A REMEDY FOR THE WARS: OR, Certain Deplorable Expressions, of the great Miseries, and woeful Effects, which the Horrid, Bloody, Cruel, Domestic, and Intestine Wars, have lately produced (amongst us) in this our Kingdom of England. Together, with Spiritual Salves for the Cure thereof. By JOHN TARLTON, Preacher of GOD'S Word, and Minister of Ileminster, in the County of Somerset. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. LONDON, Printed in the Year, 1648. TO The Right Honourable, RALPH, Lord HOPTON, Baron of STRATTON: Grace, and Peace, from the Father, Prince, and Spirit of Peace. Amen. Right Honourable, THe infallible mouth of the Arch Doctor of all truth hath told us, that every Scribe which is taught unto the kingdom of heaven, is like unto a householder, which bringeth forth out of his Treasure things both new and old. Mat. 13.52. Answerable hereunto, there hath been in former ages of the Church and are also now in these latter times, many able and Orthodox Divines, whose hearty desire for the good of others, have stirred them up to write for the advancement of true Religion, and the benefit of the Church of Christ, that through God's blessing upon their writings, they might win many souls unto God: whereby being dead themselves, they might still speak to those that are alive; that so their holy DOCTRINE might be transmitted, and propagated unto posterity after them. Of which number myself being one, (although the meanest of all the rest) labouring in the same Vineyard, have thought it necessary to gather one handful of Grapes, and carry them to the Press, thereby to increase the water of life, wherewith to refresh the Church of Christ when she is either sick, or sorrowful. The which as the poor widow's Mite will add somewhat to the Church's treasury; according to that Talon. which the Lord hath lent me. And in this Age, there was never greater cause for Spiritual Physicians, to provide restoring comfortable Cordials, for sick, cast down, and dejected souls, then in these present deplorable and calamitous days. Natural experiment tacitly tells us, that the sad expression of woeful calamity, can never be welcome to a truly Christian, and sympathising heart. This joab the General of King David's host knew right well, and therefore he would not suffer Ahimaaz whom he loved, to carry tidings to King David of Absaloms' death. 2 Sam. 18.20. The Sword of the late, domestic, unnatural, and intestine Wars, hath eaten up many thousands of our English Nation, yea, hath swiftly snatched them away, even as the Ox licketh up the grass: so great have Rubens divisions been in our Land. Myself also having borne a great share thereof, almost as bitter as death itself: For divers of us of the Tribe of Levi, were imprisoned in one room in the Metropolis of this Kingdom, in which Prison they all ended their days: And about one month after all their deaths, myself only (and that by way of exchange) escaped alive; like one of Jobs messengers, to declare somewhat VIVA VOCE, concerning those that are in their graves. And as an Aggravation to my Affliction, I have been a long time (and still remain) under Sequestration, being deprived both of Living and Goods, whereby myself and family are (at this present) destitute of the means of subsistence. So that, the premises maturely and seriously considered, I thought it therefore my duty both unto God my heavenly Father, and also to the Church of England my Spiritual Mother, in this her present and sad condition, to express to the world her woeful calamity, together with a Remedy for the same. For which cause I do here humbly present unto your Honours this ensuing Treatise, the which may not unfitly be termed A REMEDY FOR THE WARS. Which through God's blessing upon the holy Endeavours, and Religious Practices, of those persons unto whom it shall come, there may be a present surceasing of these bloody, unnatural, and intestine English Wars, and both Church and Commonwealth, even speedily and happily enjoy their pristine condition. Many thousands of us English Natives (since these troubles arose amongst us) have deeply suffered, and still do, by a stupendious kind of dispersion in Opinion and Practice; and yet how few there are who in lowliness of Spirit, and humbleness of heart truly repenting them of all their wickedness, smite their breasts, saying, What have I done? Jer. 8.6. And yet I hope the deep apprehension of these present Distractions amongst us, doth exercise, and that not unworthily, the heads of many that are of great Wisdom and Policy, to think how this distracted Church and Commonwealth may again be reunited. If ever we would have a wel-grounded, firm, and permanent Peace in this our Kingdom, then must we sincerely perform these three particular Duties. 1. Aversion from Sin. 2. Conversion to God. 3. Humble, hearty and constant Prayer unto God, to enable us by the power of his grace and blessed Spirit, for the speedy and constant performance of both. At the request and importunity of some who are more able (both in gifts of Nature and Learning) than myself, who having had a sight of this Book (privately in my Study) before it was fully finished, I was prevailed with to present it to the public view; and at their instance being resolved so to do, I called to mind your Noble Lordship, (as in duty I am obliged) who so willingly, freely and speedily condescended to my Enlargement by the way of Exchange when I was in Prison; humbly craving the peaceable Passage of this my Book under the shelter of your Honourable Patronage, and Protection; being well assured, that your Honourable Name, and Noble Aspect, casting an approbatious and indulgent eye upon it, have such attractive power in them; as that by virtue thereof, they will set such a splendid lustre upon this my weak Work, that thereby as by the efficacy of a Loadstone, the eyes and hearts of many thousands will be drawn unto it: whereby also it may take the deeper impression in their hearts, for the reformation of their lives, and the conversion of their souls unto God, through Jesus Christ: the which (through God's blessing upon it) may greatly conduce to the glory of the God of Peace, and the benefit and comfort of many poor disquieted souls. I humbly entreat your Noble Lordship's charitable, and candid censure, for my Super-audacity in this nature; For through the fervent zeal which I have for the glory of God, and hearty desire for the salvation of his children's souls, wishing also both the present permanent Peace, and the speedy continuing Comfort, of his distressed Militant Church, in this our disquieted, perplexed, and distracted Kingdom: I have (in imitation of Saint Paul to his Romans) somewhat boldly after a sort, written for the benefit of the English Natives, as one that putteth them in remembrance, through the grace that is given me of God. Rom. 15.15. I do ingenuously and submissively confess my great and overboldness to Dedicate this weak work unto your Honour: yet I humbly beseech your Honour both to pardon this my boldness, and to accept the mind of the Offerer; accept also the Book offered, if not for the Author of the Book, yet for the Author of the Text, and those necessary things contained therein, being pertinent to these present times. And thus fearing to hinder the course of your Honours more serious cogitations, in all humility I take my leave: hearty desiring Almighty God, that when the last Period of your mortal life shall present itself; you may look Death in the face without Dread; the Grave without Fear; the Lord Jesus with Comfort; and Jehovah blessed for ever, with everlasting joy. Your Honours in all duty to be commanded, John Tarlton. To the Christian Reader. Gentle Reader, ALthough the writings of all men that are presented unto the public view, are arraigned at the Bar of each Readers understanding, and sometimes the Authors thereof too rashly censured, by Polipragmaticall, Overcurious, and Critical persons; yet this should be no Obstacle to hinder the faithful Ministers of the Gospel, from doing their best endeavours, as well by writing as by preaching, to build up the Church of Christ. This Book although it treateth of the miseries of Wars, and also of the Members of Christ's Church, yet it meddleth not at all with any Controversies in the Church, or any thing in the state Ecclesiastical, but only for the good of Christ's Church, (in a pathetical way) imploreth our constant assistance by the practice of Prayer on her behalf as the great prevailing Ordinance of God, for the curing of all her distempers and putting a Period to all her distractions, wherewith at this present she is greatly disquieted. As for carping and censorious Critics, I care not to satisfy them: my desire is to convince the Wicked, to comfort the Godly being afflicted, to edify the Conscience, and increase the Understanding. And if herein, thou either find any thing amiss, or thyself not fully satisfied in particular; then I pray thee remember what is the Lot of the most Learned men's Works, even to be left (after a sort) naked and imperfect: for every one that is mortal, knoweth but in part, 1 Cor. 13.9. I crave thy charitable construction of my poor Endeavours, being willing to be convinced, and reform: read them impartially, and those truths therein contained, practise them, both speedily and profitably, give God the glory thereof, and much Benefit and comfort may thy soul receive thereby. The blessed spirit of God cooperate with this Work in the hearts of the Readers; for the glory of his great name, and the salvation of their poor souls through Jesus Christ. Thine in the Lord Jesus, John Tarlton. A REMEDY FOR THE WARS. PSAL. 122.6. O Pray for the Peace of Jerusalem. THis Psalm (as one of our Church both Learned and judicious well observeth) breathes out nothing but a sweet perfume of inflamed affection: such as the only bird, the dying Phoenix lying in her bed of spices, all the spices in Arabia fired with the pure beams of the Sun cannot parallel. If you please with me, to view it considerately with a spiritual eye, we shall conspicuously see, it primarily gins with David's triumphant joy: I was glad when they said unto me: we will go into the house of the Lord. Our feet shall stand in thy gates: O Jerusalem. The first word of this Psalm (in the Original) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, Laetatus fui: that is, I have been glad: and the Radix from whence it is derived, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, Laetatus, vel Hiralis fuit: that is to say, hath been glad, or merry: metaphoricè Luxit, the which word Metaphorically is borrowed from the Light; for as those that are blind, or sit in Darkness, are deprived of that benefit which the Light affords unto others that participate thereof: So in like manner those persons who live in the Darkness of ignorance, wand'ring in the devious & by-paths of blind Superstition, & dangerous Errors, and walking in the thick & foggy mists of seducing opinions, and shadow of death; never coming into the house of God, but altogether neglecting his holy Ordinances; neither taste the comfortable sweetness, nor behold the joyful Light which others partake of, that zealously frequent them, and conscientiously are exercised in them. And hence is that saying of Solomon. Prov. 13.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The light of the righteous shall rejoice. Thereby giving us to understand, that the knowledge of God greatly delighteth his Children, and they also rejoice to communicate it to others. So in like manner, as is here expressed, David's delight consisted in gathering the children of God together, and his joy was in the assembly of the Saints, furthering them in the service of God. But alas beloved, what have we to do (in these cloudy and darksome days) with this David's joy? Every Naturalist will tell us, there is an Antipathy between Joy, and Sorrow; yea, they are as contrary, Heretogeneall, and opposite in their operations, as Light, and Darkness, Peace, and War. So that our former late joyful Comedy, being turned into a present doleful Tragedy, how then can we rejoice? The sad and great disaster which lately hath befallen us, whispers in our ears, and tacitly tells us, that we must now (for a Remedy) set our faces Sion-way, and with our weeping eyes half blinded with brinish tears, imitate those sorrowful Saints, in this our sad, dejected, and cast-downe condition. Too truly may I for mine own particular, and that by woeful experience, in the sadness of Spirit, and pensiveness of Soul, together with many thousands more of this distracted Kingdom, who are unhappily co-involved into the same pitiful predicament, (at this day) condolingly complain, of England's distractive and calamitous condition; having had hastily taken from us, (altogether contrary and also inconsistent to the practice both of Humanity and Christian Charity) our Houses, Goods, Lands, Live, and all other means of our livelyhoods present subsistence, both Spiritual and Temporal, properly and lawfully belonging to us; whereby we are now left in a most despicable, languishing, and perishing Condition: And as an aggravation to this our present affliction, our names are ignominiously traduced, and we are both in the Judgement, and also the Eyes of our remorseless Enemies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Spectacle or Gazingstock to the World. 1 Cor. 4.9. And even as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The filth of the World, 1 Cor. 4.13. and the offscouring of all things. Yea, as Abjects unto our Adversaries, and also the very Objects of their reproach, scorn, contempt, and derision. So that we have cause rather (Crane or Swallow-like) to chatter; Esay 38.14. or (Dovelike) to mourn with afflicted Hezekiah, then with joyful David here in the beginning of this Psalm to rejoice. Yea, woe and alas may we justly cry out, the bitter fruits of War in our Land, proceeding from the provocation of our crying sins, from the swift swords sharpness, hath turned our former late joys sweetness, into present bitter sorrowful sourness. When the Lord by his Prophet Ezekiel declared the Swords coming upon the Jews for their sins, He commanded him to say, A Sword, a Sword, Ezech. 21.9, 10. both sharp and furbished. It is sharpened to make a sore slaughter, and it is furbished that it may glitter: How shall we rejoice? So in like manner, our present woeful and hearts-convincing condition tacitly tells us, that we have little to do with this David's joy, now in these sad times of War and Sorrow: Can there be joy in our hearts, whilst there is War in our gates? Sackcloth and ashes becomes us better: David's case in the next Psalm before this save one, suits better with our condition: where he complains, Woe is me that I am constrained to dwell with Mesech, and to have my habitation among the tents of Kedar. Psal. 120.4, 5, 6. My soul hath long dwelled among them that be enemies unto Peace. I labour for Peace, but when I speak unto them thereof, they make ready to battle. Lo, This perverse practice of preposterous persons, must needs greatly afflict a truly, charitable and Christian-sympathizing heart, who hearty desireth, and earnestly endeavoureth both for himself and others, to have the blessing of Peace. The like also our Kingly David in these late times of our woeful War, hath often solicited the sons of Mortals, for a speedy, settled, firm, and wel-grounded Peace; not only for Himself, but also on the behalf of many thousands more of our English-Natives, yea, even the whole Kingdom: but alas the birth of all those His Solicitations (as yet) hath proved abortive. Eminent and public Persons placed in Authority above others, ought (above all others) to make the Word of God the Rule, and the Glory of God both the Aim and End of all their Actions. But woe and alas may we at this day justly cry out, that too many such persons of our English Nation, have of late years wilfully rejected the holy Commandments of the righteous Lord, and greedily followed the sinful lusts of their own graceless and wicked hearts, for their Self, Sinister, and By-ends; whereby utter ruin hath been wrought to the lives of many thousands that are already dead, and also great detriment brought to this English Church and Commonwealth wherein still we live: to the great grief and prejudice of our Gracious and Dread Sovereign His Majesty; and all His well-affected, obedient, dutiful, and loyal-hearted Party; both in, and also of this our divided and distracted Kingdom. How many thousands of poor, distressed, destitute, desolate, disconsolate Women, and almost hungerstarved Children, have often submissively Petitioned (and that according to the several Ordinances pretendingly extant on that behalf) with grieved hearts and watery eyes, for some relief out of their own Estates wherewith to preserve their languishing lives? But alas their Petitioning hath been to no purpose, insomuch, as that they have not only been perfunctorily neglected, but also scornfully rejected. Oh that those poor distressed creatures violent Adversaries might not too truly be termed, Viri inexorabiles, inflexibiles, implacabiles & immisericordes, qui nullius precibus flectuntur. I blush to express to the Vulgar in English the condition of such persons, and the rather for the preservation of the Gospel's purity, because they have put upon their shoulders the Cloaks of Religion, and yet deal thus cruelly with their Native, Nationall and Christian Brethren. The Orders & Ordinances which have been made for the relief of such distressed persons are repealed at the pleasures of the Authors thereof, and thus they practise Penelope's telam retexere, viz. Do and undo, assoon as they apprehend that their so doing will conduce to their own advantage. O heavens be pleased in mercy towards us to help us speedily: Or else the King's Loyall-hearted party will perish suddenly. The Scripture tells us, For the Divisions of Reuben there were great thoughts of heart; and for the Divisions that lately have been among ourselves, there have been great search of the heart. Search indeed, when the Sword point hath been employed as the Instrument, like a bloody inquisitive revenging Searcher, to rip up the bosom, and to make the scrutiny, digging there until the last drop of the heartblood issued: to the great grief of heart and disturbance of the peace of Jerusalem, the Church, our Mother, that her Children should deal thus unnaturally one with another. Oh, how justly may the Lord (in these troublesome times) complain of England, as once he did by his Prophet Jeremiah concerning Jerusalem. As the fountain casteth out her waters, jer. 6.7. so she casteth out her malice: cruelty and spoil is continually heard in her, before me, with sorrow and strokes. So that England for the present (in these particulars) may undeniably be paralleled unto Jerusalem! And not only so, but also what great and just cause (at this day) hath our distressed Militant Church of England, to complain of her calamity, with the church of Jerusalem, expressed in the Lamentations of the Prophet Jeremiah? She findeth no rest: Lam. 1. all her Persecutors took her in the straits. The Adversaries saw her, and did mock at her Sabbaths. Her Princes are become like Hearts that find no pasture: and they are gone without strength before the Pursuer. Her Priest's sigh: her Virgins are discomfited, and she is in heaviness. Yea, Mat. 2.18. She mourneth like Rachel for her lost Children, and will not be comforted because they are not. In so much, as that not only many thousands of the Vulgar sort of our English Nation have been lately slain, but also many Noble, Worthy and Valiant Champions, who were Loyal hearted Subjects, have (in the behalf of their King, Country, and Religion) willingly exposed themselves, not only to the bloody pangs of uncertain hazards, receiving dangerous wounds in their Bodies; but also to the merciless jaws of cruel Death, whereby they have been deprived of their precious Lives, in this bloody English, and unnatural Quarrel. If but a little while we recollect our thoguhts, and employ them in these Tragical passages, we shall coactedly conclude, that we have all just cause jointly to pray for the peace of this our Jerusalem: For listen either East, West, North, or South, and you shall hear not only private whisper of Multitudes, who hastily fled from their lawful habitations, to escape the enraged Violence of outrageous Soldiers in their fierce fury; fearfully affrighting their disconsolate families left behind them, and violently Plundering their lawful goods unlawfully from them: but also public complaints of those that have lost their nearest and dearest friends, whose dearest heartblood hath been spilt like water on every side of Jerusalem. Thus Death and Desolation have (of late) rid triumphantly through many parts of our Kingdom, and also made both visible and tragical Expressions of their puissant and successful Valour and magnanimity, (maugre all malignancy) in their desperate attempts against all their Opposers; swiftly cutting down with their fatal swords of War, divers of all sorts from off the face of the Earth, making our pleasant English fields to become Golgotha's, even Receptacles for dead men's bones, and laying their slain bodies in the dark Cell of this sublunary World low in the dust. So that this woeful War hath produced these pathetical Effects, viz. That many heavy-hearted Fathers and Mothers have sorrowed for their Sons, woful-hearted Widows have wept for their Husbands, tenderhearted Children have cried for their Fathers, compassionate-hearted Sisters have complained for their Brothers, yea, thousands have lamented for the loss of their loving Friends, Neighbours, Kindred, and Acquaintance; so that many thousands have already lost their lives in this intestine War, and unchristian Quarrel. Lo, thus immature Death (Samson-like) hath suddenly seized upon them, speedily surprised them, and also swiftly cut them down as well young as old, with the fierce and fatal Sword, of cruel, bloody, and merciless War; to the destruction of their bodies that are dead, and the ruin of many thousands of poor Widows and fatherless Children left behind them, that are yet languishing alive. Alas then, whose heart cannot sympathise their sorrows, and bleed at the consideration of their calamity? Oh therefore Tell it not in Gath, 2. Sam. 1.20. publish it not in the streets of Askelon: lest the daughters of the Philistines rejoice, and the daughters of the uncircumcised triumph. And whereby also our English Natives, should hereafter become a Byword amongst other Nations; But rather labour to pacify God's displeasure by praying for Jerusalem's Peace. O Pray for the Peace of Jerusalem. But if David in a time of Peace, when Jerusalem was as a City at Unity in itself, makes his prayer for Peace, & prayeth for the preservation & continuance of the Peace of the Church, and would also have others fluctuating (with himself) in their prayers for the Church's Peace, like the Sea with Surges, and kindling their Devotions with fervent zeal, would have them willingly bring plentiful store of Altar-fuell to this holy fire, desiring them to pray for the Peace of Jerusalem: Oh then, how much more doth it concern us in these Dismal, Disastrous, and Dog-days of the world's declining Age, viz. in these calamitous times of discrepancy and dissension, to do our best endeavours jointly to the uttermost of our power, to prevail with the God of Heaven, for the speedy removal of these our present penal Evils from us, that are still remaining amongst us, and lying heavy upon us: For alas, we live (at this day) amongst a perverse people, who differ too little in disposition from those generations of Men, Prov. 30.13, 14. spoken of by Agur the son of Jakeh, Whose eyes are haughty, and their eyelids are lifted up. Whose teeth are swords, and their jaw-teeths as knives, to devour the poor from off the earth, and the needy from among men. And like those in David's time, of whom he complainingly spoke, Who imagine mischief in their hearts, Psal. 140.2, 3. and stir up strife all the day long. And have sharpened their tongues like a Serpent, having Adders poison under their lips. And Who have whet their tongue like a sword: and shoot out their arrows, Psal. 64.3. even bitter words. And also Lying among the children of men that are set on fire: Psal. 57.5. whose teeth are spears and arrows, and their tongue a sharp Sword. Beloved, too much do the people with whom we now dwell, resemble those persons that are here recited: having their judgements blindly infatuated with false Principles; burning inwardly with the fire of indignation, against those indigent persons, who are harmless towards them, and helpless to themselves and others; grinding fiercely the faces of the poor, eating up the Lord's people, Psal. 53.4. as they eat bread; piercing sharply into their hunger-starving stomaches; shooting their poisonous Darts deep into their tender Consciences, against the wills of their forced Patients, and contrary to the light of their knowledge; and also wounding their candid Reputations, with the sharp Razors of bitter Obloquys, and reviling Reproaches, by unjust Aspersions, and caviling Calumniations. Thus cruelly dealing with our languishing Lives, almost as deadly as Death itself. Of all which perverse passages, together with many more, being here (for brevity) omitted, which might also justly have been expressed, let all Wise, Judicious, Learned and truly Religious persons censure: and God in mercy towards us speedily deliver us out of them all. And for a speedy Remedy whereof, let us all in the fear of God, and confidence of his mercy toward us, make our present approaches, unto the beautiful gate of God's never-failing-Mercy to his faithful Children, imploring in all submissive and possible humility, his gracious and powerful assistance, in this our great & woeful extremity: humbly desiring him in the bowels of Jesus Christ, to look down with his merciful eyes of loving pity, and tender compassion, upon this our distressed and distracted Kingdom; and to compose (and that speedily) all unhappy differences between our Gracious Sovereign, and those that either are, or else aught to be, His Loyal and dutiful Subjects; and to repair the late-made-Ruines, and build up the now-broken-Wals of this our low-cast-downe, and disquieted Jerusalem; Psa. 122.7 that so Peace may be within the Walls thereof, and Plenteousness within her Palaces. Such holy and fervent Prayers, steeped in sorrowful and penitent Tears, flowing from the truly contrite Spirits, greatly grieved Souls, and throughly-humbled Hearts of faithful and righteous Persons: and with powerful Groans, Marshaled forth from between our fasting Lips; will (in the acceptable time) be prevalent with our Gracious God (through Christ) for the speedy healing of our Lands manifold Distempers; and also well become this present time and occasion. Oh then, let us all in God's fear, (without any farther protraction of time) speedily labour, and earnestly endeavour, even from the ground of our hearts, thus to pray for our Jerusalem's Peace. O Pray for the Peace of Jerusalem. TEXT. THe Text, that I may not affect any curious Logical distribution thereof, Divide it, and briefly the parts thereof are four. 1. A Pathetical Particle, or Interjection, O! 2. An exhortary Christian Religious Duty, Pray. 3. The Subject of this Duty, Peace. 4. The Object of this Subject, the Church, Jerusalem. O Pray for the Peace of Jerusalem. Of these briefly and in their Order, as the blessed Spirit of God shall assist me, etc. From the which 4. parts of the Text, there do arise 4. particular Doctrines, viz. 1. From the pathetical Particle or Interjection O. Doct. It is the duty of the Children of God, to provoke and stir up one another to the service of God. 2. From the exhortary Christian Religious Duty, Pray. Doct. Prayer to God is the only salve to cure calamity, and to continue the favour of God to his people. 3. From the subject of this Duty, Peace. Doct. Peace is a precious blessing of God, well deserving the prayers of his faithful Servants. 4. From the Object of this subject, the Church, Jerusalem. Doct. It is required as a due debt from the children of God, that they should pray for the Peace of the Church their mother. O Pray for the Peace, etc. Now let us return to the Particle, O. But here before we go into the Temple with Peter and John to pray, this Particle O doth as it were tell us, it will not be amiss to make a little stop in Solomon's porch: that so all the people may flock about us, Act. 3.11. as they did about them. And also bear us company into the house of the Lord. This is that the Psalmest drives at in this Particle, or Interjection O, O Pray, etc. This Interjection O, is like the Criers O Yes, before some weighty Proclamation; or the ringing of a Bell before some excellent Sermon; or the sounding of a Trumpet, calling the Soldiers together, for to March speedily upon some great, weighty, and important service. Yea, it may not unfitly be paralleled to the Hebrew word Selah; Psal. 3.2. which signifieth a lifting up of the voice, to cause us to consider the sentence as a matter of great importance. Behold, the Prophet here is earnest and pathetical in his persuasion to this Religious duty: his heart breaketh out for the very fervent desire he hath that all good men should join with him in this Sacrifice of Prayer, to offer up the calves of their lips unto God; And for the kindling of which holy Devotion, this O is as it were the bellows of the Sanctuary, to blow this Sacred fuel into a flame. O Pray, etc. Not that David here intended to exclude himself, and to ease his own shoulders, by laying the burden on the necks of others. As Pharaoh did by Moses and Aaron, when his land was afflicted with horrible hail, thunder and lightning; Pray ye unto the Lord saith he, (for it is enough) that there be no more mighty thunders and hail, Exod. 9.28. and I will let you go. And as Simon Magus dealt by Simon Peter, who when he was exhorted by the Apostle to pray, If perhaps the thought of his heart might be forgiven him; revolved back the business upon St. Peter, and would needs engage him to do the service for him; Pray ye (saith he) to the Lord for me, Acts 8.24. that none of these things which ye have spoken come upon me. No, David meant to be one of the company himself, but would not willingly go alone; And therefore saith elsewhere, O praise the Lord with me, Psal. 34.3. and let us magnify his name together. Now for proof of this Doctrine from the Particle O, viz. Doct. 1 It is the duty of the children of God, to provoke and stir up one another to the service of God. Our blessed Saviour in his Sermon upon the Mount told his Disciples, Mat. 5.13, 14. they were the Salt of the Earth, and the Light of the World; meaning thereby, that their Office was to season the hearts of others with their heavenly Doctrine, and also by their knowledge, to give Light unto those that sit in darkness. And when Christ taught his Disciples and others with them, the true Pattern of a Christian life; He set it forth by this Querie, Mark 4.21 Is the candle lighted to be put under a Bushel, or under the Table, and not to be put on a Candlestick? Alluding to those that have a greater measure of Knowledge and Understanding than others, to impart it to them for their Benefit; whereby others also might be brought to the service of God. We have here also David's practice, and it is the very same lesson that S. Paul commends unto us, 1 Thes. 5.11. even to exhort one another, and to edify one another, and to provoke one another to love, and to good works. Yea, this was the practice of St. Paul himself, 1 Cor. 9.19, 20, 21, 22, 23. where he saith of himself, For though I be free from all men, yet have I made myself servant unto all men, that I might win the more. And unto the Jews I became as a Jew, that I might win the Jews: to them that are under the Law, as though I were under the Law, that I might win them that are under the Law. To them that are without Law, as though I were without Law, (when I am not without Law as pertaining to God, but am in the Law through Christ) that I might win them that are without Law. To the weak I became as weak, that I might win the weak: I am made all things to all men, that I might by all means save some. And this I do for the Gospel's sake, that I might be partaker thereof with you. And this lesson S. 2 Tim. 1.6 Paul gave in charge to Timothy, that he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stir up the gift of God in himself. The which Gift of God is a certain lively flame, kindled in our hearts by the Spirit of God, which the Devil and our corrupted nature labour to quench, and therefore we must nourish and stir it up. And S. Paul exhorts Timothy with this expression. viz. That the servant of the Lord must not strive, 2 Tim. 2.24, 25. but must be gentle towards all men, apt to teach, suffering the evil men patiently. Instructing them with meekness that are contrary minded, proving if God at any time will give them repentance, that they may know the truth. And that they may come to amendment out of the snare of the Devil, who are taken Captive by him at his will. Yea, S. Paul exhorts his Galatians, Gal. 6.1. Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one with the spirit of meekness, considering thyself, lest thou also be tempted. And 1 Tim. 4. ult. S. Paul there lessons Timothy, to take heed to himself. But this is not all. True it is indeed that Charity is to begin at home, but it is not also there for to end: But to resemble that precious ointment spoken of Psal. 133. which being poured upon Aaron's head, did descend and work down by degrees unto the skirts and hem of his garment. And therefore in our Charity we are commanded to be like to him who is the God of Charity; Luk. 6.36. Be ye merciful, as your father in heaven is merciful; who saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would have all men to be saved, 1 Tim. 2.4 and to come to the knowledge of the truth. It was Cursed Kain, that member of the Church Malignant and bloody murderer, that was the first that thought himself discharged from being his Brother's keeper; when he answered the Divine Majesty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Am I my Brother's keeper? when as his guilty Conscience within him, tacitly told him, his Brother's blood would be required of him. Whereas the manifestation of the spirit is given to every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to profit withal. 1 Cor. 12.7. So that all those gifts and graces that descend from above, are not given particularly for the good of one, but mutually for the good of one another; viz. That others should reap the benefit of our Prayers, the benefit of our Almsdeeds, and the benefit of our good Counsels and exhortations to godliness. Therefore the Apostle exhorts us, that we should exhort one another daily while it is called to day, Heb. 3.13. lest any be hardened through the deceitfulness of sin. It was a good resolution of them, had their tongues and their hearts gone together, when they spoke one to another, every one to his brother, Come, and let us go and hear the word of the Lord. When we are to come into the presence of God, to look our Joseph, (I mean our Jesus) in the face, 'tis fit we should bring our younger brother with us. And S. Judas exhorts us in his Epistle, concerning weaklings, that we should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have compassion on some, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. putting a difference: Judas 22, 23. And others to save with fear, pulling them out of the fire: meaning mild spirits by gentle admonitions, and obstinate spirits by sharp reprehensions, endeavouring by all good means to the uttermost of our power, to provoke them to obedience and the fear of the Lord; as David here doth, to Pray for the Peace of Jerusalem. O Pray for the Peace of Jerusalem. Lo, thus have I plainly proved unto you this point of Doctrine by Scripture. And now follow the Reasons to confirm the same; viz. four. Reas. 1 Because it is one end wherefore we are borne into the world; and shall we not perform the end of our Creation? The Heathen man could say, non nobis nati sumus: we are not borne for ourselves: Therefore by consequence we are to do the best good we can for others. And what better good can we do for others, then to provoke and stir them up to the service of God; the reward of which service will be the full fruition of heavenly happiness. Reas. 2 Because by our so doing, we shall bring glory unto God. Not that any thing which is finite can add any thing to that which is infinite; so that no finite creature, can add any glory to the infinite Creator; but the greater number that walk in God's service and obey him, the more the Lord is glorified by them. Reas. 3 Because by our so doing we shall win souls unto God, and save them from eternal destruction. He which converteth the sinner from going astray out of his way, jam. 5. ult. shall save a soul from death, and shall hid a multitude of sins. Reas. 4 Because our so doing will be so acceptable to God, that we shall shine like stars in the firmament of heaven. They that be wise shall shine as the brightness of the firmament; Dan. 12.3. and they that turn many to righteousness, shall shine as the stars for ever and ever. By which the Prophet meaneth not only the Ministers of God's Word, but also the faithful, who instruct the ignorant, and bring them to the true knowledge of God. And thus pass I from the Reasons of the Observation, to the Application. The Uses of this point are briefly four. 1. Use of Examination. 2. Use of Exhortation. 3. Use of Reprehension. 4. Use of Consolation. Examination. Use. 1 TO Examine thyself whether thou hast been active herein, and a proficient in this practice? And whether thou hast done thy best endeavour to the uttermost of thy power to convert souls unto God? But contrariwise, hast thou at any time heard, or beheld thy poor ignorant Brethren, or any other wilful wicked wretches, perpetrating iniquity with violence, and following their sins with eagerness, and as it were like Brands burning in the fire of their own destruction, and not done thy best endeavour and that with expedition, to pull them out for their preservation? And if upon examination thou findest thou hast not, then mourn for thy negligence therein for the time that is past, and speedily reform thyself thereof for the time to come. Exhortation. Use. 2 TO exhort us in God's fear to do our best endeavours in this particular, viz. to provoke and stir up others to the service of God. This is that precious Balm, that on our parts should never be wanting to the heads of others. Hence than we are all to be admonished, to lay hold upon every opportunity, and to take all occasions that possibly can be offered, for to edify each other mutually in the knowledge of God: according to that Prophecy of the Church's restoration by Christ, as it was foretell of these times, Come ye, Esay 2. and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us his ways, and we will walk in his paths: And Verse the fifth, O house of Jacob, come ye, and let us walk in the light of the Lord. The word here Light in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, Lucidum fieri, vel illuminari, vel Lumen recipere. So that, as far as the Omniscient God is pleased to enlighten us, & impart the knowledge of his truth unto us, we must to the uttermost of our power communicate it unto others; never forgetting nor neglecting, but ever remembering and also practising Christ's Charge unto Peter, When thou art converted strengthen thy brethren. Luk. 22.32 Behold, if any of us travelling abroad, should espy a blind man wand'ring without a Guide, and drawing near to a dangerous River, into the which if he should fall, he must certainly perish: if uncharitably we should pass from him, without either leading him from the danger, or calling to him for his preservation; so that he falleth therein and is drowned: would not our hearts terrify us, and our consciences condemn us, as being guilty of his Death? doubtless they would, unless they were cauterised: So in like manner, when those whom God hath endued with the light of knowledge and understanding, shall see others walking in darkness and the shadow of death, and wandering in the broad way that leads to eternal destruction; and not do their best endeavours to instruct them that they may come out of their errors, to show them the light of knowledge, that they may arise out of the darkness of their ignorance; and to lead them into the narrow path of eternal life, that thereby they may escape the broad way that leads to everlasting death: Their negligence (I say) therein will be laid as a foul fault, and heinous sin to their charge. For if it were a fault in Churlish Nabal, as indeed it was, Not to relieve (out of his plenty) fainting hearted David in the wilderness; 1 Sam. 25. And the rich Glutton Luke 16. out of his superfluity, not to cherish the pined stomach of hungerstarved Lazarus: Oh then how great a sin will it be unto those that abound in knowledge, not to stir up others to the service of God? Let us all therefore in God's fear to whom God hath given a greater Talon of knowledge then to others, deal with their souls, as holy Job did with infirmed bodies; who was eyes to the blind, and feet to the lame. job. 29.15. Labour to make the deaf to hear, the ignorant to understand: That so we may strengthen the weak arms, and feeble knees in the service of God, and bring home those weak and blind Wanderers, into the sheep-fold of Christ. Reprehension. Use. 3 TO Reprove all those persons that take a quite contrary course, who instead of stirring up others to the practice of holiness and piety, they provoke them to profaneness and impiety. Who pray over daily the black-booke of damnation; that say one to another, Prov. 1.11. Come with us, let us lay wait for blood, let us lurk privily for the innocent without a cause. Or with those Epicures that say one to another, Wis 2.6, 7, 8, 9 Come and let us enjoy the pleasures that are present, etc. But those beastly belly-Epicures rest not themselves satisfied with this their voluptuous living, frequenting the Schools of Drunkenness, and Temples of Bacchus, and putting in practice Sardanapalus Epitaphe, Ede, bibe & lude, post mortem nulla voluptas. Eat, drink and be merry, for after death there is no pleasure. But they go one step farther in their impiety, reviling righteous men for not running into the same excess of riot with themselves, Vers. 12, 13, 14, 15, 16, 17, 18, 19, 20, 21. Come (say they) let us defraud the righteous man, for he is not for our profit, he is contrary to our do: He checketh us for offending against the Law, and blameth us as transgressors of discipline, etc. But will you read the doom of those men by their own confession, in their mental alteration, justifying others whom they have condemned, and condemning themselves whom they have justified? Then shall the righteous man stand with great boldness before the face of him that hath tormented him, Wis. 5.1, 2, 3, 4, 5, 6, 7, 8, 9 and taken away his labours, etc. Certainly beloved, if they that do their best to convert souls, and draw them to the service of God, shall shine like stars in the firmament of heaven; Dan. 12.3. then they that make it their work to pervert souls and seduce them, shall shine too: But not as stars in the firmament of heaven above; but as firebrands in the region of darkness and shadow of death in hell beneath. And therefore woe will it be with all such persons at the last judgement day. Consolation. Vuse 4 TO comfort the hearts of all those who have been diligent in the conversion of the souls of others. Cheer up thy heart my beloved brother, for there are degrees of glory in heaven, and the greater number thou dost convert and bring to the true knowledge of God here upon earth, the greater degree of glory shalt thou have hereafter in heaven. Almighty God is a bountiful Benefactor, his service never goeth unrewarded; He seethe in secret, Mat. 6.4. and will reward his servants openly. Lo, this S. Paul knew right well, the which caused him rejoicingly to say, I have fought a good fight, I have finished my course: I have kept the faith. Henceforth there is laid up for me a Crown of righteousness, 2 Tim. 4.7, 8. which the Lord the righteous Judge shall give me at that day: and not to me only, but to them also that love his appearing. And therefore up and be doing, 2 Chron. 