A Plaindealing, and Plain-meaning SERMON, Preached in the Parish Church of St. Nicholas, Bristol, April 6. 1660. Being the day appointed by the Parliament for public Fasting and Humiliation for the sins of the NATION, etc. Together with a prefatory Epistle, and subsequent Vindication both of the Sermon, and Author. Wherein (besides an Apology for home and plain-preaching) you have something offered to allay the heat of their stomaches, and to temper the tongues of those, who (being ignorant in Scripture) reproach and revile Presbytery and PRESBYTERS. With some hints at SATAN'S subtlety, and the mischief of those people, who brand Zeal for God and Truth (in free, home, and faithful preaching) with the reproachful names of Anger, passion, and Railing.  Ezek 33.30. 
Also thou son of Man, the children of thy people still are talking against thee by the walls, and in the doors of their houses, etc.  Psal. 35 11. 
False witnesses did rise up: They laid to my charge things that I knew not.  Matth. 5.11. 
Blessed are ye when men shall revile you, and persecute you, and shall s●y all manner of evil against you falsely for my name's sake. Rejoice and be exceeding glad: for great is your reward in heaven; for so persecuted they the Prophets which were before you.  
LONDON, Printed by S. Griffin, and are to be sold by Thomas Wall by the Tolezey in Cornstreet in Bristol, 1660.   

To the strenuous Assertor of his countries' Rights, Will: Pryn Esquire, a chosen Member of the High Court of Parliament.  
Sir,  
I Am now upon an Appeal to the World, but not to all the world; for all are not competent Judges. But in my judgement I take you for the fittest man in the world to determine, whether I have spoken against the King, or his coming in, in this ensuing Sermon. You whom the late King honoured with the title of the Cato, (the impartial Cato) of this age: You whom neither fear nor flattery, nor persecution can by as from the truth: You who have militated more, and conquered more in the King's behalf by your pen, than many Regiments of soldiers by their pikes & muskets; To you I appeal in this matter: were it matter of Doctrine, I durst make you my Umpire, for I know your ability that way; Witness that excellent Book of yours of the Perpetuity of a regenerate man's estate. But my appeal to you now is upon matter of fact & discretion, whether my discourse were scandalous or unseasonable. Sir, you are acquainted with the Topics and proper seats of argument in all kinds, deliberative, demonstrative, persuasive. You can discern whether I have sinned against the law of the Preacher. Had you been in the Country, this Sermon had waited upon you for your Deleatur, or Imprimatur, before it had gone unto the Press: But mine and the Booksellers apprehensions that your greater & manifold occasions (now that you are in London) would not offer us such a time of leisure with you, as to peruse it beforehand, hath with held me from that attempt. Yet I could not withdraw from my resolutions to crave your just decision. If you find me guilty, strike out your name, and disown the dedication, which would be a sorer blow to me, than all the opposings of my Calumniators: But if you find me innocent, then let my Sermon (with its Appendices) go forth with your auspicious tutelage. I have one thing to beg of you, and that is, That the good old Cause may not be forgotten. And I shall beg of God (whose cause it is) a blessing upon you, and upon the great Council, whereof you are a chosen Member, that the Lord would make you repairers of our breaches, and restorers of our paths to dwell in. These are the desires and prayers of him who is  
Sir, Yours most ready to serve you in all Christian Offices R. A: FARMER. From my house in Bristol. April 30. 1660.   

A Prefatory Epistle to the Reader.  
IT's not the least part of our work who are Ministers of the Word to suit our Texts and Subjects: And in both (in a good sense) to observe that direction in Rom. 12.11. (as the Vulgar Latin reads it) to serve the time; That is, to suit our discourses to the season, to the occasions, times, and persons wherein we live, and to whom we are to preach. Solomon the wisest Preacher that ever was (Jesus Christ, the wisdom of God himself excepted) tells us, that words spoken in season (i. e. according to the time, occasion and condition of the persons spoken to) are like apples of gold in pictures of silver, very good, very pleasant. 
Prov. 25.11.  And he also tells us that Preachers who are wise, and would teach their people true and saving knowledge, they must be heedful and careful not to utter (as many pretended Enthusiasts do) quicquid in buccam venerit, but to seek out, compose, and to set in order what they are to treat on: 
Eccles. 12.9,10.  And to find out acceptable, delightful, taking, winning words and matter. In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verba voluntatis, i. e. such words and matter as might captivate and take the wills and affections of their Auditors: And (as the Apostle phrases it) 
2 Cor. 10.5.  bring into captivity every thought to the obedience of Christ. And this I conceive (in great part) was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that craft; subtlety, and cunning that the Apostle (in preaching) used to catch the Corinthians. 
2 Cor. 12.16.  Being crafty, I caught you with guile. He carried himself so both in matter and manner, that he drew them on, and brought them over to that he desired. In sum he did what he told them elsewhere, He became all to all men, that he might save some. 
1 Cor. 9.22.  In the Greek the word [mwn] is not. In the Original it runs thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am made (or become) all to all. I apply myself to all times, and all persons. I use all means to save some, in and by the exercise of my Ministry. And truly this hath always been in my eye, and this way I have ever approved of; And to (my poor ability) followed in the course of my Ministry: having finished a Text and Subject, it hath sometimes put me to as careful thoughts what to preach next, as how to preach: Especially upon special and extraordinary occasions. I have been solicitous to take all advantages that might bring and win over those I preach to, to the truth to be proposed. And being invited to the observation of the last solemn Fast, I accordingly made choice of the Text which was the subject of the Sermon following: How apt and pertinent, let wise men judge, I looked with a sad eye upon our manifold breaches, and our more sins, (the cause of those breaches.) And yet considering the Lords gracious dispensations (in the wonderful and unexpected turns of providence) I was under some hopeful expectations that the Lord would also heal our breaches, if our wilful obstinacy and impenitence did not hinder and withhold so great a mercy. And the people in general, and myself in particular, being in an apprehension and expectation of the Kings being brought unto the throne, I thence took occasion in my discourse to suggest such things as I conceived might be profitable and conducent to what I intended, which was to in vite them to repentance. But as he said of Books, Pro captu lectoris habent sua fata libelli, According to the understanding of the Reader, so do books find entertainment: So may we say of Sermons; According to the understanding of our Auditors, so are our Sermons accepted or rejected. Nay not only according to their understanding, but many times (and with most) according to their ignorance, humours, fancies, interests. It was always so, even with Christ, and his Apostles: Some believed their preaching, and some mocked and derided. Some reproached, belied and slandered both them and their Doctrine.  
Thus it hath fared with me not only at other times, but also at this time: And it is some comfort to me that I am not alone; But that my betters find no better entertainment from their Auditors, it makes me think it is not our fault, but theirs. And because it doth so much quadrare (so suit) with my condition, I will make so bold, as to lay the complaint of a most eminent, able, and godly learned Preacher, (in his own words) before you, not being able to do it in better language. It is the Reverend Dr. Gauden, in his Sermon preached in St. Paul's Church London, before the Lord Mayor, Lord General, etc. Feb. 28. 1659. Being a day of Solemn Thanksgiving, etc. Wherein (intending to deal faithfully and plainly, Having proposed his Text, after a few words, he makes this entrance in page 2, 3, & 4. of that Sermon to this purpose. He seems very apprehensive of the danger and difficulty of free preaching in these times, wherein (as he observes) people are not only impatient to be touched freely, and searched throughly, but are also prone to plead (as the Devils in the Gospel) who had possessed the poor man now a long time) against all health and recovery. Many men being like Cantors and Lazors (Canting beggars) in love with their wounds and ulcers: As getting their living more easily by keeping them open, raw, and running, then if they should quite heal them up. And he takes notice of the tenderness of many men's minds, who are only for lenitives and oils, for soft, smooth, & supple applications even to their most desperate hurts: But he professes, to choose not to preach at all, then to preach timerously and precariously, as if he should ask men leave to be honest, or were afraid to speak the word of God to them. And he further says; When he is called to speak in God's name, he must be Parrhesiastes as well as Ecclesiastes. I am (says he) to do it as a workman that needs not to be ashamed, either for his ignorance, or cowardice, or indiscretion. And whether men will hear, or forbear, the whole counsel of God must be delivered in its season, so as becomes the words of soberness and truth: For the Church and Pulpit must not be a sanctuary for insolency, nor a Burrow or retreat for rudeness. No, however men become our enemies for speaking the truth, yet it's better so, then to have God our enemy for smothering it, when it is just and seasonable: And such it is when necessary and sovereign to heal the hurt of a Church or State. Thus that reverend person. And then complains, It hath been his fate frequently to offend some men, when he hath been most intent to serve them, by Texts and Sermons, which he thought most apt, useful, and innocent; And then gives in three Texts which he preached upon on 3. several great and special occasions. One before the King, another before the long Parliament, the third elsewhere. And of all three (says he) though wholesome and innocent Texts, and I hope accordingly handled; yet I heard some unpleasing echoes and reflections. The sore and itching ears of some men in all ages are such, that they will not endure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing, or sound and wholesome doctrine, though the pain ariseth from the sores and inflammation in themselves, and not from the plaster and hand which honestly applies it. Yet they are prone, as in fell boils and acute tumors, when but touched (though but gently) to fly upon those that are next them, and cry aloud, O you hurt me, when the hurt is within, and from their selves, and their sound parts will endure free and rough handling; such as are unfound do most want it. And therefore if we will be faithful to God, to our own souls, and our hearers, we must not flatter their sores to their ruin: but rather choose to heal them, though at present we be thought to hurt them. Nor (says he farther) shall our labour of love be in vain, either in the Lord, or before good men, who at length will find by experience that the wounds of a friend (which let out the putrified matter of painful tumours) are better than the kisses of an enemy, which do (infidis cicatricibus cuticulam obducere.) Skin over with unfaithful scars, the ill-searched, & ill-purged Ulcers of men's hearts and lives. I hope this worthy person will pardon me, that I have made so bold with him, as to borrow so much from him, I shall pay it him in those respects and honour I own unto him for his noble disposition and temper. And I rather choose thus to do, as hoping his worth will add more weight, then if it had been delivered in my own words.  
And see, what is here delivered in the Sermon, was but as a prophecy what befell this good man and good Preacher afterwards: For in his Epistle Dedicatory to the Lord Mayor, aldermans, and Court of Common-Councel (who gave him thanks for his Sermon, and entreated him to print it) he tells them, he heard some more offended at the plaindealing he used, which possibly (says he) was from their over-rawness, and soreness, more than from my roughness. As I aim to do things faithfully, personally; so decently, and discreetly. Nor do I think I am to learn of those Censorious Cato's how to preach, any more than they will learn of me to buy and sell, or how to fight and war. And he says, No man may wonder, if he dare to reprove those sins which some dare to do; or to approve, but dare not hear of, or repent. And that his parrhesia and freedom of speech, as a man, a Christian, and a Preacher, was such, as became his feeling of the public miseries, the desire of the Public tranquillity, and the sense of that fidelity he did owe to God, his Country, them (to whom he preached) and his own soul.  
