God's UNCHANGEABLENESS: OR God's Continued Providence, in preserving, governing, ordering and disposing of all Creatures, Men, Actions, Counsels and Things, as at the beginning of the world, so to the end of the world, for ever, according to the counsel of his own will.  
FROM WHENCE Is gathered six necessary Inferences very applicable to the Changes, Alterations and vicissitude of these our present times. WHEREIN Is clearly demonstrated and proved, That OLIVER CROMWELL is by the Providence of GOD, Lord Protector of England, Scotland and Ireland, &c. to whom the People owe obedience, as to him whom GOD hath set over them.  
unto which is added, The Causes of Discontent, Repining and Murmurings of Men: Also, Some serious Advertisements, and seasonable Admonitions to the Discontented, and Reprehensions to all Impetuous, Arrogant Murmurers. Together with Answers to some chief Objections made against the Lord Protector and his present Government, endeavouring (if possible) satisfaction to all men.  
Therefore written and published for public good, By GEORGE SMITH Gent.  JER. 10. 23. 
O Lord, I know that the way of man is not in himself; it is not in man that walketh, to direct his steps.  PSAL. 75. 6, 7. 
For promotion cometh neither from the East, nor from the West, nor from the South. But God is the Judge: he putteth down one, a●d setteth up another.  1 PET. 2. 13, 14. 
Submit yourselves to every ordinance of man for the Lord's sake, whether it be to the King as supreme, Or unto governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well, for so is the will of God, &c.  
LONDON. Printed for Tho. Underhill at the anchor and Bible in Paul's Churchyard, and Lawrence Chapman next to the Fountain Tavern in the Strand. 1655.   

TO ALL freeborn PEOPLE of England, that are lovers of Peace and Truth, Grace be unto you and Peace from God our Father, and from the Lord JESUS CHRIST, &c.  
CHRISTIAN READER,  
THere is not any Doctrine more useful to the life of man, or more necessary to be known to the comfort of the Saints, than the Doctrine of Providence; for not to know and believe, that God the Creator doth by his secret and wise providence govern all things, is injurious to God, and hurtful to ourselves, and as much as to deny the sovereignty and high prerogative of the Lord Jehovah over the worlds; which is indeed the exercise of his Kingly dominion, in ordering the whole universe, which in the following Discourse I offer unto your serious consideration: But because these times are pestered with many pestilent opinions, and seditious practices, all truths cannot please all men, every man believeth or denieth whatsoever may most advance their own particular judgements and interests; so that I well know this discourse will be very unpleasant to many of this age: Therefore (good Readers and my friends) let me beg your patience, not only in the matter of my discourse, thwarting the desires and self-designes of men, it being against the common stream of the now reigning opinions; but in the manner also, in my applications to the present Changes and alterations, designs and interests, so strongly struggled for by the most of men; to all which this my discourse runs in flat opposition; the same thing being flatly denied which I affirm and do defend. I think I am the first that in this way and manner hath published any thing in defence of the present Government under his Highness the Lord Protector: I have not read nor seen any thing written of this nature, but what hath been to the contrary; by which I received so little satisfaction, or am so far from being satisfied by what I have read, that my spirit burned within me to make opposition thereunto, which caused me to put my pen to paper on this subject. Give me also leave to give my judgement in the matter; I am one of the freeborn of the Nation, and claim my vote as well as any other, having a proportionable right to all privileges, and must proportionably share in any affliction that God shall please to inflict upon the Nation; Therefore it concerns me to speak as well as to hear others speak; if I speak not their sense, let me be born with, as I bear with them that speak not my sense: if any my friends be offended at what I write, I cannot help their passion, nor will I be angry at them: I know not any man's aim nor end in what they do, so well as I know my own: I know my own; I know my aim is public good, and my end God's glory, nor do I seek to please men but to please God, I seek not victory but verity; if God accept of my endeavour, I have my end; if men reject it, or me for it; I pass not: yet I would so speak and write, that I may not give any offence, neither to the Jew, nor to the Gentile, nor to the Church of God: but if offence be taken without cause, why therefore should I lose my liberty in which Christ hath made me free? But though I be free from all men (as the Apostle speaketh) yet would I be servant to all (in the sense the Apostle speaketh) that I might gain the more to God: There is a time to speak, and a time to keep silence; If ever there were a time to speak for God, and the Cause of the Saints on earth, the despised ones, it is now no time to be silent, but to contend earnestly for the truth, and for the faith that was once delivered to the Saints: It was but once delivered, I dare not say it shall be delivered a second time, to them that have had it once delivered, if they lose it, whether it be to a Nation or to a man only.  
We in England have had it delivered to us, We, beyond Capernaum, have been exalted unto Heaven &c. the mysteries of the Gospel have been unfolded unto us above all other Nations, and God hath long owned us to be his people; the Word hath been operative, working in power, piercing even to the dividing of soul and spirit, joints and marrow; a discerner of the thoughts and intentions of the heart: It hath been a converting Word, else whence had those rebellious children their conversion boasted of, that cast off their Mother that bare them, and brought them forth? an Antichristian Church brings not forth a Christian brood: It is thus far true, that we have had much chaff mixed with the pure wheat, many weeds have grown in this vineyard of God's planting: Was there ever wheat without chaff? Was there ever a garden without weeds? but never so many as at this day: some have been always, and some will be to the end of the world: there shall be, there must be tares among the good corn: the evil one will cast tares where God casts good seed; and that evil one hath been busy in this age above all ages; the field of God's Kingdom seemeth now to be covered all over with tares, but God can gather in his good corn, and weed out those tares, at the day of his harvest: he will manifest the blasphemers, and reprove the horrid blasphemies, strange self-opinions, false Christ's, false apostles and teachers, seducers of men's souls, evil angels in shape of Angels of light, that under the notion of truth broach damnable heresies, doctrines of devils: All o●d herefles, abominated by the primitive Church, are all at this day revived at once, and in disguised new dresses, come like wolves in sheep's clothing: these are such as trouble the Church of God, which the Apostle in his time wished to have been cut off, Gal. 5. 12. And it is the duty of the Christian Magistrate to suppress them; he is as Christ's vicegerent and lieutenant on earth, not only to command observance of the first Table, but also of the second: If he that despised Moses Law, died without mercy, under two or three witnesses; how much sorer punishment suppose ye shall he be thought worthy, who hath trodden under foot the son of God. &c. and done despite to the spirit of grace? Heb. 10. 28, 29. And the sword is not put into the Magistrates hand in vain We read in Deut. 17. from vers. 2 to vers. 7. if any had broken the covenant with God, and worshipped false gods, he was to be stoned to death: yet I say not, that every heresy under the Gospel should be punished by death: but I say, it is the duty of the supreme Magistrate, to suppress all heresy and blasphemy by a Law: Nor do I say, that an erring Conscience is to be punished by the Law of the Magistrate, if he keep his erring opinion within his own walls; but if he seduce others, and thereby stir up sedition, alienating men's judgements from due obedience, I say such a one is liable to the wrath of the Civil Magistrate; and those Magistrates, that tolerate or connive at such things, will be found to do the work of the Lord negligently: those things I only hint at by the way, and leave to the consideration of the judicious.  
What I have said as to the matter of my following discourse, which is Providence, ordering all things; it is the truth of God held forth in sacred Scripture, from which I cannot retrograde: what I have said as to the matter applicatory, I only give my judgement, and leave the even to that Providence which governs all things. As to my vindication of the Lord Protector, whom Providence hath exalted, Providence will yet further order him, and all his counsels and actions, after the counsel of God's will: God hath a great work for him to do, and it shall be done, whether to be a nursing father to the Church of Christ, and a skilful Esculapius, to heal the distempers of three sick and wounded Nations, or whether for a contrary work, I cannot assert, God only knows it, to whom all secrets belong: what is revealed belongs to us, and it is our duty as we are men, to own the Powers that be; and as we are Christian men to pray for them; therefore for him; that God will make him a glorious instrument in his own hand for his glory and the people's good. We hope well, but prayer is better than our hopes, and is the means to accomplish our hope: and God is always better to his praying people than their prayers: let us not sin by withholding our prayers, which thing hath sometimes caused blessings to be turned into curses: Let us not limit the holy one of Israel, nor give rules to Providence; nor let us spend our time in devising and plotting, nor as the Athenians, make it our work to hear and to tell News; but pray and endeavour for peace and truth; and believe, that God is a rewarder to them that diligently seek him. There is yet balm in Gilead, a door of hope is opened to us; The seed is yet in the barn; as yet the Vine and the figtree, the Pomegranate and the Olive tree, hath not brought forth (saith the Prophet,) from this day I will bless you▪ Hag. 2. 19 It is God that prepareth the seed and the ground, and gives the increase by his blessing, Psal. 65. 9, 10. Therefore let us pray unto God for our governors, for his Highness, and for his Parliament; for as God doth instruct the husbandman to discretion, to break the clods of his ground, and to cast in his seed in the appointed place and time, as the Prophet speaketh; so doth he instruct Princes, and teacheth them discretion to rule and govern as he pleaseth; for by him Princes reign and rule; The husbandman waiteth for the fruit of the earth (saith James) and hath long patience for it, until he receive the early and the later rain; and shall not we follow the footsteps of providence, and patiently wait God's time and means, for giving us the blessings promised? Let us cast off our own ways, wills and designs, and be obedient to Providence, and see what the Lord our God will do for us. Courteous Reader, read me with patience, not with any prejudice: try all truths, oppose nothing that is truth; good counsel is not to be slighted, nor seasonable reproof to be scorned, though it come from one of whom you could say as Achab said of Michaiah, that you hate him, and that he doth not speak good concerning you but evil: I have written what God hath instructed me, do you read, and read all; then judge (as God shall put into your heart) of him who is your servant in the Lord Jesus Christ, that desires increase of grace to you and all the Israel of God.  
George Smith.   

The principal things touched upon in the following Discourse.  

GOD the Creator doth govern all things by his secret Providence. Page 1.  
The want of the true knowledge of Providence, is cause of murmurings. p. 2, & 12.  
Providence set forth by the Ladder that Jacob saw in his vision, and by the pillar of cloud that guided Israel in the wilderness. p. 2.  
Nothing comes to pass by chance or devisings of men, or merely by nature, but by Providence. ibid.  
Providence what it is? ibid. & p. 12.  
It is the eye of God. p. 3.  
It ordereth all the actions of men. ibid.  
The days and life of man. p. 4.  
It ordereth the dispositions of men. ib. It ordereth the wicked actions of wicked men. ib. It ordereth the secrets of the heart, and the answer of the tongue. p. 5.  
It ordereth the least of things, which men falsely say come by chance or fortune. ib.  
All creatures animate and inanimate wait on God, and obey and execute his command. p. 6.  
Providence changeth the order that nature hath put into things. ib. All the works of Providence are known and certain to God from eternity. ib. But they are all contingent to men. p. 7.  
The times of Families and Kingdoms are appointed by God, their rise and their period is certainly set, and the means thereto conducing. p. 7, & 8.  
Why Jehu was punished like Achab. p. 8.  
Admonition to those that God hath made punishers of others sins. ib. Providence ordereth all actions and things, to advance men and Nations as pleaseth him, p. 9, 10.  
Providence ordered Oliver Cromwell to be Lord Protector. p. 11.  
Every mercy and every judgement is from God, not from men, but as instrumeuts in God's hand. p. 11, 12.  
Inferences drawn from the Doctrine of Providence. p. 13.  
All mercies to men or Nations are of God's free grace and love. ib. Particular mercies instanced. p. 14, 15.  
All judgements are from God as recompense for sin. p. 16.  
Particular sins instanced, and at ripeness in England. ib.  
How privileges of Parliament were lost. p. 17.  
A Memento of the Covenant. ib.  
The wicked are taken in their own craftiness, and fall by their own designs. p. 18.  
Observations of some Actions and Designs of King James, and of the late King. p. 18, 19  
Six pieces of Providence very observable to the late King. p. 20.  
Considerable Providences to the long Parliament. p. 21.  
Six considerable queries propounded. p. 22.  
God hath set a time when he will give in mercies, and when he will instict Judgements. p. 22, 23.  
And upon whom. ib. And how much it shall be. p. 24.  
But all those times and purposes in God, are unknown to men. p. 24, 25.  
Men's boldness to foretell God's times and purposes. ib.  
Revelations and visions in these times, but vain fancies. p. 26.  
These are trying and shaking times. p. 26, 27.  
God shaketh Nations several ways. ib.  
The word of God like fire shall consume all opposers. p. 28.  
The greatest Reformation, hath ever met with greatest opposition. ib.  
Three things have long threatened judgement to England. ib.  
Men not able to bring any enterprise to pass by all their contrivings. p. 29.  
The Lord Protector set up by Providence, made successful by Saints prayers. ib. Although God hath set the time for every purpose, which cannot be altered, yet men are to be diligent in the use of all lawful means, p. 30, 31.  
How God is said to repent, or to be changed. p. 32.  
No means must be used but lawful means. p. 33.  
We must not trust in means, nor be too solicitous in the use of means without a particular Promise. ib. Nor to use unwarrantable means to obtain lawful things. ib. Christ's Kingdom is spiritual. 34  
He accepts not the use of the sword in the Saints hand, to set up his Kingdom. ib. Reasons why? p. 35.  
The pressings in men's spirits, not always agreeable to the Spirit of God. p. 35, 36.  
The Spirit of God leadeth but to one truth. ib. The right means to obtain Mercies, and to avoid judgements. 36, 37.  
What the Doctrine of Paul and Peter is, concerning the civil Magistrate. ib. The civil Magistrate hath authority to command the worship of God, and to punish the contemners of it. p. 38.  
When God hath manifested his will by the work of Providence, we are to submit and not to murmur. p. 39  
Murmurers reproved. ib. The effects of murmuring. ib. The causes of men's murmurings. p. 40.  
Several sorts of murmurers noted. p. 41, 42.  
Order in discipline required by Christ in his Church. ib.  
Men ascribers, are God prescribers. p. 43.  
The murmuring of Corah was against the Offices of Magistracy and Ministry. p. 43, 44.  
Advice to the people. p. 44, 45.  
Men are building new Babel's. ib.  
Kings, nursing fathers to the Church under the Gospel. ib.  
Christ's enemies shall be slain miraculously, by the sword that goeth out of his mouth. p. 46.  
It was Israel's sin in asking a King before God gave him, And it is a sin in any people to reject a King when God gives him. p. 47.  
Seditious persons like Sheba the son of Bichri. ib.  
The bitterness of war, instanced in Abner and Joab. ib.  
Five principal Objections made against the Lord Protestor, Answered. p. 48.  
The cause of our late war, what. p. 49.  
The Lord Protector vindicated, as to former promises. p. 50.  
In his trust to the Parliament and Nation. ib.  
In breach of privileges of Parliament. p 51.  
That this is a free Parliament. ib.  
Concerning the Militia. p. 52.  
Concerning his Negative voice. p. 53.  
Concerning Religion. p. 54.  
Concerning making Laws, and raising of Money. p. 55.  
That he is no favourer of Cavaliers, but as in justice he ought. ib.    

God's unchangeableness, OR, God's continued Providence in preserving, guiding, ordering and disposing of all Creatures, Men, Actions, Counsels and Things, as at the beginning of the world, so to the end of the world, for ever; According to the counsel of his own Will.  
THat there is a God that hath created the world and all things, we all acknowledge; the Heathen confess the same, but know not the true God in his essence and being, God hath hid himself from them, farther than what is revealed to them by the works of creation, therefore they frame gods to themselves according to their fancies, and so make many gods: We Christians do acknowledge one God, and but one God, distinguished by three persons, Father, son, and holy Ghost; And that there is three Persons or three Hypostases, and but one God, is revealed to us by the Word of God, contained in the holy Scriptures of the Old and New Testament, where only this mystery of the Godhead is to be known; therefore the wisest and most prudent of the Heathen cannot know this, because they have not the sacred Scriptures made known to them; But this we all prof●sse to know and to believe, therefore it we●e in vain and lost labour to use Arguments to prove it.  
But that this one God the God of Israel doth govern, order, and dispose all C●eatures, Actions, Things, Men and Counsels, according to the purpose of his own will, is not so clearly acknowledged nor believed, but contrary, it is denied by some though by name they are Christians, yet they go not in their practice in this particular beyond the old Sect of Stoic Philosophers, who though heathen acknowledge a Deity, yet leave the guidance and ordering of things to nature, and so tie God to second causes; Therefore it will not be unnecessary to prove, that there is a secret and special providence of God that governeth and ordereth all things; for indeed the want of the knowledge and practice of this is the cause of great complainings, discontents, and murmurings against God and against men; We look at instrumental causes but see not the efficient cause, the cause of all causes: Jaco● did not only look to the foot of the ladder which he see in his vision, but he 〈◊〉 at him who sat at the top of the Ladder 
a Gen. 28. 13. ; This Ladder doth literally set forth God's Providence governing all things; The steps or gradations of the Ladder are the divers means which God useth; The Angels ascending and descending are the ministering spirits which God sendeth forth to execute his will, as the Apostle tells us, they are all ministering spirits sent forth to minister for them who shall be heirs of salvation: And the 
b Heb. 1. 14  Psalmist exhorting us to the praise of God saith, Who is like the Lord our God, that hath his dwelling on high, and yet abaseth himself to behold the things in the heaven and in the earth? Psa. 113. 5, 6. He so beholdeth all things as to order all things, and all actions, not only Men and Angels, but the unreasonable creatures, yea, inanimate things by a providence: As the Israelites were led through the wilderness by a pillar of a cloud by day, and by a pillar of fire by night, So all creatures are guided by providence: You know that when the cloud was taken up from the Tabernacle, the Israelites journeyed and went forward so long as the pillar went before them, but when the ●pillar stayed they stayed, in that place where the cloud abode there they pitched their tents, as is said, Num. 9 17. Again, when the cloud was taken up whether by day or by night, they journeyed, and so long as it rested they remained in their Tents; whether it was for a day or for days, for months, or for years: 
c Numb. 9 22. Ex. 40. 36.  God is the same to us that he was to Israel, his providence is the same, though altered in the dispensations, &c. God is eternal, and he is unchangeable in all his ways, he made himself known in times past by his wondrous works and special Revelations, but now he maketh himself known by his word as well as by his works. The visible things created which are but part of the works of God, do set forth to the whole world his power and wisdom, Psa. 19 and as the Psalmist saith, The Lord is known by the judgements which he executeth, Psa. 9 16. But especially by his word he hath made himself known to his people, his word is contained in the sacred Scriptures of the Old and New Testament, there he hath revealed himself in his Attributes, Names, Titles, eternal essence and being; and by his word we come to know what his works are, they are revealed in Scripture to be Decree, Creation and Providence; Decree was the purpose of God before all time what should be in time, and till time shall be no more; Creation was the making of the worlds and all things in them of nothing, and that was in the beginning of time; Providence is the governing and disposing of all things, by which God the Creator doth exercise his Kingly power for ever, according to the decree and secret counsel of God, effecting every purpose, in the time, place, and by the means preordained by God.  
Now that there is such a ruling providence that ordereth all things, and every thing in the world, is necessary to be known and believed by all; Therefore I shall endeavour to prove it by Scripture and experience, and that nothing comes to pass by chance or merely by nature, nor can be effected and done by any devisings, contrivings, wisdom, or power of men, without the disposing of providence: For if there be a God that made all things, it must needs be that the same God governs all things and their Actions, according to his will: But God made all things, that's confessed, why did God make the creature? not for themselves, nor to leave them to act and do as they list▪ But God made all for himself, for his own glo●y, 
d Pr. 16. 4. Isa. 43. 21.  yea, he made the wicked for the day of wrath: It was indeed a glorious work to make the worlds and all creatures, but it is a more glorious work to govern the worlds and every creature by his most wise providence: This providence he calleth the eyes of his glory 
e Isa. 3. 8. , by it his glory is manifested in every thing, and this glory he will not give unto any other 
f Isa. 42. 8. : Providence is the absolute sovereign power of God over the creatures, exercising his eternal Decrees and secret counsel, ordering things and actions according to his good pleasure, after the counsel of his own will 
g Eph. 1. 11 ; Thus saith the Lord (speaking of things done from the beginning of the world, and things to be done) my counsel shall stand, and I will do all my pleasure 
h Isa. 46. 10 Psa. 33. 11 ; Seek ye out of the Book of the Lord (saith the Prophet) and read, not one of these things shall fail, nor ssiall miss one of another 
i Isa. 34. 16 : All things shall come to pass, and be so ordered and fitted unto another as the sword to the Scabbard or knife to the sheath: I will speak the word, and the word that I speak shall be done 
k Ez. 12. 25 ; The Lord of Hosts purposeth, and who shall disannul it 
l Isa. 14. 27 ? he spoke and it was done (saith the Psalmist) he commanded and it stood fast 
m Ps. 33. 9 .  
There was a sore Famine in Samaria, and the Prophet telleth them that the next day there should be great plenty, but this seemed a thing impossible, and was not believed, the Assyrians being then with a mighty Army besieging Samaria 
n 2 Kings 6. 24. : Now the Lord made the host of the Assyrians to hear a noise of horses and chariots, and of a mighty host, and for fear they all fled from their Tents, and left their Tents and Camp, even as it was with all provisions, and fled for their lives 
o 2 Kin. ●2. : Now there were four lepers that were in distress and ventured themselves to go to the Camp of the Assyrians, where they found abundance of food and treasure, and all the host was fled; these bring tidings to Samaria; And as the Lord had said by his Prophet so it came to pass 
p Ver. 16. : Here was no contrivance, nor wisdom, nor power of men in all this, but the work of providence; So you shall see that when two men go into the field to hew wood, the head of the Axe sticth from the helve at unawares, and killeth one of these men 
q Deut. 19 4. : This is the work of providence, and in such a case God himself saith, I have delivered such a man to the slayers hand 
r Ex. 21. 13 : If God take care of a Sparrow, he much more taketh care of a man, But a Sparrow falleth not to the ground without the providence of God, and a many, of more value than many Sparrows 
s Mat. 10. 31. : Two men travel on the way, the one is robbed of his purse, the other is never assaulted, this is providence in the one and in the other.  
You know Ahab would needs go up to Ramoth-Gilead, he was very confident of victory, he takes much advice and counsel about it, strengthens himself by the assistance of King Jehosapha●, and is encouraged by no less than four hundred false Prophets; all say to him Go and prosper 
t 1 King. 22. 6. ; Only Mic●iah the Prophet of the Lord tells him from the mouth of God, that he should not return in peace; Ahab scorns the prophet's words, and imprisons him, and goes on with confidence of his design; Now what crossed him in his design, contrivements, and power, &c. the Text tells you, a certain man drew a bow at a venture, ●nd shot an arrow; He knew not Ahab, nor could any know him, for he had disguised himself; Ahab wanted not for any contrivance, policy, counsel, nor strength to preserve himself, yet maugre all policy, the arrow thus shot at a venture finds out Ahab, and although Ahab was armed it is by providence guided to the joints of his armour, where it enters, and hits Ahab so that he died 
u 1 King. 22. 34. ; Here providence executeth the decree of God upon Ahab; You know the King of Assyria sent a mighty and invincible Army against Hezechiah King of Judah, confident of success: Hezechiah unable to make opposition by any equality of strength, yet this invincible host is destroyed, not by any art, wisdom, counsel, or strength of men, all was wanting; But an angel of the Lord went out and smote the Camp of the Assyrians in one nigh●One hundred fourscore and five thousand 
w 2 King. 19 35. , This is also the work of Providence.  
