King SOLOMON's Infallible EXPEDIENT FOR Three Kingdoms SETTLEMENT: OR, Better Men make Better Times. Delivered In A SERMON Preached in the Renowned and Famous City of Gloucester, the Lord's Day before their Election of Burgesses for PARLIAMENT. By Samuel Keme S. S. T. B. Rector of Allbery, near Oxon. Psal. 112.4. Unto the Righteous ariseth Light in Darkness. And the Righteous shall be had in everlasting remembrance. His horn shall be exalted with Glory: The Wicked shall see it and be Angry. I will her Priests with Salvation, and her Saints shall shout for joy. There will I make the Horn of David to bud; for I have Ordained a Light for mine Anointed. His Enemies will I with shame, but on Him his Crown shall flourish, Psal. 132.16, 17, 18. London, Printed by J. S. for G. Sawbridge, and are to be sold at the Sign of the Bible on Ludgate Hill, 1660. To the Honourable Toby Jordan, Colonel, AND Now Mayor of the Ancient City OF GLOUCESTER. TO The Honourable the Burgesses Elected; Aldermen, and Common-Council of the said CITY. Honourable, I Have ever esteemed Honest Authority the most noble, potent, and approved Patron, to pitch on; The three Kingdom's Glory, and every particular Person's best Security. Now, That I might match my Principle with my Practice; The Compulsion of your many Civilities, & the prevailing Voice of most of your Importunities, hath not only conquered me to a concession to print these Mushroom-meditations; but made me, being conscious of the worthlessnesse of any thing that can be called Mine, (as liable to censure,) to fly to you for Protection; it being a Sermon form at as great a distance from my Line and Level, and ordinary Instruments I make use of, as I am from my own Habitation, & therefore not framed to that degree of Perfection I could wish for your sakes, or any who may peruse it: Which I pray may be charitable in their Judgement. For the heaviest Censures come from men that speak their Interest, and without Judgement: And to them but a word. Why should you be violent for that, which, but by Violence and Oppression, you cannot hold, and whilst enjoyed is apt to torment your Souls with jealousies and fears, and hangs on the twine-thred of the wand'ring Judgements of the hurrying Vulgar, more multivarious than Nature's dalliances, which are every minute fluctuous and returning in their new Varieties? And why should they not rather acquiesce in the Reason and Determination of Righteous men in Authority, whose Guide is God's Will revealed in his Word? Take heed whilst you follow the guidance of your own Interest, though you should enjoy Mydas' specious Wish, yet, it pay you not with ruin at the last. Truly God will work alone, & Man must not be of his Counsel: If we can be but patiented, God will be profitable; but for Time and Means we must leave to him, not interpose ourselves. Be tutored by the unexpected Actings of the Times, not to presume on any Interests, nor despair of God, for he can help thee or cross thee: Nemo confidat nimium Secundis: Nemo desperet meliora lapsus. Policy and Vows have deceived us; let Righteousness and Religion undeceive us, and let us take out this Lesson, that, Those Kingdoms flourish most, not where Viceroys govern, but the a Lawful Righteous King is personally present; And, till you arrive here, you will be but vapours transported by unconstant blasts. And if this word of sincere and loving Counsel shall raise any storm upon me, it shall but cause me to put the Helma Lee, and pray for them: And pray, for next under God, protection from you: who are not only Martially empowered, but Civilly invested, with the Sword of Justice, and divinely furnished with the whole Armour of God, both to defend his friends; and offend his, your, and his Church's Enemies. And ever know, that sanctified Wisdom, and true Grace, is a Sanctuary so safe and sacred, that even Princes dare not touch the man that is thus protected. Yours, Honourable, hath been, in varieties of difficulties, proved and approved; And, without the lest thought of Flattery I hint it, You seem to me to be form and educated of God, in the way and love of Righteousness, Truth, and Peace, attended on by Moderation, and yet a Christian Courage and Counsel, to act your parts in such a season as this is: I must till death crave leave to honour you, and divulge to the World your Courage, and yet Christianlike Moderation, in the use of your Power very lately: Violent, rash, bloody Designs and Minds will never bless the owners with a settled Peace. Tyranny borders near an inevitable