A Salve for the Sufferings OF THE LOYAL PARTY.  
A Lecture unto London: And an Expostulation with the present Parliament, in a Theological Tract, grounded upon the words of the Prophet,  Amos 3.6. 
Shall there be evil in a City and the Lord hath not done it?  
Expounded and applied unto these times:  
By J. K. D. T.  Psal. 94.20. 
Shall the Throne of Iniquity have fellowship with thee, which frameth mischief by a Law?  Ez. 18.25. 
Hear now O house of Israel, Is not my way equal? are not your ways unequal?  Qui potest obviare, & perturbare perversos, & non facit, nihil est aliud quàm favere impietati eorum, nec caret scrupulo societatis occultae, qui manifesto facinori desinit obviare. Anastatius secundus, Epistolâ ad Anastatium Augustum. 
Printed in the Year, 1648.   

THE ARGUMENT.  
Motives unto, and the subject matters of this Tract are:  
FIrst, The Vindication of the most holy and just Providence of God in the acts of sin, from the crude and impious impostures of the fathers of that false, yet current Religion of these times; who from the Press and Pulpit, by the Grant and Plea of God's permission, would privilege and invest the damnable doctrines, and actions of these times, with the sacred warranty of Truth and Piety; Thus perverting the righteous ways of God and (with Balaam) for the wages of iniquity, putting a stumbling block before their Brethren.  
A second is to rescue from the Malignity of this doctrine, and counter balance such as are (either through the infirmity of their judgements, or condescension unto temporal Interests) apt to be overpoized with the seeming advantages of the outward and present successes of sinful men; which are but the natural products of their own sins in the punishments of them.  
For Conviction of the first, It Will be cleared, that God's permission unto the power and Will of man, the Administration of Arguments and opportunities, and God's concourse (as unto a Natural ability) with acts of sin, no way●s infers his Approbation, or makes him the Author thereof: But that God's permission unto sinful acts, implies punishment, in the Dereliction of Grace, and the assistance thereof, by the non-intervenience of more powerful impediments unto sin, so that successes in unwarrantable and wicked undertake (such are those of these times,) amount not unto blessings, but are punishments for sin, and mere curses unto them that obtain them.  
That God hath an overruling power in the sinful actions of men, in the direction of them upon what object, and that end he (only) is (not they) pleased, and the limitation of them, for their extent and continuance, so that wherein men deal proudly God will be above them.  
For the information of the second sort of people, divisible into two Classes: As unto the first of these troubled with a spiritual weakness of Concoction, in that they cannot happily distribute and dig●st their late sufferings in the best cause [their Loyalty unto Gods Anointed] but like those Novices in God's school, cry out, there is death in the pot, and have taken a sin feit of their sufferings, we have cast meal into their Mess, and show them that there is no barm in it, but that it will prove wholesome food for their souls: that the evils of their late punishments by War, proceed from the evils of their own sins, for which God denied success unto so just a cause (as he did unto the Israelites against the Benjamites:) Some divine and approved Receipts are prescribed medicines unto the Maladies ●●owing hence.  
As for those of the last and lowest Class, who are wholly seized with, and sized by their own narrow Interests who have not yet themselves felt the fury of War, (although they did largely contribute to bring it upon others,) especially the Inhabitants of this City, unto them sudden Repentance from some noted sins, is propounded the only expedient, to prevent those calamities which (not only probable conjectures and political prognostiques, but) parallel divine resemblances from like sins (noted by our Prophet in Samaria, punished by War) foretell impending.   

Shall there be evil in a City, and the Lord hath not done it?  Amos, 3.6. 
THE precedent part of this Chapter, contains a denunciation of the Judgements eminent upon the Kingdom of Israel, amplified from their cause, their Iniquities, which receive their aggravation from God's peculiar favour unto them; the neglect whereof brings the more numerous and horrid punishments upon them. v. 2. You only have I known (i. e. selected) of all the Families of the Earth; therefore I will punish you for all your iniquities; the proper effects of which iniquities and sins are a distance and separation between God and them, v. 3. and the inevitability of the judgements impending on them, from the already past publication of them: For as a Lion will not roar until he be seized of his prey, and as a Fowler will not remove his Net until he have taken some Game; no more would God so publicly denounce these judgements by his Prophets, if he had not absolutely determined them, and were even now upon the actual execution of them, v. 4.5. whence the Prophet labours to seize them with the terror of them, that as a Trumpet cannot be blown in a City, but it will beget admiration, fear, and concourse; so the denunciation of these judgements by God's Prophets, (being to be referred unto God as their cause) should procure their terror and horror; for, Shall there be evil in a City, and the Lord hath not done it?  
The context informs us that where God placeth the greatest benefits, he expects the greatest obedience, and will punish the defects thereof with the greatest punishments.  
That sin begets a disagreement, and distance with God.  
That God denounceth greater judgements, before he executeth them:  
That the solemn denunciation of them, is to procure our sear, and application in them unto God, as their Original.  
The words are an emphatical and express answer unto a doubt, or the solution of a question, anticipated and resolved by way of Interrogation; Shall there be coull in a City, and the Lord hath not done it?  
That is, there is not any evil whatsoever happeneth in a City which the Lord hath not done.  
The words in their entire consideration present unto us this single Theological Axiom or divine truth, the due limitations thereof always admitted.  
That there is no evil happeneth, even in a City, which the Lord hath not done. For the direct explication whereof we must inquire: 1. What evil is? Secondly, How God is said to do evil? Thirdly, Why to do it in a City?  
First, what this evil is? There is a twofold evil mentioned in Scripture; the first is malum culpae, the evil of sin or offence: Secondly, malum pena, the evil of punishment.  
There is the evil of sin or offence; 
Deut. 13. 5●  for sin (being an Aberration from the Rule, which is the equity preconceived in the mind of God, and expressed unto the mind of man by a Law, according unto which, (in regard of God's Dominion over man being his Creature) it is fit he frame his life, and therefore defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law) is an evil in regard that it is an aversion or turning from the summum bonum, 
1 Joh: 3. 4●  and chief good God, and a conversion or turning unto the minus bonum, and less good the Creature.  
Secondly, sin is termed an evil because there accompanieth it, macula, a stain, 
Esay. 59. 2●  a defect of the inward beauty of the soul, 
Ez. 16.4.  and want of spiritual comeliness of grace, exiled by the admission of sin, which effecting a distance between God and the soul, he removeth the beauty of grace from it, and the stain and deformity of sin succeeds, by this privation and absence of grace, and the superinduction of evil, in which sense is it, that sin is termed in Scripture a filthiness, 
Prov. 30.12;  uncleanness, corruption from the many vile and ugly effects thereof. 
2 Cor. 7.1.  And unto this macula, 
Zek. 13.1.  or stain of sin there is reatus, 
Gal. 6.8.  the guilt always attendant, 
2 Pet. 2.12.  and this strongly drags on malum pena, the evil of punishment.  
The second evil of sin, punishment, 
2 Sam. 17.14.  which is inseparable from, 
1 King. 21.29.  and doth ever lacquie it unto guilt, for evil pursueth sinners, Prov. 13.21. that is punishment. In the words the evil of punishment is principally intended; but the evil of sin and punishment are so interwoven, that not without great difficulty can the one be considered without the other, being like Gemini inseparable twins, the next quere therefore will be,  
How God is said to do both these evils, the evil of sin, and the evil of punishment. First, of Gods doing the evil of sin: 
●●ab. 1.13.  Almighty God is light in whom is no darkness, his pure eyes cannot behold iniquities (that is) in the least wise to approve thereof, much less to consent thereunto, and least of all to do or act sin; for being the chief good, and immutable, 
1 Joh. 3.5.  and , he can have no since: Yet is God in dive●s places of holy Scripture said to do the evil of sin: 
2 Chron. 11.4.  The Rebellion of the ten Tribes against the house of David; 
1 Sam. 16 10.  Absalon's unnatural Treasons, 
Gen. 45.5.  and abominable incests; the cruel sale of joseph by his Brethren, 
Psal. 105.25.  the servile thraldom of the israelites in Egypt, are called Gods Acts, that he did them, that they were from God: And this is in regard some principal and chief actions in the evil of sin are Gods; but the guidance and regiment thereof are wholly his; as will appear from God's dealing: First, in the beginning. Secondly, in the progress of sin.  
By God's dealing and action, in the beginning of sin, and that first in the permission of sin, which is not by any licence or Law, for the act of sin is always taken away from the power of man (as unto an Authority or licence to do it) although he have desire and strength sufficient to do it; By a Law, and divine prescript, whereby he is restrained that he cannot do a prohibited act, without sinning against God, who hath an absolute power and jurisdiction over him, and all his actions, as being his creature; but this permission of Gods is by a suspension of the impediments, which if they were applied, would absolutely hinder sin, and this permission is by giving, first ability, secondly will unto man to do that which he hath a desire to do, and this ability is first by continuation of man's life, without which he could not commit sin: Secondly, by conservation of the means to do sin: Thirdly, by a provision that a greater power be not opposed unto that ability, or power of man unto sinning. Fourthly, by a presentation of the object on which sin is committed.  