And the Lord knows my own soul can, and doth attest the same, in my poor weak labours and endeavours also; Though infinitely short in worth of this most reverend person: To end with him, he tells us, These are not times to palliate and speak smooth and soft things: Never age had fouler humours, or tumors, more felt and more painful; more hard, and less mollified: And says; No, as he would not injure any man, or fester the times: so he abhorred to flatter them; which is the greatest injury a Preacher can do to Church and State.  
And now I must confess the subject of my discourse was not of so high a nature, nor had I to do with so high an Auditory. Nor am I fit for such an undertaking; nor have I quoted all this to any such purpose.  
But to let our petty world (here at home) know, that plain, free, home, and (as this worthy Doctor phrases it) personal preaching, is not such a sin as our Ignaro's would make it. And that though people be angry with us for such preaching, we must not cease to secure our conscience in the faithful (though unpleasing) discharge of our duty: And good Reader, know, That as a necessity is laid upon those who are sent to preach; So a necessity is likewise laid upon them to deal punctually and particularly with the personal sins (I don't say naming the persons) of those they preach to; which if they do, they shall be sure to hear on't, If not with persecution of the hand, yet with persecution of the tongue.  
And whereas some may say this, or that, in such or such a Sermon might have been forborn, Perhaps we may say so too. But if we (whom the Lord hath sent to do his work; And (in our Studies applying ourselves unto it) having besought the Lord to teach us what to speak, and how to speak, as may be most for his glory, and the people's good; And it be suggested to us, that such, or such expressions would be most taking; or best remembered: Our discourse thus and thus clothed in language, would be most effectual and conducent to the end intended. If we are thus persuaded in our Consciences, How shall we refuse it?  
Obj. It may be 'twill offend, displease some? They'll cavil at it?  
Ans. It may be so; We hope not; We know no reason for it. we'll pray they may not. But is it a necessary truth? Is it useful, and seasonable? Is good like to be done by it? (which is our errand and business.) Must we forbear that which God in our Consciences (according to his Word) tells us will do some people good, because it will offend others? Truly friends we (Preachers) many times offend (yea hurt) others, when we know it not, nor ever meant or intended it. But is it our fault, or theirs? We mean the whole Congregation good. If any do not understand, or mis-understand, or misinterpret, or pervert our words, or meaning, Is it our fault? I tell you Sirs, this great truth, and mind it; Much hurt (yea more hurt than good) is many times (nay most times) done by our Sermons. And we (Preachers) in that, not to be blamed, but are accepted of God therein, and shall be rewarded. It's a sad word (too true to many) that we further their damnation by our preaching. That one place (2 Cor. 2.14,15,16. ver.) fully proves all this. And whence all this? But because people do not heed (as they ought) what we say: Or they don't understand it, Or they won't practise it, Or (which is worst of all) they withstand, gainsay, pervert, or wrest it. And what? must we therefore forbear preaching? Must we forbear the truth, because they abuse it? And (perhaps) us for it? I trow not. And let me put another Case. It may be God by his Spirit (for we hope we are not without his imbreathing and suggestions) according to his word convinces and persuades me, that such or such a truth (as before) is very seasonable and useful: And in steps self, and tells me, This truth is teo tart, and it may create me trouble, I may hear ill, and bear ill for speaking it; What shall I do in this case? Why truly, Self is sometimes to be harkened to: For we are not to create to ourselves trouble unnecessarily. But (as before) it is a truth necessary and seasonable; May I (for fear) forbear it? Will you read what one (no fanatic, or of a factious or turbulent spirit) says, A man of great parts, learning, and judgement, Dr. Jackson; 
Dr. Jackson heretofore Precedent of Corp: Christi College in Oxford, In his Treatise of Justifying Faith, sect. 2. cap. 15. pag. 279  Ministers of the Gospel (says he) may deny Christ, or manifest their ashamedness of his Gospel as directly, by not laying his Law as closely to the great Herod's of the world (as John Baptist did (supposing the case to be as notorious, and as well known unto them (he means the Ministers, as Herod's was to John Baptist:) In this case they may as directly deny Christ, or be ashamed of his Gospel (in not dealing plainly and reproving) as if they had been afraid to confess him, for fear of being put out of the Synagogue, etc. And he says, were John Baptists kind of preaching used in many Kingdoms, though by such as profess the same Religion with the Potentates, whom they should offend with their boldness, I think (says he) it would prove matter of Martyrdom in the end. And he farther says; In that any age since Christian Religion was first propagated, hath wanted store of Martyrs, 'tis more to be a tributed unto the negligence, ignorance, and hypocrisy, or want of courage in Christ's Ambassadors, or appointed Pastors, then unto the sincerity, mildness, or fidelity of the Flock, especially of the Bel-weathers, or chief Ringleaders. And now friend! sare we (Ministers) thus in danger? what shall we do? Truly we have more need of your pity, and your prayers, than your censures and reproaches. But jacta est alea, It's better obey God, and fear God then men, and please God then men, Or our selves either; for in so doing, we shall have peace with him, and in our own consciences, which is better than all the peace and comforts the world can afford us. And therefore we will bear it patiently, comfortably. But yet because Satan makes no small advantage of those reproaches that are cast upon the Ministers of the Gospel (of which farther in the vindication) I shall once more appear in Print (though much against my purpose) to stop the mouth either of prejudice, or wilful calumny, or sottish and sleepy ignorance, or biased interest, which will pervert any thing, be it never so innocent and harmless. And this not without the advice and counsel of some worthy friends, and wellwishers who have been very sensible of those unworthy rumours that have been raised & spread by occasion of this ensuing Sermon, which I shall now (good Reader) lay before thee, according to mine own notes, and the best I could get of those who noted after me. Possibly this trouble might be brought upon me, that some may reap benefit by this Sermon (or appendent discourses) printed, as I have some cause to hope some did, when it was preached. To which end I commend thee and it unto God, beseeching him to bestow upon thee and me the spirit of power, of love, and of a sound mind, 2 Tim. 1.7. For which thy prayers are desired at the Throne of Grace (if thou hast any interest there) by him, who is  
Thy faithful friend and wellwisher, RAMIRES: FARMER.   

POSTSCRIPT.  
Reader,  
IF thou be one of the simple ones, let me advise thee: Shoot not thy bolt too suddenly, but receive information from those who are wiser. If thou be a person of judgement and discretion, make use of it, and do not read by snatches, and then censure, but read all. And where thou possibly mayst stumble or doubt (having read the former Epistle) favour me so far, as to read also my Vindication after. And I suppose we shall part friends, notwithstanding all evil surmisings.  
Farewell.   
HOSEA 6.1. 
Come let us return unto the Lord, for he hath torn, and he will heal us; he hath smitten, and he will bind us up.  
We have here a repenting people; and they the people of Israel, God's people. Now repenting supposes sinning; for repentance is not but for sin. If there were no sinning, there were no need of repenting. Now, All sin, for there is no man living that sinneth not, as 1 Kings 8.46. Particular persons sin, and people and Nations in general sin. All sin, even God's people, his peculiar people sin. And if his people sin as well as others, they shall suffer as well as others: Nay, Because they are his people, therefore, if they sin, they above all others shall suffer. Thus the Lord by the Prophet Amos, Chap. 3. vers. 2. You only have I known of all the families of the earth, therefore I will punish you for all your iniquities. Well, God's people sin, and God's people suffer for their sin: so these here. We may read of their sin both before, and after the Text. In the Chapter before the Text, there you may read of multiplied, complicated sins, impudently, wilfully committed. Both Princes, the house of the King, and Priests, and all the people they had been nets and snares to betray one another into sin, Vers. 1. of the foregoing Chapter. And in the 2d. Verse. Those revolters were profound to make slaughter; slaughter of men, and slaughter of sacrifices. They would kill, and commit murder, and yet pretend unto Religion. And in this they were profound notable hypocrites, deep dissemblers. For though they won't frame their courses to God's mind, vers. 4. Yet they will go with their herds and their flocks to seek the Lord, vers. 6. Oh! they'll be hugely religious, they'll not spare for cost, they brought their herds and their flocks to make sacrifices: But yet for all that, they shall not find the Lord, ver. 6. God won't accept of such impostors, such pretenders, he hath withdrawn himself from them. He will not countenance, protect, or secure them, in the same verse. Nay, if they go on in their sin, and go further from God, God will go yet farther from them; I will go and return to my place, ver. the last. God will not appear amongst them as he was wont by his wont mercies, and gracious providences; Let the Assyrian, and King Jareb help them if they can. Those Physicians of no value, to whom they fled for refuge and for healing, when they were smitten and wounded. If they serve false gods, let them when they have need go to them whom they have served.  
This was the state and condition of the Princes of Israel at that time: But how was it with Ephraim? how was it with the people? (for so doth Ephraim sometimes signify.) Why, like Princes, like people. Being broken in judgement, (a sottish, base, cowardly company) they willingly walked after the Commandment. An Idolatrons' command went forth from cursed Jeroboam: And the people being oppressed and overborn by power, they willingly walked after the commandment, verse. 11. Oppression makes men base and cowardly; and like Issachars' Ass to couch and lie down under every burden. And thus by their joint and general sinning, they draw down a general judgement: And that is verified, Delirant Reges, plectuntur Achivi.  
And now God being gone, all their shifting cannot help them. In vain is salvation hoped for from the hills, and from the multitude of mountains, Jer. 3.23. Great men, men in high places, men in authority, that are as mountains and hills, these cannot save Truly in the Lord God only is the salvation of Israel, In the same vers.  
True, Salvation is in the Lord, but he is with-drawn and gone; he is returned to his place, and hides himself, he will not save, we cannot find him. Oh! foolish people and unwife, thus to forsake God, and to cause him to forsake you, and to leave you naked to your oppressors, when there is none to help, none to deliver.  
But is he clean gone? will the Lord cast off for ever? will he be favourable no more? hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Psal. 77.7. No, though God's people forget him, yet he will not forget them, Isa. 49.15. But if he will not forget them, why doth he withdraw? why doth he hid himself? why doth he not come in for his people's rescue, their aid, their help and secure? And how long will he hid himself in this our affliction, distress, and misery? Why? he is with-drawn, and returned to his place, he hides himself as it were in heaven, till we acknowledge our offences, and by true repentance and unfeigned faith seek his face and favour; God doth withdraw to this purpose, that by his withdrawing he might draw us after him. He hides himself till we acknowledge our offences, and by a lively act of faith fervently seek his face. For surely (saith the Lord, if they be not altogether senseless) in their affliction they will seek me early, diligently, seriously, Chap. last, vers. last. Come therefore, and let us return unto the Lord, etc. Come let us, Us that are here this day, Come let Us: And oh! that all the Nation might hear this Call, and answer it: Come let us return unto the Lord, for he hath torn and he will heal us, he hath smitten, and he will bind us up. After two days he will revive us. In the third day he will raise us up, and we shall live in his sight.  