As the Actions of men so their days and life are ordered and appointed by God, therefore saith holy Job, the days of every man are appointed by God, and all those days are ordered by providence, though men know them not, nor how they are secretly ordered and every hour preserved till the appointed time be come, for saith Job, Thou hast appointed his bounds that he cannot pass 
x Job 14. 5 , therefore saith he, I will wait till my change come 
y Job 7. 1. ; So the Prophet David, My times (saith he) are in thy hands 
z Ps. 31. 15 .  
And as Providence ordereth the Actions and Lives of men, so it doth reach to the orderings of the disposition and natural affections of men, either to love or hatred, to kindness, or to churlishness, what else changed the disposition and affection of Esau, from bloody wrath to loving kindness, when he came out against Jacob with hatred, and when he meeteth him he embraceth him with loving-kindness and brotherly affection 
a Gen. 33. 4 ; So you shall see Laban pursuing Jacob in great anger, and when he is on the way his disposition and anger is changed 
b Gen. 31. 29. ; You may see the Midianites that came out against Israel all in love one with the other, and hatred against Israel, fall one upon another, and destroy one another, providence ordereth that every one set his sword against his fellow 
c Iud. 7. 22 ; The like you may see in the Army of the Philistines 
d 1 Sam. ●4. 20. .  
Yea more, It is evident from sacred Scriptures, That all the wicked Actions of wicked men are ordered by providence, God ruleth them, and orders them for the accomplishment of his secret counsel, and by the ordering of those Actions God hath glory: I say, they are ordered by providence, not as wicked men intend or act them, they intend and act out of a wicked principle, to a wicked end, but God orders them otherwise, to effect something of his own decree, and turns it to good in the doing his will; The action, and the sin in the action is their own, but the ordering of the action is of God: All wicked actions of wicked obdurated Pharaoh, providence ordered to the glory of God. St Paul hath this expression, For the Scripture saith of Pharaoh, even for this cause have I raised thee up, that I might show my power in thee, and that my Name might be declared throughout all the earth, 
e Ex. 9 16.  Rom. 9 17. His cruelty in destroying all the male-children of the Hebrews; Moses being cast into the River, the repulse that Pharaoh gave to Moses message from God, his increase of the burdens and labours on the Hebrews, and his oft refusing to let the people go, &c. Providence ordered all these things to the advancement of God's glory: So it is said of Sihon King of Heshbon, that God hardened his heart, and why? that Sihon King of Heshbon out of the bitterness and envy of his own heart against Israel, should refuse to suffer them to pass peaceably through his country, to the end that Israel might have a just cause to engage war with them and destroy them 
f Deut. 2. 30. .  
Was there ever so great an Act of wickedness acted in the world, or invented, as that horrid conspiracy of Herod, Pontius Pilate, Judas, the Gentiles, and the people of the Jews against the Lord Christ? yet providence ordered all this, and brought the greatest good out of that most horrid act; The Scripture saith plainly, that all this was no more but what was before-determined should be done 
g Act. 2. 23. & Act. 4. 27, 28. : St John speaking of the unbelieving Jews from that place Isa. 6. 10. saith, God hath blinded their eyes and hardened their hearts 
h Joh. 12. 40. : and Esay saith, the Lord hath poured upon them the spirit of deep sleep, and hath choosed their eyes, The Prophets, Rulers, and Seers hath he covered 
i Isa. 29. 10 ; God is not only a bare permitter of evil actions in men, but he is a powerful agent, ordering of those evil Actions by his wise and secret providence, to serve to the purpose of his own will; the sin is their own but the guidance of the Action is God's, ordered to his own glory; Job tells us, that the deceiver and the deceived are both his 
k Ioh 12. 16. , he ordereth both; If a Prophet be deceived when he hath spoken a thing, I the Lord have deceived him 
l Eze. 14. 9 , that is, such Prophets as Ahab's four hundred Prophets were, whom Satan could not deceive till he was bid to go and prevail: All the actions of the devil are ordered by providence, and there is not, nor cannot be any action of the devil but what is extremely wicked: Remarkable is that place of St John, Rev. 17. 13. speaking of that foul apostasy of Papacy, he saith, They shall give their power and strength to the beast, He saith not they will give, but they shall give, as a thing that God had preordained to be, much more may be said, this I hope may suffice to prove this Truth.  
Yet furrhermore you shall see, that as God orders by his providence all Men, and all Actions, of all sorts, their times, their dispositions, &c. so he ordereth the very secrets of the heart, and the answer of the tongue; The Wiseman tells us, The King's heart is in the hand of God, be turns it as the Rivers of waters whithersoever he will 
m Pr. 21. 1. : And the answer of the tongue is from the Lord 
n Pr. 16. 1 , to this effect is that saying of Christ to his Disciples, take no thought what you shall speak, for it shall be given to you what to speak at the same hour 
o Mat. 10. 1●. : The man that shall consult within himself, and debate in his own thoughts, and come to a full resolurion what he will answer or speak to this or that thing, so as that he thinks nothing shall alter him, yet that man when he comes to put his resolves into action, shall speak or do as providence shall order and direct, it may be quite contrary to what he resolved, something will come in between the preparation and the action; Caiaphas the High Priest doubtless spoke not those words of himself when he said, It was expedient that one man should die for the people, but Providence ordered him to use those those words, That as he was highpriest that year, he prophesied, that Christ should die for the Nation 
p Ioh. 11. 51. : So the Wiseman tells us, Many seek the favour of the Ruler, but every man's judgement is from the Lord; As we know men usually seek the favour of a Judge before whom they have a matter to come, but they consider not that the verdict shall be as providence shall order it.  
Yea, Providence extendeth to the least and smallest of things as well as to the greatest, for God worketh all things after the counsel of his own will, even those things that men corruptly call Chance or Fortune; The very hairs of a man's head they are numbered 
q Mat. 10. 30. , a Sparrow is one of the meanest of birds, yet a Sparrow falleth not to the ground but by Providence 
r Mat. 10. 29. ; The grass, the corn, the Trees, the Plants, and the Flowers of the Field grow and flourish by providence 
s Mat. 6. 28, 30, , yea, the lot that is cast or drawn as we say by chance, is ordered and disposed by providence; Providence ordereth all and every thing.  
And as God by Providence governs and orders all creatures and their Actions, so all creatures readily obey his command, they are all at his call, at his beck they come, and at his beck they go, whatsoever he commandeth that they do; Every creature in their kind own him for their Creator and Preserver; The eyes of all (saith the Psalmist) wait upon thee, and thou givest them their meat in due season 
t Psalm 145. 15. ; God is the great master of the whole Universe, the great Family of the world, he sets every one in their station, appoints every one their work, and pays them all their wages; Thy judgements (saith the Prophet) are a great deep, thou preservest man and beast 
u Psa. 36. 6. ; The young Lions seek their meat of God 
w Psa. 104 21. ; and God prepareth for the young Ravens their food 
x Job 38. 41. ; The Creatures are the Hosts and Armies of God, at what time soever he is pleased to muster them together; The contemptible grasshoppers if God please to whistle them shall be a destroying Army 
y Joel 2. 25 ; Poor despised Flies shall come in swarms to plague a whole Nation if God command them, yea, at God's command, Frogs and Lice shall be irresistible Armies; And who can stand before them? The Hail, the Ice, the Snow, the Fire, the Water, the winds, all and every thing are at his command; All things in heaven, on the earth, in the Seas, and in hell, are at his beck; Angels, Men, Beasts, Birds, Fishes, yea devils themselves are commanded by God, and are his Instruments to punish, overturn, lay desolate, and destroy the mightiest Monarchs, Kingdoms, or people as pleaseth him.  
Yet further, That order that nature hath set in the creatures or things, when God pleaseth to command, shall be altered and changed in extraordinary manner; The Red Sea must part in sunder and stand as a wall on this side and on that side; The proud streams of the River Jordan shall be altered and turned back, even in the time of her highest pride and overflowings 
z Josh. 3. 16. Ps. 104. 3. ; The Sun which as the Bridegroom cometh out of his chamber, and as a Giant rejoiceth to run his race 
a Ps. 19 5.  must at God's command, for execution of his Decree stand still upon Mount Gibeon 
b Josh. 10. 12, 13. : Again when God pleaseth it shall neither stand still nor go forward, but it must go backward ten degrees 
c Isa. 38. 8. ; Let Jovah be cast into the Sea, if God command the waters shall not drown 
d Jon. 1. 15 ; if Daniel must be cast into the Den of cruel, hungering, ravening Lions; they shall not be able one of them against God's command, to open a mouth to hurt him 
e Dan. 6. 22 , If the three Children must be cast into a double-heated, fiery Furnace, the fire shall not burn, nor so much as scorch one hair of their head 
f Dan. 3. 21, 22. ; When God will have Israel come out of Egypt in quiet, not so much as a dog in all Egypt shall move his tongue at man or beast 
g Ex. 11. 7. ; And when God commands the very dogs of Jezabels own house shall tear and devour Jezabel 
h 2 King. 9 10, 36. , all things act or forbear to act as God pleaseth to command them, they readily execute all his pleasure.  
Known unto God are all his works from the beginning of the world 
i Act. 15. 17. , that is, nothing is new unto God in all the works of providence; he knows all and every thing from all eternity, what shall be for ever; There is no contingency in the Decrees of God, they are certain and unchangeable, nothing shall fail of all that he hath purposed, but providence shall surely effect and accomplish every work in its appointed time and season, and by the means appointed, according to the pleasure of God, but unto men the works and Decrees of God are unknown, they are contingent both in respect of Actions and Events: And hence it cometh to pass that great works and strange events that providence bringeth to pass in the world are wondered at, because they are strange to us, we never see such a thing, such a change, such an overturn, &c. nor looked not for any such thing; As the Prophet speaks, When thou didst terrible things which we looked not for, when thou camest down the mountains flowed down me thy presence 
k Isa. 64. 3 , that is, when God appeareth in the world, in acting any new and great work, which we have not seen nor looked for, whether it be in the delivering of the Church out of some great affliction, or bringing calamities upon his Church for their sins; Or whether it be in visiting the Nations Inhabitants of the earth for their long-born with iniquities, their abominable murders, cruelties, and oppression, their contempt of God and persecution of his servants the Ministers, &c. When God I say shall come, and unexpected by us, unlooked for, overturn, overturn, throw down the mighty, lay waste and make desolate strong Cities, fortified Nations, and the greatest Monarchies; Then the mountains shall melt, or flow down as water at God's presence, all obstructions shall be cast out of the way, the great men and most crafty counsellors, that stood like mountains a little before, seeming impossible to be removed, these shall vanish and come to nothing; Who art thou O great Mountain before Zerubbabel? thou shalt become a plain 
l Zech. 4. 7. ; God will throw off Kings, and corrupt, irreligious, oppressing Parliaments, let them make their mountains never so strong they shall be cast down: This is the absolute sovereignty of God, the exercise of his Kingly power, his everlasting dominion: Who is (as the Apostle expresseth) the blessed God and only Potentate 
m 1 Tim. 6. 15. , He who hath on his vesture and on his thigh a Name written, KING OF KINGS AND LORD OF LORDS, Rev. 19 16. He changeth times and seasons, removeth Kings and setteth up Kings, &c. He is a just and righteous God, and hath no respect of persons, keepeth Covenant and promises to his people, will not fail, nor can be hindered; He is infinite in power, and he is unchangeable in all his ways and works; He is the King of Saints 
n Rev. 15. 3 , He goes forth conquering and to conquer 
o Rev. 6. 2.  all Kings and Nations that are his enemies, and shall break them with a rod of Iron, and dash them in pieces like a potter's vessel 
p Psa. 2. 9 , for he is also King of Nations 
q Ier. 10. 7 , And for the seed of Jacob's sake he will break in pieces the Shepherd and his flock, the Captain and the Rulers 
r Ier. 31. 23. ; Out of his mouth goeth a sharp Sword, that with it he should smite the Nations 
s Rev. 19 15. , And he shall rule them with a rod of Iron, for the Lord is high above Nations, and his glory above the Heavens 
t Ps. 113. 4 ; To him the Nations are as the drop of a bucket, and the small dust of the balance, All Nations are before him as nothing, and are counted to him less than nothing, and vanity 
u Isa. 40. 15, 17. ; He hath measured the waters in the hollow of his hand, and measured the Heavens with a span, comprehended the dust of the earth in a measure, and weighed the mountains in scaics, and the hills in balances 
* Isa. 40. 12. : Such is the greatness of God's power; The days of men, the years of families, and the ages of Kingdoms are all by him numbered and determined, the time of their beginning, the time that they shall continue, the times and means of their increase, and of their diminution, and the instruments to accomplish all God's will in every particular; All is known and appointed by God, 
* Da. 5. 26.  till which time they shall stand, and longer they cannot stand; 
Luk. 19 42, 43.  their period is certain, determinated by God who is unchangeable; But unto men they are altogether unknown, therefore uncertain; Secret things belong unto God, yet these secrets God will reveal to his Saints in the time appointed, when the time of the accomplishment is come and not before, as we shall show afterward in the proper place.  
You know that Gideon was a good man, and God stirred him up to be a deliverer of his people from the bondage of the Midianites, the people would have made him their King, and his poster●ty to rule after him, which he refused; Yet Gideon that he might leave a memorial of his acts and name, asked of the people their earrings, and their chains of gold, which they had taken as their prey from the conquered enemy, One thousand seven hundred shekels of gold, besides other ornaments, &c. which they willingly gave him, of which he made an Ephod, and put it in his City, And all Israel went a-whoring after it, that is, they superstitiously worshipped it, which thing became a snare to Gideon and to his house 
y Iud. 8. 27 ; This was the means to bring a period to Gideon's Family, for as soon as Gideon was dead, Abimelech the Son of Gideon, which he had by his Concubine a Shechemite, together with the men of Shechem, conspired against the Sons of Gideon, which were threescore and ten, and slew them all save Jotham who escaped; Thus God made Abimelech the instrument to punish the sin of Gideon, and Abimelech was made King, and reigned 3. years; Here was ambition, treachery, and murder in Abimelech, and in the men of Shechem, this puts a period to the life of Abimelech, to the people of Shechem, and to Abimelech's Kingdom, for the Text saith, God sent an evil spirit between Abimelech and the men of Shechem 
z Iud. 9 23 ; So that Abimelech is the instrument to destroy the men of Schechem that joined with him in his conspiracy and murder of his Brethren, and set him up over them; And when he had done that, providence makes a silly woman the Instrument to destroy Abimelech 
a Iudg. 9 40, 53. .  
So you know Ahab sinned, he sold himself to do wickedly, and God by the Prophet foretelleth the destruction of him, of his Family, and of his Kingdom 
b 1 King. 21. 21. ; Providence brings Jehu to be the Instrument to accomplish this work, Jehu did it to the full, and with great zeal, seeming to the Lord of Hosts, but Jehu's heart was not upright before God 
c 1 King. 10. 30, 31. , Therefore the Prophet Hosea from the mouth of God denounceth judgement against the House of Jehu for the blood of Ahab's house 
d Hos. 1. 4. ; Jehu did all that God had threatened against Ahab's house, and he did but what was the will of God should be done, yet Jehu must be no less punished than he had punished Ahab; Calvin gives a good reason of this, It was not (saith he) for any act done ro Jezabel, or upon the children of Ahab, for in all that the Lord himself testifieth he did well 
e 2 King. 10. 30. , but because Jehu's heart was not upright to God in that that he did, and because Jehu did not depart from the sins of Ahab 
f Vers. 31. , Jehu sinning like Ahab must be punished like Ahab, and it was made good accordingly at the time appointed 
g 2 King. 15. 10. 12. : The Apostle tells us that these things are written for our adusonition 
h 1 Cor. 10. 11. , &c.  
This is an admonition to them of our time whom God hath made Instruments to punish the sins and oppressions of others, that they take heed that they be not guilty of the sins and oppression that they have punished in others; It were a happiness to this Nation if some were not as faulty as those that they have punished; It is good that sin be punished, but it will prove very ill to the punishers that walk in the practice of the same sins. It was well done of Henry the eight in putting down the Pope's Supremacy, and demolishing Monasteries, Nunneries, Priories, &c. Let his end be what it will, or what it was, or the cause of doing it; but it was very ill in Henry the 8. that he continued in the practice of the same superstition and persecution of God's people: It was a good act to cut off Tyranny, but it is extreme evil that the same hands should act high oppression; God will stir up other hands to cut off them and their Families, he hath already showed his anger, and will perfect it to their ruin, if their repentance prevent it not, for God is unchangeable in all his judgements and his dealings with men, wherein a man sinneth therein he shall be punished, as it was with Adonibezek, if men notwithstanding all warnings, admonitions, and examples, will go on in sin, it is a sign that their period is nigh: Thus it was with the Sons of Ely, they were wicked, and they were oppressive, they caused the Sacrifices of God to be abhorred 
i 1 Sam. 2. 17. , and they were admonished by good old Ely, but they would not harken to his voice, to be reformed, and why? because saith the Text The Lord would slay them 
k 1 Sam. 2. 24. , and providence ordereth the Philistines to be instrumental to accomplish it; This was also the occasion of casting off Flies Family for ever: By this we see how providence orders things, Actions, and Instruments to overturn and cut off Men and Families, yea, whole Kingdoms, as we see in the mighty of Chaldea, at the period of time the hand-writing upon the wall showed Belshazzar that God had numbered his Kingdom and finished it 
l Dan. 5. 26 , the set time was come, and the same night was Belshazzar slain, and the Monarchy transferred to the Medes and Persians, when he little expected such a change, as appeareth by his jol●ity, feasting, and drinking wine, with a thousand of his Lords, and causing the vessels of silver and gold to be brought to carouse in, which his Father Nabuchadnezzar had taken out of the Temple in Jerusalem; God defers long, but when he smites he doth it suddenly, when men lest look for it, and that irresistibly.  
Now as providence ordereth things, Actions and Instruments, to cut off and to destroy, as it pleaseth him, so providence ordereth things, Actions and Instruments, secondary causes, to advance men, families, and kingdoms, when he pleaseth; Of which I shall offer two or three Instances; We see when God for the bringing his own purpose to pass in accomplishment of his Decree and promise made to Abraham, and would to that end advance Joseph above his brethren, that he might be the Instrument to preserve his father's house, which was then the only visible Church on earth, Providence orders every thing to concur: And herein observe these nine particular pieces of providence: 1. Jacobs' love to Joseph procures his brethren's hatred 
m Gen. 37. 2, 3, 4. & v. 10. 11 . 2 His brethren's hatred procure consultations and conspiracies against the life of Joseph. 3. Providence suffereth them not to agree in their counsels to kill him, and so his life was preserved. 4. They sell him to the Midianitish Merchants, these Merchants carry him into Egypt, and there they sell him to Potiphar a chief Officer to King Pharaoh, where God blesseth Joseph and prospered all that he put his hand unto 
n Gen. 39 2, 3, 4. . 5. Joseph is cast into prison by the false accusation of Potiphar's wife: In the prison he findeth favour of the Keeper of the prison, and is trusted by him 
o Ver. 21. . 6. Two of Pharaoh's servants, his chief Butler and his chief Baker are by Pharaoh cast into the same prison where Joseph was 
p Gen. 4. 2, 3 , and are put under Joseph's charge. 6. This Butler and this Baker dream each of them one dream in one and the same night; Joseph came to the knowledge of their dreams, and shows them the interpretation of it. 7. This occasioneth Joseph's skill and knowledge in the Interpretation of dreams to be known 
q Gen. 41. 12.  8. Pharaoh also dreameth a dream which none could interpret, which occasioneth Joseph to be sent for out of the prison, who telleth unto Phara●h the Interpretation of his dream; Upon which Joseph is made Ruler over Pharaoh's House, and over the whole Kingdom, next to Pharaoh himself 
r Ver. 40.  9 God brings a famine on all the earth, except in Egypt, for there he had given plenty; Therefore Jacob sends his Sons into Egypt to buy food 
s Gen. 42. 2, 3.  there they bow to Joseph their brother and do homage to him, as was foretold by his dream, and for which they so much the more hated him 
t Gen. 37. 7, 9 : Thus you see how providence ordered every thing to concur to effect God's purpose: And Joseph himself ●els his brethren as much, saying, It was not you but God that sent me before to preserve you a postcrity on earth, and to save your lives 
u Gen. 45. 7 , &c. a means to accomplish what was promised long before 
w Gen. 15. 13. Act. 7. 6. .  
The like instance we have in the advancement of H●ster and Mordecai: Very observable in ten other particular pieces of providence: 1. That at so great and public Feast as the King Ahashuerus made to his princes and people, it should come into the King's mind to send for his Queen Vastai, a thing unusual at such meetings. 2. That the Queen should give so peremptory a denial: And that the King for that one offence, should be so greatly incensed against his Queen, whom he loved (and in whose beauty he gloried) as to call for advice to revenge himself upon her 
x Est. 1. 11 . 3. That the Princes, Nobles and wise men, should thereupon suddenly advise to put away Vastai from being Queen. 4. That when the fairest of the Persian Virgins were to be called to the King to choose him another Queen, that Ester should be brought amongst them, who was of a strange country and a Captive, without any friend or means in Court to prefer her, nor was her kindred nor family known, yet providence gives her favour in the eyes of Hegai the keeper of the women 
y Est. 2. 9 , and of all that looked on her, and specially in the eyes of the King, so as she was taken into the house royal, and afterward became Queen in Vastai's stead 
z ve. 16, 17. . 5. That Mord●cai a captive Jew should be in the hearing of the Treason plotted by two of the King's Servants to take away the King's life, and that by his discovery the Treason was prevented 
a ver. 21. . 6. That this discovery of Morde at should be recorded, and Mordecai named for the discoverer. 7. That Haman the Agagite having gotten an irrevocable decree to destroy Mordecai and all the Jews, the whole Church of God 
b Esth. 3. 8, 13. , yet swelling in rage against Mordecai, prepared a gallows of fifty cubits high to hang Mordecai thereon 
c Est. 5. 14. . 8. That the same night before the intended execution of Mordecai, Sleep should go from the King, which caused him to call for the Chronicles to be brought and read before him, and that the act of Mordecais discovery and saving the King's life, should be then among thousand other things pitched ●pon, and read to the King, which then occasioned the King to think of giving honour to Mordecai, which he never thought of before 
d Est. 6. 1, 2 . 9 That at that very instant Haman should come to the King with intention to speak that Mordecai might be hanged on the Gallows prepared, of which he was not only disappointed, but to his shame and grief was made the instrument to honour Mord●cai, and being taken in his own snare was himself hanged on the gallows he made to hang Mordecai 
e Est. 7. 10 . 10. That Esther by her Intercession to the King in the behalf of herself and her people, obtained her request, and they the people that were designed to death became the destroyers of their enemies, so that the Church of God was not only preserved from the cruelty of their enemies, but was greatly advanced to their great joy, rejoicing, and thanksgiving, to the praise and glory of God; All which is left to the memory of all ages upon sacred record; Such is the power and wisdom of God so ordering every thing by his providence to his own glory and his people's good.  