Secondly, by God's permission unto the will of man to commit sin; not but that Almighty God doth always present unto the will of man some means to prevent, and impediments to hinder sin, the very Ethniques having from the creatures scientiâ sub alternatâ, furtherances unto saving grace, and Lectures to read God unto them, in regard that from principles more known, they might have arrived unto principles les●e known, h●d they not become vain in their imaginations, and wholly fixed them upon the creatures, when by them, as by so many steps they might have ascended unto the knowledge of the Creator, as St. Paul proves, Rom. 1. but seeing the means of grace offered, rejected; God will not apply others which would absolutely hinder sin; for causes according to the secret working of his wisdom and power unto himself only known: The amazing retrocession, 
John. 18.6.  and falling backward upon the ground of the apprehenders of our Saviour, the dissent of the witnesses in the forged evidences given against him, 
Mark. 14.56.  the resentment of Pilate, with other even prodigiously concurrent impediments might have been sufficient stops to stay the progress of the Jews active and profound malice unto our Saviour; all which not having the due operation upon them, God declines the administration of more powerful impediments to divert their malice, which notwithstanding God makes to serve unto the great work of man's redemption:  
Gods dealing and action in the beginning of sin appears likewise in the administration of such Arguments and opportunities as are motiva peccati, motives unto acts of sin, which if not intended as such by God; yet they prove such unto the affections of man as the events which depend upon them show; and these are presented unto the mind of man, his senses external or internal, either by the mediate and interposing work of the Creatures, or by the immediate Action of God himself. Thus by the disposition of God, arguments and occasions were offered unto josephs' Brothers to beget their hate, and to consummate the cruel effects thereof against him: First, joseph brings his Brothers ill report unto their Father, 
Gen. 37.2.4.5.14.28.  next there was jacobs' fond and invidious distinction of him in his apparel; here joseph himself, and jacob his Father by a mediate and intercedent act give ground for rise unto this malice; there is likewise the immediate act of God in presenting further arguments thereunto, josephs' dreams sent by God, and jacobs' own divine exposition thereof, the opportunities given unto them to perfect the acts of their hatred; were jacobs sending him to see his Brothers, and the passing by of the Midianitish Merchants: The last dealing and action of God in the beginning of sin is by God's Concourse, which is necessary to produce every act, since there is nothing that can have any being, but from the first and chief cause and being, God, which concourse of Gods, is not an immediate influence upon the second cause, man; but the action of God concurrently flowing upon the effect of his creature, man; so that one and the same common effect, is produced by one and the same concommitant action of God and man together, being joint efficients, 
Vid. Scot 2d. 37. q. 2. sect. Etsi objicitur.  and neither without the other, and this concourse God denyeth not unto man, when he hath permitted an Act unto his ability and will; but God's concourse is only unto the act as such, not as it is a sin, but an ability to do such a thing, and this hath not the least mixture of evil with the act as sinful; the malignity consisting in the execution or doing the act of sin; so that the second cause, man, is causa totalis & solitaria, the whole and only cause of the effect sin; God being causa potentiae ad actum, of the power as a strength to commit sin; but not causa potestatis or actus, not the cause of a Licence to sin or the Act in sinning: Man then acting without the first cause, God; it being in man's power then to act or not to act: In this sense the Psalmist is to be understood, Psalm. 105. v. 25. The Lord is said to turn the heart of the Egyptians, to deal subtly with his servants: The Egyptians had ability and will to oppress God's people, and so fare God's concourse; but not in their hatred and ill dealing with them, which therefore God severely punished.  
Now the ground of God's permission unto the ability and will of man to do evil, of the administration of Arguments and opportunities thereunto, and of his concourse is the trial of man's obedience unto God: There being planted in man a receptive power to entertain divine grace, and the means thereof offered, he being endowed with a capacity to embrace or reject them by his elective faculty usually called freewill, which amounts not unto a previous natural disposition, much less selfe-ability to do good, the corruption of natural man's will, always carrying him captive unto sin; but unto a free concurrence with grace offered, and unto a voluntary power of subordinate cooperation therewith, in the assistance whereof (only) he hath strength to make resistance against evil, and a possibility of performing prescribed holy duties, unto which God (in his infinite and mere mercy through Christ, not by any proportion of work or menit) hath by promise insured a gracious acceptation, and rewards glorious and eternal. Behold (saith God) unto the israelites, I set before you this day a blessing and a curse; a blessing if you obey the Commandments of your Lord your God, which I command you this day, and a curse if you will not obey the Commandments of the Lord the God. Deut. 11.26.27.28. So speaks our Saviour, He that believeth and is baptised shall be saved; but he that believeth not shall be damned, Mark. 16.16. God hath done his part, in that with the Prophet, he hath shown us what is good: 
Michah. 6 8.  If there were no permission of sin, 
Chrysost.  than there were no trial, if no trial no conflict, and if no conflict than no Crown. That which is termed evil or sin (saith St. Aug.) being well ordered and placed in its proper seat, 
Illud quod mal 'em dicitur be●e ordinatum, & loco suo positum, eminentius commendat bonum, ut magis placeant, & laudabiliora sint bonadum comparantur malis. Aug. Enchi ad Laurent. c. 11.  doth more emiminently commend that which is good; in that good things do the more please, and are more praise worthy, when they are compared with evil things. Good and bad are before us, we choose the good whilst we strive against the evil; 
1. Cor. 8.12.  for the willing mind is that which procures the acceptation with God; and this if every man hath not, it is through his own default. Th●re is no man to be excused as though he would, yet could not, 
Neque enim quisquam poterit excusari, quasi voluerit, & non potuerit, cum constet cum idcirco non potuisse, quia noluit. Chrys. in ser. de Zachaeo.  when it appears that therefore he could not because he would not, says chrysostom And as in the beginning of sin, so Gods dealing or action appears in the progress of sin, and that in a two fouled Act of his providence; First in the direction of sin: Secondly in the limitation thereof: God doth all things in Measure, Number, 
Wisd. 11.21.  and Weight: his powerful, just, wise, 
Wisd. 8, 1.  and sweet Order and disposition of sin appears:  
First, in the direction of sin, and that two ways, 
Prov. 16 9  first upon that object, secondly, 
Jer. 10.23.  upon that end God himself only pleaseth; First, upon the object, as when God permits not unto a sinner to make every man indifferently the object of his malice, bu● such particular persons only as God shall direct him upon: Satins malice was directed by God against the strongest, and most perfect piece of humane piety, Job: The King of Babylon using divination, and consulting with the entrails whether he should make War with the Ammonites or Judah; 
Ez. 21.19, 20, 21.  God so disposed the whole course of the Divination, that the signs and results were for the War against Judah. The divine disposition of a like attempt, of that most subtle adversary Christianity ever had, is a parallel instance; such an enquiry of julian's, concerning the success and continuance of Christian Religion; was answered with the manifest signature of those Emblems which spoke Government and Eternity. 
Nazian. Invect. 1.   
And as upon what object God only pleaseth, so he directeth sin unto that end, he only pleaseth; and not what the party sinning intends: So Joseph tells his brethren, As for you, ye thought evil against me, but God meant it unto good to bring to pass as it is this day, 
Gen. 50.20  to save much people alive; God designed the Assyrian, the rod of his anger against Israel, 
Isa. 10 6.7.  for their fatherly chastisement and correction in Measure, howbeit the Assyrian he meant not so, but it was in his heart utterly to destroy, says the Prophet.  
The malice of Herod, Pontius Pilate, of the Gentiles, and Jews, 
Acts 4.27, 28. Deus voluntate, suas unqe bonas, implet per hominum malorum 〈◊〉 Suntates mal●s, 〈◊〉. 6.191.  against our blessed Saviour, were as Saint Peter, and Saint John tell us, by God's counsel determined unto the work of man's Redemption: Thus God by the evil wills of evil men; fulfils his own good will, says Augustine.  
The limitation or bounding of sin, is an act of Gods divine providence, whereby he confineth sin, that it extend not unto the various and boundless desires of a sinner; but so fare forth as God only in his secret wisdom shall think fit: and this limitation is given unto sin, by the circumscription thereof within certain periods, of time, for the duration and continuance thereof; and within set bounds and distances of place for the extent thereof, God thus putting a certain Measure and proportion unto sin, both in the guilt and punishment thereof; There were times of ignorance, at which God winked at, but (there ensued a determined time by God, and that was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) Now, (says the Apostle) he exhorteth all men every where to repent: 
Acts 17.30.  the rod of the wicked shall not always rest upon the lot of the righteous: the Devil had a Commission against Job, 
Ps. 125.3.  but with a proviso and exception of his life, and therefore is it that God many times doth not hinder wicked men from the sin as unto the intention, 
Job 2.6.  but in the act, as unto the execution thereof; as God rescued Elias from Ahaziah, who sent divers times to murder him: God hindered not joseph's brethren from the sin, but from the act or execution thereof: But God hindered David from the intention, not the act, as a power of execution, 
2. Kingst:  when Saul his most confirmed, 
1. ●●m 24.6.  cruel, and active Adversary was in his power, and from shedding Nabals' blood.  