We have in the words, 

First, an invitation to repentance.  
Secondly, an encouragement thereunto.   

The invitation, Come let us return unto the Lord.  
The encouragement, He hath torn, and he will heal us; he hath smitten, and he will bind us up.    
The Text may be taken as the Word of God, by the Prophet, put into the people's mouths; Or as a direction and prescription from God to his people, showing them what to do in a sad afflicted state and condition. And beloved, this is no strange notion, And it is a comforting and encouraging consideration: God, he is so willing of his people's returnings, that they might enjoy his favourable countenance, as that, even when his afflicting hand is upon them, he not only nvites them to it, but he even teaches them what to say, and in what words to address themselves unto him, that they might prevail with him; so gracious and tender a Father is he. This you have most sweetly and fully in this very Prophet, Hosea 14.1. O Israel return unto the Lord thy God, for thou hast fallen by thine iniquity, take with you words; (what are they? why those that follow) say unto him, Take away our iniquities, and receive us graciously, and so will we render the calves of our lips. (And then it follows) Ashur shall not save us, etc. And when his people take this advice, and return unto the Lord, then will the Lord heal their back-sliding, and love them freely, then will his anger be turned away from them, etc.  
Oh beloved! what precious mercies, and unexpressible kindnesses doth God offer to a repenting, a returning people: So tender a Father is he, that he doth not only invite to repent, but teaches them how to demean themselves, and puts words into their mouths, to come unto him withal. As a tender Mother, that desires to have her Child to go, stretches forth her hand to it, bids it come, gives words of encouragement to it that so it may come; Even so, God the Lord calls, invites, incourages his people to come unto him by unfeigned repentance. Nay, not only so, but (as I said) he teaches them with what words to come unto him. So here; Come let us return unto the Lord, etc. Beloved, it is a great encouragement to poor, distressed, afflicted souls, that the Lord is so desirous of our repentance, as that he not only invites us to repent, but also teaches us how to repent, and return to him. Come therefore let us return unto the Lord. Us of this Land and Nation, Us of the three Nations, Us of this City, Us of this Congregation, Let us return unto the Lord.  
Return unto the Lord! Why? have we departed from him? or can we departed from him? how can we departed from him? Is not God present every where? Pray sirs read what David tells you in Ps. 139.7. Whither shall I go from thy spirit? or whither shall I fly from thy presence? If I ascend up into heaven, thou art there: If I take the wings of the morning, and dwell in the utmost parts of the sea, even there shall thine hand lead me, and thy right hand sustain me, How then can we go from God? and consequently return to him?  
To this I answer: It is one thing to departed from (and consequently to return to) God's essential and  presence; And it is another thing to departed from, and return to his gracious and most merciful presence. There is an essential presence (a presence of God's power & might,) And there is a gracious presence; a presence of his mercy and protection. Now, God's essential presence is never with-drawn from his Creatures; For in him they live, and move, and have their being. But then all who partake of his powerful presence, do not partake of his gracious presence. God is said to be near or far off a people, and they are said to be near or far from God, as they are in his grace and favour. When in mercy he extends his grace and favour to a people, then is he said to be near: unto them.  
Now beloved, There is one thing makes a distance and separation between God and a soul, or between God and a people: and that is sin, Isa. 59.1. Behold the Lords hand is not shortened that he cannot save, neither his ear heavy that he cannot hear; but your iniquities have separated between you and your God: Your sins have hid his face from you that he will not hear. By sin we go away from God, and then God goes away from us: not by his power, that he cannot do, for he is present so every where, But he goes away, in withdrawing his grace, his love and favour, his most merciful providences, protections, and special preservations from a people; That's God's going away. And we by further sin, go away further from God, and make the distance greater. And as by sin we go away, so by repentance we return again to God, and so God returns again to us, and receives us into grace and favour.  
And now, sirs, Let me ask you; Have we not sinned, and gone away from God? Do not our iniquities testify against us plainly, to our faces? And hath not God departed from us, and left us to run unto the Assyrian, and King Jareb? Interpreters do give various Interpretations of that word what is meant by King Jareb; but yet all agree in this, that it signifies vain helps. Friends, all helps and refuges are vain, when God forsakes a people: And by the vanity and insufficiency of all our helps and helpers that have all failed us, is it not very manifest that God hath hitherto left us? And why is it? but because by sin we have left him, and departed from him. Will you give me leave to be plain, (and why should not I at such a time as this is?) Have not our Kings and Princes heretofore, and our princely Priests and Bishops been as snares upon Mizpah, and nets upon Tabor? (their high places and great offices) have they not tyrannised too much? Have they not revolted, and been profound to make slaughter, notwithstanding they have been reproved and admonished? I beseech you sirs, let not the apprehension of our present greater sufferings cause us altogether to forget our former iniquities. People are apt generally to complain of the present burden, and murmur and forget what is past. And indeed, the greatness of our burdens may make us willing to be rid of them; But yet let us not be such sottish asses, as not to remember our former galled backs. In this day of our Humiliation, when we are seeking for establishment, let us not forget the cause and ground of our unsettlement. It was a sore Judgement that we were removed from our old foundations, but we must remember who it was that removed us. Friends let us consider who it was that broke us, was it not the Lord? Come let us return unto the Lord, for he hath smitten us, etc. Whatsoever be the hand that gives the stroke, or whosoever be the instruments, yet it is God that guides it. Amos 3.6. Shall there be evil in the City, and the Lord hath not done it? Shall there be evil in a City, in a Nation, in the three Nations, and the Lord hath not done it? By evil, I understand the evil of punishment. Now I say, is the evil of punishment in the Nation, in the three Nations, or upon any particular person, without the evil of sin? will you say that the righteous Judge of heaven and earth hath not done right? When he hath brought the evil of punishment upon a Nation or person, will you say that the evil of sin was not the preceding, and the procuring cause? I know well that God doth sometimes punish the sin of Princes in and upon the People, and the sin of People in and upon the Princes: but then both of them have sinned. And though it may be the sin of the one hath been more provoking than the sin of the other; yet when God comes with sweeping judgements upon all, surely all have had a great share in sinning. And whether the sins of our Princes, or the sins of the people, have brought these heavy judgements upon us, God the Judge of all the earth best knows: I shall not take upon me to determine it; for what am I, that I should step into the Chair of the Almighty? but yet let it be considered, From that very time that those three eminent men stood in such a disgraceful and opprobrious manner upon a pillory at Westminster like Rogues and Cutpurses, Let me tell you, since that time, neither the King, nor his party prospered; I mean those three worthy professors of the three noble Sciences, Divinity, Law, and Physic. But yet surely the sins of this Land were ripe for judgement, or else the judgement would not have been so universal and general. Hath not that dreadful judgement threatened and denounced of old, been most sadly fulfilled upon us? Isa. Ch. 3. begin. Behold, the Lord of hosts doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread and the whole stay of water: the mighty man and the man of war, the Judge and the Prophet, and the prudent, and the ancient, the Captain of fifties, and the honourable man, and the Counsellors, the cunning Artificer, and the eloquent Orator: And I will give children to be your princes, and babes shall rule over them: And the people shall be oppressed every one by another, the child shall be have himself proudly against the ancient, and the base against the honourable, etc.  
Hath not this been, and is it not this day sadly verified? Is not contempt of Magistracy and Ministry grown to an insupportable height? Hath not this I say, been sadly verified in these our days? And is it not because our sins have been universal? We will not 〈◊〉 the fault upon one head, but take it upon all, for we have all contributed to the common heaps of sin, and its infinite mercy that we have not been involved all in the common destruction: And have not we, we of this City, Magistrates and Ministers, Parents and Children, Masters and Servants, have we not all had a hand in the provocation more or less? Can we forget that torpor, indifferency, lukewarmness and neutrality in our Magistracy, that heretofore gave occasion to that flood of Heresy and Blasphemy to come in amongst us, and to make their seat here, to the poisoning of the Country round about us?  
And as for the people of this City, let me not be unfaithful towards them. Sirs, you complain that your Trade is decayed, and that you are ready to break, many of you, and I think you done't lie. Your Trade hath so forsaken you, that you are ready to forsake your Trades. And what is the reason? Surely God doth not leave a people but upon some occasion. Truly when God forsakes Tradesmen, no marvel if they forsake their Trades; without God none can prosper: Tradesmen may work hard, and far hard, and go mean in habit, rise up early, go to bed late, and cark and care, and get nothing unless the Lord be with them. Unless the Lord keep the City, the watchman watcheth in vain, etc. Psal. 127. Why now, a general forsaking of God, will cause the Lord to departed generally from you. And beloved, that I may not dwell altogether on generals, not to mention that drunkenness and profaneness, Sabboth-breaking, blasphemous Oaths, and bitter Execrations, Pride, contempt of Magistracy, and undervaluing of our Superiors, which upon this loss of government is now sadly returning again upon us, I say to let these alone (which yet do too evidently stare us in the face) and not to speak to them: Do not the people of this City in general, & have they not for a long time departed from God, and forsaken him in his Ministers and servants whom he calls and sends forth into his Vineyard? I will not now enter upon that common place of that comfortable and honourable encouragement that is due to the Ministers of the Gospel: It's so clear a truth, that in plain reason you cannot gainsay it. And yet how infamously famous is this City above all other Cities in this Nation in this particular? Beloved, let me not be counted your Enemy for telling you the truth, (as you know I do) and dealing thus plainly; Surely sirs, 'tis forsaking God, to forsake his servants, and he will not take it kindly. I might mention other sins whereby we have gone away from God, and so caused him to go away and forsake us. And if God forsake us, no marvel if we be in a broken and distracted condition. See this 2 Chron. 15.1,2,3. The spirit of the Lord came upon Azariah the son of Obed, and he went to meet Asa, and said unto him, hear me Asa, and all Judah and Benjamin, the Lord is with you whilst you be with him: If you seek him he will be found of you, but if ye forsake him, he will forsake you. And see then their sad state after. Beloved, when God goes away with the honey of pity and mercy, he leaves such a sting of wrath and judgement behind him, that it shall vex and torment the very souls of a people: And then shall they find that it is a sad and a bitter thing to forsake the Lord  
And now beloved, what remains, but that we having forsaken the Lord, we return again unto him. Come, let us return again unto the Lord, for he hath smitten, and he will heal, etc.  