Take into your consideration the many providences for preservation to David▪ whom God purposed to advance to the ●hrone of Israel: what straits and difficulties he was often brought into by by designs of secret enemies, treacheries, revolting of friends, and the malice of Saul and his flatterers, daily pursuing his life, with a great and resolute army, all made frustrate by providence, that the Decree of God prophesied by Jacob, might in him be accomplished, That a sceptre should not depart from Judah, nor a lawgiver from between his feet until Shiloh come 
f Gen. 49. 10. , which was spoken of David and in him fulfiled 
g Isa. 11. 1. , the particulars would be too long to instance them; it may be I shall touch some of them in another place afterward, and leave the whole story to the Reader to contemplate.  
Something I might say of many particulars and clear providence, observable of late days in ordering things, Actions, and Instruments, leading Oliver our present Lord Protector to the place, office, and dignity in which he now ruleth, with the Honourable High Court of Parliament, for whom I pray, and of whom I intend to say something more in the proper place afterward, in the mean time we have I hope said enough to prove that God and God alone pulleth down Kings and setteth up Kings; That so we may acknowledge that every mercy and every judgement is from God, ordered by him, and is not from men, whatsoever their designs are, or whatsoever they intend or aim at as their end, for all men good and bad are but Instruments in God's hand, secondary causes, and can do nothing but what God by Providence leads them to do, or permits to be done to effect his own purpose and secret decre●, ordering all and every Action thereunto.  
It is true, that a merciful man doth good, and a good man showeth mercy, but a good man's goodness is not his own, he hath received it from God who is the fountain of all good, nor can a good man distribute good to another but as he is guided by God, he is but the Instrument in God's hand, Every good and perfect gift is from above, and cometh down from the Father of Lights 
h Iam. 1. 17. : A man may be able to do good to this or that man, yet he may sometimes want will to do it, if he have a will it is from God, where, how, or to whom he shall do that good; or if a good man have a will and intention to do good to this or that man, his intentions may be crossed that he cannot do it, or if he be not crossed in his intentions, yet the good he doth may turn to the hur● of him that receives it, except God bless and prosper it, so that all good and every mercy to any man, let the Instrument be what it will it is from God: God gave Joseph favour with the Keeper of the prison 
i Gen. 39, 21.  and God extended mercy to his people in the sight of the Kings of Persia 
k Ezr. 9 9 , all is from God; Men are but God's Instruments, therefore Jacob prayeth to God that God would give his son's favour with the men they had to do with 
l Gen. 43. 14 .  
And as it is in mercies, so it is in judgements and afflictions, all is from God, men are his Instruments, secondary causes; It is true that wicked men devise and imagine mischief continually, and plot against the righteous, to afflict and to molest them, although the wickedness which they plot is their own; And they think they have power to act accordingly, they never wanting will to do it, yet they are crossed by providence in acting what they intend: And often yea always (to the Elect of God) the evil they think to do turns to the good of them against whom it is done; as the bufferings from Satan did to Paul, it was advantage to him, for if wicked men could act answerable to their wills and intentions, neither righteousness nor holiness should be amongst men▪ not the man on earth that should practise either, but they are in God's hand, his Instruments, to do his pleasure, and no more, neither wicked men nor Sa●an himself cannot do, as shall be showed afterward.  
The want of due and serious consideration of this truth and submission to it, causeth much discontent and murmuring among men, for in our affl●ctions we are ready to fly in the face of men, mere instruments, secondary causes, and as the Prophet complains, We turn not to God that smiteth us, nor seek to the Lord of hosts 
m Isa. 9 14. ; We are like the dog that bites the stone that is cast at him, but looks not at the hand that cast it; We are sensible of the rod that whips us, but take no notice of the hand that holds it; We complain of men and things, Accidents and Causes, and it is likely not without cause, but God the cause of all causes (except sin) we consider not, who saith of himself, I the Lord do all things, I create the light and make darkness, I make peace and create evil 
n Isa. 45. 7. : God mingleth a perverse spirit in the midst of counsel 
o Isa. 19 14 , he leadeth away Counsellors spoiled, and maketh Judges fools 
p Job 12. 17 ; God stirred up Hadad and Rezon to be adversaries to Solomon 
q 1 King. 11. 14, 23. , and they did much mischief in Israel all Solomon's days? Shall there be evil in the City (saith the Lord) and I the Lord have not done it 
r Am. 3. 6. ? that is, evil of affliction, punishment, not the evil of sin, for that is the procuring cause of all punishment, as we shall show in the proper place; All that I now drive at, is but to prove, that all secondary causes, men or things, can do nothing of themselves either to misery or to happiness; But that all mercies and all judgements, are of God, from him, and by him, he disappointeth the devices of the crafty, so that their hands cannot perform their enterprise.  
This I say is the sovereignty of God the Creator over all things, governing the world by his wise and secret providence; And it doth above all things declare the glory, omnipotency, and incomprehensible wisdom of God, working in and by all things, after the counsel of his own will; That all things though in motion and use, never so contrary one to another, and in their nature and ends destructive one to another, yet all and every thing in most harmonious union, work together in one consent to effect and accomplish whatever God hath in his secret counsel determined, yea, by the worst of Instruments, to do glorious things, bringing good out of their evil, and work deliverance to his Church by the, Enemies Actions, and destroy his Enemies by their own counsels, causing the wisdom of the wise to perish, and to hide vuderstanding from the prudent 
s Isa. 29. 14. , When he giveth quietness who can make trouble? and when he hideth his face who can behold him? whether it be done against a Nation or against a man only 
t Job 34. 29. .  
Thus much shall serve for foundation or groundwork of our intended discourse, from whence we may gather some inferences, and therein take a view of some late and remarkable Providences in these our days, ordering Counsels Actions and Things contrary to men's designs and endeavours, and working all things after the counsel of his own will, pulling down and setting up whom he pleaseth for the accomplishment of his own secret purpose, first one, and than others, changing times and seasons, men and counsels, governments and things: From whence I infer,  
First, That all mercies are from God, and are given in to a Nation or people of God's free love, not of any desert, merit, or by any procurement of men.  
Secondly, That all judgements and afflictions are from God only, and are the just recompense for sin, procured by ourselves, men or things afflicting, being but secondary causes, instruments in God's hand.  
That the evil designs of men, their wicked counsels, aims and ends, are all ordered by providence, and turned to their own ruin.  
Fourthly, That God in his secret counsel hath set a time when he will give in mercies to a Nation, and when he will inflict judgements, and hath also appointed the means, and upon whom it shall be, what it shall be, and how much it shall be, and that those times altogether unknown to men  
Fifthly, Although God have set the time for the one and for the other, which shall certainly be accomplished in its time, according to God's good pleasure, yet men are to be diligent in the use of all lawful means for the obtaining of the one, and for the avoiding of the other.  
Sixthly, That when God hath effected and done his will in any thing visibly made known to us by the work of his providence; We are not to murmur nor repine though it be in any thing contrary to our expectation or desire, or though it be to our great affliction, but to submit to it willingly, only by prayer to seek unto God, and patiently wait his time and means for deliverance.  
For the first, That all mercies are from God, and are given in to a people or nation, of God's free love, not of any desert, merit, or by any procurement of men; This inference is very clear, and warranted by sacred Scriptures, whether spiritual mercies or temporal mercies.  
First, All spiritual mercies are of God's free love, we neither deserve, nor can by any means of our own procure the least spiritual mercy; We are all by Adam's fall alienated from God, and are become his enemies 
n Col. 1. 21. Rom. 5. 〈◊〉 , We are born heirs of wrath 
w Eph. 2. 3 , and there is nothing in us that can reconcile us to God, nor any way appease his wrath against us, therefore whatever the mercy be that we enjoy it is of God's free-love; Any punishment less than hell fire is a mercy from God which we cannot deserve: God indeed made man righteous and upright, but men have sought out many inventions 
x Ecc. 7. 29. ; Men can pervert their own ways, and make themselves miserable, but no way help themselves out of misery; But God so loved the world that he gave his only begotten Son, &c. Joh. 3. 19 So loved, that is, he loved beyond what can be expressed, He gave his only begotten Son, it was a free gift, free love, in the full dimensions, unconceivable and incomprehensible, He sent his Son made of a woman and made under the Law to redeem us, that we might receive the Adoption of Sons 
y Gal. 4. 4, 5. , yea, Christ gave himself to redeem us from our iniquity 
z Tit. 2. 14. Gal. 3. 13. ; We are not redeemed by corruptible things, but with the precious blood of Christ 
a 1 Pet. 1. 〈…〉 , if all the Angels in heaven should give themselves to die for the sin of one man, it could not redeem him; All Angels and Men joined together cannot procure the expiation of one sin, therefore all is of God's free love; but that God should give his Son Jesus Christ into the world to take our nature, our flesh, and for us to undergo reproach and shame, and sorrow of soul, and at the last lay down his life for us, that we by his death might have life; This is a love not to be expressed.  
Secondly, All temporal mercies are of God's free-love, No man hath by right nor desert the least claim to any good thing, but as it is the free-gift of God, every mercy to a Nation, to a Family, or to a particular man is the free-gift of God: It is God's free love and mercy that the heavens are not made Iron and the Earth brass, and that our fruitful Land is not turned into a barren wilderness, that the fruits of the earth are not parched away by droughts, nor destroyed by Inundations, nor an Enemy let in upon us to devour and consume all our labours; It is God's free mercy to man to give wine to cheer the heart, and bread to strengthen him: And that he giveth us rain from heaven and fruitful seasons, filling our hearts with food and gladness, a mercy that we of God's free mercy enjoy at this day beyond imagination; And it is free mercy that God doth not suddenly smite us for our unthankfulness under such enjoyments, and for the murmurings of men for such a blessing; It was God's free-love to his Church to put into the heart of Henry the 8. to cast off the Pope's Supremacy, let the cause or end be what it will; It was from God the earnest of future deliverance from the bondage of spiritual Babylon: It was God's free-love to preserve Q. Elizabeth from the rage and bloody plots of an Antichristian brood, that she might be instrumental to a Gospel-Reformation, carried on by her with much piety, although not perfected: It was God's free-love to this Nation to scatter the Spanish Armado in 88 And to defeat the Papists bloody design in their hellish plot of the Powder-Treason in 1604. And it was free mercy from God to withhold the destroying plague of pestilence from this City of London, amidst the many great distractions wherewith he had afflicted us; this sinful City which deserves nothing from God but wrath and judgements, yet God hath long spared it, when the plague hath been sore in other countries, and in divers places of this Nation; It was doubtless free-mercy from God that God gave us a Parliament in 1640. and the fault was in men that it was not for happiness to posterity: It was free mercy from God that we were victorious over the power of a late royal Army, and that we were not given as a prey into their hands, and it was no less free mercy to England, that we had victory over he insulting people of the Netherlands; as also to order things by his wise providence, to compose things so as new to settle a peace between the two commonwealths, which I pray may be lasting to God's glory: It was the Lord that was on our side when men rose up against us, else they would have swallowed us up quick: The snare is broken and we are escaped.  
And truly (whatsoever some men think) it was a great and free mercy from God that our everlasting Parliament was dissolved, who had a price put in their hand, but they neglected it though they sat full twelve years: Self-seeking, covetousness, and private interest blasted the good fruit we expected; at the first we made them demigods, but God hath showed us they were but men: They indeed took off an oppressor, but they gave life to oppression, and brought a free people into hard bondage: The house of Israel was God's Vineyard, and the men of Judah his pleasant plants, Whence God looked for judgement but behold oppression, for righteousness but behold a cry 
b Isa. 5. 7. ; Religion and policy were with many but one and the same thing, We fasted for strife and debate, and smote with the hand of wickedness, but did not lose the bands of wickedness, to undo the heavy burdens and let the oppressed go free 
c Isa. 58. 4, 6 : Providence dissolved that Parliament not yet that I know lamented by any: And truly I conceive it was no less mercy from God that the succeeding Parliament was dissolved too, Many members therein having a design to destroy our Laws and Religion, to cut off the head of the two great Ordinances of God, Magistracy and ministry, at one blow, and so set open a floodgate for lose licentious liberty to break in upon us to our confusion, where then should we have found the true liberty and privilege of the people so much talked of, while we were under the oppression of an arbitrary power? blessed be that providence that hath prevented those designs, and freed us from that yoke, giving us comfort in hopes of a settled peace and holy Reformation, with the restoring us again to our Laws and true privileges, By that Illustrions and Noble Champion OLIVER Lord Protector of England, Scotland, and Ireland, & e. whom Providence hath made instrumental to hinder destruction to the Nation, and provide that our Teachers are not driven into corners, as the Lord hath promised they shall not be 
d Isa. 30. 20. .  
Let no man mistake me to think that I am an enemy to Parliaments, I am not God knows it, but I am a lover and honourer of Parliaments, and shall ever, as my own life, and the public safety, But I hate the sins of Parliaments, covetousness, self-seeking, oppression, schisms, divisions, factions and private interest, these God hates, and I cannot nor will love what God abhors though I be hated for it: I do with much thankfulness acknowledge it as a free mercy from God that we have this present Parliament, My prayer is, that God will make them blessings to lasting posterities; And surely it is free-love and mercy from God in setting up that authority and single person which hath called this Parliament; And as great a mercy that Providence discovered that Plot and murderous design hatched in France and to be executed upon his Person in England: The same mercy and free-love was extended to this Nation for his highness' late escape from the danger of his presumptuous attempt in a recreation not becoming his dignity, I pray it may be a monition to him not again to go out of his place and rank: Providence having called him to the care of the greatest affairs con●erning the Church of God in general, and the welfare of the people of these three Nations, A heavy burden! and requires the whole strength of body and mind; And above all these mercies we must not forget to acknowledge it a mercy from God that we at this day do enjoy the Ordinances of God, notwithstanding the mighty oppositions both on the left hand and on the right hand, Superstition on one side and imprudent zeal on the other, we have the word of Truth held out to us, and may enjoy every Ordinance in its purity if we will, or if we were not wanton; for men may be as holy as they will or can be, there is no restraint in that, nor persecution for it: I wish we did not too much counive at gross apparent heresy and blasphemy, For though the truth should be free heresy should have a bar, God blames the Church of Pergamus and the Church of Thyatira, for suffering them them that held the doctrine of Balaam: and for suffering her that called herself a prophetess, to teach and seduce 
e Rev. 2. 14. 20 , &c. Dead flies (saith Solomon) cause the Ointment of the Apothecary, to send forth a stinking savour 
f Ecc. 10. 1 , and corrupt doctrines suffered are dishonour to the Truth.  
We come to the second Inference, and that is, That all Judgements and Afflictions are from God only, and are the just recompense for sin, procured by ourselves, men or things afflicting, being but secondary causes, instruments in God's hand: This is very fully proved in the whole Book of God, That all judgements and Afflictions are from God; is sufficiently proved in our foregoing discourse; And that they are the just recompense of sin is as clear, for God never punished but for sin, and if there had been no sin there should never have been any punishments, The Soul that sinneth shall die 
g Ezek. 18. 12. : The old world was destroyed by a deluge, and why? for sin, God saw that the wickedness of man was great upon the earth 
h Gen. 6. 5.  &c. And for sin Sodom and Gomorrha was destroyed by fire from heaven: Nadah and Abihu for their sin were devoured by fire, and that (for aught we know) for a sin of Ignorance 
i Lev. 10. 1, 2 : The wages of sin is death 
k Ro. 6. 23. ; What else is war, pestilence and famine but the recompense of sin? and so procured by by ourselves: All afflictions on the body, in the mind, on the estate, or in our respective relations are just recompense for our sins from the hand of God 
l Lev. 26. Deut. 28. ; There hath been no alteration, no overturnings, judgements and misery but for sin, and is all procured by ourselves: We may say of England as Daniel said of Israel when they were under the captivity of Chaldea, To us belongeth confusion of face, to our Kings, to our Princes, to our Fathers, and to all the people because of our transgressions 
m Dan. 9 8 : And as Ezra, That God hath punished us less than our deservings 
n Ezr. 9 13 : And as Jeremy, It is of the Lord's mercy we are not consumed 
o Lam. 3. 22 : Our elder Sister is Samaria, and our younger Sister is Sodom, we have justifiedour Sisters in all the abominations which we have done 
p Eze. 16. 46, 51, : What shall we say to the pride of England even in the day of her calamity? Oh the pride of apparel, the pride of place, of gifts, of blessings received, yea of graces and of our supposed or flattered humility! What shall we say to the idleness and fullness of bread? the drunkenness, swearing, forswearing, and the abominable blasphemies, that England is guilty of? And what shall we say of the murders, adulteries, mighty oppressions, self-love, and wicked Sorcery that is in England? the dishonouring of the Lord's day, contempt of God's worship and general neglect of all duties of the first and second Table? what lukewarmness is there in Religion? more then ever was in Laodicea, What hot contentions about fancies and ceremonies, and coldness to the power of holiness? What unthankfulness under the enjoyment of multitude of mercies? What security and self-promising of happy condition? as if no evil could befall them, like the men of Laish that dwelled carelessly, and there was no Magistrate in the Land that might put them shame in any thing 
q Jud. 18. 7 : Although our professed and common Enemy is vigilant, watching and seeking all advantages against us, if God should (as they hope) give us into their hand, were it not just with God? And were it not by our own procurements, may not God say to us as to Israel, Thou hast destroyed thyself, but in me is thy help 
r Hos. 13. 9 .  
Give me leave ye people of England, my Brethren, to put you in remembrance of one sin more; And it is not a little one of which I fear many thousands are guilty more or less; You made a Solemn Covenant, with your hands lift up to the most High God, in the time of your distress, for Reformation and defence of Religion, as should be agreeable to the Word of God (not the established Discipline in Scotland nor England, but) for the settling one Discipline in the three Nations, and that is no less than the command of God, Ye shall have one Ordinance both for the stranger and for him that is born in the Land 
s Lev. 9 14 ; I fear we are so far short of performing what we covenanted in this particular, that we (or very many) have purposely acted the quite contrary: We covenanted against Popery and Prelacy, which is (God be blessed) in a great measure cast off; But heresy, schism, blasphemy and profaneness are increased, which we also covenanted to extirpate; We covenanted to preserve privileges of Parliament and liberty of the people, but where are they? if lost, who lost them? the power of the Enemy could not take them from us; but lost they are, or in great measure lost: I will not dispute whether a Parliament or an Army lost them, or took them from us, for it was neither; It was self-seeking that lost all, Now hopeful by providence to be again restored by his highness, stirred up by Providence (I hope with confidence) to be England's deliverer: As to that part of the Covenant that concerned the late King, And that which concerned the Union of the three Nations, I conceive them to be less substantial and more conditional; conditions and circumstances not well observed, makes the forfeiture on that side; Providence I trust will put us into a better Union than we intended or could then think of, God worketh all things after the counsel of his own will; I charge no particular person, nor blame any more than myself, I know my own heart is deceitful to myself, I cannot say so much of any other man's.  
All my aim and desire is, as to myself so to all others, to stir them up to considerate remembrance, that we are yet under such a Covenant, and that I and every one may examine whether we have done our duty or not, and what we find to be wanting in us let us in the strength of the Almighty endeavour to make up by humbling our souls before God whom we have offended; For the Covenant was lawful or it was unlawful; if lawful, we have provoked the high God by our slighting of it; if unlawful, we have dishonoured God in swearing before him to that which he would not own; so there is great cause and good ground why we should be deeply humbled in the presence of God: Every particular person covenanted to reform himself, and to endeavour Reformation in others, and each one to endeavour to go before another in example of real Reformation: if we have done what we were able in this particular, we have done well: if not, sin lieth at our door, and judgement will surely enter into our houses; for as God is true and just, he will avenge the quarrel of his Covenant 
t Lev. 26. 25. ; Let no man great or small promise to himself safety, nor think it is fogotten by God, though it be cast off by men; Joshua and the Princes of Israel made a Covenant with the Gibeonites, with whom they might not make Covenants, but had commission to slay them, yet Saul four hundred years after broke that Covenant, And for the breach of that Covenant God brought a famine three years' year after year in the time of David, until execution was done upon Saul's house 
u 2 Sam. 21. 1. ; God takes notice of all our doings, but especially of our keeping or breaking of Covenants; Because God is as it were called from his place to come to witness our sincerity and uprightness, the breach whereof God calleth the pollution of his Name 
k Ier. 34. 16. , and for it threatneth Israel to destroy them by the sword of an enemy, 
See verse. 17. 20.  and by the pestilence, And to remove them into all Kingdoms captives, which in the time appointed was made good; God's forbearance is no acquittance, though men foolishly imagine it so. Because sentence is not speedily executed against an evil work, therefore the hearts of the Sons of men is set in them to do evil 
l Ecc. 8. 11 : Though God suffers for a time, yet all that time Providence ordereth Actions and Things, for safety to some, and for destruction to others, And this brings us to the third Inference.  
The third Inference is, That the evil designs of men, their wicked counsels, their aims and ends are all ordered by providence, and turned contrary to their designs to be their own ruin; This truth is obvious, it is proved by Scripture and by common and daily experience. The Lord (saith the Psalmist) is known by his judgements which he executeth, the wicked is snared by the work of his own hand 
m Ps. 6. 16. : This is one of God's Judgements upon wicked men and wicked counsels, they shall be snared by their own works: He taketh the wicked in their own craftiness, and the counsel of the froward is carried ●eadlong 
n Io● 5. 13 , yea, his own counsel shall cast him down 
o Io● 18. 7. : Thus Haman the Agagite was snared in his own wicked devices, and Achitophel's own counsel became his ruin: You know how it fared with Rehoboam the Son of Solomon, and with Jeroboam the Son of Nebat: Rehoboam forsook the counsel of the old men that were counsellors to his Father, and followed the counsel of young men like himself; The people come unto him for ease of their heavy burdens which Solomon his Father had laid upon them; He by his counsel gives them a very rough Answer, and tells them his father chastised them with whips, but he would chastise them with scorpions, He would add more to their burdens, heavy oppression, and his finger should be thicker than his father's loins 
p 1 Kin. 12 10, 11. , but God turned his own aim and all his counsel to his loss; Ten Tribes revolted from him, and from his Family for ever, and made Jeroboam their King.  