ruin: Moderation is a Spoke in the Wheel of Envy, nor is it safe to Tenter Authority, for that displays men: And what bloody mischief was prevented, and what high-formed stormy Resolutions calmed, and what Peace was in a short space, to admiration, settled, will never be forgot (to your perpetual honour) whilst Gloucester is a City, Enemies being Judges. By which means, though many of you being active in Counsel, enjoyed not a Liberty to hear a part of this Sermon, yet (I bless God) I enjoyed a peaceable opportunity to preach some of these Notions in the Public Assembly, the latter part of the Day. Thus have your Actings added one Argument more to what I in Public delivered, That when Righteous men are in Authority, the People rejoice; Diligence and Moderation are the best steps whereby to climb to any Excellency: Go on and prosper; They that by righteous Actings acquire Honour, will hold it longer than they that have acquired it by Power or unjust Usurpation. This will make you succeedingly glorious, that you shall need the Applause of none to add to your felicity. This, this Righteousness will, in the Exercise of your Authority, Martial & Civil, attract the hearts of all that hear of you, to you, for Love, Service, Admiration. I shall dress up no more words in these Paper robes, lest I should seem to stand in need of your Pardon, as well as Protection, for my Impertinencies. I, knowing real Desert desires more to deserve than to hear of it, shall, with Prayer to the Lord to make You and Magistracy at unity amongst yourselves, zealous for God's Glory, and his Church's repairing and reforming, and the Kingdoms Settlement upon the Foundations of Righteousness, Peace, and Truth, presume ever to subscribe myself, Yours and the City's most affectionate Servant, in the Labour of Prayer for all Blessings. SAMVEL KEME. King SOLOMON'S Infallible Expedient for Three Kingdoms SETTLEMENT: OR, Better Men make better Times. PROV. 29.2. When the Righteous are in Authority, the People Rejoice: But when the Wicked bear Rule, the People Sigh. NAtional, and not Notional Righteousness, is, and hath ever been, esteemed the surest Foundation for Nationall and Personal peace and happiness. The lastingest Settlement is form from this Establishment: Shows of it, will and hath produced no other than Mock-showes and Kickshaws of Government. No, no! Dissembled Piety is double Iniquity; and provokes God to give Men over to affect mutability & Novelty; as Aristocracy, Democracy, Anarchy, Oligarchy, Fift-Monarchy; The attempts of all which must be managed by Policy, Power, Violence, Blood, and Tyranny; Experientia docet. Pretences of Religion and Liberty hath in all Ages lead the Vanguard, and been the pretence for most the unbounded Licentiousness; As in that nefarious and bloody Conspiracy and Murder of Julius Caesar. When proud Sheba would invite Israel from a just and lawful Subjection to the bondage of an Usurper, He proclaims a Toleration and Liberty,; And then the People as Bees, when up in a swarm, and hearing not the Voice of the Master-Bee, the Monarch, are apt to light on any Bough, yea Thorns or Briars. So Pride and Interest carry Men to close with any Faction. Psal. 2.3. The proud Rulers projecting against Christ's Monarchy, declare for Liberty, Let us break their bonds, say they. But your experience tells, you, The deadliest Storms attend the smoothest Calms: Fair Promises are strange snares to entangle the ignorant and simple-hearted. The cheapest things Men can part with, and yet the strongest Enchantments: It was the Devils promise to Jesus Christ, to give him Kingdoms. It is the Jesuits first lesson; machiavel's old Rule; And some of late Authorities practise: John Huss had a fair promise for a safe conduct to the Council of Constance, yet they cut him off as to Life with a distinction, To come, but not return: Absalon stood at the Court Gates, and having taken the People by the Ears with his Gallantry, he leads them by the Nose into slavery, 2 Sam. 15.4. His ear is open to all Plants, Petitions of all Sorts; no Cause he flatters, no Error he tolerates not. And then, O Valiant, Virtuous, Bounteous Absalon was the common acclamation, Sed Promissa Tyrannorum finiuntur in ruinâ Credentium. They have Arguments in all Moods and Figures, but the last is in Bocardo. But, Christians, I have to our woeful past-experiment brought you at this time for your Election Encouragement, Solomon's Judgement as a direction Expedient. For better time, and a firm Settlement, restore and cry up better men: For when the Righteous are in Authority, the People Rejoice: but when the Wicked ●ear Rule, the People Sigh. The Text is Independent; and yet let me tell you, it is for Monarchy, the very best Government, for it was penned by a Monarch, King Solomon; Not only in Defence of Monarchy, as to his own Interest and Glory, but to the People's Security, Peace, and Indemnity; as he Argumentatively expounds my Text, ver. 4. A King by Righteousness maintaineth or preserveth his Country; but a man receiving gifts, destroyeth it; A man that is necessitated to enforce constant Taxes, etc. In the words in general you have; 1. Monarchy and Magistracy asserted. 