Come let us return. Returning is nothing but repenting, and both of them do intent amendment. He that amends, reputes, and he that reputes returns; you shall find them oft put together in Scripture. So Ezek. 14.6. Thus saith the Lord, repent and turn yourselves from your idols, and turn away your faces from all your abominations. So in Chap. 18. of the same Prophecy, Cast away from you all your transgressions whereby you have transgressed, make you a new heart and a new spirit, for why will you die O house of Israel? If you repent of the evil of sin, God will repent of the evil of punishment: And if you return from your evil ways, God will return to you in mercy, and tender compassion. Come then let us return. Return, return, O England, Return O Bristol, Return O thou my soul, and all you beloved that hear me this day, Return unto the LORD our God, for we are broken by our sin, Chap. 14 1.  
Watchman what of the night? saith the Lord by the Prophet, Isa. 21.11,12. Watchman what of the night? He answered, the morning cometh and also the night, if ye will inquire, inquire; Return, Come. Sirs, there is a night and a morning, this I see. If you put this Querie to me, Watchman what seest thou? I say the morning cometh, and also the night. We have a night and a morning in our Text, and so also in our Nation if we neglect it not. We have had by Gods chastising hand upon us (and oh, that it may be a reforming hand) nights of tearing and smiting, the Lord hath torn us, and he hath smitten us. The hand of God upon us hath been a dark night of terrors and sorrows. Dark and black dispensations hath the Lord exercised us with: He hath smitten us, he hath broken us, these are our nights. The morning now we hope also cometh: He will heal us, he will bind us up, that's the morning: And oh! Let that happy morning of England's joy and deliverance make haste, and not tarry. It may be, beloved, as we have been under the curse, and judgement formerly mentioned, Isa. 3. So we may also see that happy morning of joy and reviving that is promised by the same Prophet Isay 1.25,26. I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin. Do you expect a settlement? Truly then your sins must be purged away, and then I will restore thy Judges as at the first, and thy Counsellors as at the beginning; Afterwards thou shalt be called a City of righteousness, the faithful City: Zion shall be redeemed with judgement, and her converts with righteousness. Oh beloved! for such a happy day, when God the Lord shall delight in us, and in mercy shall bestow upon us that blessing here promised, of a righteous, just, and lawful Government. And though God should not do it in such a way as we expect, yet he will do it in such a way as is best for us, if we please him, which let us leave to him and our Superiors. Let us then return unto the Lord, and leave it to him for our establishment and settlement. Let us I say, turn unto the Lord. Truly sirs (will you give me leave to open my heart unto you) my heart trembles to think of some men's turn, and of some turn which some men look for; not a turning to God, but a turning further from God. Many people expect a change, not that they might change their lives, or manners; No, beloved, they would have a turning, not to God, but to the Devil. Oh! how would some men turn to the Devil of drunkenness? how would some men turn to the Devil of swearing? to the Devil of Sabboth-breaking, and all manner of profaneness? That they might live and sin without control. Friends is this the turning that God looks for? Surely sirs, these people (if they might have their wills) would bring in a night, a sad and dark night in stead of a light and gladsome morning, a sadder night than ever yet England saw; For if the Lord should establish us, and we make use of that establishment to establish ourselves in sin, and so provoke the Lord to go further from us, and leave us, we have just grounds to fear that the Lord would then never come again amongst us.  
Do these men turn unto the Lord? how many of them probably are in the Tavern at this time? how many in the Alehouse at this very time? At this time I say, wherein (as one would expect) we should all as one man join together in our earnest prayers, to implore a blessing from heaven upon the Counsel of the Parliament, shortly to be assembled, that the Lord would make them instruments for our settlement and establishment now after all our break and shake. But where are they? Do these men walk in God's ways? Do these men look for a change that may be for the better? Do these men look for establishment, and that the Nation should be settled upon their desires, and upon their endeavours?  
There is a place, that I hope in all things doth not run parallel, but in this is to our purpose. It is in 1 Sam. 12.19. All the people said unto Samuel, pray for thy servants unto the Lord thy God, that we die not, for we have added unto all our sins this evil to ask us a King. Now I say, I do not conceive that the Text runs parallel with our case in this particular; therefore mistake me not. But now mark, Samuel said unto the people, fear not, ye have done all this wickedness; yet turn not aside from following the Lord, but serve the Lord with all your hearts, and turn not aside, for than should you go after vain things that cannot profit nor deliver, for they are vain. It was not so great a sin in them, but that desiring and having a King was consistent with serving the Lord: Nor had they thereby so sinned as to forsake God. Turn not aside (says he) from following the Lord, but serve the Lord, etc. But then go on to the two last verses: Only fear the Lord and serve him in truth with all your heart, for consider how great things he hath done for you: But if you still do wickedly, you shall be consumed both you and your King  
People think, Oh I if they had a King, all shall be well, their state and condition shall then be prosperous, and they shall be all safe. But beloved, If men go after vain things, if they do wickedly, it cannot be a King that can help them. The people of Israel they had a King according to their desires; But what, was that enough to secure them? Surely if the Lord forsake them, it could not be their King that could help them: and therefore saith the Prophet, vers. 22. The Lord will not forsake his people for his great names sake, because it hath pleased the Lord to make you his people. If the Lord hath once assumed a people to be his, he will do much for them, and bear long with them ere he will forsake them. And therefore as the Prophet there, vers. 29. would pray for them, so also would he teach them the good and right way. Fear the Lord, saith he, and serve him in truth, with all your hearts, for consider how great things he hath done for you, vers. 24. And beloved, hath not God done great things for us? What great hopes hath he given us of a settlement after all our fears and confusions? And we expect a King: But if ye still do wickedly, ye shall be destroyed both you and your King. Mark, That which the hearts of the people were set upon, was a King, nothing would please them but a King, yea you shall have a King; But yet do not go away from God, and follow after vain things, for if you do, you shall be consumed and destroyed, both you and your King together. Beloved, there's nothing that so surely brings ruin and destruction upon a King and Kingdom, as wilful and reiterated sins and wickednesses: If you still do wickedly, you shall be destroyed both you and your King. You did wickedly before, and what became of your King? was it your wickedness or his? Many of you will not say it was his. And if you still do wickedly, the next King (for aught I know) may far as he did, therefore take heed of sin. Beloved, I propose this one thing to you, it was either the sin of the King (the Father) that brought the evil upon him, or the sin of the People, or both together. If his own sin, than the judgement was just upon him as to God, though not in them who did it; But if it was the sin of the people, let me ask you, will not that which ruin'd the Father ruin the Son? If you still do wickedly, you shall be destroyed both you and your King.  
Surely Kings, Princes, and chief Magistrates are least beholding to drunkards, to murderers, to profane persons, to unclean lascivious persons, to those that wallow in the stinking puddle and nasty dunghill of sin: Kings and Princes are least of all beholding unto them, for they draw down judgement upon the whole Nation. These persons, though they look for a morning of joy and gladness upon the Nation, yet will surely bring a dismal night of sorrow notwithstanding their expectations.  
And therefore, Come let us return unto the Lord, that as he hath torn us for our sins, so he may bind us up; and as he hath broken us for our transgressions, so he may heal us upon our returning: Here's encouragement, which is the second part of the Text. Of which a little.  
Friends, none but he that smites us can beale us; none but he that tear's can bind us up. All other Physicians, all other Chirurgeons, they are but mere Quacks and Empirics. We may say of them as Job of his friends, Job 13.4. Ye are forgers of lies, ye are physicians of no value. And beloved, have we not found it so in our State- Mountebancks, who have set up their Stages, that they might pick our Pockets, and made us bow down, that they might ride over us? Have we not found that of David verified? Men of high degree are a lie, and men of low degree are altogether vanity? Are they to be trusted in? Is there any more weight in them then in the dust of the balance? O let us return therefore unto the Lord, for he hath broken us, and he will heal us, he hath smitten us, and he only can bind us up: He hath here promised it, if we return (as before) unto him: And beloved, consider this, as God wounds and smites by his instruments, so he also heals and binds up by instruments. The enemies of God's people, God makes use of as the rod in his hand to chastise and correct his Children for their sins: and he also raises up instruments to deliver them from their sufferings. In Esay 58. there you have a promise made, that the just and righteous shall build the old waste places, shall raise up the foundations of many generations, and shall be called the repairer of the breach, the restorer of the paths to dwell in. Do you look for happy days in England? Would you have the Old waste places built, and the breaches repaired? Why, then see what the Lord requires of you: Read that place forequoted, Isa. 58.6. Is not this the Fast that I have chosen? etc. This is a day wherein you fast and humble yourselves to seek establishment. Well, will you see what Fast the Lord requires? Lose the bands of wickedness, undo every heavy burden, let the oppressed go free, and that ye break every heavy yoke; It is to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house; When thou seest the naked, that thou cover him, and that thou hid not thyself from thine own flesh: Then shall thy light break forth as the morning, and thine health shall spring forth speedily, etc. And vers. 12. They that be of thee shall build the old waste places, thou shalt raise up the foundations of many generations, etc. Though our government hath lain in the dust these many years, and though we have had a dark and black night upon us, yet God can cause our light to break forth as the morning; he can raise us up some to build our waste places, to be repairers of our breaches, and restorers of paths to dwell in.  
But I say, the promise is to good and righteous men; These are the men, if any, that must lay the foundations: not profane lose wretches, enemies to all righteousness, the Lord in mercy keep such out of that great Assembly of Parliament: And if any get in, the Lord in his wisdom find out a way to cast them out again. Beloved, nothing but justice, and truth, and righteousness, and mercy can heal a broken Nation, let us then this day, and every day else beg of God, that he would graciously be pleased to be present with, and to sit Precedent in, and over that great Council of the Land, that they may break off every yoke, and take off every heavy burden, and keep off all unjust yokes and heavy burdens that any whatsoever would impose upon us. That so that great Assembly may be a repairer of our breaches, and a restorer of our paths to dwell in. Let us pray that both they, and all we may be more careful to bring King Jesus into our hearts, than K. Charles into his Throne: Not as if I looked on these two as contradictory, opposite, or destructive the one unto the other; But thus, I tell you King Jesus is to be preferred before any mortal creature whatsoever: And if he that shall rule be careful to rule according to Truth, and under King Jesus, If God and the great Council of the Nation shall think fit, Let him come and welcome.  