Jeroboam he fearing lest the people of Israel should return again to Rehoboam, if they should go up to Jerusalem to offer Sacrifice, therefore to establish himself in the Kingdom he took counsel, and made two Altars and two Calves of gold, pretending it was too far a journey for the people to go up to Jerusalem, 
q 1 King. 12. 28, 29.  and he set one in Bethel and the other in Dan, and he made of the lowest and basest of the people, to be Priests in the high places: Now this wicked design by which he thought to establish himself, became his ruin 
r 1 Kin. 13 34. and 1 King. 14 10, 11. : See the like by the experiences of our time; King James Father to our late King, not thankful for God's mercies to him, bringing him from a mean Kingdom to a rich and plentiful Nation flowing with milk and honey, grew wanton, and like Jeshurn● kicked, he came to strong Cities, a fat Land, houses filled with goods, Wells digged, Vineyards, oliveyards, Fruits, etc as is expressed by Nehemiah, Ch. 9 25. but he like Israel rebelled against his God, and cast his Law behind his back, and persecuted the Prophets and Ministers that testified against him, exalting himself and prerogative to make his Son and Family like Nimrod; What strange wickedness did he act in his private chamber? and openly gave away the lawful wives of men to others, viz. the Lady Rich to the Lord Mount-joy, the Countess of Essex to Car, &c. Did he not design to bring the people of this Nation under, by laying heavy burdens upon their shoulders? What else was Loan-money, illegal Fines for Buildings, and his fooling of Parliaments? endeavouring to make them useless and himself a great Monarch, preparing for a greater work which his Son was to act; which design our late King endeavoured to exalt, and in pursuance thereof followed the footsteps of his Father (not in personal sins, but) in public grievances: Like Rehoboam to make one of his fingers heavier than his father's loins; And like Jeroboam to set up Calves in Bethel, and in Dan, to ensnare the people, to advance prerogative: Did not he endeavour by his prelates, or his prelates by him, to bring in a compliance or near Union between England and Rome? and to effect their design they endeavoured to weaken the Nations of able religious men, and of Arms, why else was Rochel betrayed under pretence of relieving it, and many able and godly men slaughtered? Why else was that mock-voyage to Cadis? why else were our honourable Parliaments disgraced? called only of necessity for money sake, but not suffered to reform any evil, nor to put them to any shame which were the Actors of abominable wickedness, but honourable members of Parliamennt for such things were imprisoned, where many died, others were banished their houses into remote country's Prisoners and Exiles▪ &c.  
And for the advance of prerogative, new ways were invented to get money without Parliaments or Law; Loan-money, Knighthood-money, Ship-money, Compositions for Cottages, Compositions for New Buildings, Moneys for forest Lands, Woods, Timber, &c. Monopolies upon all our necessary commodities, Taxes upon Customs, and gunpowder engrossed and kept from the Subject, their Arms seized, Companies of soldiers were billeted in most Market-Towns of the Nation, and lest that should be too little to effect the Tyrannical design, the Duke and his plotrers had provided to have 600 Flanders Horse brought into England, with Swisser Riders; No man is so silly I think as to ask why all this was done, for the reason is plain to every reasonable man.  
Nor was this all, for all zealous and godly Ministers were weeded out of every Town and country; Bishop Wren can easily name you some scores if not hundreds that he drove from their Livings and Habitations; besides them he procured to be imprisoned and banished. Arminianism was advanced and they were made Bishops that defended it; Lectures were put down, Afternoon Sermons on the Lord's Day were forbidden, Books were published to give way to profane the Lord's Day by sports and pastimes; these Books were commanded to be read in all Churches to ingratiate the multitude, and such Ministers as refused to read these Books were suspended, the morality of the Sabbath was denied, preached against, Sunday called no Sabbath, the name Minister was changed to Priest, the Table to an Altar, on which basins and Tapers were set, there was very little wanting to plain Popery but the name; Thus far the design was carried on smoothly.  
Scotland only stood in the way as some rub that must be removed, and to that end a Liturgy was sent down to them which they would not swallow; Therefore they must be forced, an Army to that purpose was prepared; The Scots make opposition, money grew wanting to manage that design to levy more forces; A Parliament was called to raise money, which refusing to give were quickly dissolved: The Scots grew enraged, had encouragements, make invasion, which caused another Parliament to be called, That Parliament would give no money except they might be established to sit till they had reformed abuses and things; They were established by an Act to sit until both Houses consented to dissolve, and also two Acts of grace was passed, viz. to take away the High-Commission and Star-Chamber; All this to please the people that they might assist in their further design of war, as shortly after appeared, wherein providence ordered their designs, counsels, aims, and ends to God's glory and to their own ruin.  
Here take special notice of six several pieces of providence; 1. That the great pressures, innovations, and the designs apparent of bringing on greater oppression even to a perpetual slavery, caused great fears in the people, which could not be secured but by an established Parliament. 2. That providence infatuated the late King and his counsel in passing an Act of unlimited time for establishment of that Parliament, which was the giving away of one chief part of prerogative, by which he might else have dissolved that Parliament after some years, and saved his head; Esau sold his birthright but he designed to have the blessing, Providence had infatuated him that he considered not that the blessing was annexed to the birthright: Our late King sold that part of his exercised prerogative, with design to get it double, not only to be King still but Tyrant too, How Providence hath ordered those designs we know. Thirdly, That after the signing of the Act aforesaid the sovereign Authority was in the Parliament, which the late King by a wicked council and lying Clergy was seduced to take Arms against, as Ahab was by his council and 400. lying Prophets, to go up to Ramoth-Gilead to his own ruin, and the ruin of his Family. Fourthly, That his heart was hardened and the hearts of his council, and would not harken to any offer of peace or reconciliation, though many addresses were made to him from time to time by the whole house unanimously, but his heart like Pharaoh's was hard, and the time of his peace was hid from him, until it was too late, when he desired it and might not have it. Fifthly, That Providence should make use of the Earl of Essex to be the Instrument to drive the late King's wife from him, whose Wife the late King's Father gave to another man. Sixthly, That the late King by his refusal of all offers of reconciliation, and his delays, entreaties, providence over-ordering all things against his designs, became his irrecoverable ruin; of whom we may say as Sir Walter Raleigh saith of Darius, He was infatuated in all his Counsels and undertakings against Alexander, ever following the worst counsel, and using the unsafest means to preserve himself, which showeth plainly that God had purposed his destruction and the loss of his Kingdoms; And that the disappointing him and his counsel in all their Designs, and overthrowing their bloody and cruel Armies was the immediate work of providence for the accomplishing of the secret purpose of God; If we continue not to imitate and act the same sins of oppression and innovation, or the like, as Jehu did: If so we do, Jehu's reward will be given, for our God is an unchangeable God; What he hath done to others before us, he will as surely do still, and for ever where the like sins are acted; God sometimes gives a King in ●is anger, and takes him away in his wrath, Hos. 13. 11. They, whether King, Parliament, or people, that reject the Word of the Lord, the Lord will reject them, 1 Sam. 15. 23. Thus God did by Saul, and thus he did by Rehoboam; for in that the ten Tribes revolted, God himself testifieth and saith, This thing is done by me, 1 Kin. 12. 24. Who is he (saith the Prephet in the name of the Church) that saith it cometh to pass when God commandeth it not, Lam. 3. 37.  
Many other observable providences have offered the due consideration of them to us; which I may not pass by with silence among many that have attended our late Parliaments both in their sitting and in their dissolution; I shall mind you of these few, the first shall be this, That when things were not likely to succeed according to the Parliaments design, or a great part in Parliament, They devised to publish an Ordinance called the Self-denying Ordinance, thereby calling all the members of both Houses from all offices and military affairs, here was a specious pretence, but by them that made it it was not intended to be observed; for who left any place of profit to serve the public? It is true, so far as the present design reached it took and made a great and a good change in the Army, but providence ordered that Ordinance and that change, pulling down and setting up, to frustrate the future design of them that made it: Providence by that Ordinance took off the Right Honourable his Excellency the Earl of Essex from being General, when he had gone with courage and fidelity as far in that work as his principles could carry him, providence made him instrumental to lay the foundation of that work, Providence also by that Ordinance and that change Ordered, That the Right Honourable and Noble Sir Thomas Fairfax should be set up in his room, to raise the structure of that work and building upon the foundation Essex had laid, as fitter to effect God's further purpose, who built as far as his principle could carry him, when providence had used Essex as far as God had purpose to use him in that work: Providence also in Sir Thomas Fairfax his time put a perverse spirit amidst the Members of Parliament, so as the contest was very great, grew into factions and interests, some designing the life of him whom others designed to die, so as the power of the Sword was called to end the controversy, and all to the accomplishment of God's will, his Excellency the Lord Fairfax having a far larger Commission than ever the Parliament gave before, having in his hand power, the use of the whole Militia, Castles, Forts, Towns, etc, Providence ordered upon some scruple in his Excellency that he voluntarily and resolvedly laid down his Commission, when earnestly solicited both by Parliament and by the than L●eutenant General Cromwell to hold it up; And providence still ordering things to effect the purpose of God, Ordered that the then Lieutenant general should have the same Commission, or larger, without limit, to be Captain general of all Forces by Sea and Land, Castles, Forts, &c. consequently of all the whole Militia; This was providence, That he might lay on the topstone of the structure and finish the work so far: And as Providence had stirred him up as a valiant Champion, so next as a faithful Patriot to his country to dissolve a sit still Parliament, to whom God had given all opportunities to do their Nation good, but they would not, nor could give themselves to consider what was their duty to act for their private Interests, some levelling the Earth for their own design, others building of Castles in the Air for a Fifth Monarchy, an unsafe practice and very unsound doctrine, unwarrantable to be maintained in blood, If these be not clear providences what shall we call Providence? These things we have seen gradually acted and ordered by a secret and wise providence, turning the design of the Parliament in their Self-denying Ordinance, and the Powers and Commissi●ns thereupon granted, to their dissolution, which they aimed should have been the means to have perpetuated their sitting.  
These things premised, I shall modesty offer six Queries to any impartial man upright and unbiased in this case. First, Whether it was not of providence that the Parliament gave to his Excellency the Lord Cromwell that unlimited power for the safety of the Nation, as it was of providence that the Late King and his council past an Act of unlimited time for the Parliament to sit, to his own ruin and casting off his posterity? 1. Whether his Excellency were not bound in conscience for public safety, being a public person in trust, to make use of the one, as well as the Parliament made use of the other; and by that authority to dissolve an undoing Parliament, as well as to suppress a destroying Enemy, both conducing to public safety? Thirdly, whether the dissolving of that Parliament were any greater breach of privilege then the taking out of one half of the members by force, of which he had before of late a precedent in the time of the Lord Fairfax, and well approved of by the dissolved Parliament. Fourthly, whether as Providence served our necessity by the late King's Act for the Parliaments sitting for a long time, It did not (after several admonitions) as much serve our necessity, after their too long fitting, to dissolve that Parliament by the power of their own Commission? Fifthly, whether it were not evidently a providence, That the succeeding Parliament (not appointed by his Excellency, but) chosen by the soldiery, Many of them promoting (except in giving away the public treasure) the like destructive ways, to the taking away our Fundamental Laws, and bringing in (as it were) another Gospel, pulling down and overthrowing all, but set up nothing except a floodgate to confusion, should of themselves, that is, the major part, to prevent those (almost executed) designs, dissolve that Parliament, and resign their authority into his excellency's hand? Sixthly, whether providence did not wonderfully order things in that time of distraction, discontent, and division among the people at home, and a bloody war abroad: That his Excellency calling of a council, seeking God by prayer and fasting, All his council and all other persons of quality whom it concerned to be acquainted with the thing, should most harmoniously agree, and resolve to meet one way as to the government of the three Nations; And with one consent publicly to entitle him (Than his Excellency) to be Lord Protector of England, Scotland, and Ireland, and of all the dominions and territories thereunto belonging? Let me say again with the Prophet, Who is he that saith it cometh to pass when the Lord commandeth it not? Lam. 3. 37. These things sufficiently prove the Inference, That the evil designs of men are ordered by Providence to their own prejudice.  
The next and fourth Inference is, That God in his secret counsel hath set a time when he will give in mercies to a Nation, and when he will inflict judgements, and hath also appointed the means; And upon whom it shall be, what it shall be, and how much it shall be; And these times are altogether unknown unto men.  
That this is a truth, that God hath appointed a set time for mercies and for judgements, the holy Ghost witnesseth, Eccl. 3. 1. To every thing there is a season, and a time to every purpose under heaven: If there be a time to every purpose than nothing is contingent, if to every purpose than it must needs be appointed by God, none but God knows all times and purposes, therefore none but God can appoint times and seasons; This is one part of God's sovereignty, as he is governor of the world; Men sometimes may appoint times and never intend to keep them, and they may sometimes appoint times to some purpose which they are not able to perform, or sometimes they may appoint times, and their mind changeth, they are altered from what they intended; But God is just and intendeth to do all that he says and appoints; And he is infinite, can do whatsoever he will, nothing can disable him; And he is unchangeable, In him is no shadow of change, whatever he hath appointed shall surely be done in its time: Is there not (saith Job) an appointed time to man on the Earth? Job 7. 1. as much as to say, there is an appointed time.  
You know God promised to give Abraham a Son, of whose seed the Saviour of the world should come 
a Gen. 17. 19 : And God set a time when that mercy should be given, And at the set time Sarah conceived and bare Isaac 
b Gen. 21. 2 : so God promised to give unto Abraham's seed the whole Land of Canaan; and he set the time when it should be made good, and that was from the time of the promise four hundred and thirty years, which was made good to a day, for saith the Prophet Moses, at the cud of 430 years, 
* Act. 7. 17  even the self same day all the hosts of the Lord went out of Egypt 
c Exod. 12, 42. ; The Prophet Isaiah prophesying of the increase and glory of the Church, saith, The Lord shall hasten it in his time 
* Is 60. 22  God had set the time when it should be, the Psalmist speaking of the time of God's showing mercy to Zion saith, The set time to favour her is come 
d Psa. 102. 13. : Daniel spoke of the appointed time when the Saints should possess the Kingdom 
e Dan. 7. 22 : The very time was set for the coming of Christ in the flesh, When the fullness of time was come God sent forth his Son made of a woman, 
f Gal. 4. 4.  &c. And there is a time set and certain when he shall come the second time in glory 
g Luke 13. 33. , but these times are altogether unknown to men.  
So for Judgements, God hath appointed and set the time when he will inflict them, whether on Nations, Families or persons: God himself witnesseth this Truth when he tells Abraham, The sins of the Amorites were not yet full 
h Gen. 15. 16. : the time and measure of their iniquities was set, Israel had sinned against God a long season, in oppression, and in Sabbath-breaking, &c. but when the time was come and the measure of their iniquity made up, that they came to despise his word, and to misuse his Prophets; there was no remedy, than God gives them into captivity 
i 2 Chr. 36. 16, 21. : Destruction was threatened to Palestine, and the time set 
k Is. 14 31. ; So for Babylon's Judgements, the time was set 
l Ier. 51. 33 ; The devils have a time set, and they know it is set, but know not when it shall be 
m Mat. 8. 29. ; Jehu had a set time for his Family to last, four generations, and it was fulfilled 
n 2 King. 10. 30. Hos. 1. 4.  at that time.  
As there is a set time for mercies and for judgements known and appointed by God, so he hath appointed upon whom it shall be; He in his secret counsel spareth one and punisheth another, as pleaseth him; He hath set his mark upon his as he did upon the house of the Israelites, that the destroying Angel might pass over 
o Ex. 12. 23 , the destroyer shall not touch one that hath the mark, Old, Young, Maids, Children and Women, that are marked 
p Eze. 9 6. ; but those that have not God's mark of protection, them he separates every one to evil 
q Deut. 29. 21. ; So he hath appointed what it shall be, whether sword, famine, or pestilence, or any other affliction, according to their sins; Thy men shall fall by the sword, and thy mighty men in the war 
r ●sa 3. 25 , this was a particular judgement threatened for the pride of the women; Again, I will number to the sword, and ye shall bow down to the slaughter 
s Is. 65. 12 , this was threatened for the hypocrisy of the people, and in more particular it was against Assyria, They shall waste Assyria by the sword 
t Mic. 7. 6. ; So in particular the Lord called for a famine 
u 2 Kin. 8. 2. , so the Lord by the Prophet saith, I have sent among you the pestilence after the manner of Egypt 
w Amos 4. 10. : this was a judgement among others for oppression and irreligious worship, also the grasshopper and the palmerworm, to devour the fruit of the Land, He will likewise send harmful beasts to destroy, as is threatened to the people, walking stubbornly against God 
x Lev. 20. 22. , he also threatneth to smite them with Consump●ions, with burning Agues and fevers, with blindness and with astonishment and other particular plagues 
y Deut. 28. 25, &c. , and all these are appointed by God, this for one and that for another, as pleaseth him; This the Prophet Jeremy maketh clear and saith, Thus saith the Lord, Such as are for death to death, Such as are for the sword to the sword, Suchas are for famine to the famine, and such as are for the captivity to the captivity 
z Ier. 15. 2. & Ier. 44. 11. , as God hath appointed to every one, so he commandeth to be done, and providence effecteth all.  
God hath also appointed how much it shall be, how long every judgement and affliction shall last, not oppressing men, nimrod's of the earth, nor Satan himself can punish or afflict, till God will have them afflict, nor can continue the affliction either to a Nation or to a man, a day longer than the time God hath set; You know David complained that the Plowers ploughed on his back, they made long furrows, but how long? till the time appointed by God, than the rigbteous Lord cuts the cords asunder 
a Psa. 129. 3. 4 ; It is a metaphor taken from the ploughman, he holds the Plow, the Horses draw by cords or traces, and the Plow breaketh and teareth the ground, but when the cords are cut the horses may go, but the Plow stands still, it makes no more furrows; there would be no end of afflicting if the devils and wicked men were not limited; God saith to them as to the proud waves, Thus far you shall go and not a foot further; God tells Abraham that his seed must be afflicted, and be strangers in a Land (or lands) that was not theirs; and God sets the time how long it should be; four hundred years is the set time 
b Gen. 15. 13. , this time of affliction began presently after the birth of Isaac, and was thirty years after the Promise made to Abraham beforementioned, which Moses counting from the time of the first Promise, maketh four hundred and thirty years, Exod. 12. 41. The Captivity in Babylon was appointed, and the time set how long it should be threescore and ten years 
c Ie. 25. 12 2 Chro. 26. 21. ; Satan was limited in all his temptations and afflictions upon Job, he could not go one jot further than God's appointments 
d Job 1. 12. ; The holy Ghost foretelleth the afflictions of the Church, but withal tells them, the time is set how long and what it shall be; Satan shall cast some of you into prison, how long? You shall have tribulation ten days 
e Rev. 2. 10 , God had set the time, and when that time is out, neither devils nor men can afflict any longer, Pharaoh may pursue Israel with a mighty Army to his own destruction, but cannot hurt one of the people of Israel, when his Commission is out 
f Exo. 14. 8 ; So long as God would have Israel to be afflicted, every taskmaster in Egypt could make their lives miserable, but when the time appointed was expired, Pharaoh with all his host cannot continue it one day, not so much as a dog in all Egypt shall move his tongue at man nor beast 
g Ex. 21. 7. .  
But although God have set times to all purposes, and all are known to him, yet these are unknown to men; Israel although the time of their affliction and servitude was foretold, knew not the time of their deliverance till it came, for they knew not from what time to begin their account of the four hundred years: so although Jeremy had foretold that Israel should be in captivity seventy years, yet they knew not when those years were expired, because they were not sure whether they took the beginning at the first captivity, which was in the time of Iehojaki●; or in the second, which was in the time of Jeconiah; or in the third, which was in the time of Zedekiah, when the Temple was burnt and wholly broken down; It is true, Daniel saith He understood by Books (that was by Jeremy's Prophecy) that God would accomplish seventy years in the desolation of Jerusalem 
h Da●. 9 2. , by which he knew the time was near, but though he was a Prophet of God, God had not revealed to him that it was expired, nor could he ascertain the time; Neither could Nehemiah nor Ezra till the very time was come; Nor could they say or imagine by what means their deliverance should come: but God who only is wise and faithful in all his promises, keeps his time, and by providence ordereth the means to effect the thing promised, so it was in bringing back his people from their captivity, which what done when they looked not for it, before they were aware; Hence it was that the Church in celebrating her praise for that deliverance, saith, When the Lord returned again the Captivity of Zion, we were like them in a dream 
i Ps. 126. 1 , the suddenness of their deliverance was amazement to them, as if they had but dreamed it; The time of Christ's coming in the flesh was foretold by Daniel and others of the Prophets; It was showed to Daniel by the seventy weeks 
k Dan. 9 24, 25. , yet until the very time came none could tell or say that was the time; So the time of Christ's second coming it is foretold, and signs given us of the time, yet no man, no, nor the Angels in heaven can tell the time when it shall be: not what day nor what age 
l Mat. 24. 36. : We are theref●r: commanded to watch, for saith our Saviour Christ, Ye know not when he will come, neither doth any man know who shall be smitten, and who shall escape in the time of any calamity, though it be certainly known and appointed by God; Christ telleth his Disciples, It is not for you to know the times and seasons which the Father hath put in his own power 
m Act. 1. 6. ; God hath set the time for the fall of Babylon, and he hath set the time for the conversion of the Jews, but the time nor means we cannot know till the accomplishment be: Hence I conceive Daniel is commanded to shut up the words, and to seal the Book even to the end 
n Da. 12. 3 , that is, shut or seal this Prophecy, for it is obscure, and long to the end, before it shall be accomplished: It is the saying of Irenius, That every Prophecy before it be accomplished is as a riddle, but being once accomplished it is plainly understood; And though by faith we look upon all Prophecies to come as that which is truth, and that there is a certainty in them as if we now saw them fulfilled, yet at the time of their accomplishment they shall be much more glorious, and it is true that as Knowledge increaseth, so men will be more studious in them, and in observing the several providences of God working and ordering secondary causes, as the means to accomplish them in the time appointed, but it cannot be known unto us as is proved.  
Then surely it must needs be unwarrantable boldness in any to take upon them to tell what God will do, and when he will do it, and will prescribe the means how it shall be done, as many do in these days, who spare not to affirm, that Christ shall come to reign on the earth a thousand years, and the time when he shall come, and by what means that fifth Monarch shall be set up, and what governors and Government shall be in the world till then, they will tell us when the Jews shall be converted, and how; When Babylon shall fall, and by whom, and what means; But these things are secrets of God's counsel, as I have showed, things which he keeps to himself in his own power, and till the time of the accomplishment no man can know the certainty of them; To tell us of Revelations, Visions, Dreams, and new Lights, is nothing, but even as much as if they should say they dreamed, they were in a dream, for they are mere fantasies; I can say of these men no other than the Prophet Jeremy saith of the false Prophets of his time, which prophesied lies, saying, I have dreamed, I have dreamed 
o Ier. 23. 25. , God himself testifieth of such Prophets, that He had not s●●t them yet they ran, nor spoken to them yet they prophesied 
p Ver. 21. .  