2. Happiness assured. First, When the Righteous are in Authority, the People Rejoice. Secondly, The contrary experimented, When the Wicked bear Rule, the People Sigh. In the words you have these parts. First, The Time or Season, in which a Kingdom or People may expect and be sure of Happiness: When the Righteous are in Authority. Secondly, A just account of the length of Time, of a Kingdom's misery and calamity. So long as the wicked beareth Rule. And now I wonder not, that King David, experienced in the Harrassing and Oppressing of his People under Absalon's Rebellion and Usurpation, he and his Companions being routed and slain, makes such haste to be settled on his Throne for his People good, 2 Sam. 19.20. Absalon whom we appointed over us is dead, Ver. 11. Then King David sent to Zadock and Abiathar the Priests; saying, Speak to the Elders of Juda, and say, Why are ye behind to bring the King again to his House? See v. 14. He gives Amasa incouraging-hints as to be General in Joab's stead, Ver. 13, 14. He bowed the hearts of all the men of Juda, as of one man: Therefore they sent to the King, saying; Return thou with all thy Servants, v. 15. So the King returned, and came to Jordan. And Juda came to Gilgal to meet the King, and to conduct him over the Waters of Jordan: Yea, Shimei faces about, and goes also: And when holy David is in Authority, the Kingdom rejoiceth exceedingly, 2 Sam. 22. But when Absalon and Sheba Ruled, their very hearts were grieved. I shall clear these particulars, or so much as I shall speak to. 1. What is meant, by Righteous. 2. What, By being in Authority. 3. What, by the People's Rejoicing, and what kinds of joy it is that they express. 4. What, is understood, by Wicked; and what by their bearing Rule. 5. What by Sighing. First, What by Righteous. And really, Christians, there hath been, and is so much spiritual Hocus-pokery and Hypocrisy in the World, that the Devil in Samuel's mantle hath passed for the Prophet. But because Christ hath said, The Tree is known by the Fruit, Affection concluded by Actions: I will tell you what the Scripture saith, Is not to do righteously, and whom God looks upon as unrighteous, that you may in your choice decline them: And whom he looks upon as righteous, that you may Elect and Accept them as your Representatives; I shall give you examples in Men and Actions. These are righteous. 1. Negatively, not such as walk profanely, or countenance or oppose not the spirit of profaneness in their Relations or Inferiors. Noah in his opposition to this practice, is called a righteous Man in his Age, for he grieved for the unrighteous deed, Gen. 6.9, 10. Gen. 24. If there be fifty righteous, etc. v. 25. So Lot is called a righteous man in opposition to his times practice, Secondly, Such as walk perfidiously, that break Covenants with God and Man: That keep not their promises, Psal. 57 In opposition to this, Jonathan is styled righteous, acting so to David, having made a Covenant with him, 1 Sam. 18. although his treachery might have got him a Crown in all probability. Thirdly, Such as prefer Policy to Piety, and manage it with the most notorious Acts of cruelty. In opposition to this practice, David is called righteous by hi● very Enemy Saul, 1 Sam. 24. compared with 6.7. Verses, 1 Sam. 26. And it came to pass when Abi●thar the son of Ahimelech, fled to David to Keilah, that he came down with an Epl●od in his hand. And it was told Saul that David was come to Keilah, and Saul said, God hath delivered him into mine hand; for he is shut in, by entering into a Town that hath Gates and Bars. Contrary to this, is the unrighteous Actings of Joab and Abner. And our English Historian Sanderson tells you of one lately that pretended Piety, that by Policy he might act his Cruelty; Such was Herod's Act, Math. 2. and Judas Kiss to his Master. 