19 1 Cor. 15 58. and the Lord will be with thee; and thy labour shall not be in vain in the Lord. Thus much for the Particle or Interjection O, which stands here in the Front of our Text, as a pathetical Preface to some ensuing weighty Declaration, not only craving our diligent attention, but also our best assistance for our Mother the Church's Consolation. O Pray for the Peace of Jerusalem. And thus having passed through the Portch, let us now enter into the Temple. The next considerable in our Text, is the exhortary Christian Religious Duty, set down in this word Pray, O Pray. From which word you may remember the Doctrine. Doct. Prayer to God is the only salve to cure calamity, and to continue the favour of God unto his people. O Pray for the Peace of Jerusalem. By Prayer, I do not mean after the manner of Rhetoricians, an Order of speech throughly laboured by art, which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but I mean according to Divinity, a holy speech or talk with God, not so much of the mouth as of the heart, which also in other terms, according to the Original of the New Testament we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est invocare & implorare, to call upon and to request, quod propriè de eo dicitur, qui in periculo constitutus, Dei subsidium cum clamore petit, which is properly spoken of him, who being in danger desireth the help of God with a crying out. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro toto Dei cultu accipitur, hence by a Synecdoche it is taken for the whole worship and service of God. Whosoever shall call upon the name of the Lord shall be saved. Act. 2.21. Whereby S. Peter teacheth, that Prayer is the remedy to avoid the wrath of God, and to obtain Salvation. The several parts or kinds of prayer are four. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deprecatio, whereby we desire the aversion of present punishment, or imminent evil. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petitio, whereby we desire those things that make for the glory of God, and the benefit of ourselves. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Intercessio, whereby we intercede & mediate for others, Acts 12.5. as the Church did for Peter when he was in prison. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est gratiarum actio, wherein we give thanks unto God for benefits bestowed both upon ourselves and others. All which four parts or kinds of Prayer, are set down in one Verse by S. Paul to Timothy, I exhort therefore, 1 Tim. 2.1 that first of all supplications, prayers, intercessions and giving of thanks be made for all men. But (beloved) if thus I should handle this word [Prayer] Common-place way, than should I walk in so large a path as would tyre your patience; and therefore for brevity sake I shall herein reduce myself unto these two particulars, together with the Reasons of the Doctrine and the Application; viz. 1. Orationis Necessitas. 2. Orationis Dignitas. 1. The Necessity of Prayer. 2. The Dignity of Prayer. And upon these two considerations, as upon the two wings of Prayer, I desire your souls may fly aloft unto the hill of the Almighty. O Pray for the Peace of Jerusalem. And First, for the Necessity of Prayer; Certainly a great Necessity of Prayer lieth upon every one of the sons of Adam, whose whole composition is nothing else but wants and necessities, and those no way to be supplied but by Prayer. This is the seed we must sow, we must sow to the Spirit, if ever we mean to reap the harvest and increase of God's blessings. It is our Saviour's own rule, and may serve as a proof of this Doctaine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ask, and it shall be given you, seek, and ye shall find, knock, and it shall be opened unto you. Here is but Ask, Seek, and Knock; and ye shall obtain: Lo, thus Christ doth exhort us to make use of a Triple-chaine, consisting of three links, viz. Ask, Seeking, and Knocking. Ask with the Mouth, Seek with the Heart, and Knock with the Hand; but the Mouth must be guilelesse, the Heart faithful, and the Hand righteous. So that we must Ask with a guilelesse Mouth, Seek with a faithful Heart, and Knock with a righteous Hand. And so shall we obtain by our guilelesse Mouths Ask, things Temporal for our bodies; By our faithful Hearts Seeking, things Spiritual for our Souls; and through the merrites of Christ by our righteous Hands Knocking, things Eternal both for our bodies and souls. But alas there are (at this day) many Antithesticall persons in the world, who are contrary to these in disposition, viz. Such as have guileful Mouths, faithless Hearts, and unrighteous Hands: whose guileful Mouths speak deceitfully, whose faithless Hearts, conceive unbeleevingly; and whose unrighteous Hands; perpetrate wickedness violently. Such as were those wicked Heads of Jakob, and the Tyrannical Princes of the House of Israel: of whom the Lord complaineth by his Prophet, They hate the good, Mic. 3.2, 3. and love the evil: they pluck off their skins from them, and their flesh from their bones. And they eat also the flesh of my people, etc. In which words, the Lords Prophet condemneth those cruel Tyrants, not only of cursed Covetousness, unjust Robery, and bloody Murder, but also compareth them unto Savage beasts, who are of Wolvish, and Lion-like dispositions. Will the Lord hear the prayers, and grant the requests of such cruel and merciless persons? Certainly not: But he will rather cast their prayers as dung upon their faces. Mal. 2.3. And will also hid his face from them, Mic. 3.4. Esay 59.2. and will not hear them. But when Godly and sincere hearted Religious persons Pray, the Lord will hear their Prayers, and grant their requests: They shall call and the Lord shall answer: Esay 58.9. they shall cry and the Lord shall say, Here I am. Behold, of all helps, Prayer is the readiest at hand, for all persons, upon all occasions, in all places, and at all times: And by its fervent and faithful performance as we ought; we shall assuredly obtain full Remission of all our sins, hearty Repentance for all sins that are past, and irrisistible power against sins for the time to come: And also be kept from Afflictions, or made able to bear them. And God will certainly give us, either all outward good things necessary for us, with a Blessing upon them; or else his blessing of contentedness without them: The which contentment, although in this world's conception it be a despicable condition: yet, it is the Blessing of Nature, the Salve of Poverty, the Master of Sorrow, and the End of Misery. The Psalmist when he would enrol and magnify the goodness of God towards his people, tells us, Psal. 84.12. that he will give grace and worship, and no good thing will he withhold, from them that live a Godly life. Indeed the Lords hand is ever open to give, but then he looks also that our mouths should be open to receive: Open thy mouth wide, saith God, wide, Psal. 81.10. in prayer and supplication to heaven, and I will fill it. His grace like a cloud still hangs over our heads, but the drops of that cloud descend not, unless first dissolved by the breath of our Prayers. Ye have not because ye ask not. jam 4.2. And there are some also that ask and yet go away empty; Ye ask and receive not, because ye ask amiss, jam. 4.3. that ye might consume it upon your lusts. True it is beloved, that the Children of God have a full and unquestionable Right to all those Blessings that descend from above. All things are yours, 1 Cor. 3.12, 23. saith the Apostle, whether it be Paul, or Apollo's, or Cephas, or life, or death, or things present, or things to come, all are yours, and ye are Christ's, and Christ is Gods. A large Patent, including all good things, whether Temporal, or Spiritual, or Eternal, whether of this life or that to come, all are theirs. But how hold they their Charter now? surely the conveyance runs altogether in a stile of mercy, Rom. 2.4. according to the riches of his goodness. And according to the riches of his grace. Eph. 1.7. Alas there is nothing in us that can entitle us upon merit to the least expression of God's goodness: our tenure is ex merâ gratiâ written and sealed up unto us in the blood of the Lamb. And although we make no Purchase of our Christian Estate, but receive it by deed of Gift, yet God hath reserved some small Homage, or as it were some peny-Rent as due unto himself, and that is our prayers and thanksgiving: For the nonpayment whereof our Estate becomes escheat and forfeited, and returns back into the hands of the Landlord. So that we cannot claim so much as one morsel of Bread without our Prayers; and if we are not uncapable of it, yet I am sure we are unworthy of it, Psal. 145.16. if we beg it not at his hand, who opens his hand and fills all things living with plenteousness. And for this cause we are taught by our blessed Saviour to pray, Mat. 6.11. Give us this day our daily bread. Which Petition we may not think to be put into the Lords-Prayer only for poor men; but even they also whose barns are full of corn, and have bread laid up in store for many years, have as much need to supplicate God with this Petition, as the poorest man that now liveth upon the face of the Earth. If there be any one in this place so hard driven through extreme poverty, that he can Vye necessity with that poor Widow of Sarepta, and protest in the integrity of his heart as she did, I have not so much as a cake, 1 King. 17.12. but a handful of meal in a barrel, and a little oil in a cruse, which I am now to dress for me and my son that we may eat it and die. Why yet I say, the rich man that swims in the confluence of all outward good things, and knows no end of his riches, is as deeply engaged to beg his daily bread as he. Because man liveth not only by bread, Mat. 4.4. but by every word that proceedeth out of the mouth of God. If men be provided of bread, and have not God's blessing on their bread, they are like to far as ill with bread, as without it; The lean kine may eat up the fat kine, and be never the fuller, Gen. 41.4. we may eat much and not be filled, and drink our fill and not have enough, Hag. 1.6. and ourselves and not be warm, and earn wages and put them into a broken bag. So that all outward things will be nothing beneficial unto us without God's Blessing upon them, and also upon us in the use of them. True it is indeed that I find in Scripture mention made of the staff of bread, by which Metaphor I am taught, that bread in its latitude is the prop, fulciament, and support of our natural life. But withal, we ought to know, that as bread is the staff of our life, so God's Blessing is the strength, and as it were the staff of that staff. And unless his blessing rest upon the means of our sustentation, the staff we rely upon, will prove no other than a reed of Egypt, that instead of supporting our bodies, will pierce our hands: Or like Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his rod cast upon the ground, if we take it by the wrong end, Exod. 4.3. without prayer and thanksgiving, it will turn into a Serpent, that will rather sting us with diseases, then nourish us unto soundness of health. Lo, thus the outward things of this life, if we receive them not rightly, and use them holily as God commands us, they being sanctified by the word of God, and by prayer; 1 Tim. 4.5. Instead of being unto us helpful and beneficial, they will prove hurtful and prejudicial. Oh then beloved, how great cause have we to pray with David, that the same God that prepares a Table for us, and make our Cup to overflow, that he that gives us the staff of Bread, would also give us the staff of his Blessing, Psal. 23.4. that his Rod and his Staff may continually comfort us. Deceive not thyself whosoever thou art, to think by thine own industry to raise thee a fortune without God: For it is not he that riseth early, Psal. 127.2. nor goeth late to bed, nor eats the bread of carefulness, that is in an infallible way to be rich: No, when all is done, Prov. 10.22. It is the blessing of the Lord that maketh rich. A Fortune collected by mere industry, and without God's special Blessing, shall shortly melt away, and not have the Blessing of continuance, unless it be obtained by suit at his hand, who must prosper unto us the work of our hands. It will therefore be good for us to take the advice the blessed Spirit of God gives us, Rev. 3.18. I council thee to buy of me gold tried in the fire, that thou mayest be made rich, and white raiment, that thou mayest be clothed. To purchase a Patrimony by our Prayers, and to lay the foundation of our wealth in Religion. And every stone and spit of earth we bring towards this building, still to pray for a blessing. Psa. 90. ult. Prosper thou the work of our hands upon us, O Prosper thou our handy work. And now what hath been spoken of our estate Natural, is no less true of our estate Spiritual; In both it is the blessing of the Lord that maketh rich; john 15.5. Act. 17.28. for without Him we can do nothing. In him we live, move, and have our being, for our estate Natural. And it is He also that worketh in us both the will and the deed for our estate Spiritual. Phil. 2.13. So that unless he give a Blessing to the labour of our hands, we may with Peter, toil all night and catch nothing. Luk. 5.5. Paul may plant and Apollo's water, I may preach, & you may hear, 1 Cor. 3.7. but no increase unless God give it. Oh then beloved, how needful it is for us to pray unto the Father of lights, jam. 1.17. that he from whom every good and perfect gift doth descend, would open unto us the Ministers of his word a door of utterance, that may give a free passage unto his Gospel. And that he would also open unto you our Hearers a door of entrance, that his word and spirit may enter into your hearts and dwell there; And that we may all of us bring forth the fruits thereof in our conversation, to God's glory and our everlasting consolation. O Pray, etc. And thus I pass from the Necessity of Prayer, unto the Dignity of Prayer. For the Dignity and excellency of Prayer. Our life faith Job, is Militia super terram, a Warfare upon the Earth, Eph. 6.12. and we wrestle not only saith Paul with flesh and blood, but with principalities and powers, &c Indeed by our prayers and importunate suits we wrestle with the greatest Power of all, even with God himself, Mat. 11.12. and offer a kind of Sacred Violence to the Kingdom of Heaven. It was in this Harness that good Jacob was clad, Gen. 32. when he struggled with the Angel all night for a Blessing and prevailed. So that Prayer is the great prevailing ordinance of God. Oratio est telum quo vulneratur cor Dei, saith S. Ambrose. Prayer is the weapon that wounds the very heart of God, and makes it bleed in tender compassion towards his Supplicant. Preces & lachrymae arma sunt Ecclesiae. Prayers and tears are the Church's weapons. Preces & lachrymae vincunt invincibilem, ligant Omnipotentem, saith S. Hierome. Prayers and tears overcome the invincible, and bind the Omnipotent. Faithful Prayer is a chain to tie up God's hands from punishing. And such a Chain it was that Moses cast over the arms of God to preserve the Jsraelites from destruction; insomuch that God himself doth even sue unto Moses, the Master unto the Servant, that he would suffer his vengeance to break out upon his people. Let me alone, Exod. 23.10. saith God, that my wrath may wax hot against them, that I may consume them. Flectitur iratus voce rogante Deus. What? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The strong, most mighty and omnipotent God, to be overcome, by weak, infirmed, mortal, and impotent man, through the power of faithful and fervent Prayer? O the Excellency, and the Efficacy of devout Prayer! It it Gladius, & Arcus Christiani, The sword, and bow of a Christian: Jocob gave Joseph one portion above his brethren, Gen. 48.22. which he got of the Amorites by his sword and by his bow. But the Chaldee Paraphrast translates it, By my Prayer, and by my Supplication. Which Translation proveth, that Prayer is the Sword, and Supplication is the Bow of a Christian, whereby he subdueth all his Enemies. It is Scala coeli, the Ladder of heaven, on which the Angels ascend and descend to our relief and succour. It is Clavis Coeli, the Key of heaven, and if the wards of this Key be of Faith, it will unlock unto us the doors of everlasting life. Against whom can you imagine the gate of Heaven to be surer and faster locked then against Thiefs and Robbers? S. Paul is peremptory in this particular; Be not deceived, saith He, neither Thiefs, 1 Cor. 6.10. nor Covetous, nor any of that cursed rabble he speaks of there, shall have any inheritance in the Kingdom of God and of Christ. But no sooner comes the penitent Thief with this Key of Prayer, Domine, memento mei cum veneris in regnum tuum, Lord remember me when thou comest into thy Kingdom, but presently the door is open unto him; with an Hodie mecum eris in paradiso, This day shalt thou be with me in Paradise. A Key did we call Prayer? It seems rather to be a Pick-lock, that did not only open heaven gate, but also even let in a Thief. He that formerly had robbed passengers on the way, and walked in the way of error, and shadow of death; Now bids Stand to the Way itself: And sets only upon him who is the Way, joh. 14.6. the Truth, and the Life; and by his prayers unto him, as it were by a new kind of theft steals Heaven. And as the Thief by his prayers opened the doors of heaven, so Elijah the Prophet by his prayers made them fast. He prayed that it might not rain, jam, 5.17. and it reigned not by the space of three years and six months. 1 King. 18. When he fled from the presence of Ahab. He tied up the influences of heaven, and carried away the Clouds in his Mantle. It seems God who is the Father of the drops of dew saith Job, joh. 36.28 Mat. 5.45. and sendeth rain upon the just and unjust, saith our blessed Saviour, had granted unto Elijah a Patent, or Monopoly of the rain, and his prayers were the only Rent he paid for it. Eusebius reporteth, Lib. 5. That in the Primitive Church, Anno Dom. 175. The Army of Christians was called the Thundering-Legion; because upon their prayers, God scattered their Enemies with Thunder, and refreshed themselves with comfortable showers from Heaven. But not to lose ourselves and protract the time in this Panegyric of Prayer. It is our Christian Sacrifice, the calves of our lips, which after all the abolished Sacrifices of the Law, doth yet answer them all. It is our morning and evening Sacrifice, our incense offering which we put into the hand of our highpriest Christ Jesus to offer for us. Let my prayer be set forth in thy sight like the incense (saith David) and the lifting up of my hands be an evening Sacrifice. Psal. 141.2. Like incense, it vapours up in a sweet perfume in the nostrils of God. It is our Juge Sacrificium, our daily Sacrifice, pray continually, saith the Apostle, 1 Thes. 5.17. pray without ceasing. Prayer is our sinne-offering, our clensing-offering. Oratio sonat pestes mentis, saith the Father; It cures the plague-sores of the Soul. And God accepts of the fruit of the lips proceeding from a penitent heart, for the faults of the whole body. Lastly, Prayer is our Elevatum, or heave-Offering, even the lifting up of our hands in his sight. And blessed are they that can lift up pure hands in his Sanctuary, they shall be sure to have the Victory, and to triumph over all their Necessities. When Moses hands were lifted up, Exod. 17.11. than Israel prevailed, but when they hung down, than Amaleck prevailed. Moses is the History, and every man that is a meek and faithful man as Moses was, is the Moral. When we lift up our hands and hearts to God in faithful and fervent Prayer, than our sins and enemies do both retire; but when we let them hang down neglecting that necessary Duty, than they charge us with double Forces. Which teacheth us, how dangerous a thing it is to faint in Prayer. And therefore cease not to Pray for the Peace of Jerusalem. And thus do I pass from the Dignity of Prayer, unto the Reasons of the Observation, viz. Wherefore Prayer to God is the only salve to cure calamity and to continue the favour of God unto his people. Reas. 1 Because it is the Lords express Injunction, together with a gracious promise to grant our requests. Call upon me in the time of trouble: Psal. 50.15. so will I hear thee, and thou shalt praise me. Reas. 2 Because there is a blessing pronounced by our blessed Saviour unto those persons that labour for the Peace of others. Blessed are the Peacemakers: Mat. 5.9. for they shall be called the Children of God. Reas. 3 Because we being Children of the Church our Mother, we have a Portion in our Mother's Peace. For the Church our Mother and we her Children are relata, and mutually sympathise the distresses of each other. And as we should condole the Church our Mother's adversity: so in like manner, we ought to congratulate her prosperity; our Portion being in her Peace. Reas. 4 Because of the happy Effect that Prayer produceth. If (saith God) I shut the heaven that there be no rain, 2 Chron. 7.13, 14. or if I command the Grasshopper to devour the Land, or if I send Pestilence among my people. If my people among whom my name is called upon, do humble themselves and Pray: and seek my presence, and turn from their wicked ways, then will I hear in heaven, and be merciful unto their sin, and will heal their Land. Unto which also S. James alludeth, where he saith, Pray one for another that ye may be healed: jam. 5.16. for the prayer of a righteous man availeth much, if it be fervent. And therefore Pray for the Peace of Jerusalem. And thus do I pass from the grounds of the Observation, unto the Application. The Uses of this point are briefly four, viz. 1. Use of Examination. 2. Use of Exhortation. 3. Use of Reprehension. 4. Use of Consolation. Examination. Use. 1 TO Examine thyself whether thou Prayest for the Peace of the Church or no? if thou dost, than it is an Argument of thy Regeneration: But if thou dost not, than it is an Argument that (as yet) thou art without the pale of the Church, and art still in thy Natural cursed condition: And one of the bastard-brood of Satan, and consequently a firebrand of hell; rather than a faithful Son of God, and Heir of Heaven. Exhortation. Use 2 TO exhort us all in God's fear to pray for Jerusalem's Peace: And this aught to be done secretly, privately, and publicly; secretly by ourselves, privately with our families, and publicly in the Assembly. Beloved, if thou art so aged, or otherwise possessed with infirmities, as that thou canst not fight for the Church when she is in distress: yet if thou cast Pray, thou art for the Churches turn; and that thou mayest do: for Prayer is a Spiritual quality of the Soul, which may be performed by a weak and infirmed body, and therefore as occasion is offered neglect not the same. But, admit the Lord hath decreed (as I hope he hath not) that we should perish in a general Calamity: yet notwithstanding, let us all endeavour for to die at the Altar, with Prayers in our mouths. Have not many Soldiers (who are out of this life departed) fight, and dying in their own blood, cried aloud in the ears of God? and shall we be silent who are left (as yet) alive after them? Shall not we Pray for the Church's Peace, who living in the bosom of the Church, have had our lives given us for a Prey, in this time of War? Can we be so senseless & careless both of our own and others present calamitou; Condition? That would not only be laid to our charge as a Sin, but also redound to our great Shame, in succeeding Ages, even from all posterity. Lo, this is a duty which we own unto the Church our Mother, and she may justly claim it at our hands. The word here Pray in our Text is rendered by some orate, and by others rogate, but the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which being translated is postulate, The Hebrew Radix is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Rogavit, Quaesivit, & precibus impetravit; impetrare, est quod petitur obtinere, in petione effectum habere. That is to importune God uncessantly, (and never to give him over) by our Prayers, until he be entreated of us that the Church enjoyeth her Peace. Behold, our gracious God willingly accepteth uncessant Suitors, and also dearly loveth importunate Petitioners: Yea, the more earnestly he is desired of us, the more sweetly he is delighted in us. And therefore men of Israel help, help with your Prayers, Psal. 121.2 for our help standeth in the name of the Lord, who hath made Heaven and Earth. So that it is He, and only He, that can preserve the Church's Peace from disturbers. Oh then let us fly and that speedily to the Lord of Hosts, and importunately implore his assistance; Let us be earnest suitors to heaven, and desire the Almighty to command his Angel to pitch his tents about his Church; And for the preservation of her Peace, Zecha. 2.5. that his providence may be as a wall of fire round about her, to surround and encircle her from the insurrection of wicked doers. And thus whilst others dig out of the bowels of the earth powder and shot for our destruction, let us fetch our Ammunition from Heaven: let us look up to the hills above, and to the heavens above them, from whence cometh our help. Yea, let us all resolve with holy David, Psal. 44.6.7. O Lord we will not trust in our bow, it is not our sword that can help us, but it is thou that savest us from our enemies, and puttest them to confusion that rise up against us. Unto thee therefore do we lift up our eyes, Psal. 123.1. O thou that dwellest in the heavens. O Pray for the Peace, etc. And now by the way of a necessary digression, we are to pray not only for the Church in general, but also for ourselves in particular: Art thou fallen into any sin? Then pray that thou mayst recover thy foot out of the snarne of the Devil. Dost thou stand upright in thine integrity? Then Pray that thou mayest not be led into Temptation. And thus upon every occasion we should repair unto the Throne of grace, to find grace and help in the time of need; that so we may have a speedy supply of assistance from heaven against all our infirmities. At which Throne of grace, our faithful and fervent prayers will find acceptance, and will be so prevalent both for ourselves and others, that we shall grow in the strength thereof, from one degree of grace unto another, until we become perfect members in Jesus Christ. And therefore, let us not cease to pray particularly for ourselves, and generally for the Peace of the Church. O Pray for the Peace, etc. Reprehension. Use. 3 TO reprove all those persons that do not pray for the Peace of the Church: My Charitable censure of this Congregation is, that there are no such persons present here; But if there be any, then to them I say, Oh Ungracious Children, what are ye utterly void of all humanity? Are ye stupefied and become altogether senseless of your Mother the Church's calamity? Are ye wholly deprived of all natural affection? Is your Mother in misery, and can ye not mourn for her? Is She in adversity, and can ye not pity her? Is she in distress, and can ye not pray for her? Unto whom shall I compare you? but unto that Widow of whom S. Paul speaketh to Timothy, who living in pleasure, 1 Tim. 5.6 is dead whilst she liveth. Or to the Angel of the Church of Sardis, of whom the blessed Spirit of God saith, Rev. 3.1. Thou hast a name that thou livest, but thou art dead. Lo thus, such persons are frozen in the dregs of their own impieties, and will not suffer the heat of God's blessed Spirit to enter into their hearts to dissolve them; Whereby their hearts might relent, and their bowels of Compassion yearn within them, towards the distressed Church which they profess to be their Mother. Oh, how justly are those unnatural Children to be reprehended! Let therefore all such persons be ashamed for their neglect herein for the time that is past; and make it their practice to pray for the Church's Peace for the time to come. O Pray for the Peace of Jerusalem. Consolation. Use 4 TO Comfort the hearts of all those persons that have conscionably performed this Christian duty of praying for the Peace of the Church; for their reward is with God. The God of the true Church, for whose Peace thou hast prayed, and whom thou hast greatly pitied when she was like a Lily amongst the Thorns, will one day embrace thee in the arms of his mercy; And thou shalt see the Church in her perfect beauty, and shalt with her (from God) receive a Crown of immortal glory. And therefore comfort thyself, for having done the work, thou shalt be sure to have thy wages, not as deserving any thing that is good at the hand of God, but only proceeding from Him ex merâ gratiâ; having laboured faithfully by fervent prayer, to procure the peace of the Church militant here upon earth; Thou shalt be sure to reign with her when she shall be gloriously Triumphant in heaven. Where all tears shall be wiped from her eyes, and she shall sing Hallelujah, Praise, Rev. 5.13. and Honour, and Glory and Power, be unto him that sitteth upon the Throne, and unto the Lamb for evermore. And thus much for the exhortary Christian Religious Duty, set down in this word Pray. O Pray for the Peace, etc. From which word you may remember the Doctrine. Prayer to God is the only salve to cure calamity, and to continue the favour of God unto his people. And now let us come to the next considerable in our Text, viz. the Subject of this Duty, set down in the word Peace. From which word you may remember the Doctrine. Doct. Peace is a precious blessing of God, well deserving the prayers of his faithful servants. As I spoke formerly of the Duty Pray, so now I shall say of the subject Peace; I purpose not to handle it Common-place way, for than I must speak of Pacis externae, Internae & eternae, of Peace Externall, Internal, and Eternal; and so should I be copious in the prosecution thereof, and consequently troublesome to your patience; but through the assistance of God's blessed Spirit, I will observe the same method as I began. This word Peace, although it be but a short word, yet it worthily deserves our Devotions, and justly may bespeak our Prayers. For, it is the Mother, yea and the Nurse too, of all earthly Blessings, without whose fostering and attendance, like wretched Infants left to themselves, they quickly die and are turned again to their dust. And therefore cease not to Pray for the Peace of Jerusalem. Peace, is a word but of one syllable, yet very pregnant in its signification, and may not unfitly be paralleled to that Cloud which Elijah's servant saw, 1 King. 18 44. The which although at the first sight it seemed no bigger than a man's hand, yet it was full of water, and quickly overspread itself over the face of the whole heavens. Lo, such is the name of Peace, a little Cloud to look upon, but very full of water; for it contains in it both the former and the latter rain of God's mercy. Peace, may fitly be compared to Pandora's Box, for it is (as it were) the Nest wherein all other good blessings are hatched; yea, the sum, compliment, and Epitome of all earthly felicity: Arts, Sciences, Laws, Trades, Husbandry, and all the good these bring us, are form in her womb, and suck the milk of her breast; She first gives them life, and afterwards gives them growth and perfection. Whereas, when War once invades the gates; it deals with the Children of Peace as Herod's Butchers did with the Infants of Bethlehem. Mat. 2.16. It ravishes them from the sweet embracements of their tender Mother, and cuts the throats of all her hopeful Progeny. The time was that our English Nation thought themselves very secure, singing nothing but Requiem's of Peace, Peace unto themselves, jer. 6.14. as the Prophet Jeremy speaketh of the Jews. At which time, Reason should have persuaded them not to be so lulled asleep, and as it were bewitched with the sweet and charming name of Peace, as utterly to forget the time of War. It is no ill policy whilst the weather is calm, to provide for a Storm; for when once the Sky is obnubilate, the Clouds are grown thick and black, the Tempest is up, and the great drops begin with violence to fall upon us, than it is necessarily high time for thin-cloathed persons to run for a Shelter: The former of these we have improvidently neglected in the time of Peace, but alas the latter is now our present condition, being greatly afflicted in this time of War. And therefore Pray for the Peace, etc. Beloved, If ever there be a time that the Sea doth rejoice, and the floods clap their hands for joy, as David saith there is; If there be a time that the Hills are joyful together, and all the Trees of the wood rejoice before the Lord: And if there be a time that the Valleys Psal 65.13, 14. stand so thick with corn that they do laugh and sing: Surely, it is no other than the time of Peace. For if once Nimrod the mighty Hunter be up with his Kennel of Plunderers at his heels, they quickly make them alter their Note. Lo then, joel. 1.12. the harvest of the field is perished, the Vine is dried up, and the figtree languisheth, the pomegranate tree, the palm tree and the apple tree, even all the trees of the field are withered, because joy is withered away from the sons of men. And thus, all the joy of the field is by the noise of Drums, and the neighings of horses, and the clashing of Arms, quite drowned and destroyed; and so its mirth is turned into mourning: And therefore Pray for the Peace, etc. And doth not Religion also own much unto Peace for her Pupillage & Protection? Surely, She spins the cloth for the Curtains of Solomon. Prov. 31. Take an example hereof, Acts 9.31. Then had the Church's rest, saith the Text, throughout all Judea, and Galilee, and Samaria, And what then followed? They were edified, and walked in the fear of the Lord, and were multiplied by the comfort of the holy Ghost. Good days, Fair weather, and Peaceable times, make much for the Church's enlargement: But tempora si fuerint nubila, In the stormy wind and tempest; Psal. 32.6. In the great water-floods they will not come nigh her. When the Earth is overwhelmed with a deluge of blood, no marvel if Religion flutters like Noah's Dove hither and thither, Gen. 8.9. and finding no rest for the sole of her foot, returns back to the Ark, into the hand of God that sent her forth. So that now we may plainly perceive; all Blessings both of Church and Commonwealth, as well Divine as secular, are wrapped and folded up (as it were) in the bosom and lap of Peace. As that Great ARTIFICER Phidias, who made that famous BUCKLER for Minerva the Goddess of the Athenians; so contrived the same, that he wrought his own name in the Centre of the BUCKLER, which was so framed of several pieces and minims, that it was impossible to race or pick it out, without destroying the whole work: So, Almighty God, the great Opifex rerum, as the Poet styles him, the Creator of the Universe, hath so interwoven his own name and attribute who is the God of Peace, in the very heart and Centre of the World, that it is impossible to race or pick Peace out, without the whole Series of God's blessings fall to the ground. And therefore Pray for the Peace, etc. Thus much for the proof of the Doctrine, arising from this word Peace, viz. Peace is a precious blessing of God, well deserving the prayers of his faithful servants. And now follow the Reasons to confirm the same. Reas. 1 Because Peace is one of the fruits of God's blessed Spirit, and therefore a precious Blessing of God, well deserving the prayers of his faithful servants. The fruit of the spirit is love, joy, Peace, etc. Gal. 5.22. He that prays not for it, is altogether unworthy of it, and may justly conceive he shall go without it: And he that prayeth for it, and doth obtain it, let him not think there is any thing in himself that deserves it, but that it proceeds only from the free grace of the God of Peace, Esay 9.6. through him who is the PRINCE of Peace. Reas. 2 Because the want of Peace is accounted as a Curse upon wicked men that have it not, this is their portion in judgement allotted unto them, to be tumbled and tossed, vexed and perplexed. It was Jezebels expression to Jehu when he came to destroy her, Had Zimri Peace who slew his Master? 2 King. 9.31. And to this purpose also speaketh the Prophet Isaiah, where he saith, Esay 57 ult. There is no Peace, saith my God to the wicked. Reas. 3 Because of the great Benefits both Temporal and Spiritual which the blessing of Peace unto us produceth. Temporal, In the time of Peace men may follow the ordinary works of their particular callings, without molestation or interruption, whereby worldly wealth may be attained, which through God's blessing upon it, may be for the comfort of ourselves whilst we live, and the benefit of our families when we are dead. Spiritual, In the time of Peace, the Temples of Gods may be freely frequented, the holy Communions reverently received, Opportunity had to hearken to the word preached, Leisure also to read, pray and meditate upon the sacred Scriptures, all tending to the salvation of the Soul in the world to come. Whereas, if there be dissension and War, than the offices of husbandry and all profitable callings are neglected, corn and grass are spoiled, houses fired, women ravished, all holy duties through fear of the Enemy's violence omitted, whereby profaneness and barbarism cometh to prevail; to the ruin of the body, and the destruction of the Soul. All which are answerable to that Expression, Concordia res parvae crescunt, discordia dilabuntur. By Concord small things grow great, but by discord great things are soon wasted and brought to nothing. Lo, thus beloved, I have apparently proved unto you, that Peace is a sweet Blessing; a Blessing of Blessings, yea and as considerable a gift as any of those that descend from above. And thus I pass from the Reasons of the Observation to the Application. The Uses of this point are briefly four, viz. 1. Use of Caution. 2. Use of Instruction. 3. Use of Exhortation. 4. Use of Thankfulness. Caution. Use. 1 IS it so then that Peace is a precious Blessing of God, well deserving the prayers of his faithful servants? Oh then, let us all beware and take heed, that we violate not that Peace which God is pleased to bestow upon us, by sowing the seeds of discord, and kindling the coals of dissension in those places where it is; Eph. 4.3. But do our best endeavour to preserve the same, and to keep the unity of the spirit in the bond of Peace: That so we may be in a capacity to live comfortably in this world, and also prepare ourselves to live joyfully in the world to come. And therefore Pray for the Peace, etc. Instruction. Use 2 TO teach us to lay the foundation of this Blessing of Peace above with God. wouldst thou be at peace with all men, and that all men should be at peace with thee? then be thou careful that thy conversation displease not God, that he may be at peace with thee, who hath all power (when he pleaseth) to turn the hearts of all men in the world against thee. wouldst thou be at peace with the Creatures, job 5.23. and have a league made with the stones of the field, and the beasts of the field? Then be thou at one with their Creator, whose hosts they are to destroy thee at his pleasure: For the creatures are all armed against him, who by sin taketh up arms against their Creator. Dost thou desire to have inward Peace in thy Heart and Conscience, whereby to strengthen thy Heart, and comfort thy Conscience, in thy inward conflicts, and Spiritual combats, against the filthy lusts of the Flesh, that they infect thee not; the enticing allurements of the world that they deceive thee not; and the subtle suggestions of the Devil, that they destroy thee not; whereby thy precious soul (maugre all Malignity) may be safely preserved from Infection, Deception, and Destruction? Then thou must list thyself under the PRINCE of Peace, become a dutiful and faithful servant unto his Commands, and a magnanimous and valiant Soldier, for to fight courageously under his Banner. wouldst thou have all opposite power against thee subdued under thee, and thine enemies to become thy friends? then let thy ways please the Lord. In a word, wouldst thou enjoy prosperity? then acquaint thyself with God, job 22.21 make peace and thou shalt have prosperity. And labour speedily to become a Child of the Church, Esa. 54.13 for much peace shall be to her Children. Also delight thyself in the law of God. Psal. 1.2, 3, 4. Object. But none have more peace in this world than the wicked man, he prospereth in the world, and all things go well with him, even according to his hearts desire. David is hunted like a Partridge upon the mountains; 1 Sam. 26.20. while Saul and divers others joyfully pursue him, expecting his ruin. Hezekiah liveth in pensiveness, 2 King. 18. while Rabshakeh raileth blasphemously (against him) at his pleasure. Lazarus lieth at the rich man's gate in a pitiful condition; Luk. 16. while the rich man himself is at ease, and swimmeth in the confluence of outward good things. The Jews are sorrowfully captivated in Babylon; Psal. 130.7. while their reproachful Enemies insultingly and triumphantly over them, are glad and rejoice. The Israelites are vassalized, Exod. 5. being oppressed with heavy burdens in Egypt; while Pharaoh and the Egyptians live in jollity, and plot greater mischief against them. And are there not also (at this day) here in England amongst ourselves, many living in great want and poverty; Godly, Religious, indigent, and poor persons, living in great want and poverty; whose hungerstarved Skelleton-like bodies, are as it were Anatomised dead Corpses, while their Souls are still remaining in them; lying under the heavy pressures, and intolerable burdens imposed upon them, the which have been unto many who lately have departed this present life, no less bitter than Death itself; whose blood (I am persuaded) like that of Abel's, cries up into heaven for vengeance, to descend upon those their unnatural, cruel, and merciless oppressors: the Lord in mercy towards our English Nation, speedily put a period to this Evil amongst us. Whereas there are also amongst us, many godless, graceless, and vicious persons, Psal. 73.7. whose eyes swell with fatness and they do even what they lust; fatting themselves (without Repentance) against the day of slaughter; posting in the way that leads to the Land of everlasting darkness: and yet prosper in the world, enjoying (for the present) abundance of worldly wealth, Peace, and prosperity. Lo, the consideration of this seemingly prosperous strange condition, exceedingly troubled the Prophet Jeremiah, jer. 12.1, 2 O Lord (saith he) if I dispute with thee, thou art righteous, yet let me talk with thee of thy just judgements: wherefore doth the way of the wicked prosper? why are all they in wealth that rebelliously transgress? Thou hast planted them, and they have taken root: they grow and bring forth fruit: thou art near in their mouth, and far from their reins. And this also greatly grieved the Prophet David, My feet (saith he) were almost gone; Psal. 73.2, 3. my tread had well-nigh slipped. And why? I was grieved at the wicked: I do also see the ungodly in such prosperity. Thus, the flourishing, imperious and prosperous condition of wicked men, spreading themselves like a green Bay-tree, and bringing their enterprises to pass according to their own hearts desires, while the Children of God lie low in the dust, Psal. 102.9 eating ashes as it were bread, and mingling their drink with weeping, are trampled upon by their Insolences, Oppressions, and profane Censures; caused David (being a tall and well rooted Cedar) to stagger: yea, this Conflict had near surprised him; this Tempest had well-nigh overwhelmed him; and this Blow had almost wounded his faith unto death; had he not timely stepped into the Sanctuary of the Lord, and there understood the end of those men; How suddenly they are destroyed, perished, and horribly consumed. The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which being translated are Consumpti sunt à terroribus. So that the Peace and prosperous estate that ungodly men have, though it seem to the world never so pleasing and delightful; yet notwithstanding, it is but of short continuance and full of fears. Such men like Damocles at Dyonisius Table, may feed their hopes with the choicest dainties; but the just revenging Sword of the righteous God, being pendulous over their heads, threatens fearful judgements to fall upon them to their destruction. Answ. Wicked men have indeed a kind of Peace, but it is only outward, not inward, nor grounded on peace with God: and therefore although to the world it may seem fair and flourishing, yet notwithstanding it is but deceitful, unsound and vanishing. Zophar the Naamathite compares it to a Dreamo, job 20.5, 6, 7. affirming that the wicked man's joy is but for a moment. So that although his Excellency mount up to the heavens, and his head reacheth unto the clouds. Yet shall he perish for ever like his dung. The holy Ghost compares it to the crackling of thorns under a pot, Eccles. 