 2. for he, r. Shammah. p, 42. l. 4. for reign, r. rejoice. p. 47. l. l. 34. for And, r. Are these duties. p. 48. l. 11. in stead of an evil cause, read, and will not he regard the voice, etc.   

To the much Honoured, Major General MASSEY, one of the Members of the Honourable House of Commons.  
Renowned Sir,  
TO none doth this Sermon more properly belong, now printed, then to yourself, that heard it preached. After the relation of which news against Newters, you returned beyond my desert and expectation public thanks in the face of that populour Congregation.  
In those then siding-unsiding times, this Text at that time was seasonable I yet believe; though the sight of my person in the Pulpit, at that time, formidable perhaps to some there, that had never heard me preach in their whole life. One of which departing out of the then Congregation, had he stayed, you told me, at your Table, might have suspected himself to be like the Hedge-bogge, I mentioned in my Sermon.  
The truth of many of the particulars mentioned in my preceding Epistle, you know to be true: but I shall manifest the whole to be so, if from the Honourable House I obtain my conceived just request, to have liberty to examine the combination and unjust proceed of my malevolent, yet potent Committee-adversary.  
Sir, you believed and subscribed as much under your hand, that this Sermon was preached with much zeal against neutrality; and in that subscription (out of which I transeribe your own words at this instant, having the copy now at Oxford before me) you are pleased to approve of my (then) Doors of Hope for the success of the Parliament cause.  
In respect whereof you say further, I then had merited, and you believed, I should find favour from this Parliament. You believed also, I had hard measure in my business; and that this Sermon was some occasion of my harder usage, though indeed the two points (here touched) concerning Countrey-Committees, and flattering Ministers, were not then bandled.  
If you inquire after news out of your once , I believe many that were but Newters in your time of abode there, are in heart now most strong Malignants, perhaps it is because too much savour hath been extended towards them. The enlarged vast difference between those at home that should be reconciled friends, to oppose the common foe, makes many continue in a balting condition even to this day: And those that were then seeming friends, to become now enemies to the common cause. That which was a fiction long ago, seems to be now put in action.  
The Eagle (they say) bade a nest on the top of the Tree, where she had her young; the Bear had her Den, where she had her whelps under the bottom of the Tres: The Cat had liberty to run from the bottom to the top, and to be a speedy messenger between the Eagle and the Bear; tells the Eagle if she fly from her nest, the Bear waits to devour her brood, and tells the Bear, if she peepout of her Den, the Eagle will make a prey of her whelps. And thus persuades them to keep close in their holes, to the starving of themselves and their young ones, that all might become a prey to the crafty Cat. My professed Malignants, and their Neighbour Newters (Gallemoufrean, hotch-potch-ambo-dexters, time-serving weathercock-linsee-wolsie-turn-coats, Jack on both sides, or rather Nick on no side) persuade the people in these most dangerous times, that the rigid Presbyterians will keep them in more slavery than ever Bishop's Government did: and that the Independents will have all things common amongst them. And this is the deepest policle that all the Devils in Hell could ever invent to prevail with people to sit still, at Marcus Cato, and Metius Suffetius, the Succoits, and the Meroshites did, that so professed Malignants might have the more easy opportunity to make the inhabitants of the land to be made meat for their gaping mouths.  
If God ever join the faithful of the people together in a firm and sincere union, to preserve the Kingdom from slavery and ruin, he is little better than a Devil, I am sure no friend to the Kingdom, that endeavours to rend people's affections asunder.  
Sir, I am in my journey, therefore make bold to break off abruptly, leaving you to the direction of him who hath been your protection. Both which shall be the subject of the prayers of  
Your much obliged SUFFERING Servant, WALTER POWELL.   

News for Neuters. OR, The Check, Cause, and cure of HALTING.  1 King 19.21. And Elijah came unto all the people, and said, How long halt ye between two opinions? If the Lord be God, follow him, but if Baal, then follow him: and the people answered him not a word. 
THE Fountain, or Wellhead is fare, from whence floweth my Text: It is twenty steps off. 
Judges 7.   
Give me leave with gideon's Soldiers to lap a mouthful as I run along by the stream: Before I come to my station, to view these words.  
This Chapter contains a Dialogue, or Commemoration of many historical passages.  
1. Between the Lord and Eliah. 
Use 1.  Go show thyself to Ahab.  
Mean ones must not be afraid to deliver messages to the Mighty. 
Doct. Use 2. Ch. 17.2.5. Chap. 19 Doct.   
2. Eliah's ready obedience to the word of the Lord.  
There is a time when Eliah must fly from Ahab, and Jezabell, if the Lord command him.  
Where God hath a Tongue to speak, there man must have an ear to hear.  
There is a time to fly, 
Doct.  and a time to stay; God may be glorified sometimes more by flying, than by staying.  
When the force of the enemy may be too strong, 
Mat. 10.22.  and the Faith of the persecuted may be too weak. When they persecute you in one City, fly into another.  
When you may glorify God more in the place to which, then in the place from which you fly. You may take leave to departed from men, when first it's given by God. 
Mat. 10.23.   
And this counsel is given, 
Doct.  (When they persecute you into one City, fly into another.) After the command of pursuance.  
Mercies and miseries are oft mixed together, Chequer work is a daily Trade in these times. God promised rain when there was a great famine in Samaria.  
Great peace may ensue these great wars. And Ahab called Obadiah who feared God greatly.  
Some raised up to be good in a general Apostasy from God; 
Doct.  else woe were to the Kingdom in these times.  
Obadiah took a hundred Prophets, 
Use 4.  and hide them by fifty in a Cave. Wherein appeared his zeal and care.  
This hath encouraged Londoners to entertain Strangers in these times of danger.  
The names and actions of the godly shall be had in everlasting remembrance. 
Doct.   
A groan shall be registered.  
A cup of cold water remembered.  
Tears shall be bottled, and shall not blood be booked?  
He feedeth them with Bread and Water.  
Those that fear God, 
Doct.  he will show succour to them in time of need.  
God's dearest Saints may be brought to a morsel of bread, 
Doct.  to a cup of cold water.  
Bellissarius a great Commander came (being blind) to stand on the high way, with a Daobolum Bellissario. Give one halfpenny to poor blind Bellessarius.  
Another wrote to his friend to send to him a Sponge, a Harp, and a loaf of bread.  
A sponge to dry up his tears; A harp to solace his mind; And a loaf of bread to satisfy his hunger.  
Ahab's command to Obadiah for the preservation of grass for the lives of the Horses and Mules: 
Use 5.  Was Ahab so careful for grass? how careful should our King be for Corn and Cattle, Laws and liberties, persons and Kingdom, Bodies and Souls of living men, that all be not lost.  
Ahab was careful to seek for sustenance though it was (upon an if so be) a peradventure to find or not.  
joabs' resolution was, Let us be valiant for our people, 
1 Sam. 10.12.  and for the Cities of our God, and let him do as seemeth him good. Let men do as God commands, and let God do as he hath decreed. How careful, how earnest should men be for Grace, for heaven?  
These may be sought and found, 
Verse 6.  upon certainties without peradventures, shows their policy and care; the King to go one way, and Obadiah another. Policy to direct the best course, and care to put it in execution.  
Policy may be used, so piety be not suppressed. 
Doct.   
God's providence seen in bringing together Eliah and Obadiah. 
Verse 7.  Behold, Eliah was in the way.  
Saul went to seek his Father's Asses, and found a Kingdom; Obadiah went to seek water and grass, and behold he finds a way and means to bring salvation to people. He went in obedience to the command of a King on Earth, and meets with an unerring command of the King of Heaven. 
Doct.   
God's providence overrules all actions, 
Text.  persons, times, things, [fell down on his face, etc.]  
The Messengers of God find favour from those that are good. 
Doct. 1. Doct. 2. Doct. 3   
Good Christians will know one another in times of adversity. Good men desire to be resolved of their doubts.  
Obadiah thought that it was Eliah, yet labours to be assured thereof. And he answered, 
Verse 8.  I am; Go tell, etc.  
Eliah had no French complemental formality in his mouth, of your humble servant, Sir (as men now a days, who have more liezure and skill in promising the duty of Servants, than love and will in performing the office of friends:) but English downright reality; he answers, yea plain discoveries are most pleasing. 
Doct.  Eliah reveals the naked truth; here no equivocation is studied or practised.  
There needs no Compliment with men when Commands are to be delivered from God.  
He had an Errand from the God of heaven, to a King on earth. Therefore gives him a short, quick, plain, pithy answer.  
From vers. 9 to 15. we see Obadia's fear, with the many reasons of his refusal for delivering the Message. The Spirit may be willing, when the flesh is weak. 
Doct.   
Eliah will show himself to Ahab come what ever will come on it. 
Verse 15.  The righteous are as bold as a Lyon. 
Doct.   

1. Obadiah went to meet Ahab. 
Verse 16.  Care of Cattles must be neglected, when Gods will is to be performed. 
Doct.   
2. Ahabs' willing journey to meet Eliah.   
God's work shall be furthered whether man will or no. 
Doct.  Obadiah went to further Gods work. Ahab to satisfy his own lust, and to further the Devil's work. 
Doct.  Man purposeth, but the Lord disposeth of the purposes. He can bring light out of darkness, good out of evil; as the Bee honey out of weeds.  
The sharp and short salutation that Ahab gives to Eliah, 
Vers. 17.  Art thou he that art the troubler of Israel?  
Prophets commonly censured for Authors and Fautors of Troubles. 
Doct.   
Eliah's answer to Ahabs' accusation. 
Vers. 18.  Where read, 

1. Vindication of himself, I am not.  
2. The just Taxation of the King. It is thou and thy Father's house.    

1. Many see faults in others, not in themselves. 
Doct. 1.   
2. King's may be blamed. 
Doct. 2.   
3. Man is the author of his own misery. 
Doct. 3.   
4. Disobedience to God the cause of all misery to man. 
Doct. 4.  When men forsake the fountain, they dig to themselves pits that will hold no water.   
The Prophet having told the King what he had done against him, 
V 19, 20  tells him what he must do for the Lord; Eliah came with a message from the God of heaven, therefore commands Ahab, and directs him.  
All Israel must appear on mount Carmel before this despised Prophet.  
God can and will honour those whom the wicked of the world condemn, disgrace, and persecute. 
Doct.   
The 450. Prophets of Baal, must come with the 400. Chaplains of Jezabell.  
All things and persons must subject themselves to heaven's decree. 
Doct.   
God can and will call to an account notwithstanding Prophets, 
Doct.  people go along in their sins.  
Thou thoughtst I was like unto thee: 
Psal. 50.  but I will set thy sins in order before thee.  
Pleasure of sin may go before, when pain for sin shall follow after.  
If the pain of the headache were before the pleasure of the wine, none would be drunk.  
If sins wages were foreseen, the work thereof would not be so willing.  
So Ahab sent unto all the Children of Israel, 
Vers. 20.  and gathered the Prophets together to Mount Carmel.  
Ahab executeth Eliah's, or rather the Lords commands, and that speedily.  
King's hearts are in the hand of the Lord; 
Doct.  what he commands, they must fulfil.  
The Congregation must be assembled, the King, Prophets, people, being gathered together. 
Vers. 21.   
Eliah proponeth his Text as the foundation for his ensuing words and Actions, which are the words for my Text at this time, Why halt ye so long between two opinions.  
A word spoken in season (saith Solomon) is like apples of gold in pictures of silver. 
Prov. 25 15.   
There are times of halting, and here is a Text of halting. Therefore Text and time agree. Here you see,  
1. A question propounded to the people; Why halt ye so long between two opinions?  
2. An answer framed for them in a truth supposed.  
If the Lord be God, follow ye him: 
Argum.  but the Lord is God, should they have inferred. Therefore we ought to follow him.  
3. The obstupefaction of the people: They answered not a word.  
In the first, note 

1. The specification of their sin, Halting.  
2. The aggravation of it, Why halt ye so long?  
3. The facility of walking uprightly in the way of Truth.    
They were not twenty seducing mizmazing errors (as in these Realm-reeling times) but only the rocks of two opinions, the Lord and Baal.  
In the third we see the wilful obstinacy and blindness of the people: They answered him not a word.  
They had somewhat in their minds, though they had nothing in their mouths.  
They were convinced by the truth of the Prophet proposed. But they were unwilling to be converted or reform, by reason of the example of the Princes long customs thereto by the multitude of the people, and their seducing through the numerosity of Baal's Prophets, which were 450. and Eliah but one against them all.  
In the 2d. part we may read the rule of unerring direction prescribed, and by all to have been observed. If the Lord be God, follow ye him: But be alone is God. Ergo.  

The first is the Check of Halting.  
The 2d. is the Cause. of Halting.  
The 3d. is the Cure of Halting.   
Or take the division, if you please, more briefly thus.  

1. A Reprehension. Why halt you so long between two opinions.  
2. A Caution, Limitation, or Direction. If the Lord be God, follow him. If Baal be God, follow ye him.  
3. The non-pluse obstupefaction or obduration of the people, who though they were convinced of, yet would not be converted to the truth. They answered him not a word.   
It's a great sin and shame to halt between God and Baal, 
Doct. 1.  truth & error.  
Those that are good will show zeal for God; 
Doct. 2.  or zeal of Pastors a special help against people's halting. Or downright Doctrine must throw down sin and Idolatry.  
People continue long in a limping condition notwithstanding long and sharp reprehension, Why halt ye so long. 
Doct. 3.   
Many are yet to seek and resolve which is the true God. 
Doct. 4.  If the Lord be God.  
God alone is to be followed. 
Doct. 5.  Fellow him.  
Men are oft convicted, 
Doct. 6.  before they are once converted.  
These are some general Doctrines deduced out of this verse worthy your serious consideration.  
These are some fruits which fall from the tree of this Text, at the first touch thereof. In the handling whereof, Had I either the open utterance of Paul, or the eloquent tongue of Tertullus, or the well-tuned Cymbals of David, or the shrill-sounding bells of Aaron, or the silver Trumpet of Hillary, or the golden mouth of chrysostom, or the mellifluous speech of Origen, or the thundering voice of Perieles, these truths than would both find and leave you attentive.  
But I shall prosecute only the first Proposition aiming to apply it to these halting times. 
Doct. 1.   
It's a great sin and shame to halt between God and Baal, truth and error, light and darkness, the word and the world, Christ and Belial.  
Because there is no communion between these, 
Reas. 1. 2 Cor. 6.14.  & yet such halters make a communion and union between them; they join together what God hath put asunder; and they put asunder what God hath in his Word and will joined together.  
They call evil good, 
Isa. 5.20.  and good, evil, they put darkness for light, and light for darkness, they put bitter for sweet, and sweet for bitter. Now such sin greatly, because God denounceth woes so sharply against them, nay more woes than against other grand workers of iniquity, because these are wise in their own conceit. 
Verse 21. Reas. 2.   
Because these halters will be wiser than God, give Christ the lie, set the holy Ghost to school. 
Mat. 6.24.  No man can serve two Masters, for either be will hate the one, and love the other, or else be will hold to the one, and despise the other. To cannot serve God and Mammon. Yes we can say these halters; we can serve God in the morning, and the Devil in the afternoon: one Master in the Temple, another in the Tavern. We can comply with Round heads while we are in their company, and with Cavaliers when we are in their company; humour and sooth Papists and Puritans, and displease neither.  