4. To walk cruelly and act Tyrannically, merely to fortify Interest; yea, against convictions of Conscience: Upon this account is it Christ calls Herod Wicked, who valued not to serve up John Baptist's Head in blood, whom he delighted formerly to hear, for opposing him in his Interested Herodias; As cruel Bonner in his time, etc. And as our English Historian mentions one more cruel to Mr. Love, Gibbons, etc. 5. Such as have broke all Bonds and bounds, Laws of God and Man, to make Laws to maintain their own Interest, though to the ruining of three Kingdoms, as Rehoboam, Absolom, and his Renegadoes and young men in Arms, 1 King. 12.11, 14, 15. 6. Such as Profess to be Counsellors for National safety, and pull down its Hedge of Magistracy and Ministry, Eccles. 10.8. He that breaketh a Hedge, a Serpent shall by't him, Verse 9 Apply. 7. As the fag end of this Character, take a Company of them together, discovered by the Apostle Paul, 2 Tim. 3.2, 3, 4, 5, 6, etc. Lovers of themselves, Covetous, Boasters, Proud, cursed Speakers, Disobedient to Parents, Unthankful, Unholy, without natural Affection, Covenant-breakers, false Accusers, Intemperate, Fierce, No lovers at all of them which are good; Traitors, heady, highminded, Lovers of pleasures more than lovers of God, having a show of Godliness, creeping into houses, leading captive silly Women. A Righteous man, affirmatively, is such a one as is positively holy, in his Person and his practices, his Opinion, his Principles, his Aims as well as Actions: Jehu did drive furiosly, acted highly, but all was to get a Kingdom. He is such a one as walks by Gospel Rules, not Lights within, or providences and successes; Impulse of Spirit. Secondly, What, By being in Authority: And it is explained by the Apostle, 1 Tim. 2.2. and that Personally or Relatively: I exhort therefore, that first of all, Prayers and Intercessions be made for all men; for Kings, and all that are in Authority, that is, all that exercise a lawful Power over us. Thirdly, What kind of Joy or rejoicing the People act, as the Product of such Government and Rulers. Solution, 1. Not carnal, sinful, profane Rejoicing in drinking Healths, Oaths, or any deboisture, drinking to excess; sinning because God's Mercy abounds, and have hopes of better times. 2. Not rejoicing as to Self-Interest, Preferment, etc. 3. Not rejoicing in bodily Privileges, but the Soul's Advantages; this is explained by the Apostle also, 2 Cor. 10.17. In the Lord, in Soul's Privileges, Gospel-freedom in power and purity, Magistracy and Ministry's restauration, Anti-christ's disappointments; Rejoice spiritually, yea, in the Creatures and one another's societies, moderately; yea, and make the poor rejoice with you, charitably. Observation. A Righteous Magistracy forms a People's hearts in all their Conversations to rejoicing and alacrity. A righteous King. Lords and Parliament, is the Kingdom's All-agreement. Good men create good times; Good Superiors, good Inferiors; Regis ad Exemplum. I shall give you Scriptures and Examples, and divine Arguments, to prove it, and so apply it. And because the word King is out, I shall rather confirm it than recall it; and assert Monarchy, not only as most agreeable to the Nation's well-being, but God's Order. To omit Himself being Precedent, and Oeconomical Government, natural Instinct: I pray you read Exod. 18.13. Moses sat and judged the People; 21. Moreover, provide amongst all the People Men of Courage, fearing God, men dealing truly, hating Covetousness, and appoint them to be Rulers, Nobles, but every great matter let them bring to thee: 23. So shall the People go quietly to their place: 25. ver. And Moses chose able men out of all Israel, and made them Heads over the People. Exod. 19.6. Ye shall be to me a Kingdom. Deut. 1.13, 14, 15, etc. read 17. Bring it to me and I will hear it. And pray see Rom. 13. Where commanding to obey Magistrates for Conscience, whoever resisteth the Power: 4. ver. For he is the Minister of God. 6. ver. For this cause ye pay Tribute, that is only due to Kings; Give to Caesar the things that are Caesar's: Deut. 17.14, 15. God's Institution, Then thou shalt make him King, whom the Lord shall choose. Josh. 1. ●0. 