7.6. which for a time make a fair blaze, and a great noise, but all is almost ended, as soon as kindled. Yea, the Peace of wicked men is so deceitful, as that it most deceiveth them when they depend most upon it. It is S. Paul's expression, 1 Thes, 5.3 When they shall say, Peace and safety: then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape. The which made the Prophet Amos say, Amos 8.9. that the Lord will cause their sun to go down at noon. As Belshazzar sunk down at his banquet, Dan. 5.5, 6. when he saw the hand writing upon the wall. So that their Peace is but a Truce for a time, which once expired, the Lord is up in Arms, for further revenge against them. Lo, thus beloved we see, that although wicked men sometimes have peace, yet it will be unto them no better than a broken reed of Egypt, deceitful, unsound, and vanishing. And therefore that our Peace may be the more permanent, let us lay the foundation of it above with God. And cease not to pray unto him, for the Peace of Jerusalem. Exhortation. Use. 3 TO exhort us all in God's fear to do our best endeavours to procure this blessing of Peace. And here I shall speak Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est cùm per contraria amplificamus, A prevalent Motive hereunto may be taken from the contrary, viz. the great calamity, the miserable misery, and the devouring destruction of woeful War. The worth of a Jewel is best known by its want; witness the long absence of our Gracious and Dread Sovereign. For good things are known Carendo, magis quàm fruendo, as the Philosopher speaks; better by their lack then their enjoyment. And we are likely to judge more exactly of a beautiful picture, by casting our eyes upon some deformed misshapen draught that stands near unto it. Answerable hereunto, turn but your eyes now a little from the beautiful face of Peace, to behold the deformed and ugly, morphewed vizor of War. And here I shall not need to ship your meditations for a waftage beyond the Seas; that so I might land you on the desolate shore of Germany, or the no less woeful and blood drunk Country of Ireland: Although it might be well worth your labour, sometimes to be embarked for such a meditation. I shall not need to travel far abroad to show you the dismal face of War, Woe and alas, our own Country and Clime hath saved me that labour. For look either East, West, North, or South, this way or that way, and you may see the blood of your brethren that lately hath been spilt like water on every side of Jerusalem. And not only seen with your eyes, but also heard with your ears, the daily dolorous and Tragical tidings, of the sacking of Cities, the burning of Towns, the Plundering of Houses, the filling of Prisons, the emptying of Purses, yea and of veins too, for there hath been Bloodshed, Ruin, Destruction, and Heaps upon Heaps, so that many thousands of our Christian Brethren have lately lost their lives in this unchristian Quarrel. And yet notwithstanding (alas) what is all this? for unless the blessing of Peace cometh in to secure us, all these are like to be with us but the beginning of sorrowse. Mat. 24.8. Our dissension hath been a Civil, Domestical, and intestine War, in the very bowels of the Kingdom, and may fitly be paralleled to that Burden of Egypt which God laid upon their shoulders by his Prophet. Esa. 19.2. I will set the Egyptians against the Egyptians: and they shall fight every one against his Brother, and every one against his neighbour, City against City, and Kingdom against Kingdom. Which calls to mind those destructive days that our Saviour predicted should lead on this wicked world to its utmost period. There shall be five in one house divided, Luk. 12.52. three against two, and two against three. Beloved, I need not tell you that this day this Scripture is fulfilled in your ears, you know it right well (unless you be only strangers in Jerusalem, and know not the things that are come to pass there in these days) That this unnatural War hath engaged the Father against the Son, and the Son against the Father; and the Brother against the Brother. Who like the Serpentine Brood of Cadmus, sheathe their swords in each others bowels. Pereunt per mutua vulnera fratres. And now in this unnatural Condition, (not much digressing) I shall in a few words give some Religious directions unto the Soldiers, being the Instruments of War, concerning their deportment in their Warfare. The Lord's servant Joshua, Iosh. 12.24. being Israel's most Noble and valiant General, who had the leading of six hundred thousand men, and Conquered one and thirty several Kings in a short time; having received his Commission from the Lord of Hosts, Iosh. 1.2. Rev. 19.16 who is the King of Kings, and Lord of Lords, had this exhortation from the Lord, annexed unto it, with a gracious promise unto his proceed: Iosh. 1.8. Let not this book of the Law depart out of thy mouth, but meditate therein day and night, that thou mayest observe and do according to all that is written therein: for then shalt thou make thy way prosperous, and then shalt thou have good success. The which is recorded and still remaineth in force for succeeding Ages. Hence then, All Soldiers should learn, that in all their Military Actions, they ought to make the word of God to be their guide; for the Omniscient and Omnipotent God is the great and universal Warrior of the whole world, He it is who directeth every Bullet, Sword, Spear, and Dart to the Person appointed. And wherefore it cometh to pass, that in the Battle some are wounded, some outright killed, and some escape untouched, is a secret locked up in the bosom of God, and therefore not to be pried into by the sons of men. Every Soldier that putteth himself into Military service, and doth execution upon others, ought to have in his heart zeal for the glory of God, without any by-ends, or sinister-respects of his own unto himself, otherwise, he is a Murderer in the sight of God: For the Lord saith by his Prophet Hoseah. Hos. 1.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will visit the blood of Jezreel upon the house of Jehu: That is, I will be revenged upon Jehu for the blood that he shed in Jezreel: for although God stirred him up to execute his judgements upon wicked persons, yet he did that Military service for his own Ambition, thereby to satisfy the lusts of his own proud heart, and not for the glory of God. The word there in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth bloods, intimating thereby to the world, that the blood of every particular person that hath been so shed by a party not so qualified, shall be reputed as Murder in the sight of God. Oh then let every Soldier seriously examine his own heart in what condition he standeth, whether he be justly acquitted for what he hath done in that nature, or standeth guilty as a Murderer in the sight of God. Object. But happily some Soldier may here say in defence of himself, who hath not chiefly and zealously aimed at the glory of God in the passages of his hostile service; I have been pressed to this service against my will, and that which I have done in any Battle was but in mine own defence, and therefore if I have slain any, the guilt of that blood will lie upon those that compelled me so to do, myself shall be acquitted of it, and they themselves responsible for it: but howsoever (I know assuredly) that the Laws of the Land can lay no hold upon me for it. Answ. Although thou mayest have security given thee from all Temporal Laws, and freedom from all corporal punishments; yet notwithstanding, Murder is such a cruel, bloody, heinous, and horrible sin, as that the guilt thereof will continually wound thy Conscience, and constantly will follow thee at the heels, as the Jailor doth his Prisoner, ever stinging, vexing, troubling, and tormenting thee, at the inevitable remembrance of the righteous judgements, and just vengeance of the all-powerfull revenging God, unto which (by the sin of Murder) thou hast made thyself liable every hour, until thou dost truly, throughly, and hearty repent thee of it. And therefore whosoever thou art that takest upon thee the honourable calling of a Soldier, examine thy condition by the word of God, viz. The justice of thy cause; the willingness of thy heart; the lawfulness of thy calling: the readiness of thy obedience to God's commands, as to strike when he biddeth, and to forbear when he forbiddeth. Have regard unto this I humbly pray thee; as also not to Rob, nor Plunder, nor Kill, nor fight, but against a lawful Enemy: ever remembering, and constantly practising that Religious exhortation of Moses, Deut. 23.9. unto Soldiers when they go to War; When the Host goeth forth against the enemies, then keep thee from every wicked thing. And so shall thy service bring glory to God, Credit to thy Person, and comfort to thy Conscience. And as Soldiers in a skirmish, if they keep not Rank and File, they will be in danger of their body's destruction: So in like manner, if Soldiers observe not these Rules, they will be in danger of perishing their Souls. But alas, all Soldiers observe not these Rules, for many times in the Wars, there is Gaine instead of Godliness, Courage instead of Equity, Bloodthirstiness instead of Valour, Policy instead of Justice; and which is also greatly to be lamented, in many Soldiers no Religion: for seldom do they pray till they be in danger of Death: And yet how careful ought they to be to have grace in their hearts, who carry (as it were) their lives continually in their hands? But O how defective are many of them, of what they ought to be; being full of fierce fury, enraged Violence, cruel Hatred, cursed covetousness, thievish Plundering, swinish Drunkenness, beastly Whoredom, abominable Oaths, horrid Blasphemies, hellish Curses, impure Discourses, terrible Threaten, false Accusations, filthy Communications, etc. The consideration whereof greatly grieveth the souls of Conscientious men, and frequently maketh their hearts to tremble within them. Can such irregular Soldiers to the Laws of God, hopefully expect in mercy a Blessing from God, upon their Military Designs and Actions? Certainly not: but rather in judgement fear a Curse, where by there shall be to themselves nothing but Ruin & Confusion. And therefore I hearty wish that all Soldiers would henceforth carry themselves (in all their thoughts, words, and Warlike Actions) so Religiously towards God, as that they may be constantly in favour with him, and consequently have him for their Protector in their greatest danger: and not resolutely to follow the wicked ways, and lewd lusts of their own corrupted hearts, to the great dishonour of God in this world, and the everlasting and just condemnation of their own souls in the world to come. But here peradventure some may Object, Object. We fight for the maintenance and continuance of the Protestant Religion. Unto which I answer, Answ. Religion, as it is in truth and sincerity, is highly and greatly to be esteemed, being a Divine honouring of God, according to his holy will revealed in his word: but woe and alas may we all justly cry out, as it hath been formerly, so it is now in these disastrous days especially, the delusive specious Pretence, the deceitful dangerous Masker, and the dazzling golden outside of all Rebellion. And to the great grief both of our Dread Sovereign, and all His faithful Subjects, the very Loadstone to draw and attract the Iron hearts of many thousands of this Kingdom, into unnatural, unchristian and horrid Rebellion, against all just, Regal and lawful Authority. Under which delusive Pretence, of fight for the Protestant Religion, there hath been produced many unhappy, yea cursed effects of late amongst us, of which I will nominate a few, viz. The Omission of the holy Prayer of Jesus Christ. The not publishing of the Law of God. The not reading of the Apostles Creed. The not administering of the Sacrament of the Lords Supper. The mixture of the Fancies, Inventions, and Corruptions of men, with the pure and holy Gospel of Jesus Christ, The deprivation of all the Lands, Live, Goods and Estates, of all the Nobility, Gentry, Clergy, and Laity of this Kingdom, that either are or were of the King's Party. The overburdening of this whole Kingdom with intolerable Taxes. The bitter, fatal and deadly imprisonment of many for their Kingly fidelity, in which Prisons some of them yielded up their souls into the hands of their heavenly Father, myself then being in the Metropolis of this Kingdom a Prisoner with them, and at the deaths of divers of them. These, together with the loss of many thousands of the King's faithful adhering Subjects innocent lives, have been some of those woeful effects, which the delusive specious Pretence of fight for the Protestant Religion, hath lately produced amongst us in this Kingdom. God in mercy look upon us, and speedily deliver us all out of this destructive and calamitous condition. War, may not unfitly be compared to a cruel wild Beast, a Savage Tiger, or a fierce Lion, which at the best looks gashed and grim, even then when he is first roused out of his Den: But nothing to that he will do afterwards, when he hath been well baited and chafed. Oh, then death sparkles through every look: And in the end he grows savage, and tears and rends all that lies in his way. God look down in mercy upon us, and keep us from those distasteful fruits of War that other Nations have tasted; Sour fruits have they been unto them, by which their teeth have been set on edge: such as the Dishonouring of Matrons, the Deflowering of Virgins, the tossing of Children upon the pikes of remorseless Soldiers, the roasting of Infants, Murders, Rapes, Massacres and all Tragical Pomp of bloody cruelty that useth to attend upon the enraged Sword. And when the Sword hath acted his part awhile, and the Drums sounded alarms to the Battle, and the Trumpets blown preparatives for the War, and the Cannons roared loud destruction from the one end of the Kingdom to the other: Then steps up Famine for a new scene of Misery, and this proves no less cruel, and altogether as fatal as the former. Then, those over-gorged stomaches and full bellies, that have been too much filled with dainty diets variety, must be made a prey to the hungry jaws of pining Scarcity. This sets forth the Prophets cry in the streets, My leanness, my leanness. Esa. 24.16. This brings the late fastidious & overcurious palate, to the loathsome diet of Horse flesh, and Dogs flesh, and vermin, and excrements of Beasts; yea, of old shoes and leather trunks. Such a black Bill of distasteful diet and surfeiting fare Josephus brings in of Gods own people, when Titus and Vepatian laid siege to the walls of Jerusalem. The Children there cried out unto their Mothers, Lam. 2.12. Where is bread and drink? when they swooned as the wounded in the streets of the City, and gave up the ghost in their Mother's bosom. Yea, the Prophet complains there, of the people's extremity through Famine; Behold O Lord (saith he) and consider to whom thou hast done this: shall the women eat their fruit, and Children of a span long? Verse 20. The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Little of educations. What obdurate hearted Parents cannot mourn for their little Infants in so great extremity? Also the Famine in Samaria was so great, 2 King. 6.25. that an Ass' head was sold at fourscore pieces of Silver, and the fourth part of a Cab of Doves dung at five pieces of silver. Yea, in the extremity of Famine, Mothers have eaten their own Children; which caused the woman to cry out against her neighbour unto the King, Help, my Lord, O King. The King said unto her, What aileth thee? And she answered, this woman said unto me, Give thy son that we may eat him to day, and we will eat my son to morrow. So we sod my son, and did eat him, and I said to her the day after, Give thy son that we may eat him, but she hath hid her son. When the King heard this, 2 King. 6. he rend his clothes, in token of humiliation. Oh, whose heart cannot relent within him, at the consideration of this woeful condition: That the hungerstarved and pined mother, though compassionately affected and tender hearted to her Infant, shall be driven to dish up her own Child for a Breakfast. And thus a miserable Myriam sacrificing her son to famine, shall be constrained to make the Womb of her increase, the Tomb of her posterity. And so to turn the fruit of the Womb into meat for the belly. Beloved, if it be a grief to any to hear this; what then will it be for them to see it and suffer it? Lo, thus have we heard of the woeful misery of Famine which War produceth. And therefore let us all in God's fear do our best endeavours to procure the Blessing of Peace. O Pray for the Peace of Jerusalem. The word here Peace in our Text in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat pacem habere, id est, pace vel prosperitate frui, which signifieth to have Peace, that is to say, to enjoy Peace or prosperity. And would we not willingly enjoy Peace? certainly yea; Then let us now at the last learn the true and right way to remedy this our evil of War amongst us; lest by our carelessness and continuance in wickedness, our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of God become (unto us) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of Affliction: and our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vision of Peace; be made (unto us) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most homely and unpleasant place: and our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of Grace and Favour; be turned (against us) into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of Anger and Displeasure: and whereby also the Lords long-suffering turn (against us) into Wrath, and consequently the Sword of War our lives into Death. The Means then to attain God's blessing of Peace in this our disturbed Kingdom follow, and they are these, viz. The first is Prayer. The second is Humiliation. The third is casting away all our transgressions. For a Man to be in Misery and not to Pray; is an infallible Sign of his Infidelity. For a man to pray, and not to humble himself, is an evident Token of his Hypocrisy. For a man to pray, and humble himself, and not cast away all his Transgressions; is an apparent Testimony of his Obstinacy. And therefore, to free ourselves from the guilt of Infidelity, Hypocrisy, and Obstinacy, let us speedily put in practice the Means here prescribed, viz. Prayer, Humiliation, and Casting away all our Transgressions. Concerning the first of these, viz. Prayer; I shall not need to say much, because I have spoken so largely thereof already; yet notwithstanding in regard Prayer is one of those Means here prescribed, for the Aversion of the judgement of War from us, I shall therefore speak a little more thereof. Prayer, is the great prevailing Ordinance of God; both for a prevention from our falling into evils, and also for our speedy deliverance out of them, being fallen into them. The Saints of God have ever made Prayer the Alpha and Omega, of all their Actions. The good and right use of holy Prayer amongst devout and Religious persons, hath always been esteemed both the first and last Remedy in our greatest dangers; as being most prevalent with God for our speedy deliverance: For when all earthly Policy, and worldly Stratagems are fled from us, and all our former fast friends shrinkingly from us, have forsaken us, and Death stands at our elbows ready to seize upon us; yet still Prayer is left with us, as a gracious Orator, and an effectual Advocate to intercede for us. And unto this we have Gods own Injunction, Psal. 50.15 Call upon me in the day of trouble: so I will deliver thee, and thou shalt glorify me. And here also we must remember, that our Prayer must be cordial if it be prevalent. Non vox sed votum, non musica cordula, sed cor clamat in aure Dei. It's not the voice, but the vote; not the musical harmony, but the heart that cryeth in the ear of God. Thus Hannah prayed, 1 Sam. 1.13 she spoke in her heart: her lips only did move, but her voice was not heard. Yea, Prayer hath also been the Practice of the Saints of God in the time of their calamity: as for example. David Prayed to the Lord when he was in trouble: Psal. 120.1 and the Lord heard him. Hezekiah Prayed to the Lord to send him aid against the King of Ashur: 2 King. 19.15, 16, 17, 18, 19 2 King. 6.18. And he prevailed. Elisha Prayed to the Lord to smite his enemies with blindness that were sent to apprehend him: And he obtained. Jehoahaz, 2 King. 13.4. Prayed to the Lord being surprised by the King of Aram: And he was delivered. Asa, 2 Chro. 14 Prayed to the Lord for aid against his enemies: And the Lord smote the Ethiopians before Asa, and before Judah; and the Ethiopians fled. Jehoshaphat, 2 Chro. 20 Prayed to the Lord for help against the Ammonites, Moabites, and inhabitants of Mount Seir his enemies that came against him to destroy him; And the Lord laid ambushments against them, and they fought one against another, and when the Ammonites, and Moabites had destroyed the men of Mount-Seir, than every one helped for to kill each other. The Israelites cried to the Lord when they were in trouble, Exod. 2. judg. 6. Psal. 107. and he heard them and delivered them. Lo, thus the Lord hath formerly heard the Prayers of his servants being in afflictions, and also granted their requests, for his glory and their comfort: and still he is the same God, his hand is not shortened. Esay 59.1. And therefore let us not neglect to practise this duty of Prayer, it being the great prevailing Ordinance of God; either to prevent us of falling into troubles, or else to free us out of them, being fallen into them. For the Second, viz. Humiliation. We have Gods Querie to the Prophet Elijah, concerning the Aversion of God's judgements from Ahab; Seest thou how Ahab humbleth himself before me? 1 King. 21.29. Because he humbleth himself before me, I will not bring the evil in his days: but in his son's days will I bring the evil upon his house. And when God (by his Prophet Jonah) threatened the Ninevites, adhuc quadraginta dies, & Nineve subvertetur. Yet forty days and Nineveh shall be destroyed. Yet notwithstanding, upon their Humiliation, that threatening was reversed, and the Nirevites preserved. And God saw their works, jona. 3.10 that they turned from their evil ways: and God repent of the evil that he had said, that he would do unto them, and he did it not. What? were the sinful Ninevites spared from Destruction, through God's mercy towards them upon their Humiliation? Oh then, how ought we in this our present and deplorable condition, to make expression of our Humiliation with zealous Nehemiah, Neh. 1.4. who when he heard of Jerusalem's Calamity, He sat down and wept, and mourned certain days, and fasted and prayed before the God of Heaven. Humility, is the first helpful step, by which we ascend the heavenly Throne of God's sacred Majesty for mercy; and also the first raising Round of Godly jacob's long reaching Ladder, by which, like swift Angels, our precious Souls climb up to God in Heaven, and his holy Angels, and heavenly blessings descend down to us upon earth. Lo, thus the most great and glorious God, whose habitation is in the highest Heavens; Esa. 57.15 yet also vouchsafeth his gracious presence, to dwell amongst humble minded men here upon Earth, in the lowest hearts. Therefore, one of the means to obtain mercy, in this our present misery is, in, by, and through Humility. But admit thou canst not by thy Humiliation obtain at the hands of God, the deliverance of a Nation from a General calamity: yet notwithstanding, thou shalt thereby procure for thyself the Mark of the Servant of God. Ezek. 9.4. And although our Humiliation be not the cause of healing our Lands distempers; yet notwithstanding, it is one of those means which God hath ordained for procuring the Cure thereof: and therefore it must not be neglected by us; for, God hath commanded us to use the means to attain the end. And using the means as we ought, there will be no cause for us to doubt, of God's blessing upon them. Despair not then of help in thy greatest dejection, for there is yet Balm in Gilead, and Hope in England: And as Shechaniah once said unto Ezra in another case, Yet now there is Hope in Israel concerning this thing. Ezra 10.2 The which I hope may not unfitly be applied to us English Natives in these many, present, and great distractions amongst us: For God is more merciful, than we have been sinful, if we can be truly sorrowful. And for the proof hereof, I will declare unto you two examples in the holy Scriptures. The one in the time of the Law; And the other in the time of the Gospel. 1. That in the time of the Law, shall be that of Manasseh the King of Judah; He was a notorious Malignant against the Lord, He committed many horrible and heinous abominations, wherewith the Lord was wrathfully displeased against him. He shed so much innocent blood, till he had filled Jerusalem from one end to another. Wherefore the Lord brought upon him and his people, 2 King. 21.16. the Captains of the Host of the King of Ashur, which took Manasheh, and put him in fetters, and bound him in Chains, and carried him to Babylon. And when he was in tribulation he prayed to the Lord his God, and humbled himself greatly before the God of his Fathers, and prayed unto him: and God was entreated of him, and heard his prayer, and brought him again to Jerusalem into his Kingdom. So that, what although thou hast formerly fallen into sin, and thereby greatly provoked the Lord to wrath against thee? yet notwithstanding, now at the last return unto God, and humble thyself before him: Cast down thyself before the Lord, Psal. 15.17 and he will lift thee up: he will not despise the Sacrifice of a sorrowful spirit. He will not reject the sighing of a contrite spirit. Esay 66.22 He will dwell with three, Esa. 57.15 and revive thy humble spirit, and give life to thy contrite heart. And will heal thy backslidings, Hos. 14.4. and love thee freely, and turn away his anger from thee. 2. And for a Gospel-patterne hereof, Luke 15. look upon the Parable of the Prodigal. Who by his riotous living greatly grieved the tender heart of his loving Father, whereby also he vexatiously provoked him to displeasure against him: yet notwithstanding, when in Humility he returned unto his grieved and angry Father; Lo then, His Father received him joyfully, embraced him lovingly kissed him sweetly, and forgave him freely. And therefore prepare thyself in Humility for to meet thy God. Amos 8.12 And also to walk humbly before him. Mic. 6.8. And so shall we, by the sorrowful tears of penitential water, quench (through God's gracious acceptance) the furious fire of his fierce displeasure, and have him to be unto us again, a reconciled Father in Jesus Christ. And for the third, viz. Casting away all our Transgressions. We have Jehues Querie to Jehoram, concerning the destruction of his Mother Jezabel; 2 Kings 9.22. What Peace, so long as the whoredoms of thy Mother Jezabel, and her witchcrafts are so many? Yea, beloved, and as for our Sins, we must be so far from having Many; as that we must not willingly retain Any: But deal with them all, as Moses (in another case) once answered Pharaoh, concerning the Israelites Cattles, Exo. 10.26 There shall not an hoof be left behind. Even so beloved, for a speedy, present, and permanent prevention, of farther, future, and greater mischiefs, that by continuance in any one of our sins may befall us; Every true Christian must have regard in the sincerity of his heart, to walk in a constant, cordial, and universal obedience to all God's Commandments: He must not foster, cherish, or keep any one sin whatsoever: For S. Peter bids us lay aside (not some, but) all malice, 1 Pet. 2.1. and all guile, and hypocrisies. And S. Paul exhorts us to abstain from all appearance of evil. 1 Thes. 5.22 And to cleanse us from all filthiness of the flesh, and spirit. 1 Cor. 7.1. And S. Judas would have us to hate even the garment spotted by the flesh. jude 23. And S. James tells us, jam. 2.10. Whosoever shall keep the whole Law, and yet faileth in one point, (meaning wilfully) he is guilty of all. Oh then, let us all in God's fear, take heed of our Serpentine Delilahs, judg. 16. and beware of our soule-destroying Herodias'. viz. Mar. 6. Our bosom, dear, and darling sins: And let none of us say of that sin, Gen. 19.20 as once Lot did (in another case) of Zoar, Is it not a little one, and my soul shall live? Unto which I answer, Though that sin in thy judgement seem never so small, yet the effect which it will produce unto thee, will be that of Joabs' Sword unto Abner, viz. 2 Sam. 2.26 bitterness in the latter end. Resembling that little book which S. John did eat. Rev. 10.10 Though for the present it be sweet in thy mouth; yet for the future it will be bitter in thy belly. For the sweet meat of Sin, must have the sour sauce of Punishment. And as Jonathan spoke of the death of his body, 1 Sam. 14.43. for the tasting of a little honey; I did but taste a little honey with the end of the rod that was in mine hand, and lo, I must die. So in like manner, the exercising of thy sweet-darling-sinne, though never so little, and living and dying in it (without repentance) will be the everlasting destruction of thy soul. So that, If we desire the aversion of God's bitter judgements of War from us, and the comfortable enjoyment of his sweet mercies, and blessing of Peace upon us; then must we imitate the Widow in the Gospel, seeking that she had lost, Luk. 15.8. who swept her house, to find her Groat. So in like manner, we must sweep, purge, and cleanse our hearts of all filthiness and corruption; if seeking we desire to find God's blessing of Peace. Otherwise, the terrible sword of God's justice against us for our sins, will still continue the Wars in our gates. Alas beloved, shall any of us of this English Nation, who live in the heavenly Light of the glorious Gospel, and also unto whom both the Law and Gospel have been for many years together, both clearly, plentifully, and powerfully preached; be so spiritually blind, and full of unregenerate darkness, as not to see, that those unexpelled sins which lie lurking still in our souls, cause the continuation of these unnatural Wars in our Land? Or can any of us be so blockishly senseless, or stupidly ignorant in our understanding, as to have the least conception, or thought in our hearts, that the holy and righteous God, will be so merciful and friendly unto us, as to remove the raging Wars from us, while we retain our crying sins with us, which make us become enemies unto him; calling continually and earnestly upon him, to open the Vials of his fierce wrath and vengeance, and pour down his fearful and terrible judgements, in his great displeasure and indignation upon us to our utter destruction? Observe (with me) I pray you, the Lords former and just proceed, against the Violators of his sacred Laws: Was there ever any Transgressor's of the Decalogue, viz. the Ten Commandments of the Moral Law, who continued in their sins, and had not punishment (from God) inflicted upon them to their destruction? Take a view with me of those particular Offenders against those Ten several Commandments: as for example, The Idolatrous Israelites violating the First Commandment, by making other Gods, were so smitten by the hand of God, Ex. 32.27. as that both brethren, companions and neighbours, (contrary to all natural affection) sheathed their swords in each others bowels. Superstitious Nadab and Abihu violating the Second Commandment, by offering strange fire upon the Altar, Leu. 10.2. were both of them (both speedily and fearfully) consumed by fire. The blasphemous Egyptian Israelite violating the Third Commandment, Leu. 24.16 by blaspheming the Sacred name of Almighty God, was stoned to death. The profane and careless Stickgatherer violating the Fourth Commandment, Numb. 15.32, 36. by gathering Sticks upon the Sabaoth day, was also stoned to death. Rebellious Absalon violating the Fifth Commandment, 2 Sam. 18.9, 14. by raising War against his Father David, whom he ought (both by the Law of God and Nature) in all filial duty to have obeyed; was hanged upon an Oak in his own hair, and also thrust through with three Darts by the hand of Joab. Bloodthirsty Cain violating the Sixth Commandment, Gen. 4.8, 15. by murdering his brother Abel, was branded with the mark of God's indignation. Unclean Zimri and Cozbi violating the Seventh Commandment, Num. 25.8. by committing the filthy fact of Fornication, were thrust through both their bodies with a Javelin, by the hand of zealous Phinehas. Avaricious Achan violating the Eighth Commandment, Iosh. 7.21, 24, 25. by taking a Babylonish garment, two hundred Shekels of silver, and a Wedge of gold; Lo, himself, his sons, his daughters, his oxen, his asses, his sheep, and all that he had, was stoned to death, and burned with fire in the valley of Anchor. Dissembling Ananias and his wife Sapphira violating the Ninth Commandment, Act. 5.5, 10. by lying and dissembling, concealing their Sacrilege, were both of them (through God's displeasure) about three hours the one after the other, smitten dead at the feet of S. Peter. And Covetous Ahab violating the Tenth Commandment, 1 King, 22.38. desiring and thirsting after Naboths Vineyard, his blood was devoured by dogs. Lo, thus beloved, we evidently see, that the Transgressor's of God's Laws, continuing in their sins, have punishments constantly attending upon them, and also swiftly following after them, to their ruin, subversion, and destruction. And therefore for a speedy prevention of our own Confusion, let us all (in God's fear) even speedily cast away all our transgressions. Otherwise, we may justly fear, that the righteous Lord in his fury will fiercely come against us, and draw forth his revengeful sword upon us, and never leave us, till he hath destroyed us: for thus hath been his former practice against obstinate sinners continuing in their sins. And this truth also holy David confesseth, God shall wound the head of his enemies: Psal. 68.21. and the hairy scalp of such a one as goeth on still in his wickedness. A notable & fearful Example hereof we have in the Lords righteous dealing against Jerusalem, who had many fore-warnings both by the Lords Prophets in the time of the Law, and also by Christ himself in the time of the Gospel, to forsake her sins, and by timely and true Repentance to turn unto the Lord: But alas, She still continued in them without Reclamation, the which at the last turned to her own destruction. So that it may now truly be said of Her, with great Grief, Shame, and Reproach unto Her; Jerusalem, that formerly was a beautiful, famous, glorious and Sceptred City; hath now bequeathed no other Monument to Posterity, than the hateful Character, the odious Emblem, and the disgraceful Example of her own Shame and Infamy. She, who sometimes splendidly shone as the bright glorious Star of the East, to the terror of all her neighbour Nations, and also the admiration of the whole world; serves now but as a prodigious Sign, or blazing Comet in the view of the world, for to threaten all Nations sinful Security. That sacred Sanctuary, wherein the holy God had set his rest, and would have been the people's delight and glory; was afterwards not only irreligiously profaned, but also abominably prostituted to all Impiety. Those stately Streets being full fraught with sumptuous Buildings, wherein Pride was wont to vaunt herself with Ostentation; are now become the stinking dunghills, and noisome Receptacles of unclean, filthy, and ugly Vermin. Also the loss of divers hundred thousands of Lives, by the Roman military Power, together with the Persons remaining scattered Ruins, who are (as yet) groaning under the world's scorn and their own Calamity. Lo, These were some of those woeful Miseries, and cruel heart-breaking Calamities, which Jerusalem justly suffered for her continuance in sin. But of this particular concerning Jerusalem, more largely towards the end of this Book. So that the continuation of wicked men's perverseness, is the immediate forerunner of God's vengeance. Continuance in our sins, stoppeth the ears of God to our prayers. Yea, if our hearts have but an inclination to evil, though our hands perpetrate it not, yet the Lord will not hearken to our Prayers. If I incline (saith Daaid) unto wickedness with mine heart: Psal. 66.16 the Lord will not hear me. And therefore according to the Apostles rule, 2 Tim. 2.19. Let every one that calleth upon the name of Christ, depart from iniquity. As in the time of the Law, the Lord commanded his Prophets to cry aloud in the people's ears, jer. 6.1. and without sparing to tell them of their sins, and also of punishments, Esay 58.1. that for their sins, (without repentance) would justly be inflicted upon them; Ezeke 33. dealing with them as a merciful and clement Combatant, giving them a Caveat before he sendeth his Capias, that so men being premoniti, they may be premuniti, being forewarned, they may be fore-armed, hearing of punishments before they come, they might thereby timely shun and avoid the same. So in like manner, The faithful and painful Ministers of the Gospel, have often foretell to sinful England, that if She continued still in her Sins, Mal. 2.2. the Lord would turn her Blessings into Curses. But woe and alas, She would not be reclaimed, and therefore now the Lord hath justly taken away the sweet blessing of Peace from her; and instead thereof, sent the bitter Judgement of War upon her. Beloved, when wicked men will not cast away their Transgressions, but still wilfully persist in their sins. Lo then, the just punishing sin-revenging hand of the Righteous God, will draw forth the Sword of Justice, and fight against them to their destruction. If (saith God) I whet my glittering Sword, Deut. 32.41, 42. and mine hand take hold on Judgement; I will execute vengeance on mine Enemies, and will reward them that hate me. I will make mine Arrows drunk with blood, and my Sword shall eat flesh, for the blood of the slain, and of the Captives, when I begin to take vengeance of the enemy. And for this cause he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord of Hosts, as though he came with a mighty Army to fight against wicked men because of their Sins. Yea, the Lord hath all the Creatures in the world ready at his own Command to execute his Judgements upon Obstinate sinners at his pleasure: And it also hath been his practice even in all Ages for to act the same. As for example, When He fought against the vicious men of the Old World; Gen. 7.21. Then the Deluge took his part, & so he wrought their Destruction. When He fought against the beastly Sodomites; Gen. 19.24. Then the fire and brimstone from Heaven took his part, and so he wrought their Destruction. When He fought against the bloodthirsty Egyptians pursuing the Israelites; Exod. 14.28. Then the Red-sea took his part, and so he wrought their Destruction. When He fought against those Rebellious Persons, Numb. 16.32. Korah, Dathan, Abiram, and their Complices; Then the Earth took his part, and so he wrought their Destruction. When He fought against those cursed Amorites, Iosh. 10, 11, 12, 13. warring against the Gibeonites; Then the Sun, the Mooone, and the Hailstones from Heaven took his part, and so he wrought their Destruction. And the Stars also in their courses fought against Sisera. judg. 5.20 When He fought against those reviling Mockers of the Prophet Elisha; 2 King. 2.24. Go up thou bald-head, Go up thou bald-head. Then the Bears took his part, and so he wrought their Destruction. When He fought against those accusing Idolaters of the Prophet Daniel; Dan. 6.24. Then the Lions took his part, and so he wrought their Destruction. Lo, Thus the Lord hath not only these, but also all other Creatures in the world, ready at his own command to fight against wicked Persisters in sin. At the beginning the greatest and strongest Creatures were by Nature and Creation subject to Man; but alas now, not only they, but also all others, both great and small, are either become our Enemies, or else our Conquerors: And what must this than teach us, but only how Odious, hateful and abominable Sin is in the sight of Almighty God? Sin, It was forbidden by God; It was condemned by Angels; It is revenged by Beasts; And punished by Devils. It drove Adam out of Paradise, It kept Moses from Canaan, It destroyed the Inhabitants of Jerusalem, And it hath also excluded infinite thousands from the Kingdom of Heaven. It was wilfully committed by the disobedience of Man. It was willingly redeemed by the life of Christ. It was faithfully reproved by the death of Martyrs. And yet still it is wickedly maintained by the practice of Multitudes. Oh, whose heart bleeds not within him, to see such a wicked Monster made more account of, than all other good things in the world; which was hatched by the Devil, fed by the life of Souls, and yet still reigns, that it might win Millions of Souls unto Condemnation? Shall reasonable Men rescue it, when unreasonable Beasts fight against it? Every Creature in his kind cries Vengeance against it: It made the Angels Damnable, It made the World Abominable, It maketh the Beasts Corruptible, And it maketh Men Miserable. Miserable (I say) by Birth, for they were borne in it; Miserable by Life, for they are vexed with it. And most miserable by Death, for than they shall be accursed by it. Lo, Thus doth the Earth cry, woe unto Sin, for it cursed her; Thus doth the Heavens hate it, for it destroyeth her Children; Thus do the Stars fight against it, for it dazleth their Light; And thus do the wilde-Beasts war against it, because it increaseth their Groans. It was the Jews complaint in their extremity, O Lord, jer. 14.7. though our Iniquities testify against us, deal with us according to thy Name: for our Rebellions are many, we have sinned against thee. It was the Wickeds expression in their Calamity for sin: We roar all like bears, Esa. 59.11, 12. and mourn like doves; we look for equity, but there is none, for health, but it is fare from us. For our trespasses are many before thee, and our sins testify against us. So that, unless thou leavest thy Sins, expect no Peace, but look for mourning instead of mirth, according to that Curse imposed upon the Jews for their sins, declared by the Prophet. The Earth lamenteth and fadeth away; Esay. 24.4, 5, 6, 7, the world is feebled and decayed: the proud people of the earth are weakened. The earth also deceiveth, because of the inhabitants thereof: for they transgressed the laws: they changed the Ordinances, and broke the everlasting Covenant. Therefore hath the Curse devoured the earth, and the inhabitants thereof are desolate: wherefore the inhabitants of the land are burned up, and few men are left. The wine faileth, the vine hath no might: all that were of merry heart do mourn. Thus beloved we see, that Sin is the Cause, and Punishment the Effect; So that, Sublatâ Causâ tollitur Effectus. The Cause being taken away, the Effect ceaseth; And until then, expect no Peace. For, so long as our hearts are full of Corruptions, let us look to have our lives full of Afflictions. Afflictions are divine medicines, sent from God to correct our corruptions: Yea, they are Chastisements for sins that are past, and also Preventions of sins that are to come; like a Prophylacticke Phlebotomy, or a Preservative Purgation. And hence is that expression of Saint Paul, 1 Cor. 11.32. We are chastened of the Lord, that we should not be condemned with the world. So that we have here Life and Death set before us, perform the Means prescribed. and we shall live comfortably; neglect them, and we shall perish miserably. Lo, this truth, the Author of all truth hath expressed, Levit. 