It is good, that good men should search into all Truths, it is their duty, and compare Providences with Sc●ipture, to find out all truths: but good men (for so I judge of many of them, though seduced by a false spirit) to be too confident in things altogether doubtful is unwarrantable boldness, they should consider that there are many lying spirits gone out into the world, therefore Saint John exhorts, that we believe not every spirit 
q 1 Ioh. 4. 1 , And we are foretold, that in these latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils 
r 1 Tim. 5. 1 ; And we know that Satan can transform himself into an Angel of light 
s 2 Cor. 11. 14. ; Christ himself hath foretold us, that there shall arise false Christ's and false Prophets, and shall show great signs and wonders, that if it were possible they should deceive the very Elect 
t Mat. 24. 24. utr. 23. , but he commands that we believe them not 
u Rev. 20. 7 , and gives a memorandum with an Ecce, Behold, I have told you before; And we know, that these are the times wherein the devil is let loose to deceive the Nations●● because we see the Nations are deceived, and he hath great wrath bec●●se he knoweth that he hath but a short time 
w Rev. 12. 12. : The Apostle Peter writing to believers saith, there were false Prophets among the people, and tells them, there shall be False Teachers among them, who shall privily bring in damnable heresies, and shall bring upon themselves swift damnation 
x 1 Pet. 2. 1 .  
These are those times foretold, but we will not see it, we will not know them, we presume to tell of times that shall be, but will not take notice of the times that be; This is the time of great trial, and yet in these times men will be most confident and secure, and take not notice that Satan hath deceived them, to be the fulfillers of the Prophecies of Christ, and of his Apostles, in their heresies and seducements, &c. There is a time to every purpose, but because men knowing it not, but misseth their time, their misery is great; They are snared with an evil time, when it falleth suddenly upon ihem, as fishes that are taken in an evil net, and as birds that are caught in a snare 
y E●c 9 12 .  
These times, the times of this generation are not only trying times, but they are shaking times, God is now shaking the Nations and kingdoms of the world, according to that Prophecy of Haggai, It is a little while and I will shake the heavens, and the earth, and the Sea, and the dry-land, and I will shake all Nations 
i Hag. 2. 6, 7. : God may be said to shake the Nations several ways, He shakes by his voice 
k Ier. 25. 30. Psa. 68 8. , in thunder and lightning, as when the Law was given on Mount Sinai; And he shakes by his fearful and terrible judgements upon his enemies, casting down and overturning Monarchs and Kingdoms; And he shaketh by the power of the Gospel, as at Christ's Birth a new Star appeared, and led to him, and at his death the earth shock, the graves opened, the Sun was darkened; And at the preaching of the Gospel by the Apostles, Men, Nations, and Kingdoms were shaken, turned and changed upside down.  
God hath of late shaken this Nation (as many other) by the sword; He is still shaking Nations, yea, all Nations by the sword of his indignation, rending, tearing, scattering, and overturning this or that Nation, this or that power; These are doubtless God's refining times; Preparations for accomplishment of the glorious things to be done for his Church, which are promised; The downfall of Antichrist, Gog and Magog, and making the Enemies of Christ to become his foo●stool. The calling of the scattered Jews, and bringing in the fullness of the Gentiles, when it shall be said, who are that fly as a Cloud, and as the Doves to their windows 
l Isa 60. 8. ? And the gathering together of his people, that there shall be one Shepherd and one flock 
m Ioh. 10. 16. , and that Satan shall be ●●oden under our feet 
n Rom. 16. 20. , all which in the times appointed shall be assuredly made good; Not by the shaking of the Nations by the sword, though God may use the Nations as instrumentally to break one another in pieces, as a preparative thereunto, so far as pleaseth him: But the accomplishment thereof must be by the shaking of the Nations by the Word of God; which I conceive is meant by the Apostle, where he saith, yet once more will I shake, not the earth only, but also heaven 
o Heb. 12. 26. , signifying a spiritual shaking by the powerful preaching of the Gospel and work of God's Spirit, to bring gathering the Church into one, subduing our lusts and carnality, mortifying sin, and making us a reformed people, conformable to Christ, and that the Kingdom of Christ may be set up in our hearts, for which we are taught to pray; He that sat upon a white horse 
p Rev. 19 11  and made war, and on his head had many Crowns, and clothed in a vesture dipped in blood, His Name is called the Word of God, Rev. 19 13. the Armies that followed him were in heaven, therefore spiritual, and the sword, with which he smiteth the Nations, goeth out of his mouth; This is no material sword, but it is the word of God, the Sword of the Spirit: When he threatened the Church of Pergamus for suffering false doctrines among them, he tells them he will come and fight against them by the word of his mou●h 
q Rev. 2. 16 : That word of the Gospel which the wicked would have sliegh●ed and called foolishness, shall with wondrous power shake the Nations, dest●oy, and conquer the world of the wicked, as is expressed in other Scriptures 
r 2 Th. 2. 8 , which agrees with that of the Prophet, Not by might, nor by power, ●ut by my Spirit saith the Lord of Hosts 
s Zec. 4. 6. , but I will not go further in this point, because I would not too much digress from the Inference to which I am speaking, I only hint at these things by the way, to the end that men may be stirred to search dilgently after truth as they would search for silver 
t Pro. 2. 4. , and bring every man's judgement to the touchstone as they do gold, that they may not be deceived▪ by dreams or specious shows, and so depart from the truth and lose their future happiness.  
This is a time of shakings, God is now shaking the Nations, God's judgements are abroad in the earth, that the Inhabitants of the world may learn righteousness 
u Isa. 26. 9 : The shakings of this Nation have been great, not only in temporals but in spirituals, Thrones, Dignities, and Governments, have been shaken and shaken, cast down, overturned and changed again and again, Religion adulterated, annihilated, and made a matter of policy, the very foundation of that pillar and ground of truth, hath been stricken at, undermined, and sorely assaulted, and is at this day, but we have a sure promise, that the gates of hell shall never prevail against it 
w Mat. 16. 18. , and we have seen God's provident care thereof, that they that have been the heads of this assault have been broken in pieces and their ass●tiations, the Word of God is as fire and it shall consume stubble; All the enemies of truth shall be like straws, though numerous, which conspire against a burning coal, and encompass it by heaps to put it out, that when they think they have done it, and have eclipsed the light for a little while, it shall kindle, burn, and consume them all, these straws though mighty for a time shall come to nothing; This is their time of attempts, and this is the time that God will purge his Church, This is the time of Reformation, and of great judgements; For whenever God hath been doing any great work tending to Reformation, the devil and Satan, that great old Enemy and subtle Serpent hath always made the greatest opposition, the greater the work is that God is doing the stronger the oppositions will be, as we see in Rev. 12. 1, 2, 3, 4. considered and compared: That God is doing a great work in these days is manifest, clear as the light of the Sun, But what God will do he only know, To us it is unknown, whether he will at this time give in to England the mercies promised, or whether he will yet afflict us with more and greater Judgements we know not: The former shall be made good assuredly to his Church, the latter seems rather to be our present portion, the effects of all the alterations and changes in our times, is hid from our eyes, only it is God's good pleasure, and he is doing a great work.  
There are three things, evils, that have long threatened the great judgements and changes which we of England have lately felt and seen in this Nation.  
1. The increase and growth of all kind of sin, especially corruption in Religion 
x Iudg. 5. 8 , and a general crying oppression, these do still remain as high as ever. 
y Zep. 3. 1. Eze. 25. 7. Jer. 5. 1.   
2. The appearance and increase of secondary causes thereunto conducing, principally Jealousies, Divisions, Emulations, hypocrisy, Sedition and Treachery 
z Judg 9 23. : These things are effects of God's anger 
a Is. 19 14 , and forerunners of great changes, but these do increase in England.  
3. The straits and necessities of the Church, when good men especially holy, godly Ministers are scorned, contemned, and misused 
b 2 Chron. 36. 16. , than God is exceeding angry, and brings wrath without remedy; For the church's necessity is God's opportunity to deliver his Church and to avenge himself of their enemies, and that is always by great changes: God hath made change after change in England, once, twice, thrice, and again, but the evils are not changed, therefore more changes are threatened: The Prophet denonncing Judgement against the King and kingdom of Israel saith thus, Thou profane wicked Prince of Israel whose day is come, when iniquity shall have an end, thu● saith the Lord God, Remove the Diadem and take off the Crown, this shall not be the man; Ex●lt him that is low, and abase him that is high, I will overturn, overturn, overturn it, and it shall be no more until he come, whose right it is and I will give it him 
c Ezek. 21. 25, 26, 27. ; This Prophecy was concerning Zedekiah, and Israel's carrying captive into Babylon, and the government of Christ, to whom all Kingdoms and Nations are given, and are his right, whom he is pleased to set up as vicegerent under him, to rule in righteousness and judgement, shall be established, God will abase him that is highest, and exalt him that is low, and will overturn, and overturn again and again until he come, for his right it is to whom Jesus Christ shall give it.  
So it is evident that all turnings, overturnings and changes that have been in this Nation, or whatsoever shall be are not by accident, nor by the subtle contrivement of counsel or men, but as all is ordered by Providence to effect God's will, for man is not able of himself to bring any enterprise to pass, he is not able (saith Doctor Preston) to see all the wheels that tend to make up an enterprise, nor if he were able to see them all, he is not able to turn them, nor to fit every one so together as to make up an enterprise.  
God by providence after several changes and several attempts of new enterprises, which the attempters (though skilful to deceive and powerful to compel) could not enterprise, hath given us a supreme Magistrate to judge the people of these Nations; And by providence hath entitled him OLIVER Lord Protector of England, Scotland, and Ireland, and of the Dominions thereunto belonging; This is the man whom God by his secret providence hath made the instrument of our deliverance, from the designs of an Anti-christian brood, and from the powers of royal and Hierarchical enemies, and rescued our Laws and Religion out of usurpers hands, therein comparable to Gideon; It is true he accepted of what Gideon refused 
d Iud. 8. 22 , but he coveted not what Gideon asked 
e ver. 24. , nor indented beforehand, as Jephthah did 
f Iud. 11. 9 , He might have sat in Parliament at ease, and with profit as others did, but providence ordered him to another work, And he freely and voluntarily exposed himself to all hardships, to endure the parching Sun by day, and the nipping frost by night, as a zealous Patriot of his Nation, his sleep departed from his eyes, His bed the open field, and the Heavens his Curtains, He was not backward to jeopard his life in the high places of the field for the safety of his country, not shifting to secure himself in the greatest danger, nor declined any Engagement with the Enemy, let the disadvantages be what they could, 〈◊〉 three, four, or five to one of the enemy's party, yet not once that I can remember was he put to the worst, or caused to fly from, or turn his back from the Enemy, from the beginning of the war to the end thereof; He is of an ancient Family, He hath been well educated in Learning and in Religion (except only some youthful tricks) hath been a professor of holiness and practiser of justice, the man of the Saints prayers, whom God prospered, and made successful in all his undertakings, and providence hath kept in all dangers, ordering all along by gradations to what he now is, as is observed in our third Inference: Why God hath done all this we cannot give any reason, but that it is his secret will to effect his own purpose; But whether it shall be at this time as an income of mercies, or increase of afflictions, I leave to the all-knowing God who will manifest his pleasure in his own time; It may be a mercy from God and so I esteem of it, but we may by our divisions turn it to a judgement; as indeed our seditious practices do threaten: Sure I am (whatever may be) that since providence laid this burden upon him, he hath managed it with much wisdom and justice, the fruits whereof we have had some taste, To the honour of God I speak it, And do apprehend that his purposes tend thereunto; As also to the honour, safety, and benefit of the commonwealth, manifested by his ordering affairs abroad, in making honourable peace, thereby stopping more and greater effusion of blood, and exhausting of treasure; As also his highness's care for proving Ministers, to eject those that are scandalous and unsound, in which I yet hope his highness and present Parliament will make better and further progress, that known Heresies, apparent Blasphemies, and open profaneness may be extirpate and ●ast out of these three Nations, which that they may do shall be my constant prayer, And that as God hath added to his Highness increase of worldly honour; he will also double and redouble to him spiritual humility, wisdom, holiness, with all other graces; And let this be the prayer of Zion's Saints, that Peace and Truth may be established, Jesus Christ set up in ou● hearts, and sincerely worshipped in his own Ordinances, that the purity of Ordinances may stand like the Ark of God, before which all heresies, seducements, and doctrines of devils may fall like Dagon to the earth; so that if it be possible Eugland may be the Beloved Nation, and the praise of the whole Earth, for the which let us all pray and endeavour, and this brings us to our fifth Inference.  
The fifth Inference is, that although God have set a time for the giving in of mercies, and for inflicting of Judgements, which shall certainly be a●complished in their time, yet men are to be diligent in the use of all lawful means for the enjoying of the one and the avoiding of the other: This was ever the practice of holy men in all ages, the Prophet Daniel notwithstanding he was well assured of the performance of God's promise for the deliverance of his people, after the set time of seventy years was expired, yet he prayeth with his face toward Jerusalem 
g Dan. 9 10 , yea, when he knew the time was at hand, he yet prayeth for the accomplishment of it, and confessed his own sins and the sins of the people 
h Dan. 9 3, 4. 5. , nor did he think it sufficient to pray for a spurt, but he prayed from the morning until the time of the evening Sacrifice 
i Ve. 20, 21 : Thus Zion herself complaineth unto God and prayeth for deliverance 
k Lam. 5. 21, 22. , and Nehemiab when the time was come, mourned, fasted and prayed, and used all lawful endeavours 
l Neh. 1. 4. , He looked sad in the presence of the King, sig●●●●ing the sorrow of his heart, for the ruins of Jerusalem, and this was a●●●●ns by which he obtained favour to make his R●quest to the King, yea, ●●●lest his tongue was speaking to the King, his heart prayed to the God of h●aven 
m Neh. 2. 3, 4 ▪ and God gave him his desires, not only to build the Temple at Jerusalem, but to have all materials necessary for the wo●k▪ The reason why all lawful means must be used, is, Because whatsoever God in his secret counsel hath determined to be done▪ he hath also determined and appointed the means how it shall be done: As he hath decreed the end, he also hath decreed the means conducing to that end; So it was in the things of rebu●lding the City and Temple: God had determined it should be built again promised it by his Prophets: And he had also determined and appointed that ●yrus should be the means or secondary cause of it, Therefore he calls Cyrus his Shepherd He that shall perform all his pleasure, even saying to Jerusalem, Thou shalt be built, and to the Temple, ●by foundation shall be laid 
n Isa. 44. 28. , and he shall let go my captives 
o ●s. 45. 13. 13. : And this was at the time appointed made good as you may see Ezr. 1. 1. and herein God's purpose and secondary causes work together: God worketh by such men and endeavours as he hath appointed, and such means men are to use.  
You know God promised to Israel many blessings, both temporal and spiritual, he promiseth the downfall of their enemies, and great increase of all things, multiplicity of blessings in all outward comforts 
p Eze. 36 , so he promiseth to them, and in them to us Christrans, all spiritual blessings▪ freely given for his own Name sake, he promiseth to sprinkle clean water on us, to cleanse us from all our filthiness and from our Idols; He will give us a new heart and put his Spirit into us, and cause us to walk in his Statutes 
q ve. 25, 26 , signifying thereby the merits and blood of Jesus Christ, which cleanseth us from all iniquity, &c. yet saith the Lord (notwi●hstanding he will surely give all these blessings freely) I will be sought unto, I will be inquired of by the house of Israel to do it for them 
r Ezek. 36. 37. , so you shall see God sends the Prophet to Hezekiah, to te●l him, he should su●ely die of the disease, of which he was sick; Hezekiah notwithstanding makes his addresses by prayer unto God unto God, to spare his life, and obtains his desire, God adds fifteen years 
s 2 Kiu. 20 1, 5, 6. , prayer obtains the mercy desired, that's one means, yet there must be another means added; Hezekiah must take a bunch of figs and apply to the mortal sore, and he shall recover 
t Is. 38. 21 , when God alloweth, nay, requireth that we shall use all lawful means; for us to neglect to use the means or obstinately reject the means, we are self-enemies, and it is just with God to withhold the mercy we desire, or to bring the judgements upon us, we would avoid; to neglect, sleight or contemn any lawful means, is a tempting of God, that man that shall cast off all means, and say he will rest upon providence, neither believes there is indeed an overruling providence, nor can rest upon providence upon any Scripture ground; He that will rest upon providence must follow the dictate and ways of providence, else he deceives himself; The Physician in cases of any necessity▪ is the means for health, the chirurgeon is a means for cure of a fretting wound, ulcer, or gangrene: The Lawyer to clear a questioned Title, or to plead a doubtful cause before the Judge▪ he that shall in such or the like cases, neglect or reject such means, providence offering it to him, shall be justly condemned of folly by any wise man, so it is in all things between God and us, to obtain mercies or to avoid judgements, we are to search out and to use all lawful means.  
But in the use of any means though never so lawful, we must take heed that we trust not to the means, for that is sinful, and the way to deprive ourselves of what we do expect or most desire, and to involve ourselves in these troubles and miseries we would avoid and most fear: This was the si● of that good King Asa, in his disease, he sought not to the Lord but to the Physicians 
u 2 Chron. 16. 12. : We must be diligent in means, but trust in God as much as if we had no means to use; You shall see that when Moses was to lead the people of Israel through a vast and barren wilderness, God gave him a pillar of a cloud by day, and of fire by night to go before them; and the Ark of the Lord went before to find out a restingplace 
w Numb. 10. 33. , for where the Ark rested they stayed, and as long as the Cloud rested upon the Ark they rested in their Tents 
x Nùmb. 9 18. ; This was providence guiding the people to conven●ent places for water and rest, yet Moses the Servant of God is very inquisitive with his Father in Law, whom Providence had brought to him, and who was acquainted with the ways of the wilderness and places where was Springs of water, to instruct him in the way, and be a guide unto him 
y Numb. 10. 31. , he would not be wanting in the use of any lawful means: When the Prophet Nathan, sent from God, tells David that his child should surely die; David notwithstanding sets himself to the use of means to preserve the child's life 
z 2 Sam. 12. 16. , yet David did not therein oppose himself against God's will, for David knew that the use of lawful means was no way crossing of God's purpose; He well knew that God's comminations are sometimes conditional and sometimes absolute, as indeed they are, and so are the promises of mercies: God's threatening of judgement against Nineveh was conditional, Yet forty days and nineuth shall be destroyed, that is, if Nineveh do not repent; but Ni●eveh repented and was spared 
a Jon. 3. 10 ; The Text saith, God saw they turned from their evil ways, and repented of the evil he said he would do to them; Not that God indeed repented or can repent, or be changed: the word repent we find several times in Scripture, 1 Sam. 15. 35. The Lord repented that he made Saul King, and Gen. 6. 6. It repented the Lord that he had made man, So in Joel 2. 13. God is slow to anger and of great kindness; and repenteth of the evil, and in ver. 14. who knoweth if he will repent and leave a blessing behind him?  
These and other the like Scriptures are by some objected against the absolute decrees and purpose of God, as if God did not absolutely determine what he would do, but as if there were a contingency in God, and that he upon occasion changeth his decree and purpose; To this I answer, That the word repent or repentings is but an expression which the holy Ghost useth after the manner of the speech of men, whereby the pity and compassion of God is set forth unto us, and how unwilling he is to punish his creatures, as in Lam. 3. 33. He doth not afflict willingly, that is, he delighteth not to punish, to afflict, or to grieve the ●hildren of men, but as he is provoked by their sins which he hateth, and he hateth nothing but sin, or for sin, but God is said to delight in mercy, Mic. 7. 18. We are not to search into the secret decrees of God, which is absolute nor which is conditional, but we know God is unchangeable in all his purposes and varieth not, The strength of Israel (saith the Prophet) will not lie, nor repent, for he is not a man that he should repent 
b 1 Sam. 15. 29. , Therefore repentance in God is nothing else but his unchangeable ordering and disposing of changeable things: God is not changed in any thing but things change and alter, Known unto God are all his works from the beginning of the world 
c Act. 15. 18. , and what he hath purposed shall be done, nothing can alter it, as is showed in our former discourse: God is immutable, he changeth not, In him i● no variableness nor shadow of turning 
d Jam. 1. 17 , But God is said to change when they whom God loveth and taketh care of are changed, than God changeth the course of things so as it is for their good: God unchangeably forgiveth them that repent as he did Nineveh, and unchangeably punisheth them that go on in their wicked ways, as he did Saul: All comminations of God are means to repentance and to reformation, and repentance with reformation is the means to prevent the judgements threatened, except where the Decree is absolute, as in the case of Esau, Heb. 12. 17. and with Cain or Judas, &c. and in case of resisting the means and motions of repentance, as the stiff-necked Israelites, Heb. 3. 11. to whom there is no place for repentings; But this is the secret counsel of God, and belongs not to us to search into farther than it is revealed in Scripture, and the Revealed will of God is our rule, we are to look no further, but practise according to what it holds forth to us, whether the threatening of judgements be absolute or conditional, it is not for us to inquire into it, but we are to use all lawful means to prevent it, as to obtain any mercy promised; For all comminations of God are either for our repentance that we may prevent the evil, or to our obduration that we may be without all excuse, therefore God saith, At what instant he shall speak concerning a Nation, or concerning a Kingdom, to pluck up and to pull down, and to destroy it; If that Nation turn from their evil, I will repent of the evil I thought to do unto them: and at what instant he shall speak concerning a Nation or Kingdom, to build and to plant it, if it do evil in his sight, he will repent of the good wherewith he said he would benefit them 
e Jer. 18, 7, 10 , God is pleased to give encouragement to all, and the Covenants which God hath made between himself and mankind are conditional: The Covenant with Adam was upon exact obedience on man's part, Do this and live; The Covenant in Christ is not of works but of grace, established upon better promises, as the Apostle reacheth 
f Heb. 8. 6. , given by the hand of a Mediator, ties us by the condition to believe and repent: the fi●st Covenant under the Law showeth what we should do, but cannot; The second Covenant under the Gospel teacheth us how all is done for us, if we believe and repent: The promises of the Law are to the exact workers and doers of the Law 
g Ro 10. 5. : The promises of the Gospel are to him that worketh not, but believeth in him that justifieth the ungodly 
h Rom. 4. 5.  &c. Now if we break the condition on our part, God is no way bound to us, for if we believe not, we shall be condemned 
i Joh. 3. 18. , if we repent not we shall perish 
k Luk. 13. 〈◊〉. : Thus it was to the Nation of the Jews, wrath came on them to the utmost, because of their Impenitency and Unbelief, how much more shall it be so to all other Nations and so it is to England! Great blessings are promised, and destroying udgements a●e threatened, But God will surely withhold our mercies, will pluck up what he planted, and will hasten destroying judgements if we do not believe and repent; Therefore it is England's duty to be diligent in the use of all lawful means, to obtain mercies and to avoid Judgements.  