1 Sam. 16.1. I have provided me a King. 2 Sam. 14.17. Prov. 11.10. In the Prosperity of the Righteous, the City Rejoiceth, Prov. 16.15. In the Light of the King's Countenance, is Life, and his favour as a Cloud of the latter Rain, Prov. 20.8. A King that sitteth on the Throne of Righteousness, chaseth away all evils with his Eyes, This contains Divine reason also. Prov. 25.3. The Heaven for height, and the Earth for depth, and the heart of Kings is unsearchable: Prov. 29.14. The King that faithfully judgeth the poor, His Throne shall be established for ever. Examples. How cheerful, and with what joy did the People manage their Affairs in the Days of righteous Kings and Magistrates. As in godly David's, Solomon's, Josia's, Ezekiah's, etc. Again, under wicked Kings as Absalon, Jeroboam, etc. Richard III. Henry VIII. Queen Marry, etc. what astrange alteration in the faces of People? But in Edward the Sixth Days, after in Queen Elizabeth's, so at present, what Rejoicing? what a Life in hope of Trade? what Demonstrations of joy in all places, amongst all Degrees, Sexes, Ages, even whilst but in expectation of Restoration? 1. Arg. Because Righteous men constitute and enact none but righteous laws; righteous Superiors cannot, dare not, do any other then righteous things for Inferiors. Now this creates joy in the heart: Prov. 12.10. A righteous man regards the life of his Beast, Prov. 16.17. The path of the Righteous is to departed from evil, Prov. 20.26. A righteous King scattereth the wicked, and causeth the wheel to turn over them. 2. Arg. Because righteous Superiors bring multiplied blessings on their Inferiors, and keep evils from them; and seek God much for them, Prov. 11.11. By the blessing of the Righteous, the City is exalted, Prov. 10.21. The lips of the Righteous feed many. Righteousness delivereth from Death, Prov. 10.11. Prov. 12.28. Life is in the way of righteousness, and in that pathway there is no Death. 3. Arg. Because all such things as usually create joy in us, wait on their endeavours, by God's appointment; and the relishes of them expected by the People are performed to the People: As Righteousness, Peace, security, dwelling under their Vines and Figg-Trees, enjoying the Fruits of their own Labours. They shall dwell safely, and be quiet from all evil, Prov. 1.33. Prov. 2.7. He Preserveth the Estates of the Righteous, He is a Shield to them that walk uprightly, Prov. 2.21. The just shall dwell in the Land. They have the promise of all Temporals and Spirituals, Health to their Navel, Marrow to their Bones, Prov. 3.24. When thou sleepest, thy sleep shall be sweet: 33. Ver. He blesseth the habitation of the Righteous, Prov. 28.10. Whoso causeth the Righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good things in possession: Prov. 6.11,— 16. A naughty person, a wicked man walketh with a froward mouth. He winketh with his Eyes, he speaketh with his Feet, he teacheth with his Fingers. Frowardness is in his heart, he deviseth mischief continually, he soweth discord. Therefore shall his calamity come suddenly, suddenly shall he be broken without remedy. Blessings are on the head of Righteous, Prov. 14.34. Righteousness exalteth a Nation: Prov: 16.6. By Righteous men's Actings, Iniquities shall be forgiven: Prov. 21.12. The Righteous teacheth the House of the Wicked. Use 1. Of Information in these particulars following. 1. That Nationall felicities and happiness consists in Righteousness and Holiness; not only in greatness, but goodness. 2. The true cause of the sad aspect of the three Kingdoms for some years past, is, a want of Righteous men in Authority, and unrighteous Actings: I need not be your Remembrancer of them. It would take up all my time, and revive your trouble to rake in the puddle of noisome stinking mire and dirt. 3. It informs us of a Nationall Remedy for the malady, viz. to endeavour to have Righteous men in Authority. 4. Whom we are to look upon as Friends of the Nation, and Keepers of its Liberty. Not a Committee of Safety, not I know not who; but Righteous Rulers, and Righteous Men in Authority: For they form joy of Heart, and introduce every Mercy. Use of Exhortation. I am come from the Lord to beg this one thing from you in this your Opportunity: To Elect and endeavour to fix Righteous men in Authority, as your Representatives. And observe the severe directions that God hath sent me withal to you this Day. 1. Men that prefer Piety before Policy, and not Men that prefer, Private Interest before National Good; that prefer God and his Churches Settlement, before their own Advancement. That will build his House before their own, 1 King. 5.5. The People returning from Captivity did so. Ezra 4. And although it was obstructed by force some years, yet in the next opportunity they fell to it with Swords in one hand, and Trowels in the other, manger all opposition, Ver. 23. Oh! Choose Men that keep Faith and a good Conscience. 