But sirs, let me tell you, King Charles cannot save your souls; but if King Jesus rule in your hearts, he can and will save you: What would it advantage you, if all of you had your hearts desire here? If things go even as you would wish? and yet when Death comes, you should be dragged to Hell, to endless torments, what would it advantage you? Be not then so mad as to pursue worldly concernments, or worldly comforts with such eagerness: But above all seek and pursue after things of everlasting concernment: And I tell you no mortal King can save your souls, and therefore let us most look that King Jesus his reign and government may be established over us. See his sweet and gracious government, Isa. 32. begin. Behold a King shall reign in righteousness, and Princes shall rule in judgement, and a man shall be as a hiding place from the winds, and a covert from the tempest as rivers of water in a dry land, & as the shadow of a great rock in a weary land, etc. there's a description given of a blessed and good King: He shall be a shelter, a covering, he shall be all in all to a distressed people. Jer. 23.5. there it is said, Behold the days come saith the Lord, that I will raise unto David a righteous branch, and a King shall reign and prosper, and shall execute judgement and justicein the earth; in those days Judah shall be safe, and Israel shall dwell safely, and this is the name whereby he shall be called, The Lord our righteousness. This is spoken of the Lord Jesus Christ, he that is the King of Kings, he shall rule in Righteousness. And he or they that Rule under him, must rule in Righteousness; Let us not then look so much (as most do) after worldly peace and freedom, and temporal deliverance from present burdens, as after spiritual peace, and freedom from everlasting torments; not so much to enjoy perishing comforts, as to have the comforts of everlasting enjoyments: And then may we expect the performance of what is promised in the close of our Text. After two days will he revive us, in the third day he will raise us up, and we shall live in his sight; We shall live not only temporally, comfortably and happy, but a life heavenly and everlasting, we shall be happy to all eternity. Then (as it follows) shall we know, if we follow on to know the Lord, more of God's mind, and of his mercies, and he shall come unto us as the rain, as the early and latter rain upon the earth, which being parched with drought, receiveth it in readily, fructifieth, and bringeth forth abundantly. Come then, let us all return unto the Lord, for as he hath torn, so will he heal, and as he hath smitten, so will he bind us up.  
FINIS.   

HEre's my Sermon, now where's my sin? What's my Charge with which I have been so (I cannot say whether more) ignorantly or maliciously traduced: why its threefold; I have preached against the King, and the coming in of the King: So some, My whole Sermon drives at this; The coming in of the King would bring in profaneness; so others. A third sort say, I am angry. Now to answer to these distinctly. And first, I have preached against the King, and his coming in, I ask wherein? how doth that appear? I will come as close and as speedily as I can to my Charge, I mean to that part of my Sermon from whence they might suppose me criminous. I shall therefore pass over almost one half of it, for that was but by way of Explication: And it concerned others, Israel. That troubles not, no preaching at a distance, and speaking of other men's faults, and reproving them, that bites not, as much as you will of that: But this home-preaching, and treading too close upon our heels, This gauls, this vexes this troubles us. Why, what's the matter? what's the matter? Did not you say. That because by our sins we had left God, therefore God had left us? And did you not say, That our Kings and our Princes heretofore, and our Princely Priests and Bishops had been as snares upon Mizpah, and as notes upon Tabor (their high places and great offices). And how have they not raged and tyrannised, etc. And did you not beseech us, that we should not let the apprehensions of our present greater sufferings, cause us altogether to forget our former iniquities? And did you not advise us, that upon that day of our solemn Humiliation, wherein we sought to God for settlement, that we should not forget the cause and ground of our unsettlement? Here's enough to answer at once and together, and I think this is my greatest charge. And now what of all this? Let me ask you by your cavilling against this, Don't you discover your ignorance? Is it not plain you are not acquainted with the Scripture? Or that you take no notice, or understand not what you read, or hear? That you are mere strangers to the nature and manner of a true Fast? Is not a fasting day (especially public, general, and such solemn Fast days) a day wherein to humble our souls before the Lord by a hearty, sincere, and impartial confession and acknowledgement of all our sins? And being a general day of Humiliation through the whole Land, to confess and be humbled for the sins of the whole Land in general. And in such a day are not the sins both of Princes and People both past and present to be remembered and acknowledged? And that not only in general terms (which is mostly slight and overly) but punctually and particularly, of those sins they were guilty of, and lay under. This is (if you know not, as it seems you do not) for your better information and (as I desire) Reformation; Do but read the instances of the Solemn Fasts recorded in Scripture, and you will be wiser hereafter. I reser you for this more particularly to those three most Solemn Fasts which are there recorded, Ezra 9 Nehem. 9 and Dan. 9 And see and observe the manner of the celebration, and whether their particular sins were not enumerated, confessed and bewailed. And had we of this Land and Nation no sins to be remembered? to be confessed? Are you so forgetful? or were you ignorant of them? Are we not unsettled? Are not our foundations of government overturned? Do not the pillars of the Nation tremble? Is it not a Judgement? Do I not say so much? And what were there no sins that are the causes of it? Do such great, and heavy, and general judgements befall a Nation (both King, Princes, Priests and People) without sin procuring them? you dare not say so? And were there no sins in England but the sins of the people? What was the Popish Match? and the building of Houses and Chapels thereupon for Idolatrous and superstitious worship? What was the countenancing and exercise of that false worship, even in the Kings own dwelling? And were not our Communion- Tables turned into Altars, with superstitious cringings and bowings towards them? and in some places wax Tapers set upon those Altars? and second Service (which the people could not 〈◊〉) there performed? How was the zealous profession of Religion (under the nickname of Puritanisme) discountenanced and disgraced? How did the Court-Bishops (especially the Bishop of Canterbury, Dr. Laud) vex, perplex, and ruin men in their High Commission Court, and Star-Chamber? How would drunken and profane Ministers (if but zealous for Ceremonies) give the check to (and upon the least occasion) trouble and sue the best Knights and Gentlemen in the Country even for trifles, and be therein upheld and countenanced by those Court-Bishops; Insomuch, that when the Knights and Gentlemen were assembled in Parliament, and had opportunity to be revenged upon them, they dinged them quite down without mercy or consideration.  
I need not tell you what courses were taken that the King might be maintained without Parliaments, and so with out the love of his Subjects, and redness of their grievances, I could name much, more; you that lived in those times, and were able make observation know it. If you done't, others do. And are not these grounds of unsettlement? And upon a special solemn Fast (such a one as this especially) wherein we sought to God for establishment and settlement) would it not be proper, that these things and such the like might and should have been remembered and mentioned, the more to consternate our spirits, and promote our humiliation: But you see I did not, I lightly past it over in Generals.  
Oh! But you said, since those three eminent persons, professors of those three most noble Professions, Divinity, Law, and Physic suffered upon the Pillory like Rogues and Cutpurses in such an opprobrious and disgraceful manner. That the K. and his party never prospered, did I say so? and did I not say true? Did not their Cause go every day backward? I say, their Cause, the King and Bishops, for they I meant, I put them both together. There is a saying, In nomine Domini incipit omne malum: And every man that was acquainted with the Transactions of those Times, cannot but acknowledge, that that was the source of all our miseries: So dangerous a thing is it for Clergymen to leave their Calling, and turn Courtiers. Men whose riches lie in their heads, will be always tampering. 'Tis good therefore they be kept to their proper business.  
For say, was it not a pretence of conformity and uniformity in Religion that began all our quarrel? Not that I think an Uniformity an evil (what ever others say) but rather a good, and by all good ways to be endeavoured, and I suppose till then we shall not be well settled: And sure the quarrel began there, I could wish the settlement began there; For upon true judgement I speak it, though it be a shame and a matter of sadness: Most of the troubles and combustions in Civil States have been either begun or fomented by men of our profession, I mean of the Clergy, and was it not so with us? Our first War intended, was it not against the Scots? and wherefore was it? who began it? Was it not called generally Bellum Episcopale, the Bishop's War, I put the King and Bishops together, with respect to this: The Bishop could not begin a War (I mean arm the people) without a King. And the Bishop having so great a power and influence upon the King, prevailed with him to raise Arms against them (the Scots.) And the immediate Prodromus and forerunner of this War, was it not the most horrid and reproachful standing of these eminent persons upon the Pillory? I do profess (the persons, and every thing considered) it was the saddest sight (next to the Kings beheading) that ever (especially for many generations) was seen in England. I saw not the latter, but I did the former. And I well remember Mr. Burtons' words when upon the Pillory; Mark it (says he) little do we know what this dry tree (pointing to the Pillory) may bring forth. And speedily after, the next news from Scotland was; If the Englishman lose his lug, the Scot would lose his crag, meaning against the rage and tyranny of the Bishop: For having dealt thus barbarously with these three so eminent persons, he then thought the terror thereof would have daunted and cowed the Scottish Nation, when as this did but heighten their indignation, and raise greater opposition against him.  
Yea, but were not the Scots too blame in this matter? It may be so, but I know it not, for I am not acquainted with the Laws, Rights, and Constitutions of their Kingdom, and therefore I say no more to it. But I ask this question; Was their not entertaining Episcopal Government, and the Service-book a sufficient ground to embroil two Nations, two Christian Nations in War, to shed the blood one of another? And if (for conformities sake with England) Scotland must have a Service-Book, why could not our own English Service-Book serve the turn? but there must be divers alterations, more conform to Rome's language, then in our own Liturgy; of which Mr. Prins Book to that purpose can give you information. But the Scots abhorred it as Swine's flesh, and it would not down with them. And no doubt, could they have been beaten into it, to have dined on it, we should have been forced to have supped on it with them. But hereupon, on goes the War against them. And how well this Holy War was like to succeed, you may guests by the beginning; for even those rude and ignorant Soldiers, who were led against the Scots, to kill them into conformity, in our own Country (as they passed along towards Scotland (in despite of their Commanders) broke into divers Churches, pulled down and burnt the rails about the Communion Table, and tore the Surplices, and the Common-Prayer Books: These things were notorious, & not done in a corner. It would be too much beyond my the sign to mention all that followed: Plain it was, nothing prospered after. And is this now such a heinous offence to say so? Or was it not rather a matter to be acknowledged as a sin, to be confessed, and for which deeply to be humbled, and to repent of? I might have mentioned the cruel usage of Dr. Layfield, who at the instigation of the Bishop, after a long imprisonment in the Fleet, was whipped from thence to Westminister, where raw (as he was) he stood upon the Pillory, his nostrils slit, and burnt in the cheeks or forehead. But did I charge this evil, or any other, upon the King, as the cause either of his or our suffering? Nay, did I not disclaim that bold presumption, in the words even immediately foregoing, saying, Whether's sins were greater (ours, or our Princes) God the Judge best knows: For what am I, that I should step into his chair. This I concluded on, and I think none can deny it, If our sins had not been universal, the judgement would not have been so general? And I do profess, I dare not judge the King's sins to be greater than the peoples, because he drank deeper in the judgement: But if I had charged the sin of the King upon himself, or his Father, why should these men pretend to be so angry? it would not have been to reproach him, or triumph over him, but to have been humbled with him, and for him (as well as for ourselves) for our pardon, reformation and amendment: So that I hope this is not to speak against the King, or his coming in.  