26.17.18. I will set my face against you, and ye shall fall before your enemies, and they that hate you, shall reign over you, and ye shall flee when none pursueth you. And if ye will not for these things obey me, then will I punish you seven times more according to your sins. Hence than we may learn, that if the former punishments of Pestilence, Famine, and the Sword, which lately have been amongst us, and upon us; will not reclaim and reform us: then the Lord will send more, and heavier judgements upon us, until we either are converted, or confounded. And now for a Prevention of England's Confusion, let me speak unto her, as once the Lord did by his Prophet Jeremiah unto Jerusalem, Jer. 6.8. Be thou instructed, O Jerusalem, lest my soul departed from thee: lest I make thee desolate, as a Land that none Inhabiteth. So say I, both freely and mournfully, Be thou instructed, O England, learn righteousness, and speedily be reclaimed from all thy wickedness: lest the righteous Lord in displeasure against thee, suddenly departed from thee, and so thou becommest a Desolation. The which Desolation that we may all escape, let every one throughout this whole Kingdom, seriously examine his own heart of all those sins wherein (at this day) he stands guilty before the Lord; and search and try his ways, and speedily turn unto the Lord our God. And for a prevalent Motive hereunto, Let all Traitors against the King, call to mind God's just Judgements upon Ahithophell: 2 Sa. 17.23 2 Sa. 18.14. 1 Sam. 8.3 1 Sa. 4.18. 2 Sa. 20.22 Ester. 7.10 Rebels, upon Absalon: Corrupt Judges, upon samuel's Sons: Idle Ministers, upon Eli: Wicked Magistrates, upon Sheba: Proud persons, upon Haman: Fornicators, Nu. 25.8. Nu. 15.36 upon Zimri and Cozbi: Prophaners of the Lords Sabbath, upon the Stick-gatherer: jon. 1.15. Disol edient persons, upon Jonah: Swearers and Blasphemers, Leu. 24.16 upon the Aegyptian-Israelite: False witnesses, upon (those wicked Elders) Susanna's Accusers: Susan. 62. Iosh. 7.25. Covetous persons, upon Achan: Murderers, upon Joab: 1 K. 2.34. Despisers of the Gospel, Ministry, Word, Sacraments, and all true Religion, Act. 8.23. upon Simon Magus: And all Thievish, Blood sucking, Cursed, Intruding Usurpers (contrary to all Law and Justice) into the Rights, Estates, and Possessions of others, both Clergy and Laiety, upon greedy, covetous and avaritions Ahab: 1 K. 21.19 who wrongfully took away Naboths Vineyard: And the Lord in mercy towards us, grant so much grace unto us, that the consideration of their punishments, may work so effectually in our hearts, as that it may cause our speedy amendments. And that thereby, all Magistrates may leave their Connivency, and too much Winking: Men of eminent Places, their Partiality, and too much Favouring: Patrons, their Thievery, and too much Church-robbing: Ministers, their Soothing up, and too much Flattering: Lawyers, their Subtlety, and too much Delaying: Courtiers, their Policy, and too much Dissembling: Citizens, their Pride, and too much Deceiving: Gentlemen, their Racking, and too much Oppressing: Countrymen, their Lawing, and too much Contending: And also every one of us forsake our dear, darling, and bosom Sins, whereby we may amend our Conversations, by casting away all our Transgressions; greatly grieving, and hearty lamenting, that we have lived so long in them: that so we may escape Destruction and Desolation, which the Sword of War (at this day in our Land) being shaken against us, threatneth to bring upon us, to our Confusion. Oh then, let the serious Consideration hereof, sink so deeply into our hearts, as feelingly to move us, and also speedily to make us put in practice, these ensuing Exhortations of the Lords Prophets and Apostles, viz. Esay 1.16.17. Wash ye, make you clean, put away the evil of your do from before mine eyes, cease to do evil, Learn to do well, seek judgement, relieve the oppressed, judge the fatherless, and defend the widow. And Ezekiel 18.31. Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart, and a new spirit: for why will ye die, O house of Israel? And Jam. 1.21. Lay a part all filthiness, and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. And 2 Cor. 7.1. Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. And 1 Thes. 5.22. Abstain from all appearance of evil. Upon all which places of holy Scripture, my Inference shall be that of the Lords Prophet Isaiah, If ye consent and obey, Isa. 1.19, 20. ye shall eat the good things of the land: But if ye refuse and be rebellious, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it. So that my Exhortation then (in this Use of Exhortation) to you all, shall be that of the Lords Prophet Daniel, unto Nabuchadnezzar the King of Babel, O King, Dan. 4.24. let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by mercy towards the poor: Lo let there be an healing of thine error. That is, cease to provoke God to displeasure by thy sins, and suffer the former errors of thy life to be redressed. We lie under the pressure of an heavy affliction, and that which makes the Burden the more intolerable is, That it is not an open enemy that hath done us this dishonour, for than we should have borne it: But it is thou my Companion, Psal. 55.14, 15. my guide and mine own familiar friend: we took sweet Council together, and walked in the house of God as friends. But woe and alas, this is now our woeful Condition, that those who formerly have lived friendly, now altogether void of humanity, sheath their swords into each others bowels, and so mutually work each others Destruction Beloved, as you desire to Preserve yourselves, your Lives, your Wives, your Children, your Brethren and Companions, your Cattles and Substance, yea, and the whole Kingdom from Destruction, speedily perform the means delivered. But alas, the Means here prescribed, is by many too much neglected, and the contrary too fluently, and frequently practised. Beloved, I do hearty wish on the behalf, and for the welfare of our English Nation, that there may never be justly objected against them, the Lords complaint against the Obstinate Jews. And in that day did the Lord God of Hosts call unto weeping and mourning, Esay. 22.12.13. and to baldness, and girding with sackcloth. And behold, joy and gladness, slaying oxen, and kill sheep, eating flesh, and drinking wine, eating and drinking, for to morrow we shall die. But I greatly fear, there are too many thousands (at this day) in England, that are foully faulty herein, and deeply guilty hereof: who little, or nothing at all lay to heart, the woeful miseries of these present sad and calamitous times: never calling their sins to mind, and smiting their breasts, saying, What have I done? jer. 8.6. or using any of these Means here declared; whereby to pacify God's displeasure, that so he might have mercy upon us, and speedily be entreated of us; whereby we might also once again sweetly enjoy from him, his former Comfortable blessing of Peace inour Land. Such careless, yea, impious Persons, by their Profane, Carnal, and Pernicious Practices, hasten to draw down Gods Just and heavy judgements both upon themselves and many others; to the ruin of their bodies in this world, and (without Repentance) the everlasting destruction both of bodies and souls in the world to come. Now the three Salves that I have prescribed for the Curing of these Sores, viz. Prayer, Humiliation, and casting away all our Transgressions, are all summed up, (By the blessed Spirit of God) in the former part of one verse in the holy Scripture. If (saith God) I shut the heaven that there be no rain, Chron. 7.13, 14. or if I command the grasshopper to devour the land, or if I send pestilence amongst my people. If my people, among whom my name is called upon, do humble themselves, and pray; and seek my presence, and turn from their wicked ways: Then will I hear in heaven, and be merciful unto their sin, and will heal their land. So that, if we perform these three things, than the Lord hath promised, that he will hear us, and help us, and heal us. Thus beloved, if carefully and faithfully we use the Means here prescribed, we shall certainly have God's blessing upon our endeavours therein, as he hath promised: whereby our sorrow will be turned into joy, our mourning into mirth, and our Wars into Peace. Oh then let us speedily put in practice the Prophet Hoseas' exhortation to the Jews. Come, Hos. 6.1. and let us return unto the Lord, for he hath Wounded us and he will heal us, he hath broken us and he will bind us up. And let us hearty send up our Prayers into Heaven for the Remnant that is left. Be uncessant Suitors to the Lord for Peace: Let me entreat you all in the bowels of Jesus Christ, to make your approaches to the beautiful Gate of God's mercy, and importune the God of Peace, even for his dear sake who is the Prince of Peace, that he would be pleased to look once again with his eye of pity & compassion, upon the distressed estate of this Church and Kingdom: And to take the matter into his own hand, and compose the divisions of Reuben for whose sake there are great thoughts of heart. That he that maketh men to be of one mind in an house, Psal. 68.6. would unite the heart of King and People, that in their happy Union, Peace may flourish in our Land. That he who maketh wars to cease in all the world, that breaketh the bow, Psal. 46.9. and knappeth the spear in sunder, and burneth the Chariots in the fire; Esa. 2.4. Mic. 4.3. would break our swords into ploughshares, and our spears into mattocks and pruning-hookes; that he would once more speak Peace unto his people, that he would give unto his people the blessing of Peace. O Pray for the Peace of Jerusalem, Peace be within her walls, Psal. 12●. 7 and plenteousness within her Palaces. This is the way (yea the only way left that I know) to Preavile with the God of heaven, that he may be entreated for the Land. Lo, thus it remains, then on our part, that by the breath of our prayers and windy sighs and groans, through God's permission and acceptance, we labour to blow away the dark and black cloud of God's vengeance that hangs over our heads, and threatens a deluge of blood to fall upon us; lest wrath break forth to the uttermost against us, and there be no remedy for us. And then he rain upon us in his displeasure, snares, fire and brimstone, storm and tempest, Psal. 11.7. and make this our portion to drink. From the which miserable, forlorn, wretched, woeful and calamitous condition, as we are the workmanship of thine own hands; For thy mercy sake, Good Lord deliver us all. And yet notwithstanding all this that hath been spoken, peradventure it may (by some Weakling) be demanded: What, although I diligently use all the Means here prescribed, viz. Pray, Humble myself, and cast away all my Transgressions, for to procure the Church's Peace; Yet I can conceive but little probability of prevailing; for the true Members of Christ's militant Church are but a little flock, Luk. 12. and their natural strength is weak, in comparison of the numerous multitude of the Church-Malignant: and therefore how shall they be able to encounter with them, when they do oppose them? My answer hereunto, shall be that of Asa's, in his humble prayer unto God for his assistance against the multitude of his Enemies: 2 Chron. 14.11. It is nothing with the Lord to help with many, or with no power; the words in the Original are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against many without power. The sacred Scriptures perspicuously and fluently declare unto us, that God hath in all Ages performed great, wonderful, and admirable Actions, and that even by weak Means, contrary to the expectation, and also the conception of humane sense and reason: as for example, He overthrew the innumerable Army of the Midianites, judges. even by gideon's three hundred men. He slew a Garrison of the Philistines, 1 Sam. 14. even by Jonathan and his Armour-bearer. He Conquered the Kings of Sodom, Gen. 14. Gomorrah, Admah, Zeboijim, Bela, and divers other Kings about them, even by Abraham and his Family. He surprised Goliath by David, 1 Sam. 17. Sisera by Jael, Judg. 4. and Abimelech by a woman, Judg. 9 And who would ever have thought, judg. 3.31. that Shamgar, the son of Anath, with an Oxe-goade should have slain six hundred men? And Samson with the Jawbone of an Ass, a thousand Philistines. Judg. 15.16. It was not possible that so great execution could be done only by them, being but weak Instruments to encounter with such puissant Adversaries: there was more than so in those their Warlike Actions. There was the Eternal Omnipotent Providence, unto which all the Designs and Actions of all Mortals have been subject from all Eternity. Yea, there was also the supernatural and effectual Concurrence of the divine and powerful assistance, against which all the forces in the world could make no resistance. So that it is neither the number, nor the means that the Almighty regardeth, when he resolveth to get himself the Victory. When once the Lord God Omnipotent is pleased to arise in his own strength, all Nations in comparison of him are but as the drop of a bucket; yea, less than nothing, and vanity itself. Isay 40.15.17. & all their forces united together, are not so much for him to destroy, as the Elephant to break the Spider's web. God's heavenly and unlimited Providence fare transcends the carnal eye of all humane discovery. Who would ever have thought, that Moses from the Bulrush-Cradle, floating on the tears of the weeping river, should thereby have derived his Princely title in Pharaoh's Court? And that Pharaoh's daughter should preserve that vessel as a Cabinet of pleasure, Exod. 2. which Moses Mother (with an heavy heart) at his last farewell, bestowed upon him, her poor innocent Infant, as a mournful Coffin? Or that Pharaoh's tyrannous decree against the people of God in Egypt, Exod. 14. projected for his safeguard, and their extirpation; should have turned to Israel's deliverance, and Pharaoh's destruction? Lo, thus the Lord can (when he pleaseth) drive the Enemies of his Church into the ruinous Labyrinth of their own Confusion. And as the Lord (in times that are passed) hath done great things for his Church even by weak means: So in like manner, Esa. 59.1. his hand is not shortened, but that he can do as great, or greater things, by as weak, or weaker means, for times that are to come. Oh then in God's fear, let us all walk as dutiful children before him our heavenly Father; let us Pray unto him, Humble ourselves before him, and cast away all our Transgressions from ourselves; that so we may be in his favour, and have him to shelter us under the wings of his fatherly Providence in all Exigents that do befall us, and to be our Protector in our greatest danger. Then shall we be secure from the violence of all adversary power, though all the men in the world were mischievous Malignants against us, and purposed with bloody malice to destroy us. For, If God be on our side, who can be against us? Rom. 8.31. Thankfulness. Use 4 TO TO be thankful to God for that Peace we now enjoy; and although it be not so complete a Peace, as we desire, yet to rejoice in it, and to be hearty thankful to God for it. The Motives hereunto are many, but I shall only and briefly declare Six. Motives. Motive 1 BEcause of the Effects which Thankfulness produceth, viz. it doth not only retain God's favour for the present, but also moveth him to bestow his Blessings upon us for the time to come. So that Thankfulness for present Peace may not only continue it to us, as it is for the present, but also for our greater comfort increase it for the future. You know (beloved) that Thankfulness even Inter homines, amongst men, is not only a means still to retain their former Favours, but also to purchase the fruits of their future Affections. Now if Policy amongst men produceth this grateful Effect, ought not then Religion towards God to work it in us much more? Certainly yea. Oh then, let us not be like those nine unthankful healed Lepers in the Gospel, who returned no thanks unto Jesus for healing their infirmity. But let us be like the Tenth of that company, that good Samaritane, who thankfully for his cure turned back, and fell on his face at Jesus feet, and with a loud voice praised God. Luke 17.15.16. Motive 2 Because it is Gods own Injunction to his people. Deut. 8.10. When thou hast eaten and filled thyself, thou shalt bless the Lord thy God for the good land which he hath given thee. And Psal. 50.15. Call upon me (saith God) in the time of trouble: so will I hear thee, and thou shalt praise me. Then contrariwise, not to be thankful is to disobey God, and consequently to contemn his Command. What? Doth God Command, and shall not man Obey? Oh what is Impotent Man the Creature, that he should oppose the Omnipotent God his Creator! The Larks, and other little sensitive Birds that fly in the Air, do (after a sort) in their language sing praises to their Maker: And shall rational Men whom God hath endued with understanding, be more remiss in performing their Duty then they? Let all Ingrateful men than blush for shame, that those little sensitive Creatures should transcend them: And learn to be more thankful for blessings received, and to make God the Object of their praises for the time to come. Motive 3 Compare our present condition in this Land with other Countries beyond the Seas, which have been visited with greater desolations and destructions than we ourselves (as yet) have been. So that their Wives, like those of this Land, are not only Widows, and their Children Fatherless, but also their Cities, Towns and Villages sacked and burned, their Women ravished, their Virgins deflowered, their Infants roasted, their Goods plundered, their Cattles destroyed, and Country wasted. So that by reports, a man may travel many miles before he shall meet with any person for his travels farther direction, or visibly discern for his hungry and thirsty bodies repose and present refection, a place of repast and supplying Habitation. So that those places that formerly have been habitations for Christians, are now become Nests for wild Birds, Dens for favage Beasts, and Receptacles for Toads, Adders, Snakes, Serpents, and such like Vermin. Oh then, what great cause have we to magnify God, that we are not (as yet) in their condition! Motive 4 Consider what we are in our personal walking towards God, even dissolute in our deportments, and desperate Rebels against his Laws. Alas, (Beloved) what are we but the spurious offspring of our unhappy Progenitors? from whose loins we are polluted with original cursed corruption, which hath contaminated all the powers and faculties of our souls, and defiled all the parts and members of our bodies, and we have and still do daily bring forth the fruits thereof in our conversations: So that we justly deserve even present destruction. And there is nothing but the free bountiful goodness, and the admirable unparallelled longanimity of our gracious God, that restrains his destroying Angel from seizing upon us to our utter confusion. And have we not great cause then to praise him for our peaceable Preservation? Motive 5 Let us reflect into ourselves, recollect our thoughts, and seriously consider, what we have deserved at God's hands, if he should enter into Judgement with us, and deal in Justice against us? Lo then, we could look for nothing but all manner of temporal punishments in this World, and everlasting burn in the World to come. In which neverdying flames, Curse should be our Hymns, and Howl our Tunes, Blasphemies our Ditties, and Lacrymies our Notes, Lamentations our Songs, and Shrieks our Strains. These should be our morning and evening, yea, mourning Songs; there Moab should cry out against Moab, Father against Son, and Son against Father that ever he begat him. And those infernal Torments should be unto us, both Endless, Easeless and Remediless, not only for a Thousand years, but also unto all Eternity. Oh, let us all then consider the merciful dealing of our gracious God towards us in this Condition, who still suffers us to live in this time of Grace, and also in the bosom of the Church, from whence the light of Truth shines most splendidly unto us, and doth out of his goodness toward us, suspend his Judgements from us, and gives us time to repent of our Wickedness, and to cry unto him for the pardon of our Sins, that so we may escape those intolerable Punishments which by our sins we have deserved. Whereas, it had been just with God that our Bodies should long ago have been laid in their Graves, and the Worms gnawing upon them, and our Souls cast into Hel-fire, and the Devils tormenting of them. What great cause then have we to magnify God, for giving us so gracious an Opportunity until this Moment, whereby we may endeavour ourselves by Humiliation to pacify God's displeasure, and have him become a reconciled Father to us in Jesus Christ? Motive 6 Thankfulness to God hath ever been the Practice of the Saints of God, for all the Benefits he hath bestowed upon them, whereof ourselves can speak experimentally the blessng of Peace is not the least. Noah, after his deliverance from the Flood, Gen. 8.20. built an Altar to the Lord (in thankfulness) and offered burnt offerings upon the Altar. Abraham's servant when he found experimentally that the Lord had prospered his journey, Gen 24.48. blessed the Lord for guiding him in his way. Isaac, Gen. 26.25. built an Altar to the Lord in Beersheba, for his Blessings; and there he called upon the name of the Lord. Moses, and the people of Israel sang praises to God for their deliverance from Pharaohs fury: And the Form of their Thanksgiving was this. Exod. 15.1, 2, 3. I will sing unto the Lord, for he hath triumphed gloriously: the horse and his rider hath he overthrown in the Sea. The Lord is my strength and praise, and he is become my salvation: He is my God, and I will prepare him a Tabernacle: He is my Father's God, and I will exalt him. The LORD is a man of War, his name is Jehovah, etc. Deborah, judg. 5.1, 2, 3, 4, 5, 6. & Barak the son of Abinoam sang a song of Praise for the people's Victory. Hannah, 1 Sam. 2.1 praised God for her son Samuel. It was S. Phil. 4.6. Paul's Exhortation to his Philippians, that they should be Thankful unto God. And also to his Colossians, Col. 2.6, 7 that they should abound with Thanksgiving. Thus raguel praised God for the preservation of Tobias life; Tob. 8.15. O God (said he) thou art worthy to be praised with all pure and holy praise: therefore let thy Saints praise thee with all thy Creatures, and let all thine Angels and thine Elect praise thee for ever. It was the desire of wicked Balaam to have the Righteous man's Death. Num. 23.10. But he would not live the Righteous man's life. If therefore we desire to be happy with the Saints at our Death; Let us endeavour to imitate them in our Life: And one way whereof, must be, by being thankful to God for his Blessings received. Holy David's thankful heart unto God makes it his Quaerie, Quid retribuam Domino? What shall I give unto the Lord: Psal. 116.11, 12. for all the benefits he hath done unto me? I will receive the Cup of Salvation, and call upon the Name of the Lord. Yea, the serious consideration of God's Blessings, caused David to stir up his own soul to be thankful unto God, when he said, Praise the Lord, O my soul: Psal. 103.2 and forget not all his benefits. And the same Princely Prophet, four times in one Psalm, hearty wisheth that the people would praise the Lord; and set forth his loving kindness to the world. Psal. 107.8, 15, 21, 31. O that men would therefore praise the Lord for his goodness: and declare the wonders that he doth for the children of men. Our Thankfulness to God ought to be testified (as far as Mortals may) in a threefold duty: In Cord. In Affectione. In Lingua. In Professione. In Vita. In Actione. In Affection, Profession, and in Action. Cordially, Verbally, and Visibly. 1. Thankfulness in Affection is, when willingly we accept the Benefit, and hearty think ourselves indebted for it. 2. Thankfulness in Profession is, when we make publication of a benefit received, to the praise of the Giver. 3. Thankfulness in Action is, when the party receiving a gift, doth express a reality of gratitude, gratifying thereby the Donor, to the uttermost of his power. So that our real thankfulness must be, by a constant, cordial, and universal obedience to God's commandments. It should therefore be the care of every one who would be truly Thankful, to be the same, all these three ways, viz. In Heart, in Mouth, and in Life. Let us therefore call to mind, my beloved Brethren, how many Bonds of Thankfulness the Lord hath bound us in: And also consider with ourselves, it was only his free mercy towards us, that we had not been those children that were ripped out of their Mother's bellies, 2 King. 8.12. Or those young men that perished in the Battle, Judg. 9 Or those women that eaten their Babes to preserve their lives, 2 King. 6.29. Or that we were not Infidels, Pagans, Papists, Atheists, or Heretics. So that we may comfortably say with the Prophet David, He hath not dealt so with every Nation, Psal. 147. ult. Let therefore evermore the Praises of God be in our Hearts, the Word of God in our Mouths, and the Gospel of Christ in our Lives. And by how much the more we have tasted of the Lords Goodness above others, so much the more let him taste of our Thankfulness above others. And let us all in God's fear pray continually for the Peace of England, and the flourishing estate of this Church, and Commonwealth wherein we live. Use the means to keep it, refuse the way to lose it, and long, yea, for ever may they prosper that love it. O Pray for the Peace of Jerusalem. Thus much for the Subject of this Duty (being the Third Considerable in our Text) set down in this word Peace. From whence you may remember the Doctrine. Doct. Peace is a precious blessing of God, well deserving the prayers of his faithful servants. And now let us come to the last Considerable in our Text, viz. the Object of this Subject, set down in the last word of our Text; Jerusalem. By which is meant the Church of God. From the which word you may remember the Doctrine. Doct. It is required as a due debt from the Children of God, that they should pray for the peace of the Church their Mother. O Pray for the Peace of Jerusalem. And here I am not to speak of the invisible Church triumphant in Heaven, but of the visible Church Militant here upon Earth; and of that as briefly and orderly as I may. The word used for Church in the Original language of the New Testament is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to call; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was called of the Grecians an Assembly of the Citizens, called from home by the voice of a Crier, to hear the Judgement of the Senate. But the Jews called their place of public meeting for the reading of the Law and the Prophet's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Synagogue, that is, a gathering together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to gather together, to bring together, and to assemble together. But the Christians that by the very name of public meetings, they might distinguish between their Christian meetings, and the Jewish assemblies; have used and kept the word Church, for the Congregation of them that profess Christ. So that the Church of God is the company of selected Saints, being effectually called from the world by the Preaching of the Gospel, and chosen before all Worlds to the Worship of God, being also Justified and Sanctified in Christ Jesus, through the Operation of the Holy Ghost; who hearty desire to serve, and earnestly endeavour to please their Creator in all things, whilst they live here in this world, and shall have the full fruition of Eternal happiness hereafter in the world to come. And from being Members of this Church, none that are true Believers are excepted, whether they be high or low, rich or poor, old or young, noble or ignoble, learned or unlearned, simple or politic, of what estate, degree, or condition soever they be: For there is neither Jew nor Grecian; Gal. 3.28. there is neither bond or free, there is neither male or female; but they are all one in Christ Jesus. The Sapient Solomon describeth the Church as though it were a Stately Court, Cant. 6.7. in which there are none but those that are of the Blood Royal, viz. Kings & Queens, and those that are Heirs apparent to the Kingdom of Heaven. So that the true essential Members of the Church being faithful Believers in Christ Jesus, are the most precious and Noble Persons that live upon the earth, even such as are descended of the Blood of Christ, in which regard they are the dearest of men, and nearest unto God. Yea, they are a people distinct from all others by God's Grace of Election, and stand before him in their new Birth and Second Creation; in which the Lord looks joyfully upon them, and delights to behold them, because they sprang from Christ, of whom the whole family in heaven and earth is named. Eph. 3.15. And this Church Metaphorically and by way of similitude is called Mater Fidelium, the Mother of the Faithful, because she brings forth Sons unto God, unites them to Christ, and nourisheth them by the Preaching of the Word, and by the Examples of good Works: And hence is that expression, Non posse quemquam habere Deum Patrem, qui non habet Ecclesiam Matrem. No man can have God for his Father, who hath not the Church for his Mother: alluding to that of S. Paul. Though ye have ten thousand Instructers in Christ, yet have ye not many Fathers: 1 Cor. 4.15 for in Christ Jesus I have begotten you through the Gospel. So that, if we would have God for our Father, we must account the Church for our Mother, and procure her Peace with our best endeavours, and there is no more prevalent way for us to help her, then by praying hearty to God for her. O Pray for the Peace of Jerusalem. Jerusalem was the Metropolis of Judea. And she was also a Type of the Church of Christ, and that in divers respects, viz. 1. Jerusalem was a City compact in itself, by reason of the bond of love, and Order that was amongst the Citizens themselves; as in this Psalm, verse the 3. Jerusalem is builded as a City that is at unity in itself. So in like manner the Members of Christ's Church are linked together by the bond of one Spirit: Ephes. 4.3. And they jointly endeavour to keep the unity of that Spirit in the bond of Peace. 2. In Jerusalem was the Sanctuary, a place of God's Presence and Worship. So in like manner, the Church of Christ is the room of the Sanctuary, in which we must seek the presence of God and the word of Life: 1 Tim. 3.15. Therefore the Church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Pillar and ground of Truth. 3. The Lord mercifully promised the people of Jerusalem, that if they would call upon his Name, they should have Deliverance: Joell the 2. & ult. the which hath resemblance to the Church of Christ amongst the Gentiles; alluding to that of S. Paul, There is no difference between the Jew and the Grecian: Rom. 10.12, 13. for he that is Lord over all, is rich unto all, that call upon him. For whosoever shall call upon the name of the Lord shall be saved. 4. In Jerusalem the Citizens yielded obedience to their Kings: So in like manner, the Members of Christ's Church being true Believers, Eph. 2.19. are fellow Citizens with the Saints and of the household of God. And they yield obedience unto Christ their King. Esa. 2.5. 5. In Jerusalem was the Throne of David; as in this Psalm, verse the 5. So in like manner, in the Church of Christ is the Throne or Sceptre of Christ, Rev. 3.7. figured by the Kingdom of David. 6. Zach. 2.8 The Lord chose Jerusalem above all other places in the world, and tendered the people therein, even as the apple of his own eye. So in like manner, the true Members of Christ's Church are a Chosen Generation, 1 Pet. 2.9. a Royal Priesthood, an holy Nation, a Peculiar people, that ye should show forth the virtues of him that hath called you out of darkness into his marvellous light. Lastly, in Jerusalem the names of the Citizens were enrolled in a Book. So in like manner, all the true Members of the Church of Christ, Rev. 20.12 have their names written in the book of Life. S. John had a Revelation of the last Judgement; And he saith, I saw the dead, both great and small stand before God: and the books were opened, and another book was opened, which is the book of life, and the dead were judged of those things which were written in the books according to their works. Whereupon we may orthodoxally resolve, and infallibly infer, that whosoever have not their names written in that Book of Life, must have their portion with the Devil and his Angels for evermore: as plainly appeareth in the last verse of the same Chapter, And whosoever was not found written in the Book of Life, was cast into the lake of fire. Lo, thus Beloved you have heard, the near Resemblance, and Typical Representation between the City of Jerusalem, and the Church of Christ. Now let us come to the Reasons of the Observation. Reas. 1 Because the Church is in a continual warfare in this world, and therefore she is called the Church Militant, because she is daily fight against the Flesh, the World, and the Devil; yea she hath many enemies that come from Satan's Camp very fiercely against her. Who like Tyrants by violence and force of strength, like Sophisters by subtlety and corruption of doctrine, like Hypocrites by dissembling and superstition, and like Epicures by lewdness of life, and filthiness of conversation, do daily assault and sight against the Church of Christ. Lo these, like cunning Fowlers, strive daily and hourly for to entrap her; the Flesh would infect her, the World would deceive her, and the Devil would destroy her. And therefore it behoveth us with our best endeavours even hearty to pray unto God for her. O Pray for the Peace of Jerusalem. Reas. 2 Because, whosoever desires to have his Habitation in God's Tabernacle, must love & make much of the members of God's Church, Psal. 15.4. And how can we better manifest our love untothem, then by praying for them when they are in distress? And this duty of Love to the Members of God's Church, is both Commanded, Commended, Approved, and Rewarded in the holy Scriptures. It is 1. Commanded. 1 John 3.23. This is his Commandment, that we should believe in the name of his son Jesus Christ, and love one another, as he gave us Commandment. 2. Commended, 1 Cor. 13. ult. Now abideth Faith, Hope and Love, even these three; but the chiefest of these is Love. 3. Approved. Apoc. 2.19. The Blessed Spirit of God spoke to S. John, to say to the Angel of the Church of Thyatira, I know thy Works and thy Love; meaning towards the Members of God's Church. 4. Rewarded. Heb. 6.10. God is not unrighteous, that he should forget your work, and labour of love which ye shown toward his name, in that ye have ministered unto the Saints, and yet minister. Yea beloved, and were it so, that the love to the Members of God's Church were neither Commanded, Commended, Approved, nor Rewarded. Yet notwithstanding, if thou hast received an Influence of Grace from Heaven, the sparks of Grace will so kindle in thy soul, that thy praying for the Church here upon earth will be inevitable. So that I may say of such a one, as the Prophet jeremy once spoke of himself in another case, when Pashur had put him into Prison for denouncing Gods Judgements against Jerusalem: Jer. 20.9. Then I said, I will not make mention of him, nor speak any more in his name; But his word was in my heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. So in like manner, if thou hast grace in thy heart, (the Church of God being in distress) thou wilt be weary with forbearing to pray for the Peace of the Church. O Pray for the Peace of Jerusalem. Reas. 3 Because the Church is environed with many Enemies, yea, sometimes (David-like) enclosed with fat Bulls of Bashan on every side; even Cruel Tyrants, who seek her Subversion. Yea, She is like a Lily amongst the Thorns, Cant. 2.2. She is often beset with dangerous and troublesome Thrones, viz. hurtful, graceless and pestilent Spirited persons, who prick and wound the Lilies in their goods, names, liberties, yea, and lives also. And thus it hath been, even from the beginning, for when there were but two men borne into the World, the one was a Lily, and the other a Thorn, but the Thorn suppressed and perished the Lily, viz. Gen. 4.8. Cain destroyed his Brother Abel. Yea, the most beautiful Lily that ever saw the light of the sun, Christ Jesus our blessed Saviour, was so fiercely and violently beset with Thorns, as that all his love and purity, meekness and innocency could not keep them from him; but they violently thrust at him, pricked him to the heart, and wounded him to the death. And lo, thus will it be with the poor Members of his Church until the last Judgement day; when as both Lilies and Thorns must appear before Christ in the Clouds to receive according to their deeds. Mat. 25. And then shall the persecuted Lilies be received into Heaven, and the pernicious Thorns be cast as Fuel into the fire of Hell. So that this persecuted condition of the Church pathetically implores us to pray for her Peace. O pray for the Peace of Jerusalem. Reas. 4 Because the Church is Seated in Bochim, being a place of Weeping, she now lives in a Vale of misery and valley of tears, and must be Contented so long as she liveth upon the face of the Earth, to sit down like a desolate widow, Psal. 137.2 and hang her harps upon the Willows, and make her Expressions in mournful Elegies and Dolefull Ditties, until her Husband returns unto her. Alas, woe and alas may we of this English Nation (at this day) deploringly complain, that the little Bark of Christ is now almost sunk under Water; She is tossed up and down, to and fro, hither and thither, in the troublesome Seas of this turbulent Age: Rabshakeh raileth, Haman plotteth, Balack bribeth, Balaam curseth, the Enemy rageth, and the Devil roareth; and all against the innocent Doves in the little Bark of Christ, as they are sailing hopefully towards their resting Haven of happiness in the Kingdom of Heaven. So that Peter-like in the eye of humane sense and reason, they are in the way of perishing, did not the hand of God's Providence preservingly support them. She was prefigured in Noah's Ark floating upon the Waters, and doth now resemble a little Ship in the vast Ocean, which sometimes is carried along quietly with a calm & prosperous Gale, but suddenly the boisterous winds arising, and the unresistible Surges, Billows and Waves swelling, the Seas become rough and troublesome, and she is in Danger, and necessarily standeth in need of our Prayers: And therefore let us not cease to Pray for her Peace. O Pray for the Peace of Jerusalem. And thus do I pass from the Reasons of the Observation unto the Application. The Uses whereof are briefly Five, viz. 1. Use of Terror. 2. Use of Instruction. 3. Use of Reprehension. 4. Use of Consolation. 5. Use of Exhortation. Terror. Use 1 TO terrify the hearts of all those that have persecuted the Church of Christ. Listen a while I pray you to those heavy (though just) Judgements of God, that have befallen the bloody Persecutors of his Church. Pharaoh Oppressed the poor People of Israel in the Land of Egypt and when they had leave to departed the Land, Exod. 14.28. yet he pursued them with a purpose to destroy them: But in the end, his intention was frustrate, and both himself, and all his Host perished in the Sea. Haman, Hest. 3.9. upon the promise of Ten thousand talents of Silver, procured a Decree from King Ahashuerosh, to kill and destroy all the Jews, both old and young, men, women and children that were in all the King's Provinces in one day: But his Design was blasted, Hest. 7.10. and in the end himself hanged upon the gallows he had prepared for Mordecai. Senacherib, the King of Ashur, sent Rabshakey to rail upon the living God, and to discourage his Army; but the Birth of his Project proved abortive, insomuch that the Angel of the Lord in one night slew in the Camp of Ashur, Esa. 37.36 an hundred fourscore and five thousand, and in the morning, behold they were all dead corpses. Yea, and after that, Senacherib himself was slain by two of his own Sons, Adramelech and Sharezer as he was worshipping his Idol God Nisroch in the Temple. Antiochus the son of Demetrius, after he had chased Tryphon from the Kingdom of Asia, and broken the league which he had made with the Jews, gave himself wholly to work mischief against them. Then violently he set upon Jerusalem, and took it by force, Commanding his Soldiers to destroy those that were therein, insomuch that within the space of three whole days there was such a bloody massacre both of old and young, men, women, and children, that there were destroyed fourscore thousand of the Jews, 2 Mac. 5. After this was done, this bloody Tyrant was put to flight by the Inhabitants of Persepolis a City of Persia, going about to rob their Temple of their Treasures. Then furiously he threatened the people of the Jews, saying, I will make Jerusalem a common burying place of the Jews when I come thither. But the Lord Almighty the God of Israel, smote him with an incurable and invisible plague: for assoon as he had spoken these words, a pain of the bowels, that was remediless came upon him, and sore torments of the inner parts. So that the worms came out of his body in abundance: and whiles he was alive, his flesh fell off for pain and torment, and all his Army was grieved at his smell. Lo thus, the Murderer and Blasphemer suffered most grievously, and as he had entreated other men, so he died a most miserable death in a strange Country, among the Mountains, 2 Mac. 9 Nero, that bloody Tyrant, being the first Emperor that persecuted the Church of Christ, exposed the poor Christians to the fury of rude, barbarous, and merciless men. Hereupon the poor Innocents' were apprehended, and some of them clad with skins of wild beasts, were torn in pieces by dogs. And others cast one upon another, until they became great heaps, after the manner of Bonfires, and then fire put to them, and their bones burning served for light in the night, in the stead of Torches. But at the last this wicked wretch, the causer of all that cruelty exercised upon the poor Christians, seeing himself in danger to be murdered, by one appointed for that purpose, (as a just reward for his horrible, unjust, and inhuman dealing) hastened his own death by killing himself, as Cornelius Tacitus reporteth, Lib. 5. We read in History of one Cyrillus a Deacon of Heliopolis, situate near to Lybanus, who lived under the Empire of Julian the Apostate, and came to a miserable end. For after Constantine was deceased, by whose authority the holy Martyr had broken down many of their Images and Idols, the abominable Idolaters did not only murder him, but also devoured his liver with bread, as if it had been the sweetest morsel of meat in the world. But the allseeing eye of Almighty God beholding their villainy, his revengeful rod bruised them to pieces. For their teeth wherewith they chewed that unnatural food fell out of all their heads; and their tongues wherewith they tasted it, rotten and consumed to nothing; and lastly, their eyes which beheld it, failed them, and they became all blind. Lo thus were they all served, bearing justly the marks of God's indignation, for so horrible, inhuman and unnatural Cruelty, as Theodoret reporteth, lib. 3. chap. 7. Valerian the Emperor, was a deadly Enemy to the professors of Religion, and very terribly persecuted them in his Dominions. But shortly after, himself was taken prisoner in the Persian Wars, being Threescore and ten years of age, and was made a slave to his Conqueror all the rest of his life. And whose condition was so miserable, that Sapor, the King of Persia, used his back as a block or stirrup to mount upon his Horse, and at the last, to make up the full number of his miseries, he caused his Skin to be taken from his Flesh, whilst he was alive, and then powdered him with salt, as Josephus reporteth, in his Ecclesiastical History. Book 7. Chap. 30. The cruel, merciless, and hardhearted Jews, did persecute even unto the death, the innocent Lamb of God, who is the Lord of life, our Blessed Saviour Christ Jesus. But did they escape Punishment? Verily no, for the avenging hand of the Just-punishing, sinne-revenging God, followed after them, overtook them and seized upon them to their Destruction. For they were driven up and down, from place to place in divers Countries by the Deputies: And after that, there were slain of them at Cesaria in one day Twenty thousand: At Alexandria another time Fiftythousand. At Zabulon and Joppa Eight thousand and Four hundred, besides the burning of both the Towns: At Damascus Ten thousand had their throats cut: And as for the Jews that were in Jerusalem, they were pinched with so sore a famine, as that they did eat the excrements of Oxen; and many women were constrained to boil and to eat their own Children. And in that great extremity many thinking to save their lives by flying to the Enemy; were taken and slit in pieces, in hope to find gold and silver in their bowels: And at the last the whole City was taken by force & the holy Temple consumed by fire. And this in general was the miserable issue of that lamentable War: during which time, Fourscore & seventeen thousand Jews were taken Prisoners, and Eleven hundred thousand slain. Some of the Prisoners were carried reproachfully into Rome; Others were murdered at their Conquerors wills; Some were torn in pieces and devoured of wild Beasts: Others were constrained to march in Troops against their Fellows, and kill one another as if they had been Enemies. And the Remnant of that wretched people which remained alive, after the mighty tempest of God's Wrath was past, were dispersed and scattered abroad throughout all Nations under Heaven: So that their condition (at this day) is so vile and contemptible, as that no Nation under Heaven is half so miserable: which is a manifest evidence of God's vengeance still abiding upon them.