Here let me give caution in two things: 1. That we use no means but such as is lawful, warrantable in Scripture: 2. That we must not be solicitous in the use of any means for things for which we have not a promise: To use unlawful means for the obtaining of lawful things, or to seek unlawful things by any means, are both equally evil: As for instance, Sarah did well to endeavour and expect the blessing to Jacob, because she had a promise; but Sarah did ill in using unlawful means for a lawful thing: Jeroboam had no promise of the Kingdom, but he had a leading providence which was equivalent, therefore he did not ill in using means to obtain it: But it was his great sin in using unlawful means to establish himself in his Kingdom: so Saul, in the time of his distress it was lawful for him and duty to use means, and endeavour to avoid the danger threatened, but it was his sin to use unlawful means, to go to the Witch of Eudor 
* 1 Sam. 28. 7. , con●rary to this you see when good Hezechiah was in distress he useth such means as is warrantable, first he en●eavoureth to preserve himself and kingdom against a potent Enemy by agreement and pacification 
l 2 King. 18. 14. : what they could not do it, though warrantable, as appears of the saying of Christ 
m Luk. 14. 32. , Then he flies to the rock of strength, he opens the whole truth of his case unto God, and trusts in him, and was thereby delivered 
n 2 Kin. 19 4. 15. . We know David had an absolute promise of the Kingdom from God, and found great opp●sition, Saul persecuted him to the death, yet David would not use ●n●awful means to obtain the promise, nor to preserve himself, he only useth such wa●rantable means as providence offered to him, and trusts in God It is true, he eat of the showbread which was belonging only to the Priests, but this is justified by the Lord Christ in case of necessity 
o Mat. 12. 3, 4. Hos. 6. 5. , Mercy is to be preferred before Sacrifice, so he fled to Achas king of Gath, and he changed his b●haviaur and feigned himself mad 
p q 1 Sam. 21. 13. , this in case of necessity to save life is not unlawful, he did not distemble with his tongue to say he was mad: it may be lawful for a man to dissemble in his behaviour or discretion, when it is unlawful to do it in words, Nor did he do it as distrusting in God, as is apparent Psa. 34. 6. he trusted in God and was delivered at that time when he changed his behaviour, as is evident by the Title of that Psalm: It is granted that in matters of Religion to change behaviour is sin, as to bow to an Idol, or to be hypocritical in shows of Religion, a● it is to be feared very many are at this day, and have been for honour or profit, as Simon Magus did, Nor did he dissemble his behaviour, to the end he might murder as Cain did, and as Joah did, but David intended damage to none, only his own safety: We have a kind of resemblance to this in the Lord Christ, to try his Disciples, Luk. 24. 28. The Text saith, He made as if he would have gone farther: And whereas it may be objected he lied ●o Ach●sh when he said that he had been against the South of Judah, and against the South of the Kenites 
q 1 Sam. 27. 10. , &c. He did not lie unto him, he spoke doubtfully to the Question asked, so as Achaz might take it in a double sense, either that he had been against the people of the South of Judah, and of the Kenites, or against the people of the Philistines that dwelled in the adjacent Villages of the South of Judah, and so indeed it was; So that David lied not, nor used any unlawful means to obtain the promised Kingdom, nay, when opportunity was in his hand he would not hurt Saul, though he then hunted after David's life as after a Partridge on the mountains, declaring his trust in God and innocency toward Saul; When he had him at all advantage in the Cave▪ and at another in his Trenches, David would do no act to cross God's providence though animated to it by his chief Friends.  
Contrary to David's practice is the practice of men at this day who without any warrant from God's Word, contrary to humanity, plot and contrive means to betray and subvert men and governments, that are not su●able to their own desires, and contrary to clear providence, and that by abominable evil means; And also in a solicitous use of good means for the obtaining of things not promised, nor any leading providence or probabilities to the things endeavoured for, but will and fancy, or the instigations of false deceiving spirits, what else are the many and frequent fastings one contrary to another, and appeals to God in things which tend to strife and debate, and to set up the Kingdom of Christ by blood, who saith, his Kingdom is not of this world, or if it were he needs not the material sword to exalt him: for all power is given unto him both in heaven and in earth 
r Mat. 28. 18. ; He is King for ever in a sp●r●tual sense, but They that take the Sword shall perish by the Sword 
s Mat. 26. 52 , He can presently have more than ten thousand Angels to cut down all his enemies at once if he please, and when he please 
t Mat. 26. 53 ; And he nowhere in all the Scripture commandeth nor exciteth any of the Saints to carry on his cause in blood, nor to use endeavours by the sword to set up a fifth Monarchy, neither to make war against Nations, to destroy Kings as Kings the sword of Christ is the sword that goeth out of his mouth, Rev. 19 15. with this sword he will smite the Nations, and by this sword were the rem●ant slain, Rev. 19 21. God refused to accept of David's desire to build the material● Temple for God's worship, because he had been a man of war, and had sh●d much blood 
u 1 Chro. 28. 3. : And again, 1 King. 22. 8. Thou shalt not build a house to my Name, because tho● hast shed much blood upon the earth in my sight: The Temple was a Figure of Christ, and was for external worship: If that which was but a Figure and material might not be built with bloody hands, then doubtless the thing typified which was the glory of Christ, the spiritual Temple and spiritual worship of the New and Heavenly Jerusalem, shall not be built by the sword of the Saints on earth, a strange and unwarrantable opinion, and a worse practice; The holy Ghost is pleased to intimate to us that while the Temple was in building there was not heard neither Axe nor Hammer, nor any too● of Iron, all the time of the building 
w 1 King. 6. 8 ; From whence I infer, The holy and spiritual worship of Christ, shall not be set up by any Instruments of war, but as in the building of the Temple the stones were hewed and the materials made ready before they were brought to the building, and were hewed by the men of Tyre and other Nations who did not belong to the services of that Temple; So God will use the sword of the heathen and wicked men of the world to prepare for the work of the spiritual Temple, they shall be his drudges to do that bloody work, to hew the Nations and Kingdoms as pleaseth him; they shall be his Instruments to cut down, dig up, and hew one another, and cast down the mig●ty Mountains till they be made Plains, they shall do it in wrath and revenge one to another, but God will work by them after the counsel of his own will: And then as in the Reformation in the d●ies of Hezechiah▪ God will prepare the hearts of his own people, and the thing shall be done suddenly 
x 2 Chro. 29. 36. ; they shall be a willing people in the day of his power, this it consonant to holy Scriptures, and hath been the manner of God's doings, Not by might nor by power, but by the Spirit of the Lord of Hosts 
y Zec. 4. 6. .  
Besides, David in his Reign was a Type of the Churches troubles and war, es Solomon was a Type of the church's peace and flourishing condition; Bus I find not that David nor Solomon ever made an offensive war against any Nation, but it was ever defensive, except by command from God, or a providence leading to it, as in the case of the Ammonit●s, when they had abused David's Embastadors and his friendly courtesy, and disgraced them that were his Messengers: And the Assyrians who joined with them 
z 2 Sam. 10 ; but for them to attempt things for which they have neither command nor any leading providence, but upon their own wills, fancies, or as some say by the direction and guidance of the spirit, to these men, not I but the Lord Christ saith unto them as to James and John when they would have had him to command fire to come down from heaven upon the Sama●itans: Ye know not what manner of spirit of spirit ye are of 
a Luk. 9 55. ; The Son of man is not come to destroy men's lives but to save them; These men have spirits of infirmities, croo●ed spirits, like that woman whom the Lord Christ healed 
b Luk. 13. 11 , the Lord in mercy cure thew: We are commanded not to believe every spirit 
c 1 Joh, 4. 1  in Rev. 16. 13. there were three unclean spirits went out of the Dragon and out of the mouth of the Beast, and cut of the mouth of the false Prophet; What were these spirits? these were the spirits of devils, working miracles, and what else, they go to the Kings of the earth and of the whole world, to gather them to the battle of the great day of God Almighty, ver. 14. The Spirit of God saith expressly, that in the latter times some shall depart from the saith, giving heed to seducing spirits and doctrines of devils 
d 1 Tim. 4. 1 ; Hence is that precept of the Apostle, to try the spirits whether they are of God because many false Prophets are gone out into the world, 1 Joh. 4. 1. I know many good men are seduced and do seduce at this day, And it is grievous to them and unsufferable to them to bear it to be told they are seduced, because they have a zeal to God and to holiness; Surely so had Paul when he was in a great error, and so was David full of holy and right zeal to God, yet his spirit erred; his spirit was pressed to build God an house, so as he vowed to do it, Psa. 132▪ 2. And he consulted with the Prophet Nathan about it, and Nathan's spirit closed with his spirit, and said, Go do all that is in thine heart, for the Lord is with thee 
e ●●2 Sam. 7. 3 : But the spirit of holy David and the Spirit of the Prophet Nathan, were both con●rary to God's spirit in that work, for the word of the Lord to Nathan forbade it afterward.  
Give me le●ve I beseech you in the mercies of God to say unto you that are Fifth Monarch men, as St James saith to the whole Church and Sa●n●s, Do not ●rre my beloved Brethren 
f Iam. 1. 16 , it is most true that violent ungrou●ded affections are violent temp●ations, and will bring violent and certain affl●ctions upon men and Nations; Obedience is better than Sacrifice, blind Sacrifices nor uncommanded service by God were never accep●e●; Who hath required this at your hand? Let us therefore walk humbly with God, ●eny ourselves, our own spirits, our own righteousness, and ●et up the Lord Christ in our hearts, that he may spiritually rule over us and in us by mortifying our corruptions, subduing our carnal reason and our unbridled lusts; this is i● the Lord Jehovah hath promised, and this is it we are taught to pray for, Thy Kingdom come; And for this as for all other mercies thereon attending, let us be ever diligent in the use of all lawful means, in behalf of ourselves or Nation, and the whole Church of God, with submission to God's will; And truly he that will impartially and strictly examine his own heart (and be sure it deceive him not) shall find that all his endeavours will be too little, to bring his will to the will of God in every thing, but the heart is deceitful above all thing, and desperately wicked, who can know it 
g Jer. 17. 9 ? and from the deceit of our own hea●●s together Satan's instigations, we labour to bring God's will to our will, and hence ariseth great evils and distractions even among Christians, at this day; All boast of the Spirit and yet walk contrary to the ●pirit, for the Spirit is one and is not divided, the Spirit leads into the way of one truth not many truths; give me leave to put the question which Paul in the like case, Are ye not carnal 
h 1 Cor. 3. 4 ? yet these Corinth●aus to whom Paul speaks were believers, Sain●s in the Apostles esteem, for he gives them the right hand of brotherhood, though in this respect carnal in their divisions concerning spiritual things, and those things if not prevented will bring sore judgements, and prevent the mercies by us exp●cted and t● the Church promised.  
The lawful means to prevent the one and to possess the other, are of two sorts, spiritual and civil, which for brevity I shall but name, for I intend not p●olixity in this discou●se; The first and chief means is prayer, Pray continually, 
Col. 4. 2. , that's the rule given 
i T●. 5. 14 , and pray earnestly 
k Iam. 5. 17 , and fervently 
l Ver. 16. ; But we must come to pray with humble hearts, else God will not hear our prayers, He giveth grace to the humble 
m Jam 4 6 , bu● he resisteth the proud; God heareth the desire of the humble, and will prepare their heart, and incline his heart to hear 
n Ps. 10. 17 , he dwelleth with the humble and will revive the spirit of the humble and contrite ones, Isa 57 15. and we must pray for such things as are according to God's will, such things as are according to God's will, such things as we have p●omise for, not according to our own wills, You ask and receive not, and why? because ye ask a●●sse 
o Jam. 4. 3. : This is the confidence we have in him, that if we ask any thing according to his will h●heareth us 
p 1 Joh. 5. 14. , but if we ask according to our own will he will not hear him, that is, he wi●l not give him what he asketh; And we must also ask in faith without wavering, Jam. 1. 6. but how can we have faith in asking any thing for which we have not a promise? for faith is grounded upon the promise; Abraham believed the promise, Rom. 4. 3. he staggered not at it, he was fully persuaded that what God had promised he was able to perform, and would do it 
q Rom. 4. 20, 21 ; And without faith it is impossible to please God, 
r Heb. 11. 6  what is not of faith is sin, without faith God accepts no prayer 
s Mat. 21. 22. ; and in the last place we must ask all that we pray for in the Name of Jesus Christ, Whatsoever ye shall ask the Father in my Name he will give it you 
t Ioh. 16. 23. ; See Joh. 14. 13. And in extraordinary cases we must add spiritual ●●sting to our prayer, for there is a kind of devil that goeth not out but by prayer and fasting 
u Mat. 17. 21. , humble yourselves in the sight of the Lord, and he shall lift you up, Jam. 4. 10. we must come with humbled hearts, willing, and desirous to bring our wills to God's will, but take beed of fasting and praying, and making appeals to God, 
w Heb. 12. 29.  to bring God's will to your will, it is not safe to tempt God, For our God is a consuming fire.  
The next means is to get the love of God kindled in our hearts, let us get burning zeal to the truth, and receive the truth in the love of it, contend for verity not for victory; Advance the Gospel in the Ministry of it, love the brotherhood, honour all men, fear God, and honour the supreme Magistrate 
x 1 Pet. 2. 17 , whether King or Lord Protector, this is Apostolical doctrine, Let every soul be subject to the higher powers, for there is no power but of God, the powers that be are ordained of God 
y Ro. 13. 1. ; This is the Apostle Paul's doctrine, and this is the Apostle Peter's doctrine, Submit yourselves to every Ordinance of man for the Lord's sake 
z 1 Pett. 2. 13. , for so is the will of God 
a Ver. 15. ; This is no new devised doctrine, nor is it in the least Antichristian, but the doctrine of the Law and the doctrine of the Gospel, If there come any unto you, and bring not this doctrine (that is, that denieth this doctrine) receive him not into your house, neither bid him God speed 
b 2 Ioh. 10 ) to deny this truth of the Gospel, and teach for Gospel another thing, is to bring in another Gospel: But I am commanded by the Gospel, that though men or an Angel from heaven preach any other Gospel then what the Apostles have preached, not to believe it 
c Gal. 1. 8. ; The Gospel establisheth a standing Magistracy and a standing Ministry, by them Liberty and Religion is maintained and preserved if well regulated.  
Therefore it highly concerns Parliaments, of which by God's mercy and love to his people, we are not wholly deprived, nor by one for ever oppressed; It is God's mercy and his honour (the Lord Protector I mean) whom God hath made instrumental to call this Honourable Assembly in Parliament together, I say it concerns them to consider whence we are fallen, and whether we are going, and by their authority to put bars against licentiousness and loose liberty, and to be a wall of protection unto the truth, that those Foxes may be taken that spoil the Vines, for our Vines have tender grapes 
d Can. 2. 15 ; Honourable Parliament, if my scribbling Sheets ever come to your view, take notice from them that God hath by his good providence called you together to make up the breach that fin hath made (or rather God for sin) upon us; We have been perfidious to God, and God hath removed justice and equity from us; You must be both Phinchas and Aaron; Phinchas to rise up with courage and zeal, not only to do justice but to give life to the just Laws of the Nation, that justice may be done by a Law against the transgressors of God's Law 
e Numb. 25. 7 , and Aaron to stand between the dead and the living, that God's anger may be appeased: 
f Numb. 16. 48. : You in behalf of the good people of these three Nations, are to settle by God's assistance these unsettled Nations, what is possible for the present, and with all possible care to look to the future, the God Almighty be your strength and your Counsellor, in the great work under your hands, that you may be instruments in 〈◊〉 hand to establish a just and settled Magistracy and a holy religious Ministry, That the glory of the Lord Jehovah may be advanced, and the people of these Nations may again enjoy their Rights and Proprieties, our sins cry to God for g●eate● judgements, and the people cry under great pressures; And God hath called you that are the great men of these Nations to prove and to try what you will do for him, Jer. 5. 5. You have known the way of the Lord and the judgement of your God, turn you not aside as others have done; God seeks now as he did in Jerusalem, to find a man, if there be any that executeth judgement and seeketh the truth, that he may spare poor England, Jer. 5. 1. And let not the poor of these Nations be forgotten by you, provide houses and stock to set them to work in all Cities, countries, and Towns, that there may not be a beggar in our Israel 
g Deu. 15. 4 ; Debts ought to be paid, but public Faith debts not paid is most dishonourable to the Nation, I know as things have been managed it is no easy thing to pay them; But to purge the University and Nurseries of Learning from their open pollutions and vicious practices, and Schools of Learning to be purged of vicious Schoolmasters, the poison of youth and the bane of age and ages, is a work acceptable to God, a means to obtain blessings to posterities, and it will cost no money to do it.  
These and the like means diligently used, really prosecuted, freed from self-interest, vainglory, or hypocrisy, will assuredly multiply mercies on the Nations, and prevent the judgements threatened, and cause England to be the praise of the whole earth: I pray give me leave to say what the Lord by the Prophet said in another case (concerning tithes then due by a Law of God, levitical, only belonging to the Jews; now due by no such right, but they were unjustly withheld) Therefore saith the Lord, Prove me now therewith, if I will not open to you the windows of heaven, and pour you out a blessing 
h Mal. 3. 10  &c. So I say, Use such means as before I have briefly mentioned, and prove the Lord if he will not double and redouble all sorts of blessings on this commonwealth.  
I bless God that there hath been a beginning of a Reformation of some things by his highness more than in some years past by others, though much was promised; And I bless God that put into his highness's heart and this present Parliament to call for a general and public day of Humiliation, for emergent causes named, which God will doubtless accept of, as of late he did by a signet of his favour, when we by his highness' order sought God for Rain in our great necessity; Although some who style themselves Saints not only refused to join in our Petitions, but used unchristian speeches to God's dishonour and contempt of the duty: And truly it was sad to observe the general neglect of our late Solemn Fast, that only Shops should be shut, and places for recreation full (as I was informed) but Churches shut or empty, in respect of the numbers of Inhabitants, many omitting the duty out of carnal respects, and many out of will, because it was commanded, and because the end crossed their self-interests; I do affirm that it is no less a duty in the Christian Magistrate to command the duties and performance of duties for the true worship of God, than it was duty to the Magistrate under the Law, but the Magistrate under the Law did command such duties, as Asa, Jehosaphat, Jehojada, Hezckiah, and others: We know that Asa did not only command Reformation of God's worship, burr annexed to his command a great punishment 
i 2 Chron. 15. 13. ; And Ezra did the like 
k Ezr. 7. 26 ; And the Apostle Paul diminisheth nothing of the Magistrates Authority under the Gospel, nor is there any Scripture that offers the least doubt of that their authority, but rather makes it greater, Heb. 10. 28. therefore I say that the neglect or rather contempt of such duties, and the suffering of it uncontrolled by the Magistrate, will in stead of a blessing bring a curse, as is threatened by the Prophet, Jer 48. 10. but the due observance of the holy and spiritual worship of God held forth by the Magistrate, and practised by the Minister and People, is the chief means to divert the judgements we fear and procure the blessings we want.  
I come now to the sixth and last Inference, and that is, That when God hath effected and done his will in any thing visibly made known to us by the work of providenee, we are not to murmur nor repine, though it be in any thing contrary to our expectation or desire, or though it be to our great affliction, but to submit to it willingly, only by prayer to seek unto God, and patiently wait his time and means for deliverance.  
This hath been the practice of the godly in all ages; 
k 2 Sam. 12. 22, 23.  Thus holy David did, while his child was yet alive he used all lawful means for the life of it: But when God had done his will, and the child was dead, he left off to mourn, and murmured not, but patiently bear the affliction; Thus did just and righteous Job, he feared his Sons might sin, and procure God's displeasure, he therefore used the right means to prevent it 
m Io● 3. 25 Job 1. 5. , but when Providence had brought that to pass which he feared, and God had visibly manifested his pleasure, Job was patient, he murmured not, neither against providence nor instruments, but blessed the Name of the Lord 
n Job 1. 11, 22. : The Church under her great affliction murmured not, they acknowledged God's hand, and complained of their sins the cause of all 
o Lam. 3. 37, 29. , and waited patiently for their deliverance: It is good (saith the Prophet) that a man should both hope and quietly wait for the salvation of the Lord 
p Lam. 3. 26. ; Surely (saith Job) it is meet to be said unto God, I have born chastisement, I will not offend any more 
q Job 6. 12 ; And the Apostle exhorts, that we be followers of them that by faith and patience inherit the promise 
r Heb. 6. 12 : But to murmur against providence is wickedness, and the effects of murmuring and discontents is very dangerous; Dangerous to a man's self, and bringeth others into dangers too: You know what became of the murmuring Israelites in the wilderness, from time to time, as is recorded in the Books of Exodus and Numbers; Consider the case of murmuring Korah and all his murmuring company, the earth opened and swallowed them up 
s Num. 16. 32, 33. ; This was the immediate hand of God, not Moses nor Aaron, yet such was the rebellious hearts of the people, that the next day they all fall to murmuring against Moses and against Aaron, and accused them that they had killed tho Lord's people 
t Num. 16. 41. ▪ And for this there died presently of them, fourteen thousand and seven hundred by a sudden plague 
u Ver. 49. ; You know that for this sin of murmuring all the people that came out of Egypt from twenty years old and upward, were excluded from the promise, except Caleb and Joshua 
w Numb. 14. 29. : Hence the Apostle exhorts us Christians, not to tempt God as they tempted him, nor to murmur as they murmured and were destroyed; for saith he, All these things happened unto them for our examples 
x 1 Cor. 10. 10, 11. ; God is the same to us that he was to them, only he hath divers dispensations of his judgements; he is an unchangeable God for evert If we sin like them that went before us, we shall be as greatly punished as they were, yea, greater; Though God do not so usually strike men suddenly for sin as formerly, yet there is greater wrath to come.  
Let us a little consider the cause of men's murmuring, and see if it do not arise from a carnal heart, a carnal man propounds ends to himself, as the Merchants St James speaks of, that say they will go to such a City, or such a country, and buy, and sell, and get gain, but say not, if God will: so it is with men that seek their own ends in any thing, they propound this or that, but God is not in their thoughts, they say no●, if God will; but we will do this or that thing, or would have this or that done, &c. It may be, nay, it is common with these men, that they will have the Name of God in their mouths, but (as the Psalmist speaks) God is not in all their thoughts; And therefore when their wills and designs are crossed, they are angry, and repine against God and men; Thus the people of Israel did in the wilderness, they met with cross providences which they looked not for, and they could not bear it, but cry out against Moses, saying, because there were no graves in Egypt; Hast thou brought us to die in the wilderness 
y Exo. 14. 1●. ? and again, wherefore hast thou brought us out of Egypt to kill us in the wilderness, our children and our cattle 
z Ex. 17. 3. Exo. 16. 8. .  