God's permission of the evil of sin unto the power and will of man; 
Object.  the administration of arguments, 
1. Sam. 25.22.  and presentation of opportunities inciting thereunto, 
See Eccles. 5. v. 11. etc.  his concourse with, and his direction and limitation of sin, 
Ps. 31. v. 8, 9  seem to speak God the author of sin, 
Isa. 5.4.  which to think were the top of impiety, and even the apprehension damnable.  
God sufficiently hindereth sin when he giveth forth a known and received Law against it, 
Answ.  and convenient means and helps of grace to perform that Law; so that man is only wanting unto himself: For as unto God's permission that is not the efficient cause of sin, (sin being done not without God's will, 
Non fit preler ●jus voluntatem quod etiam contr● ejus fit voluntatem, Euchir. c. 100  which yet is done against God's will, as Aug. tells us.) In regard it is but the suspension of the more powerful impediments of sin, neither doth God by deficiency, by being wanting unto man, occasion sin; the many offers and frequent suggestions of God's spirit always presenting a present and sufficient assistance of grace, 
1. Cor. 12.7.  if it have not been abused, for if we walk in the spirit, we shall not fulfil the lusts of the flesh, Gal. 5.16. But when we grieve the holy spirit of God, quench the operations thereof, 
Eph. 4.33.  and do despite thereunto, 
1 Thess. 5.19.  it is our own act that it leaves us, and abandons us up unto the evil of sin. 
Heb. 10.29.  The administration of arguments, and Presentation of opportunities unto sin, is no cause of sin, but the known and forewarned trial of man's obedience, God's concourse is but unto the act not the sin; ability to do an evil act being a natural good, 
Scot ulis●pra.  but the execution thereof a moral evil, God's direction and limitation of sin proclaim his power and wisdom: 
Divina provident●a 〈◊〉 i●●a dis●●im 〈…〉 pee●ato 〈…〉, sed quta ipsa or ●●nat cum pecca●●rint, in Psal. 7.  most sweetly Saint Augustine, That direction (saith he) is to be attributed unto the divine providence, not that it maketh sinners; but that it ordereth, and ruleth them when they have sinned. To rub out this puce grain out of the ears of difficulty, and make it mandible for any of an intellectual gust, Gods dealing as unto the evil of sin may by way of similitude, and such as our Saviour himself used, 
Mat 21.23.  thus be illustrated: A temporal Prince empowers some select subjects, 
Mat. 24 48.  for their own and the common good, with the disposition of his revenues, the command of his fortresses, and government of his Realnesses, yet these great Tru●●ees abuse this power, employ it un●o the prejudice of their Prince, divest him of all Regal authority, bear their fellow servants, and commit all insolences; the Prince thus empowering them is the chief and principal cause of their ability to do enormous acts, in that he consigned such a power into their hands, and presented such opportunities for the effecting them; yet the Prince is not the cause of the enormities committed by Them, for his concurrence was only unto their own and the public good, unto which they were empowered, not as unto their sinful actions, which slow from the perverseness of their own wills, their power was from him and so far forth good; but the whole abuse thereof was from themselves, and so far sinful: neither could a trial of their loyalty have been made, unless such a power had been conferred upon them, the abuse whereof makes themselves the whole and sole cause of the evil of their sin, disloyalty, and of the evil of the punishment due thereunto: So is it between God and a sinner; but our temporal Princes have not so much of omnipotency to direct and limit the abuse of the power once given, that only can the supreme Monarch, God do; so that they should trust forth no more power than they were able to direct and limits: yet neither is the direction or limitation of this power in them that abuse it.  
Thus God doth the evil of sin, God is likewise said to do the evil of punishment, and that by his own infliction of punishment for sin, as an evil, and because the evil: the punishment of sin being an act of God's providence, whereby sin according unto the divine justice receiveth the reward designed by God as due thereunto, which are pains or punishments, either temporal or eternal: temporal punishments are either corporal, or spiritual; corporal punishments are either national, as that irksome and unavoidable reproach the Jews lie under; the English sweat which followed the English, 
Job 34.29.  and none else over the whole World, 
Zacheut Rom. Qu●st. medicoleg  or proper unto a family as Gehazi his Leprosy; pinching want that prosecuted Elies' posterity, and these may be either immediate from God, such were the Egyptian plagues, 
Exod. 8.19.  which are therefore called the finger of God: such was the Pestilence in the time of King David, termed the hand of God, 
1 Kings 24.14.  because that in such judgements the action of the first cause God is only visible: So likewise the works of the Devil against mankind, as possession, or sudden disasters wrought by him, are called God's hand, 
Job 19.21.  so Job acknowledgeth them, because a spiritual instrument less apparent is employed by God.  
Corporal punishments are also mediate, wherein the action of second and inferior causes are more visible, although they do but serve and are subordinated unto the action of the first cause God, such are sicknesses of the body, loss of things temporal, poverty and the attendants thereof, nakedness, hunger, thirst, and that huge rout of common calamities attendant upon mankind; such are the oppression of a Nation by an enemy, with the many sad effects thereof, of a particular person by an Adversary, with the distasteful consequences thereof, in both which there is the divine justice inflicting the evil of punishment upon a people or person, for the evil of sin, by a mediate and instrumental cause; which only act in the power of the first cause; from whom their power receiveth its duration or continuance, and the extent of the magnitude or greatness thereof: 
Sie fit ut malus 〈◊〉 & malus Angelus divina providemia mili ton●, sed nes●●●● quid bons de ill●● op●r●tur D●●●s, lib, de Ago Christ●●, 7, Isa. 10.5. Is●. 10.10, 26.  So it comes to pass (saith Aug.) that both wicked men and evil Angels serve the divine Providence, but they know not what good God works by them. Thus the Assyrian is called the Rod of God's anger, wherewith he whipped the children of Israel, the Razor by which he would shave them; Midian a scourge by which God would correct his people: God punished David by Saul, by Absalon; Solomon by Jeroboam, this is an employment which God hath for malicious men, which all that profess Christ should observe, that oppressors and malicious adversaries the ordinary iustruments, whereby God will punish particular persons, are declared by the Psalmist to be the wicked which are God's sword, Psal 17.13.  
Since all these judgements immediately or mediately are from God, 
Object.  and are the due punishments of sin, we ought not ways to prevent or oppose them, for who hath resisted Gods will, but to submit unto the increase of infirmities, the growth of calamities, the tyranny and force of enemies Nationall and personal, and this course will be the dissolution of all Estates.  
In the providence of God in the punishment of fin, 
Answ.  there is a twofold respect considerable: First, the act of Gods revealed will: Secondly, the Act of God's secret will: When the mentioned punishments are inflicted upon us, it is evident that they are for our sins, they are the acts of Gods revealed will; but of what continuation or extension they shall be of, we know not, that is the act of Gods secret will: and therefore (after humiliation before God) we should seek remedies against ingruent infirmities, prevent emergent calamities, oppose the invasion of an Enemy, 
Psal. 118.17.  and the encroachments of an Adversary.  
Spiritual judgements in this life inflicted and done by God, the evils of punishments for the evils of sin, are as when one sin is punished by another, or so as when a former may prove the occasion or cause of an ensuing sin, and thus do sinners proceed from evil to evil, 
Eph. 4.18.  as the Prophet speaks, Jer. 9.3. Obstinacy and malicious continuance in sin, 
Rom. 1.21.24, 26, 28.  is punished by darkness of the understanding, and hardness of heart, a giving men up unto the lusts of their own hearts, unto vile affections, and unto a reprobate mind, yea the proportion of God's judgements is most observable, the resistance and grieving of God's Spirit, 
1 Sam. 16.14.  is punished with the dereliction of God's spirit, the want of the assistance of grace, and immission of an evil spirit, as in Saul and the Sycophant Prophets, 
Deus induravit cor Pharonis non, in sundando malitiam, sed subtrahendo gratiam, Aug.  so God hardened Pharoahs' heart, not by infusing sin, but by substracting means of Grace so often abused.  
Elies' sons would not hearken unto the voice of their Father, because the Lord would slay them: Sometimes to do in God (saith a Father) is in anger to permit that which he hath forbidden to be done: 
Aliquando facere Dei, est id, quod fieri prohibet irascendo permittere: Greg. m. l. 25. in Job c. 13. Quis tam impiè desipiat ut di●at, D●um malas bominum voluntates, quas voluerit, quando volu●rit, ubi voluerit in bonum non posse convertere, sed cum facit per misericordiam facit; cum autem non facit, per jndicium non facit, Enchir. c. 98.  Can any man be so wickedly foolish as to say. That God cannot convert unto good the evil wilt of men, which he will, when he will, as he will, but when God doth so, he doth so in mercy, and when he doth not so, in justice he doth not so, says Aug.  
Eternal judgements the evils of punishments for the evils of sins, are either pana damni, the punishment of the loss, which is the eternal want of the most glorious, comfortable and beatifical vision, of always beholding the face of God (the greatest torment of the damned) or pana sonsus, the torment to be inflicted upon the soul and body described unto us in Scripture, by unquenchable fire, flames, everlasting burn, intolerable heat, weeping, wailing, gnashing of teeth, chains, perpetual darkness, the never dying worm of conscience; from all which,  Good Lord deliver us. 