Because these are most notorious hypocrices, they think they can be too hard for, 
Reas. 3.  and deceive both God and Devil: they halt between God and Mammon, Christ and Belial, purity and Popery. They have a tongue for the Court cause, and a tongue for the Country cause. God calls for the heart, Prov. 23.26. My son give me thy heart. Satan will be content with half the heart: 
2 King. 17.33, 34.  God is herein more covetous than the Devil, he will have all or none: the Devil will be contented with half, because he knows if he have any, God will have none. Let such consider if it be good to seem to be rich, it is better to be so; if good, to seem to be good, better to be so; if it be bad, to seem to be bad, it is worse to be so. Either therefore be as thou seemest to be, very good; or seem to be as thou art indeed, very bad; If the Lord be God, follow him; if Baal, follow him. If thy own private be to be preferred before the public prefer it, if the public be to be preferred before the private prefer it, else profess thyself to be an hypocrite, more woes are denounced against such than against any sinners; eight several woes in Mat. 23.13. denounced against them. 
Use 1.   
In the first place this may serve to inform us touching the Cause why so many faithful Preachers are so zealous that they lift up their voices like Trumpets; when Trumpets lift up their voices like Preachers, the glory of God, love of Christ, care for the Kingdom's laws, liberties, constrain them. Obadiah dissuades Eliah, ver. 10. Ahab reproveth him, ver. 17. God commanded him, v. 1. Whether it be better to obey God or man, judge ye, Acts, 4.19. Sin labours to destroy the word in the mouths of Ministers, & Ministers labour to destroy sin in the hearts of hearers; when fire and water meet there is great rattling and hissing. Paint a fire on a piece of cloth, and cast it into the water, and no noise at all, nor contraries, therefore no combat. If ministers come with painted fire, with silken say, flattering words, saying all is well, no wonder if men halt, limp, trip and fall into the down-fall of damnation, 
Zac.  feel hell before they fear it: Is it not therefore lawful, necessary, to rescue men's souls as brands out of the fire? Leu. 19.17. Thou shalt not hate thy Brother in thy heart, but reprove him plainly. Were not the people here by the zeal of Eliah first convicted, then converted, crying, The Lord is God, the Lord is God. Can it be bad to be zealous in a cause that is good, to preserve a plant from withering, a Beast from drowning, a sheep from wand'ring, a house from firing, a ship from sinking, a City from sacking, and Kingdoms from destroying, to save a soul to turn a sinner from the evil of his ways? As cold oft breeds an inflammation, so the lukewarm devotion of many Pastors. People have enkindled God's wrath, and God's wrath hath blown up these sad combustions wherewith the Land is almost consumed, should not the Boanerges labour to take out fire with fire, the fire of God's wrath by the fire of the Spirit to preserve from everlasting burn? 
Jer. 6.29.  The lungs and lips of Preachers that are touched with a coal from God's Altar, are powerful bellows to blow up the dying fire of zeal; Is not this God's work? and must not they be fervent in Spirit that will serve the Lord? 
Rom. 12.11. Isa. 63.15. & 9.7. 2 King. 19.31.  whose work can never be done while they frieze at it. It is God's zeal that must do all for us, and must not our zeal do all we can for him? Did Christ sweat, that the Christian should freeze? must not all redeemed one's be zealous of good works, Titus 2.14? Hannibal by fire made way over the Alps: so must Ministers by zeal over the mountains of oppositions, the tops whereof will not be climbed without great strength, violence, and vivacity.  
Palms are the Emblems of victory, but they love to grow in a hot soil. All would have Palms, heat is the means for them.  
Fervency in a Christian is the grace of every action; Ministers must persuade to be zealous, else people cannot repent: and they must repent, else Christ will not come in and sup with them, Rev. 3.19. And must Ministers persuade others to be zealous, and shall they be dull, cold, lukewarm themselves? Wisdom is justified of her children; the people, place, Text and time call for it. Thus having with the Cock, clapped my wings on my own breast, give me leave to crow unto others also; to show men their present sin, to prevent their future shame.  
Christ looks on all Newterallists as on enemies, 
Use. 2.  not as on friends; Why halt ye so long, seeing it is a great sin and shame? Mat. 12.38. He that is not with me is against me: and he that gathers not with me, scattereth abroad. Aut mecum totum tene aut totum amity, saith Greg. Proditor est veritatis, qui aut libere non pronuntiat aut non sufficienter eam defendant, saith Chrysost.  
Traitors are the very offspring of Judas, shamefully exposing themselves to the scorn and hatred of all men, both good and bad; It happening to these neutralizing middle-men, as to those that dwell in the middle rooms of some high building; as they are smoked and smothered by those that dwell under them, and polluted with dust and filth of those that dwell over them: so smoke and smother, shame & disgrace are the portion of such neutral middle people. They that cleave hearty to neither side, are justly suspected and abhorred of each side; he that is neither throughly for God nor man, is rejected both of God and man.  
Do not therefore say (in these days of danger) as sometimes Cato the Roman did in the Civil Wars between Caesar and Pompey. Quem sugiam video, quem sequar non video, I discern whom to fly, but not whom to follow. 
Mark. 8.34. Judg. 5.23.  Christ is to be daily followed, or the curse of Meroz to be expected, which words I wish (as once chrysostom did that sentence, Eccles. 2.11.) were engraven on the door posts into which these Politicians and Neutralists do enter, on the Tables where the sit, on the dishes out of which they did eat, on the cups out of which they did drink, on the beds whereon they did lie, on the walls of the house wherein they did dwell, on the garments which they did were, on the heads of the horses on which they do ride, on the foreheads of all those whom they do meet, that they might learn and continually remember, that there is a bitter curse attending not only those that powerfully oppose Christ, but those that neglect to assist him. But men should do rather as the noble Soldier (in Erasmus) did to one that told him a most numerous Army was against him, Answered Tanto plus gloriae referemus, quantô sunt plures, quos superabimus; The most numerous opposers make the Christians Conquest the more illustrious; Christ's faithful Soldiers they are all glorious Conquerors, 
2 Tim. 4.8.  they have always Crowns, though sometimes they are enforced to swim to them in streams of blood: take to thee therefore the heart and courage of Shammah, 
2 Sam. 23 12.  one of David's Worthies, who stood and defended the field when all the rest fled; He that stands not by his Master in the time of danger, is not worthy the name of a servant; shouldst thou help the ungodly, and love them that hate the Lord, therefore is wrath upon thee from before the Lord, 2 Chron. 19.2? Such as turn with the Weathercock, and field of Corn with every blast, will the Lord account as his Servants, Friends, and Soldiers?  
I have read of a Creature which they call a Hedgehog or Urchin, which hath two holes, the one towards the North, the other towards the South; if the wind blows Northwards, it stops that hole, and opens the other towards the South, if the wind blows Southward, it stops that hole, and opens the other towards the North; So these Neuters, if the one Army comes to quarter in their Coasts, they stop the mouth of exclamation against them, and open against the adverse Army; if the other Army come, they stop their mouths in speaking any thing against them, and open them wide, to rage and rail freely against their opposites: or I may make the application thus; while the Parliament went on smoothly in the beginning under the fair gale of probability, to land the ship of intended reformation upon the shore of long desired and happy success, not a mouth than was open against them, but when a Boreas blast comes against them, an Euroclydontizinge (i) a quiet-sayling-opposing-storme, a State staggering, a Realme-reeling tempest, under the power of Prerogative Command, than men began to open their mouths at large, ready to cry down the very same Parliament, by their invectives and imprecations which they had a little, yet long before, cried up, in their desires and earnest prayers to God; so mutable are these dissembling temporizers, when all things concur not with their carnal contents and earthly hopes. What will these neutralizing double-minded persons say, or how will they answer for themselves, if they live to see the war ended? Shall I guess at their answer, and then you may guess at their Ambodexterisme and palpable hypocrisy? I think (when these civil or rather uncivil wars are ended) they will answer to such as heard them in speeches, and knew them in actions to play fast and lose, to be Jack on both sides, they will answer, I say as the Dunstical Doctor, or equivocating Astronomer answered; which Story I have read in a Sermon preached at Paul's Cross, (if my memory fail not) above forty years ago, which Pedigree of place and time, I name for the more Authorities sake, that it may not be an occasion to move laughter in the hearers; yet, howsoever the guilty may laugh at the hearing of it, the innccent may weep for the laughter of the guilty: This Astronomer in a Moone-shine-night walked up and down the streets in a populous Town, and looked up unto the Stars, and the people flocking about him, asked him, What weather Master Doctor? What weather? Very soul, quoth he, very soul; and walking along into another street, and looking into the sky, the people came to him and asked him, What weather, What weather, Sir? To whom he answered, Very fair weather, very fair; afterward the weather proving foul, the people that dwelled in the second street meeting the Astronomer, said to him, You were deceived Master Doctor, you told us we should have fair weather, but it proved otherwise; To whom he replied, I did but jest in what I spoke to you, but ask the men that dwell in such a street, what I spoke to them, I spoke in earnest unto them; So such linsey-wolsey-mungrill-motley-minded-men, being hereafter told, you said such an Army was in the right, and the other in the wrong, will reply when they see the issue, I did but jest in what I spoke in such a Cause that I see now sunk, but I spoke in earnest touching the Cause which I now see stand, and hath prevailed. Like the man mentioned in Macrobius, who in the wars between Anthony and Augustus, had two birds or Parrots; He taught one of them to say, Ave Imperator Antoni, and the other, Ave Imperator Auguste; so that whosoever got the day, or won the victory, still he had a bird to give him the congratulation of all hail, or God save you Emperor, whether it should be Augustus or Antonius; so un●●●ing persons in these siding times have a bosome-bird in a readiness to salute either prevailing party with a joyful acclamation of God bless and prosper you, etc. Whereby they become guilty of the sin here reproved, namely, of balting between two opinions. The word signifies, a lameness on both feet; the same word that is translated halt, signifies lameness on both feet, which is used to express Mephibosheth's lameness, 2 Sam. 4.4. Jacob had but one side lame, therefore there is another word used in Gen. 32.31. And as he passed over Pennel, the Swnne risen upon him, and be halted upon his thigh. These Neutralists are lame on both feet, they neither serve God, King, nor Country cordially. 
2 King. 17.33, 34.  God looks upon divided worship as no worship: The Idolaters feared God, and worshipped Idells; and in the next verse it is said, they feared not God.  
Those are threatened severely that sweared by the Lord and by Mal chom, Zeph. 1.5. If the Parliament be not for the weal of the Kingdom ' why gavest thou a voice to choose them? If they be for the weal of the Kingdom, why dost thou not in words, judgement, and practise, adhere to them still? Consider what infamy will befall thee, every one points with the finger, saying, There goes an Hypocrite, Shifter, Turncoat, neither hot nor cold, a traitor to his Country; These Apostatizers either from Parliament, or from their countries' good, do resemble the Devil, for what makes the Devil so black but his Apostasy? What other are such receders? When the Lycaonians saw the miracle that Paul wrought in curing the Cripple, they cried out, The Gods are come down amongst us in the likeness of men, Act. 14.10, 11. But when the Barbarians saw the Viper upon his hand, they eryed out, This man is a Murderer, whom vengeance sussers not to live, Chap. 28.4. When at the beginning of their sitting, the Parliament cured such as were creepled in their Estates, and Liberties, when they took away Ship-money, Monopolies; When they made the lame to walk, opening prison doors to such as were in bonds; when they made the dumb to speak, opening the mouths of many frienced Ministers, than they could say, Oh this is a blessed Parliament; but when they saw Malignants, Flatterers, and Papists up in Arms, than men begin to change their note, and why, O peace, peace, peace upon any terms, yet the Sun is the Sun, though sometimes clouded; Doth not the Lord command, 
Zach. 8.16. Vers. 19 Heb. 12.  Love Peace and Truth, nay, Truth and Peace; must not peace and holiness be followed of all? Have not the Parliament petitioned again and again for peace; do not we pray daily for it? do not our Army fight for it?  
Pyrrbus fought three sore battles against the Romans: in the two first he got the victory, but with so great loss of his men in both, that it was said of him, for the first he might gloriari magis, quàm gaudere, brag of his victory, not rejoice in it; for the second, he was heard himself to say, that if he got such another victory, he was undone. Conditions of peace (after the first victory) were offered by Cineus Pyrrbus his Ambassador in the Senate, and many among the Romans were apt to incline to it, as being disheartened by Pyrrbus his victory. Appius Claudius having notice of it, devoted to privacy for a long time, aged and blind, caused himself in his Couch to be carried to the Senate-house, and said; Worthy Patriots, I have hitherto with sore grief endured loss of sight, but now hearing your inclination to conclude such a dishonourable peace with Pyrrbus, a processed enemy to Rome, it now troubles me more that I am not dease also, that my ears might not heat of such an infamy and reproach to such a tenowned City of Rome: you may make the application.  
But you will say, 
Quest. Answ.  who are Neuters?  
Est neutrale Genus, signans rem non animatam. Liselesse men.  
A cursed generation of men who seem not to know their right hand from their left, nor which way to turn. One compares these to the shadow of a man; Another to a picture commonly seen in Flaunders, and too often, I believe in England also. In which there is a thing they call a Christ on the left hand, another thing they call the Virgin Mary on the right, and in the middle a third thing called a Catholic, with this inscription before him, Cui me vertam, nescio. Let us apply it to our times; Christ and his truth are on the right hand, (for he hath too long been set on the left hand, let us now endeavour to set him on the right) the Devil and the Pope on the left hand; the Faith, the Law, Religion, and Liberties of the Kingdom are on the one hand; Popery, slavery, profaneness on the other hand, yet Cui me vertam nescio; he knows not which side to take, is not he a Neuter? On the one hand are the great Council of the Kingdom, who have lost much outward liberties and profits, to procure peace for the Church, and purity for God's worship; on the other hand are lefthanded men, Robbers, spoilers, murderers, roaring Lions, devouring Wolves, who labour to fight in Popery to the Church, beggary to the State, and slavery to the Subject, yet Cui me vertam nescio, to what hand he may turn he cannot tell.  
Go, 
Hest. 4.16.  fast and pray for us, we will do so likewise, say Gods faithful people in their inisery; Go feast and play, swill and swear, say Athisticall Papists, and popishable persons. God on this day calls for fasting, the Devil calls to feasting, 
Esi. 22.12, 13, 14.  to riot, sports, works of calling; God calls to weeping, mourning, baldness, girding with sackcloth; And, Behold, (and indeed it commands admitation) joy and gladness, slaying Oxen, killing sheep, eating flesh, drinking wine, and saying, Let us eat and drink, for to morrow we shall die, if we'll believe Preachers prate, yet Cui me vertam nescio, saith your meale-mouth'd-ling-medly-man, your carnal Politician. It was revealed in my ear from the Lord of Hosts; Surely this iniquity shall not be purged till ye die. Ecquis mecum? 
2 King. 9.32.  who is on my side who? throw down this cursed Jezabel, painted piety, Romish Idolatry, Image-worship, false worship, who will rise up, with me against the evil doers, who will stand for me against the workers of iniquity? Pfal. 94.16. Who will come up to the help of the Lord against the mighty, Judg. 5.23? Yet most men will stand with their hands in their pockets, and their coin in their Coffers, and will not come forth and show themselves. I will not undertake to propound a way to reform them, I think I can discover some cause of their increase; pity, lenity, connivency towards them; pity showed to enemies, is cruelty to friends; Is it not against the law of nature, that they who are without natural affections, should enjoy the common gifts of nature, light, air, fire, water? Is it not against the law of Nations, Armen, that those Subjects should enjoy the privileges and immunities of Subjects, who see with open face the enemies destroying all these; yet lay it neither to head nor to heart?  