And I suppose, they will not show themselves (my Reproachers, I mean) so ignorant or sottish as to say, That I spoke against the King (or his coming in) by telling them, that their Wickedness might be a means to destroy both him and them: For which I quoted that place, 1 Sam. 12.19. and so on: Much less, did I speak against the King, in advising them to be more careful to bring King Jesus into their hearts, than King Charles to the Throne; and telling them, That they may be undone with him, yea, and by him, both temporally and eternally: But that King Jesus will assuredly save them, if he rule over them. I hope you will not say this is a crime? if you do, the Lord make you wiser. And this I think is all you have to charge me with in this matter; and how wisely, justly, charitably, Christianly, let all wise men judge. Confident I am, what I delivered, might have been spoken even in the King's presence, and he would not have been offended: What would these captious hearers have said, had I used such plain language as was spoken unto him at his Coronation, in the Coronation Sermon? 
Coronation Sermon preached at Scoon, jan. 1651. by Mr. Rob. Douglas. Printed at Aberdeen, 1660.  That his Father set himself in a hostile way, to overthrow Religion, Parliaments, Laws, and Liberties; and in page 27. of the same Sermon, they charge his Grandfather King James with foul defection; and that he peresecuted faithful Ministers, and that he laid the foundation whereupon his Son (our late King (says he) did build much mischief to Religion, all the days of his life. And he tells him, that the guiltiness of the transgression lies upon the Throne and Family; and that is one of the sins for which he had professed humiliation very lately, and advises him to take warning. And in his Exhortation to the King, page 32. he tells him, There is too much iniquity upon the Throne by his Predecessors, who framed mischief by a Law: such Laws as have been destructive to Religion, grievous to God's people. and page 36. he may say it freely, That chief cause of the judgement upon the King's House, hath been his Grandfather's breach of Covenant with God; and his Fathers following his steps, in opposing the work of God, and his Kirk, within these Kingdoms. He says, They have broken the Covenant with God, and men have broken Covenant with them. Most cruelly and perfidiously (says he) they have invaded the Royal Family, and trodden upon all Princely Dignity: And therefore charges him in Christ's name, not to break Covenant; if he do, he assures him, The Controversy is not ended between God and his Family, but it will be carried on to further weakening if not to the utter overthrow of it. Here's plain dealing, now what would our men have said to this matter? Surely never a villain in England would have preached such a Sermon: and yet such foolish sots have we in England, to say so of a Sermon that hath none of all this (nor any thing like) in it.  
But now Sirs, to convince you of your perverseness, and to let you see, how like you are to those noxious creatures (the Flies) that flieblow wholesome meat, so are you. It is usual with them, if there be any bruised place, they are sure to light upon that first, and there to suck and feed themselves: But if there be none, they flieblow so long, till they have made it fit for their purpose: So do you flieblow discourses. For whereas you charge me to be against the King, and his coming in, did I not say, It was a judgement that we were removed from our ancient foundations? And what could I mean, or did I mean? But the changing our government. And did I not quote that place, Isay 3. to the end of vers. 8. as a dreadful judgement most sadly fallen upon us? And did I not afterwards say; That as we had been under that curse and judgement, so we might see that blessed morning promised to God's people, in the same Prophet, Chap. 1. ver. 25, 26, 27. Do but read the places, and let any man say what could be thence intended? And did I not pray for the hastening of that happy morning? And when I quoted that place in 1 Sam. 12.19. to the end, did I not in express words say, That that place in all things did not run parallel with our condition? But that in something it was pertinent to my purpose; which was in the later part only, in that the people's wickedness would destroy themselves, the King, and Kingdom? And did I not in plain words say, That that portion of Scripture held not parallel in that very particular, in that it was said they sinned in desiring a King? with more to that purpose, as you may see in the Sermon. And did I not say, That if it were the late Kings own sins, (which I did not, nor dare I determine) that brought that judgement upon him, it was not just in them who did it. And when I advised you to be more careful to bring King Jesus into your hearts; then King Charles into the Throne, did I not expressly, and in these significant words say; That the one was not opposite, contradictory, or destructive to the other? But only that King Jesus was to be preferred before him? And that if he (King Charles) be minded to rule for him, and under him; did I not say, If God and the great Council see it fit, let him come and welcome? Well, the Lord forgive you, and make you wiser, and more discreet and bonest. And I cannot pass by, but must reprove you for one most abominable lie of some of you; That I should pray in my Prayer, That as the Lord had delivered us from one Devil, so he would deliver us from another; and that hereby I did mean the King. Good Lord! what a lying malicious Devil hath possessed these people. No, these and such like profane and ungodly wretches in an humane shape are the Devils I prayed against. I prayed, That as the Lord had graciously in a good measure delivered us from the devil of Heresy and blasphemy, so that he would also keep us and deliver us from the Devil of profaneness: And the God to whom I prayed knows, that these ungodly wretches are all the Devils I prayed against, and no other; not having any thought, apprehension, or imagination of the King in this particular. And so much to my first charge.  
2 Now for my second, in which I shall be brief. My Sermon, say some, drove all at this, The bringing in of the King would bring in all profaneness; But did I any where say so? Truly I needed not, profaneness is in already in the Nation; nor did I think the King would bring it in, and I hope he never will. But this I think, all the ungodly and profane people in the Nation have a very great and strong desire of the Kings coming in, as hoping to have as much liberty to be profane, and to exercise it, as they had before. Oh! how hath the Parliament Acts and Ordinances hampered and chained, and fettered these beasts; They cannot swear, or be drunk but they must pay for't. Taverns, Inns, and Alehouse must be shut on the Lord's day, all day long, that they cannot tipple, & be drunk. They must not walk in the streets nor in the fields on that day under a penalty, and many of them have been sued and indicted for it, and the like. And oh! How like wild Bulls in a net, have they fretted, and vexed, and raved at it? Oh! that blessed book (think they) that most excellent book for sports on the Sabbath; That was a good, a blessed, a merry time with us. These people are like those, Jer. 44.16,17,18. As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee: But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the Queen of heaven, and to pour out drink-offerings unto her, as we have done, we and our fathers, our Kings and our princes in the Cities of judah, and streets of jerusalem: For than had we plenty of victuals, and were well, and saw no evil. But since we left off to burn incense to the queen of heaven, etc. we have wanted all things, and have been consumed by the sword, and by the famine. Well sirs, think as you will; For my part I think that accursed book was none of the least provocations that drew down the judgements of God upon the Nation. And yet how glad would many be of this licentious liberty reintroduced: And oh! for some good Court Bishops to help us in this particular against the Roundheads, and these puritanical Presbyterians.  
Beloved Reader, I charge this upon the Court Bishops only; For confident I am, there were many good and godly Bishops in the Nation who abhorred that execrable thing, and yet this is the thing these miserable wretches look for. And here let me not be mistaken, or misreported, as if I thought that none but profane and godless persons look and long for the Kings coming. No, far be it from my soul; For I am assured there are many godly and honest hearts, sober and discreet persons who earnestly desire it, and would be glad to see it, But as for profane and ungodly persons, (drunkards swearers, whoremongers, Sabboth-breakers, despisers of Religion and godliness in the power of it) upon what good account can they desire him, I leave it to any reasonable man to judge. Do they desire it either for the King's good, or their own good, certainly no? But they are sure, if one party (whom they how hate) should prevail, they shall still walk in their chains and fetters; but from another they hope (at least) for freedom. And should they be hampered and restrained by that other, they would hate both alike. For 'tis not this person or that person, this party or that, which is the quarrel or offence. But the old enmity of opposition and hatred between the two seeds of godly and ungodly. And if the King be, as by some he is reported, (which God grant) godly, and shall show it by his curbing their wickedness, they will not like him long, but would be weary of him. And clearly the observation and information of their profaneness the last Fast day, is to me (yea, and to any considering person) a sufficient argument of their ungodliness: and these only are the men I spoke of, and desired to consider the vanity of their expectations. That (if it had been the will of God) I might have been instrumental to undeceive but some one of them, and see how they requite me for my labour! But I shall not lose it.  
And truly, although these be the persons I chief aim at (as most worthy of reprehension: Yet since I am now discharging my conscience in this way (of writing) which I think not to do again. I would beg leave to advise some of our more civil and moderate opponents in one particular. 'Tis too easy and familiar with many of you (upon the least provocation, sometimes without it) to return upon us, with the word Presbyterian by way of reproach as a Nickname, and to inveigh against Presbytery: But Sirs, do you understand what you do? It's true, the Bishops have a long time kept the name (and thing) in a kind of silence under hatches. But will you (without passion and partiality, and as in the presence of God (for so I desire to deal with you) be informed in the truth? Then I must tell you this one thing, the Scripture speaks more of, and for Presbyters than Bishops Not that I bring this as an argument to prove Presbytery to be more sacred than Episcopacy; For I think them both so alike, and I intent not to handle that controversy. My design is, to let you know (if the Scripture may rule you) you may as well speak scornfully of Bishops as Presbyters; and of Episcopacy, as of Presbytery; For I tell you again, the Scripture makes oftener mention of Presbyters than Bishops. Now for your information, and to clear this to you, you must know, that the word presbyter (though we by use make it English) is a Greek word, which we in our English Bibles have always translated by the word Elder. It comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Senex, one that's old. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is Senior, one that's Elder. And this word is used in Scripture sometimes in a natural sense, to signify one elder in age: and sometimes in an ecclesiastical sense, for an Officer in the Church of Christ. Now it was my purpose to have examined all the places in the Greek Testament where the word Presbyter is used, and to have observed how many times it was used in an ecclesiastical sense, signifying a Church-Officer: But the day before the writing hereof, there came very happily to my hand a Book lately published by one, whose other works praise him in the gate, and this not a little, scil. Mr. George Lawson, Politica Sacra, which saves me some labour, which I am willing to embrace at this time for hast-sake, especially from such an Author. And he tells me page 139. of that Book, that he finds the word Presbyter in an ecclesiastical sense and notion about sixteen times in the New Testament. And now as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is sometimes translated an Overseer (as Acts 20.28.) and sometimes a Bishop, I could quickly number them, for 'tis but five times used: and one of them is spoken not of an ordinary Church-officer, but of our Lord Christ Jesus, 1 Pet. 2.25.  