2. Men of known Integrity, and Fidelity to God and Man, and not of discovered Apostasy and Hypocrisy: Men that will lose their Lives and Preferment rather than not keep their Covenant, and seek a Settlement. Armour of Proof, form's security; men that can endure Banishment, Imprisonment, etc. A Weathercock in Church or State is fit to hang in the Wind, than to be in the House. 3. Men that prefer Mercy before Cruelty, Prov. 14.21. The Wicked despiseth his Neighbour, but he that hath mercy on the Poor is Blessed, Math. 9.13. 1 Sam. 24.7. And he said unto them, The Lord keep me from doing the thing to my Master the Lord's Anointed, to lay my hand upon Him, for He is the Lord's Anointed. 4. Men of Courage and Activity, that prefer Public Good before Personal Safety; such as Hester, If I perish, I perish. Not such who in the Duke of Alva's time of Tyranny, are pictured in Holland with their Fingers on their Lips: but such as will venture Life and Liberty, to Speak and Act, to redeem the People out of Slavery, that dare say, Mori possum, tacere non possum. 5. Men of Gravity and Majesty, yet preferring Humility to Self and Vainglory; and the just Cause of Poverty before the unjust Cause of great Men in Authority: Mordecai before Haman. 6. Men that prefer Verity before Heresy, Christ before Antichrist; Gospel-Reformation before former, Interest-sake, or abominable Toleration. 7. That prefer Unity and Order in all the Churches of Christ and his Members, before Separation or Division. 8. Men of Grandeur, and experienced in Authority; with whom is Wisdom, Sobriety, Moderation; good Education and Ability: the Head, and not the Tail of the People: The list or fag-end may patch, but never can make a beautiful Garment. Lastly, Choose Men of sensible and tender hearts, that Sympathise with the Nation, and yourselves; in and under all your Greivances and misery, that may be sensible to call home the Banished; relieve the Oppressed, Injured, the unjustly imprisoned, Sequestered: And now I shall give you some means by which you may gain such righteous Men to be in Authority, and some motives, and a word to the Elected, and so I have done. 1. Means. Be very frequent and fervent in prayer to the Lord, who gives righteous hearts to men, to give them so qualified to you, and that He would providentially show who are so indeed. So the Disciples prayed, Acts 1. and pray much for them; Show us whom thou hast chosen. 2. Means. Be very Circumspect as to secret guilt of gross and habitual sin; God doth often punish the sins of a People, by giving them unrighteous Superiors in his wrath, Prov. 28.2. For the transgressions of a Land, many are the Princes thereof: but, by a man of understanding and knowledge, the state thereof shall be prolonged. 3. Means. Exactly to observe the Character and Rules I have set before you, whom to Choose. 4. Mean. To set a high value on righteousness, to bring it in fashion, to cry it up, to exemplify it, teach it to youth, etc. by daily instruction & Catechising to diffuse it; every one to each otherby exemplary life. Last Means. To repent in this joint of Time, Nationally, Personally; I shall say (as Mr. Bradford, in flames of fire, so I) to you and the Kingdom, in flames of affection, Repent, O England, Repent; Do not obstruct God in his work of Mercy, by omitting this Duty: you can expect no good or righteous Actings for time to come, till you repent of all your unrighteousness past. Repent of all pretended holiness; of omitting to practise righteousness. Repent of all sin, yea, the very appearances of evil, but especially Nationall sins, for which you have never been grieved, nor troubled, in the powerful Actings of it. For although you could not prevent it, you ought not to connive, nor comply with it, but complain to God of it: I shall tell you of some sins, which, if you would be righteous, God expects you should Repent of. 1. National dissatisfaction with our real Mercies that God afforded to us; I mean not, at the dressing of our quails, after the Romish mode, but at quails themselves; our opposing Moses and Idolising Calves of our own making and approving. This sin you have penciled out, 1 Kings 12. 9, 16. Let all such Enemies repent of their unrighteousness, that offered violence to the Parliament, that they might carry on more cleverly the King's death. 