Thus at this day we have seen many strange Providences such as we looked not for, and men have had many and diverse designs, aims and ends, but meet with cross Providences, which they cannot bear, nay, resolve they will not bear, they complain and cry out against this and that thing, but specially they murmur against God and own not his providence in governing the world; Therefore they also murmur at the thing done, and against the Instruments doing it, this is I say against God himself, for he alone orders every thing and every Action, as is proved in the beginning of this ourdiscourse, which may satisfy humble men; But saith the wisest of men, The foolish man perverteth his way, 
a Pr. 19 3.  and his heart fretteth against the Lord: This is a carnal heart, for a spiritual man sees God in all and bears all things with patience, and waits by prayer for guidance by providence, but never prays against a manifest providence, except to be delivered from the evil that may in some cases be feared, for providences lead the people of God into straits and afflictions for sin, as well as it delivereth them from afflictions when they are humbled, and this the Church was well acquainted with; therefore say, It is good that a man should both hope and quietly wait for the salvation of the Lord 
b La. 3. 16 , then by the rule of contrary it must needs be evil to repine and murmur.  
It is very observable that Moses mentioneth a mixed multitude that came with Israel out of Egypt, Exo. 12. 38. these were of other Nations, probably Servants, that kept their cattle, etc, And they seeing the mighty wonders that God did for his people in Egypt joined with them, and would go out with them; As the multitude that followed Christ for the loaves 
c Joh. 9 26. , but being crossed in their expectation they grow discontent and murmur, lusting after the fleshpots of Egypt 
d Nu. 11. 4 , and bred a general discontent among the people, such a mixed multitude was among the people of Israel after they were delivered from their seventy years' captivity, which good Nebemiah separated from Israel 
e Neh. 13. 3 .  
Such a mixed multitude are at this day in England, some of other Nations, some of contrary Religions, Priests and Jesuits, and others that have by all subtle ways insinuated themselves, and these have set the people into discontents and murmurings, and are enemies to the advance of the Gospel, and to the building of the spiritual Temple, no less than those adversaries of Judah and Benjamin that would have insinuated themselves under pretence of helping to build the Temple, saying, they sought the God of Israel as the Israelites did, and did sacrifice to him 
f Ezr. 4. 2. , when indeed they were enemies, and endeavour to hinder their work; but Zerubbabel and the chief of the Fathers cast them off, than they send to have conference with Nehemiah to betray him, but he would not own their message 
g Neh. 6. 2, 4. , and the work in his hand prospered. But our Fathers of England have harkened to these our mixed multitude, and God's work hath been hindered, and themselves lost their honour; The mixed multitude among us are grown numerous and incorrigible, they do not only murmur but they (some of them) threaten, and resolve not to be satisfied, for if one sort have what he desires another will dislike it, and that which is accepted this year shall be cried down next year (nay sometimes next day) for they that seek they know not what, cannot tell when to be pleased at every thing that is done: some cry out against it, and against the Instruments doing it, without regard to Providence or public interest, and these cause murmurings among the people who would not murmur but for them; These are those that have tasted of the heavenly mauna, but grew wanton, lusting after other food, many of these came into our hosts because they saw the great thing the Lord did for us, but they came not in with the first, nor did they bear the brunt of the day, and being enticed by their own lusts they murmur and grow impatient at every providence that crosseth their desires: They murmured against our first Parliament called Anno Dom: 1640. and rejoiced when it was dissolved, endeavouring to carry on their designs by the next Parliament, but providence crossed them, and they were dissolved too: And Providence hath ordered all actions, counsels and things, to set up another way of government, which for private interest was cried down: Now Oliver by the Providence of God is set up and made Lord Protector of England, Scotland, and Ireland, &c. the great and general murmuring is against him, He is a man of honour and integrity, the instrument in God's hand to do great and mighty things for us, And as I have said before he is the man of the Saints prayers, and by their prayers God hath made him prosperous and successful in all his undertakings, we (yea many of the chief murmurers) have acknowledged it, and owned him as our Joshua: What hath he done to the prejudice of the people or Nation, that we now murmur against him? why, he hath by God's providence frustrate the designs and aims of the mixed multitude, therefore they all murmur; The Antichristian and prelatical parties and all the Hierarchy are angry and seek his life, the Levelling party and the men of the Fifth Monarchy they are angry, and combine together by plotting against him, and as the Prophet saith of himself so I may say of his highness, They watch for his halting, saying, peradventure he will be enticed, and we shall prevail against him, and take our revenge upon him 
h Jer. 20. 10. : Besides these there is another sort of this mixed multitude that murmur, and they are pecuniaries, either oppressors or mercenaries: Because it is conceived his highness will look after the public treasuries, and manage the public treasure to public advantage; These were afraid of a day of account in this life that were not afraid of a judgement day in the life to come, therefore they are angry; There is another sort that are ambitious to have the honour and command that Providence hath cast upon his highness, therefore they are angry, for ambitious men cannot endure any superior; Good men without holy watchfulness may fall into the evil of ambition: We find that Aaron and his Sister Miriam a prophetess grew ambitious against Moses, they quarrel with him about the Ethiopian woman which he had married, that's their pretence, but than they plainly tell Moses that God had not only spoken by him but by them also; You know how God took it at their hands, if good men sin God will not spare them but more severely punish them: some other there be that murmur against his highness, as Joab did against good David in the case of Abner, because he made peace with him, and with the house of Saul 
k 2 Sam. 3. 21, 24. : Others murmur, because they conceive more honour, greater esteem, and better reward is given to some then to themselves, like those that were hired into the Vineyard 
l Mat. 20. 11. , you know what answer Christ gives to such; This kind of evil began to enter into the hearts of the Disciples, but Christ taught them a better lesson 
m Luke 9 46, 47. , of some of these sorts, are all the great murmurers of which the Apostle Jude saith plainly, these are they that walk after their lusts, and their mouth speaketh swelling words 
n Jud. 16. ; These strive for masteries, they would all command but they cannot endure to obey, and would persuade the people that all their oppressions, injustice, and cruelty is righteousness, and that the justice distributed to every man through one man, is oppression; Every man's ways are right in his own eyes 
o Pro. 16. 2 , as the holy Ghost is pleased to express; And they would do as when there was no King in Israel but every one did what was right in his own eyes 
p Iud. 17. 6 , to adulterate Religion, abuse the Ministers of the Gospel, teach for doctrines the precepts of men, commit adultery, blasphemy, and kill, or what not, as in the time of vacancy of Judges in Israel, that there was no public Magistrate in the Land to put them to shame in any thing 
q Iud. 18. 7 : Was not England almost brought to this condition? And is it not the thing so much laboured for at this day? and that under the specious pretence of a Reformation, such a Reformation as ascendeth out of the smoke that came out of the pit 
r Rev. 9 2, 3 : blessed be our Jehovah that hath thus far holpen us against such designs, that they have been prevented by his good providence; And let the Instrument be blessed by Jehovah who hath been used by his hand to disappoint their purposes, of whom I hope and expect much better things then from those Reformers, or then we have seen in our Age for due administration of justice and establishment of Religion and Laws, that Religion may be advanced, held forth to the people by a holy discipline, according to the Word of God, which is the will of Christ, not the fancies of men, for God is a God of order and not of confusion, He is not the author of confusion but of peace in all the Churches of the Saints 
s 1 Cor. 14. 33 ; And it was the Apostles joy in beholding their order and steadfastness of faith in Christ 
t Col. 2. 5. ; And for this cause as himself saith, he left Titus at Crete, that he should set things in order that was wanting and ordain Elders in every City 
u Tit. 1. 5. ; Order by a discipline of worship in the purity of Ordinances is the way to that Reformation the Lord Jehovah looketh for; and the establishment and due execution of good and just Laws, that every man may enjoy his own propriety, and that justice may be distributed to every man without favour or revenge impartially, and that oppressors may be punished severely, according to their offence; This is the thing God looks for at the hand and by the place to which he hath called the Lord Protector; And this I believe he intendeth and will do, if murmurers will have but patience, If he do it not, he dissembleth with God, and God will judge him, who only knows the secrets of all hearts; For Judgement belongs unto God alone, he hath not given that unto men, but he hath commanded us not to judge (but ourselves;) Judge not that ye be not judged 
w Mat. 7. 1 , for the Lord is a God of Judgement, blessed are they that wait upon him 
x Is. 30. 18 : The Prophet Malachy sharply reproveth the Jews in a case like ours at this day; Ye have wearied the Lord with your words, yet ye say, wherein have we wearied him? when ye say, every one that doth evil is good in the sight of the Lord 
y Mal. 2. 17 ; that is, you make acclamations against God and blasphemous clamours, because you have not forthwith what ye desire, and in their own way, as if he were a favourer of evil doers, therefore ye cry out Where is the God of judgement? as a violent affirmative that there was no such just God, thus murmurers weary God, Shall not God search out this, for he knoweth the secrets of the heart 
z Ps. 44. 21 .  
Why then do we judge and condemn the man that hath done us good and no harm? and why do we murmur against God and repine at providence? The Lord in mercy open the eyes of all his people, and bring their hearts suitable to himself, that they may willingly submit their wills to the will of God: You know we had a long time of peace and knew not the bitterness of war, and we had a happy beginning of Reformation in the days of Q. Elizabeth, but in stead of going forward we went backward, and fell into the hands of oppressors and persecutors of Gospel-Truths, which was the procurement of war, (a sore punishment) we expected relief from men, but were more oppressed, they neither cared to ease us, nor pitied out condition, our Religion grew to be mixed with multitudes of new devices, and all old heresies (cried down by the primitive Church;) Under these calamities we groaned and cried to God, yea, many of God's people sought him by prayer and fasting, private and public for deliverance, And that God would give us Judges as at the first, and Counsellors as at the beginning 
a Isa. 1. 26 , that we might be called the righteous and faithful Nation, yet we will not give God leave to do it for us, though we see Providence working it, we will not be satisfied except God bring his will to our will, nay to our wills, except God will give us the thing we ask in our own way, and by the means we ourselves prescribe and set down, we will not own it any other way; We ascribe too much to ourselves, therefore we prescribe unto God things, times, men and means.  
God by providence hath given us again a free Parliament, freely chosen by the people, or it is their own fault, if some of the Members that the people have chosen be discontented, and are of any of those sorts of murmurers before spoken of, so as they refuse to act for the good of the Commonwealth, it is their fault, and I fear their sin, It is not his highness's fault, nor the peoples, but it will be some grief to the refusers when they shall see the work done without them, or that it should miscarry by their neglect, they knowing that at this day the pillar and ground of truth is shaken; And the two great and standing Ordinances of God strongly assaulted by many of that kind of temper that Korah and his company was; That rose up against the office of Moses and the office of Aaron, who would have no Magistrate but themselves, nor no Ministry, but of themselves; The office of Magistracy was in Moses, the office of the Ministry wa● in Aaron; They are two distinct Offices, and not promiscuously to be mixed, nor to be severed from a Christian Commonwealth, God's word is the rule to both, Moses and Aaron were Brethren, and of one Tribe, signifying a propinquity in their Offices, they go together, and are defence and instruction one to the other; Now against these Offices Korah and 250 Princes of the people, men of renown, rise up and say, Moses and Aaron, wherefore lift you up yourselves above the Congregation of the Lord, you take too much upon you seeing all the Congregation is holy, even every of them 
b Nu. 16. 3. ; Moses in this case makes his appeal to God, the murmurers did the like (as some among us too presumptuously have done) God decides the controversy between them, and saith, he will cause their murmurings to cease, God gave a signal testimony on the side of Moses and Aaron, showing who was the man that God did choose, by causing the rod of the Tribe of Levi to bud, blossom, and to bear almonds in the Tabernacle of witness 
c Num. 17. 6, 7, 8. ; We are not to expect such miraculous signs in our time, yet it cannot be denied our enemies themselves being witness, but that God hath done wonderful things by his highness for us and against our enemies, of which we have (and may have a lasting) benefit; if we provoke not the Almighty by our murmurings, and cause him to turn our blessings into a curse; Faith makes not haste, but stays God's time, and waits upon Providence; But it appears we live more by sense then by faith; We trust God so far as we see reason for it, and no farther; We say as the murmurers in the wilderness did to Moses, Thou hast not brought us into a Land that floweth with milk and honey, or given us inheritance of fields and Vineyards; Wilt thou deceive us, and make thyself a Prince over us, and put on't the eyes of his people 
d Num. 16. 13, 14. ? Dost thou think they do not see thy falsehood toward them? These murmurings kept the people from the Land they looked for, and brought a curse upon them which they looked not for, and thus it may befall us, if God be not more merciful to us; Who is then the sinner, and who shall posterity have cause to curse?  
I beseech you My Brethren of England, be not impatient, take heed that you fight not against God, murmur not at any Providence, believe that God ruleth in the earth, and governs all things, and that all the turnings and overturnings, and the changes which we have lately seen is of God; And all these, yea, all things shall work together for good to them that love Goldstone 
e Ro. 8. 28. : Let us trust God who is faithful in all that he hath said, and will make good whatsoever he hath promised, and that to us in our times, if we provoke him not: Let us therefore be followers of them that by faith and patience inherit the promise 
f Heb. 6. 12 : Consider what our condition was before our last change, and whether men were leading of us, if Providence had not disappointed their design; were we not hasting into that (or worse) condition that Israel was in, at the beginning of Asa's government? when they were without the true worship of God, Without a Teaching Priest, and without a Law? and there was no peace to him that went out or to him that came in, but great vexations were upon all the Inhabitants of the countries 
g 2 Chron. 15. 3, 5. ? If it were so with us than let us imitate those good people, and do as they then did, they in their trouble did turn unto the Lord their God, and sought him, and he was found of him, 2 Chro. 15. 4. And at that time God stirred up the heart of Asa, and he reformed all the evils, and they were delivered; God, as I have said, by strange providences, evident to us, hath stirred up his highness, and given him the honour to be Lord Protector of his people, who knoweth what the Lord our God will do for us by him? Let us seek God for him, and daily pray that God will give him wisdom as to Solomon, and courage as to Phinehas, and zeal for the Lord of Hosts, and for the religion of his God, as to good Asa, Hezechiah, and others, that God made instrnmentall for the glory of his Name, and for the good of his people; Such I hope his highness will be to us, not only in these three Nations, but to the Church militant through the whole world: take the Apostles rule and practise it, Put up your prayers, supplications, intercessions and thanksgiving for all men, but especially for all that are in authority, and why? that we may lead a quiet and peaceable life in all godliness and holiness 
h 1 Tim. 2. 1, 2 ; But if we will disobey such precepts as this, and provoke such Providences as have led us thereunto, and be obstinate in our own ways and wills, as if we would build new Babel's to our own fancies, and say as those Builders said, Let us make us a Name lest we be scattered abroad upon the face of the earth 
i Gen. 11. 4 ; God will surely bring the evil upon us that we seek to prevent, and we shall be scattered in our work: Have we not (some of us) begun to lay the foundation of such a work? why else are we thus confounded that we cannot understand one another? One calls for mortar, and another brings a mattock; one cries out for brick and stone, another brings a hammer and an axe; One is building and another is breaking down; One says Christ Jesus is setting up Kings and chief Magistrates according to his own heart, to be his Vicegerents on earth, such as shall own the Lord Christ, and acknowledge that they reign by him and for him, according to that prophecy of the Evangelical Prophet, Isa. 49. 23. King's shall be thy Nursing Fathers and Queens shall be thy Nursing Mothers, they shall bow down to thee with their face to the earth, and lick up the dust at thy feet, and thou shalt know that I am the Lord, &c. that is, as the Nurse feeds the child, and defends it from harm, so Kings and Queens under the Gospel shall tender the Church of Christ, to provide for it by providing holy Ministers and honourable maintenance for them, that they may not serve Tables, but wholly attend to the Ministry of the Word and Sacraments, and be a wall of protection to keep them from harm, and that corrupt doctrines break not into the Church, and they shall bow down to thee with their faces to the earth, that is, they shall acknowledge the Lord Christ to be their head, before whom they shall cast down their Crowns, and acknowledge they are but his Vicegerents, by him appointed to feed, cherish, and defend his faithful ones, and to reverence the word of Christ, etc, according to that of the Psalmist, All Kings shall fall down before him, all Nations shall serve him 
k Ps. 72. 11 ; Others say, that Christ is Staining the pride of all glory, and bringing into contempt all the honourable of the earth, pulling down all Kings and kingly powers, Isa. 23. 9 Others say, that Christ is only pulling down all wicked Kings, Tyrants, and Persecutors, and will stain the pride of all human glory, such as Babylon and Tyre, against whom the Prophet Isaiah in the 23. Chapter beforementioned denounceth judgement but not against all Kings, yet deny not that the Lord Christ who is said to ride upon a white horse, going forth conquering and to conquer, Rev. 6. 2. shall conquer all Kings and Kingdoms that are his enemies, all shall stoop before him; Others say, Christ only shall reign and shall be King of the Saints, and shall be set up in his glory and Kingdom on earth by the Sword of his Saints, in blood, alluding to that in Rev. 19 13. He was clothed in a ves●ure dipped in blood, And as in Psa. 58. 10. The Saints shall wash their feet in the blood of the wicked, and in Psa. 68 23. That thy foot may be dipped in the blood of thine enemies, &c. The meaning of these places is plain to be no more but the sudden destruction which the Lord Jehovah should bring upon the wicked, such as are enemies to the Church, as in the words going before in Psa. 58. 8, 9 As a Snail that melteth they shall pass away, and before the pots can feel the thorns, he shall take them away as with a whirlwind: He shall, who is that he? It is God Jehovah he shall do it, not the Saints; the Lord Christ to whom all power and dominion is given, and was given to him from the time of his Incarnation, as he himself witnesseth, Mat. 28. 18. All power is given to me, &c. he doth not say, It shall be given me, but in the present tense It is given unto me; Hence is that of Isa. 63. 3. I have tr●d the wi●epresse alone, and of the people (our Saints) there was none with me, for I will tread them in mine anger, and trample them in my fury, See Rev 14. 20. and Rev. 19 17, 18. by which it is evident that the destruction of Christ's Enemies shall not be by the sword in the hand of the Saints, but by some miraculous way from heaven, like that expressed in Rev. 20. 9 Fire came down from God out of heaven and devoured them; It is doubtless true that Satan is let loose out of prison, and God useth him instrumentally to deceive the Nations, we see it, and the Lord Jehovah doth cause them by Satan's deceits to destroy and consume one another, but the great destruction must come by some great and miraculous way from the hand of God, and thus Christ is said to be King of Nations, and he is King of Saints in a peculiar manner, he is the protector and safe preserver of the Saints on earth, and he ruleth in them spiritually, notwithstanding M. Spittlehouse be of an erring opinion, as he expresseth in a late Paper published in print: I shall esteem and strive to imitate him in any virtue, but I must dissent from his errors: Of this I have spoken in our fifth Inference, to which I refer the Reader for further satisfaction; We that make Scripture our rule, say, and shall ever aver, that the Kingdom of Christ is set up by prayer, and that is the power of the Spirit of God within us, he shall rule in the hearts of the Saints, and by his Kingly power shall and will subdue our lusts or fantasies and self-ways; mortify the flesh and the affections thereof, that we may be fit Temples for him to dwell in, that he alone may rule and reign there 
l 1 Cor. 3. 16, 17. ; Others there be that will have none to rule over them but Caesar, Caesar must be their King, they will neither have Christ, nor his vicegerent to be their King, but they say stoutly as the unbelieving Jews, Away with him, away with him, we have no King but Caesar 
m Joh. 19 15. ; Such are the great Disciples of M. Evans, who hath a notable Art to abuse Texts of Scripture; Many other such Babel practices we have to work confusion in a poor shattered commonwealth, but God in his appointed time will prove our buildings and what they are, whether we have built upon the sands or upon the rock 
n Mat. 7. : I shall at this time omit to numerate men's self-ways, and shall with the Apostle Paul give this caution to all, he saith of himself (according to the grace of God which was given to him as a wise Master Builder) he had laid the foundation, and another buildeth thereon, but let every man take heed how he buildeth thereupon, for the fire shall try every man's building what it is, 1 Cor. 3. 10, 13. Let not any that profess to be Christians contend for victory but seek verity, for strife and division are fleshly and carnal, as the Apostle expresseth in the Chapter last mentioned; The Lord Christ exhorts us to peace, the Apostles all exhort to peace, love, and concord, and Saint Paul tells us, If we bite and devour one another, we shall be consumed one of another 
o Gal. 5. 15 ; And the Lord Christ by a convincing Argument saith, that If a Nation be divided against itself it cannot stand 
p Mar. 3. 24 , Consider how great things God hath done for you 
q 1 Sam. 12. 14. , therefore serve the Lord with all your heart; But if you will murmur against God; and do wickedly, ye shall be consumed both ye and your King, these are the words of Samuel to the people when they bade sinned in asking a King, not simply in asking a King, but violently desiring it before God's time came, that he would give them a King, for David was from the beginning ordained to be their King, although they had not asked a King, as is evident Gen. 49. 10. and Kings are God's Lieutenants on earth: It is no less sinful to refuse a King when God gives him, than it was sinful to ask a King before God's time was come, wherein he would give them a King, Let not this be England's sin, it will not be unpunished, we have seen the work of Providence all along, in setting up our Lord Protector, all the plottings and devices, and counsels of men, could never have effected such a thing, in such a way, it is evident that God hath done it, we have seen the working of the wheels, and the living creatures by the wheels, spoken of by the Prophet Ezechiel, in Chap. 1. 15, 16, 17. &c. and in Chap. 10. 13. &c. And a wheel in the middle of a wheel 
r Ez. 1. 16. , It is hard to kick against pricks, and it is a dangerous thing to provoke providence.  
I have seen a seditious Paper sent abroad by some that stile themselves sober Christians, entitled, Some mementoes to the Army; I hope they are as they style themselves; But I am sure Christians have neither precept nor example of such practice, to stir up rebellion: There was one Sheba the son of Bichri a very seditious man, upon Scripture record, a Son of Belial, of whom it is said, He blew a Trumpet, and said, We have no part in David, every man to his Tent O Israel 
s 2 Sam. 20 1. ▪ Bichri prepared as he intended for a new war against David; What his reward was from the hand of a just God, you shall see 2 Sam. 20. 22. he lost his head by the hands and consent of his associates; Scatter thou the people (saith the Psalmist) that delight in war 
t Ps. 68 30 ; You may know that war is everywhere in Scripture threatened as one of God's sorest judgements, and peace is promised as a singular mercy to a Nation, it was so to the Nation of the Jews, and is especially promised to the Church under the Reign of Christ▪ Kingdom, when they shall beat their swords into plow shares and their spears into pruning books 
u Isa. 2. 4. Mic. 4. 3. , there is a time of war and there is a time of peace 
w Eccl. 3. 8. ; We had our time of war, and tasted of the bitterness of it, God now in great mercy offereth us our time of peace, if we will not accept of it but provoke God by our murmuting we may fear the event.  