They that are the same, and have done the same, for doing whereof others their neighbour-Neuters have had the skin torn from their flesh, and their flesh from their bones, these do deserve to be cast out of the land. But these dissembling Neuters are the same, and do the same which they did in former times that were so punished, therefore these Compounds deserve no favour, but to be cast out of City, Country, Kingdom. The Parliament accounts such no better than professed Malignants, (I think they are worse;) true friends to the Parliament should not esteem them undangerous enemies to Church, and to the Commonwealth, these get to an upper place (if not in situation, yet in speculation) as Metius Suffetius did, spying which side is strongest and likeliest to prevail, and then towards that side they will wheel about and joyn● themselves; But what reward did his carnal compound policy, his divided heart promote him too? My Author saith, that the body of Metius Suffetius (who stood neuter in the wars between the Romans and the Fidenates, to spy which side was strongest, that thereunto he might turn) was adjudged by a Council of war to be tied to two teems of horses, which halled contrary wayee, so his body was drawn asunder, and plucked into two pieces accordingly. The portraiture of which Teems haling, and Metius Suffetius body so drawn asunder, I wish were set upon the walls of the houses, where such Compound Neuters dwell, or on the horse-heads, on which they do ride, or on the sides of the cupsin which they drink, or on the bedsteads on which they lie, that they might learn by other men's harms to beware of falling into the like sin, for sear they fall into the like punishment.  
You know the History of the men of Succoth and Penuel, 
judg. 8.  what Gideon desired of them for his wearied Armies in the pursuit of Zeba and Zalmunna, the Sucoothites jeered at him, You will return us our bread when you have your enemy in your band. When will that be? Your enemies are Kings, and Kings will help one another; they have power; you are weak, think you to overcome two Kings with your three hundred tired Soldiers, there is a great peradventure, disadvantage. We will see the success first clearer, 
Ver. 16.  you question not the victory, it's a great question to us. Are the heads, etc. you know what follows, as Gideon threatened to deal, so he dealt with them, he took the Elders of the City, and the thorns and briers of the wilderness, and with them he taught the men of Succoth; he taught them? a sore teaching, a fearful fight to see so many blondy bones to start out of the flesh: a sharp, but very exemplary for unfiding men in these siding times; They that will not be taught by precepts, must be taught with pain, I wish such briers and thorns grew and were seen in the hedges that mounded in the grounds of such Compounds, fearful, faint-hearted, cowardly, hypocritical, dissembling, lukewarm, falsehearted, traitorous, neutralizing persons. You know the parable of a man travelling falling among thiefs and wounded; 
Lake 10.  that which was in parable then is in practice now, the Land is fallen among thiefs, or thiefs rather have fallen upon the body of the Land; should it not work pity, compassion in all that see it? are they Samaritans that regard it not? woe, woe to the lookers on, and passers by. Curse ye bitterly such Merozites, Judg. 5.23. In cursing curse, never cease to call for a curse. Janius renders it Indesinenter, Cursed be be that doth the work of the Lord negligently, and that keeps his sword from blood, Jer. 17 3. If negligent workers? What, no workers? that are like standing water, that neither ebbs, nor flows?  
These Ambodexters who are Compounds that care not what side prevails, shall be rewarded as Neuters, shall not have God's protection; all lefthanded persons shall be put on Christ's left hand, shall be sent away with a depart from me; God comes to help all simple ones in their misery; and all such will help the Lord in his misery, Mat. 25.35, 36. For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me.  
Having showed the sin, and shame of these Neuters, I now come to show the Cause and Remedy of their Malady, in the third Use; 
Use 3.  which you may call the Solution of the Question, or satisfaction of the Doubts, or removal of the rubs in the way, or which I call (in the Title for these times) the Causes and the Cure of balting. These people spoke not a word to Eliabs Question, yet they murmured in their minds, though they manifested it not with their mouths. But now people both mutter inwardly, and mouth it outwardly, why they halt; viz.  
Many, 
1 Cause.  yea, the greatest part, even of the Parliaments Members, have deserted the Parliaments Cause: Do you not think they did it out of Conscience towards the King's side?  
And what think you of those few that are turned from the King, 
Answ.  and offered their service to the Parliament again, confessed and recanted their error, and wondered that they could be so fare seduced to take up Arms against that Parliament which they had taken the Covenant to maintain? What if many have betrayed their trust, and deserted Parliament and Kingdom, doth this justify their perfidiousnes, and halting condition, or condemn the sincerity of such as go on uprightly without backsliding? Can any man have any colour to free them from never dying infamle, who made elaborate Orations, fair promises, loud protestations, That they would live and die with the Parliament, to spend their lives and fortunes in the cause; confessing that to be the cause of God, & yet either through fear, or hope of favour, have forsaken that Cause, (which at first they then so strangely maintained) and have been instruments of betraying much innocent blood, and bringing more cares upon the heads of those that have continued constant. If the Kingdom stand, doubtless such Traitors shall not long stand in credit or liberty, but shall be brought unto condign punishment, that others may fear Apostasy, and the sincere be cherished in their fidelity. If the Kingdom do not stand (for a house, a City, a Kingdom divided cannot long stand) God will find them out and reach them a rap; for cursed be he that putieth his hand to the Plough, and looketh backs, is not fit for the Kingd me of Heaven. How can it be expected otherwise, but that God's curse and shame with men, should overtake such runaways, and all other dissembling Neuters, who seem to be so high in eminency above others, yet have discovered such base spirits, when as the lowest peasant would hardly be persuaded to do more monstruously, nay, scarce Heathens would have been hired to do so much: Let such dissemblers never account hypocrisy a sin, or sincerity a grace, nor Christianity an honour unto them.  
What do they discover themselves to be in the hearts of all that know them, but base peasantly spirited spectacles of disgrace and infamy, in betraying their own certain proprieties, liberties, (in hope of uncertain honours and profits in the Clouds,) yea, captivating and slaying their owns posterity and children, together with the Inhabitants of a whole Kingdom? If the Members departed be the greater number than those that stood sound, why did not those continue in the House to have overvoted the rest, and so have carried on their design with more ease and safety, with less charge, danger, discredit, to themselves, their fortunes, and their posterity, which now they are liable to undergo? Howsoever, many simpletones in the Country may be persuaded and deluded that the greater part of themselves are departed to the King's side; it is a gross untruth, for it is reported for truth, that about (some say at least) 248. are in or of the Commons-House, and I hope the flight of the perfidious, gives not disanullity to the rest?  
But let the number be few or many, the Cause is one and the same still as at the first, and their Call lawful, and if many more should betray their trust, is not the Kingdom, the people bound with person and purse to preserve the rest that labour to preserve their Religion, Laws, Libertles, for themselves, and their posterity?  
The fewer they be that have stood permanent when so many have been Traitors, it is so much the more honourable to the former, as it is vituperable, and dishonourable to the latter.  
Hadst thou not a vote in choosing them particularly? If so, why shouldest not thou have a heart and a hand to defend them in the general, which consisted of so many particulars? Why baltest thou so long? Why trippest thou at the stone of offence? Which may so easily be removed, if thou wouldst but cast thy eye of Reason to consider thereon.  
The examples of other great ones so increasing, 
2 Cau.  adhering to the King in the Kingdom.  
Shall Christ be set upon the footstool, because great ones will not endure him on the throe? 
Answ. Psal. 2.  Do not the Scripture tell us, that Kings of the earth stand up, and Princes consult together against the Lord, and his anointed, saying, Let us break their bonds, and cast their cords away from us. Why do the Heathen rage when God will continue his Son upon his holy hill? You know it is a truth, Greatness is seldom accompanied with Goodness: Not many wise men after the flesh, not many mighty, not many noble are called. 
1 Cor. 1.26. Psal. Col. 3.  Their bellies are filled with the hid treasure of the earth, therefore they seldom have appetite to hunger and thirst after that life which is hid with Christ in God. They so mind Belly-blessings, as that they neglect the care of spiritual mercies. Yet a Pearl is a Pearl, is precious, though many with the Cock preserre the Barley-Corne before it. Greatness attended with goodness, is like apples of gold in pictures of silver, (as gratior est virtus veniens e corpore pulcro:) Piety in Majesty is most eminent, transient, 
Psal. 133.2.  and communicative; it is like Aaron's oil that descended from the head to the Beard, and so to the skirts of the clothing; the Family, the Parish, the Country shall smell more fragrantly, be animated more cheerfully, hold out the more constantly by the good examples of the mighty. As Laban's flocks increased the better for jacob's sake, and Potiphars affairs succeedeth the more prosperous for joseph's sake. 
Act. 27.  And Paul's fellow-passengers sped the better, were landed more safely for his sake: so mean ones, Tenants, children, families, thrive and grow the better, are more good and constant by reason of the goodness and constancy of their Superiors. They being as a great Oak, which standing yields shelter and safety to them that stand under it; but falling crusheth down the underwood near unto it. They being as fresh-fish, which if it be sweet in the head, thou mayest taste of the whole body, but if the head stink, the rest of the body is tanted; if the fountain be polluted, can the channel be clean?  
Are not great ones, Landlords, Gentlemen, as fountains, as heads, as Oaks: they being for the greatest part so corrupt, rotten, vile, is it any wonder their Tenants, neighbours, underlings, dance after their pipe?  
Jeremy went to the people to expect information, but found it not, they were simple ones, unlettered ones, had not so much leisure, books, abilities, opportunities: he went therefore to the great ones, looking for better things from them, but these altogether broke the yoke, burst the bonds. 
jer. 5.5.  He could not expect the common sort to be good, when the great ones were so bad. Do any of the great ones, the chief Priests and Pharisees believe on him? 
joh. 7.48.  How dare you move one way, when men of high place look another way?  
As I read of some Master or Captain, that because be was crook backed, all the rest of the Scholars or Soldiers stooped; as the flattering servant said, Ait? aio; negas? nego. Doth my Master say thus? so do I also; doth he deny it? so do I also. The coward ze of the Gentry have been a great bane to the Country, because exemplum praevalet in re qualibet, they have been content to make Kings to be Gods, that they themselves might be Kings. But consider how God hath infatuated their Cousells, and defeated their hopes, Parturiunt montes nascetur ridiculus mus. They conceive a mischief, and brought forth a lie. They have exposed themselves to the storm and contempt of all good men, because they permit their greatness to bid adieu to goodness. They caught after the shadow, and so have lost the substance too; and they have but the bones of Promethius left, for them, the flesh being devoured. Sumble not therefore at those bones, have not their persons in admiration, take not their evil actions for imitation, seeing great ones are seldom good ones. Many future generations shall call them cursed, because they came not forth to the help of the Lord against the mighty; they had not a foot to stand up in the gap, 
Ezek. 22.30.  they had not a hand to make up the hedge for the Land, that the Lord might not destoy it; mighty ones shall be mightily tormented.  
Because they sin against many meahes, 
1 Can.  enjoyed more by them than by other men.  
Because they cause many to fall through their default: 
2 Can.  which if people did believe, they might be preserved from balting between two opionions. Let people therefore for their preservation against the danger of this stone of offence, pray often to the Lord, that he would make great ones to be good, and good ones to be great.  
Misprission or overprizing of Prerogative, hath blinded the eyes, 
3 Can.  and crippled the feet of many a man: the Parliament, the people, the Soldiers (say many) oppose the King's Prerogative, this makes many halt and stagger.  
The honour of a King consisteth in the multitude of people. 
Answ. Prov.  Those that labour most to diminish people, do most dishonour a Prince. If the Kings of this Land have not a power to contradict the Censure and Judgements of insertions Courts, should they have power to contradict the supreme Courts or Judicature? 'Tis true, the Laws of the Kingdom are called the King's Laws; not that either he made them, or can at his pleasure alter them, but that he is or aught to be the Conservator of them as well as the Consenter to establish them.  
It is true, 
Hen. 4.  a King of this Land wrote to the Parliament, saying, Nollumus Praerogativam nostram disputari, but they answered his nollumus with a nollumus; Nollumus Leges Angliae mutari. Is it not just that Princes should be ruled by Laws? otherwise their will would be a Law, and so instead of Statutes, there would be an Arbitrary, a Tyrannical power, which might increase to infinite, to monstrous shapes, that either ignorance, impiety, lust, or ambltion of Princes should bring forth. If all Law and power lay in their own breasts, a Kingdom could never promise themselves security, longer than a pious and prudent Prince reigneth: But as the King changeth, the Laws and Governments of the Kingdom must alter: And he that outlives (as it may happen) two or thres Kings, shall not know what is the Law of the Land, or what to call his own. Because he must not be beholding to Law, but to the will of the King for what are his rights and proprieties.  
By whose sole permission he may say, This is mine. When Laws and Lawmakers are suppressed, are not the Subjects (for whose sake they are made) oppressed? When the former lose their power and privilege, the other lose their due and propriety.  
As the bead is ordained for the good of the members, and not the members for the good of the head; so a Christian King is ordained for the good of the people, and not the people for the good of the King; i. principally. I am the head, you are the members; I am the Shepherd, you are the sheep; I am the husband, you are the wife. And will any man think me a Christian King to be a Poliganist; said King James in his speech to the Parliament March 19 1603?  
The Archbishop of Mentz wrote to Erasmus to resolve him what he thought concerning the writings of Luther? Erasmus returned answer in writing, that many things in the Writings of Luther were condemned as wicked and heretical, which in the writings of Bernard and Austin are accounted as holy and sound; so many things were of esteem as good and commendable in the days of King James, which are condemned as wicked and abominable in the time of King Charles. As though the overprizing of Prerogative, should pull down all authority of Laws, or Privileges of Parliament. I will neither profess so much ignorance or arrogance, as to prescribe a way, as to delineate the disproportion, to compose the differences touching Princes Prerogatives, and Parliaments Privileges: I know this point hath been pulpited and in print Pressed by fare more able heads and hands than myself.  
If Kings may do whatsoever they please, what need then of any Parliament? If there be no necessity of Parliament, what need the troubles of Subjects to choose Knights and Burgesses, or they called, to sit being chosen? If there be a necessity of Parliament, why should they not be consolted with? If consulted with, why should not their Counsel be embraced? The Counsel of basil in the time of Henry the sixth, decreed that as the Authority of a general Council, is above the Pope; so the Authority of a general Assembly of a Kingdom, is above the King, which is to be subject to Laws. All such are to be esteemed, as flatterers, who attribute such large authority unto Kings, as that they will not have them bound under any Laws: such talk otherwise than they think. Christ himself (saith Jewel in his Apology) at the beginning was universally received and honoured through this Realm by assent of Parliament, and without assent of Parliament, the Pope himself was never received, no not in the late time of Queen Mary.  
Dion praised Trajan the Emperor, because when he set a Tribune over the Praetors, and put a sword into his hand, he said; Ho pro me utere si justa imperavero, si injusta, contra me.  
You must know, Plus vident oculi, quam oeulus, a few private spirits, may not be conceived to discern more than the choicest wits, most learned and pious judgements in the whole Nation, who have been brought and kept together (in the midst of all difficulties and dangers) by God's wonderful providence, and by the earnest prayers of many thousands of people in the three Kingdoms.  
Parliaments may err, and I think this doth, if they do not redress injuries presented, and perform the Declarations printed, and promised to be confirmed; and may not one man, one King, much more err? Doth not Solomon say, Take away the dross from the silver, 
Pro. 25.4.  and a vessel of use shall be to the finer? Is not the King the silver, the wicked Counsel as dross? Do not the next words make the Reddition, Take away the wicked from before the King, and his Throne shall be established in Righteousness? Wilt thou be preserved from this stumbling stone, this cause of halting, consider what he said, that was a halting person, and after professed and promised uprightness, etc. Sir Edward Deering? I said, quoth he, whilst I was at Oxford, I did believe the King might safely go to Westminster with forty men. I than said so, and I think it will not be well till the King doth so. Oh, that God would raise up unto his sight some upright ones, that from halting persons (that have seduced him) they may become persuaders of him to return in person and affection to his great Counsel.  