The evil here meant especially, is the evil of punishment, and of all temporal punishments, the greatest, War; as appears by the proclaiming thereof by the sound of a Trumpet (that warlike Instrument) v. 6. by the tumults and oppression it should occasion, v. 9 by the poverty and devastations it should bring with it, v. 11. War is the evil of punishment for the evil of sin, inflicted by God, for it is God that createth peace, and maketh evil, says the Prophet Isa 45. v. 7. that is War, as from the Antithesis in the place, in the opposition of evil (of which War is a species) unto Peace appears: War is a destruction come from the Almighty, Isa. 13.6. all calamities occasionable by War in the many woeful effects thereof, murder, desolation, rapes, rapines, poverty, hunger, nakedness, violent death, with all that huge rabble of the ill favoured miseries that wait upon that, are the sour fruits of sweet sins, the evils of punishments for the evils of sins, the Lord doth them: War is God's rod with which he whippeth a people for the evil of sin, Isa. 10.7. and more sharp than Famine or the Pestilence itself; 
2. Sam. 24 13, 14.  it never happens without God's direction, being God's sword in an enemy's hand, cz. 21.9. The Assyrian General Rabsekeh tells the Garrison of Jerusalem, 
Ez. 21.9, 10, 11, 12.  that it was God sent him to destroy that place: 
2 Kings 18.25  Ecclesiastical History tells us, that a certain devour Monk meeting Athalaricus the Goth upon his march towards Rome endeavoured to persuade him to spare the City, and not to make himself the author of so many miseries, 
S●zom. li. 9 c. 6.  and evils as would ensue; unto whom the Barbarian replied, that he undertook this thing unwillingly, for there was one who urged and commanded him to destroy Rome: If men were wise (saith Saint Aug.) those sharp and hard things which they have endured from their enemies, 
Cum potius deberent si quid rictè saperent, illa quae ab hostibus aspera, & dura perpessi sunt; illi divinae providentia tribuere, quae solet corruptos hominum mores bellis, emendare, & conterere. Aug. C. D. c. 1. l, 1.  they would attribute unto the Divine Providence: which useth to amend and break the corrupt manners of men by Wars: So that we see War, the evil here especially intended, is the evil of punishment, for the evil of sin: The last enquiry than will be to know why God is here said to do this evil, (the evil of punishment, War) in a City: The City upon which God here threatneth to bring the evil of punishment (War) upon, was the City of Samaria; the Metropolis of the Kingdom of Israel, v. 12. A place wherein nature and Art equally contended which should contribute the greater strength unto, being situated upon an hill, and therefore chosen by Omri for the chief seat of his new erected Sovereignty: 
1 K●ngs 16. 2●  This City in humane conjecture, by all advantages placed fare above the gunshot of danger; God here subjecteth unto the fury of War. To do the evil of War in a City, especially in such a City; notably magnifies the power of God in punishing, and shows the greatness of his punishment itself.  
First it advanceth the power of God unto the highest pitch of our consideration, in that Cities fare above all other places seem secured from the fury of War; Kingdoms and Countries (in which are great number of poor Villages, and a dispersed (for the most part) naked people in scattered habitations) lie open to the fury of Invasion, and inroads of Enemies, whether Foreign or Civil; Citizens can more suddenly join together, as being people more contracted into a near neighbourhood of dwelling, which besides that it begets familiarity and affection, common interest and preservation links them together, and engageth them unto mutual offence and defence; besides this that Citizens and people of the same City, are united in one language and speech, the same Laws, a like liberty in one form of government, and in a concord in Religion; (than wh●ch nothing can more strongly unite a people: 
Nibil G●●man●s Dei culto●e● aqu● inter se conciliat, atqui ●on ●●●●tes de Deo sententia. Na●● Orat. 1. de pace. ) all which serve as so many strong ties and indissoluble bands to bind Citizens together in the common opposition of an Enemy; and in the prevention of the miseries of War: Add hereunto, that Cities are compacted, and rich Circuits, fortified with walls and works strengthened with ports, furnished with Towers and ●or●s, stored with money, ●●●●ition, and all warlike preparations; all these accommodations seem to speak Cities impregnable, and may make Citizen's d●●●efea●●, and the fury of Wa●●● and so probably did Samaria, for it c●uld not be forced ●y Benhadad the King of Assyria his ●●t●ge Host; though preached with u● paralleled extremities of Famine, in the Reign of Jeho●am, 2. Kings 6. and ●●●●●ards endured a 〈…〉 y●ar●s S●ege, by Shalmaneser 2 Kings 17. 〈…〉 the evil of War upon such a City, seems aspected 〈◊〉 of Go●s power.  
〈…〉 the greatness of the punishment, wh●●● i● Metropolis and m●●●er City is lost, the stake of the whole Kingdom seems left and when the rage of War 〈…〉 upon a City, scarcely any ●scape with life● Kingdom and Countries yield many hiding places, divers C●ve●●s shelters, and safe retirements, so that mary even in the hear of War do secure their persons, and so 〈◊〉; there being less of danger in losing a batt●ll in the field, than a City in an assault; as we may observe in the Benjamites of Giboah, 
●udg●●●. 47. Joshu● 8.  and the Citizens of Ai; for in a City th●● is stormed none can promise to himself life, much less his fortune, both lying at the mercy of the me●c●●●sle soldier's: and so fared it with the strong City of Samaria, as the Prophet in the 12 v. prophesied, those that hide themselves in the most secret corners should after be plucked out by the ears: It was not many years after that it was taken by the King of Assyria, all the inhabitants thereof led away captive into a fare Kingdom, new Colonies placed in their stead, 
● King's 17.  and Israel destroyed from being any more a Kingdom: And this was the evil of punishment, War, for the evils of their sins: The Prophet Amos shows us what these evils of their sins; that is, their Nationall and particular evils of sin were, which brought these evils of punishment War, upon them: That Samaria abounded with all manner of sins which beget punishments, is not to be doubted: But those nototions and particular evils of sin that brought this evil of punishment upon the Kingdom of Israel, especially the Metropolis thereof Samaria, are brand-marked forth unto us by the Prophet, in great and legible letters, to be four. Amos 2.6. And these were,  

1 Oppression, Amos 2.6. and Amos 5.7.10.  
2 Sacrilege, Amos 2, 8, Amos 4, 4.  
3 Corruption of the worship of God, in Doctrine and Discipline, Amos 2, 11, 12.  
4 They had no sympathy or fellow feeling of the sufferings of their brethren, they were not grieved for the affliction of Joseph, Amos 6, 6.   
These were the evils of sins which brought the evils of punishments War upon Samaria.  
We have now had (as the Israel●●s ●●●ir Manna) this portion of God's word laid out before us in the Doctrinals, 
Exod. 16  let us (as they did) gather every man according unto his eating, collect what befits our several practice● hence then are we informed:  
First, of the great wisdom of God, (for the trial of man's obedience, and the examination of his subjection unto him, and the divine rule of his will) in the permission of the evil of sin, the administration of Arguments and presentation of occasions herunto, and his concourse therewith.  
Secondly, that God's permission of the evil of sin and sinful actions, no ways infers his approbation of, or any ways make him the Author of sin,  
Thirdly, the infinite wisdom and power of God is shown in the direction and subordination of the evil of sin, unto his own holy will, and the limitations of the evils both of sin and punishment, in the duration and extension thereof unto his own good pleasure, which eminently serves unto the great illustration of God's glory: To bring good out of evil, that being an act peculiar unto God's omnipotency: Man must not do evil that good may come of it, the direction and limitation of sin is not in him: That is God's work, we must let it alone for ever: It is he only who can bring good out of evil; who hath judged it better to bring good out of evil then to permit no evil at all; 
Melius judicavit Deus de malis benefa●●re, quàm mala nulla permittere: Neque enim Deus cum summè bonus, ●ilo modo sineret, mali esse aliquid in operibus suis, nisi usque ad ò esset omnipo ten, & boxus ut benefaceret etiam de malo. Euchir. s. 27.  for God being most good would suffer no evil to be in his whole works, unless he were so omnipotent and good, that he could bring good out of evil, says Saint Aug.  
Fourthly, hence likewise may we be informed of the great justice of God; for t●e evil of sin in inflicting the evil of punishment, which whether temporal or eternal, corporal or spiritual, immediate by Gods own hand, or mediate by Satan, or wicked persons Gods instruments, are all from God the direct consequences of sin, and effects of divine Justice; for the correction and amendment of sinful men, or their destruction.  
Fifthly, hence likewise may be discovered the stupendious malignity of the evil of sin, which drags upon mankind so numerous and horrid punishments, all which do not yet satisfy the justice of God against sin, which that alone sacrifice of Christ Jesus, once offered up a ransom and satisfaction for our sins only doth; in whom alone God will be well pleased with us.  