So that I say the Scripture makes more use, and more often mention of the word Presbyter than Bishop, and therefore not so to be slighted and reproached, or to be used as a term of disgrace to any man, unless you have a mind to disgrace the Scripture which thus honours Presbyters and Presbyterians above Bishoips. Yea, but Bishops are above them; How know you that? They were so, and so have a long time; that's true. But did the Scripture put them there? Good sirs let no man be angry with me, if I express my mind freely. I mean not to make a quarrel of it, nor contend with any man about it, for I have better work to do; than nodum in scirpo quaerere. But where doth the Scripture put a Bishop above a Presbyter? Let any man in the world show me the place, Shall I ask you one thing? According to the usual apprehension, and among us in England, what was the office and business of a Bishop? And what is the office and business of a Presbyter? You'll say, the office of a Bishop was to rule and govern, for so they did. And the office of a Presbyter or Elder is to teach and feed the Flock. But now, doth the Scripture thus distinguish and put a difference? No, but if there be any to be found there, 'tis on the other side the leaf, That puts the honour of ruling upon the Presbyters (the Elders) and the business of teaching and feeding upon the Overseers, the Bishops. 1 Tim. 5.17. The Elders (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Presbyters) that rule well are worthy of double honour. And the Apostle in Acts 20. puts the business of feeding (one part whereof is teaching) upon Bishops. For vers. 28. Take heed (says he) unto yourselves, and to all the flock over which the holy Ghost hath made you (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Bishops (so in the Greek) to feed the Church of God. See here, you are made Bishops to feed. Elders to rule, and Bishops to feed. So that by this it seems in the Apostles times the Bishop was not the better man. But beloved, are you willing to know the truth? and will you not kick against it, when 'tis laid plainly before you? Why then know, that then (in the Apostles time) Presbyter and Bishop were all one. And that (as the before-commended Mr. Lawson hath it) whatsoever some of late have said to the contrary, Presbyter and Bishop were only two different words, signifying the same Officer. And for evidence undeniable, do but read the 17. verse of that Chapter (Acts 20.) and there you shall find who those persons are whom he calls Bishops or Overseers, even the Presbyters (the Elders) of the Church of Ephesus, put both together, and it runs clearly thus. St. Paul said to the presbyters (or Elders) of the Church of Ephesus, Feed the flock of God, over which the holy Ghost hath made you Bishops. I wonder why our last Translators of the Bible did not render it (Bishop) here, but [Overseer] which they have not done in any other place where this word is used. But I know the mystery, and I could give you some account, as I have been credibly informed.  
But to be short, compare 1 Tim. 3.1,2,3, etc. with Titus 1.5,6,7, etc. and you shall find the qualifications of a Bishop, and of an Elder (or Presbyter) to be the same. And in that place to Titus, if you compare in 5. verse and the 7th. you shall find the Apostle using Elder and Bishop as synonimous, signifying the same. This is plain, the Apostles themselves were not the only Bishops even in the Apostles times.  
And to close all in this particular, let that place 1 Pet. 5. beginning be considered, where St. Peter writing to the several Churches (as appears Chap. 1.1.) in that 5th. Chap. he exhorts the Presbyters (or Eldrs) to a faithful discharge of their duty (which is a diligent feeding their Flock, without lording it over them) much less over their fellow Elders, vers. 2, 3. of which he professes himself to be one in vers. 1. The Elders (or Presbyters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which are among you, I exhort, who am (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also a Presbyter (or Elder) a fellow-Presbyter, or a Presbyter together with you Feed the flock of God which is among you, taking the oversight thereof, so we read it; but in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, playing the Bishops, or doing the work or business of Bishops. So that then, Bishop and Presbyter, both name and thing, Title and employment was all one, without any domination according to the rule and Canon of their Lord and Master, Mar. 10.42. where a request having been made in the behalf of some of his Disciples for domination, he calls them to him, and says, Ye know that they which are accounted to rule over Gentiles (or Heathens) exercise Lordship over them, and their great ones exercise authority upon them: But so it shall not be among you, etc.  
Much more might be said, and is said by others in this matter. And if any desire further information & satisfaction herein, let them (without prejudice) read Mr. baxter's five Disputations of Church-government and worship, and there they shall find these things plainly and truly stated and discussed.  
What then (will some say) you would have all levelled and equal. And you would have every Minister (every Presbyter) a Pope, to domineer and Lord it in his own Parish? Friends, be not too hasty, I do not say so, nor would I have it so. I would not have all equal, all are not fit for every thing. I am not of their opinion who say, all things requisite to government and discipline in the Church are fully contained (I mean punctually and particularly) in Scripture. Nor do those who say so, make it good in their practice, nor can they. And I say further; That opinion hath been the mother and nurse of much schism and faction, I grant that much here must be left to prudence, and that not of single or particular Pastors, Presbyters, or Bishops; but to the consideration and determination of the most godly, learned, grave, and able in the Nation, to which I would have all to conform. If any like it not, they are at their liberty. Unity and order is more precious, then to be destroyed for the satisfaction of such as will never be satisfied, as not well knowing their own minds. And as for Lordly dominion, and Poping it in our Parishes, I do profess I do abhor it under every form. I as much adhominate a lording Presbyter, as a lording Bishop; no name, title, or pretext whatsoever gives us any such authority: And I would beg (as I do desire) that we might be kept to that which shall appear to be our proper business; which if those of our profession had been, England had not been in so sad a condition as it is this day. I like not the Scotch Stool of Repentance, nor would I have excommunicate persons driven into the Church again by the secular power: As by Writs de excommunicato capiendo, or the like. It may force men to an hypocritical acknowledgement of some kind of penitence, but it cannot produce true repentance. I would have Church-censures, reach no further, nor cut any deeper than their spiritual sword will penetrate. I approve not rigid compulsions by the arm of flesh, in such things which are the only work of the spirit; as is true and unfeigned repentance. Of which, if people by constraint make a feigned profession, it doth but harden them in their sin, and make them impudent; which (as I have been credibly informed) is too manifest in some places of the world, notwithstanding the strictness of their discipline. I would have Church affairs (in this respect) so managed, as if the Civil Magistrate were no friend to Religion, farther than that those who profess it, and live peaceably, may be protected by him from outward violence.  
No, let the beauty, excellency, benefit and necessity of the communion of the Church, with the privileges thereof be clearly laid open to the people. Let the hazard, danger, and mischief of just excommunication be declared and urged upon them. And let all Christians with draw all countenance and unnecessary lessowship and society from them, according to the Scriptures. And if the sense, shame, and grief thereof (with other such considerations, (set on by the spirit of God) will not humble them: Let them alone till the Lord cometh.  
But then, I would not have those who are by just excommunication cast out of one Church or Congregation, received in into another, for this were the way to make Conventicles of Heretics, Schismatics, blasphemers, and all manner of profane and ungodly ones: And in this I conceive the Civil Magistrate is much concerned (especially being a Christian) For 'tis found too true by sad experience, that factions in the Church beget fractions in the State. And therefore my soul longs for such a happy day, wherein by the favourable aspect of Christian Magistrates, all ways of faction, separation and division may be forecluded: And if men be otherwise minded, let them sit still and be quiet. Or if they will be doing, it were good if they would go and gather Churches among the heathen, and not intrude themselves into other men's labours.  
This which I have now declared, was and is only to allay the heat of those men's stomaches, who (being altogether ignorant of what the Scripture hath and saith in the behalf of Presbyters and Presbyterians) do so slight and vilify them, as to make the name and thing a reproach unto them. You may as well call a man prick-eared Christian, as prick-eared Presbyterian: And I have done this to give you timely warning, and to prevent your profaneness. If you will not leave it, know, however you scorn them, the Scripture honours them; and take heed of kicking against the pricks: Your profaneness is that I complain of, and if you will go on, Dominus venit.  
And now I have one thing more to speak to, and then manum de tabula; and it is to fore-warn (or rather after-warn you (for it hath been too long practised) of another evil: and that is, reproaching zealous, home and plain, downright preaching, with the odious names of passion, anger, and railing. And let me tell you, this is no other than Satan's subtlety to render our preaching unto you unprofitable, and ineffectual. We confess we are men subject to passion (yea and sinful passion) as others are. 
jam. 5.17.  Instances might be given from Scripture of the Lords most precious Saints and servants in this sad particular. But what then? Is plain and home, and downright preaching passion and railing? Take heed of that. Nay, is it not lawful sometimes to be angry and in passion? Eph. 4.26. Be angry and sin not. A man may be angry, and not sin. Nay, 'tis a sin not to be angry sometimes. Is not the Lord himself said sometimes to be angry? And can he sin? It's true, St. Paul would not have a Bishop (or Presbyter) soon angry; 
Tit. 1.7.  not suddenly, lightly, hastily. But doth that infer he should not be angry at all? Nay rather, doth it not infer the contrary? He may, he must be sometimes angry? Would you be drunk, and swear, and curse, and profane Gods Sabbaths, and hate and scorn strict profession of Religion, and openly declare your enmity, and shall not (must not) we be angry? Must we not reprove you sharply, cuttingly? So the word properly signifies (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I'll tell you sirs, That which you call anger, and passion, and railing, is in Scripture called zeal. 
Tit. 1.13.   
I could be large in this particular: but there is so much in this kind done to my hand already by a worthy and reverend brother, and that in print, in a little book, called Elias Abatement, or Corruption in the Saints; Being a Sermon preached by Mr. Thomas Case at the Funerals of a godly Minister, (one Mr. Gualther Roswel) I say this being so excellently and fully done to my hand, I shall forbear the further prosecution from my own thoughts. Only because every one hath not that Book; and some may meet with this, who possibly may never meet with that: And for that prejudice against Ministers upon this account, is so great a mischief to them, especially to their people (being as I said) a device of Satan to hinder the entertainment of their Doctrine) I shall take so much pains as to lay before you some of that which that Reverend Author hath to this purpose, and which he did in vindication of that deceased brother, who it seems was changed to be a man passionate and choleric.  
In the first place he confesses; he was a man in whom the black adust humour of choler had predominance in his natural constitution, (and who can help that?) And he says, that many times gave a tincture to his discourse and actions; which standers by, more censorious than candid, interpreted to his unjust prejudice. Then he gives him a high commendation for his eminent gifts, parts, and abilities, comparing him (in his measure) to Elias, and John the Baptist, in many things. Amongst others he says his Ministry was a thundering Ministry: and I would to God (says he) we had more of them, there is need of them. And because 'tis so good and pertinent, take more. Thunder (says he) purgeth the air: And if so, we have need of more such sons of Thunder amongst us, and not such as will sing Placentia unto people: Sow pillows under their elbows, and sing men to Hell with sweet Lullabies of peace, peace, when there is no peace. Our air is pestilentiously infectious in the sense of our spiritual Physicians, and our Climate is mortally infected with the pests of heresies and blasphemies, and with the putrid stench of all manner of poisonous lusts, which is the fatal source of all our plagues both in Church and State: and this our precious brother (saith he) was deeply sensible of: And hence it was that his spirit was warmed within him to a more than ordinary degree of zeal in his Ministry.  