The greatest part of the people, adhering rather to the Court, 
4. Cause.  than Kingdom's Cause, make men halt, in head, hand, and heart, doubting whether it be better to go forward, or sit still in the Common Cause.  
The most men ever side with the strongest side, 
Answ. Exod 23. Rom. 12.  be it right or wrong. But thou must not follow a multitude to do evil. Fashion not yourselves like to this world. For the world lieth in wickedness, saith S. John, and wouldst thou defies to follow after wickedness? Whereas the Scripture commands; Eschew the which is evil, and follow after that which is good. Broad is the way leading to destruction, and many follow that way. Is it not better to follow the few to salvation, than the many to destruction? The one is of large latitude, therefore many travel in it, the other strait, therefore few delight to find it. Men, like old sheep are apt to be seduced. The world divided into thirty parts (as is observed) nineteen of thirty are still overgrown with Heathevish Idolatry; of the other eleven, six overspread with Mahumetism; then but five of thirty remain for Christians, and among them, how many are seduced Papists, Sectaries of all sorts, profane irreligious ones, and how few Protestants indeed? who if they have a show, 
2 Tim. 3.5  yet deny the power of godliness. Of the four sorts of Seeds, one part only fell on good ground. Look into most Cities, Towns, Congregations, Families; little thereof looks like good ground, enclosed, manured, and planted, to bring forth, cultu, fructu, ornatu, unto good; but like a common waste, over grown with weeds of sin, and so are endangered to lose their God, souses, hope, happiness.  
It is true, the more the merrier, if in a good matter, in a right way, for than Bonum quo communius ed melius, so malum quô communius, eo pejus. Wilt thou be therefore as the Weathercock, to be carried away with every wind, whether of Doctrine. Discipline, or Do? Do not you know, Quat homines, tot sententiae; so many men, so many opinions. Do not you know, Vulgus belluae est multorum capitum? Did not the people cry one while Hosanna; another while Crucify? Would they not have done sacrifices unto Paul and Barnabes, 
Act. 14.  crying, Gods are come down unto us in the likeness of men? Another while esteemed them as Babblers and pullers down of the goddess Dinna. 
Act. 28.4.  Did not they err while they say, Paul was a murderer, while the Viper was on his hand, and while he shaked it off? Did they not suddenly change their minds (as sudden as he cast off the Viper) and esteemed him as a God? 
Vers. 6.  The Field of Corn boweth itself as the wind driveth it, so most men ●ur●e and wind themselves as the Times are, and fashions go, fit their sauls for every wind, are Papists with Papists, Roundheads with Roundneads, and Royalists with the Royalists; they will side with the strongest side, be it right or wrong. All their Religion is taught by the Precepts of men; they will believe men against the Lord, when they will not beat eye the Lord against men. When as men commonly are led by sense, rather than by reason, by reason than by faith, yet the natural man perceiveth not the things that are of God, neither can he. For blind men cannot judge of colours, nor deaf men of sounds, the multitude usually call evil good, and good evil, bitter sweet, 
Esa. 5.20.  and sweet bitter: but woe be to such as set a wrong estimation upon right objects. And woe to all such as follow such blind Guides, that draw others with themselves into the ditch of Damnation. One in the right is more safely to be followed, than many in the wrong. When Apollo by Oracle at Delphos told the Athenians, that one man disagreed, though all the rest of the City assented; And they were much troubled, to know who that was: Photion his own accord stepped forth and said, Give over to wonder and inquire who that man is? I am he of whom the Question is, for indeed I like of nothing that you go about. And have not good people a better and greater matter to stand for (though singular) than Photion had? Christ allowed singularity, saying, What singular thing do you? Peter also, 
Mat. 5.47. 1 Pet. 4.4.  where he blames all such as think it strange, that others did not run with them to the same excess of riot.  
The great pressures by payments, 
Cause 5.  makes men halt and weary of the Cause. If payments might cease, and Trade go on, many would be content with any condition for matter of Religion. The exhausted expenses makes people deem ill of the instruments of Reformation. They had rather Laws, Liberties, Religion, and all were lost, than to be at any cost for their preservation. With the Gadarens, they will part with a Saviour, rather than with their swine. Now consider who are the cause of expenses, those that labour to maintain their rights, or those that endeavour to destroy them? Can Papists, Delinquents, Traitors, Malignants, unbowell themselves of all their treasure, to raise up and maintain an Army against the Counsel of the Kingdom (which are the life of the whole Land) and shall the Inhabitants that profess themselves Protestant's, and free Denizens, grumble to part with a part, that they may preserve the whole? Is it not just that God should suffer such halting Wretches to perish together with their money, and to give over their posterity to perpetual bondage, who will not expose their persons and purses to stand up in the Gap, against destroying enemies? Ezek. 22.30.  
Is it not better smart once, than ache for ever? to endure a little lancing of the flesh, to make way for a sound Cure; to be at charge with a Surgeon and Physician, than to want limbs and life? And should our Coin rather be preserved, than our Country, our persons, our purses, rather than our posterity, rather than a Nation, the whole Church of God, and wherein the everlasting welfare of the soul is concerned? Do not our Adversaries lay all at stake, both purse, policy, power, yea, life, neck, and all, rather than the Catholic Cause should come to confusion, 
Luke 10.8.  and so are wiser in their generation, than the children of light? Wherefore, O Man, consider that now thy own estate, life, liberty, thy neighbour, thy posterity, thy native Country, 
〈…〉  thy God, thy Christ, call for thy assistance, whether in person or purse, to help the Lord against the mighty. Wilt thou then suffer all these to fall to the ground through thy default? If Papists, Projectors, Malignants, Atheists, should prevail, may not we say, Farewell Law, Liberty, Estate, Propriety, Religion, Parliament, and Posterity? And shall any (but miserable Miscreants) more grudge pains and charge to preserve, than they do to destroy all?  
If O Man, thou murmur herein at Payments and Taxations, than thou lovest thy money more than thy Maker, thy silver better than thyself, thy Gold before thy God, thy profit more than the preservation of thyself and posterity, thy coin more than thy Conscience, thy own lusts before the Law of the Kingdom; thy carnal reason, before true Religion. Consider but the pressure they are subject to, where the Anti-Parliament Army comes, and continues; All (say they) is the Kings, and we are for the King; it is a great mercy, they think, if they escape with their lives; the little finger of the one, is heavier than the whole loins of the other. The husbandman adventureth great expense in seedtime, in hope of an harvest; 
Prov. 3.9.  now is our seed time for the preservation of a Land, for Reformation of Religion, therefore honour God with thy substance; let not this conceit hatched in thy head, cause thee to halt in thy heart; but remember, Those that honour the Lord, he will honour, 1 Sam. 2.30.  
Fear of Plundering, makes many stagger in respect of partaking with either: 
6. Cause.  If they reveal themselves, they are made a prey to the will of the adversaries, therefore so they may sleep in a whole skin, they dread not the danger of a tattered Conscience.  
Yet when these unsiding one's have used all their power and policy to escape; 
Answ.  the enemy have ofttimes come and been as cruel to them as to the most upright. Many that for fear have been most unhelpfull and deceitful to their Country, have felt the hand of their conceited friends as heavy upon them as upon their neighbour's estate; and their hypocrisy could not be a sufficient protection to them. But why shouldest thou fear Plundering, and so make the fear more than the hurt? They who have been Plundered, their fear is already past; and thou makest thyself by thy tormenting fear all thy life long subject to this fiend, as if death were approached, the King of fear? Dost thou not know, that either thou must be plundered from the world, or the world from thee? Art thou now being deprived of estate, friends, liberty, in any other estate, than thou wast in, when thou camest into the world? or shalt be, when thou goest out of the world? If thou couldst but plunder thyself in thy contemplation before others do in action, it would not be so grievous unto thee: As Anaxagoras being told of the death of his Son, I am not much troubled therewith, said he, because I long considered before, 
Mat. 6.  that he was but mortal. Did not our Saviour foretell, that here thiefs should break through and steal, and cautioned us thereby to lay up Treasure there where thiefs could not break through and steal? Vilescunt temporaria, dum recordantur aeterna. The loss of under-Moone contents, Creature-Comforts, cannot disturb, when the presence of spiritual mercies do affect us; Had not many been miserable for ever, if they had not been miserable once? Their present belly-blessings had prevented the comfort of their ensuing eternal Glory. The Arch Plunderer the Devil (under whom others are but instruments) might have snatched away their souls at their deaths, and where had they then been? O fool, this night will they fetch away thy soul, and where then shall these things he? Thy Executors than had not been more nimble to have carried thy body to the grave, than this unsatiable Plunderer would have been (like a nimble under-sheriff) quickly ready to take all into execution, and carry thy soul into Hell: Fear not therefore though they have or can hurt the body, and can do no more, 
Mat. 10.  (intimating that they would hurt the soul also, if they could.) It is true, the outward condition of plundered persons, deprived of some liberty, wealth, wife, children, comforts, hath had a sad aspect to look upon by the eye of reason. But consider (dear Christians) are you driven from the Creature, to the Creator, what if forced from the lower, yet hasted to the upper springs, from the stream to the fountain, from worldly, to heavenly Enjoyments; Whether the loss in the one be greater than the gain in the other?  
Before these troubles you had Ordinances common with other believers, but now your daily food, is choicest morsels, waters of life, superlative refections, Benjamins' Mess, the love of God, the power of Christ, the Spirit of Glory, the care of Angels, the prayers of Saints, are all upon the wing for your present welfare, your Earth is dissolved before your body; your Heaven prevents you before your time, your joys are immediate, you reap without sowing, you feed on the kernel, and break not the shell, you rest from your labours in this life; the blood of Christ, the vision of God, the joy of the Spirit, the food of Angels, 
2 Pet. 1.4.  the many great exceeding precious promises, whereby you are made partakers of the divine nature: are not these the daily repasts of your souls? Such honour have all God's Saints, they have Heaven whilst they are here on Earth: and can they then be in a miserable, distressed condition? Such are to be looked upon, I do not know, whether with more compassion, or holy emulation, to whom it is given, not only to believe, but to suffer for the sake of Christ, Philip. 1.29. Whether the depth of misery, or the weight of Glory by greater in these, is hard to distinguish; halt not therefore at this stone.  
Self-seeking, 
Gau. 7.  with the neglect of the Public, makes men go in a lazy or limping pace, when men so look to things at home, for their own private ends, as that they neglect the Public: If men's eyes be seriously fixed on their own pleasure, or profit, their hearts cannot be guided by a right rule. When our Saviour propounded the Parable of the husbandmen unto the Scribes and Pharisees, saying What shall be done to these husbandmen? The Jews answered, 
Mat. 21.41. Luk. 20.16.  He shall miserably destroy these husbandmen, Yet in another Gospel, where our Saviour said, He should miserably destroy them, the Jews answered, God forbidden. In one Gospel their answer is related to be, He shall miserably destroy them: in the other Gospel, the Answer is related to be on the contrary, God forbidden. How can these agree? Yes, (saith chrysostom) for first they say, He will miserably destroy these but handmen; But when they perceived Christ aimed at them, than they said, God forbidden: so helpful to halting for own ends, and selfe-indangering-respects.  
Many seerned forward for the Parliament at the beginning before the wars were raited, but when they saw the King oppose the Parliament, than they fall off likewise, (like Beasts that cropped the These that gave them shelten) being resolved to account Kings to be Gods, that they themselves may be accounted Kings. But truth standeth in the open field, knows neither father nor mother, house nor home, Land nor Lordship, all go down, to Church and Commonwealth may stand, Christ and his Gospel may be set up.  
But is it not reason every man should look to himself?  
I answer, 
Object. Sol. 1.  is it not greater reason every man should look to the Public, wherein every good man's private doth consist? Pray for the Peace of the City, 
jer. 29.7.  said the Prophet to the captived ouer, Knowest thou not that in the Peace thereof thou shalt have Peace?  
What place should be left for reasoning about reason, when faith should have the predominance: 
Sol. 2.  Da mihi baptizatam rationem; Mortified reason, saith one, this is your victory that overcometh the world, (and all worldly reasoning) even your faith. 
1 joh. 5.4.  Natural reason may be a drawer of water for the Officers use, but it must not have office of Command in God's Church and Commonwealth's business; every man knoweth that the Saints in Heaven are the least propriaries to their own will. Christ himself said; I am not come to do mine own will, but the will of him that sent me: which, were it but remembered, it would be a means that many from halting, might be preserved. In good works doing, men must not aim at themselves, much less in evil actions attempt to seek their own rising by others ruin. When the whole State staggers, and the Realm reels, must they continue in a lazy, lame, halting estate and posture, with their hands in their pockets, moneys in their Coffers, and tongues in their mouths, without bringing them forth for the preservation of the Public, viz. Kingdom, Religion, Law, Liberty, and Posterity? I said in actions good and commendable, they must not aim at their own ends. The man that was in the Boat where the King's Crown was, and the Crown occasionally falling into the water, he leaping after it and recovering it to save himself and it, putting the Crown upon his own head, that so he might swim the better to the Boat or Shore; though he was thanked for his adventure, yet was he blamed for his boldness in putting the Crown upon his own head. Christ's Crown is now fallen (as it were into the water) and is in danger of sinking, labour to preserve it, but not for thy own praise or profit sake, much less must his Crown be set upon the footstool, and King's Crown, yea private men's reasons and respects set upon the Throne. The 24. Elders (Revel. 4.) threw down their Crowns at the foot of Christ, the King of Kings. You know, Vriah, Nehemiah, and others, denied their own comforts, and contentments, Court-favours, company of wife, yea, to change their own  for the Public sake. It is an undeniable truth, he that will lift up one that is fallen, must stoop himself; He that loves father or mother more than Christ, is not worthy of Christ. Christ still called his Mother Woman, (as one observes) Woman what have I to do with thee? Woman, not Mother, to show, that in matters of Religion, we are to know no relations. Were this believed and observed, the wars by God's mercy quickly might be ended: think on it, and thou wilt halt no longer between thy private seeming, and the public certain good.  
The eighth Cause of Halting, is undesire of change, for doubt of dangerous tumults, or of changing for the worse. 
8. Cause.  The wicked fear and fly when no man pursueth, but the righteous is bold as a Lyon. The fear for the present, touching what will be for the future, is moe than the hurt itself that shall be. Many will be content to abide in darkness and slavish conditions, for fear of shadows they may meet with, in an altered estate; Like the Israelites, punished a little with want towards Canaan, they wished themselves in Egypt again, to enjoy their Leeks and Onions instead of their Manna, Angel's food. Men are now on their march towards spiritual and heavenly Canaan, and will they desire to return unto Egypt again? It is then just that they should never enter into God's rest. Will not men endure change of Masters, and change of servants, so it be for their profit; change of horses, change of dogs, so it further their pleasure? change of air, change of diet, so it tends to their health? May men desire, new Masters, new servants, new Ministers, new Magistrates, change of apparel, diet, houses, and shall they only dream of danger, in new reformation, in change of manners? The Apostle commands, Fashion not yourselves like to this world, 
Rom. 12.2.  but be you changed (inwardly in mind, and outwardly in manners) else you cannot prove, or approve, what is the acceptable will of God, or what is the reasonable service required in man towards God, who is a Spirit, and must be worshipped in Spirit and in truth. Are those obstinate Jews, 
jer. 44.  think you, to be followed, who said, The Word that thou hast spoken unto us we will not hear, but will do whatsoever is good in our own eyes; for than we had peace and plenty of all things, but since we lest off to worship the Queen of Heaven, we have had troubles, wars, dearth, and scarcity of all things. Many desired our little great- Will (I mean Bishop Laud) to be changed and taken out of the way, and will they desire many great little Wills to be Hierarched, and set up in the place thereof; such a change may be from bad to worse.  