2. Repent of your Solemn League and Covenant-Fraction as to God and Man, in all the branches of it, Numb. 30.3. If a man Vow a Vow unto the Lord, or swear an Oath to bind his soul with a bond; saying, This is the thing which the Lord hath commanded: Deut. 29.24, 25. Even all Nations shall say, Wherefore hath the Lord done thus unto this Land? what meaneth the heat of this great anger? Then men shall say, Because they have forsaken the Covenant of the Lord God of their Fathers, which he made with them, when he brought them forth out of the Land of Egypt. 3. Repent of countenancing all Errors and Factions against Scripture-truths', or besides, or above them, or without them, Gal. 2, 4.5. The Apostle gave not way to this sin for an hour. 4. Repent all that have had a hand in Ministery-Deformation, Defamation, that, under pretence of probation, and trying them as to gifts and grace, and a Ministry-Reformation; had, if the Lord had not prevented it by a miracle of mercy, brought it nigh to the brink of desolation; I being able to account with any (upon good proof, and men of known integrity) of two hundred Tradesmen, Lawyers, Clerks, Surgeons, and the like, tried, approved of, admitted into Live, and of good Value, besides those in the Army and Navy. Many more without Ordination, such as have rendered us ridiculous to reformed Churches abroad: The fairest and fattest was ever for the Lord. Such, with Jeroboam, have made themselves guilty of that cursed sin of making Priests of the lowest of the People, which were not of the Sons of Levi, 1 King. 12.31. 1 Tim. 4 15. God required men should give themselves wholly to the Ministry. In this City of Gloucester I see a man, two, or three, cutting out shoes, and others clearing Guns, forming up Swords, etc. on the weekdays, that have Rectories with Augmentations, within 6 or 7 miles off this City. 1 Tim. 5.22. Lay hands suddenly on no man. 1 Tim. 3.6. Not a young Scholar; and then not on one that is no Scholar. 5. Repent of Interest-extollation before Righteousness and Truth and Peace, Settlement and Preservation, and all Profaneness and Error's Extirpation; with profane Esau, preferring a glorious Mess of Pottage, to fill their greedy bellies, before a Birthright. 6. Repent of all formalities, Hypocrisies, as to that sacred and solemn excellent Ordinance, to divert Judgements and procure Mercies (when sincerely and hearty performed,) I mean, days of Fasting and Humiliation; when immediately the fruit hath been, Opposing Superiors in Authority: against Oaths and solemn Covenants, dethroning, beheading, Magistracy and Ministry. Oh! This is for a Lamentation, and let it be to us surviving a cause of cordial Repentance and Humiliation. Lastly, Let us all repent of all our Un-betterness under all God's Judgements that have been several years upon us; our Unteachableness under all the Lectures, which by his variety of eminent Providences and Dispensations, he hath read to us; and for all our Unfruitfulness under Gospel-Ordinances to this day, the very best of us; and that to prevent that sad Doom, Matth. 21.43. The Kingdom shall be taken from you, and given to a People bringing forth the fruit of it. God hath other Nations under Promise will be glad of it; He is not beholding to England for Professing his Gospel, if we practise not, nor then neither; for it is our duty: And, do all we can, we are unprofitable Servants. Therefore, as a demonstration of thy fruitfulness and betterness, Repent; and seeing you expect a completing of Mercy to you, in this day of hope; Omit not your duty of real Repentance from sin, all sin, before the Lord; Cease to do evil, learn to do well, put away the evil of our Do, and by this means you will become Righteous men, fit for Government, and so shall the Nation become a Kingdom of Righteous men, wherein the Lord will delight to dwell. Motives. To be curious in your Choice, as to righteous Men. 1. Because such are the Favourite of the great God, the King of Kings, they have an Interest in Heaven, they can do much for you there, as to your Felicity here: Prov. 15.29. The Lord is far from the Wicked, but He heareth the prayer of the Righteous: Prov. 10.24. God grants the desire of the Righteous. 2. They are interested in the Value of Princes, and excellent in the sight of all good Men: They shall stand before Kings, Prov. 12.26. He is more excellent than his Neighbour. 