And he says his courage was rival with his zeal, he feared not the face of any man, but would boldly reprove (as Elias) even the highest. In all the Changes that went over his head, in all the Controversies of the times, wherein he exercised his Ministry, he was a most strenuous assertor of the Truth, and a most courageous opposer of error and innoviation: and that even, while some higher than others by head and shoulders (in their own eyes) did basely and unworthily betray their cause, he feared not the face of man, in the cause of Jesus Christ: He durst tell the greatest person he had to do with of their faults, upon just occasion in the worst of Times. He was a hammer to beat down error and blasphemy, wherever it met him. He could not bear with them that preached down Paedobaptism, the Christian Sabbath, Universities, Schools of Learning, Ordination, and other ordinances and institutions of Jesus Christ; 
2 Tim. 4.3.  as it was prophesied, that some would not endure sound Doctrine, so he would not endure unsound Doctrine. He says, he could not bear with seducers, nor they with him, so that by this means he became a man of contention. And yet he commends him for a man of a tender spirit, mortified to the world, free and liberal, much in fasting and prayer.  
And yet he says, he had his share in the persecution of the Times wherein he lived, from his very first entrance upon his Ministry, according to the prophecy of our Saviour, Mat. 5.11,12. And truly says he, It had been a wonder if he should have escaped it. For (as our Lord subjoins the reason to his prediction of the Apostles sufferings, ver. 13.) his Ministry was salt. He was salt in his life, and salt in his doctrine: Not only savoury, but quick and corroding, smart and searching, which corrupt times, and ulcered consciences could not bear, 2 Tim. 4.3.  
And this says he enraged & inflamed the spirits of unsound men, and raised much trouble and persecution against him, wheresoever he came, which occasioned him often to flit from one place to another, to avoid the fury of unreasonable men. And he says, other of God's saithful Ministers have had their share with him in this kind of persecution, Matth. 10.23. The world cannot bear the plaindealing of Gospel-Ministers. None so hated as the reprover in the gate, Amos 5.10. They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.  
And now, as to the thing itself (which some call anger and passion, but indeed is zeal and faithfulness) I cannot leave till I give you in, what this Reverend man hath to that purpose, and it's hugely considerable and advantageous. He asserts, That the affection of anger rightly qualified, and managed, is of singular use and advantage in the life and work of a Christian, especially of a Minister of the Gospel; which ought in no wise to be branded with the usual scandal of choler and passion. They are his words all.  
I make no question (says he) the false prophets, and their seduced proselytes, stuck not to blast the holy Prophet (he means Elias) in my Text, with the same reproach, a furious man, a man of an intemperate and unbridled spirit, that valued not men's lives, but in his anger would not stick to call down fire from heaven to destroy an hundred men at a time, etc.  
But saith he, let me mind you of this in the general. The passion of anger, with other affections in nature, at what time the person in whom they are is regenerate, they do change their nature, & become regenerate too. And being baptised with the blood and spirit of Jesus Christ, they receive divine impressions, and so pass into the catalogue of gracious affections and dispositions, and become instruments of exceeding honour and service in the hand of Jesus Christ, who is pleased to make use of them in his own work.  
And then instances in divers; and among the rest, Passion (saith he) born again of water and the spirit, becometh the grace of zeal, and holy jealousy for God, and for the interest of Jesus Christ.  
Anger sanctified is that to the affections, which edge is to the instrument, which varnish is to colours, which wind is to the sails of a Ship. Judgement is the ballast, but zeal is the full gale. It is as mettle to the horse. It is the activity of every grace, every affection red hot for Jesus Christ, which much water cannot quench, neither can the floods drown it. 
Cant. 8.7.   
In a word, Passion refined and spiritualised, is every faculty of the soul, acting to its height for the glory of God. 
Psal. 69.9.  The zeal of thy house hath eaten me up. To be short; Sanctified anger in the Saints of God, is not that which the world takes it to be, a short madness, but a grace of the spirit of God. Yea, it is a compound and temperament of all graces, acting in summo gradu, in the height of intention for the promoting of the concernments of Christ's Kingdom.  
I told you before, that Elias was a useful man, though he was subject to passion. I shall tell you more now: He was therefore so useful, BECAUSE he was subject to passion. His anger and passion being sanctified, made him so abundantly active for God, and the reformation of the public worship, doctrine, and Ordinances in his generation. Had he wanted his passion, he had wanted some of his zeal for God.  
And so was it (says he) with our worthy brother deceased; That which an idle, wanton, lose, lukewarm generation of Professors, as well as profane persons (for the palliating of their own hypocrisy, and Gallio-like indifferency in matters of Religion) called passion and choler in him, was indeed and in truth nothing but his zeal and courage, and activity for Jesus Christ, which truly did even consume him.  
Alas! In this apostate generation, all things have lost their proper names. The Devil appears in samuel's mantle, Satan in the form of an Angel of light: And sin puts on the habit of virtue, that it may deceive the more safely.  
Thus lukewarmness and cursed neutrality in Religion passeth abroad for meekness and sweetness of spirit. Carnal policy for Christian prudence. Cursed compliance with the lusts of men, for moderation, and command of a man's spirit, etc.  
While zeal and fidelity to the Truth, ordinances and government of Jesus Christ, hear ill in the world, and suffer all the odium and scandal that a reviling world, and the venomous wit of malice can heap upon it. Truly the earth is not able to bear their words.  
Thus this reverend and worthy man, for whose pains herein I thank him, and thank God for him, and for his providence that brought this piece to my hand, at a time so seasonable; as I do also for the work of that worthy and ingenuous Dr. to whom I own so much for my Preface. In matters of this nature, which are of proper concernment, it is better to deal by others words, than our own. For by this it will appear we are not alone in our judgement and manner of procedure, in discharge of our duty, nor in suffering for it.  
There is one exception more which some make against my discourse, which is, It was unseasonable. And to this I briefly answer: It's plain, these persons who urge this, are not acquainted with the Topics, and proper seats of arguments, deliberative, or persuasive. I did, and do conceive that if I might be so free as to make use of the respects of the people to the King at any time, and from thence to dehort them from sin, and to persuade them to turn to the Lord, that so both King and people may be (by God's blessing) settled and established upon sure foundations; That now was the only time I will not say, but surely in all good reason it was a very seasonable time: When people are high, and full, & earnest, and that generally, and it being almost the only talk of bringing in the King; was it not seasonable upon a solemn Fasting day, to mind people of being more careful of bringing King Jesus into their hearts, than any mortal King unto the Throne? And inasmuch as sin (the sins of the people, (for that way I carried it) had destroyed our former King, that therefore they should beware, lest by their sins they destroy the latter. Had I said any thing by way of opposition, or had I not very frequently upon all occasions (and that not in corners only, but openly) declared my judgement for the coming in of the King, it had been something: But surely these men have some prejudice against my person: But whether they have or no, thus much I tell them (in the fore quoted words of the reverend Dr. in the Preface, and where this exception is in part answered) I will no more learn of them how to preach, than they will learn of me to buy and sell. And so I leave them.  
And now upon the whole matter, I will draw towards a close with this request to those who may be Auditors hereafter, that they would not, by ignorant or wilful mistakes, or if reports, make the reproach of Ministers a means to repair their decayed and broken fortunes, in taking up, or carrying on, and telling lies to those whom they have a mind to ingratiate themselves withal, and may (as they hope) lift them up out of their low condition.  
I must tell you sirs in few words (for I have gone beyond what I intended already) in thus doing (belying and reproaching the Ministers of the Gospel) you do but the Devil's business. Satan's greatest design is to hinder the progress of the Gospel: And he well knows, contempt of the Minister brings neglict of his Doctrine It is a truth so clear in your own experiences, that I need not say more to it: And consider you are hereby injurious not only unto us (weakening our hands that we cannot reap the desired fruit of our labours) But you injure both your selves and others of our people, who by your evil practice and example in this kind are drawn into the prejudice, sin and mischief with you. I shut up all with this: If it be an honour, which brings a great reward with it, to be instrumental in the work of men's salvation; what can they expect who in any kind hinder it? Consider it betimes, and be wise for the future.   

TO fill up the void place of my paper, I thought good to add a testimony or two conducent to my purpose in the preceding Vindication, and that from a witness not to be suspected of partiality in this matter; And that is Dr. Laud, Archbishop of Canterbury, taken out of his own Diary or Day book of every days observations under his own hand, and found with him by Mr. Pryn, when he searched him and his Lodgings in the Tower. And this I have in a Book published by Mr. Pryn, entitled, A breviate of the Life of William Laud, etc. where page 21. you have this passage recorded.  
June 14. This day John Bastwick, Dr of Physic, Henry Burton Bachelor of Divinity, and Will: Pryn Barrister at Law, were censured for Libels against the Hierarchy of the Church.  
June 26. The speech I then spoke in the Star-Chamber, was commanded by the King to be Printed, and it came out June 25. I suppose the first June 26. should have been June 16.  
And this now manifestly evidences, their sufferings were not for any offence against the Civil State: And what power that Bishop then had to tyrannize, and how they did rage for things of their proper concernment.  
And what was the cause of the tumults in Scotland (which we all know led in the tumults in England) the same Bishop (who best knew it) will tell you. In the same page, thus.  
April 29 1638. The tumults in Scotland about the Service-Book, offered to be brought in, began July 23. 1637. And continued increasing by fits, and hath now brought that Kingdom in danger; No question there is a great concurrence between them, and the Puritan party in England, a great aim there to destroy me in the King's opinion, etc.  
Mark here. These 3. men suffered in June 37. and the Tumults began the next month following, and so went onwards: And did they prosper?  
And he here acknowledges these tumults began about the Service-Book: Which what a one it was, and how differing from ours, you may read in another Book of Mr. pryn's, entitled, Hidden works of darkness brought to light, discovering the practices used to usher Popery into our Realms.  
I'll add one testimony more out of the former Book, page 22.  
Thursday, Decemb. 5. The KING declared his resolution for a Parliament, in case of the Scottish Rebellion: The first movers to it were my Lord Deputy of Ireland, my Lord Marquis Hamilton, and myself: And a Resolution voted at the Board to assist the King in extraordinary ways, if the Parliament should prove peevish, and refuse, etc. 
By the Board, he means the Councel-Table.   
Observe here now, who, and why, and whence came all our Troubles. And how per fas, aut nefas, it must be carried on (as it was) to his, the Kings, and the Kingdoms undoing: And see, if the Parliament answer not their ends, in this good Bishop's language, they are peevish.  
THE END.