You have heard of the old Woman, I believe when all other people prayed for the removal of a Tyrannical Prince; she only prayed for his continuation; being asked the reason thereof, why she prayed for his continuing, when all others prayed for his removal; She replied, such a Prince was bad, and people desired his exchange, and the next was worse, and the next worse than he, and this worse than that; and if this be changed, quoth she, I think the next will be the Devil himself. So prone naturally are people to imagine, that all changes shall be for the worse. Men know not what may be in, and after, therefore desire an abode in the present condition. Which have occasioned many men's halting, stumbling, falling, which might have been preventable by a change. Is it not better to change from bad to good, than from bad to worse? Seeing every man by every action steps nearer to Heaven, or to Hell. I believe one of the Causes of so many sad changes in our outward condition, hath been new fangled conceits touching changeableness in Religion. For when they chose new Gods, 
judg. 5.8.  than war was in the Gates. Therefore a change from new Gods to the true God, will procure peace in our gates. Can it be imagined any danger to have unprofitable Trees, dregs of Popery, which God did never plant, to be removed out of his Orchard, and his own Plants to be set in the place thereof? What hurt hath been by the change of Monks and Friars, Abbots and Pryors, Hermits and Nuns? Shall their persons be removed, and their profession be retained? If there hath been no occasion of repentance in the Land for casting out those Locuster, what repentance should be feared by enacting new reformation, and abolishing old Traditions?  
Ask all the Reformed Churches, whether ever they grieved, but rather daily rejoiced, to have their Religion of Idolatry and Superstition to be banished out of their Coasts? I know the thoughts of the change of Episcopacy, is a great trouble, and a cause of halting to many men; but let them remember the high Commission, & Bishop's Courts, in Counties, and the strange monstrous Concomitances attending the same, they will scarce desire or plead for the reintertainment of them again. It cannot be denied but that Episcopacy hath been a great supporter of Papacy; where the one falls, the other cannot long stand. Pluck up but this one weed in the Antichristian Kingdoms over Sea; let Bishops only be removed from Italy and Spain, Germany and France, as they are likely to be from Britain, the Pope can no more stand there hereafter, than a head can without his body. The Maxim was false, No Bishop no King; but its certain, No Bishop no Pope. The Bulls from Rome, bred so many Calves in Britain, that there was a necessity of Cessation, or sacrifice of them before God's wrath can be expected to be pacified toward the Nation. Was not a Reformation desired long in the Land by the Record of the very common-prayer-book, as we read in the Presace before the Commination appointed to be read in the beginning of Lent. Brethren in the Primitive Church there was a godly Discipline, that at the beginning of Lent, such persons as were notorious sinners were put to open Penance. In the stead whereof until the said Discipline may be restored again, (which thing is much to be wished) it is thought good at this time, etc. Was such a godly Discipline so long ago wished to be restored, and shall it now be opposed? Either it was wished in fincerity, or in hypocrisy; if in hypocrisy, why should it be printed? If in sincerity, why should it not be effected? Should it ever be in wishing, and never brought to perfection? Parliaments were only stately Pageants, if they should only confirm, and not also reform old Laws. If thou didst not halt in the Parliaments Election, why shouldst thou halt now, for fear what they shall do, in persons, in Nation's Reformation, that Truth may succeed in the room of error, and Christ's Kingdom brought into the Land with more purity, and power, both for Doctrine, and Discipline.  
Disestimation of the Parliament, keeps men cold in the Common Cause, men think their power too great over their Purses and Estates. 
9 Cau.  On a time the members of the body called a Counsel of War, to consult why the stomach devoured all; what ever the eye did see, the hand reach, the mouth conveyed it to the stomach. Therefore they concluded to forbear their accustomed offices and services, seeing all tended only to the benefit of the stomach. In short time it came to pass, that the eye began to wax dim, the hand weak, the feet feeble, and the mouth scaice able to open itself. They quickly saw their Error, and afforded their diligence in their wont employments, and all was well again, and they mutined no more. I need not spend time in making the application; If supportment should have been denied to the Parliament, what had become ● Law's, Liberties, Religion in the Kingdom?  
We hoped the Parliament would have settled Peace long before this time, 
Object.  the Summer is gone, the winter come, and yet we are not delivered, our shops are shut, or unaccustomed in the City, our grounds unstocked, all Trading decayed in the Country?  
If the Lord send not Peace, 
Sol.  can the Parliament procure it? Shall not they have a share in it as well as any other? Are not their Estates as much if not more ruined than others are? 'Tis true, Peace is a fine thing, a principal Blessing of God, than which nothing can be named with more willingness, desired with more heartiness, and obtained with more contentedness, yet there is a certain thing, which they call Truth, which was ready to be banished out of these Coasts; and would outward Peace be much worth without Truth? Is not Peace of Conscience an excellent Jewel, which who ever enjoys, hath a continual feast? Is not Peace with God, able to keep our hearts and minds free from all fear of plundering, and assaults of enemies? Doth not this pass all understanding? Is it not a glorious sight to see Righteousness and Peace kiss each other. Therefore the Prophet commands; 
Zach. 8.19. V 16.  Love Truth and Peace: Truth you see is put in the first place. Therefore execute Truth and Peace in your Gates; implying the necessity of the one as well as the other.  
If it be possible have peace with all men; but that is not approved possibility, that is opposite against piety. 
Heb. 12.14  Fellow peace and holiness with all, else you shall not see God. What God hath joined together, Man must not put asunder. Peace with men will little profit, whiles we profess and practise war against God.  
The injustice, 
10 Cause.  oppression, tyranny, and unreformation of Country Committees, cause people to continue in a staggering estate, both for their opinions and Purses in the Common Cause. Because those that are appointed to be instrumental means to relieve, do much grieve the people. Yet Preachers before the high Court of Parliament cry out daily against their Injustice; Master Case in his Sermon before the House of Commons, entreats them for the Lords sake, to have a care, that none under the charge of the Parliament may be oppressed by their inseriour Committees, lest people oppressed have occasion to say, You have pulled down one Star-chamber, and have set up an hundred. Master Cheynell preaching before the Lords, March 27, upon the Psalm, Man being in honour, etc. in his Epistle to the Lords, entreats their Wisdoms to have a care for the purging of Committees in Essex, Sussex, Surrey, and Hampshire, (I think his Petition might have extended towards all the Committees in the Kingdom) and he said, that the spring was a fit time to give them Physic, yet people see, none either given or taken, or working effectually upon them in reformation. They begin to halt in their opinions, and to be cold in their former aeale for the Cause: Which indeed reflects upon the honour of the Parliament; as moisture in the feet strikes up into the head.  
Cambyses a King caused Sycanus a Judge (that had been hired by money to pronounce a wrong sentence) to be flayed, and his skin to be hanged on the Judgement-seate, to be a torror to succeeding Judges. I think if some Committee-men were so used, they would have as little skin left upon their backs, as some of them have land in the Country where they execute their Commissions.  
The Ethiopians were wont to set up a Chair of State in their Senate, and that to be empty, as if the God of Judgement sat there to be Umpire and Moderator, whom the Senators ought to look upon in passing sentence, that they might imitate him in Judgement. The Lords in the upper-House have an empty Chair now in the absence of the King, and yet not wholly empty, if they consider the presence of the King of Kings, that observes and hears all their Consultations. I wish that County Committees might have an empty Chair before them, to put them in mind that there is a power above them, to wit, the Parliament, and a power above that, the God of Heaven: If some Country Committee-Members, were set in a lower Chair, and bound therein, and kept without bread and water twenty-foure hours together, and had their unjust actions and sentences writ before them in Capital Letters, with mementomori, engraven on the upper Chair; I believe if they were left to be their own Judges, they would pass sentence of condemnation against themselves. But this is a Noli me tangere, because they are by Ordinance of Parliament, they think people will dare as soon adventure to enter into a Pest house, as to endeavour any thing against them; yet to keep people from despair of all redress herein, some Pamphleteers have written (besides what Preachers have pulpitted) that there is as great necessity for the new moulding of Committees, as there was of the Armies; who since they have been new moulded, the wars have prospered the better; so it is to be hoped, if there were a new moulding of Committees, Justice would be better executed, God's wrath sooner appeased, the Parliament more honoured, and the people more contented.  
Which people let them be informed, that as the honourable House have set out an Order that it shall be accounted an acceptable service to discover to an appointed Committee for that purpose, what money directly or indirectly hath been received by any Members of the House for the perverting of Justice; so it is believed that they intent to set out an Order of like acceptable services for any man before that or some other Committee, to discover the injustice, oppression, partiality, connivency (towards Malignants) of any Members in County-Committees, as a special preservative against people's halting and railing in these Realme-reeling times.  
Flattery in, 
11 Cau.  and divisions between Ministers, make people to hale; Paint a fire on a piece of cloth, and cast it into the water, you hear no noise, no hissing, because no combat of contrary natures; but cast a burning Coal into the water, you hear a rattling, a noise, which proceeds from the combat, or encounter of two contraries, the one striving to destroy the other: The end of God's Word is to reform the judgement, and life; God's Word is true, and every man a liar, (i) erroneous in judgement, and life; when truth and falsehood, the word of God and the word of men do meet, then begins the Conflict: The one labours to destroy the other: God's word is as fire, men's affections as water.  
Paul preached at Ephesus, he scattered true fire among them; Demetrius startles at it, and stirs up sedition among the people, there the contrary roars and ratles; In comes the Town-clerk with the magnificence of Diana, Great is Diana of the Ephesians; a false fire, a counterfeit fire, there is no opposition, no contradiction at all made against him: It is just the case of our times; if Preachers come (as commonly they do) now, more than ever (because they spare men's vices to favour men's persons, and fill their own purses) with a painted fire, sowing pillows under the armholes of sinners, crying, peace, peace, take it upon any terms, you must do whatsoever the King would have you do; will you have Bishops (whose predecessors were Martyrs for the truth) to be suppressed? Keep up the common-prayer-book, and then without much pains you may know how to pray as well as Ministers themselves: If Preachers thus stroke the spleen with sugared words, and tickle the ear with acquaint phrases, and rub it with filken words, saying, Because you are predestinated, you shall go to Heaven, as men carried in a Coach, or sailing in a Ship, without any action or motion of their own, they shall seldom be gainsaid; but if Ministers come with a true fire, with a work out your salvation with fear and trembling, with an yet forty days, and Niniveb shall be destroyed; with a John Baptists cry, Now is the Axe laid to the root of the tree; Now, instantly; is, certainly; the Axe, instrumentally; laid, orderly; to the root, effectually; of the tree, particularly; Every tree, impartially; that bringeth not forth, conditionally; good fruit, proportionably; is, avoidable; hewn, fearfully; down, fatally; and cast, unresistably; into the fire, everlastingly: If Ministers cast such coals, than people begin to murmur, because their affections are but watery; the word in the mouths of such Minister's labour to destroy fin in the people, and the fin of the people labours to destroy the word in the mouth of the Minister.  
If flattering Ministers have seduced the King, many Nobles, many Members of the House, have not the standing ones then great cause to look to themselves, that they also be not misled, by having men's persons in admiration, Tune tua res agitur, etc.  
It was ever the subtlety of Satan to employ flattering Prophets, Preachers for the seducing of Princes and people. 
2 Pet. 2.2.  There were false Prophets among the people, mingling noisome weeds among sweet flowers; By reason of whom the way of truth was ill spoken of, the Gospel reproached, and others perverted. As long as the Devil hath his Kingdom here, he sends abroad his Emissaries to seduce the people. Hence it is, 
1 Tim. 4.1.  that the man of fin is come to so great a height by seducing Spirits.  
The Devil and the Pope have many industrious Chaplains, boasting as if they were inspired and sent from God; First, serving themselves into men's Consciences, and then picking their purses, Cheating them of their Religion and salvation, and then of their estates, obtruding guilded errors instead of solid and golden truths. The Lord had decreed this Kingdom to great miseries, for a punishment of the great abuse of his mercies; and therefore suffered Satan to seduce Princes and people, and this by the help of seducing Preachers. God hath a quarrel against Ahab, and therefore suffers him to be engaged in such a war wherein he shall be undone. Who shall persuade Ahab? Satan is at hand, I will persuade Ahab? How? I will be a lying Spirit in the mouth of all his Prophets. Of all? (if there were four hundred false Prophets to one Eliah in Ahabs' time, no wonder of such great disproportion in these days.) The Devil knew the length of their foot, that he could prevalle with them, and they with the King. He knew Ahab and Jezabel had a company of mercenary Ministers, Trencher Chaplains, that would say any thing; unhappy Ahab, by reason of such flatterers; Be therefore careful to espy and oppose, but never wonder or think strange of the Devil's policy to use flattering Preachers to seduce straiable people.  
They are the Pastors of God's flock;  
When the Shepherd is stricken, the sheep are scattered.  
They are the Stewards of God's house; When the Stewards are unfaithful, the family will be starved.  
They are the Captains of God's Army; When the Captain falls, the Soldiers will soon be put to flight.  
They are the lights of the world; if the Lamps be extinguished, the house fits in darkness.  
They are the salt of the earth; if the salt become unsavoury, the people are in danger to become a polluted and unsavoury sacrifice.  
They commonly take all upon trust from their Teachers, which cause them to halt (long too) between two opinions.  
These Saim useth as an Ignis fatuus, to people in darkness, and carries them headlong to their hurt, and halting, till they stumble and fall, and many times break the necks of their salvation, by these stumbling blocks; Satan by his own power, can do great feats on people, much more by the power of Princes, and flattery of Pastors.  
The Apostles therefore were winnowed as wheat, 
Luk. 22.31 2 Cor. 12.7. 1 Kings 13 18.30.  and Paul buffeted by Satan; One Prophet may be seduced by another, if God assist not, or do withdraw his Spirit; It's no wonder, that green and young Spirits are misled, when old Prophets that pretend authority from God to countenance their errors, have been seduced? Such seducing one's you see resemble the Devil; You are of your Father the Devil, for his works ye do: From whom can they then expect wages, but from him, for whom they work? To prevent this danger of halting in the people, it must be the care of faithful Pastors, to lift up their voices, to cry aloud; for my part, I know little use of Bells without clappers, Watchmen without eyes, Soldiers without weapons, Preachers without crying, and Criers without courage; They are but as Idols that have eyes, and see not, mouths and speak not, such cannot but be seduced that put their trust in them.  
Travellers need prudent and faithful Guides, especially when they pass doubtful and dangerous ways; Safe and bold Convoys requisite in ways beset with many adversaries; skilful and courageous Pilotts expected when men are to glide between Sylla and Charybdis, to encounter with multitude of Pirates. You hear of Antinomians, who deny the Law to be the Rule of life; Of Arminians, who undermine the Covenant of free grace, that they may gratify free will; Of Anabaptists, who withhold Baptism, the Seal of that Covenant, from Infants, children of those that are within that Covenant, of others that question the truth of our Church and Ministry, in and by which so many thousands have been new borne unto God; of others that say, that there is no need of Ministry, flattering us with hope of new Apostles, and glorious revelations.  
Have we then not need of many Eliahs, that may show skill and zeal in crying, Why halt you so long between so many opinions? Have they not need to warn against enemies, to direct against error by the light of the Word; Will not Satan use all means and methods to puzzle men in the mists of new opinions, that so they may be misled, or caused to halt and fall by the many stumbling blocks he casts in their way?  