3. That you may reap the Fruit and Benefit of their Actings, and relish it in Peace, Plenty, Holiness, and all Happiness. And now a word to you who may be elected. I come to you in the words of Jesus Christ, Fear not them that kill the body; Trust that God that hath kept you to this day. Be gallant still, show it by your Humility, and let God alone with the Proud; count it more honour to be sifted like Wheat, than settled on the Lees, and at last found bottomed with much dregs. And as a poor Pledge of my sincere Love, accept of this Motto to subscribe your Blazons, Crescit in Adversis Virtus. and for your encouragement know more, Saepe telo Jovis quercus adusta viret. and again, for your practice, Tu ne cede malis, sed contrà ardentior ito. And, I beseech you, have the Afflictions and unjust Sufferings of poor Joseph in your minds, when you are advanced, Gen. 40.14, 23. Yet the Butler remembered not Joseph, but forgot him. Oh, remember bought and sold, wounded, divided, oppressed, and impoverished England, Scotland, and Ireland; and say, as David speaks of the Children of Israel in Captivity, Psal. 137.6. If I do not remember thee, let my tongue cleave to the roof of my mouth; let my right hand forget its cunning; if I prefer not thee to my chief joy. Be not like the Priest to the man wounded, Luke 10.30. robbed of his raiment, half dead; the Levite passed by when he saw it: but like the good Samaritan, ver. 33. he had compassion on him, went to him and bound up his wounds, poured in Oil and Wine, put him on his own beast, brought him to an Inn, made provision for him, etc. 35. defrayed his charges; Oh go and do likewise: Methinks I seem to see the three Kingdoms, at this day, as this poor man, robbed by thiefs of the beautiful garment of Religion in purity, as to Doctrine and Discipline; all tattered and torn, stark naked in many places, as in Wales, robbed of Ministers and Maintenance, and robbed of intended Charity for their good, collected to buy Bibles, but cannot hear of any distributed, for there are none hardly to be found in Wales, unless they are in Mr. Craddock's Library, and there by his propagating Chemistry converted into a great Trunk full of Coin, with a Crucifix at top, as was lately discovered, & by eminent persons attested. Wounded to astonishment, & for her wounds am I wounded, etc. Is there no Balm in Gilead, no Physician there? Yes, God hath form us a Gideon, a Joshua, Blessed be his Name: and will put it (as a return of many solemn days of sincere Fasting & Prayer, in that famous City of London, by his faithful Ministers and Servants there, and elsewhere in the Nation) into the hearts of all, to choose righteous Physicians, that may not skin over only, but perfectly heal our Wounds: wounded within, without; in repute abroad, in condition at home; half, yea almost, dead, after a cold winterly season of blasting, biting trouble: Oh, be ye not like the Lady to her Almoners, who pitied them whilst in the cold herself, but in the house forgot who, with hungry bellies, and naked bodies, waited at the door: But do as good Nehemiah, in delivering the oppressed of his time, Nehem. 5. that you may say, as he in the 19th Verse, Remember, me O my God, in goodness, according to all I have done for this People. And as in the 13. Chap. Neh. 10.11. Verses, When I perceived the Portions of the Levites had not been given, and every one fled: then reproved I the Rulers, and said, Why is the House of God forsaken; and I in the next Assembly set them in their Places: And then may you say, as in Neh. 13.15. Remember me, O God, herein, and wipe not out my kindness I have showed to the House of my God, and the Officers thereof. I conclude all with that Scripture, Isa. 16.3. Gather a Council, Execute Judgement, hid them that are chased out, bewray not him that is fled. Let my banished dwell with thee, be thou the Covert from the face of the Destroyer; For the Extortioner shall end, the Destroyer shall be consumed, the Oppressor shall cease out of the Land. And in mercy shall that Throne be prepared, and he shall sit on it in steadfastness and judgement, seeking Judgement and hastening Justice. The yoke of the burden, the staff of the shoulder, the Rod of the Oppressor hast thou broken, as in the day of Midian. And the mighty God, the Prince of Peace, whose name is Counsellor, guide, and furnish you all, with Wisdom and Counsel, that all the Foundations that are out of course may be once again Centred; the Fences of God's Vineyard repaired; the Walls of our Jerusalem builded; all fanatics whatsoever discouraged, and the Gospel in Power and Purity countenanced; a boundless Toleration annihilated, yet sincere and tender Consciences considered; that we be no more a Reproach abroad, not a grief to the Reformed Churches in other Nations. The Lord strengthen all your hearts and hands for good; and, by You, do all the Three Kingdoms good. AMEN.