Christians and Englishmen, I pray consider that saying of Ahner to Joab, Shall the sword devour for ever? will it not be bitterness in the latter end? You know how it proved, bitter both to Abuer and to Joab; Discontents, Ambiand false Interest procured the sword to eat the flesh of them by the just hand of God; As Abuer had shed the blood of many in Israel in an evil cause, his blood was shed by Joab wickedly 
y 2 Sam. 3. 27. , And Joab because beshed the blood of war in the time of peace 
z 1 Ki. 1. 5. , he was slain by the sword at the horns of th● 〈◊〉: 
a 1 Ki. 2. 34  God hath manifested his will to us by clear providences, Let us as men tha● fea● God and own his providence submit unto it, and not murmur nor repine, but with patience wait to see what God will yet do for us; He hath multitudes of blessings to the obedient, and as many curses and scourges to the murmurers; If it he (as the Psalmist saith) a good and pleasant thing for brethren to dwell together in unity 
b Ps. 133. 1 ; Then it must needs be an evil and unpleasant thing for Brethren to dwell together in discord, dissension, strife and variance, all disunited and disjointed in affections.  
Consider what I have said, and the Lord give every one a good and right understanding in all things; If that I have said being well weighed be not found to be truth, believe it not, But if it be the truth, follow it, practise it: or this that I say shall one day be a witness against him that readeth and slieghteth it, and give me leave to add this to the rest, and tell you, that those that are contemners and murmurers against the government of a commonwealth in the Infancy of it; they are he greatest enemies to that commonwealth, not hurtful only to themselves but to the whole Nation, the evil example of one murmurer draws more to the imitation of that sin, than the persuasion and good counsel of many can divert, and so all or multitudes oft perish together; As we see in the men that were sent to spy out the Land of Canaan, they murmured and brought an evil report of that good Land, which caused all the people to weep and murmur and cry out against Moses, and Aaron 
c Nu. 14. 2 , for which their murmuring they were excluded from that good Land and promise; And not only so, but they even those men that brought up the evil report, were destroyed before the Lord by a plague 
d Numb. 14. 27. ; Consider what God hath done he will do still; For God is unchangeable, It is one of his Attributes which he takes only to himself, I am the Lord, I change not 
e Mal. 3. 6. ; In him is no variableness neither shadow of change 
f Iam. 1. 17 ; Therefore it must of necessity follow from God's unchangeableness, that whatsoever he hath done in former times he will do the same, for he is the same; what judgements he hath inflicted for any sin, or that he hath threatened to inflict he will still do the same; therefore the Apostle tells (even us Christians) that whatsoever things were written aforetime were written for our Learning 
g Ro. 15. 4.  &c.  
I confess (my brerhrens) when I took my pen in hand to write upon this subject Discourse, I intended not above three sheets of paper, but the matter is increased before me, and I could not express myself with more brevity, I would yet for further satisfaction modestly give Answers to some Objections made by some sorts of men against his highness the Lord Protector, which I will do in as few lines as I can possibly.  
Object. It is Objected, That the cause of our war which hath cost so much blood and treasure, was, To defend our Rights and Freedoms against the Tyranny of Kings, to be governed under a Parliament as free People by just Laws, &c. But the Lord Protector assumes to himself the Authority of a King by exercising a greater Tyranny over the people than the King did, to give Laws, &c.  
Answ. I answer the cause of our war (as instrumental) was, To defend the Rights and privileges of Parliament, the Freedom and liberty of the People, and the defence of the true Religion against encroaching Tyranny, and innovations subtly insinuated by the late King and his evil Counsel; But that our war intentionally was against the lawful Authority of Kings, or against the Person of the Late King as he was King, or against his just prerogative, I deny; Only against his evil council the War was raised, that the privileges of Parliament, the Liberty of the People, and the truth of Religion might be defended and established, This will appear by several Parliament Declarations, Protestations, and solemn Covenant; wherein the Parliament do declare, protest, and covenant (as their own privilege, freedom and liberty, &c.) to defend and preserve the King's person, his just Rights and Prerogatives, so far as it might stand with the preservation of Religion and the people's Rights; But the late King standing in strong opposition to the Parliament and Liberty of the people, and his Rights and Prerogatives coming in competition with or against the preservation of Religion and privileges of Parliament and the people's Right; He defending and taking upon himself all the evil Actions and wicked devices of his evil council, miscarried (for so providence had ordered it should be:) And the people (as providence led them) submitted to a Parliament to govern them as a free People, they expected much ease and great Reformation, but enjoyed—. Now I would ask the Objectors these two short Questions. 1. If a Parliament should become more tyrannical than a King, and lay heavy burdens upon them, reaching to their persons, lives, and estates, by an unknown Law or arbitrary power, and suffer Innovations to come in on every side, to the contempt of Religion and adulterating every truth, turning Religion into every shape to metamorphize truth; whether in this case, if such should be, the people might not as justly cry out and take up Arms against such a Parliament as against a King? 2. If all these evils could be found and sensibly felt by the people, whether it were justice to themselves, acceptable to God, or benefit to their posterity, to cast off, and to abandon for ever the authority and use of Parliaments? I think they would give their negative, except such as would live without all order or command, which is to be worse than devils; Nor is the office nor just power of a King to be for ever rejected because there have been Tyrannical, oppressing, superstitious, or idolatrous Kings, for the office of a King is the Ordinance of Jehovah, and cannot be made null by man: To this office though not by the Name or Title of a King, God by his providence hath exalted the Lord Protector; And he that resists his just Authority and Government resists the Ordinance of God: It is evident he hath not assumed to himself that authority: he that objects that, I believe speaks against the dictates of his own conscience (except his conscience be cauterised) and that he hath exercised any Tyranny or oppression over the people, it is false, and malicious calumniation, or that he will ever do any such thing is but envies suspicion, therein measuring his Corn by their own bushel; He hath been the instrument in God's hand to withhold greater oppressions from the people, and what at this day lies upon their shoulders, were laid on by others, not by him, from which he is endeavouring to free us; Let us not therefore whilst he is easing of us cry out against him, and say he hurts us, like the dog that bites him that saves him from the tree; And for Laws he hath given none of himself, for he refers that to the Honourable Parliament now sitting, and successors: That which he did by advice of his council in the regulating of the Chancery, and ejecting scandalous Ministers, and bringing all treasuries into one, &c. were (I think) very acceptable things and beneficial to the Nation, such as were long looked for from— but they came not.  
Object. 2 Obj. I, but he hath protested, engaged, and promised before God and men against the government to be by one person, and that the government should be by succeeding Parliaments, &c.  
I answer, not contesting whether he made any such particular engagement and promise or not: but grant he did, such a thing I hope the Objector will grant, for it cannot be denied that in every promise or engagement there is some condition, the condition not kept the promise or engagement is void; Whether it were between man and man in private contract, or whether it were between a public person of trust and a Nation, or to other persons of public concernment, if in any thing of private contract, doubtless although the promiser were a looser by it he is in strictness of conscience tied to perform what he promised; But if to public concernment, the conditions failing in the least, he is not bound to perform what he promised and intended, for that were the highest breach of trust, possibly his Highness might by persuasion and conditions promised, engage against the government by Kings, and to be governed by Parliaments, believing (such or such conditions being performed) it might be most for the people's Freedom and Liberty, but when he found the conditions waved, and that the Freedom and Rights of the people was monopolised, and their liberty turned into licentiousness, he might change his mind and purpose: A good Father that promiseth to his child such or such an Inherinance, and really intends to do it, yet if he be fully and experimentally convinced that his child will abuse that donation, he revokes his promise, altars his intention, and gives it to any other, and that justly: I am unwilling to speak all the truth in this case, because I would not cast dirt, &c. But the question is whether his Highness was not bound rather to wave such a promise to preserve posterity, then to keep it to enslave a Nation, he being a chief and principal man in trust? For as I said just now, in every promise there is some condition, as when it was imposed by supreme authority on all the people of the Nation to engage to be true and faithful to that government then without King or House of Lords; The condition was implied that the people must have honest and just protection under that government; And the end of all promises and engagements ought to be to God's glory and public good: Now if after such promise or engagement made by his highness, if either the condition or the end did not concur or answer the intention (as we know it did not) his Highness is absolutely freed from his promise or engagement, and no way tied unto such a promise.  
Object. 3 It is further objected, That he was the Commenwealths Servant, trusted by Parliament to maintain the privileges of Parliament, and was paid for what he did: But for him to dissolve Parliaments, break their privileges, and set up himself to rule and govern as he please, is not just.  
Answ. Let it be granted he was the commonwealth's servant, he ever acknowledged it, so was the Parliament too, but became Lords over the people at their own will, and although he were trusted by the Parliament, yet he was not a servant to the Parliament farther than the Parliament was Servant to the Commonwealth, for public benefit, he himself as a member had equal voice in Parliament, and had greater trust imposed on him then all, even by the authority of Parliament, for their lives and liberty, and the well-being of the three Nations lay in his trust and faithfulness, who never failed in the least of any performance, in which by the blessing of God upon his industry providence made him instrumental of ●heir preservation and of the nations; He was as a soldier well contented with his pay, he repined not, nor sought for more, only endeavoured that the fruits of God's blessing given in by God to the Nations by his industry and faithfulness might be distributed to the people in all justice, which was not done, but the contraty; Therefore I say he being established the chief person in trust, was bound to discharge that trust in all things for public good, especially providence leading him by gradations, step by step, to what he did, which if he had neglected or shall hereafter neglect, God will raise up some other, but if he had been unfaithful in this, then what should he do (as Job speaketh) when God shall arise up? and when God visiteth what should be answer him? Nor did he break the privilege of Parliament though he dissolved that Parliament, for the privileges of Parliament were broken (but not by him) long before their dissolution, by whom and upon what design the whole people of the Nation knew, and I willingly omit to repeat: If the attempting to take out five Members was a breach (as surely it was) than the taking out or driving away of more than half five hundred, was a greater breach and as much as a whole dissolution, which privilege could not well be restored without a dissolution; for if that Parliament (as was in design by some) had been perpetuated; or if (as was by some others designed) there had been another force upon the house, or (as they called it) another purge, where had been the privileges of the people? What would have become of the fundamental Laws of the Nation? and amongst how many heresies and corrupt new formed Religions must we have searched to find truth? and who should have known his right or enjoyed his propriety in any thing? Nor did his highness set up himself, for God set him up, who pulls down and sets up whom he pleaseth, providence leading him to that he is, nor doth he seek to rule and govern according to his own will, but according to the fundamental Laws of the Nation, and agreeable to the will of God, else he would have asked much more for himself and his posterity than he hath done, nor intending to rule by any arbitrary power, for than he would nor have bounded himself by Laws and Articles, as you see he hath in the Government published by himself, &c. And taking care for the future by tri●nnial Parliaments, and calling this present Parliament freely elected by the people as a means to restore lost privileges: In all which is no injustice but faithfulness in the discharge of his trust, as a Servant to the Commonwealth for public good.  
Object. 4 Fourthly, The great Objection framed against his highness, is, 1. That he called this Parliament upon design, as he did other former things, for his own ends, not for public benefit. 2. That it is not a free Parliament, not free in the Elction, nor free wh●n assembled to proceed as a free Parliament, restraint was put upon them, many members sent away, because they would not engage to his design, to confirm on him the supreme power of the Nation, give him the Militia, negative to all Parliament Resolves, power to make Laws, and to raise money, so that not only all the strength and treasure of the Nation should be in his power, but Religion too, which is more than ever the King had, and the things for which we engaged in a war against him as a Tyrant, &c.  
Answ. To this I answer, as we say in our Proverb, and that truly, Ill will never speaks well, The men of the world, designing men, have ever envied virtue and honour, which I verily believe are compactible in his Highness●, and therefore envied, not by the righteous, but by the men of the world, whose designs and interests are crossed: 1. That he called this Parliament for any other end then for public benefit, circumstances do demonstrate; If things be compared with things which I willingly forbear to particularize; And for all preceding things which the Objectors call designs, Providence hath clearly led him to, as is proved in our foregoing discourse. 2. That this is a free Parliament, both in the Election and in the proceedings, is evident to them that are not blinded by some prejudication; For the restrictions made in respect of qualification in persons to be Elected and Electors, was so far from infringing the people's liberty, or being any bar to their freedom, that it was indeed their greatest freedom and security of their safety, and was at this time (considering out present condition) of absolute necessity; Many designs being on foot to corrupt and ensnare counsels, the judgements of men being much unsettled by subtle insinuations of seducers; Nor was there any restraint upon Parliament proceedings when assembled, as is objected, but what tended to public good, and the end why this Parliament was summoned, viz. to put things that are out of order into order, by the Legal way of Parliament proceedings, not to increase factions, nor to maintain parties and private Interests, but to establish Religion, peace, and just Laws, the main basis and foundation to the well-being of a Commonwealth, wherein the Parliament is free, And I hope by their wisdom, through the assistance and direction of Jehovah, this Parliament will be instrumental in the laying of such a foundation, that God may own us for his people, dwell in our Land, remove his afflicting hand from us, and leave a blessing to posterity.  
I say further, that this present Parliament was summoned by the Authority of the Lord Protector, which authority is from God, to which providence hath led him all along, And we are commanded to be subject to the higher powers, not some but all; Let every soul be subject, why? for there is no power but of God, The Apostle tells you that the powers that be are ordained of God, Rom. 13. 1. By this power he summoned this Parliament, And before the summons he by the advice of his counsel declared to all the people the condition that the Commonwealth was in, and what was now necessary to be done for a happy settlement, I need not repeat any particular thing declared, nor verbally spoken by his highness at the Parliaments first assembling, because it is public to all, The people in all obedience to his highness' authority according to his summons, made their respective Elections; The Knights and Burgesses elected (or the most of them) accepted of their Elections, and appeared at the day and place; Why any one should after all this oppose that authority which called them, and the end why they came together, I will not judge.  
That his highness sent any away, as is objected, I deny, They were at their own liberty to sit in the house or to depart, it was at their free choice, That which they were to subscribe was no other than was plainly held forth to all men in the government as to one man, This was no bar to the free debates in Parliament, for their debates to establish justice and righteousness, or offering any thing that might conduce to the benefit of the commonwealth, It is only a bar against Oligarchy, the worst of governments ready to break in upon us: It is true it doth confirm his highness' Lord Protector, for his life and no more, which if he did not for public benefit he might have asked it for his posterity, and carried it by his power, if he had made himself his design, as is objected; To that part of the Objection concerning the Militia, he was trusted with it by the Parliament, and it was at his dispose, for the good of the public, and so he ever used it with all faithfulness, and God by it made him instrnmental to bring us out of Egypt (I may say) by great wonders; We are still in the wilderness scarce come so far as to Mount Nebo: And we have many thousands among us that still look back unto Egypt, and we have the Children of Anak, Giants and Canaanites that stand in the way and hinder out entrance into the possession of our Evangelical happiness promised, These must be subdued and kept under, therefore the Militia is still as useful in his hand as before, to secure the people from those lusting murmurers, and to subdue the Canaanites; He claims not the Militia to himself, but desires it may be in Parliaments and himself, Providence hath put it into his hand, and he knows his own heart, that he intends to use it no way but for the benefit of the commonwealth by advice of Parliament, But he cannot know any others' heart, nor can he say of any other that they would so use it, No, not for the people, if it were in their hands at this time, for the people are of as many minds as men, if all might elect whom they would to serve in Parliament, or all that would by designs get to be elected should be Members, it is more than probable the Enemy might in short time be Masters of the Militia, and by it not only give away our Freedoms so much talked of, and the liberty of the people, but take away our lives also, and which is more than all take from us the privilege of the Gospel, and what else hath been purchased with so much blood and treasure, and turn our pleasant Eden into an Acheldama; The good people of this Nation with his Highness may say at this time, as David once said, The Sons of Zervia he too hard for me, which caused David to omit the doing that justice he willed to be done; And truly my judgement tells me, if his Highness should for his time (whatever he may for public good grant for future) part wholly with the Militia from his hand, he should provoke providence and betray his trust to the Commonwealth (which consists not of a few men that appropriate singularity to themselves for private interests, but all the people) and give his life as a prey to his enemies, and with himself the three Nations, which till some settlement be established, depend upon his welfare; As also the interest that all true Christian people in the world have in the welfare of this Nation; There must be a trust somewhere, but every man may not be trusted, though every free born subject have right in it; Nor can it be trusted in the hands of the multitude, for they rule by voice, not by Law, nor to some of them, because others have equal right: Nor can it be safe under the hand of a government Democratical (the thing mightily aimed at by the opposites to his Highness, under specious shows, to please and to deceive the people) which is, as experience tells us, next x to the highest Tyranny; why then not rather in him? of whose trust and fidelity the people of this Nation have good experience and great deliverance, from a first and second thraldom, till he by God's blessing with his Parliaments advice can settle it in safety for the future.  
And whereas it is objected, That he seeks a negative voice to the Parliaments resolves, is a scandal, He asks it not but only in those things that fundamentally concern the government, and that is (if men could see) for public benefit, that neither Oligarchy nor Domocracy may start up to enthrall and enslave the people, by governing them according to will and fancy, by promises without known Laws, where then would be the freedom and liberty of the people now so much talked of by the Objectors? These things he only excepts against, in all other things whatsoever of Parliament Resolves being drawn into bills, and offered unto his Highness, if he consent not unto them within twenty days, they are to pass into, and to become Laws, although he shall not give his consent, as is expressed in Art. 24. And for his seeking to have power to make Laws, and to raise money, it is mere calumniation, he seeks it not, nor claims it not, but leaves it to the wisdom of Parliament, as appears in Art. 6. except (as is there excepted) for and in cases of safety and of necessity, till the time that this presant Parliament were assembled, and that to be done by him with the advice of his counsel, as in Art. 30. so than he seeks not the strength nor treasure of the Nation to himself, nor to have it in his own power, as is objected: And for Religion he seeks nor to have it in his power, but leaves it also to the Parliament to debate, consult, and resolve, that he by them and they by him might receive all light possible in so great a business, for In the multitude of counsel there is safety; It is indeed a great work, beyond the wisdom of man to appoint, without divine assistance and spiritual wisdom; His Highness well knows the evil of the rigid prelatical Persecution, in tyrannising over the consciences of men in that rigid st●ictness; And he as well knows the evil of unbridled liberty, that it is abused and made a Cloak of maliciousness, and as servants to corruption, occasions to the flesh, and to licentiousness, blasphemies, heresies, and doctrines of devils, the original of all discord, dissenti●ns, quarrels, seditions, and confusion, which seldom ends, if tolerated, but with destruction to the best and most flourishing Commonwealths: These are Rocks that will split the Ship of the best fortified Commonwealth, therefore carefully to be avoided by the best advice and skill of the most experienced Pilot, in which his Highness doth not refuse the counsel of this Parliament, nor doth he refuse to pass the Bill they shall agree on, except in his wisdom he see (as our chief Pilot) something in it be dangerous to the well-being of the Nation, and give them satisfaction therein, for he is more in this case than any one man in Parliament, possibly a vote may be carried by one man, which in such a case he may justly deny, because the utility, peace, and happiness of a Commonwealth depends upon the right Discipline in Religion, and the justice of Execution of just Laws, for regulating between two extremes; Religion in the power of it, in all godliness, is a Law in itself, and needs no Law to command it, for Religion is truly the very nursing Mother to all virtues, graces, peace, and unity among men; And I must tell the Objector, that the late Kings have not really endeavoured this, but he or they had power to have done it, the neglect was his ruin, and a chief cause of England's misery.  
Nor did we engage against this power or authority of the late King, but against his misusing of that power, casting off those just Laws which by his authority he should have observed and commanded to be executed for the good of his people; He seeking to rule by his own will, by absolute power in himself, to cast off all just Laws and adulterate Religion at his pleasure; this was the Original of our war, and this is that which the Ancients in all times have called Tyranny; But his Highness assumes not to himself so much Authority as the late and former Kings claimed and exercised, That which he claims is such a power as may enable him to establish Religion in its purity, and that he with his Parliament might enact and give life to all just Laws, under which the people may live in all peaceableness, and be governed in all sobriety and godliness, with tranquillity and utility, for present and future, that the people may dwell safely every man sitting under his own Vine and under his Figree, as in the days of Solomon, 1 King. 4. 15.  
Besides, we ought to consider, that for several years past we have traveled in a wilderness in untrodden and uneven ways, and are digressed much from the right way of good discipline, almost in that condition as Israel was when without a known Law, and without a teaching Priest, 2 Chr. 15. 3. And it is nor possible that in an instant at the first step we should recover our lost way, and at●ain to such a Reformation as all good people desire, but we must expect as we have been led in crooked ways, and leaped over all bounds to lose ourselves, we must meet with some unevenness and cragged steps before there can be an establishment in all truth and justice; The work is very great and the greatest works are done with the greatest difficulty, because they ever meet with the greatest opposition, it was so in Ezra's time, and it is so now; yet let none that truly fear God be discouraged, for God is our God, If we seek him he will be found of us, but if we forsake him not he will cast us off for ever. 1 Cor. 28. 9 ult. These are the words of David to Solomon, when he was to build the material Temple, and in ver. 10. he tells him for his greater encouragement God had chosen him to build it, and exhorts him to take heed and be strong to do it; There is a spiritual Temple to be erected, of which that was the Type, we know not by express words who God hath chosen and appointed to do it, But it shall be done at the time appointed, and by the man and means appointed; What was promised concerning the Temple at Jerusalem in a spiritual sense, belongs to us under the Gospel, as that promise which God made to Joshua, Ch. 1. 5. belongs to all Christians, and is to them applied by the Apostle Heb. 13. 5. for he hath said he will never fail you nor forsake you: God is now working by his providence for us, though we will not see it; But let us take heed we do not provoke Providence whatever men object or pretend, let us follow the footsteps of providence, not our own wills, and be careful not to envy men that God will honour, but imitate them who through faith and patience inherit the promise.  
Object. 5 It is again objected by some, That his Highness is a favourer of them that are known Cavaliers, so as they have equal privileges with them that have ventured all for public good, &c.  
Answ. Ans. Why then do others object against him for exempting all cavaliers, from being elected or Electors of members to serve in Parliament; If an enemy shall submit shall not he receive him into favour, and shall another's eye be evil because he is good? and because we have been in a War shall we never be reconciled? God forbid. Besides the Parliament upon good and Christian considerations hath past an Act of Pardon to such Delinquents as had compounded, or were not sequestered, if any compositions were not made or any were unsequestred, it was not nor is his highness' fault; By this let any judicious man, unbiast in the case, judge whether these Objections be not more of envy or out of rashness then of truth or justice.  
Other Objections I might answer, but these I have named are the chief, and those that seem to carry the greatest weight in them; Therefore I shall omit to say any more, having been already longer upon this Discourse than I intended.   

POSTSCRIPT.  
SOme small things have been mistaken by the Printer and by myself, not any thing much▪ material that have observed that needs an Errata, what you find I pray amend by you● Pen, and let your Christian love and patience bear with the rest, Farewell.  
FINIS.