I think the late Archbishop of Canterbury in that part of his own funeral Sermon, preached by himself to that ample open Auditory, spoke this truth; That the Pope had never such a harvest in England since the reformation, as he hath now by the sects and divisions that are among us; But he spoke nothing of the hopes of the rooting out of the multiplicity of divisions by the power of Parliament. Who can tell, what light at length may break forth, after these black and bloody Clouds are scattered? Master farrel was long opposed and threatened in the reformation of Geneva, and other Cities, yet did they then coin money with this posy on the one side; Post tenebras Lux; and on the other side; Deus pugnat cum nobis; I hope we once may have cause to be such coin, notwithstanding the numerous errors, divisions, difficulties, dangers, yet hover over our heads; God can easily rebuke Satan (as he did when he resisted Josuah, 
Zach. 3.1, 2  labouring a reformation) he knows how to confute errors, to resolve doubts, compose differences, conquer difficulties, remove dangers, with advantage to his own Cause, and we may have peace after so many perturbations. 
Esa. 62.7.  Rest after long motions, and establishment after such quassations, and our Church and Kingdom may be made a praise on earth; and reap the harvest of so many prayers sown in and for the same; yet the great divisions amongst Brethren, emulations between Ministers, Presbyterian, Independents, cause heartburning and judgement, halting among the people. Many people imagine some great mystery of Atheism now broached, that was never revealed before; When they have heard Preachers so oft persuade to love and unity among people, yet they themselves to personate and practise so much envy, hatred, and fiery contentions, which seem to cast oil on the fire so mightily flaming in the Kingdom.  
It is good to be zealous always in a good matter; But there is a time for all things; A word in season, etc. Should not all labour to quench a common fire, rather than coutend who shall have the goods in the house, if it be not burned? Should not the Mariners row hard, to bring the Ship to shore, rather than strive about trimming the Cabinets, or dividing the fraught, in the midst of a storm? Should not the sick man be more careful to recover from his disease, than in the midst of his sickness to be curious for this, or that trimming on his apparel? The whole three Kingdoms are sick, by sin, sorrows, sufferings; Should not remedies be sought, rather than the miseries augmented? Sheep wand'ring here and there, when they see the Wolf coming they run apace and flock together. Two Mastiffs fight, and not by men partable, yet if a Lion or Bear approach, they part of themselves. The Turk the Pope endeavour the Kingdom's destruction, should not Independents, Presbyterians, All good Protestants, unite their heads, hands, hearts, tongues, pens, all, for the conservation of themselves, and the whole Land? Men must contend for the truth, prove all things, and hold that which is good; Is it not a good, a joyful thing to see Brethren to dwell together in unity? It is like Aaron's oil, if it fall from these heads the Pastors, It will descend to the beards and bodies of the people, yea to all the skirts of the Kingdom; If the Anti-Parliament Army should approach and assault the besieging of the great City (which God forbidden) the greatest part being but Neutrals, many strong Malignants, and too many Papists in the same, if either side of the now much divided and strong contending Brethren, should assist so many inveterate enemies within, would it not mightily encourage the assaulting forces and foes without? O therefore pray, and preach, and practise for the peace of Jerusalem in general, and of these three Nations in particular. They surely shall prosper that love so to pray, preach, practice, because the well being of any thing, depends on the being of the same: Should not all seek the peace of the City, Kingdom, as knowing, that they themselves shall have peace in the peace thereof? Ministers, People, Presbyterians, Independents, all should have peace in the peace of the Land, and this Land and many other Nations are in more probability to have public peace, in the private peace of these warring brethren. Do not we see the whole three Kingdoms (in the Parliament) lie as a Traitor upon the block, ready to have the head thereof struck off, at one bloody blow? For as the King is head in regard of the Parliament, so the Parliament is head in relation to the Country; and is this a time to nourish contentions amongst any of those who should study the peace of the Public? The dog is sometime let out to keep the sheep together; our punishments many times carry our sins in their foreheads, our divisions, have been, still are great, contention's increase, God punisheth our divisions with divisions; The water leads to the fountain whence it flows; God points to our sin, by our punishments; that by punishment sin may be cured, and after the Judgements may be removed: We would separate from God's house, God separates us from our own houses; We cared not for the worth of peace, God now shows the worth by the want of it, (the price of many things are learned carendo magis quàm fruendo,) We walked contrary unto him, he now walks contrary unto us: We broke forth, by lying, stealing, whoring, one bloody sin touched another, and now God hath had a long Controversy against all the Inhabitants of the Land, and one bloody punishment toucheth another; Men by their Hell-hastening iniquities warred, broke forth against the Lord, and now God by Heaven-darting Judgements warreth against, and breaketh in upon men; Yea, this heighteneth men's sins, that they war against the Lord; yea, friends against friends, whiles God and man continue their war against them both; God in Justice, men in hatred, 'tis good, as from God, evil, as from men: I have spoken so much in this point, it being a main cause of halting in the people, while they apprehend so much flattery in, and contention among Ministers; Let all Eliah's labour to preserve people from halting by occasion thereof; Let them study to keep the unity of the Spirit in the Bond of peace; if there be any virtue, any praise, any profit, in love, in peace: Elijah you see was bold, and it mightily prevailed; Can Ministers write after any fairer Copy, can they walk after any more un-erring Rule.  
Be strong and of a good courage, was God's Counsel to Josuah, 
Iosh. 1.6.  and adds in the next verse; only be strong; and the people close up their Counsel with the same Caution to him in the last words of the same Chapter (because things last of all spoken, 
Vers. 18.  commonly are best of all remembered) only be strong, and of a good courage, vers. 18. As if courage, boldness, were the All in All, required in the Leaders, the Shepherds of God's flock; as if it were the Quintessence that is most to be seen, in the essence of all their engagements, and discharge of duties required by God and Man, may they not by this their courage, (as Hannibal by sire over the Alps) make way over the mountains of all obstructions, all oppositions whatsoever? Look what powder is to bullets, a clapper to the Bell, fire to the wood, wings to a Bird, sails to a Ship, wind to sails, wine to the spirits, an edge to a Razor, mettle to a horse, the soul to the body, vivacity to any creature, the same is Courage to any Christian, much more to a Minister; for his affection, motion, action.  
Twelfth and last cause I mention of the People's halting, 
12. Cause.  between the two main opinions in these times, is, The doubt of the success of the Cause in Question; which follows in the last, not least place to be answered; viz. these Doors of Hope.  

❧ DOORS OF HOPE.  
WHat ever the issue and success of these wars be, yet God's people should be of Joabs' resolution; 
2 Sam. 10.12.  Let us be valiant for our people, and for the Cities of our God; and let the Lord do, as seemeth him good. I am no Prophet, nor the son of a Prophet, ungainsayably to prognosticate the event; his face hath never yet been seen, nor tongue heard in a Pulpit, that can thus Divine: Therefore I will not profess so much ignorance or arrogance peremptorily to avouch, These present wars suddenly shall end, or that the Parliament side, without any possible contradiction shall prevail; But this I affirm, that there may be alleged many Arguments of probability, that God will shortly deliver this Land from Popery and slavery, for the present and future time. These Arguments I call Doores of Hope; Of which Doors I shall but draw the Latches, and set them a little ashore, and give you leave at your more leisure to go into the several rooms in your private meditations, and view the materials therein contained.  
The first, 
Door 1.  I bring you to, is the Promise of God made to comfort his people; 
2 Pet. 1.4. Esa. 25.8.  These promises are said, to be God's gifts, many, great, exceeding precious; The Lord will wipe away tears from off all faces, and the rebuke of his people shall he take away from off all the earth; 
Rev. 14.8.  for the Lord hath spoken it. Babylon is fallen, 
Esa. 55.10.  is fallen; Doubled (as Phar.: dream) for the certainty of the thing: Shall the Lord promise, and shall he not perform? Surely, as the rain cometh down, and watereth the earth, and makes it bring forth, and bud, that it may give seed to the sour, and bread to him that eateth; So shall my word be, that goeth out of my mouth; it shall not return unto me void, but it shall accomplish that which I will, and it shall prosper in the thing, whereto I sent it. It's added in the next verse; 
Vers. 11. Ios. 21.43.  Therefore shall ye go out with joy, and be led forth with peace. This Argument courageous Josuah proposed a little before his death, to continue the people in constancy; The Lord gave Israel all the land, which he had sworn to give to their Fathers, and they possessed it, and dwelled therein. Vers. 44. Also the Lord gave them rest round about, aocording to all that he had sworn unto their Fathers; and there stood not a man of all their Enemies before them; for the Lord delivered all their Enemies into their hand. Vers. 45. There failed nothing of all the good things, which the Lord had said unto the house of Israel, 
Vers. 45. Ch. 23.14.  but all came to pass. And in the next Chap. 14. verse, to the people; You know in all your hearts (as certainly as if things were in your bosom) that nothing hath failed of all the good things, which the Lord your God promised you, but all are come to pass unto you: nothing hath failed thereof. The Lord commands his Prophets, 
Esa. 40.1, 2  Comfort ye, comfort ye my people, speak comfortably unto Jerusalem, and cry unto her, that her warfare is accomplished. Where you see, is a Charge and Commission given, not only by bare affirmation, or command to Ministers, but by Ingemination, Comfort ye, comfort ye; yea, by Triplication, speak ye comfortably unto Jerusalem; by Quadruplication, and cry unto her, that her warfare is accomplished: is, i. it shall as certainly be accomplished, as if it were already effected. These comfortable promises, 
Calvin on Esay.  must not be whispered softly in their ears, saith Calvin, but cried out aloud, that they may sink into their hearts. Let us make use of these promises in our prayers, 
Psal. 119.49, 50.  saying with David; Remember thy promise made to thy servant, wherein thou hast caused me to trust: It is my comfort in my trouble, for thy promise hath quickened me.  
God's Providence and Power in the Lands preservation. 
Door 2.  What are the Mighty, against the Almighty? The Nations of the Earth, are as a drop hanging on the Bucket of water. What is a drop, to the Bucket? What the Bucket, to all the water in the Well? What all the water, to the whole Sea? What the Sea, to him, that made Sea and Land, Heaven and Hell, men and Devils? Wind, Waters, Heaven, Earth, Men, Devils must obey him. In comparison of whose power, all the Nations of the Earth, 
Esa. 40.17.  are not only, as a drop of water, but less than nothing.  
The Lord hath manifested his power and providence against the Spanish Water-works in 88 and the Papists Fireworks, in 1605 and his hand is not shortened now? The Kingdom, is as it were, on a light fire, but as the Bush in Moses time, burning, yet not consumed? why and how so? 
Exod. 3.2.  The Angel of the Lord appeared in the flame: Where God's presence is in a Bush, a City, an Army, a Kingdom, though all may burn, yet can they not be consumed. 
Esa. 43.2.  Fear not, O Jacob, when thou passest through the waters, I will be with thee; the floods shall not overflow thee. When thou walkest through the fire, thou shalt not be burnt, the kindled flame, shall not kindle upon thee, for I am the Lord thy God. It is of the Lords mercies, that we are not consumed. 
Lam. 3.22. Esa. 54.7.   
What it added? Because his compassions fail not. For a moment, have I bid my face from thee, in mine anger, for a little season, a little season, a moment, the one explaining the other; but with everlasting mercy, have I had campassion on thee, saith the Lord thy Redeemer. For a little while have I forsaken thee, but with great compassion will I gather thee. For this (Kingdom) is unto me as the waters of Noah; for as I have sworn, that the waters of Noah, shall no more go over the Earth, so have I sworn, etc. Behold, the enemy shall gather himself, 
Vers. 15.  but without me.  
Whosoever (not exempting any, be they never so potent or politic) shall gather himself in thee, (in mustering forces, and thundering threaten) against thee shall fall. All the weapons that are made against thee, shall not prosper: Why? 
Vers. 17. Vers. 16.  Behold, I have created the Smith, and his Instrument: I have power to order and dispose of all men and matters, even the blowing of the coals in the fire. Without me, they can do nothing. 
joh. 16.33.  No weapon shall prevail without my will. In the world, ye shall have affliction, but saith Christ, I have overcome the world.  
The two Nations Association in the Bond or Covenant, 
Door 3.  for the preservation of the Laws, Liberties of the two Kingdoms. Who soli, woe to either, if alone; Danger to neither, if they hold firm. A threefold cord, is not easily broken; nor a twofold, if God ties them together. Colonel Car, when he was assaulted to betray his Trust, answered the Tempter's; He was a Covenanter, Therefore could not break it. The Cause hath been the more successful, since the Covenant hath been taken; If more had taken (and kept being taken) the said Covenant and Vow, the Papists would have feared it more, than the Protestants do their Pope's holy water.  
The undaunted Resolution of the Nobles, 
Door 4.  and Commons assembled in Parliament, the body of the Kingdom; they have yet stood, maugre the malice of Atheists, Papists, and all other their opposers whatsoever. The Philistims assembled, 
2 Sam. 23.11.  at a Town, where was a piece of a field full of Lentils, and the people fled from the Philistims; But he stood in the midst of the field, and defended it, and slew the Philistims; for the Lord gave a great victory. It is of God's great mercy (notwithstanding so many revolters, that betrayed their trust) to keep the rest so firm, as one man, with their shoulders to uphold the reeling Realm; and to encourage one another, in Joabs' words; 
2 Sam. 10.12. 1 Sam. 6.10.12.  Let us be valiant for our people, Cities, etc. We read, touching the carrying of the Ark to Bethshemesh, That they took two kine, and tied them to the Cart, and the Kine went the straight way to Bethshemesh, and kept one path, and lowed as they went, and turned neither to the right hand, nor to the left. I think I need not bespeak your pardon, in the application, for the homeliness of the comparison; The Ark of God, we hope is in transportation from the Popish Philistims, to be restored to its ancient purity and power, both for Doctrine and Discipline; it's tied to the two honourable Houses; Those whom God hath promoted to these public places, hath he endued with public Spirits. As the Kine lowed after their calves tied at home, and much more the calves after the Kine gone abroad; so these Peers and Patriots, have flesh and blood about them, (as well as Spirit in them) to hanker after their pleasures and profits, wives and children, their fresh air, their spacious houses, specious Gardens, choice diets, daily attendants, familiar friends and acquaintances, from which for a long while they have been deprived; yet through divine assistance, their spirits are overpowred, have kept one path for the carrying home the Ark, (without turning to the right hand, or to the left,) to maintain the Gospel of Christ, the Laws of the Kingdom, and the liberty of the Subject, though they have been denied outward liberty or life to return to their native habitations, wont delights and enjoyments. Shall not our men of Bethshemesh, rejoice more, at the approach of the Ark, than for the abundance of their crop, in their wheat harvest? 
Vers. 13.  Is it not great hope, the Ark of peace and piety will be brought fully home, to the Kingdom, when it is within ken of the Inhabitants?  
The return of some eminent persons to tender their service to the Parliament, 
Door 5.  after they had been at the Oxonian Juncto, where they merely promoted their own honour, or advanced the hopes of the Royalists. Sir Edward Deering confessed (as I related already) under his own hand in Print, that the King with forty men might come to Westminster, and stay there with undoubted safety to his person; so (said he) I said while I was at Oxford, and do still assuredly believe so, and God will bless him, if he do so.  
Did not God, and his Conscience, enforce this confestion? He much wondered at himself, how he could so long be transported to assist in a way, to destroy that Parliament, which he had taken the Protestation in Parliament to preserve. Ponder well the speech of this Person.  