— As Josephus reporteth in his books of the Jewish Wars. And here I might also be very copious in the expressions of the remarkable Destructions of Agag. Goliath. Benhadad. The Moabites and Ammonites. Nicanor. Herod-Agrippa. Domitian. Trajan. Hadrian. Antonius. Severus. Decius. Aurelian. Dioclesian. Maximinus. Maxcentius. Licinius. Arnolphus. Smaragdus. Mamucha, etc. Who were destroyed for persecuting the Church of Christ. Yea beloved, and many more terrible examples of Gods fearful Judgements (that fell upon divers other bloody Persecutors of God's Church) I could here recite, but for brevity sake I pass them over. Oh then (at the consideration of this that hath been spoken) let all the bloody Persecutors of God's Church tremble and desist from so doing, lest the Lord come suddenly as a swift witness against them, and speedily be avenged of them, to the ruin of their bodies in this world, and the utter destruction both of bodies and souls in the world to come. And let them also labour to the uttermost of their power to make up the Ruins of the Church of Christ, and do their best endeavours for her, by praying for her Peace. O Pray for the Peace of Jerusalem. Instruction. Use 2 TO teach the Church to arm herself for Troubles, Crosses, and Afflictions, so long as she remaineth here upon the face of the Earth. For as the comfortable sunshine Days, and the uncomfortable darksome Nights, (in the order of Nature) follow each other: So in like manner, in the Administration of the Church of Christ, there is a continual Intercourse amongst the Members of Christ Church, between Peace and Persecution. To live continually in Jollity, and be always free from Crosses, is one of the World's pleasing Cognisances of Satan's Imps; for being always without Chastisements, Heb. 12.6, 7, 8. whereof all Gods Children are Partakers, we are Bastards and not Sons. Beloved, There is a strict Dependence, near Relation, and close Connexion betwixt Christianity and the Cross; they are Concommitants, Individuals, and inseparable Companions. This is an infallible Aphorism of Divine Observation under the Kingdom of Christ, & an indubitable Axiom of Christ's Gospel, Providence, the which proceedeth from the good pleasure and providence of God, in the dispensation of things under the Gospel. Our blessed Saviour told his Disciples, and in them every true Member of his Church, In the world ye shall have affliction, joh. 16.33. And it was also the general Proclamation of Christ to the whole World, Mat. 16.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If any man will come after me, let him deny himself, and take up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Cross and follow me. The which Cross, although to unregenerate men, in their Natural Condition, it be tedious and burdensome; yet notwithstanding, to the faithful Members of Christ's Church, they making a right use thereof, it will be helpful and profitable. As for example, Holy David was so greatly oppressed with troubles, as that he complained in the anxiety of his soul, The snares of death compassed me round about, Psal. 116.3 and the pains of Hell gate hold upon me. What Adversaries are more horrible, and Enemies can be more terrible, than Death, and Hell? And yet notwithstanding, he making a snactified use thereof, they wrought in him most blessed and happy Effects, the which he found experimentally in himself; and therefore freely confesseth, Before I was afflicted, I went astray: but now I keep thy word, Psal. 119.67. And Verse the 71. It is good for me that I have been afflicted: that I may learn thy Statutes. And the Lord saith (of the Israelites) by his Prophet Hosea, Hos. 5.15. In their affliction they will seek me diligently. And the Prophet Isaiah, speaking of the Faithful in affliction, saith, Lord, in trouble have they visited thee: Esa. 26.16. they poured out a prayer when thy chastning was upon them. So that Afflictions, being God's Rods, are his children's Remembrancers: yea, Troubles make many Returners, and Seekers to God, who formerly have been Revolters and Stragglers from him: as were the Israelites, Manasseh, the Prodigal Son, and divers others. Yea beloved, and to be continually without Crosses, Troubles, and Afflictions, men may justly suspect themselves, to be rather Members of the Devil's Church Malignant; than of Christ's Church Militant. St. Ambrose, that godly, devout, and religious Bishop, travelling (with some others) towards Rome, went to a Rich-man's house, resolving to lodge and remain there till the next morning; And after some short discourse, he demanded of the man of the house, how it went with him, and in what case he stood concerning his present condition for the things of this Life? Unto which the Richman replied; Sir, my condition hath ever been happy and fortunate, I never tasted any kind of Adversity, I never had any sickness or loss of goods, all things have hitherto been with me, even according to my hearts desire. When Saint Ambrose heard this, he said unto them that were with him, Eamus hinc, nam Deus non est hic. Let us go from hence, for God is not in this place. And immediately after they were departed from the Rich-man's house, the Earth suddenly opened her mouth, and swallowed up the Man, together with his house, and all that he had. Intimating thereby to the World, that God is not there (in mercy) present, where the Cross is continually absent. Hence then, Let all the Faithful Members of Christ's Church, account it as an indubitable Aphorism of infallible Truth, believe it as an Orthodoxal Article of their Christian Faith, and hold it as an undeniable Maxim in Divinity; that as the Children of Israel went through many Troubles, before they could come to the Earthly Canaan; which was a Type of the Faithfuls Passage from Earth to Heaven: So in like manner, the Children of God must pass through many Afflictions, before they can come to the Heavenly Jerusalem. St. Paul desired to know nothing (amongst his Corinthians) but Jesus Christ, 1 Cor. 2.2 and him Crucified. And he also rejoiced in nothing so much, as in the Cross of our Lord Jesus Christ; whereby the World was crucified to himself, and himself unto the World, Gal. 6.14. He also expresseth to the World, that no man is Crowned, except he fight lawfully, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 2.5. And also confesseth of himself, I bear in my body the marks of the Lord Jesus, Gal. 6.17. The lawful and valiant fight of earthly Soldiers, for their King, Country, and Religion greatly reflecteth upon them with Credit, and exceedingly redounded to their Honour: & they also account those Wounds that are given to their Bodies in Skirmish, as Marks of their Magnanimity, Cognisances of their Courage, and Characters of their Valour; intimating thereby to the World, for whom they have fought, how they have suffered, and who they are. Now for Application of this to ourselves: Heaven is appointed for none but only Spiritual Conquerors, viz. the valiant fight Members of the Church of Christ, against their Souls Adversaries surprising, subduing and conquering all their spiritual Enemies: For they wrestle not against flesh and blood, but against Principalities, Eph. 6.12. against Powers, against the rulers of the darkness of this World, against spiritual wickedness in high Places. So that, of necessity they must be Fighters, for without a Fight there can be no Conquest, and without a Conquest there will be no Crown: And therefore they must not only be Fight Soldiers, but also Conquerors upon Earth, before they can be Inheritors of Heaven. For a Man to be a Christian, and not a spiritual Soldier, is to falsify his promise at the Font of Baptism. For a Man to be a Christian, and a spiritual Soldier, and not to fight under Christ's Banner, both manfully and faithfully for Christ, is the Cognizance of a pusilanimous spirited Soldier, and Badge of an Hypocrite. For a Man to be a Christian, and a spiritual Soldier, and to fight for Christ, and not to Conquer, is to lose the Reward promised to Conquerors. But to be a Christian, a spiritual Soldier, a Fighter for Christ, and a Conqueror of all his own spiritual Enemies, Lo, that Man, and only he, shall be a Partaker of the rich Reward promised, even the full fruition of the heavenly Inheritance. And therefore, whosoever thou art, that desirest to be a true Member of Christ's Militant Church, thou must resolve with thyself, to live the life of a Christian, to a be a spiritual Soldier, a Fighter for Christ, and also a Conqueror. Hence than we may infallibly collect, that none shall be crowned hereafter in Heaven, but only those that (in some measure) first endure a spiritual Fight here upon Earth; that so they may become crucified Christians, and thereby made conformable to Christ their Head: Phil. 3 10. The which Conformity is the greatest Honour, that this World can afford to the Sons of Mortals. And to such spiritual conquerors, Christ Jesus himself hath made a large promise, even of no less Reward then Eternal Life. He that overcommeth shall be clothed in white raiment, and I will not blot out his name out of the book of life, Apoc. 3.5. And ver. 21. To him that overcommeth, will I grant to sit with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. And, Be thou faithful unto death, and I will give thee a crown of life, Apoc. 2.10. and Jam. 1.12. Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. And what Fight is it that we should not willingly undergo, for to inherit Eternal Life? And herein let Christ Jesus himself be our Precedent, Who for the joy that was set before him, endured the Cross, despising the shame, and is set down at the right hand of the throne of God, Heb. 12.2. Oh, what a comfortable and joyful day will that be to thy immortal and precious Soul, when stepping forth of her earthly Prison, and speedily conducted by the blessed Angels to the Tabernacle of Heaven, she shall rejoicingly be there received, by the honourable Companies of that heavenly Consistory, viz. with all those blessed Spirits mentioned in the holy Scriptures, viz. Angels, Archangels, Virtues, Powers, Principalities, Dominations, Thrones, Cherubims, and Seraphims: also with the holy patriarchs, Prophets, Martyrs, Innocents', Confessors, and Saints of God; together with the blessed Apostles and Disciples of Jesus Christ! all which shall then greatly triumph and exceedingly rejoice, at her Coronation and Glorification. Yea, and fare more Happiness she shall enjoy than all this, viz. the Knowledge of the invisible Nature of the most blessed Trinity. The All glorious and Beatifical VISION, the sight of God which maketh us happy: of which St. Augustine saith, Haec sold est summum bonum nostrum. This SIGHT of God is our only and chiefest Happiness, in which consisteth the Sovereign Good and Life of the Soul: which no mortal Eye hath seen, nor Ear hath heard, neither hath it entered into the Heart of Man. The which SIGHT of God, is the full Beatitude, and total Glorification of Man. Lo, this is the Happiness, which the Soul of a Christian, Spiritual, Fight, Conquering, Soldier, shall for ever enjoy. Where she shall sing Hallelujah, Praise, Rev. 5.13. and Honour, and Glory, and Power, be unto him that sitteth upon the Throne, and unto the Lamb for evermore. Quest. But here peradventure some may demand, What shall I do when I have been a long while under the grievous and weighty pressure of many Troubles, great Crosses, and heavy Afflictions, and still continue under them, seeing (as yet) no probability by sublunary assistance of ease in them, no likelihood of freedom from them, or Deliverance out of them? Answ. If this now be, or at any time hereafter shall be thy deplorable Condition, Lo then, I beseech thee in the Bowels of Jesus Christ, as a Sympathzing Brother of thy sorrows, murmur not thereat, but acknowledge God to be righteous, and that thou sufferest justly for thy sins; and be not sorrowful because thou sufferest, but for the Cause of thy suffering which are thy sins which thou hast committed. According to that complaining Querie of the Prophet Jeremiah, Wherefore is the living man sorrowful? man suffereth for his sin, Lam. 3.39. And also labour for to live by Faith, and not by Sense, For the Just shall live by his faith, Hab. 2.4. Ever being mindful of, and also constantly depending upon the providential name of God, amongst the Hebrews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denoteth unto us, the special Prodience of God towards his children in all their distresses: resolving also constantly in thine own Soul without wavering, that whether longer continuance of Life, or speedier seizing upon by Death shall befall thee; yet notwithstanding, according to that comfortable Expression of the Apostle, Antid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All things work together for good, to them that love God, Rom. 8.28. The continual Consideration hereof, should serve as a spiritual Antidote to preserve thy afflicted languishing Soul (for ever) from Despair. And God Almighty, who is the only Physician both of Soul and Body, and can (at his pleasure) apply a Remedy to every Malady, according to each particular Persons several wants and necessities; give a speedy, comfortable, helpful, healing Blessing, to the divine Operation thereof within thee. Of which myself can speak both comfortably and experimentally, who being fast locked in Prison (for my Kingly Fidelity) with divers others of the ministerial Function, and having not any corporal Sustenance allowed us for above forty days together, wherewith to preserve our languishing natural Lives, they all ended their days in the same Prison; and shortly after all their Deaths, my Body was from Prison enlarged, and Life from Death (under God) thereby preserved. Lo, thus fare the special Providence of God extended unto me, when I was well-nigh brought to the Period of my Life, and almost cast into the cruel jaws of devouring Death: Blessed be the God of my Life and Liberty (for it) for ever. Beloved, a Valiant and Courageous hearted Soldier, will not be discouraged at the roaring of Cannons, the clashing of Arms, the clattering of Weapons, or the hideous noise of furious Enemies coming fiercely upon him, although that military Service be never so sharp or dangerous unto him; because he expects to receive some rich Booty to himself when the Battle is ended: so in like manner, a true crucified Christian, who hath the blessed Spirit of God in him, (which is the only Spirit of all true Valour and Courage) will not be daunted or dismayed, at the coming on of Troubles, Crosses, or Afflictions, how great or many soever they be, because he is not left to himself alone, as a Soldier in the field, when all his pusilanimous spirited fellow-soldiers have deserted the Service and forsaken him; but hath the All-powerfull Lord of Heaven with him, compassing him about with his special Providence, as a neverfailing Shield, and defensive Buckler to preserve him from perishing; only bringing him into the Field, that so he may fight against his Enemies, and thereby have the great Glory and rich Reward, of a magnanimous spirited and valiant Conqueror. In earnall Judgement, and the fleshly Eye of humane sense and reason, the rich Gluttons case was desirable, Luke 16. and poor Lazarus condition despicable: but the poor Man was received to Mercy, and the rich Man rejected to Judgement. And herein (beloved) we may behold, the great, gross, and palpable Error, of the carnal men's Judgement of this World, who conceive their chiefest Happiness consisteth in creature Comforts, and esteem it their greatest Delight to swim in the Confluence of all outward good things, and account it their principal Felicity to be in the present possession of outward Pomp, and earthly Prosperity. Lo, thus blind, erroneous, and ignorant, are carnall-minded men, in their natural Condition. But the Children of God, to whom the heavenly light of Truth hath appeared, who have been often exercised in Troubles, Crosses, and Afflictions, being crucified Christians, living unto God, and not to themselves, are of a contrary Judgement; knowing assuredly, that Afflictions are necessary physical Potions for their Souls, to purge out their sinful Corruptions, to try and exercise their Faith, and to refine their Souls, whereby they may be the fit Receptacles for the Spirit of God. Although the Heaven of Heavens be exceeding High, yet notwithstanding, the Gate thereof is very Low, and none but humble hearted and lowly spirited Persons, (being crucified Christians) shall enter therein. Beloved, we may not think to go to Heaven in beds of Down, we must (in this Vale of misery) pass through an earthly Purgatory, I mean the Afflictions of this Life, before we can come to the heavenly Paradise, viz. the Joys of the Life to come. Yea, we must go by the Suburbs and Gates of Hell, before we can come to the City of the new Jerusalem, and joys of Heaven. Every true Member of Christ's Church is a crucified Christian, and therefore not only incident to suffering, but also strict in his Conversation; for straight is the Gate, and narrow is the way that leadeth unto life, and few there be that find it, Mat. 7.14. None must live the life eternal hereafter in the joys of Heaven, but only those that first Crucify their carnal Corruptions, and mortify their sinful Affections here upon Earth. We must live in the Spirit and not in the flesh, For He that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the Spirit, shall of the Spirit reap life everlasting, Gal. 6.8. And hence is that of S. Paul to his Colossians, Mortify therefore your Members which are on the earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness which is idolatry. Col. 3.5, 6. For the which things sake, the wrath of God cometh on the Children of disobedience. The Members of Christ's Church publicly promised (by their Sureties) at their Baptism, to forsake the Devil and all his Works, and constantly believe Gods holy Word, and obediently keep his Commandments: and were incorporated into Christ's Church, to confess the Faith of Christ crucified, to be faithful Soldiers for Christ their Saviour, and manfully to fight under his Banner, against Sin, the World, and the Devil: and the Lord expects the constant spiritual Performance, of this their public Promise, during the troublesome time of their earthly Pilgrimage. And how shall the Valour of Soldiers be evidenced to the World, who keep themselves continually in their Quarters, and never go upon service; who lie always in the Camp, and never come into the Field? But, when once Troubles do arise, and the Enemy draweth nigh, and Christ's Soldiers (by the sound of Drums and Trumpets) are called from their Quarters, and they march forwards and meet their Enemies in the face; Lo then, Abraham's Faith, David's Piety, Vriahs' Constancy, Jobs Patience, Jonathans' Love, Jehues Zeal, gideon's Valour, and Paul's Courage will appear; who like valiant spirited, and heroical hearted Soldiers will zealously strive, & unanimously desire, (for the Glory of God, the Honour of their King, the Peace, Good, and Welfare of their Country) to be placed in the Front of the Battle. So in like manner, when Troubles seize upon the Souls of the Members of Christ's Church, than the Graces of God's blessed Spirit within them (as occasion is offered) will be operative and working; yea, the more excellent in Graces, the more eminent in Affflictions: and thereby they are distinguished from the Soldiers of Satan. The Earth (of itself) will bring forth little else but briers and weeds if it be not tilled, and Vines will wax wild if they be not pruned: Even so, the corrupt and sinful Affections of our graceless and rebellious Hearts, like pernicious Briers and noisome Weeds, would quickly over-runne, not only all the Parts and Members of our Bodies, but also all the Powers and Faculties of our Souls, if our Gracious God by his tender Care over us, loving Chastisements upon us, and powerful working of his blessed Spirit in us, should not effectually Purge, Dress, and Manure us. And the superfluous Branches of our natural Corruptions would spread so far abroad within us, as everlastingly to destroy us; if the Lord by sharp sanctified Afflictions should not prune them, and by his loving fatherly Corrections cut them off. Therefore, let the Church of Christ be content to suffer Afflictions here upon Earth, and also be glad to bear the yoke in her youth. Lam. 3.27 The present Condition of Christ's Church Militant in her Warfare, (at this day in our Land) resembleth the case of Judah. Manasseth, Ephraim, and Ephraim, Manasseth: and they both shall be against Judah. Loc, this is the Sting of the Church's Crosses, and unto her it is inevitable. For it was the portion of Christ her Head, and shall the Members expect to escape? It was the Lot of her Master, and shall the Servants think to far better? It was the condition of the Saints in the Old Testament, and also of the Apostles in the New. Of the Saints in the Old, Abraham banished both from his Country and kindred; Jacob lay in the fields; Joseph in the prison; David hunted as a Partridge upon the mountains; Elijah full of fear through Jezabels bloody Tyranny, desired the Lord to take away his life from him; Job scraped himself with a potsherd upon the dunghill; Jeremy put into the dungeon; The three Children into the fiery Furnace; Daniel cast into the den of Lions; And Susanna, brought almost to the place of her execution. Yea, the Church herself complaineth of her suffering condition. O Lord, behold mine affliction: Lam. 1.9. for the enemy is proud. And verse the 12. Have ye no regard, all ye that pass by this way? behold and see, if there be any sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger. The Apostle rehearseth a Catalogue of the Saints sufferings that were before Christ's Incarnation. They were tried by mockings and scourge, yea, moreover by bonds and imprisonment. They were stoned, Heb. 11.36, 37, 38. they were hewn asunder, they were tempted, they were slain with the sword, they wandered up and down in sheep skins, and in goat's skins, being destitute, afflicted and tormented. Whom the world was not worthy of: they wandered in wildernesses, and mountains, and dens, and caves of the earth. Lo, these were the sufferings of the Saints in the Old Testament. And as for the Saints in the New, Poor Lazarus lay in a woeful condition at the rich Gluttons gate, but there was found no mortal heart to sorrow for him, nor eye to pity him, nor hand to relieve him. And none of Christ's Apostles died a natural death but only S. John, and he was banished by the Emperor Domitian to the I'll Patmos, and also put into a Tun of hot oil at Rome; as both Tertull. and S. Jerom report. So that, although with the rest he suffered not an immature death; yet notwithstanding, he also tasted deep of his Master's Cup: of which every one must be contented to drink, that is a true Member of the Church of Christ. Beloved, this is the Lords usual dealing towards all the true Members of his Church, thereby to make them Crucified Christians, that so they might be like unto Christ their Captain, who is called by the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man of sorrows and acquainted with grief. Esa. 53.3. And it was Saint Paul's general rule to Timothy, 2 Tim. 3.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All that will live godly in Christ Jesus shall suffer persecution. Lo, this truth Paul and Barnabas preached at Lystra, Iconium, and Antiochia, and S. Luke reports it with an Oportet, signifying the necessity of suffering, Act. 14.22 We must through many afflictions enter into the Kingdom of God. Shall we hope to live with Christ in the Church Triumphant, and not be content to die with him in the Church Militant? Would we gladly reign with Christ there, and not willingly first suffer with him here? Let us not deceive ourselves; None shall have tears wiped from their eyes in Heaven, but those that have first shed them upon the Earth. So that no perplexity, no felicity; no misery, no glory; no Cross, no Crown. For our happiness is Conditional, Si sustinemus, conregnabimus. If we suffer with Christ (meaning) in Affliction, we shall also reign with him (that is) in glory. 2 Tim. 2. Therefore let all the true Members of Christ's Church arm themselves for Troubles, so long as they live upon the face of the Earth, Amos 6.6. and never forget the afflictions of Joseph, but mutually pray one for another. O pray for the Peace of jerusalem. Reprehension. Use 3 TO reprove all those Persons that are Disturbers of the Church's Peace. And for brevity sake I will but only Hint at them: and they are of two sorts; 1. Those that help her not. 2. Those that hurt her. So that the Church hath both Omissive and Commissive Enemies: Omissive, neglecting to help her: and Commissive, endeavouring to hurt her. 1. Those that help her not. Whosoever is not for her, is against her; and whosoever gathereth not with her, Mat. 12.30. scattereth abroad. And they are of two sorts. 1. Ministers. 2. Lay-people. 1. Ministers, who have Pastoral Charges in the Church of Christ, and do not feed those flocks that are committed to their Charge. And they are of two sorts. 1. Those that are Ignorant, and cannot feed them. 2. Those that are Idle, and will not feed them. The Ignorant that cannot, are called reproachfully dumb dogs. Isay 56.10. and the Idle that will not, must be accountable for the blood of that part of their flock that perish through their defect. Ezech. 33.6. 2. Lay-people, and they are of three sorts. 1. Those that pray not at all, either for themselves, or for the Church. Such stupefied persons being both senseless and careless of their own and others conditions, though they dwell amongst Christians, yet (to their shame be it spoken) they live like Heathens, Their foolish hearts are full of darkness, Rom. 1.21. They live as strangers from the life of God, through the ignorance that is in them, because of the hardness of their hearts, Ephes. 4.18. and are as without God in the world. Ephes. 2.12. 2. Those, that if they pray at all, pray but only for themselves, utterly neglecting the Church, never laying to heart the afflictions of Joseph. Amos 6.6. 3. Those, that if they pray for the Church's Peace, they perform that great and weighty duty but lightly and perfunctorily: as not being earnest and zealous in the performance thereof. Yea, give me leave I humbly pray you, to demand of you all here present assembled before me, who is there amongst you, that in the sincerity of his heart can stand forth and say, when once he did humble himself upon the bended knees of his soul unto God, and sigh, and groan, and pray, and shed tears flowing from a penitent heart on the Church's behalf? Oh how few there are that can truly say, when once they did hearty humble themselves unto God for the good of the Church! I will not censure so uncharitably of that number (as if there be any) to say of that party he is a Phoenix: But I fear I may too truly say of them, they are black Swans, even rare Birds amongst us. Beloved, if they be true Members of her, it cannot be, but they must Sympathizingly suffer with her, and consequently pray unto God for her. And therefore they come justly under the lash of Reprehension that are defective herein. 2. Those that hurt her. And they are also of three sorts: 1. Open profane persons who revile her, by casting obloquys and reproaches against her: as Potiphars wife to Joseph, Shimei to David, and Rabshakeh to Hezekiah. Let all such know, that whosoever revileth or reproacheth the true Members of Christ's Church, Christ taketh it as done unto himself. He that heareth you, heareth me; and he that despiseth you, despiseth me: Luk. 10.16 and he that despiseth me, despiseth him that sent me. 2. Those that live in the bosom of the Church, and make a profession of Religion, and yet are vicious in their Conversations. Those are cruel Enemies to the Church of Christ, they make the Enemies of God to blaspheme, cause the way of Truth to be evil spoken of, scandalise the Gospel of Christ, and are unto the Church as the Canaanites were to the Israelites, even thorns in their eyes, and pricks in their sides. I shall refer all such Hypocrites to that learned Father who reprehensively saith, Oh Hypocrite, if it be a good thing to be good indeed, why wilt thou not be that which thou seemest to be? And if it be an evil thing to be evil indeed, why wilt thou be that which thou wouldst not seem for to be? My counsel in this case to all such persons shall be, I pray them in the bowels of Jesus Christ, to consider that God is Omnipresent, and that all things are naked before him, and they cannot blind the Allseeing Eye of the Omniscient God, whose eyes are Ten thousand times brighter than the sun, beholding all the ways of men, and considering the most secret parts. Ecclus. 23.19. The Lord beholdeth the ends of the world, and seethe all that is under heaven. Job 28.24. He seethe all the imaginations of the thoughts of men's hearts, Gen. 6.5. He beholdeth our ways, and telleth all our steps, Job 31.4. And pondereth all our paths, Prov. 5.21. And there is no thought hid from him. Job 42.2. The Hebrews say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord searcheth all hearts, and understandeth all the imaginations of thoughts. And he is called of the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Searcher of the heart. Lo, this truth is acknowledged by holy David, where he saith, O Lord, thou hast searched me out, and known me: thou knowest my downe-sitting, and mine uprising: thou understandest my thoughts long before. Psal. 139.1. Yea, he knew right well, Jezabels Fast, 1 King. 21.9. Absaloms' Vow, 2 Sam. 15.7. and Judas kiss, Mat. 26.49. although their bloody intents, and mischievous purposes were never so secret: for He beholdeth, and tryeth the very hearts and reins. 1 Sam. 16.7. Psal. 7.10. So that he perfectly knows both the truehearted Nathaniel, John 1.47. and the false-minded Simon Magus, Act. 8.20. Yea, the Everlasting Searcher of the hearts, hath written the sin of Hypocrisy (being double iniquity) with a pen of iron, and the point of a Diamond, Jer. 17.1. So that the Diabolical sin of Hypocrisy, must (at the last) break forth, & be detected. And therefore let them not be deceived, for God cannot be mocked; as they sow, so shall they reap; their seedtime wherein they sow nothing but the seeds of wickedness is in this life, and their harvest shall be in the end of this life, in the land of everlasting darkness: for the Hypocrites portion shall be in utter darkness, where shall be weeping and gnashing of teeth. Mat. 24. ult. 3. Those that are Schismatics, who separate themselves from the Church of Christ. Against all such persons of that dangerous Brood, S. Paul gave in one verse, a Caveat to his Philippians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 3.2. The first, the Apostle termeth Dogs. The Second, Evill-Workers. And the Third, the Concision. 1. By Dogs, is meant those who bark against the truth of Christ for lucre sake. And hence it is, that there is such a Deluge of Errors (at this day) flowing in the Church, viz. the splendour & glittering show of Balaks gold, which hath not only dimmed, but also blinded the avaricious eyes of the bastard brood of corrupt-hearted Balaams, and (against the light of their knowledge) turned their Consciences into covetousness, answerable to that true saying of Virgil the Heathen Poet; O sacra auri fames, quid non mortalia pectora cogis? O cursed desire of gold, what mischief is it, but (for the love of thee) thou forcest man to attempt it? Whereby they are not only fitted to work their own sinful ends by sinister means, but also eagerly exercised (as every opportunity is offered) in speaking both privately and publicly, those things (though never so pernicious to the souls of their Auditors) that shall conduce to their worldly Advantage, and help to their expected and greedy-wished-for wages, for the satisfying of their unlimited and avaricious desires: Who serve not the Lord Jesus, but their own bellies; whose glory will turn to their shame, minding (as they do) nothing but earthly things. Phil. 3.19. The approach of which Medusa's head (being Demas-like avariciously affected) in this declining Age of the World, 2 Tim. 4.10 wherein the people are as desirous of Novelty, as subject to Discontent; the world hath suffered a fearful and fatal Metamorphosis, and justly may wonder to find herself so great and gross a Changeling: but politic Hypocrisy accounting Gain to be Godliness, is a building which hath but a lubrical, sandy, and slippery foundation: and therefore with terror to her co-operating Agents, and comfort to her over-oppressed Patients, she cannot promise to herself, and her viperous Brood, any certainty of long continuance, although her deceitful and pestilent Agents are never so Active. The which pernicious practice of those pragmatical and pestilent Impostors, may not unfitly allude, to those late, upstart, factious, pedantical Novelists, who pretend to the world, they are sufficiently gifted to be Teachers of others, and that they also are the only, able, Orthodox, and powerful Preachers of these latter Times; and yet they are not able to read the Texts of the Old and New Testaments, in those Languages wherein God by his Prophets and Apostles (Originally) spoke to his Church; wherein is contained the infallible Demonstration of the holy Scriptures. Such ignorant Pedants (not knowing what they speak, or whereof they affirm) must of necessity build their Christian Faith (if they have any) upon the judgements and opinions of other men; as not being able themselves for to discern between Truth and Error. 1 Cor. 2.14. And yet notwithstanding, they often speak swelling words, being vainly puffed up with their fleshly minds. Who partly out of their Pride, or Malice, or Covetousness, or Ignorance, or some other as great or greater sins moving them, teach desperately erroneous Doctrines, to corrupt the minds of their itching-ear'd-hearers, and divulge the brainsick devices of male-contented factious persons, which only tickle their all-hearing Auditors itching ears, but work no saving grace in their hearts; mixing with the limpid and pure waters of Life, the putrified dregs, and polluted, schismatical, and foul corruptions, of their own filthy and deceitful factions: turning the heavenly sweetness of Truth's infallible and plain direction, into the hellish bitterness of heretical expressions, and erroneous Confusion. Thereby causing their seduced Proselytes to wander from the direct and true paths of God's Commandments, leading to Heaven and Salvation; into the devious and by-paths of cursed sin, and infectious wickedness; walking blindly in the broad way leading to the wide gate, going down to the dark and uncomfortable lodgings of Death, Isa. 30. ult. and terrible Tophet of Perdition. 2. By Evill-workers, those that make their whole life a trade of sinning: whose sole practice is to do nothing but evil; and are also ever plotting mischief against the Church of Christ. As was the practice of Cain against Abel, Gen. 4. Esau against Jacob. Gen. 27. Pharaoh against the Israelites. Exod. 14. Saul against David, 1 Sam. 23. Benh●dad against Jehoshaphat, 1 King. 22. Senacherib against Hezekiah, 2 King. 19 Haman against the Jews, Esther 3. The Jews against our blessed Saviour Christ Jesus, Mat. 26. Also Nero, Domitian, Trajan, Adrian, Anthony, Dioclesian, & divers other malignant Emperors, against the zealous and religious Christians, in the tender Ages of the Christian Church. Lo thus, there hath been (even from the beginning) inveterate hatred in the Church Malignant, against the Church Militant: the which Malignity, even as a Gangrene or Leprosy, hath perniciously spread itself, so far abroad into the world, as that we of this English Nation may experimentally (at this day) with sadness of spirit, and great grief of heart, justly complain of the bitter fruits thereof; the which hath unhappily produced by the violence of the enraged Sword, the late great destruction that hath been in our Land, and the present afflicting Distractions that still remain amongst us. Such persons are as opposite to the true Members of Christ's Church, as Light is to Darkness, Heaven to Hell, and God to Satan. Yea, that cursed Brood of venomous Vipers, having their hearts set on fire of Hell, are both maliciously minded, and bloodily affected, whose wisdom is earthly, sensual, and devilish; Lam. 3.15. exercising their power to the uttermost against the true Members of the Church of Christ; nothing regarding to contemn the approved Truth, and Peace of the Church. 3. By Concision, those that make Rents and Divisions in the Church of Christ; those Separatists that pluck up the pales, and tear up the hedges thereof, giving liberty thereby to the subtle Foxes to pluck off her grapes, whereby to strip and speedily starve her, and the wild Boar of the Forest to root her up, and utterly destroy her. Such as were those over-selfe-conceited, arrogant, and contemptuous Jews, of whom the Prophet maketh expression, Isa. 65.5. who said, Stand apart, come not near to me: for I am holier than thou. But Agur the son of Jakeh, describeth the condition of such insolent spirits: Pro. 30.12 There is (saith he) a generation that are pure in their own conceit, and yet are not washed from their filthiness. The which truth will plainly appear unto us, if we look into their conversations; For we shall find many of them possessed with boiling Malice, swelling Pride, cruel Oppression, cursed Covetousness, swinish Drunkenness, beastly Whoredom, abominable and crying sins, lewd and lascivious lives, filthy Lusts, and fleshly Pleasures: Who may not unfitly be compared to the Athenians, whom Pantolidas the Ambassador hearing dispute of Virtue, and being demanded how their speeches pleased him? He answered. Your talk indeed is good, but this is greatly to be lamented, that talking so well, ye live so ill. And so in like manner, may I say of many such Separatists, their words are commendable, but their works condemnable; their speeches are glorious, but their lives vicious. Amply expressing (in their vicious lives) that Heathen man's complaining Accusation against precise and deceitful Epicures, Qui Curios simulant & Bacchanalia vivunt. I could willingly wish they might not too truly be termed Pedants, condemning and rejecting all opinions which they either understand not, or like not: Supposing with themselves, they have a special point of the Spirit, and know more than the common sort of people, being filled with an enraged folly, resolving to reject all opinions and say but their own, which they keep pertinatiously with themselves as Oracles. And thus like positive and affirmative Dogmatists, they are so wedded to their own opinions, as that they would have all the world to be ruled by their opinionated Laws, and subject themselves to the Sceptre of their say, although they be never so unconformable and inorthodoxall. God in mercy to us of this English Nation, prevent our Christian Kingdom from being involved (by such turbulent Spirits) into a new Chaos of spiritual Darkness, Combustion, and Confusion. For when once such pestilent, over-selfe-conceited, Church-renting Hypocrites, have palliated themselves with the Cloak of feigned purity, by the external profession of Religion; and masked their impudent faces with the Vizor of seeming Sanctity; and anointed their fraudulent tongues with the oil of smoothing Flattery; whereby they can deceitfully express themselves in Saintlike Discourses: speaking lies in hypocrisy, 1 Tim. 4.2. whereby to delude ignorant persons. Lo then, they can cunningly, like the Scribes and Pharisees, under the colour of long prayers, devour widows houses. Mat. 23.14. And are in a Capacity to Creep into houses, and lead Captive silly women laden with sins, led away with divers lusts. 2 Tim. 3.6. Yea, (if it were possible) to deceive the very Elect, Mat. 24.24. but that their names are written in heaven, Luk. 10.20. and the foundation of God (which is the Election of his Children) remaineth sure, 2 Tim. 2.19. Lo, thus they seem externally to the World, like harmless Sheep; but they are internally to the Church, Mat. 7.15. ravenous Wolves. They appear extrinsecally like innocent Lambs; but they are intrinsically devouring Lions. Foris Catones, Intus Neronis, Grave Cato's without, but Cruel Nero's within: They have jacob's voice, but Esau's heart and hands. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men of double minds, having a heart, and a heart, to comply both with persons and times (for their own advantage) as all occasions are offered; swimming like Fishes with the stream, and steering all their courses and passages (temporizingly) suitable to the present times. Shifting their Sails with the turning of every wind, and sowing satisfactory pleasing Pillows, under godless, graceless, and wicked men's Elbows. Resembling those four hundred flattering false temporising Prophets; 1 King. 18.19. who were not only invited, but also advanced to Jezables' table. Such Ambidexters playing with both hands, They are like Janus with his two faces, who looketh both before and behind; They are like those Israelites, who speak both Ashdod and Hebrew. Nehe. 13.24. They are like the Barnacles, who are both flesh and fish: They are like Balaam, Num. 23.25. who doth both bliss and curse. They are like Tully amongst the Romances, who could not (for the present) fully persuade himself, whether he should take part with Cesar or Pompey. They are like Tytides amongst the Grecians, who could not resolve whether he should adhere to Achilles or Hector. They are like the Tribe of Ephraim amongst the Jews, which was as a cake upon the hearth not turned, Hos. 7.8. baked on the one side, but raw on the other. They are like the Church of Laodicea amongst the Gentilos, which was neither hot nor cold, Rev. 3.15. And therefore as lukewarme-water offensive to the stomach, and incident to be spewed out of the mouth of Christ. They are like the Ostriches which have wings to fly, but never do fly; pretending that to be in their deceitful heads and hearts, which they have neither purpose nor ability to perform. They are like the Beasts of Ethiopia, called Nabes, or Camelopardales', whose heads resemble the Camel; their necks the Horse; their legs and feet the Ox; and their spots the Tiger. Fronti nulla fides. They are like the Herb Moli, whose flower (as the Herbalist reporteth) is as white as milk, but the root thereof as black as ink. They are not in practice, much unlike the Chameleon, or fish Polypus, who change themselves into variety of Colours; or like to Protheus, Metamorphosing themselves into divers forms; of whom it was said, Formas se vertit in omnes, he turned himself into all fashions. Yea, they imitate those outside persons who have musked mouths, but stinking breaths: whose words and ways are like the Hermit's breath, wherewith he both warmeth his fingers, and cooleth his broth. And thus have I (as briefly as I could) both truly and plainly deciphered unto you, the both dissembling and cursed condition of such Church-lacerating Hypocrites; who, when they are so deceitfully furnished, and wickedly qualified, lo, than they have fitted themselves meet to be listed under Satan (their infernal General) the Prince of darkness, 2 Cor. 11.14. who can transform himself into an Angel of light. For than they can work craftily and politicly, as well as fight stoutly and boldly under his Banner of Dissimulation, for the enlargement of the hellish Territories of his Kingdom of Darkness. Lo, thus the Devil's hypocritical Soldiers, serve him as well internally by craft and subtlety, as externally by strength & corporal ability; working mischief every way (that lieth in their power) against the holy & harmless Members of the Church of Christ. But let all such Soul-destroying Hypocrites know for their present convincement, that true Piety was never pinned upon the sleeve of worldly Policy: and that no service can be acceptacle to God, but that which is performed with the heart's sincerity. But I beseech you mistake me not, let me not be accounted an Enemy, because I tell you the truth, Gal. 4.16. Neither make me that Requital, which the obstinate Jews did to the Lords Prophet Jeremiah, when he justly reproved them for their sins. Jer. 18.18. Then said they, come, and let us imagine some device against Jeremiah: for the Law shall not perish from the Priest, nor Council from the Wise, nor the Word from the Prophet: Come, and let us smite him with the tongue, and let us not give heed to any of his words. If thus you shall requite me, then may you justly fear, that the righteous Lord will be wrathfully displeased with you, and that may redound to your own ruin. But let me crave your candid censure; for I call Heaven and Earth to record, that I speak not this out of the spirit of betterness against the Saints of God, whose sanctified Conversation is answerable to their holy profession, zealously serving, and faithfully worshipping the living God in spirit and truth as he commandeth. Yea, joh. 4.24. my hearty Prayers (I sincerely confess) are constantly unto God for them, that he would continue them in the ways of holiness, and daily increase the number of them in our Land; and that they may splendidly shine as Lights in obscurity, in the midst of a perverse and crooked generation amongst whom they live; that so they might not only glorify God themselves, but also be holy Patterns, and godly Examples for imitation unto others, whereby to draw them the more speedily to the service of God. But I speak only, and that reprehensively, of those who are mere tongue-tipped-table-Gospelers, having a form of godliness, but denying the power thereof, 2 Tim. 3.5 who only make a show of sanctity, having their hearts full of all manner of guile and hypocrisy; who are facilie perceptible by their Fruits, and evidently conspicuous to the world by their Actions, walking in the ways of dissimulation, which lead to the infernal Pit of eternal perdition. Mat. 24.5. And therefore, if such persons will become true Members of Christ's Church, let them stand no longer at a distance from the Church, but let them labour with expedition to purge out their own Corruptions, abandoning their former lewd Conversations, humble themselves for their sins, come in and close with Christ, and speedily pray for the Church's Peace. O Pray for the Peace of Jerusalem. Consolation. Use 4 TO comfort the Church in her saddest condition; by calling to mind, Psa. 126.6 They that sow in tears, shall reap in joy. And heaviness may endure for a night, Psal. 30.5. but joy cometh in the morning. Considering also, that Christ calleth none unto him with a promise to comfort them, but those that are grieved persons. Come unto me all ye that labour, Mat. 11.28. and are heavy laden, and I will give you rest. And remembering the Cordial that Christ gave unto his Disciples, when he was to departed from them, and in them to his whole Church, John 16.20. Ye shall sorrow, but your sorrow shall be turned into joy. That is, ye shall rejoice that ever you were sorrowful. As if Christ in other words should have said unto them, Comfort your hearts my beloved Disciples; for although I shall leave you for a while as Pilgrims in the wilderness of this wicked world; yet notwithstanding, ye shall hereafter come to the land of the heavenly Canaan, even to the new Jerusalem whither I am now going, and there you shall receive the end of your faith, even the salvation of your souls, 1 Pet. 1.9. Psa. 16. ult. where there is fullness of joy, and pleasures for evermore. The Lord (without doubt) will preserve his Church from the scratching Paws of savage Bears; the tearing Mouths of ravenous Wolves; and the covetous Clutches of greedy Cormorants; who lie daily and hourly in wait to supplant, subvert, and devour Her: and all under the spetious pretence of Piety, the counterfeit show of Holiness, and candid colour of Religion. Will not Christ, Mat. 23.37 who wept over Jerusalem, and would often have gathered the Children of the Jews together, as a Hen gathereth her Chickings under her wings, preserve his Church from perishing? Certainly yea. And will not God, who clotheth the Lilies, Mat. 6.26, 28. and feedeth the fowls of the air, preserve his Church under the wings of his Providence, Zach. 2.8. whom he tendereth as the apple of his own eye? Undoubtedly yea. Conjugall-love is strong; Paternall-love is powerful; Loyall-love is very effectual; But Divine-love, viz. the love of God to his Church fare transcends them all. Can a mother forget her child, Isa. 49.15. and not have compassion on the son of her womb? though they should forget, yet will I not forget thee, saith the Lord to his Church. Yea, and let the Church also listen to that sweet Expression of the Lord, by his Prophet unto his people, Isay 51.7, 8. Harken unto me, ye that know righteousness, the people in whose heart is my Law: fear ye not the reproach of men, neither be ye afraid of their revile. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my Salvation from generation to generation. So that the Church of Christ needeth not to fear, though at any time she should be plunged into the depth of calamity, for rather than her Persecutors shall go unpunished, the Lord will make the very moths and worms, and other contemptible creatures of the earth, to be the Instruments of her enemy's confusion, and his hand shall bring unto her everlasting salvation. And therefore, what although the Church for the present, sits pensively, and mourns like a desolate widow tristively, weeping and lamenting for the personal absence of Christ her Husband? Mat. 28. ult. yet notwithstanding, his comfortable Spirit is present with her, and also will be unto the end of the World. And at the appointed time there will be a cessation from all her sorrows; for he will joyfully return unto her, lovingly embrace her, Rev. 7. ult. and wipe away all tears from her eyes: and then she shall receive a full deliverance from all afflictions both of body and soul. Then that confident expected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Slavabit into Salvavit, he will save, into he hath saved. And then all the violent brumal winter storms of bloody persecution shall be fully passed over, and the glorious sunshine- beams of Gods loving and comfortable countenance most splendidly shine upon her. And then all the Chains of her afflictions shall be broken asunder, Psa. 124.6 and she delivered as a bird out of the snare of the Fowler. And the Lord will give unto her beauty for ashes, the oil of joy for mourning, Esay 61.3. and the garment of gladness for the spirit of heaviness. And when all these consolatory Blessings are come upon her, then harken unto her rejoicing, Isay 61.10. I will greatly rejoice in the Lord, and my soul shall be joyful in my God: for he hath clothed me with the garments of salvation, and covered me with the robe of righteousness, he hath decked me like a bridegroom, and as a bride tyreth herself with her jewels. Beloved, the serious consideration of this, may serve as an Antidote to keep the Church of Christ from despair; for the year of her everlastaing jubilee will certainly come. Oh what unspeakable joy and ineffable comfort doth this afford unto all the distressed Members of the Church of Christ! considering that although the Church of Christ be subject to sorrows, yet the Lord bestoweth upon her proportionable comforts. Whereupon the Psalmist in the person of the Church experimentally confesseth, In the multitude of the sorrows that I had in my heart: thy comforts have refreshed my soul. Psal. 94.19 And therefore let the Church continually comfort herself with this infallible confidence of God's love and mercy towards her, that as Christ put forth his hand and preserved Peter when he was in danger. Mat. 14.31. So in like manner, the Lord will never suffer those that are his to sink in the bitter waters of Marah, and sorrowful Seas of this turbulent life, so fare as to perish; but will sanctify all the dispensations of his providence unto them, and sweeten all their sorrows with the comforts of his blessed Spirit, 1 Cor. 10.13. and will also give an issue in all their afflictions, that they may be able to bear them. And therefore let them comfort themselves together, and mutually pray one for another. O pray for the Peace of Jerusalem. Exhortation. Use 5 THe last Use is for Exhortation, and that is threefold. 1. To pity the Church when she is in calamity. 2. To labour to become true Members of the Church of Christ. 3. To use the means to attain the end for procureing the Church's Peace. 1. To pity the Church when she is in calamity. And herein I shall speak, 1. Generally, 2. Particularly. 1. Generally, and that shall be concerning this whole Kingdom, whereof we are all Members, and wherein also we live. And of that I say, Be thou exhorted, O England, and seeing the Lords Judgements are now in our Land, Let the Inhabitants thereof learn righteousness, Esay 26.9. And speedily be reclaimed from all thy wickedness; and frequently, faithfully and fervently pray unto the Lord, to fill thy heart full of the rich Graces of his blessed Spirit; and endeavour by the power of his grace and blessed Spirit, to live the life of grace, to subdue all thy natural corruptions, to resist all sin and wickedness whatsoever; to deny all ungodliness and worldly lusts, and to live soberly, righteously and godly in this present world, Tit. 2.12. And hearty lament all thy sins, fully forsake them, and speedily turn unto the Lord our God. Come thus to the Lord with confidence, that he will receive thee, and for his mercy and promise sake thou shalt be received; for there is still mercy with the Lord, Psal. 130.4 that he may be feared; and we are not (as yet) consumed, because his Compassions fail not. Lam. 3.22 And though our Sins have abounded, Rom. 5.20 yet his Grace doth Superabound. And therefore to us he will certainly be merciful, if we can be truly sorrowful. For, although every sin be damnable; yet no sin actually condemneth, but the sin of impenitency. Therefore let my council now be acceptable to thee O perplexed England; Esay 55.6. Seek the Lord while he may be found; And call upon him while he is nigh at hand. Draw near unto God in Prayer, in Faith, and in humbleness of heart, that thou mayest be healed. Come to the Lord prayingly, confidently, and humbly, that thou mayest find mercy: Lest the righteous Lord in displeasure against thee, suddenly departed from thee, and so thou becomest both ruinous and desolate to thy utter Confusion. 2. Particularly, Beloved, we know experimentally, that in the Natural body, if any Member be wounded, all the rest jointly do their best endeavours to succour and help it. The Ear is open to hearken after a remedy for it. The Eye looketh upon it. The Hand toucheth it. The Tongue calleth for a Chirurgeon to cure it. And all the Members of the same body (in a sympathising way) are ready to relieve it. And shall not the Members of Christ's Mystical Body be as ready to pity one another, and to relieve each other when they are in distress? That were not only a Sin, but also a Shame unto them. What? shall the promptness and practice of the Flesh, condemn the dulness and slackness of the Spirit? Shall a Natural Sympathy, outstrip a spiritual Congruity? And shall Natural Pity, transcend spiritual Piety? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God forbidden. It was Saint Paul's Exhortation to his Galatians, Gal. 6.2. Bear ye one another's burdens, and so fulfil the Law of Christ. Intimating thereby, that there is mutual love between those that are true Members of the Church of Christ. So that, if one of them be grieved, all the rest that hear of it, are afflicted for that party till he be relieved. An instance hereof we have in the Church's practice on the behalf of S. Peter, Acts 12.5. when Herod had imprisoned Peter, the faithful Members of Christ's Church met together, and earnest prayer was made of the Church unto God for him. Oh how greatly doth this condemn the practice of all those unnatural Persons, who hearing that the Members of Christ's Church are in distress, do wholly shut up their bowels of Compassion from them, and will neither relieve their Bodies with their Purses, nor their Souls by their Prayers! 2. To exhort all those that are (as yet) without, to labour to become true Members of the Church of Christ, without which there is no salvation. And for this cause S. Luke reporteth, that the Lord added to the Church from day to day, Act. 2.47. such as should be saved. The Church of Christ is most excellent in herself, because in her alone salvation is to be found, and no where else. Answerable unto that preservative Expression of S. Paul to the Centurion and the Soldiers, concerning the Mariners, Acts 27.31. Except these abide in the ship, ye cannot be saved. When the Lord destroyed the Old World by the general Deluge of water, none were preserved but only those that were with Noah in the Ark. Gen. 7.23. Which Ark was a Type and Figure of the Church of Christ. And beloved, thus shall it also be at the end of the world, when Christ shall come in the Clouds to judge both the quick and the dead; none shall be saved from everlasting burning in the fire of Hell, but only those sheep that are of Christ's fold, Mat. 25.34. even those that are true Members of the Church of Christ. Now lest any should be deceived, thinking themselves to be true Members of Christ's Church and are not. I shall briefly lay down some Marks, whereby they may try themselves whether they be or not. And for brevity sake I will but only Hint at some of them. Marks. 1. Peace. 2. Holiness. 3. Love. 4. Regeneration. 5. Obedience. 1. Peace. Concord amongst the Children of God, is like the agreement and harmony in Music: yea, it is well pleasing to God, and acceptable to all good men. God is the God of Peace, 1 Thes. 5.23. The very God of peace sanctify you throughout. And he is also the Author of Peace, 1 Cor. 14.33. God is not the Author of confusion, but of peace, as we see in all the Churches of the Saints. And his Children are the Children of peace, Isay 11.9. None shall hurt or destroy in all the mountain of mine holiness. And Christ in his Sermon upon the Mount, pronounceth a blessing unto them that labour for Peace. Blessed are the Peace makers: Mat. 5.9. for they shall be called the children of God. When as King Solomon who had his name from Peace, built that most glorious and stately material Temple for the Worship of God; it is very remarkable, that in the making thereof no Noise was heard, by striking or beating upon any of the materials whereof it was made; the which Temple was also a Type of Christ; Esay 53.7. who was mute like a sheep before the Shearers, and with Patience did bear silently many injuries and indignities, not only offered unto him, but also laid upon him. In imitation whereof, all true Believers in Christ, who are the Spiritual Temple of the living God, 1 Cor. 3.17. ought both silently to suffer, and also patiently to endure the troubles and miseries of this their military Warfare, according to that rule of our blessed Saviour, learn of me, Mat. 11.29 for I am meek and lowly in heart; and ye shall find rest unto your souls. And S. Paul, when he was to leave his Corinthians, he exhorted them to Peace, that after his departure from them, they might have the comfortable presence of the God of Peace with them. Leaving them this memorable Valediction at his ultimum vale. Finally brethren, far ye well: be perfect: 2 Cor. 13.11. be of good comfort: be of one mind; live in peace, and the God of love and peace shall be with you. So that, to live peaceably towards others, is a Mark of the true Members of the Church of Christ. 2. Holiness. The Apostle S. Peter speaking to the faithful, who should be heirs of everlasting glory, exhorts them to be holy in all manner of conversation, 1 Pet. 1.15. Heaven is an holy place, and none must inhabit there but holy persons, viz. Saints, those that are made holy by the blood of Christ, those whose souls are washed in the blood of the Lamb. Whosoever is not thus qualified, must for ever from heaven be excluded, Apoc. 22.15. Without shall be dogs, and Enchanters, and whoremongers, and mutherers, and Idolaters, and whosoever loveth, or maketh lies. Yea, the Apostle is peremptory herein, Heb. 12.14. Fellow peace with all men, and holiness, without the which no man shall see the Lord. Therefore labour to find this Grace of Holiness in thyself, for it is an infallible Mark of the true Members of the Church of Christ. 3. Love. Spiritual Love is the most excellent effect of the Soul, and also a fruit of God's blessed Spirit, Gal. 5.22. Yea, and our blessed Saviour to distinguish his Disciples from the profane persons of the world, expresseth Love as the cognizance of distinction. By this shall all men know that ye are my Disciples, joh. 13.35 if ye have love one to another. So that spiritual Love is also a Mark of the true Members of the Church of Christ. 4. Regeneration. Art thou sensible of thy new Spiritual birth? Dost thou find in thyself experimentally Mortification and Vivification? a kill of the Old man, and a quickening of the New? dost thou feel the power of Christ's Death in thee more and more to mortify and kill thy sins? his Blood to sanctify and purge thy heart? and the Virtue of his Resurrection to quicken thy soul unto newness of life? and to make thee stand manfully, and with an undaunted courage and magnanimous Resolution, valiantly to fight, against Sin and Satan? If these things be in thee, they are certain Evidences unto thee, that thou art a true Member of the Church of Christ. 5. Obedience. This is a satisfactory Duty, wellpleasing and acceptable both to God, and Man. The time was, and that of late years, that England had a plentiful Peace, and a peaceable Plenty throughout this Kingdom, and also lived in filial Fear of the righteous God, and dutiful Obedience to Her lawful Sovereign; at which time the Lord even loaded Her with plentiful Store, both of Spiritual and Temporal Blessings: She being then for satisfactory Accommodation to Her Inhabitants, Gen. 47.6. fare transcending Goshen to the Israelites in the Land of Egypt; insomuch, as that She was comfortable to Her Friends, terrible to Her Enemies, and the glory of all Her neighbour Nations round about Her: so that, they all must bear Her witness, that as once the Dew of Heaven fell down only upon Gideon's Fleece, when as all the Earth beside was dry about it; So in like manner, the Dew of God's Blessings hath only fallen upon this our English Kingdom, when all our neighbour Countries have been destitute of it, lying dry and unfruitful, and being also utterly untilled by the Plough of the Farmer, but yet every where harrowed by the Hand of the Soldier, and almost rend in sunder, with all those great Calamities, which the fierce Fire and cruel Sword could bring upon them: all which while (until of late years) our English Nation lived in Peace, dwelled without Fear, sat in Safety, and slept Secure: But when flourishing England waxed wickedly wanton, supine, and careless, and fell from the Light of Grace, into the Darkness of Sin, wilfully walking in corrupt ways, according to the carnal Lusts of Her own sinful Heart, being very dishonourable to God, distasteful to all good Men, and disgraceful to the Protestant Religion; and also grew both Unthankful, and Unfruitful, and like an untamed Heifer, jer. 31.18. cast off the yoke of Her dutiful Obedience, both towards God, and Her lawful Sovereign: Lo then! the Lord in Judgement against Her, being wrathfully displeased with Her, turned Her Peace into War, Her Plenty into Penury, Her Strength into Weakness, and Her Glory into Shame: since which time of Alteration, She hath liberally plucked the Grapes of gall, and plentifully drank the gall of Bitterness. Yea, and so deeply hath She drank of the bitter and poisonous dregs thereof, as that those deadly Draughts which lately have been forcingly given Her, have turned the Lives of many thousands into Death. And yet, woe! and alas! She still remaineth incorrigible, under God's afflicting hand, by the sharp strokes of his Rods of Remembrance; and will not yield Obedience to God and Man, as in the sacred Scripture She is commanded. Obedience, is twofold, in respect of the Persons to whom we own it: 1. Unto God. 2. Unto the King. 1. Unto God, for himself, as being our Celestial Sovereign. 2. Unto the King, in God, and for God, as being Gods Terrestrial Vicegerent. So that, Caesar must have Caesar's, as God may have Gods; that the body of Christ may be kept without a Rent, as his Coat was without a Seam; and that thereby also may be both produced and continued, a melodious Harmony, delightful Agreement, and sweet Consent amongst ourselves, in this English Christian Commonwealth, whereof we all are Members, and wherein we live. Therefore, Obedience, either Active or Passive, must be yielded to all lawful Authority: whereas, 1 Sam. 15.23. Rebellion being as the sin of Witchcraft. The which as an infernal, polluted Embryo, lurking in the hateful Heart, of a malicious, malcontented, disobedient, and revengeful spirited Person, having her sinful Increasing, cursed Birth, wicked Growth, and mischievous, bloody, and polipragmaticall Operation, by the hellish working, pernicious provocation, and damnable power of the Devil; is not only diametrically repugnant to our subjective Fealty, but also utterly abhorrent to all Christian Loyalty: Heb. 10.26, 27. and being wittingly, willingly, and wilfully, (contrary to the Light both of Knowledge and Conscience) committed, continued, justified, and maintained, the condemnable, pestilent Incendiary, for the present Overthrow, and speedy Confusion of a Christian Commonwealth, the hateful Compendium of cursed Cruelty, the horrid Epitome of all Impiety, and the very Character of the Firebrands of Hell; wanting nothing to all such illegal Actors thereof, but only the sharp fatal Stroke of impartial Death, whereby to cut asunder the brittle Thread of their mortal Lives, and thereby to send their sinful souls into the deep Dungeon of Eternal Darkness, there to be intolerably tormented, with the Devil, and all damned Spirits World without End. The word translated Rebellion, is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth Bitterness, and is applied to Apostasy and Disobedience; and that in a twofold respect: 1. Because Rebellion is more distasteful to God, than bitter things are to the Palate of that Man (between whose Taste and Bitterness there is an Antipathy) who naturally desireth to taste only those things that are sweet. 2. Because it provokes and exasperates both God & Man, unto Wrath & Bitterness. For, in one and the same Act of Rebellion, there may be committed both a Sin against God, and a Trespass against Man; So that, both being offended by the same Act of Rebellion, they are also both of them thereby provoked to Wrath and Bitterness, against the Offenders. Rebellion, is the Forerunner of God's Vengeance, to the Actor's Confusion. According to that fatal Querie of the Lord by his Prophet Jeremy concerning the Jews, Do they provoke me to anger, jer. 7.19. saith the Lord, and not themselves to the confusion of their own faces? So that, Rebellion, being Disobedience, provoketh to Wrath, and Wrath worketh Confusion, to the Provokers thereof. To satisfy the carnal Lusts, inordinate Appetites, and greedy Desires, of military desperate Rebels, in their violent prosecution of horrid Rebellion, either by bloody Murder, or plundering Theft, is unto them (for the present) very sweet; but the Consequent of it, to all those that are guilty of it, will certainly prove according to the Original signification of it, viz: very bitter: answerable to Abner's speech of Joabs' devouring Sword, viz: 2 Sam. 2.26. Bitterness in the latter end. So that, he that conscionably careth not Now for that cursed Act of his Sin, shall compulsively care Hereafter for the bitter Smart of his Punishment. The word Sword, in the Hebrew language, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Exsiccando & Vastando dictus: a Radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, Exsiccatus fuit: both which words have a distinct Difference, as well in Pronunciation, as in Signification, and yet all the Characteristical Consonants of both which words, viz: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Schem, and Ponghall in Gnavar, Noun and Verb being the same, may both necessarily and also profitably serve to put us all in mind, of a reciprocal Punishment waiting upon the Sword, when it is not rightly used, as God in his Holy Word hath expressly commanded. The which is very perspicuously instanced unto us, in mischievous minded, sanguine hearted, and bloody hand-acting murderous Joab; for Joab having slain Abner and Amasa, men more righteous and better than himself, must die (for so doing) by the Sword of Benaiah, notwithstanding his hastening to the Tabernacle of the Lord, 1 King. 2.28. and there laying hold on the horns of the Altar. What? Hath bloody Joab committed Murder upon Murder, against that holy Commandment of the righteous Lord which expressly forbids the perpetration thereof, saying, Thou shalt not kill. Exod. 20.13. And then would he have the Lords sacred Tabernacle to be his preservative Protection from due deserved Punishment for it? No, No, that may not be; his Counterfeit Holiness could not so fare palliate his murderous Ungodliness, nor still the loud voice of His crying Wickedness, as to exempt him from Execution: but the just punishing sin-revenging Hand of the righteous God will follow after him, must overtake him, and inevitably seize upon him to his deadly Destruction. His golden outside of Religion, and deceitful seeming Devotion, could not preserve him. No safe Sanctuary of preserving Refuge could murderous Joab find, wherein to secure his bloody life, from the swift Swords fatal stroke of impartial Death, but Volens, vel Nolens, Lex talionis, whether he will, or will not, the Law of Retaliation must both necessarily, and also inevitably be executed upon him. So that, as Joab himself had formerly done to others, the Lord rewarded him with the same Punishment upon his own head. 1 King. 2.34. Thus Joab's bloody Murder must Recalcitare, id est, retrò pedem jacere. By which just rebounding, and retrograde punishing Passage, of bitter Punishment retorted, from sweet Sin committed, we evidently see, that Sin and Punishment are Reciprocates, being both of a close Connexion, & near Relation, resemblingly characterized in Hypocrites Twins, suitable in Corditions; and being deeply involved together, have their unhappy Reflections upon each other: who may not unfitly be paralleled to the Camets' Catuph T: and Chateph Camets' T: amongst the Hebrews, of whom it is said, Idem esse recipiuntur; varying not any thing in Figure, as here plainly appeareth, and also differing nothing at all in Signification, but only in the length of time in Pronunciation. So in like manner, the Work of Sin goeth before, and sometimes the same Wages of Punishment (very shortly) followeth after. As it fared with Chush the Son of Jemini, David's Enemy, of whom David himself spoke by way of Sins penal reflection, Psal. 16. He hath graven and digged up a pit; and is fallen himself into the destruction that he made for other. His travel shall come upon his own head; and his wickedness shall fall on his own pate. The which reciprocal Punishment justly proceedeth, from the strict hand of our impartial God. God often punisheth Offenders, in the same kind wherein they themselves have offended: as they have done unto others, even so in like manner, God himself doth unto them. According to that doleful Expression of Adoni-bezek concerning himself, judg. 1.7. Threescore and ten Kings having their thumbs and their great-toes cut off, gathered their meat under my table: as I have done, so God hath rewarded me. And also answerable to that scornful Exprobration of deriding Eliphaz to distressed Job, I have seen, job 4.8. (saith he) they that plough iniquity, and sow wickedness, reap the same. And therefore in the fear of God, let every one of us who profess the Name of Christ, always do unto others, Mat. 7.12. as we would they should do unto us. For so to do, is the very Drift, and Scope of the sacred Scripture. Ever remembering those equal requiting words of our blessed Saviour, Mat. 7.2. With what measure ye meet, it shall be measured to you again. Lo thus! the righteous Lord being the just Revenger of all Injuries, but especially of Murder, paid Joab home in his own kind. According to that Law which God gave unto Noah after the Flood, when he came forth of the Ark to replenish the Earth, Who so sheddeth man's blood, Gen. 9.6. by man shall his blood be shed. Hence then, let all those that are guilty herein, tremble at the consideration hereof; for if Cain will murder Abel, then shortly after, the blood of Abel will cry up into Heaven for Vengeance against Cain. Gen. 4.10. So in like manner, the blood of those innocent English Persons, whose Bodies have been lately murdered in our Land, by the fierce Violence of their furious Adversaries, cryeth up into Heaven against the Murderers of them, for speedy Vengeance to fall upon them: like those faithful Souls of the blessed Martyrs under the Altar, who cried with a loud voice against their bloody Persecutors, Apoc. 6.10 saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, How long o Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the Earth? Oh then! that the serious Consideration hereof, might so deeply take place in the hearts of all those that are guilty herein, that they may speedily endeavour (especially now in this time of War) to make their Peace with God and the King whom they have offended; lest Wrath break forth to the uttermost against them, & speedily seize upon them, and then there be no Remedy for them. And for the speedy Reclamation, and present Reformation of all such guilty Offenders; I humbly entreat, and also hearty desire them all in the bowels of Jesus Christ, to consider diligently of the immortality of their Souls, and that upon the short and weak Thread of this brittle and mortal Life, dependeth the welfare or ilfare of their Eternity; and also attentively to hearken to the vexing Instructions, & checking Dictates of their troubled Consciences, which cannot choose but be full of horror, although remorseless: And then answer me in their own Souls, if they do not often hear to their great Terror within them, a powerful, divine, convincing, and condemning Echo, summoning them to appear in the Clouds, at the General Assizes, before the High-Bench Bench of the Lord Chief Justice of the whole World, and Peers of Heaven; there to receive their just and deserved Dooms, for their wilful Disobedience unto lawful Authority? And therefore, as all such Persons tender the glory of God, and the everlasting welfare of their own Souls; let them stand no longer at a distance, but let them mourn for their sins, and speedily come in, and lay hold upon the present Opportunity, of being reconciled both unto God and Man, that so they may be in the favour of God and love of their King; that thereby they may have Mercy from God, Peace in their own Consciences, the manifold Distempers of our Kingdom cured, and our Land enjoy again her former pristine peaceable Condition: for if ever they will make their Peace with God and the King in this particular, Now is the time; and therefore let them not neglect it, lest their negligence therein turn to their utter Destruction. For it is a Maxim in Divinity, that to none belongeth the mercy of forgiveness, but only those who are Desisters from sin, and Repenters of sin: And as for all the rest who constantly have fellowship with the unfruitful works of darkness, Ephes. 5.11. they are justly reserved (by the righteous Judgement of God) to the blackness of darkness for ever. jude 13. And for the continual preservation, both of myself and all others, (who fear God and honour the King) from that cursed and damnable Condition of Rebellion; I shall ever pray with that Good Old Hebrew Patriarch Jacob, as he did against the heinous and crying Sins of Simeon and Levi, his wicked and bloody Sons, Gen. 34. who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brethren, Instruments of Iniquity, Destinate for Division; whose bloody Cruelty began with Craft, prosecuted eagerly in crafty Bloodthirstiness palliated with Religion, and ended murtherously in the blood of the wounded Shechemites, to their deadly Confusion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O my Soul! come not thou into their secret: Gen. 49.6 unto their Assembly (mine honour) be not thou United. The word here translated Secret, is in the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, Concilium, vel Coetus Consultantium. Wherein also according to Jacob's sense is implied, Impiorum: From which for ever, Good Lord deliver us all. The Sword of the Lord and Gideon, is but one two-handed Sword; and when it is wrested by violence out of the hands of the King, then doth God take it into his hands, and with it wound the head of his Enemies, Psal. 68.21. O consider this, ye that forget God; and the King, and God in the King; lest he tear you in pieces, and there be none to deliver you, Psal. 50.22. Oh! whose Christian Sympathising heart bleeds not within him, at the deep Apprehension, and serious Consideration, of the fatal and destructive Actions, of the dismal Days, in these mortiferous Times wherein we live? Wherein also many thousands are so fare from yielding either Active or Passive Obedience unto lawful Authority, as that they do not only wilfully reject it, but also wickedly practise against it, without any remorse at all towards their poor, distressed, over-oppressed, and languishing Patients: yea, and so fare are they from sorrowing for those persons, who so bitterly and sharply suffer by their so doing; as that they rejoice in it, and also take delight in the perpetration of that heinous, horrible, black, and bloody Sin of Rebellion. And yet such pestilent Agents, being both the Church and Commonwealths Disturbers, do oftentimes deceitfully express to the World, that they earnestly desire to have Peace, and hearty pray for a speedy Period to these present Troubles, and also greatly mourn for so great store of Christian English blood, which of late hath been so profusely, fluently, and violently shed in this our Kingdom. And yet notwithstanding, all their fair Pretences, pathetical Speeches, and mournful Expressions for Peace, when once they plainly perceive, that there is any Proposition really intended, and seriously proposed, for a firm, settled, and well-grounded Peace throughout this whole Kingdom; Lo then! they are as averse in disposition to Peace, as Saul's Armour was to the body of David, 1 Sam. 17.38, 39 when he was to fight with the Giant Goliath. Lo! thus like gross and palpable Hypocrites, they deceitfully profess that with their fallacious Mouths, which they never really purposed in their guileful hearts, & also utterly deny the practice thereof by their vicious, disquietfull, and contentious Lives. Rebellion, stands (this very day amongst us in this Kingdom) at the Bar of God's Justice, expecting every hour the giving up of the bitter Verdict of due deserved Guiltiness, and from thence the irrevocable Pronunciation of the direful & fatal sentence of Condemnation, and that (without Repentance) to a perpetual and dateless durance of Damnation. Oh, fearful, and intolerable, Rom. 13.2. Punishment! And for the speedy Prevention hereof, I do here hearty wish, that some pathetical Aposiopesis would modestly whisper, and secretly suggest to each man's Conscience that is guilty thereof, the intolerability of that Punishment justly due to the Sin of Rebellion: and that through the operation of God's Grace and blessed Spirit in their hearts, there may be a speedy Reformation in their lives; that so the damnable Sin of Rebellion, may not Siren-like be unto them, the subtle bewitching Enchanter, and immediate fallacious Forerunner, of their both temporal and eternal Destruction. And although there be (at this day in our Land) such violent Opposition against Kingly Authority, yet notwithstanding, a faithfull-hearted Subject, will readily make expression as occasion is offered, of his loyalty to his King. And as fare as the King hath a lawful Supreme power to Command; the Subject aught to have a willing heart, and ready hand to Obey: forasmuch as the dignity of a King transcends the Subject, so much is the Obligation of the Subject to his King: Neither is the Duty less which we own to our Sovereign, than the Safeguard we claim by his Protection; as the Centre next under God, from which we derive our Honours, and to which we own our Services: and the same Kingly hand of beneficence & power, which dispenseth honours and safety unto the Subject; pointeth out the lines of dutiful Obedience, and obliged Loyalty to His Prince. Our gracious Sovereign, hath formerly and also frequently cast his Princely Eyes, of sweet Favour and loving Kindness, upon many of his mean Subjects, who were but of low Degrees; and also freely raised them up unto high Dignities; not only by conferring great Honours upon them, but also store of Wealth (accordingly) wherewith to maintain them; whereby they were (almost) become Companions of Princes. Quest. But what Requitals have many of them made His Majesty, for His so Graciously dealing towards them? Answ. They have fallen off from Him, Spoken hardly of Him, Adhered to His rebellious Enemies against Him, Raised up unnatural War upon Him, And also drawn (by their verbal Persuasions, and personal Examples) many thousands of this Kingdom after them, for to effect those things, which themselves with others projected against Him. What? Can Christian English Subjects be thus forgetful, of so great, & undeserved, Princely Favours, freely conferred upon them? Did they receive such Kingly Courtesies, from the beneficent Hand of a Royal and bountiful Benefactor? And have they rendered Him no other Requitals for them, but only unnatural Opposition against Him? And to such a One also as He is, being Constituted by the God of Heaven, for to be their lawful Sovereign upon Earth? And whose royal Person is sufficiently known to be of eminent Worth and Integrity, who constantly beautifieth the Protestant Religion, with the gracious Example of His holy Conversation; and who hath also given most ample Testimony of His real Affections to the Peace, Good, and Welfare of this our English Kingdom. To whom also even out of Conscience, by the Oath of Allegiance, they are strictly obliged for to yield Obedience? Oh, ineffable Ingratitude! For whose unnatural and ingrateful Requitals, His Majesty may (at this day) both truly and also mournfully take up against them, the Lords just Complaint against the Obstinate Jews, I have nourished and brought up Children, but they have rebelled against me, Isa. 1.2. Lo thus! woe, and alas! (even David-like hath He been dealt with by them) They rewarded him Evil for Good, to the great discomfort of his Soul, Psal. 35.12. And as such pernicious Persons, by those their rebellious Actions, have publicly evidenced to the World, that they were His Majesty's professed Enemies: I do hearty wish with the earnest desires of my Soul, that it may not too truly be said of some others, who were accounted His Majesty's faithful Friends, (and upon whose Fidelity (under God) His Majesty greatly depended, being confident of their constant Loyalty towards Him) that they have dealt treacherously with Him, by abusing that Authority conferred upon them; some of them (being Selfe-Seekers) corruptly executing His Majesty's Commissions, granted forth for His Majesty's Military service Promotion, betraying that Trust reposed in them, by underhand dealing sinisterly for their own private Advantage, receiving black Bribes secretly, wherewith to minorate His Majesty's rebellious Enemies pecuniary Mulcts just deserved and assigned present Satisfaction. Whereby wicked avaricious Policy being in the Front, and corruptly commanding the Vanguard, hindered (very unhappily) the just and necessary furtherance, of His Majesty's compulsive Military Service in the Rear. Nam pecunia est nervus Belli. And others by delivering up (unnecessarily) those strong garrison Holds, of Forts, Castles, Towns, and Cities, which longer (with safety) they might have kept, had their pusilanimous Spirits been magnanimously heroical, and perfidious Hearts subjectively faithful; by which their so treacherously doing, they greatly weakened His Majesty's Royal Power against His professed Enemies, utterly ruined His Loyall-hearted Party in their outward Estates, and wickedly enriched themselves with the cursed Mammon of Unrighteousness. Luke 16.9. So that, of all such Judas-like Friends we may truly say with the Prophet Micah, A man's Enemies are the men of his own house, Micah 7.6. All which detrimental Effects together with many more, have lately been unhappily produced amongst us in this our Kingdom, which have proceeded from the deadly sin of cursed Covetousness, the which also have been, is, and will be, to the great prejudice of the Actors thereof themselves, as well as others: according to that true saying of an ancient Poet. Ipse cupido nocet multis cupidóque cupido. Had such unconstant and falsehearted Persons, both timely and carefully taken into serious Consideration, (had it been but for their alone particular Welfare) but only those unhappy and bitter Fruits which such cursed Trees of Treachery might have produced to themselves alone, for their own particular Ilfare; peradventure that Consideration might have been as a Bridle to have restrained them: viz. the outward just disgraceing, and due deserved public vilifying of their Reputations and Persons, after the pestilent Perpetration of such Treachery, though never so eminent in the eyes and esteem of others before the Discovery; the inward discontentments and vexations of Mind, deeply wounding themselves with the unappeasable Horror of their guilty Consciences, which will continually gripe, gnaw, and terrify them, unless they be cauterised; but most of all, the everlasting Damnation of both their Bodies and Souls for ever, to the dark and unconceivable tormenting Pit of eternal Perdition: the which (without true Repentance) will at the last Judgement day certainly be their Portion. Oh! that such guilty Persons had timely laid to heart even in those their days, the Felicity of Fidelity, and the Misery of Treachery; so might they faithfully have performed their loyal Promises, which might have conduced to their own both Temporal and Eternal Peace: but woe, and alas! the former of these is (to them) already past, and God grant the latter be not too late. I shall not (censuring charitably) doom such guilty Persons being Selfe-servers, (for such their treacherous black-Workes) to the Land of Eternal Darkness, for so to do, fare