Sixthly, Here we also learn that War is one of the principal evils of punishment for the evil of sin:  
Seventhly, that to bring the evil of War upon a potent City, argues both the greatness of God's power, and of that punishment: This likewise checks and confutes,  
1 The great impiety of such Christians, (if they may be so called) who would make God the Author of sin.  
2 The Manichees, who would have God to divide the government of the World with the Devil; 
Epiph. Ha●es. 66. & Aug. de Ago. Christ. cap. 4.  fancying two Beginnings of all things without Beginning; one of good, God, and the other of evil, the Devil; that these two did all things, the one all good, the other all evil; whereas we see that the permission of sin is from God, and that the whole order and Regiment of sin depend upon his singular Providence.  
3 Hence also (against the Manichees) that sin is the only evil and not the Devil; 
Joh. 17 ●. 1 John 5.18.  for although the Davil be called the evil one, he is not so meant in the state of his Creation (in which all God's creatures are good) but depravation; for he was placed by God in the front of the most perfect creatures, 
Naturae omnes quoniam naturam prorsus omnium conditor summè bonus est, bonae sunt. Ench. c, 12,  and therefore called lucifer the morning Star, the chief of the ways of God, but from the corruption and malignity of his evil will, he is called the ●vill one, because he first brought the evil of sin, both into Heaven, and into the earth: 
Isa. 14.13.  But the Devil say they sinneth from the Beginning, 1 John 3, 8, 
Job 40 19  and therefore he was created evil: 
Isa. 14.14.  the Devil saith Saint Augustine is not to be thought to have sinned at the instant or beginning of his creation; 
Gen. 3.5.  but he sinned at the beginning because from his Pride sin began: 
Diabolus non ab initio ex quo creatus peccare putandus est sed ab initio peccat, quod ab ejus superbia caperit esse peccatum. Aug, l, de civi, D, l, 11, cap, 15, Institutione Dei bonus, suâ malus 26, cap, 26, Joh. 6.70. Joh. 8.44. Vbi supra.  by God's ordination he was good, through his own will he became evil, and whereas judas in Scripture is called a Devil, and some of the perverse Jews to be of their Father the Devil; It is to be understood that they were such by imitation, not Nature, says Epiphanius: The Devil can do no evil of himself or by his own power, for as unto the evil of sin, he cannot by any inward suggestion or operation, or immutation of the fancy or senses (unless in case or possession) promote it, neither can he any wise cause sin, but either by persuasion thereunto, or proposing some thing as desirable. The D●vill conquers or overcomes no man but by a fellowship in sin; 
Demon non aliquem vincit aut subjugat nisi societate p●ccati. Aug de C. D. l. 10. c. ●1.  when sub signo by outward signs, he discovers the inward affections, and can present objects suitable unto them, and can only promote sin, qua ad actum, 
Tho. Aq. 1. secundae q. 75.8.  as unto the act, non qua ad peccatum, not as unto the sin: As for the evil of punishment, the Devil is only the executioner of God's wrath, for the evil of sin. Devils (saith the Wise man) are the spirits of Vengeance, 
Eccles. 39.28.  which in their ●●y lay on sore strokes, in the time of destruction they pour out their force, and appease the wrath of him that made them: The Devil can do no more, than he hath warrant for from God, who hath his Hook in his Nostrils, 
Job 41.2.  and suffers him not to act any thing without his special Commission; 
Mark. 5.12.  he could not enter into the Swine without our Saviour's licence; so that although the will of the Devil is always most unjust, yet his power is always most just, for the boundless malignity of his corrupt will is from himself, but his power still from God the fountain of justice, who directeth and limiteth it. God as he is the most good Creator of all good creatures (says Augustine speaking of Devils) so he is the most just Orderer of all evil wills, 
Deus sicut bonarum creaturarum optimus Creator est, ita malarum, voluntatum justissimus Ordinator est, ut cum malè illae utuntur Naturis bonis, ipse benè utatur etiam voluntatibus malis. Aug. de Civit. D. l. 11. c. 17.  that when they use their good natures evilly, he useth even their evil wills happily.  
4 Hence likewise may be refuted that grave and supercilious error of the revived Stoiques of our times, who hold an inevitable Destiny, chained unto all actions and events, by an indissoluble necessity; whereas we see, the evil of sin is by permission only, and the evil of punishment is but the consequence of that, which in itself is but Accidental.  
5 This likewise serves a ground of confutation of such who hold Contingency and Chance in all things sublunary, unto which unchristian opinion they would gain Authority from that of the Wise man; That in all things there is Chance, Eccles. 9.22. Which is to be understood unto mere humane conjecture only, and for that the certain causes of events (like those of Sympathy and Antipathy) are hidden from us, which otherwise have their proper causes; for God is not Otiosus rerum spectator, a looker on only upon humane affairs, and like Gallio to care for none of those things that happen upon earth; for his infinite and always ever active Providence extends even unto the most mean and interior of his Creatures; even the least lot that drops into the lap is disposed by him: 
Prov. 16.33.  Sparrows are not so gotten by him, the Lilies of the field are cared for, and the hairs of our head are numbered by him: That is, to show us, that whatsoever men account must vile and despicable is governed by divine Providence. 
Hoc enim dixit, volens ostendere, quicquid vilissimum homines putant divinâ providentiâ Gubernari. Aug. l. de Ago. Christiano, cap. 8. Deus qui nimirum dum sit se●per omnipotens, sic intendit omnibus ut adsit singulis: sic adest singulis, ut simul omnibus nunquam desit. Sic summaregit ut ima non deserit, sic imis presens est, ut a superioribus non recedat. Gre. M, in Job l, 16, cap, 5,  That of holy Gregory's is an ample and pious acknowledgement of the plenitude of divine Providence. God saith the Father, being always omnipotent, so heeds all things, as though he were present with every thing; he is so present with every single and particular thing, that he is never wanting unto all things together: and a little after, he so governs great matters, that he forsakes not small things; he is so present with inferior things, that he goes not from great matters.  
From this joint survey of the evil of sin, and of the evil of punishment, we may perceive, the convenienty of all Christian and earnest exhortation unto all men; carefully and industriously to decline sin, to flee it as the only hurtful thing unto us, the evil of sin which encompasseth us with so many evils of punishments, and this we may endeavour by the practice of these short directions.  
First, By a Christian and awful circumspection, and an holy jealousy over all our actions, that sin insinuate not into, or mix itself with them; this will preserve us in the first onsets or beginnings of sin, whether by open invasion, or by secret attempt, and practise, and this we may do by a curious and daily examination of all our actions, to take the most strict account of them we possible may; Next to make an even reckoning each day, by unfeigned Repentance unto God, of these our daily trespasses and debts, in thought, word, and deed, which engage us unto these spiritual payments, the evils of punishments, for the evils of our sins; this course will free us from the dominion and servitude of sin, in sinning, in the inclinations unto sin, and in the punishments for sin.  
Secondly, By most humble, earnest, and frequent prayer, for the divine assistance of God's spirit, against the evil of sin; prayers (like Jonathans' arrows) never return empty without some supplies of Grace to aid us against sin: This course will cause continual discoveries of sin, and of the danger thereof unto us, and defend us against the power thereof; especially let us pray that when opportunity to sin is present with us; God then in mercy would take from us a will to sin; and when we have a will to sin God would graciously remove the opportunity from us, and interpose such powerful impediments that we may not complete an act of sin (especially of a grievous sin) against God.  
Thirdly, Let us strive to gain the power of a godly habit, by a constant and continued practice of all holy and pious duties, contemplative and practic; this will make sin odious, and the acts of piety most delightful unto us, surely the many evils of our past and impending punishments, may serve as so many powerful arguments to prove the necessity, and persuade unto the dractice of their Christian duties: How have we been whipped, and sharply scourged by God through War? How hath God for our sins denied success unto the most just cause; and rendered our Loyalties as useless and unserviceable unto our Prince, as prejudicial unto ourselves? 
Dan. 8.12.  how fare hath he stretched his permission unto our more sinful Adversaries to oppress us engaged in the most righteous Quarrel? It is God's punishment for our sins, it was God's act, it is from him that a people are minished and brought low through oppression, affliction, and sorrow; 
Psal. 107.39.  whence we may see that although, the will and malice of our Adversaries hath been most unjust against us, yet their power hath been most just, because that was from God; (as Saint Augustine speaks of the Romans against the Jews) Their wickedness was made God's Axe to hue us: The wicked man puffeth at his enemies, 
Impietas eorum tanquam securis De● facta ●st. in Psal. 73.  because God's judgements are fare above his sight, says the Psalmist; their power was to punish us for our sins; the consideration whereof may serve a just ground to exhort us unto these Christian acts ensuing.  
First, unto a submission of ourselves unto God's will, in all our pressures: Secondly, unto the principal application of ourselves in them unto God: Thirdly, unto a patiented expectation of God's mercy and secure in them: Fourthly, unto a breaking off from those sins have occasioned them.  