The many Prayers, Fast, Tears, 
Door 6.  for the success of the Common Cause. Ambrose told Monica, Augustine's Mother, that it could not be, A Woman, or Mother of so many Tears and Prayers, should bring forth a Son to be lost. It cannot be, that an Assembly, a Parliament, a Kingdom of so many Fasts, Prayers, Tears, brought and kept with so much difficulty together, should miscarry. God, that hath prepared England's hearts to pray, hath prepared his ear to hear. 
Psal. 10.17.  Lord, thou hast heard the desire of the humble; Thou wilt prepare their heart; Thou wilt cause thine ear to hear, to help the fatherless, and oppressed, that the men of the Earth may no more exalt themselves. Manoah said to his wife, We shall surely die. 
judg. 13.22, 23.  But his wife said unto him; If the Lord would kill us, he would not have received a meat offering, and a  offering at our hands, neither would he have showed, or told us all these things; that these Devile (in the likeness of men, yet very Monsters) could not otherwise be cast forth, but by prayer and fasting. Therefore hath the Lord God made so many & precious promises, that his people might have their spirits kept up, and they learn to trust in him for ever.  
Thus saith the Lord of Hosts (who hath appointed these as special weapons in the times of war) the fast of the fourth month, 
Zach. 8.19.  and the fast of the fifth, and the fast of the seventh, and the fast of the tenth month, shall be to the house of Judah, joy and gladness, and prosperous high feasts. Therefore observe with care and conscience such feasts, as you desire to show your love to Truth and peace. For if such Fasts of four several months observing, have such promises, What harvest of hope shall the seeds of twenty four months fasting bring forth, when they come to the years of perfection? Were not the Jews fasting days, in the time of Queen Esther, 
Est. 8.16, 17 and 9.22.  turned to them from sorrow to joy, and from mourning into joyful days, and times of feasting; Wherein they had occasion to send present every man to his neighbour, and gifts to the poor? in comemoration of God's bounty showed to them in their poor and low condition. The neglecters of such days of fasting, have professed themselves Traitors to the State, and whole Kingdom.  
The many Blasphemies and villainies of the enemies, 
Door 7.  do foretell God's Justice approaching, and his hand ready to be reached forth, to cast them into that pit they have digged for others. A Popish Doctor of Physic confessed, that the Catholic Cause never suffered so much dishonour, as by that barbarous cruelty that was showed in Ireland, in the savage murdering of men. When the Town of Bolton was taken, Where is the Roundheads God now, said one of them? Surely he is turned Cavalier. I give this Roundhead one blow more, said another, to send him quickly to the Devil.  
They bad William Boulton, (whom they found praying) to call on his God to save him. Yonder lies one of the strongest Roundheads, said the murderer, that ever I met with; For one of my Pistols discharged at his heart would not enter, but I think, I sent him to the Devil with a vengeance, with the other. Oh Heaven, oh Earth, oh England, oh the Judge of all, bear witness of this calamity, cruelty, Blasphemy, when thou makest inquisition after blood.  
The patience of God's people, 
Door 8.  notwithstanding all Soldier's Quartering, all their Payments, all their Plunderings, Bondage, Imprisonments, Mockings, Deaths. Here is the Patience of the Saints, not only to bear witness to the Truth, but also that they are objects of Deliverance. Where the Precept is; 
Phil. 4.5.  Be ye patiented; the promise is added; For the Lord is at hand; not only to see, but also to help. When Gods servants, humble themselves under his hand, with patiented submission to his correction, saying, He hath spoilt, and he will heal us; he hath wounded, and he will bind us up; Faith steps in, 
Hos. 6.1, 2.  to assure them, that after two days, (i. a short time) he will revive them, and in the third day he will raise them, and they shall live in his sight.  
The Liberality of the Londoners, 
Door 9  and others, for the Public Cause; Many have done much, without compulsion; the love of Christ, Religion, Kingdom, (as well as their own liberties, lives) constrained them. I heard some Citizens say, they had done thus, and thus, in several Disbursements, and yet believe, they had not the less, because God blessed the rest the better. Some said, since the loss in the West, they would lend more than before; They that sowed so plentifully, feared not to reap sparingly.  
The Discovery of so many Plots, 
Door 10.  touching the whole Land, Scotland, the Parliament, London, and many other particular places, and persons, have infallibly demonstrated, Surely the finger of the Lord was in them; All Intelligencers in the world could not have discovered more, than hath been revealed. If the Lord would have destroyed the Kingdom, would he have showed, 
judg. 13.23  and revealed, such, and such things? Though the woman was weak in sex, yet was she stronger in Faith herein, than was her husband.  
The many successful Victories; 
Door 11.  when few have discomfited many, notwithstanding all the assistance by Papists, and profane ones, secretly and openly against our Armies. The many Armies of God's Saints prayed marching before, and piercing the Heavens for help: Scarce any Fast in public observed, but thereon people were mightily encouraged to meet the Lord in prayers, that daily met them even on those days, with new mercies, and matter of praises; the Fasts have been sweetened with figues of feasting; which occasioned our Forces in the Field, to implore the unanimous Intercessions of the Saints unto the Lord of Hosts for help. 
Zach. 4.10.  Who art thou, that despisest the Day of small things? It's hopeful, that those that have forsaken all for God, shall never be forsaken by God; he that hath wrought so on their hearts, can and will work more by their hands. As this County is almost cleared of rude and robbing persons, so may shortly the whole Kingdom be delivered. He that hath delivered us, 
2 Cor. ●. 10.  doth deliver, in him we trust, that he also will deliver the whole Nation.  
The great opposition by Princes, Priests, People, presage great mercies, 
Door 1  to ensue great miseries. When she air is sharpest, the weather is nighest breaking; When the night is darkest, the days dawning is nearest; When the Woman's Throubbes are thickest, her delivery is speediest. Violent things, are not of long continuance. 
1 King. 1 34. etc.  Elijah will call for water out of the four Barrels that were filled, and caused the same, once, twice, yea the third time, to be poured on the wood, and on the Sacrifice, and the whole Ditch also to be filled with water, and then the fire from Heaven shall come down, and consume the burnt-offering, and the wood, and the stones, and the dust, and licked up the water that was in the Ditch; So powerful is God to resist the greatest resistances, that Nature, Men, or Devils can make against the smallest number of his Saints; so that all the people fell on their faces, and were enforced to cry, The Lord, is God, the Lord, is God.  
When the Kings of the Earth stand up, 
Psal. 2.1, ●  and the Princes take Counsel together, against the Lord his Christ, his Church; When the Heathen rage, and the people murmur, saying, Let us break their Bonds, and cast their cords away from us, all is in vain; He that dwelleth in Heaven shall laugh, etc. and break them in pieces, etc. The Ten Kings shall have one mind, 
Rev. 17.1.  to yield all their might to help the monstrous Beast, that was, and is not, and yet is; all these shall fight with the Lamb, yet the Lamb shall overcome. The Lamb overcome? What is a Lamb to a Lion, to many Lions? The wrath of a King is as the roaring of a Lion, and is the messenger of death: yet the Lamb shall overcome; and a good Reason is rendered; 
Vers. 14.  For he is Lord of Lords, and King of Kings; and they that are on his side, are called, and chosen, and faithful.  
The Great Light of the Gospel, and the many converted thereby. 
Door 13  The light shineth more, and more, till perfect day. Cutting of Trees, and Stones, hewing of both, a good sign, God is about to build. 
Act. 7.17  When the time of the promise drew nigh for Israel's deliverance, the people grew, and multiplied in Egypt. Shall Gods fold be increased, to fatten the sword of his enemies? God's sheep may be affrighted, must not be destroyed. 
Hos. 4.6.  If barrenness argueth destruction, than fruitfulness signifies preservation. Sing, O Barren, 
Esa. 54.1, 3, 4, 5.  that didst not bear, and break forth on the right hand, and on the left, and thy seed shall inherit the Gentiles, and make the desolate Cities to be inhabited. Fear not, for thou shalt not be ashamed; Thou shalt not remember the reproach of thy widowhood any more. For thy maker is thy husband, 
Chap 60.21, 22.  the Lord of Hosts is his Name. Thy people shall be all righteous, the Branch of my Planting, the work of my hands, that I may be glorified. A little one shall become a thousand (a great augmentation) and a small one a strong Nation. 
●say 66.9.  I the Lord will hasten it in his time. Shall I cause to travel, and not bring forth? Shall I cause to bring forth, and shall it be barren, saith thy God? Reign with Jerusalem, etc. When plants are put into God's Orchard, shall they not by him be preserved? Shall the Church have many children, 
●sa. 127.5.  as so many Quivers of Arrows in her hand, and shall she be ashamed of her enemy in the gate?  
God's daily Remembrancers, 
Door 14.  both in private and in public, which are commanded by himself to give him no rest, night or day, till he make Jorusalem a praise on the earth. 
●say 62.7.  God will bestow a mercy when he comes to be minded of it. When the seventy years were nigh accomplished, and deliverance fully to be wrought, 
●an. 9.2. ●er. 29.  God set Daniel on praying, which was foretold by Jeremy: Are not such prayers too precious to be lost? Shall such Watchmen be made a prey to the enemies? Shall we imagine, that God that raiseth such instruments for his Church and Commonwealth, will suffer the same to be blasted? Shall Moses and Phineas (raised by God to stand up in the gap to save God's people) be unsuccessful? When Moses hands were lift up, Israel prevailed; when let down, the Amalekites prevailed. 
〈◊〉. 17.11.  If our sins blast not the blossoms of our Prayers, they shall prevail with God for ourselves and others. For hath not prayer been an Engine ordained by God himself to overcome himself? Let me alone, saith God to Moses, a strength he had promised to yield unto, an authority he had promised to obey. 
●sa. 45.11.  Ask of me, nay, command ye me. The Lord did according to the saying of Moses; that Moses should do according to the saying of the Lord, had been but equal: But, that the Lord should do according to Moses saying, is wonderfully comfortable. In Joshuah's time, touching Sun and Moon standing still, he harkened to the voice of a man. Prayer will overrule God to any thing for our good; 
● King's 8.44. ●sa. 145.18, 19 ●om. 8.  It will bow down his ear, It will pull his hand out of his bosom, the sword out of his sheath against his enemies, put it up again when drawn against his people. The Lord is at the call of his people's prayers, will fulfil the desires of those that fear him. It is the work of Gods own holy Spirit made in heaven, therefore true: faithful prayer never was, never shall be lost. Though God hid himself in a cloud, this will scatter the cloud, it will pierce the heavens and fetch God down. If we wrestle with God by prayer, we shall prevail. Hath not much been done with God in these wars by this weapon? may not more also be done? O pray, pray, pray.  
Experience of God's former favours showed to persons, 
Door 15.  families, the kingdom, which may encourage all to trust him upon trial.  
David fought with a Lion, and a Bear, and God delivered him from the danger of both, Therefore will also out of the hand of the Philistine. 
1 Sam. ●. 36.   
This encouraged Paul for time to come to rely on God's help, having had former experience, and present supportment.  
Lord, thou hast been favourable to the Land: Ergo, wilt be. 
Psa. 85. Psa. 22.  Our Fathers trusted in thee, and were delivered. If we trust in him, we also shall be delivered. But: Ergo.  
What God doth at one time, he can do at another: Therefore he puts out himself in his greatness, in his goodness, that his people might trust in him, at all times.  
God in his justice may leave the land deformed; but in his mercy reforformed, because he hath given his people a taste of the first fruits already.  
Men rely on a friend, that hath never failed them in any extremity. 
Psa. 116.1.  I will love the Lord, (there is good cause) because he heard my voice, he hath inclined his ear, therefore will I call upon him while I live.  
Where Beggars speed well, they will come again. Can you blame them for it? There is no particular person but hath experience that he hath his proper portion in the hope of the kingdom's public peace.  
The great sufferings and oppressions of God's people, 
Door 1 Psal. 12. ●  foreshows God's help is at hand. Now for the oppression of the poor, and sighing of the needy, I will up, saith the Lord, I will set him at liberty whom the wicked have snared. Thou will keep and preserve him. God's tongue hath spoken it, his hand will perform it. God is our hope and strength, and help in troubles, ready to be found. 
Psal. 46.1. Vers. 8. Vers. 9  Come and behold the works of the Lord, what desolations he hath made in the earth. In the next words is added, He maketh wars to cease unto the ends of the world.  
Wonderful desolations usher in the cessation of Wars in the world. Be still, and know that I am God, and know how and when, 
Vers. 10.  to cross and cu●b, the cruelty of the enemies of my people; I am the Lord of Hosts. Out of the deep places have I called unto thee, O Lord. 
Psal. 130. Psal. 140.12. Psa. 146.7   
Man's greatest humiliation is a sign of God's present salvation. I know that the Lord will avenge the afflicted, and help the poor, the Lord looseth the prisoners, he executeth justice for the appressed.  
Though he try their patience a while, yet will not fail of his promise made to his people, and of his justice toward his enemies.  
Consider his authority, his fidelity mentioned in the former verse: 
Vers. 6.  He made Heaven and Earth, the Sea, and all that therein is, which keepeth his fidelity for ever. If God from time to time hath relieved the oppressed, he will do so still. But he hath done so: Ergo.  
Therefore, Blessed is he that hath the God of Jacob for his help, 
Verse. ●.  whose hope is in the Lord his God.  
The Aihenians in their greatest dangers by sea, cast forth sacram Anchoram, the sacred Anchor of hope, in hope of help from some supreme power, when all other hopes falled them.  
Look unto me ye prisoners of Hope.  
The Rubbish of Popery and Humane Traditions, 
Door 17.  begun already to be cast forth, that place may be made for God's building. Shall I bring to the Birth, 
〈◊〉 66.9. ●ch. 4.7.  and not cause to bring forth, saith the Lord? Shall I cause to bring forth, and shut the womb? Who art thou great Mountain before Zerubbabel, Thou shalt be a plain, and be shall bring forth the head stone thereof with shouting, crying, Grace, Grace, unto it.  
Zerubbabel represented Christ, and the Jews were thought as nothing in comparison of their adversaries, which were as a great Mountain; yet the faith of the godly shall be able to remove this mountain, and cast it into the Sea. 
●rse 9  The hands of Zerubbabel have laid the foundation of this House, his hands also shall finish it, the hand of the Lord of Hosts shall protect him in it. 
●rse 10.  They are checked in the next verse, that despise the day of small things.  
Antichrist hath been put from his out works in Scotland already, and shall he not be frighted from his in works in England too? Doctrine and Discipline have been long desired, that there should be a reformation of them in the Land, and why may not this be the time for it? Enemies have pretended a desire of reformation, (as I have showed before) in the preface in the Liturgy for Ash-wednesday Service; and shall not friends to their uttermost power endeavour it? And will not God bless, hath he not already much blessed to a successful growth, their endeavours herein?  
Should such a thing as godly Discipline be almost an hundred years ago desired, and never all that time endeavoured? Shall it now be prosecuted, and shall it not be brought to be perfection? Men pray for it, Ministers preach for it, the Parliament pleads for it, Soldiers fight for it, and all good men (as on this day) fast for it. May not this devil by fasting and prayer be cast forth?  
Show me any place in the whole Bible, where any people in the act of humiliation, 
〈◊〉. 7.3. 〈◊〉 8.18.  were given up to be destroyed. Many places manifest, that for their humiliation they shall escape judgements, Ahab, the Ninevites, the Jews were preserved.  
The Unity and Fervency of so many of God's faithful Ministers, 
Door 18  praying and preaching with unanimous consent in affection (notwithstanding some differences in opinions in matter of Discipline) for the peace of Jerusalem.  
We read of Prolomeus Philodelphus, King of Egypt, that he caused the seventy Bible to be interpreted by seunty Interpreters; which 70. were severally disposed of in 70 several Cells, unknown to each other, and yet they did so well agree in their several Translations, that there was no considerable difference between them, in rendering of the Text. An argument they were acted with one and the same Spirit.  