transcends both the Power and Knowledge of any Mortal; but I will speak both of them, and to them, by way of Interrogation, for their present Convincement, and future Animadversion: What? could seeming-loyall Subjects deal thus disloyally with their King? Did He prefer them to honourable Places above others, depending upon their Fidelity; and have they requited His loving Kindness with no less than damnable Treachery? Were they so fare entrusted by Him, and have they dealt thus deceitfully with Him? Did they pretend themselves as faithful Friends to help Him, and have they proved His perfidious Enemies for to hurt Him? Oh, treacherous Dealing! This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed, Simulatio, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, Occultatio judicii, & Malum sub specie boni celatum. It is Iniquity in a Mystery, even masked Ungodliness, a Thes. 2.7. Et dum non cognoscitur, non cavetur: and being in their black Breasts not descried, it could not be declined. The which treacherous Iniquity, being most detestable, abominable, and double Impiety, cryeth aloud in the Ears of God, for Vengeance to fall upon the pernicious Perpetrators thereof. I greatly tremble at the serious Consideration hereof; and therefore, let none that are guilty herein, falsely flatter themselves in their corrupt hearts, with deceitful hopes of perpetual Impunity; for assuredly, such Hypocritical, Treacherous Malefactors, for such their Notorious, Perfidious, and cursed Malefactorship, cannot (without great Repentance) escape the heavy Wrath, and just Judgement, of the sin-punishing, just-revenging, righteous God, but it will follow after them, overtake them, and seize upon them to their Destruction. Fidelity, and Treachery, are ever at Enmity; they are like two great Warriors, in one and the same Heart, stisly striving, violently opposing, and fiercely fight against each other for Mastery. And as they are Heterogenean in Conditions, so in like manner, (as they prevail) they produce contrary Effects: viz. Fidelity, Joy, and Comfort. But Treachery, Sorrow, and Terror. As for Example, Fidelity, seeketh no Corners, but shineth splendidly, as the bright Beams of the glorious Sun in the firmament of Heaven at Noonday, when he is in his chiefest Brightness, fullest Splendour, and greatest Luster; to the great comfort of the Actors thereof, and all others concerned therein: But Treachery, lieth in Obscurity, ever fearing the Light, and always trembling at the remembrance of the Touchstone of Truth, the which may not unfitly be compared to that thick, black, tangible Aegyptian-Darkenesse, sent as a Punishment upon Pharaoh for his Disobedience, Exod. 10.21.22. The sharp Smart whereof hath lately been bitterly felt, by too many thousands in this our Kingdom, to the great terror of Conscience to the Committers thereof, and sorrowful utter Ruin of many others thereby. Fidelity, desireth hearty (though it be to her Hindrance) the full performance of that Trust reposed in her: but Treachery, laboureth craftily (for her own Advantage) to falsify her Promise to those that entrusted her. Fidelity, wisheth lovingly the welfare of others as well as her own: but Treachery, endeavoureth secretly but only for her own safety, not caring for the Ruin of all others. Fidelity, being rightly principled, is sincerely guided by the blessed Spirit of God, who is the King of Glory; and he sweetly affects her, and lovingly leads her, in the delightful and pleasing Paths, of Obedience, Truth, and Righteousness; and at the End of this World he will certainly remunerate her, with the full Fruition of Eternal Happiness: but Treachery, being falsely grounded, is corruptly guided by the cursed Spirit of the Devil, who is the Prince of Darkness; and he leads her on blindly in the deceitful Ways, of Disobedience, Error, and Unrighteousness; and (for her sinful Service) he will surely reward her at the End of this mortal Life, with the bitter and cursed Wages of Everlasting Death. Fidelity, Larke-like rejoiceth at the Light, and desireth to be publicly Exemplary to all others, singing praises to God with a comfortable Conscience, because her works are wrought in God: but Treachery, Batte-like (being an unclean Bird) flieth not abroad but only in Darkness, Leu. 11.19. desiring no Notice to be taken of her, for when once the Light approacheth, she keepeth herself close in a Corner, as not daring to appear in the Light of Truth, because her Works are not wrought in God, but only by the Subtlety, Instigation, and Power of the Devil. Lo! thus we evidently see, that there is as great an Antipathy, Contrariety, Disparity & Difference, between FIDELITY, and TREACHERY, as is between Light and Darkness, Truth and Error, Obedience and Rebellion, Peace and War, Life and Death, Heaven and Hell, God and Satan. So that, no marvel although our perplexed Kingdom be (at this day) so greatly divided; having lately had therein, the damnable Sin of Treachery so frequently practised. Those that have done such treacherous Works, may justly challenge to themselves their due deserved Wages; which Works of Treachery, must have the Wages of Iniquity, the which Saint Paul expresseth in that Theological Aphorism of his to the Romans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The wages of sin is death, Rom. 6. ult. Death temporal to the Body in this life, and (without repentance) Death eternal to both Body and Soul in the life to come. And therefore, now as a spiritual Physician, for the speedy and perfect Curing of sick, fore, and wounded England's great Distractions, and manifold Distempers; my Soul sincerely desireth, and Heart also earnestly wisheth, as a Christian, sensible, and sorrowful Sympathizer, of England's woeful Distresses, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong Omnipotent God, would Graciously be pleased, in much Mercy and tender Compassion, towards this bleeding, sinful, English-Nation, for to set home to the guilty Consciences of all obstinate Offenders, all those infallible Truths, that here already have been, together with all other that hereafter shall be delivered by Me, being but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a weak, infirmed, Mortal, and sinful Man; and to make them become Divine, Physical, convincing Aphorisms, serving as prevalent, healthful, sovereign, spiritual Potions, for the speedy Curing of blind, ignorant, sinful and sick Souls; that so they may prove to the Souls of diseased Persons, as sweet Balsam of Grace wherewith to heal them, for their present Preservation, and also to keep them from future Destruction; being made by the mighty power of God, Profitable to teach, to improve, to correct, and to instruct in righteousness, 2 Tim. 3.16. And through the Divine Operation of his Blessed Spirit, to work so powerfully by them in the hearts of all those Persons (of what Quality soever) that are any ways guilty, of Disobedience unto lawful Authority, as speedily to open their eyes, that they may turn from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them, which are sanctified by faith in Christ, Acts 26.18. And also to rouse them up, from lying any longer in the drowsy Lethargy of their sins, under the hellish Power, and damnable Domion of cursed, bloody, and sinful Rebellion; lest Pharaoh-like, they sleep so long in their Sins, until the voice of God's mighty thunders, Exod. 9.23.24. and hail mingled with fire from Heaven, awake, and rouse them up. And to prevail so fare with them, as to walk in those wel-pleasing Paths, both to God and the King, which the sacred Scripture expressly commandeth, of that subjective Fealty, Christian Loyalty, and dutiful Obedience, which all Subjects own to their lawful Sovereign: For to live Anarchically, where there either is, or else aught to be Monarchical Government, is to live (as it were) Without God in the World. Eph. 2.12. But if obstinate Rebels will not be awaked, roused up, and reclaimed, then let them hearken to the Lords Servant Moses, predicting their fatal Dooms, He that heareth the Words of this curse, and blesseth himself in his heart, saying, I shall have peace, although I Walk according to the stubborness of mine own heart, thus adding drunkenness to thirst, the Lord Will not be merciful unto him: but then the wrath of the Lord, and his jealousy shall smoke against that man, and every curse that is Written in this book shall light upon him, and the Lord shall put out his name from under heaven, Deut. 29.19, 20. Oh, fearful Judgements! What? both Temporal and Eternal? Not only corporal for the Body, but also spiritual for the Soul? And both of which Punishments not less than insufferable, and that for ever? Lo! this must needs inevitably fill a sensible guilty Heart, full of perplexing Amazement, and tormenting Horror. And let Me also tell them, both as a timely faithful Remembrancer to them, of their past and present Sins, and also as a Christian sensible Sympathizer of their future Sorrows; they may all justly fear, that unto them belongeth, that fatal prophetical Expression, judiciously pronounced against Old Elies disobedient and rebellious Sons, They harkened not unto the voice of their Father, because the Lord would slay them, 1 Sam. 2.25. And therefore, in Christian Pity, and tender Compassion towards them, my greatly grieved Heart shall woefully mourn, and sympathising sorrowful Soul bitterly weep in secret for them, Jer. 13.17. When there was no King in Israel, every man did whatsoever seemed good in his own eyes, Judg. 21.25. Anarchie looseneth the Bridle, whereby wicked men take liberty to themselves for the perpetration of all ungodliness, without any Restriction; and will thereby (in a short time through the perverseness of their wicked Wills, and prevalency of their cursed Corruptions) become like wild Horses left to themselves, without their Riders to command them. Such lose Libertines, and carnal Gospelers, despise Government, and speak evil of them that are in Authority, Judas 8. By whose wicked Words and Works, great Detriment befalleth both Church and Commonwealth. Those good, necessary, and Ancient Laws of this Kingdom, which formerly have been, and still ought to be, the Rules of the Subjects continual Obedience, to all lawful Authority; are now (by such anti-monarchical Persons) converted into Club-lawes: For, the Arbitrary and Military power is now grown to such an height; as that will you do such a Thing? Or will you pay such a Sum? If answer to either Question be made, No: Then presently followeth, take him Soldiers by the power of the Sword; but if ye cannot apprehend his Body, then speedily seize upon all his Goods with violence, and sell them with expedition for his disobedience. Is this the Liberty of the Freeborn Subjects? Is this the Privilege of the English Nation? God forbidden that Zion should be built up with blood, and Jerusalem with iniquity; Micah 3.10. that were abhorring judgement, and perverting all equity. Was it ever known that the Children of God strove to erect and establish a Religion by the power of the Sword? To lay the Foundation thereof in Blood? To draw obedient Subjects (against their wills) into Disobedience? To make others (with themselves) to falsify their sworn Fidelity, to their lawful Sovereign? To compel the Conscience, and force it by Violence? To kill the Body, to convert the Soul? and that also without affording any time of Preparation for the Kingdom of Heaven? The which is rather a Prevention of the Souls Conversion, and consequently the Destruction of both. Lo! such sinful, heinous, and diabolical Practices, were never formerly heard of to be in this our Land, especially amongst those who desire to be reputed as refined and purified Christians, who also publicly profess themselves to be Saints, zealously walking in the Ways of Holiness, constantly living in the Power of Godliness, and also faithfully performing all their Works in Righteousness: every particular whereof necessarily requireth, a fare more ample and larger Discourse, than this superficial, short, occasional Glance expresseth. Oh then! what a great, happy, and rich Blessing, is a godly, virtuous, and Religious King, from whom his people (under God) receive the whole Benefit of Religion and Justice? He is the Anointed of the Lord, the Nurse of the Church, the Father of the Commonwealth, an Husband to the Widow, a Mouth for the Dumb, Limbs to the Lame, the Light of our Eyes, the Breath of our Nostrils; and without whom (where there either is, or else aught to be Monarchical Authority) both Church and Commonwealth will be in the way of Confusion; of which ourselves (of late) have bitterly tasted by woeful Experiment. Oh then! how ought we to love our Dread Sovereign, to obey Him, to do our best endeavours to preserve Him, to magnify God for Him, to rejoice in Him, and both constantly and hearty to pray unto God for the long continuance of Him amongst us, and His happy and prosperous Reign over us, and that (now at the last) the All-powerfull God of Heaven would be pleased (in mercy towards our Gracious Sovereign,) to arise in his own Strength, and make bare his own Arm on His behalf, and to smite through the Loins of all His Enemies, bow down the Backs of all His Adversaries, and enable Him to set His feet upon the Necks of all those that either now do, or hereafter shall rise up in Rebellion against Him, and to direct and protect Him continually from all Treacheries, Conspiracies, and Treasons, and to hedge Him about with his Providence and Protection, Zech. 2. ●. and to be constantly as a Wall of fire round about Him, to preserve Him from the Violence of all adversary Power both bodily and ghostly, and to raise Him up Forces (both by Sea and Land,) potent and powerful, and to let his blessed Spirit come along with them, and direct them in all their military Practices, and teach their hands to war and their fingers to fight, and cover their heads in the day of Battle, and give them the Victory over all His, Their, and Our Adversaries, and to wipe away all tears from His Eyes, and cheer up His sorrowful heart, with the sacred Influences of comfort from his blessed Spirit, and comfort Him for the time in which he hath afflicted Him, and for those years wherein (of late) He hath suffered Adversity, and to dissolve the Bonds and break the Fetters of His Captivity, and re-establish Him in His Throne of Righteousness, for the advancement of God's Glory, the farther propagation of Christ's Gospel, the extirpation of all Popery, Heresy, Superstition, Atheism, and all other Sects, and Schisms which are (at this day) remaining in this our Kingdom, dissonant to Gods Will revealed in his Word, for the Peace and Tranquillity of this Land, and the flourishing Estate of this Church and Commonwealth wherein we live; distasting (as He hath ever done) both Alteration of the true Religion, & Toleration of any other; choosing rather to suffer a long, hard, tedious, and barbarous Imprisonment, than to perjure Himself, by the Breach of that Oath formerly taken by Himself, at His Coronation. Oh therefore! (in God's fear) as it is our bounden Duty, let it also be our constant Care, and frequent Practice, to pray to the Glorious, Mighty, and Great God, for our Gracious, Pious, and Religious King; together with His illustrious Offspring, that there may never be wanting one of that Royal Race, to sway the Sceptre of this our Kingdom righteously and religiously, until Christ shall come in the Clouds at the latter day for to judge the World. The very officious Denominations of King and Subject, are necessarily useful for them both, whereby to put them both continually in mind, of what they ought inevitably to perform, in all their particular Actions each unto other, viz: the one by Office to Govern, and the other in Duty to Obey, and both of them (at all times) to perform the same in Obedience to God; unto whom they must both of them be (one day) responsible if guilty, either by omitting those Good things which God hath commanded, or by commitring those Evil things which God hath forbidden, viz: Rex à regendo dictus. Subjectus à subjiciendo dictus. And to the end that Subjects may not be ignorant of this their Duty of Obedience, Almighty God himself, who is the great and universal Monarch of the whole World, having all Kings and Subjects at his own Command, expressly commands us (in the holy Scripture) to honour the King whom he hath made his Vicegerent (over us) here upon Earth; the which Honour consisteth in the hearty Expression of our willing and loving Obedience towards Him; the Resistance of which supreme Authority, by Subjects casting off the yoke of their lawful Obedience, being upon the Penalty of no less (to the illegal Actors thereof) than Damnation. Rom. 13.2. So that, whosoever he is, that by wilful Disobedience (contrary to the Light of his Knowledge and Conscience) trespasseth injuriously against the King, whom God hath expressly commanded to be Honoured and Obeyed; doth very wickedly even by the same sinful rebellious Act, (as fare as in him lieth) smite through the King even at God himself. What? shall God constitute a King and appoint him to reign over a People, and command the People to Obey him? Rom. 13.1. and to Pray for him? 1 Tim. 2. v. 1, 2. and shall the People dare to disobey him, and revile him? Oh! that many thousands of this Kingdom were not (at this day) deeply guilty of this cursed condition. What other thing (I pray you) may such a sinful Quality in such a perverse People be called, then contemptuously smiting at God himself through the King? Yea, and so dear doth God affect, and tenderly love, those who are lawful and religious Kings, as that, whatsoever Subjects shall do to such their lawful Sovereigns, (delegated by God himself to the sublime Offices of supreme Authority) either by yielding dutiful Obedience to them, or else by wilful Disobedience resisting them, the everlasting Lord Paramount of all Dominion, Almighty God himself, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King of Kings, accounteth the same as done to himself: for (through God's Mercy) there is so near a Relation, and close Connexion, betwixt God himself, and such religious Kings, as that in reference hereunto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings are called God themselves; and that in a twofold respect, Primò, in respectu Potestatis. Secundò, in respectu Pietatis. First, because of that extraordinary Power and Authority which God hath conferred upon them above others: Secondly, because of that exemplary Piety and Integrity which God requireth to be in them beyond others. And what Kings soever are thus qualified by God, both with Power, and Piety, as (blessed be God for it) our Sovereign is, they carry continually the Character and Image of God himself in their Persons amongst the People. And to this alludeth that of the Prophet David, Psal. 82.6, 7. I have said ye are Gods, and ye all are the Children of the most High. But being subject to mortality, therefore, ye shall die like men, and fall like one of the Princes. Lo! thus corrupt hearted, and virulent spirited Persons, by such their Disobedience unto so qualified, lawful, and Kingly Authority; become even Fighters against God, Acts 5.39. The which Truth is perspicuously evidenced unto us in that religious Dehortation given to those Israelitish Rebels, who took up Arms and fought against their lawful King, Fight not against the LORD GOD of your Fathers; 2 Chro. 13.12. Intimating thereby to the whole World, that whosoever taketh up Arms, and fighteth against his lawful King, fighteth even against God himself. Hence then, let all those that are guilty herein, tremble, tremble, yea, tremble with Amazement, at the strict Rumination, and serious Consideration, of so great, horrible, & ineffable Impiety; the unfathomable depth whereof, doth fare transcend the deepest and largest Comprehension both of Men, and Angels; that weak and mortal Men, should be so sinfully wicked, as to fight against the Omnipotent and Immortal God, which all those Persons certainly do, who after such a manner as is here declared, do oppose, take up Arms, and fight against their lawful King. Lo! such graceless and godless Persons, have just cause to fear, that the righteous Lord will open the revengeful Quiver of his displeasure, and from the strong bend Bow of his unappeasable Anger, swiftly and fiercely send forth the sharp Arrows of his furious Indignation against them, whereby they shall be deadly wounded to their utter Confusion. According to the Lords righteous dealing, towards those revolted Rebels, adhering to wicked and usurping Jeroboam, who took up Arms and fought against their good, and lawful King Rehoboam; unto whose malcontented and rebellious people, Jeroboam gave way to their Worship in Religion, after that manner which best pleased them, displaced and drove away the Lords faithful Priests and Levites, from their lawful Habitations, and also utterly suppressed them from the necessary Execution of their sacred Offices, who were conformable to the Law, and dutiful Subjects to their King, lest they should keep up the people's hearts in Obedience to their lawful Sovereign; these things he did, thereby to further his wicked Designs against their just and rightful King Rehoboam, whose Wrongs (shortly after his Death) were mortally vindicated by his son Abijah: for God stirred up the Spirit of good Rehoboams Son Abijah, and he raised an Army of Four hundred thousand men, and with them feared not to go against wicked Jeroboam, who had an Army of Eight hundred thousand able fight men, and fought against him, surprised him, destroyed his great and mighty Army, and was (through God's Blessing unto him) established in his Father's Throne, where he lived and reigned with great Honour, and Kingly Glory all the rest of his days, in which he begot two and twenty Sons, and sixteen Daughters, and then slept with his Fathers, and his son Asa reigned in his stead. Of the which great and admirable Victory which God gave to Abijah, the Scripture expresseth in these words, Abijah and his people slew them with a great slaughter, so that there fell down slain of Israel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five hundred thousand chosen men, 2 Chron. 13.17. The which words (being the Language of the Holy Ghost) both may, and also ought usefully to serve, as a memorable Caveat unto all Rebels that either now are, or hereafter shall live upon the face of the Earth, to take heed that they neither take up Arms, nor fight against their lawful King: for, here you plainly see, that it was neither their gratnesse in Number, nor expertness in Warlike Service, that could preserve these Men from Ruin, but they must be mortally wounded, fall down, and be destroyed, because they had rebelled, taken up Arms, and fought against their lawful Sovereign. And God is the same God in these days that he was in those, as he hath done in times that are past, so can he do for times that are to come; for he is JEHOVAH, he changeth not, Mal. 3.6. So that, although Rebellion lieth never so long lurking abstrucely in the corrupt hearts of disobedient Persons, yet notwithstrnding, when once she appeareth practically in the view of the World, actuating her cursed Designs, against that lawful Authority unto which she ought to subject herself with all dutiful Obedience, than she must not look for any long Continuance: For, look into the Generations of old, even from the Creation of the World until this very day, and then tell me, if ever any rebellious Persons taking up Arms, and fight against their lawful Sovereign, have enjoyed one Age of an uninterrupted continued Prosperity; but that the black Clouds of just Revenge have appeared unto them, and fiercely showered down the terrible Storms of God's righteous Vengeance upon them, to their deserved Confusion? Object. But here peradventure some may object, Why should any tell us of Rebellion? or of taking up Arms and fight against our lawful Sovereign? or of Confusion that is like to befall us for our so doing? What? Are not we in the Favour of God? Hath not God assisted us in all our Endeavours? Have not we had the Blessing of God upon all our Military Practices? Hath not God made us Victorious? Have not all our Attempts been successful, and Designs prosperous? Wherefore then should not we comfort ourselves, and both boldly and fearlessly go on in the same ways (which others call Rebellion) wherein now we walk? Answ. Unto which I answer with the words of Solomon, There is a way which seemeth right to a man: but the end thereof are the ways of death, Prov. 14.12. And Prov. 11.19. He that pursueth evil, pursueth it to his own death. Yea, and it is one of the greatest Judgements that usually befalleth the men of this wicked World, when God suffers them to prosper in their sinful Courses. Prosperity is no infallible Argument of God's Favour, neither is Adversity any evident Testimony of his Displeasure, for sapient Solomon tells us, that no man knoweth either love or hatred, of all that is before him, Eccles. 9.1. And that There is a just man that perisheth in his righteousness: and there is a wicked man that prolongeth his life in his wickedness, Eccles. 7.15. And therefore, let no such blind infatuated Persons, being misguided by their erroneous Conceptions, falsely flatter themselves with any such fallacious Conceits, of being in God's favour, because their actions (for the present) are prosperous; for they can never comfortably assure themselves of God's gracious Love and special Favour towards them, (though never so prosperous in their Designs) unless they have his fear before their eyes, which teacheth them to abstain from the working of all Iniquity, and to departed from the practice of all Impiety, which none of those either do, or can do, so long as they continue in the sinful perpetration of horrid Rebellion. Now for a spiritual Salve wherewith to cure this carnal Infirmity, I do refer all such deluded and selfe-deceiving Persons (for their farther and fuller Convincement herein) wandering in the foggy Mists of blind Ignorance and dangerous Errors, to that clear and infallible light of Truth which the holy Scripture (by way of Collection) expresseth, viz. That every successful and prosperous military Action which the Providence of God permits, is not justifiable in the sight of God from the Actors thereof, although God himself commands it to be done. Lo! this Truth evidently appeareth unto us, in the military Practices of Jehu that Valiant, Courageous, and Kingly Captain, who exceedingly prospered in his Warlike Actions, and did great Execution upon divers Malefactors, and that also by Gods own appointment; and yet notwithstanding, even Jehu himself must be accounted as a Murderer in the sight of God, for his heart was not sincere in the service of God, he was a Selfe-seeker and Selfe-server, aiming at his own Ends, and not at the Glory of God: and therefore God threatened to visit the blood of Izreel upon the house of Jehu, Hos. 1.4. What Jehu? That prosperous, Valiant, and victorious Conqueror? Must He who did so much military Service, and that also by Gods own Injunctions, and express Commands? Must He (I say) be accounted as a Murderer in the sight of God? yea, even Jehu himself must be reputed guilty of Murder, and his Posterity must be responsible and suffer for the same. And therefore deceive not thyself with the false Conception of warlike Prosperity, for prosperous Successes in Military Services, are not always infallible Arguments of the Favour of God: Josiah. for one man may perish in them, and yet be in God's Favour; and another man may prosper in them, Jehu. and yet be in God's Displeasure. The prosperous Success which some wicked men have in their evil Actions, doth Dadulus-like make them Wings, whereby they will mount so high towards the Sun, until the heat of God's just Anger shall melt the Wax which holds the feathers thereof together, and then themselves Icarus-like must fall down into the deep Sea of God's Displeasuer, to their deadly Destruction. Prosperous Success in evil Actions, makes wicked men think that they are carried on as the Sun, Moon, and Stars are, without any restraining Resistance. Yea, as long as there is a prevailing Ingredient, the which with prosperous Success answereth the Expectation of wicked men in their ungodly Enterprises; so long they will endeavour to make all those their evil Actions justifiable, because (for the present) they serve their turn, being compatible with their own carnal Contentment: and will continue mustering up their Forces marching still forward, and John-like driving on furiously in their pestilent, pernicious and perverse paths of rebellious Impiety, though (at the last) their so doing should prove to the Destruction of themselves, and many others. Every Logician will rationally tell us, that the Consequence will necessarily follow its undoubted Premises; Hence then, Syllogis. the Argument may thus be framed, viz. Whosoever shall rebelliously take up Arms, Proposit. and fight against that lawful Authority, unto which he ought legally to yield Obedience and Subjection, (though never so prosperous therein for the present) doth thereby make himself liable to the Malediction and Wrath of God: The guilty Consciences of too many thousands of this English-Nation, Assumpt. will hereunto (at this day) add the Assumption: And what subtle Sophister is there to be found in all this sublunary World, Conclusion. that without great absurdity can deny the Conclusion? Furthermore, for our fuller Satisfaction in this particular, we must necessarily consider, the Cause of wicked men's such prosperous Success, as it reflects upon God permitting the same. The Primary, Chief, and Efficient Cause, à qua res est, & causa causati, sine qua non est Causa. Upon which all other Causes with their concomitant Circumstances have their Dependence; and from whence also all inferior Agents fetch their Strength and Action; is, The Eternal and Omnipotent Power of Almighty God, as the only Centre from which all Operations first spring, and the boundless Circumference into which all Actions run. Name, Aug. Deus est in omnibus rebus causa essendi. For all Powers have their being from God. Answerable to that of the Apostle, For whom are all things, Heb. 2.10. and by whom are all things. And also according to that Nominal Attribute of God used amongst the Grecians, denoting his Essence; viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. being derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because (by his Omnipotency) he runneth through, and compasseth all things whatsoever. Ephe. 4.6. Who is above all in his Power; and through all by his Providence. Heb. 1.3. Psal. 103.19. Mat. 10.29.30. Eph. 1.11. Whose powerful Providence doth continually govern all his Creatures, and all their Actions. And, in both Creatures and Actions, at all times, and in all places, working all things after the council of his own will. And, as alluding to this very Purpose, the Natural Philosophers themselves call God Principium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Effectivum, primam Naturam, primam Causam, Causam infinitam, primum Motorem, primum Movens. And farther also, as by Philosophy we learn, that the Soul of Man is the Original Cause of all Motion in Man; lame and impotent Motion only excepted: the which proceedeth from another Cause; viz. some defect in the Body. Even so, by Divinity we are taught, Gen. 2.7. that God is the Life of the Soul. And without him, we can have neither Life, Act. 17.28. Moving, nor Being. Answerable to that Expression of Christ himself to his Disciples, joh. 15.5. Without me ye can do nothing. And that acknowledgement also of the Church herself concerning the almighty's Power, Psal. 74.13. God is my King of old: the help that is done upon the earth, he doth it himself. So that, we may truly collect from Philosophy, that, God is the Beginner and first Cause of Motion; but, not of defective Motion: that is from ourselves. And also safely conclude from Theology, Amos 3.6. that, God is the Original and Author of every Action; but, not of any Evil in any Action: that is, from the Committers thereof themselves. Hence than we may learn this infallible Point of our Christian Religion, without the true Knowledge and right Understanding whereof, it is not possible for us to preserve the Purity of Christian Doctrine, in divers other Orthodoxal Points of our Protestant Religion: viz. that the merciful Concurrence of God's Power, in all the good Actions of Godly men, by his Providence working; and the just Withdrawment thereof, from all the evil Actions of Wicked men, by his Permission suffering: makes clearly for the full Justification of the righteous God, and the just Condemnation of unrighteous Men. According to that condoling Complaint of the Lord himself, concerning Israel's just, Hos. 13.9. and due deserved Self-Ruine, O Israel, thou hast destroyed thyself; but, in me is thy help. And here, (for the farther clearing of this Point, which to many Persons may seem somewhat abstruse) we are inevitably put in mind of the Decree of God, and the Will of Man: and, ought also therein seriously to consider, of their joint Concurrence in one and the same Thing, and several Ordering and Operations, in particular Actions: for, to Order, and to Act, are two several Things, and may also be differently done, by two particular Persons, in one and the same Action; and yet the One, not compelled by the Other, either to Order, or Act. As for Example, God's Decree doth not enforce Man's Will; but, the Will of Man worketh and moveth of itself. Yea, the Will of Man hath in itself the beginning of evil Motion, and sinneth willingly. Therefore, though the Decree of God imposeth a Necessity upon all secondary- Causes, so that, they must needs be framed and disposed according to the same; yet, are they not coacted or compelled thereunto: but, are all of them carried with their own voluntary Motion. So that, God's Decree doth move all secondary- Causes, but, not take away their own proper Motion. For, all secondary- Causes, are so moved of God himself, being the primary- Mover of them; as that, he always doth well, holily, and justly, in every one of his particular Move, Psal. 145.17. being righteous in all his ways, and holy in all his works. But, the secondary- Causes themselves being moved, are carried in contrary Motions, according to their own Nature and Frame. If (therefore) they be Good, than they are carried unto that which is Good: but, if they be Evil, than they are carried unto that which is Evil. So that, according to the double beginning of their Motion and Will, there is a double and divers Work and Effect performed by them. From whence then we may safely collect, that the Decree of God doth not take away the Will of Man, or the Contingency thereof; but, only order and dispose it. The which Disposal both of Man's Will and its Contingency, is not done only in part, but also even to the full, and that by the just Decree of our holy God. According to that Expression of Solomon, Prov. 16.33. The lot is cast into the lap: but the whole disposition thereof is of the Lord. The words there translated Lot and Lapet, are in the Original Language of the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haggoral ve Chek, and the next words following, viz. the whole disposition thereof, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colmischphato. Intimating thereby, that nothing ought to be attributed to Chance or Fortune, because all things are determined in the Council of God, which shall come to pass: and, by the Power of his Decree, Providence, and Permission, (in his due time) they shall be effected. True it is indeed that the translated Scripture tells us of Chance and Fortune, yet ought we to be informed, that there is nothing casual in regard of God's Knowledge, but there are many things casual in respect of Man's Ignorance. So that, we must not ascribe any thing to blind Fortune's Performance, but attribute all unto God's Allseeing Providence; yet so, that the Divine Providence doth not take away the Will of Man, or the Contingency thereof: for God according to the common Axiom of the School, non necessitat, sed facilitat, he doth induce the Godly to do good with Alacrity, not enforce them against their Will with the least Urgency. A plain and pregnant proof we have to this purpose, by the Fall of Adam, being (at the first) both Himself & his Will made good; yet, mutably good: for he so stood, as that he might fall. The Cause of whose Fall was, the voluntary Inclination of his own Will unto Evil. Not that his Will was any thing at all forced, or by any Violence of God's Purpose compelled thereunto: but, Adam fell of Himself, without any Coaction (at all) from God. And, for the better clearing of this Point, we must a little farther consider of Adam in first Condition; to whom God gave (at his Creation) Naturam flexibilem, à flexible Nature, being subject to mutation: creating him in Potestate standi, seu Posse cadendi, in Power of standing, or Possibility of falling. His Power of standing proceeded from God, as being his Creator; his Possibility of falling came from himself as being but a Creature. Aug. Con. Whereupon Saint Augustine saith, God made Man ex nihilo, of Nothing: and therefore left in Man a Possibility to return in nihilum, into Nothing, if he transgressed the Command of his Maker. And thus, Man was even ab Origine suo, from his Creation, very incident to his Alteration. The which evidently showeth the great Difference between the Omnipotent & Unchangeable Nature of the holy God, & the Impotent and Instable Condition of sinful Man. For, it is a Maxim in Divinity, Immutabiliter esse bonum, proprium solius est Dei. Mal. 3.6. Heb. 6.17. Isa. 14.27. 2 Chron. 20.6. Job 9.12. Pro. 21.30. To be immutably Good, is only proper to God. Hence than we may learn, that the Decree of God, did not take away Adam's Will, nor the Contingency thereof: but, only order and dispose the same. So that, Adam's Fall was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, Spontaneus, Voluntary, even of his own Accord, without any Compulsion by any other. Whereupon, a learned Writer saith, Beza. Volens peccavit, & proprio mout. He sinned willingly, and of his own proper Motion. The Gild of whose Sin hath spread itself through the whole World, even as a Leprosy, upon all his Offspring; strictly obliging them with himself to eternal Punishment, into which Adam (by that his Fall) joyntlyentangled himself, & all his Posterity. For, as the Person of the first Man corrupted the whole Nature; even so, that very Nature itself, doth now corrupt all the Persons of his Posterity. The which bitter Root of Adam's planting, hath brought forth innumerable Multitudes of wild Gourds, 2 King. 4.39. whereof all his Posterity must needs taste, though it be with never so great Distastfullnesse, yea, and Death itself to them all. Rom. 5.12. For Sin and Death, being cursed Correlatives, will (one day) cleave as close together, 1 Sam. 15.33. Rom. 6.23. as Samuel's Sword and Agag's Flesh did to each other: no way under Heaven can possibly be found out, to keep them afunder. So that, all the Sons of Adam, that either heretofore ever were, now are, and hereafter shall be, (as they taste thereof) may justly cry out against themselves, as did those Children of the Prophets, to the Prophet Elisha, when they had so distastefully tasted of their own bitter Broth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mavet bassir, 2 King. 4.40. id est, Latin, Mors est in Olla. Death is in the Pot. Therefore, no Evil at all, be it of the least Nature whatsoever, (either in the Fall of Adam, or in any other Person whomsoever) ought to be imputed to the Decree of God, but, must fully, and only be attributed to the Will of Man. The which wholly proceeds from the voluntary Inclination of Man's own Will unto Evil. Ezek. 18.31. Rom. 6.12. The stinking Camarina, filthy Puddle, and foul Fountain whereof, being the very Seed and Spawn of all Sins whatsoever; which so greatly infecteth, contagiously contaminateth, and pestilently poisoneth the Bodies and Souls of all Adam's Offspring in this World, is, Original Sin, viz. the cursed Corruption of Man's polluted Nature, the which is Originally born, and propagated together with ourselves; being by natural Generation lineally descended from the defiled Loins of our polluted Primogenitor, disobedient Adam: which makes all the Sons of men as long as they live in this world, so incident to fall into Sin. For, Sin- Original, and Sin- Actual, are, Species subalternatae inter se, Kind's subordinate one to another, the Latter having an hereditary Relation to the Former, as the Daughter to the Mother; the Original, being (as it were) the Cause and Root, and, the Actual, the Effect and Fruit, proceeding from the same: and both Original and Actual, jointly concurring, and cursedly conducing to the utter Ruin of all Sinners. And thus, 1 Joh. 5.19. Hos. 13.9. the whole world lying in wickedness, every one that perisheth therein, is the sole-Causer of his own Destruction. And here, if We of this English Nation would seriously consider, and should strictly search with soundness of Judgement, either as deep Divines, or profound Philosophers, into the mysterious Manner of God's working against us, in these present Distractions amongst us; we shall evidently find no small Argument to be drawn, from the great Disparity, between Divine, Providence, and Worldly Policy: the General Result whereof must necessarily be, this ensuing Hebrew divine Aphorism, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id vulgò apud Latinos dicitur, Homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proponit; Pro. 16.9. Pro. 16.33. Psal. 33.11. sed Deus Disponit. Man merely Proposeth; id est, Voluntas Hominis: that is, the Will of Man; but, God wholly Disposeth; id est, Decretum Dei, that is, the Decree of God. Answerable to that Expression of Solomon, Prov. 19.21. Many devices are in a man's heart: but, the council of the Lord shall stand. For, as in the vast Frame of Nature, Bodies compared one with another seem Heterogenean, consisting not only of different Constitutions, but also of divers and sundry opposite Operations: yet notwithstanding, as so many Wheels in an artificial Engine, are by the same Hand directed to the same common Use; even so, all the Counsels and Actions of men, howsoever they seem casually to meet with, and oppositely to justle one against the other; yet, are they certainly preordained by the same Infinite Council, to cooperate to the same Universal End. The which Proposal of Man, and Disposal of God is a Proposition which amongst worldly minded Politicians, is better known as a Proverb, then acknowledged in their Practice. And yet, the longer they Run in this Maze of Worldly Policy, the farther they Estrange themselves from Christian Piety: and the Distance which at the first seemed to be below their Sense, will at the last be found to be above their Understanding. And thus may it also one day befall those super-polipragmatical Politicians of this Age in this Land, now amongst us; who when they are in the midst of their Mirth, and have mounted themselves up to the highest Step of their usurped Power and Ambition; even then, Dan. 5.6. they may Belshazzar-like be stricken with Fear and Consternation, for those horrid, bloody, and treacherous Actions, which they have now usurpatiously attempted: at which time through their unskilfulness for the wise managing of those wicked, though weighty Affairs, being then justly infatuated by the justice of God against them, they may in a confused Combustion, Act the part rather of Phaeton then of Phoebus, to the Confusion of themselves and many others. But, had such politic Persons been so religiously happy, as to have had so much saving Acquaintance with the Word of God, for the good of themselves and others; as they craftily had, and still have, with their own wicked Wills, cunning Combinations, and pernicious Projects, against both King and Kingdom; they should doubtless have heard the Lord in the holy Scriptures (before this time) both frequently calling to them, and also severely threatening to inflict his Judgements upon them: the which (long ago) would have staggered the politic Council of the Wicked, and turned the worldly Wisdom of the Wisest of them into Folly. But, they resembling the blind Andabates will not see, Psal. 58.4, 5. and as deaf Adders refuse to hear the Truth declared to them; whereby their Consciences might be convinced, their Souls converted, and their Lives reform: that so, there might be a speedy Peace fully concluded, and firmly settled throughout this whole Kingdom, between King and Subjects; for, the Glory of God, and of our English-Nation. But, woe and alas, may we of this English-Nation (at this day) justly cry out, that those pernicious Politicians being averse to Peace, are in their present Practice become like wilful Mariners, having (as it were) already shipped themselves for a dangerous Voyage, & are now desperately resolved to sail along in the vast Ocean, as the windy Gusts of their new Council will drive them, and the inconstant Tide of Occasion shall befriend them; adventuring all Hazards of their own and others Safety, which by the means of Enemies, Tempests, Rocks, Gulfs, Whales, Quicksands, etc. may any ways befall them; running rashly thereby, the great Danger of their own and many others, both Temporal and Eternal Ruin. Lo! such desperate Rebels by their pernicious practices in Rebellion, may not unfitly be paralleled to those impious Spirits Zijm and Ochim, Isa. 13.21. breathing-out nothing but destructive Desolation, against our poor distracted, and distressed English-Nation. And yet notwithstanding, all the Adversaries Opposition (at this day) against Kingly Authority, there was never under the Cope of Heaven a clearer Truth, so ancient, so generally acknowledged by all Christians, and that also in all Ages since the name of Christ was first professed upon the Earth, as is, the Doctrine of Faith in God, and of Obedience to lawful Princes; which being fully known, and throughly practised, doth alone (indeed) make Christians, and Christian Religion, manifestly to differ from all other People, and Religions in the World: and the same Orthodox Doctrine, England hath willingly embraced, and obediently practised for many years last passed with Glory to God, and Comfort to Herself; until of late, the horrid sin of Rebellion like the Witchcraft of Circe transformed Her into another Creature: which strange, unhappy, and unlooked-for Metamorphosis, doth mournfully minister (at this day) just Occasion to every religious, and judicious Spectator, both to exclaim of Her, and to lament for Her: She being now foully fallen off from the holy Condition of Her first Creation. For the sacred Image of God stamped in the reasonable Soul of man, is to the Children of God both Law and Liberty; aswell to preserve the just Rights of their lawful Princes, as the full Freedom of their own Privileges: but, the ugly Emblem of Satan, imprinted in the unsanctified Souls of wicked men, is to the Sons of Belial Liberty without Law; respecting only the full Freedom of their own Privileges, nothing regarding the just Rights of their lawful Princes. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behemoth, Job. 40.10. the multitude of earthly Beasts, the belluina multorum capita, that manifold headed serpentine- Hydra, (I mean) the rebellious anti-monarchical Patty of the English-Nation; whose Hearts, Heads, and Hands, by affecting, projecting, and acting, the heinous Sin of horrid Rebellion against their lawful Sovereign; do thereby show themselves rather heathenish and mischievous Monsters, then rational and religious Men. And here, I willingly would demand, What is that which those obstinate Persons would have, who (at this day) thus rigidly, barbarously and violently oppose our Gracious King? Would they violently take from Him that Sovereign Right which the God of Heaven hath freely given Him over Them? Would they wholly annihilate all Kingly Authority? Would they utterly abolish the worthy and ancient Church-government of this Kingdom? Would they fully destroy the good, wholesome, necessary, and fundamental Laws of this Land? Would they speedily turn a well settled Monarchy, into a licentious Anarchy, whereby themselves might live like lose Libertines without any Restriction? If these be their Intentions, then let me tell them as a timely Remembrancer, these things for them to do, are not only Irregular and Impious, but also Difficult and Dangerous; and therefore, let the desperate Attempters thereof take heed, least by their earnest endeavouring to Effect them, they do most miserably involve this whole Kingdom, both Church and Commonwealth, into a Labyrinth of Languishment, and Chaos of Confusion. When God at the beginning had made Adam, he gave him Power over all the Creatures, so that, there was nothing but Monarchy at the Creation; and the like also was restored to us by Christ at our Redemption: and so to be taken by us, both from the Father and the Son, as the best, most excellent, and only Form of Government for all Nations in the World. And, not only Monarchical Government appointed for Men, but (also as it were) for all other Creatures in the World, for every Species of all Creatures have a Subordination to some one of the same Kind; as the Birds of the Air to the Eagle, the Beasts on the Land to the Lion, the Fishes in the Sea to the Whale, the Bees in their Hives to the Chief Governor amongst them, etc. But woe and alas! the irrational Creatures by the very Instinct of Nature yield more subjection to their Superiors, than the Rebels of England living in the Light of the Gospel do (at this day) to their lawful Sovereign. And as a farther Aggravation to his Majesty's Affliction; divers of those pernicious Politicians that are guilty of, and also Agents in this horrid Rebellion against our lawful Sovereign, are such as have been raised to great Honours by Court-Preferments, who with their courtlike Dissimulation seemed to their over-credulous Kingly Master as Angels of Light by their Words; but, woe, and alas! they proved to be against Him like Devils of Darkness by their Deeds. Even such as those ungodly and wicked Doers were of whom the Psalmist complained, which speak friendly to their Neighbours, but imagine mischief in their hearts. Psal. 28.3. And thus equivocatingly they dissembled the profession of Fidelity towards Him in their Mouths, keeping treacherously an impious Disloyalty against His Royal Person, Crown and Dignity in their Hearts; the which as Opportunity offered itself to them, they manifested (to the uttermost) in their Lives. But, against all such unnatural and ingrateful Rewarders, Solomon pronounceth a sorrowful Sentence, Pro. 17.13. He that rewardeth evil for good, evil shall not departed from his house. The Evil of such impious Ingratitude shall constantly dwell with, and certainly bring Punishment upon such evil- Rewarders. To render Evil for Evil, is the Part of a Beast: to render Good for Good, is the Part of a Man: to render Good for Evil, is the Part of a Saint: but, to render Evil for Good, is the Part of a Devil. And yet notwithstanding, woe, and alas! the last of these Rendering have lately been, and still are rigidly Rendered to our Gracious Sovereign, by his ungracious and ingrateful Enemies. So that, our gracious, lawful, and loving Sovereign, may justly (at this day) say of those his graceless, lawless, and envious Enemies, as the princely Prophet David himself (in his days) spoke of his cruel, injurious, and false Friends, Thus have they rewarded me evil for good, Psal. 109.4. and hatred for my good will. For, thus diabolical hath their Disposition been, in their late perverse Passages acted against Him. And therefore, of, upon, and against all such evil Agents, may we all (at this day) with causeful heavy Hearts complainingly cry out, Quis furor, O caeci, & surdi scelerum? O you blind and deaf men, what strange Madness to act such Evils hath seized upon your Spirits? What can you justly imagine will be the final conclusion of these continued Courses, but only the calamitons Confusion of the English-Nation; which by such your pestilent Practices you will bring upon yourselves with many thousands of others, to both your and their deadly Destruction? And yet, in the Interim, know all of you assuredly, that all your Power upon Earth is limited by the Power of Heaven; and when God shall be pleased to relieve his own Children that are now by your Tyranny over them greatly afflicted; then your usurped Power will be totally restrained, and yourselves also wholly confounded. And then the Children of God shall joyfully sing with the Psalmist, Psal. 124.7. Our soul is escaped as a bird out of the snare of the Fowlers: the snare is broken, and we are delivered. So that, although the Plots and Counterplots of Rebellious Men, may be craftily contrived, perniciously prosecuted, and (for a while) also absurdly, abusively, and violently acted, by ambitious, malicious, and wickedly witty cunning Politicians; yet notwithstanding, both themselves and all their Actions have Relation to the Divine Providence and Permission; and when once the Lord God Omnipotent shall be pleased to look down (from Heaven) with his pitiful Eyes of tender Compassion, upon the bleeding Condition of poor, distracted, and distressed England's Affliction, and to arise in his own Strength, make bare his own Arm on her behalf, and take the Matter into his own Hand; he can put an Hook into their Nostrils, and a Bridle into their Lips, whereby to restrain them; and also (maugre all their Designs) speedily bring their greatest Power to its utmost Period: for the Divine Eternal Providence, and Wicked Worldly Policy, may not unfitly be compared to the Ark of God, and the Idol Dagon, 1 Sam. 5.3, 4. the Former shall (for ever) stand, but the Latter (in God's due time of punishing) must certainly fall. Oh! how ought the serious Consideration hereof, to quench the fiery heat, and quell the fierce fury, of the most desperate deceived Rebels, from their farther military prosecution against their lawful Sovereign? And here as a memorable Caveat against all such desperate Rebels, let me instance unto them, that fearful Judgement which befell Adonijah for his Usurpation. The haughty Heart of aspiring Adonijah, being proudly pufed up with an ambitious desire of Kingly Power; prepared for Himself Charets and Horsemen, and Fifty men to run before him, whereby to express publicly to the World his Regal Magnificence: and also spoke very largely to that purpose, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any emloch. 1 King. 1.5. I will reign. Lo thus, in his Thoughts he Projected, by his Words he Declared, and by his Actions he Attempted, quantum in se, what lay in his Power, even by his wicked Usurpation for to Rule the Kingdom of Israel, unto which he had no Right, for it properly belonged to his Brother King Solomon. But what became of him for his Usurpation? Lo, the just Judgement of God seized upon him, insomuch, as that, (although Himself was of the Blood-royal) His days were ended in blood. 1 King. 2●. 25. And here my Heart compels my Hand to iterate these tragical Words, as a Christian Caution, to all the obstinate Rebels of our English-Nation, whereby to deter them from any such godless and graceless Usurpation; HIS DAYS WERE ENDED IN BLOOD. God give them Grace to amend their Lives in this Particular, lest as bad, or a worse End befall them, for the like Usurpation (at this day) practised by them. For in the heinous Sin of bloody Rebellion, there lieth secretly wrapped up, the just Vengeance of the righteous God; and when the Sin of Rebellion is throughly ripe, than the due deserved Punishment of it will certainly break forth, and fiercely fly upon the Committers thereof, to their inevitable and deadly Destruction. Insomuch, as that those pernicious Persons, whose Heads (at this day) project, whose Hearts affect, and whose Hands act the Sin of Rebellion, against their lawful Sovereign; the Prophet David who was inspired with the blessed Spirit of God plainly tells them, Psal. 62.3. They shall be slain all the sort of them; yea, as a tottering wall shall they be, and like a broken hedge. And yet notwithstanding all this, methinks I hear some obstinate and incorrigible Rebel, who desperately desireth (though against both the Word of God and the Laws of this Land) to continue still in his own present and cursed Condition, to persist in his perverse Paths, and to walk in the wicked Ways of his own rebellious Heart say unto me; What necessity is there for so much to have been spoken of concerning Monarchical Authority? Must we subject ourselves so strictly thereunto? Can we not evade it? but must we inevitably be obedient to it? Quest. What although in Ancient time, the Old Testament under the Law required such Obedience to Kings as you have here declared; yet notwithstanding, we who are Believers do conceive, that we are not obliged to such Obedience to Kings now in the New Testament under the Gospel; and therefore, why should Obedience to Kings be so earnestly preached unto us, and so strictly pressed upon us in these days? Doth the New Testament bind us to such Obedience? Answ. Unto which I Answer, The holy Apostle S. Peter, who was himself a Gospel Preacher, called immediately to that sacred Office by Jesus Christ, and also inspired powerfully with the Holy Ghost; and according to that heavenly and blessed Inspiration expressly commanded the Jews, and in them also all Christians to the End of this present World, in these very words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2.17. the which words being translated are, Fear God, Honour the King. He there links God and the King together, as justly he may, for there is such a near Relation, and close Connexion betwixt God and the King, as that the true Fear of God, and due Honour of the King, are Individuals; they are Inseparables, never to be divided, but constantly dwell together, in one and the same sincere Heart, of a faithful Servant to God, and loyal Subject to the King. Hence then, let none (deluding the World) fallaciously say, they have Gods true Fear before their Eyes, who have not really the King's due Honour in their Hearts. And if the King's due Honour be in their Hearts, than it will both constantly and perspicuously appear in their Lives, for every Tree is known by its fruits, Mat. 7.20. If Men truly fear God, then will they also faithfully honour the King, in God, and for God, whose Vicegerent He is. Which due Honour of the King consisteth in the People's Love, and Obedience to Him: viz: when as His People shall obediently Love Him, and lovingly Obey Him. The which Fear of God, and Honour of the King, in such a People so qualified, will inevitably work in them, a constant, cordial, and universal Obedience to all the Commandments of God, as also an hearty wel-wishing towards their lawful Sovereign, by frequently, faithfully and fervently praying to God for Him; and also a continual wel-speaking of Him, constantly vindicating His Honour, by boldly contradicting all those that falsely and maliciously speak against Him; and also helping Him to the uttermost of their Abilities, both with Persons, and Purses, as Necessities require, and Occasions are offered. So that, if disobedient to the King, then fearless of God; and if fearless of God, then ready to run into all Impiety; and that with as much Violence & Eagerness as the Horse rusheth into the Battle. Jer. 8.6. Of which our distracted England (of late) hath sorrowfully tasted by woeful Experience. But woe, and alas! the quite contrary Effects, to those which the true Fear of God, and due Honour of the King produce, have not only been formerly, but are also still both too fluently and frequently practised, by too many thousands (amongst us) in these Dismal and Disastrous Days. Insomuch as that, If sturdy Tumults arising, and violently proceeding, by the which driving our Dread Sovereign (through fear) from His Royal Habitation, be honouring of Him, than (at the beginning of these Troubles) He was Honoured. If furiously chaseing His Majesty's Royal, peaceable, and innocent Person, from place to place, circumventingly pursuing Him, and craftily hunting after Him, (even Saul-like towards David) as a Partridge upon the Mountains, be honouring of Him, than He hath been Honoured. If Raising Forces upon Him, and taking up Arms against Him, whereby to suppress His Regal Power, be honouring of Him, than He is Honoured. If Separation of His lawful and Royal Consort, to gether with all those Olive Branches, His Dear and Princely Children from Him, be honouring of Him, than He is Honoured. If Deprivation of all His just Rights, Privileges, Prerogatives and Revenues, unjustly from Him, be honouring of Him, than He is Honoured. If the Imprisonment of His Royal Person, abridging Him of His Princely Liberty, and falsely calumniating His Candid and Royal Reputation, be honouring of Him, than He is Honoured. Lo! these are a few of those many inhuman Injuries, and barbarous Indignities, which formerly have been, and still are most injuriously perpetrated against Him. Oh, pitiful Condition, into which (at this day) He is deeply involved. Is this that Legal Active Obedience, which all Loyall-hearted & Dutiful Subjects, (who rightly fear God, and hearty honour the King) own to their Just and Lawful Sovereign? God Forbidden. And the Lord in much Mercy, with his tender Eyes of loving Pity, look down from Heaven, and speedily deliver this our distressed, guilelesse, faithful, and true hearted Israelite out of all His Troubles. Methinks I hear His Majesty in the Anxiety, Anguish, and Bitterness of His Soul, with great Solicitude, Sadness, and pensiveness of Spirit, whose pious Affections (through God's grace) moving Him to follow Christ His Captain, and (as a faithful spiritual Soldier) manfully to fight under his Banner, against Sin, the World and the Devil, is now brought by the Providence and Permission of God into the fiery Furnace of Affliction, for the firm trial of His saving Faith, and profitable Christian Exercise of God's heavenly graces within Him; and also (by probability extracted from fatal Conjectures) in the very Twilight of His time, betwixt the Day of Life, & Night of Death, (being now a PRISONER in Carishrooke-Castle in the Isle of Wight) mournfully complaining unto God, in these words: Oh! my loving and compassionate God, who by thy most holy, wise, and powerful Providence, dost continually preserve and govern all thy Creatures, and all their Actions; I humbly pray thee for Jesus Christ his sake, to grant me Pardon and Patience; thou that searchest the heart, and triest the reins, thou knowest the Sincerity of my Souls Service towards thee; my constant Resolution for the continuation of the Protestant Religion; the careful Preservation of the Ancient Laws of this Kingdom; the rightful Privileges of Parliament; the just Liberty of the Subjects; the firm Settlement of Truth and Peace amongst the People; and the Conscience I make of keeping that Oath administered to Me, and also taken by Me at My Coronation: for which things sake, etc. I am now deeply involved into great Misery: and therefore, O My tenderhearted God, take Me into the safe custody of thy powerful Protection, and shelter Me under the preservative Wings of thy special Providence; for the fierce Floods of popular Rage are risen up against Me, the swelling Surges of mischievous malicious Adversaries look big upon Me, the rough Waves of the rude Multitude strive to overflow Me, the proud Billows of insolent insulting Enemies have almost overwhelmed Me, and the violent Streams of the bitter waters of Affliction are also every day ready to swallow Me up: all which I know thou canst (if thou wilt) suppress at thy Pleasure; who stillest (when thou pleasest) the raging of the Seas, Psal. 65.7. the noise of the Waves, and the madness of the People. And now, o Lord! in this My great Extremity, I fly unto thee who art Almighty, with whom there is Help, from whom there may be Relief, upon whom dependeth My Hope, and in whom resteth My Confidence; one Deep calling upon another, Psal. 42.9. the Depth of My Misery, calling upon the Depth of thy Mercy, craving thy present & powerful Assestance, for My speedy and joyful Deliverance. And though (for the present) My Body from Liberty be restrained, yet (through thy Mercy towards me) My Heart with grace from thee is greatly enlarged, and Love in Me towards thee much increased: thou hast often put the oil of gladness into My heavy Heart, and such sacred Influences of heavenly Comforts I daily do receive from thee, as that I nothing doubt of thy Mercy towards Me. Oh, my dear God thou hast been graciously pleased to make Me thy Vicegerent over three Kingdoms; but woe, and alas! I am now deprived of all that Power which formerly I had in them all three; abridged not only of that sweet Society of My dear Consort, but also of all My loving and tenderhearted Children, who might in this My great Distress (as comfortable Cordials to My heavy Heart) afford Me some Comfort; & those who formerly were, and still ought to be My loyal Subjects, are now risen up against Me, have here Imprisoned Me, and I am now become not only as an Abject unto them, but also the very Object of their Reproach, Scorn, Contempt and Derision: and none of My Subjects in all My three Kingdoms, will vouchsafe to rescue Me out of Mine Enemies hands. And in this My great Distress, My tears have been my meat day and night, Psal. 42.3. while Mine Enemies daily and hourly reproach Me, and also craftily plot greater Mischiefs against Me; not only for the deadly destruction of My mortal Body, but also for the utter Extirpation of Monarchical Authority; whereby My Royal Issue and their Princely Posterity, should (for future times) be for ever abridged of all their just, lawful, and Kingly Power (in this Kingdom) after Me: for which My potent Adversaries so wickedly intending, and cruelly practising against both Myself and Mine, I have often eaten the bread of Carefulness, and mingled my drink with weeping. Psal. 102.9. Now in this My deplorable, captivated, and calamitous Condition, I beseech thee, O My gracious God, who breakest not the bruised reed, nor quenchest the smoking flax, look down with thy favourable Eyes of fatherly Pity upon me, and let thy merciful and loving Bowels of tender Compassion yearn towards Me; Hear my prayer, o Lord, & with thine ears consider my calling: hold not thy peace at my tears, Psal. 39.13. And if it shall please thee (O my good God) to deliver Me out of the hands of Mine Enemies, whereby My Life may be preserved from their fury, I shall ever praise thee, for being so merciful to Me; but if otherwise (in thy heavenly Wisdom) thou hast decreed, concerning the last Period, and inevitable Expiration of My natural Life, that (Martyr-like) I shall deeply drink with My blessed and sweet Saviour, in his own passionate Cup of bitter Death, and so My mortal Body to perish and be destroyed by the Violence of the People; yet shall I ever acknowledge thee to be righteous, and will always (even to the last breath of My Life) pray from the ground of My Heart, Lord, pardon whatsoever I have done amiss through the whole course of My Life, and sanctify all the Dispensations of thy Providence (in these My great Sufferings) unto Me, forgive all Mine Enemies their cruel and unnatural dealing towards Me, lay not their Sins to their Charge, and then, Not my will, but thine (o righteous Father) for ever be done. Lo! these pitiful Passages (proceeding from His Majesties greatly grieved Heart) together with many others, methinks I hear Echoing in mine Ears; for which by way of Christian Sympathy, as well as obliged subjective Duty towards His Majesty, my heavy Heart (Heaven is my Record) doth often pray privately, and sorrowful Soul mourn secretly on his behalf: and so in like manner, all other loyal hearted Subjects ought for to do as well as my self; that thereby we might prevail with the God of Heaven, for our gracious Sovereign His present Deliverance out of all His Troubles, and speedy Re-establishment in His Throne of Righteousness. The which over-joyous & welcome Blessing, to this perplexed and distracted Kingdom, our good God (in his great Mercy) grant to us all, for the Glory of his great Name, the Peace of this disquieted Land, and the slourishing Estate of this English Church & Commonwealth wherein we live: and let all those who sincerely profess and faithfully love the Lord Jesus Christ, truly searing the living God, and hearty honouring their lawful King, say hereunto unfeignedly (with myself) even from the very ground of their HRARTS and SOULS, So be it. Amen. Amen. Oh! let us all in the filial fear of God, both continually remember, carefully observe, and constantly put in practice, S. Paul's pathetical Exhortation to his Romans, If thine Enemy hunger, feed him: if he thirst, give him drink, Rom. 12.20. And also that pious Precept of our blessed Saviour Christ Jesus (in that holy Sermon of his in the Mount) unto the people, Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them which despiteful use you, and persecute you, Mat. 5.44. What? are we expressly commanded to be thus helpful to our Enemies? and shall we sit still contentedly, and suffer our royal Friend, our nursing Father, yea, our Gracious Sovereign to remain in Prison, and not strive to rescue Him? to lie in Misery, and not labour to relieve Him? Shall not His Extremity, be our Opportunity? and such a One also as He is? of whom we may all truly and deservedly express this Encomium and Commendation, without the least touch of pleasing Flattery; that He is one of the Jewels of the Protestant Princes of Christendom, for those rare, incomparable, and celestial Endowments and Qualities, that so illustriously (at this day) shine in His royal Person; being as a perfect Pattern of Patience, and precious Pearl of Piety unto His People: and amongst them to be remembered (for the same) even from Generation, to Generation. Lo here, we Loyalists of this English Nation, may all justly cry out against ourselves, and that with watery Eyes, heavy Hearts, convincing Consciences, and sorrowful Souls, Oh, superlative Remissness, disgraceful Disloyalty, and ineffable Ingratitude! For We, even We ourselves in this Particular, are (at this day) deeply guilty of too much Slackness and Negligence herein: And how shall all those that are sworn to subjective Fealty, be able to answer for this their perjured perfidious Remissness, before Christ the just Judge both of quick and dead, when he shall come in the Clouds (at the latter day) for to judge the World? But although His Majesty in this present pitiful Predicament, and extreme woeful Exigent, is (at this day) by His seeming-loyall Subjects so remissly regarded, and unnaturally neglected, as to suffer His Majesty's Continuation in Durance, and His Adversaries still insultingly to triumph over Him: yet let me tell them, and also in them the whole World, that a truly loyall-hearted Subject will constantly, carefully, and diligently, out of his dutiful Obedience, study with his best Endeavours, to the uttermost of his Power, though it be to his own Prejudice, for to help his Prince. And here I will relate unto you, one remarkable instance of a loyal-hearted Subject, unto which you may all hearken with Admiration. There was a right Noble and Valiant Knight, whose name was Zopyrus, who seeing Darius the King his Master could hardly surprise Babylon, bethought himself of a wonderful strange practice: Domi se verberibus lacerari tote corpore jubet, nasum, & jabia, & aures sibi praecidi, saith the Historiographer. Justin. lib. 1. in fine. He went home to his own house, and caused his servants to rend his whole body all over with whipping him, and also to cut off his nose, his lips, and his ears: And then speedily running to Babylon, in such a fearful and mortified manner, he made the Assyrians believe, that Darius the King had exercised this Cruelty upon him, because he had spoken on their behalf, counselling him for to break up his Siege, and to remove his Army from assaulting their City. The Assyrians hearing this report, and the rather thinking it to be true, because they saw him so shamefully disfigured in his body; were presently persuaded for to make him their Chief Captain. By which means he betrayed them all, and surrendered both them and their City into his Master's hands. O most faithful, loving, and loyal Subject, yea, most worthy, resolute, and Courageous Heart, who spared not the parts of his own Body, but voluntarily dismembered himself for to help his Prince. I do earnestly wish, with the hearty desires of my soul unto God, on our Dread Sovereign. His behalf; that His Sacred Majesty may find many such Subjects, yea may see us all as true unto God, faithful to Himself, and constant to our Country, as Zopyrus was to his Prince. Ob. But here peradventure some may object against me, You are (indeed) very sharp in your Reprehensions, but we suppose milder passages might be more prevalent. Ans. Unto which I answer, Every Minister of God is strictly obliged by the infallible Rule of God's Word, (at all times) to reprove Sins; but more especially those sins that are most raging and predominant, both when and where he preacheth: otherwise he will prove but a false Prophet, daubing deceitfully the walls of his spiritual building with untempered Mortar, to the great dishonour of God, and utter destruction both of himself, and many others. And for mine own particular herein, as I hope to have communion with God in Christ, I only aim (in the whole Current of this my Book) at the Glory of God, and both temporal and spiritual welfare of this our English Nation; that we may all unanimously worship God in the beauty of Holiness, and once again enjoy Gods healing and comfortable Blessing of Peace in our Land. And therefore dispense I pray you, with my boldness and sharpness in reproving; for wild Horses must have rough Riders, and when mild Persuasions will not prevail, then sharp Corrections must be used, or else the wounded, putrified, and sinful souls cannot be cured. And thus as briefly as I could, I have here hinted at some Marks of the true Members of the Church of Christ. Motives. Mot. 1 WE shall have the Prayers of all the true Members of the Church of Christ. For, when they pray, they pray not Particularly for themselves alone; but they pray generally even for all the sheep of Christ's Fold, as well as for themselves. So that, although that most excellent, necessary, and holy prayer of Jesus, called the Lords-Prayer, containing in it both heavenly fullness of matter, & also exactness of order, be (at this day by some) so much neglected; I will not say (censuring charitably) despised: Yet notwithstanding the true Members of Christ's Church will never desert it, but will ever highly account of it, strictly observe it, and frequently use it; earnestly endeavouring, and hearty desiring the welfare of others as well as their own. That God-man Preacher, Christ Jesus, our blessed Lord and only Saviour, who spoke as never man spoke, Joh. 7.46. yea, he was also without sin, 2 Cor. 4.21. and therefore he could not err. And shall that Prayer which he hath made for us, be (by us) excepted against? God forbidden. Yea, fare be it from the Protestant English-Nation, who zealously profess the Name of Christ, to be guilty hereof. Let not, oh let not us (I beseech you) repute that holy and heavenly Prayer of our Blessed Saviour Christ Jesus to be ridiculous, and as unnecessary, trivial, and frivolous; being made by the wisdom of God, published from the mouth of the Author of all Truth, yea, by the voice of him, who is the Way, the Truth, and the Life, John 14.6. even Truth itself: for Quicquid in Deo, Deus est. The judgement of Man may err, Humanum est errare. He may pray, and not obtain. Ye ask, and receive not, because ye ask amiss, Jam. 4.3. A man may pray long and often, and yet his Prayer may be erroneous or defective; he may pray for those things that may rather hurt, than help him, and yet his prayer may proceed from the utmost of his understanding; and he may also ask many good things at the hands of God, and yet omit divers things which he ought earnestly to crave of God, both for himself and many others: but that holy and heavenly Prayer of our Jesus, is both true and perfect, even the Truth and Word of God itself; and therefore well might Christ deliver it to his Disciples as a Pattern, saying to them, when ye pray, say, Our Father Which art in heaven, etc. for it is the very Sum, Compliment, and Epitome of all Prayers whatsoever; containing in it all things necessary both for our Bodies and Souls, even for this life and that which is to come. It is a PRAYER fare more than worthy to be written with Letters of purest Gold, in Tables of the most precious and permanent Marble, as a continual religious Commemoration to all succeeding Ages, and the constant form of Prayer-practice for all Posterity: yea, the very Marrow, Pith, Substance, and Quintessence of all necessary Prayers, to be offered up to the God of Heaven, by the sons of Mortals, is contractedly contained in that Prayer. And therefore whensoever thou prayest, lest thy Prayers (though long and many) should be erroneous or defective, be sure thou concludest with that holy and heavenly prayer of jesus, that thou mayst ask and receive, both for thyself and others, all those necessary things contained therein; and so benefit others by thy Prayers, as well as thyself. Mot. 2 2. We shall have the helpful assistance of the blessed Angels. This truth the Apostle declared to the Hebrews, Heb. 1. ult. where speaking of Angels, he saith, Are they not all ministering Spirits, sent forth to minister for them, who shall be heirs of salvation? Yea beloved, if we be true Members of Christ's Church, than there will be a near Relation, a sweet Society, and a heavenly Communion, between the blessed Angels and ourselves. The which consisteth in these five ensuing Particulars. 1. They, and we, shall be Fellow-servants; worshipping and serving one and the same God, as the Angel himself confesseth. 2. They, and we, shall be Brethren in the Testimony of Jesus, as the same Angel affirmeth in the words following. 3. They, and we, shall be Fellow-Citizens of the heavenly Jerusalem, Heb. 12.22. 4. They are Soldiers under the Standards of God, and are also our Guardians; Psal. 34.7. we are under their protection, and are also their Charge. 5. They are our Patterns, and we their Resemblances; both for Obedience whilst we live here upon Earth, Mat. 6.10. and also for Glory hereafter in Heaven, Luke 20.36. Mot. 3 3. We shall have Peace of Conscience, the which transcends all earthly and mundane Comforts. It was reported of Socrates that he so greatly delighted in Virtue, as that no kind of sorrow did ever alter his countenance. But beloved, the inward Jubilee of the mind in the Kingdom of Grace, doth fare excel his condition: which standeth not in meat, or drink, or any other outward things, but in righteousness, and peace, and joy in the holy Ghost, Rom. 14.17. The which Peace of Conscience amongst the Ancient Fathers hath many honourable Titles given unto it; They call it Agrum beatitudinis: Hortum deliciarum: Gaudium Angelorum: Domum Spiritus sancti: & Paradisum animae. They call it a Field of Blessedness: a Garden of Delight: the Joy of Angels: the House of the holy Ghost: and the Paradise of the Soul. So that, I may truly say, The Spirit of a true Member of the Church of Christ, being sound in sincerity, and seconded with a good Conscience, is able to bear out all his infirmities, together with all the miseries incident to his humane Nature: And through the power of God's Grace, is able also to encounter with the terrors of Death, and the fearfulness of the Grave: yea, to endure with a gracious humility, even the glorious presence of God, and his holy Angels at the last Judgement Day. Whereas, there is no Peace to those that are without the Church, Esa. 57 ult continuing in their sins. So that, if any one of them had strength in his Limbs transcending sampson's, and power in his Bones excelling all the sons of Anack united together: yet notwithstanding, unless his Conscience be seared, he shall often hear to his terror, an Authentic Divine condemning Echo, summoning him to appear before Christ's Tribunall-Barre, to give an account of all his evil thoughts, words and works; the which will so greatly terrify his bitter, afflicted, and wounded Conscience, as that he shall be restless, even in the midst of all his earthly delights, and worldly pleasures. For, unless the Consciences of such wicked persons are Cauterised, they have often times gripe and gnawings, and horrible convulsions within them, which are as it were certain flashings of the flames of Hell-fire unto them, before they come into that place of torment. But the Peace of Conscience which the true Members of the Church of Christ have, is so comfortable a Cordial unto them, as that it made the Apostles to rejoice in their afflictions, Act. 5.41. that they were counted worthy to suffer for their Master's sake. This was it that made Paul and Silas to sing in prison at midnight. Act. 16.25 And as Augustine saith, made holy Job more happy in Stercore, on the top of a Dunghill, than Adam was in Nemore, in the midst of Paradise, because, as he saith of himself, Job. 27.6. I will keep my righteousness, and will not forsake it: mine heart shall not reprove me all my days. So that, Nihil jucundius, nihil tutius, nihil diutius bona Conscientia: fremat Orbis & orcus illa erit secura. There is nothing more sweet, nothing more safe, nothing more durable, than a good Conscience; rage World, & roar Hell, that Person who hath this Peace of Conscience within him, is ever at quiet. Mot. 4 4. We shall ever have the Love and Favour of God. Beloved, if we are in the Love and Favour of God, than God hath a will for to do us good, and we know he wants no power, for he is Omnipotent. Impotent men, when those whom they love are in distress, would sometimes help them but cannot: but no impediment can let, nor obstacle hinder, the Omnipotent God. If an earthly King favour any man, and bear a special Love towards him, what needeth that man to care though the Subjects hate him? So in like manner, if we are in the Love and Favour of God, we need not fear either the raging Malice of Malignant men, or the hellish fury of Devouring Devils: For the Love of God towards us, will be as Armour of proof for us, to defend us against all their bloody malice, fierce fury, and raging cruelty; whereby God shall be glorified, ourselves preserved, and our Enemies confounded. So that these Motives seriously considered, should stir us up to labour to become true Members of the Church of Christ. I Will close this passage with the words of the Apostle, 2 Cor. 5.20. We are Ambassadors for Christ: as though God did beseech you through us, we pray you in Christ's stead, that ye be reconciled to God. And therefore let all those that are (as yet) in their natural condition, hasten to become true Members of the Church of Christ, and speedily Pray for her Peace. O Pray for the Peace of Jerusalem. The Third and Last Use is to exhort us all in God's fear, to use the Means to attain the End for procuring the Church's Peace, and that must be by Praying for Her. And therefore, let us all zealously labour by our hearty prayers to awake Christ, and earnestly entreat him to rebuke the boisterous winds, and the raging waves of the turbulent Seas, wherein the now distressed Church of Christ (amongst us) between Scylla and Carybdis doth dangerously sail; and cause unto her with glory to himself, and rejoicing to us all, a comfortable Calm. Mat. 8.26. Whereby also Glory may once again dwell in our Land. And let us not cease to importune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The strongmost mighty God, Esay 9.6. to arise in his own strength, and make bare his own arm on the behalf of his Church, Psal. 68.1. and to scatter abroad all her enemies. And to infatuate the Counsels, blast the Designs, and confound the Enterprises, of all those malevolent spirited Persons, that are Enemies to the Peace of our Church and Kingdom. And by the joint forces of our Prayers together, to set upon God with an holy violence, that he would be pleased to set on work his Power, his Wisdom, and his Goodness, for the speedy exaltation of his distressed Church, and the utter confusion of her implacable Adversaries. Yea, let us all on her behalf, cry unto God for her Peace prayingly, and pray for her Peace cryingly, and through the importunity of our uncessant prayers unto God on her behalf, give him no rest until he be entreated of us; and till he repair and set up our Jerusalem, Esa. 62.7. the praise of the world. And herein let us take the Prophet Jeremy for our Pattern, Jer. 9.1. Oh that my head were full of water, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people. And let not our hearts be possessed with blockish Senselessness, and Stoik Stupidity, called by the Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that is averse to our fellow feeling of others calamity, and also repugnant to our Christian Charity. But if as fellow-feeling Members of the Church's miseries, we faithfully and fervently pray for her Peace when she is in Calamity; doubtless the Lord will be entreated of us; and when it shall make most for his glory, and her good, Rev. 7. ult the Lord will wipe away all tears from her eyes, and will give her rest. Whereby also to many other of God's former blessings bestowed upon us, this of Peace may be added as one more, having thereby (as it were) our lives given us for a Prey in this time of War; it might be unto us as a farther engagement of our humble and dutiful Obedience, to carry ourselves ever hereafter towards Him, as a people preserved by their God. And that so we of this English Nation, may in sincerity of heart amongst ourselves, joyfully sing in this our Land, that Angelical Anthem, once sang at the birth of our blessed Saviour; Glory to God in the highest, Luk. 2.14. and on Earth Peace, Good will towards Men. The which Glory to thee our heavenly Father, we hearty entreat the assistance of thy powerful Spirit working in us, to perform unto thee; and blessing of Peace and Good Will amongst ourselves, we humbly pray thee to bestow upon us; that so there may be a blessed and speedy Period to all the present distractions in this our Kingdom, and thy blessing of Peace upon thy poor, distressed Militant Church in this our Land. That we may all with one mind, and one mouth, rejoicingly say, with the blessed Virgin Mary, Luk. 1.94. He that is mighty hath done great things for us, and holy is his name. And also justly say (in Confidence and Thankfulness) with the Prophet David, We shall not die, Psal. 118.17. but live and declare the works of the Lord. And that, both in our Church and Commonwealth, Mercy and Truth may lovingly meet and hold together: Psa. 85.10 and Righteousness and Peace sweetly embrace and kiss each other. That the Son of righteousness may arise, Mal. 4.2. (and speedily come amongst us) with healing in his wings. That so the Rents of this divided Kingdom may be closed, and the Breaches thereof made up; & the destroying Angel put up the Sword of thy Justice, into the Sheath of thy Mercy; that the Sword of vengeance may eat no more flesh, nor drink no more blood in our Land; but that the current of Christian English blood may speedily be stopped amongst us; Psal. 144.14. that there may be no more leading into Captivity, no crying, nor complaining in our Streets, but that we may all continually keep the unity of the Spirit in the bond of Peace; Ephes. 4.3. and joyfully serve thee our gracious God, with that willing obedience, & comfortable alacrity of heart as thou commandest. And so we that are thy people and sheep of thy pasture, Ps. 79. ult. shall give thee thanks for it for ever: and will always be showing forth thy praise for the same, even from generation to generation. Hear us, and help us, and heal us, O God of our salvation, for the glory of thy name who art the God of Peace, and for thy dear Son his sake who is the Prince of Peace, to whom with thine own Majesty, and God the the holy, blessed, and sanctifying Spirit, three Persons, and one Eternal, Immortal, Invisible, and only wise God; we ascribe as is most meet of us, and of all thy Creatures; all honour and glory, power, praise and majesty, might, dominion, and hearty thanksgiving, from this time forth for evermore. AMEN. Deo Patri, Filio, & Spiritui Sancto, omnis Laus & Gloria in Seculo. FINIS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