First, Let us cheerfully submit ourselves in all these past and impending calamities unto the will of God: Aged Ely when those terrible judgements were denounced against himself and his family, thus resolves, 
1 Sam. 3. 1●.  It is the Lord let him do what seemeth him good: So holy David in his flight from the unnatural conspiracy of his son Absalon signifies his submission, and the ready resignation of his own will unto God's will; Here am I (saith he) let the Lord do unto me as seemeth good unto him: 
2 Sam. 15.26.  Wherefore should a man complain for the punishment of his sins, Jer. 3, 39 Such are all our present calamities unto us, and shall we receive good at the hands of God, and shall we not receive evil, saith Job unto his foolishly repining Wife? Lupus the Bishop of Rome saluted Attila, 
Job 2.10.  who depopulated Italy, with a salve flagellum Dei, welcome thou whip of God: A due regard unto the providence of God, without which nothing can happen unto us, is the best lenitive in all dolorous Occurrents; this like Moses wood will sweeten Ma●a, the bitter waters of afflictions unto us; this is a sure stop unto all inordinate griefs, and intemperate sorrows, it doth fit and establish our hearts, and dischargeth them of that great sin of murmuring against God, as in David, I was aumbe, I opened not my mouth (saith he) because thou didst it: 
Psal. 39 9  This conforming of our own wills unto God's will, brings to pass that we stand perfect and complete in all the will of God, Col. 4, 10. and will purchase unto us the supreamacy of all temporal blessings, an unspeakable contentation in all the things of this life, either by a most thriving and happy exchange of our own weak and perverse wills, for Gods most perfect and blessed will; or it will procure a condescension in Gods will unto our wills, in either of which we shall archieve those victorious Prophees, which always wait upon that most glorious triumph due unto a Christian conquest over ourselves; so speaks the conscientious Hebrew. Do his will as thy will, 
Fac voluntatem, ejus sicut voluntatem tuam, ut ipse faciat voluntatem tuam sicut voluntatem suam, fac voluntatem tuam sicut voluntatem ejus, ut ipse irritam faciat voluntatem aliorum, propter voluntatem tuam. Drusins vet. sap. Gno.  that he may make thy will as his will; make thy will as his will, that he may frustrate the will of others, for thy will.  
This conformity of our wills unto Gods is the absolute and free Monarchy of the eternal Monarch God in our souls, whose alone service is perfect freedom: This is the gift and assignation of our hearts unto God, whose just demand it is. My son give me thy heart; he hath given all unto God that gives this.  
Next this gives an indefezible right unto Heaven: not every one that saith Lord, Lord, 
Mat. 7.11.  shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven: 
1. Joh. 2.17.  The World (saith Saint John) passeth away, and the lusts thereof, but he that doth the will of God abideth for ever: And unto this cheerful submission of ourselves under the good hand of God, let us add:  
Secondly, An immediate application unto Almighty God, and an humiliation of ourselves before him, from whom these judgements come, 
Job. 16. 2●  that he would in mercy reverse them; this was holy Jobs practice, My friends scorn me (saith he) but mine eyes pour out tears unto the Lord; because it was God that permitted his friends to scorn him: so King David when foul mouthed Shemei cursed him. David replies unto Abishai, that would have killed the Railer; Let him curse because the Lord hath said unto him curse David: 
2 Sam. 16.10.  Thus Jehos●phat environed with the multitude of his enemies, cries out, Lord we know not what to do, but our eyes are upon thee; 
2. Chron. 20.12.  but alas how many of us like mad dogs by't at the stone, and look not at the hand whence it was fling? whereas if we had recourse unto God as the first cause, he would reverse the decree against us, as he revoked the Commission given unto the destroying Angel in King David's time: Let us thoroughly humble ourselves before God for the evils of our sins, and the evils of our punishments will cease: 
Micah. 6.8.  When we walk humbly with our God.  
Thirdly, Let us have a patiented expectation of God's mercies and succours unto us; 
Rom 5.3.  patience is the proper and divine effect of affliction; 
Psal. 51.18.  God in his good time will do good unto Zion and build the walls of Jerusalem; and this appointed time with Job we are to wait for: Wait on the Lord, 
Psal. 27.14.  be of good comfort and he shall strengthen your heart, surely the patiented abiding of the meake shall not miscarry, but bring forth a joyful and mature issue; the frequent reading, 
Ps 62.5.  and meditating upon the 37 Psalm, will easily suppress the sedition and mutiny of our murmuring and repining thoughts, at the prosperity of violent men, who shall not be established upon earth: But let us with holy David, 
Ps. 123.2.  as the eyes of servants look up to the hand of their Masters, and as the eyes of a may den unto the hand of her Mistress so let our eyes wait upon the Lord our God, until he have mercy upon us.  
Lastly, Let us break off the former evils of our sins, which have drawn these evils of punishments upon us: It is holy Jobs counsel, surely it is meet to be said unto God, I have borne chastisement, 
Joh 34.31, 32.  I will not offend any more; that which I see not teach thou me; if I have done iniquity I will do no more: Saint Paul when he was struck down unto the earth by God, cries out, Lord what wilt thou have me to do? 
Acts 96.  he was then forbidden to persecute Christ and to be converted; so we being smitten by the hand of God, if we inquire of him what he will have us to do, answer will be made us, That we must not persecute Christ, or crucify again unto ourselves the Lord of life by our sins, but break them off by righteousness, and repentance, 
Dan 4.27.  and be converted that God may heal us; God's judgements heretofore like Jonathans' signal arrows with David were shot beyond us, 
Acts 3.19.  but now they are come on this side of us; so that most of us may say with Job, I have heard of thee by the hearing of the care, but now mine eye seethe thee; 
Job. 42. 〈◊〉 56.  we have heard of God in his judgements towards others, but now our own eyes see him in his judgements upon ourselves; let every of us then with Job say, Wherefore I abhor myself and repent in dust and ashes.  
If we desire a list of those sins for which God punisheth a people with War, the evils of our present punishments, serve as an Index to refer us unto them.  
First, Our inordinate excess in meat and drink, and luxury, in apparel, 
Is. 5.11, 12 & 25, ●6.  War and desolation always wait upon this sin, so the Prophet Isaiah cap. 5.  
Secondly, Our unthankfulness for temporal benefits, plenty and the good things of this life, this sin is attended with War for a punishment thereof, Dent. 28.47, 48. Because thou servedst not the Lord thy God, with joyfulness and gladness of heart, for the abundance of all things, therefore shalt thou serve thine enemies, which the Lord shall send against thee, in hunger and in thirst, and in nakedness, and in want of all things.  
Thirdly, Our disobedience unto, and neglect of the good word of God, so much read and preached amongst us; this sin brings War upon a people: As against the Jews, Dent. 28. v. 45. Because they harkened not unto the voice of the Lord their God, to keep his Commandments and his Statutes which he commanded them, v. 48. Therefore should they serve their enemies.  
Fourthly, The general contempt of the Clergy, God's Lot, whose contempt God interprets his own, and will always punish: War is the close comrade unto this sin; this sin brought destruction upon the Kingdom of Judah, 2 Chron. 26. v. 16, 17. They mocked the Messengers of God and despised his words and misused his Prophets, until the wrath of the Lord arose against his people until there was no remedy; Therefore he brought upon them the King of the Caldees.  
Many good men free from the least taint of these recited sins, 
Object.  have notwithstanding been deeply plunged in the miseries of War.  
Besides that, 
Answ.  that the best of God's Saints may with the Lepers cry, Unclean, unclean; that God's judgements (who can do nothing unjustly) are a great deep; that the sins of our Progenitors (of which we are a part) or an approbation of sin, or neglect of the punishment due thereunto in our power, 
Dan. 12 10.  may involve the best of men in temporal punishments: 
Rev. 2.10. ) All afflictions and calamities are not punishments for sin, some are for the trial of faith, and the addition of grace and glory unto God's children: All things shall work together for good unto them that love God (saith the Apostle) Rom 8.28. The love of God is the sole sovereign corrective of the vitulency of affliction, and makes it wholesome and beneficial unto us: Divinely Saint Augustine. Those that love God, 
In omnibus cum bonum invenient, sive emendantem, sive consolantem, sive excercentem, sive purgantem, sive Illuminantem: In Psalm. 124.  shall find him good in all things, whether (by afflictions) amending them, comforting them, exercising them, crowning them, purging them, or enlightening them.  
But there is yet some thing lodged in those words seems to guide us to a further application; the Prophet speaks of bringing the evil of War upon a City: That City was Samaria, the Metropolis of the Kingdom of Israel, and are not those sins which brought War upon her, visibly reigning in London our Metropolis: Samaria was chosen the seat of the new erected Kingdom of the ten Tribes of Israel, who withstood the Kingdom of the Lord in the hands of the sons of David. 
2 Chron. 13.8.   
London is chosen the seat of a new antimonarchical Government, by such who withstand the Kingdom of God in the hand of the son of King Henry the seventh, who united those bloody differences in the Houses of York and Lancaster, and of King James the peaceable, who united the Kingdoms.  