May we not be comforted, when we call to mind, that seventy, nay, seventy times seventy, yea seventy hundred, yea seventy thousand, which bow not the knees to Baal, but on the bended knees of soul, do importune the God of peace, for peace; that do lift up their voices like Trumpets, (even now, whiles Trumpets lift up their voices like Preachers) to call upon the people for pacifying God's wrath, and to pour forth their prayers and tears to God with constancy, to preserve the Gospel of Christ, Laws of the Kingdom, and Liberties of the Subject; yea though they knew not the faces, no not the names one of another, nay have never seen, nor shall see one another, till they meet together in Heaven; yet do they agree and centre together in what they pray for, while they are on earth, saying to God, Thou shalt arise, and have mercy upon Zion, 
Psa. 102.13.  for the time to favour her, yea the set time, is come; for thy servants take pleasure in the stones thereof, and favour the dust of the same; the more God's Church is in misery, the more will the faithful show their love and labour for her deliverance. Thou shalt weep no more, 
Esa. 30.19.  God will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee.  
And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy Teachers be removed into a corner any more; But thine eyes shall see thy Teachers, and shalt hear a word behind thee, etc. Teachers have been turned into corners, if they return home, it argues their abode with more constancy; you have the word of the King of heaven for it, and shall he promise, and not perform?  
The persevering waiting condition of the servants of the Lord, 
Door 19  in all holy and heavenly duties, seal to their souls the infallibility of God's pretions promises to be accomplished.  
From the beginning of the world men have not heard, 
Esa. 64.4.  nor understood with the ear, that any God hath done so as our God hath done to him that waiteth for him. What will he then do to a Family, a Parish, a County, a Kingdom, that for many years have waited for him? What hath he done for such a waiter? The next words will declare; 
Verse 5.  Thou didst meet him that rejoiced in thee, remembered thee in thy ways, that relied on thy word, looked for thy help. I waited patiently for the Lord, and he inclined unto me, 
Psal. 40.1.  and heard my cry. He brought me also out of the horrible pit, out of the miry clay, and set my feet upon a Rock, and ordered 〈◊〉 go; and he hath put in my mouth a new song of praise to our God. Many shall see it and fear, and shall trust in the Lord.  
See the many blessings attended on his waiting. The Lord in heaven descended on earth, inclined to commiserate dust and ashes; his body was delivered from incumbent horrible dangers, his feet set on a Rock, all the waves and winds could not overturn it; his go were ordered, men or Devils could not make him slide, or go out of God's paths. His tongue had occasion to trumpet out God's praise. The wicked that saw it, were convicted, the godly confirmed to trust in the Lord. Who (for his patiented waiting) had delivered his soul from death, his eyes from tears, and his feet from falling: how (for all this) could he do less than praise the Lord in the land of the living. Men shall say in that day, Lo, this is our God, we have waited for him, he will save us. They read over their Title to him again in the same words, This is the Lord, we have waited for him. We have waited for thee in the way of thy judgements. 
Esay 25.9. chap. 26 8. Verse 3. chap. 30.18  Ergo, Trust in the Lord for ever; for in the Lord God is strength (to deliver his Church) for evermore: yea, the Lord waits in the beginning of the verse, to be gracious unto man, Blessed are those that wait to receive mercy from him.  
The path of God's present proceed, 
Door 20.  is a pledge of his good providence for future time in the kingdom.  
His judgements seem to be judgements of expostulation with, rather than of extirpation of the kingdom. Though these days seem to be as that day the Prophet mentioned, 
Zach. 14.6, 7.  wherein was no clear light, but it was dark, it was neither (quite) day nor night, but about the evening time it shall be light.  
God will at the last (which is with the Lord but as the length of a day) send a fair and clear evening of joy and comfort to his distressed servants.  
We read, Exod. 4.24. that God being angry with Moses for not circumcising his sons, it came to pass by the way in the Inn, the Lord met him, and sought to kill him; Sought to kill him? 'Tis strange, Did God seek to kill him, and not kill him? Speak Lord, speak to the fire, and it shall with fleshing consume him; to the air, and with pestilent vapours choke him; to the waters, and with deluges it shall overwhelm him; to the earth, and with yawning chaps it shall devour him.  
Well, the meaning is, God sought to kill him, that is, in some outward visible manner, whereof Moses was apprehensive, God manifested his displeasure against him, that so Moses might have notice, and leisure to divert his anger, by removing the cause thereof.  
He that said to us, Seek and ye shall find, doth himself seek and not find: And good reason; for he sought with an intent not to find.  
Thus may we say, God for these many years sought to destroy the Kingdom, manifesting an unwilling-willingnesse, if men in any reasonable time will take up the matter, and compound the difference by repentance. The loving Father shakes the Rod over the Child, not with an intent to beat him, but to make him beg pardon. Such hitherto hath been the Lords dealing with our Nation, that he even courts and woos us to repentance, as loath to punish us, if we would understand the voice of the Rod, and why it is shaken over us.  
At what time, the Lord threatneth to pluck up, root out, 
Mich. 6.9. Jer. 18.8.  and to destroy it, If this Nation against whom I have pronounced, turn from their wickedness, I will repent (appearing so to man's judgement) of the plague I thought to bring upon them  
If men wash their hands and hearts in tears of repentance, 
Deut. 21.7.  (as Israel in the blood of the Heifer) all the blood that hath been, or shall be shed in these wars, it shall never be laid to their charge by the Lord. If thou make Conscience thy Castle, let Drums beat, Trumpets sound, Pikes push, Bullets fly, Cannons roar, Death, Wars, Devils, do their worst, thy life is hid with God, and thou shalt be in safety.  
Thus have I brought you to twenty several Doors, and have a little opened them, that you looking into the rooms, might have some light of comfort (even on this day, and in this formerly sorrowful place,) for the good success of the kingdom's cause: I have a few more doors to lead you to, but I must be speedy in my passage by them, and give you leave but to peep into them, whiles your ears attend my tongue.  
The Saint's sorrow for the Church's miseries, 
Door 21.  and love for her prosperity.  
Where these duties are performed, great dignities are peomiled. 
Isa. 66, 10, 11, 12.  Rejoice ye with Jerusalem, and be glad with her, all ye that love her. Rejoice for joy with her, all ye that mourn for her, that ye may suck and b● satisfied with the breasts of her consolations, that ye may milk out, and be delight I with the brightness of her glory; because I will extend peace over her like a flood.  
Peace, prosperity shall come speedily, and in great abundance. Pray for the peace of Jerusalem: They shall prosper that love thee. What's added? 
Ps. 122.6,  Peace be within thy walls, and prosperity within thy palaces.  
And these duties enjoined by the Lord, and practised by his people upon his command, and shall not he bless his own commanded means?  
God bids remember those that are in bonds, as if we were bound with them, else we cannot have a fellow feeling of their miseries.  
Surely such precepts have obliged many to weep in secret, watch, fast, and pray in public for the Church's miseries, as if they had been their own.  
It's Gods own cause; and can that ever miscarry? 
Door 22  Hath not he maintained it with an high hand, and stretched out arm in all ages?  
Keep not silence, 
Psa. 83.1. Verse 5.  O God; implying, it's as easy for God to hush all wars, as it is for man to speak. Thine enemies make a tumult, and hate thee. They have consulted in heart, and made a league against thee.  
Hath not God pleaded the cause of his Saints, as if he and they were one? 
Psa. 35.1.  Else David would not have been so bold with him, saying, Plead my cause, O God.  
In Joshuahs' time the Lord fought for Israel, 
Ios. 10.14.  'twas his own cause, made therefore the Sun and Moon stand still until the people avenged themselves of their enemies.  
In his own cause he harkened to the voice of a man, but in an evil cause will regard voice of many Johs, 
Acts 9.4.  samuel's, daniel's, Angels. Saul, Saul, Why persecutest thou me? in my members on earth, now I am in heaven.  
Be not afraid (said the prophetical Levite unto Jehosophat and the people) for this great multitude; 
2 Chro. 20 15.  for the battle is not yours, but Gods.  
The Dragon and his Angels fought against Michael and his Angels; 
Rev. 12.7, 8.  but the Dragon and his Angels were cast out of heaven unto the earth, because they fought against Michael and his Angels.  
Christ hath overcome the World, 
Door 23  Death, Devil and shall these overcome him again? 
john 16.33. Col. 2.15. Rev. 17.14  It's incredible, impossible. Be ye of good comfort, in me ye shall have peace, I have over come the world. He hath openly triumphed over them on his Cross. This Lamb hath overcome all Lions: Can Satan be stronger than God?  
The efficacle of Christ his prayer: 
Door 24  He was heard on earth, and shall he not be heard in heaven, 
Rom. 8.33 1 Pet. 3.14.  making intercession for his people? Who is he that will harm you, if ye follow that which is good? Who harm us? wicked ones will: Yet blessed are you if ye suffer for righteousness sake: Fear not their fear, nor be ye troubled.  
The conviction and conversion of Adversaries, 
Door 25  God enlightening them to see what they did not see before.  
It is beyond the thoughts and expectation of man, that the Lord Inchequin, seduced by the Jesuitical faction, should be changed from a destroyer, to Champion for God, and a preserver of his cause.  
The many cries, 
Door 26  prayers, tears, of Fathers, Children, Widows, for vengeance.  
Doth not the Lord hear their cries, and know their sorrows? The Lord heard the voice of the Lad Ishmael, 
Exod. 3.7. Gen. 21.17. Psa. 146.9,  weeping before him; and will he not hear the voice of thousands of Children for their parents, and parents for their children, wives for their husbands, and friends for friends? He relieveth the Fatherless and Widows.  
In whom can the Fatherless find mercy, but in him? 
Hos. 14.3. Luke 18.7  If an unrighteous Judge did the importune Widow justice against her adversary, shall not God avenge his elect, that cry day and night unto him?  
The cry of the multiplicity of the blood that hath been shed. 
Door 27.   
Shall not the blood of so many Saints call for vengeance, 
Gen. 4.10 Rev. 6.10  when the blood of one Abel cried unto the Lord, and he heard it. The souls of the Saints slain cry, Dost thou not avenge our blood●  
Groans are registered, tears bottled, and shall not blood be booked? Did God inquire for one Abel? will he not for thousands?  
The Relation of God towards his Church. 
Door 28.   
God saith, he is worse than an Infidel that provides not for his family. 
1 Tim. 5.8.  Is not he a Father? And will a Father give stones to children that ask bread? He is to his Church a Husband, a Master, a Captain, a King, Shepherd, Creator, Redeemer, wise Builder. He is a Sun and a Shield, hath his Rod and his Staff, both for direction and preservation.  
The great rage of Satan showeth that his time is but short. 
Door 29.   
When the Devil was to be cast forth out of the dumb, 
Rev. 12.12 Mat. 9.22.26.  he casts him into the fire, and into the water, and rend him soar, cried, and then came out of him. Violent things continue not long in extremity, especially such showers of blood.  
The many differences between foreign nations, 
Door 30.  who would have joined hand in hand against the Kingdom, had they not been set together by the ears in their own lands.  
This is none of the least of God's mercies to our nation at this time, they having enough to do at home, have the less leisure to be employed, as the Devils and Pope's Armour-bearers abroad.  
The prevention of many inconveniences which might ensue. 
Door 31.   

1. Some godly ones might put forth their hands to wickedness, 
Psa, 125.3.  if the rod of the wicked should long lie on the lot of the righteous.  
2. That the wicked might not deny God's power, providence, justice, which they see executed here on earth.  
3. Truth of the Scriptures may not be questioned, Tribulation bringeth forth patience; patience, experience; experience, hope. 
Rom. 5.4    
Now lay all these considerations together, that have been mentioned before, and I believe they will administer joy in the times of sorrow, and keep up men's hearts less to doubt the success of the common cause.  

1. Considering God is a God of power, able to finish what he hath begun.  
2. It stands with his wisdom, the foundation laid to perfect his building.  
3. God is the God of order, what confusion else would be?  
4. Kindness had been unkindness. Better to have had no cluster of grapes, than not to be brought into Canaan.  
5. Weak ones would suspect God used some stratagem to draw men out, as the men of Ai, to destroy them, or as to gather Bees and to burn them.  
6. They would doubt, God would not do as much for his people now, as he hath done heretofore. Our Fathers trusted in him, and were delivered; but we have trusted in him, and are not delivered.  
7. God's friends would put forth their hands to wickedness.  
8. His enemy's blasphemies, boastings, cruelties, would be the greater. They would endeavour to build Babel's to scale (if possible) the very walts of heaven.  
9 God spared the kingdom for a long season, when sin was committed, and with greediness acted; 
Ezek. 22.30.  and will he not spare it now, when sin is confessed, lamented, and many stand up in the gap, to turn away his wrath, and reform impieties, according to his desire and promise?  
10. The courage of the Parliament, Commanders, Captains, Soldiers, beyond ordinary expectation, natural Relations, carrying God's Ark towards Bethshemesh, their wives, children, houses, lands, goods, liberties, lives, being not dear unto them, do all confirm our hearts in the promises of the Lord, that his help is at hand, to deliver the Nation from slavery and Popery.   
I beseech you by the many mercies of God, that have been daily manifested, and infallibly expected, to lay out yourselves, to give up your bodies, spirits, estates, your All, for yourselves, posterity, Cities, and people of God.  
It was dying Joshuabs' argument to the Israelites, to move them to a constant obedience to God's commandments, that they had experimental knowledge in their hearts, that nothing failed of all the good things that the Lord had promised to them, all came to pass: And have we not as great a portion, participation in God's promises and performances as the Israelites had?  
We may say of God's mercies to Israel, and England, as one spoke of Demosthenes and Tully.  
Cicero effecit, ne Demosthenes esses solus Orator,  
Demosthenes, ne Cicero primus foret.  
The Israelites were the cause, we could not be the first people whom God did so extraordinarily bless and favour.  
But we are the cause that they could not boast themselves to be the only people in God's love.  
And if God's mercies in any age, for height, length, depth, breadth, might be boasted of, rejoiced in, then in our days, in this Parliament, in these wars, where good is fetched out of evil, light out of darkness.  
And if these things will be marvellous in the ears of all posterity, shall they not in our hearts, before whose eyes the same have been accomplished?  
Wherefore I conclude as I began, (being high time to take my work off the Loom) Why halt ye so long between two opinions?  
If Baal be God, then follow him; so shall you fall from sin the Suburbs, into Hell itself, the place, portion, expectation of all cursed neutralizing Balaaks, for whom are reserved torments which are endless, easeless, and remediless.  
If the Lord be God, then follow him, so shall you come to see him, that is invisible, and shall change the society of men for Angels, Earth for Heaven, and the company of Lions for fellowship with the Lamb for ever.  
Where shall be all light without any darkness, truth without error, joy without sorrow, health without sickness, liberty without restraint, peace without perturbation, eternity without end; where the Choir of Angels shall be music to our ears, where the fight of God shall be the object to our eyes, where the joys of heaven shall be the possession of our souls.  
Unto the hearing of which angelical music, unto the beholding of which beatifical vision, unto the possession of which celestial joys, the Lord that is Author of all, vouchsafe to bring us all, & let all God's people say, Amen. And let the Lord Jesus Christ, whose words are Yea and Amen, put to his hand and seal, and say, Amen, Amen.  
I have now done for speaking, you have now done for hearing; his Chair and Pulpit is in heaven that must persuade you to put in practice those things which I have delivered in precept: which that he may do, unto him let us pray.   
Soli Deo laus.  
FINIS.