Samaria was the chair of violence and seat of oppression, 
Amos 3.10, 4.  the Inhabitants of Samaria stored up violence and robbery in their Palaces, they oppressed the poor and crushed the needy; their wealth and power served them unto oppression; and hath the wealth and power of this City of late been more happily employed? have not these been the chief Instruments to oppress a most gracious and pious Prince, to crush his poorer party, and overpower a good Cause? so that besides that they have divided with us in the guilt of those War-boading sins, inordinate excess in meat and drink, luxury, in apparel, unthankfulness for, and disobedience unto the word of God, and contempt of God's Ministers; yet hath this City outvyed, and outbid us for God's great judgement, (War) by one sin more than we, oppression: and herein equalled Samaria in her sin: God in mercy prevent that she partake not with her in punishment, and grant unto this City timely repentance to prevent those great calamities which (as thick clouds bespeak rain and tempests) by many sad prognostiques eaten threatened unto her: Look upon her now, (not without earnest bowels) divested of all those things, wherein she promised unto herself security, wherein she trusted, and in which her great strength lay; unity of affection is lost in her, there being so many different Abettors of matters in Faith, as were diversity of opinions among the Heathen Philosophers about the Summum bonum, 
August.  which are reckoned above three hundred: Religion (the most firm and fast knot of concord) as in the Church of Sardis. hath a name (in her) that it is living, 
Rev. 3.1.  but it is dead; for that having itching ears she hath multiplied unto herself teachers, who differ as much in their judgements, as the bvilders of Babel at the division of tongues, did in their language, scarce two of them speaking the same thing: Her ancient Laws are turned into the arbitrary power of her passionate Rulers, her glorious Liberties and Privileges are upon their deathbed, and at the last gasp; the menaces of private persons being able to extort more Treasure from her, then by the entreaties of her borne Sovereigns in many ages could be borrowed from her: her chief strengths are made cautionary, her munitions aliened, her works and fortifications slighted: Behold her now (not without pity and tears) like poor Samson, lulled asleep by the Harlot Dalilah, the hands of her Government tied behind her, ready to have the large and fair Nazarite locks of her great and growing wealth quite cut off, the eyes of her Religion pulled out, and then she will be forced like him to grind 〈◊〉 the Mill for others food, be subjected unto slave●● 〈…〉, and no expectation of a fre●●●on●● 〈◊〉 〈◊〉, bu● w●●h burying herself with the Authors or 〈◊〉 wo●● 〈◊〉 heir common mines: O Lord by the power of thy gr●c● effectually move the hearts of the people of this City unto repentance, that thou, O Lord, mayst remove from them th●se thy impending pu●nshments. Our Prophet to prevent this punishment of War from Samaria, in ●he person of God speaks unto that City thus, Seek ye me and ye shall live, Amos 5.4. So if this City seek God in her fo●●er purity of Religion and his worship, and her former integrity of loyal affection unto the image of God in place and person, his sacred Majesty, she shall live and continue in her ancient lustre and happiness; otherwise it is no Enthusiasm from the evils of her sins, to infer the evils of her punishments; God grant that as among this people she was the first in the transgression and sin, so she may lead the way unto repentance in obedience.  
But for these mighty Ones, 
A●o●● 1.  The Kine of Bashan, that have nestled themselves in the Mountain of our Samaria, let them as in a small Map behold the vast continent and large and yet undiscovered Regions of the evils of their sinne●; see if they have not outstripped the Grandees of the Kingdom of Israel in all their impieties.  
Did oppression ever cry more loudly unto Heaven then now, did ever any professing the name of Christ so afflict and oppress their poor brethren as these men have done? and that for conscientiously (for the greater part) adhering unto their Sovereign Lord; have not they oppressed the servants and subjects of our Lord the King, with insupportable ●ines, cruel mockings, filthy poverty, heavy bonds, close imprisonments, irksome banishments, violent deaths? Surely were all History utterly lost, the present sufferings of the best Subjects would abundantly furnish posterity with as various as true examples of those many miseries mankind is subject unto; and as though it were not enough with the Samaritane Potentates, 
Amos ● 8.  to drink the wine of the condemned; to glut and full gorge themselves with their fines and fortunes, or as though the many prejudices sustained by War were too little, like Sulla's victory, the period of this war cometh greater cruelties against them: peace contends with war in cruelty and hath overcome it, 
Syllana victoria, etc. finite jam Bello crudelius in pace grassata est, etc. Aug. de C. D. ●. 3. c, 28. Pax cum Bello de Crudelitate certavit, & vicit: Illud enim prostravit Armatos ista nudatos. Bellum erat ut qui feri●batur si passet feriret, pax autem non ut qui evaserat viveret, sed ut moriens non repugnaret, ibid.  for that overthrew armed men only, this naked men. The condition of the war was that he who was wounded might strike and wound again; but the condition of this peace is, not that he who escaped the fury of war should live, but that dying he should make no resistance: Yea it notoriously superads unto the malignity of all their insolent oppressions, that they impiously and impudently countenance them with the face of equity, thus (as the Rulers in Samaria) turning justice into wormwood, and establishing iniquity by a Law: and of what an infinite extension this their iniquity in oppression is, appears, 
Amos 5.7.  in that it not only reacheth unto men's lives and temporal estates, 
Psal. 94.20.  but even their souls and that great interest of future blessedness; in the committal of that sin of fare more visible deformity and worse aspect even then murder, Sacrilege; (which by so much exceeds murder in guilt, as the concernment of the soul is to be preferred before that of the body,) whereby they have seized into their hands Church maintenance, not only destroying (as the Heathen persecutors did) Presbyteros, the Priests, but with Apostata Julian, ipsum presbyterium, the very Priesthood itself, killing both Learning and Religion in the root, by the taking from it that double nourishment ordained by God for it, both the reward of maintenance and of honour, 
1. Tim. 5.17.  Ecclesiastical endowments and dignities; and to further this sacrilegious design, they have as Jeroboam cast out the Priests of the Lord, the sons of Aaron the Levites, the Orthodox Clergy, 
2. Chron. 13.9.  (who have left their possessions to adhere to the house of David, 
2. Chron. 11.13, 14.  and preserve Loyalty) and made unto themselves Priests of the lowest of the people; the lowest and most despicable, either in ability or integrity, because these low men prove the best setters for their sacrilegious purposes, and therefore as Jeroboam did, that they may have the cheapest and least costly Religion, and that the surplusage of Church endowments may come into their private purses, they allow every man to be his own Priest, unto that end tollerating all schisms and heresies, and patronising even Ignorance itself, which cannot but beget superstition, and that will introduce popery, so that these pretended Patriots build up what they seem to pull down, and make themselves transgressors; yea this their sin, sacrilege, is yet of a more horrible influence, if we consider the probable operation it will have upon posterity, unto whom it threatneth Atheism and Irreligion, not only a false Religion, but even no Religion at all: and with this concurs their,  
Corruption of the received worship of God in Doctrine and Discipline: that ancient doctrine of Christ J●sus, his Apostles, 
Mat. 22.21.  and of the Primitive Church, the necessity of Christian obedience unto the supreme Magistrate, 
1 Pet. 2.13, 17  they have (like salt that hath no savour with them) cast out of doors and trodden under feet; 
Rom. 23.1, 2.  what horrid impr●ties do they broach publicly in their Pulpits, in making God the author of their sins, from his permission argue his approbation, from a natural power to do an act; infer the divine justice and equity thereof: That an undertaking is holy and lawful because answered by success, that the accomplishment of their passionate wills is God's blessing and goodness unto them: what is Turkism if this be not? 
〈◊〉. ●2. 25.  Thus do they daily use force unto the holy Scriptures by a most preposterous and wicked application of all the promises, of God unto themselves, and their irreligions' practices, and a denunciation of the threats and punishments in God's word, unto such as arrive not at the same pitch of impiety with them that most select choice of heavenly prayers, judiciously could out of the best Liturgies of the Eastern and Western Churches, elder (than what they reproach it with) Popery, received with our first and only true Reformation, approved by God's blessing our Kingdom in their use, which reached all our necessities, with which God and his people were acquainted, to every clause whereof we could safely say Amen. [the book of Common prayer and Adinistration of the Sacraments] these men have (not without ●●●oody violence) cast out of their Synagogues, and in stead of these introduced long, tedious, oft repeated and unpremeditate, rash and tumultuary prayers: 
Mat. 6.7.  exploded by our Saviour, checked by Scriptures, 
E●cles. 5.2.  forbidden by Counsels and the Doctors of the Church: 
H●s. 14.2.  How can a sober devotion accompany that expression, 
Council 1 Bracar. Can. 30. Concil. Milever▪ c. 12.  it is not yet possessed with until it come unto a period; and then perhaps an assent can hardly be gained unto it? how can a new fashioned and unknown apparel of zeal be fit shaped unto our thoughts? 
Aug. in Ps. 8●. Greg M. in ●ob lib. 22. c. 2.  or how can we be acquainted with the piety of those petitions the Preacher himselse knows not before they are mustered by his utterance for a full sentence. Are not the greatest part of their prayers, unshapen Embryos of their passions, fond expostulations with God, thin, useless and weak Cobwebs of their fancies, and in those for the King's Majesty, there is not so much of prayer for him, as of satire to abuse him: that ancient form of Church government Episcopacy (the fence of the Church and Church men) derived in a continual series from Christ's Apostles unto these times have they suppressed, and most injuriously and falsely stigmatised Antichristian.  Tantae molis erit Romanam condere Gentem: 
So dear is the erecting of this new and Antimonarchical government like to coslus, so they may arrive at their own ambitious ends, they care not if Heaven and Earth meet together and the old Chaos of confusion succeed; this is the cause why,  
They have no sympathy or fellow-feeling with the sufferings of their brethren, it is not to be marveiled at, that they grieve not at the sufferings of their other brethren, ordinary men; when they grieve not at the afflictions of Joseph, 
Amos 6.6.  their eldest brother, (for he had the birthright) and for the best of men, their Prince a true Joseph; having sustained the same injuries from his people, that Joseph did from his brethren: for Joseph going out to inquire of his brethren's welfare; 
Gen. 37.  first they mock him, secondly they strip him, thirdly they endanger his life, and lastly they sold him: and how hath a packed and prevalent party under the specious pretensions of making him a glorious Prince, of enlarging his Revenues, of reforming Religion, restoring of liberty and property unto the subject, mocked him (who went to see them in a condescension unto their good) stripped him of his Regal power, often hazarded his life; and if his own brethren sold him not (and if they did this Joseph will easily be reconciled unto them) yet these men (sad experience shows us) bought him: The virtues of this Joseph our Sovereign is too excellent a piece to be copied out by an unskilful pencil; yet I may adventure without impertinency or digression from the spiritual features, and divine graces in Joseph (taken out of the Scriptures) to show you how as perfect parallels and equal lines they concentrate in his sacred Majesty: joseph's memory should be precious, and his afflictions grievous unto his brethren for his prerogatives and virtues, and that in these respects:  
First, for the honour given him by God (the birthright) for although Reuben were jacob's natural Heir, and Judah his spiritual Heir, 
Gen● 48.22.  yet Joseph was jacob's actual Heir; what Jacob recovered by his Sword and his bow out of the hand of the Amorites, was assigned unto him and his posterity.  
Secondly, for his exemplary chastity and fidelity.  
Thirdly, for his predictions, and providence in saving his Brethren.  
Fourthly, for the cause of his sufferings.  
Fifthly, for his patience in his sufferings.  
Sixthly, for his easiness to forgive his Brethren who had injured him.  
Our Sovereign Lord and Prince was honoured by Almighty God with the Birthright and Crown of three Kingdoms, of unblemished chastity, and untainted fidelity in that trust and charge reposed in him by his Master God, of his Church and people, witness his denial of subscription unto the Acts for the Abolishing of Bishops and sale of Church Lands; and those other Acts lately presented unto him, wherein the Liberty and property of the subject were so much concerned: By subscription unto which he might have purchased his Liberty; how often hath he foretold of the destructive courses of those who stand in opposition unto him, and with what providence hath he withheld his concurrence with them to save the Kingdoms from destruction? what have been the causes of his sufferings, but that he hath been so conscientious as not to join with these men in their oppression, sacrilege, corruption of the worship of God in Doctrine and Discipline; and that he hath had a sympathy and fellow feeling with the sufferings of his subjects whom he resolveth never to abandon? and of what a sweet facility and divine easiness he is to remit and forgive all the injuries and insolences of his people against him; his frequent offers of an Act of Indemnity sufficiently speak: Yet notwithstanding all these divine Prerogatives and virtues of our Joseph, these men are not grieved for his afflictions: great and heavy afflictions indeed if we consider his violent expulsion from his unquestioned Patrimony, and right of regal government, his restraint from God's house, the place of God's public worship, the Church, from the Ministry of the Priests of the Lord, the Orthodox Clergy, from the fellowship of his royal Consort, his most beloved wife the Queen's Majesty, from the society of those dearest pledges, his sweet Children, from the attendance of his faithful servants to be narrowly confined and imprisoned, and (which is worse than imprisonment) to be necessitated, to converse with beasts after the manner of men savage and barbarous persons; can any sorrow be like unto this sorrow? is not this to be Vir dolorum, a man of sorrows and acquainted with grief, and to lie under the heaviest burden of afflictions? yet for all this (as if they had been nursed up by Tigers) these men are not grieved, but rather exult and rejoice in the afflictions of this our Royal joseph.  
These are the evils of these men's sins, the words of the Prophet will warrant me the boldness of a short expostulation with them: Surely they will not deny but their disobedience is clearly checked by the word of God, and the best interpreter thereof (the practice of the Primitive and purest times) So that they have no power as unto an authority, or licence to run courses of disobedience unto their Sovereign Lord; and for God's permission unto their power and will, as unto an ability, they cannot thence infer the equity of their actions, seeing such power and even successes themselves, are punishments for sin, where the act is not licenced by God & grounded upon divine authority: but these men cannot plead a full permission unto their ability, God daily opposing powerful impediments unto it; by War the dissent of his sacred Majesty the resentment of their fellow Subjects, differences and fractures amongst themselves; so that notwithstanding their long and deep contrivances, their dissembled pretensions, knotty Covenants, huge preparations, vast and strong confederations, they cannot perfect their impious intendments; (God in mercy unto the three Nations oppose sufficient impediments unto them) and although arguments are offered, and opportunities presented unto them; yet they shall no ways have the direction, limitation, and disposition of this prodigious Twin; The powerful pride and armed envy of these last & perilous times; Sovereignty and Church maintenance; for which (as the Roman Soldiers did for Christ's Coat) they cast Lots for; shall never come into their hands, but if ever (even then for the greatest punishments) it will come unto them like joseph's Coat, torn and dipped in blood; useless and bloodily: God give them grace to repent of this their wickedness if perhaps the thoughts of their hearts may be forgiven them; 
Acts 8.22, 2●.  for they are in the gall of bitterness and bond of iniquity, otherwise as they have been like unto the Samaritane Potentates in their punishments. Amos. 4.2. The Lord God hath sworn by his holiness that lo the day shall come upon you, that he will take you away with Hooks, and your posterity with fishhooks. Let them not longer triumph in our miseries; we justly refer the power given them unto God, and acknowledge our sins the causes of our calamities; they were the rod in God's hand to scourge us, he directed and limited their malice against us, 
Psal. 124.3.  otherwise they had swallowed us up quick when their wrath was kindled against us; we have learned that God sometimes by wicked persons exerciseth good men, 
Aliquando Iratus homo apprehendit virgam jacentem in medio, fortasse qualecunque sarmentum: cadit inde filium suum, ac deinde projicit sarmentum in ignem, & filio servat haereditatem: sic aliquando Deus per malos erudit bonos, & per temporalem potentiam damnandorum, exercet disciplinam liberandorum. Aug. in Psal. 73. Prov. 16.7.  and by the temporal power of them that are to be damned, disciplineth them that will be saved; we comfort ourselves in this assurance that when we have thoroughly humbled ourselves before our God, he will make our most potent enemies to be at peace with us; they shall not have a will, or if that, not a power to hurt us: When the French recovered Calais, a Commander of that Nation jeeringly demanded of an English Captain, when would the English recover that place? who religiously replied; When your sins are greater than ours: And this was but an extract out of the divine dictate of our Prophet, to seek God that strengtheneth the spoilt against the strong; so that the spoiled shall come against the Fortress. 
Amos 5.8 9  The Psalmist assures us that if we harken unto God and walk in his ways, 
Ps. 81.13, 14.  God will soon subdue our enemies, and turn his hand against our Adversaries; 
Is. 9.4.  the Prophet Isaiah, that God will break the rod of our Oppressor, and that his wrath and anger shall cease in their destruction, God shall break in pieces our Oppressors, and cast his rod into the fire; 
Isa 10 25.  and make us again families like sheepfoulds, and bless our later end more than our beginning; 
Ps. 72 4.  the Hypocrite shall not longer reign, 
Job 42.12.  nor the people be ensnared: Or if there be a further punishment due unto our sins, 
Job 34.30.  let us not forfeit a good conscience, but know that these calamities are punishments due unto our own sins, and not unto so just a cause as our Loyalty, and (if it shall yet so please God) further to afflict us in the pursuance of that, make Mauritius the Emperor his choice (though with the same punishment, the extirpation of himself and his posterity;) Potius hic Domine quam ibi; 
1 Chro. 19.13.  Lord let us rather be punished here then hereafter, much rather temporally then eternally. I conclude with these divine advisoes unto all Loyal Subjects: First that in these public calamities which require humiliation, they fish not in troubled waters or seek great things for themselves, but acknowledge God's mercy, in that he hath given their lives unto them for a pray: (in stead of all the ambitious ends their fancies embraced in these broils: 
Je●. 45 5. ) Next that like that true mother they would save the life of the controverted Child, which is living, not to dispute whose is the dead, but labour to compose (what in them lies) the present unhappy occasions of differences and distempers, 
1. Kings 3.  (without relation unto former) and piously and passionately endeavour to beget unity and concord, to preserve what is living of the three bleeding Kingdoms from ensuing destruction: Lastly, that by true and unfeigned repentance in amendment of life, they would take off from the general Talley of their sins, which score up so many evils of punishments against them, that we ceasing from the evils of our sins, God may surcease the evils of our punishments. Which God through his infinite mercy effect by the power of his holy Spirit in us all, and let all true hearted English men say, Amen.  
FINIS.