GOD judging AMONG THE God's. Opened in a SERMON Before THE honourable house of COMMONS Assembled in Parliament, upon the solemn day of monthly Fast, March 26. 1645.  
By John WARD, Minister of the Gospel in Ipswitch, and a Member of the Assembly of DIVINES.  Psal. 22. 28. The Kingdom is the Lords, and he is governor among the Nations. 
Published by Order of that House.  
LONDON, Printed by I. L. for Christopher Meredith at the Crane in Paul's churchyard. 1645.   

Die Mercurii 26, Martii, 1645.  
ORdered by the Commons assembled in Parliament, That Sir Roger North, and Mr Cage do give thanks to Mr Goode and Mr Ward for the great pains they took in the Sermons they preached this day, at the entreaty of the House of Commons, at St Margaret's Westminster, (it being the day of public Humiliation) and to desire them to print their Sermons. It is also Ordered, that none shall presume to print their Sermons without Licence under their hands writing.  
H. else. Cler. Parl. D. Com.   

I Appoint Christopher Meredith to Print my Sermon, and no man else.  
John WARD.   

TO THE honourable House of COMMONS Assembled in Parliament.  
AT your Command this Sermon was Preached, by your Order it hath been Printed, and now it's humbly offered to your hands, and under your Honourable Patronage made Publque to the view of the world. I know well that the same Sermon, as to the life of it, is scarcely the same in the hearing, and in the reading: But that acceptation which it found when it came from the Pulpit, gives me hope that it will not be cast aside, as disrelishing or unprofitable; now it's come from the press. The Lord command a blessing along with it unto you, and make you and your unwearied labours, a blessing to the Church and kingdom.  
So prays Your most unworthy servant in the work of the ministry. John WARD.   

Errata,  
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A SERMON PREACHED before the honourable House of Commons, at their late solemn monthly Fast, March 26. 1645.  PSAL. 82. 1. He judgeth among the Gods. 
THere needs no Apology for the choice of this Text at this time, when those who are called Gods are met in the solemn assembly to judge themselves before him, who stands daily in the assembly of the mighty and judgeth among them.  
It requires as little labour to make out the context and coherence of the words; they lie in the very threshold or entrance of the psalm: and the psalms are as so many lands that have no continuity or neighbourhood with their fellow psalms.  
And if you read but a little forward on in the psalm, you may as quickly discern whither they tend, and what is their scope: and therein also spy something that will render them both suitable to the Congregation, and seasonable for the day; for that which is contained in the following verses is the use and application of the Doctrine that is held forth in this verse.  
A twofold doctrine; the one of God's presence, the other of God's presidence among the Gods: the latter of the two is the subject of my Text. He judgeth among the Gods.  
There are three Mysteries folded together in it; there is one God, and there be Gods many: and there is one Act, both his and theirs; or rather his amongst them. We must inquire who He is, who they are; and what it is which He doth among them.  
First, who He is; we may see him in the first word of the psalm, for he that standeth in the assembly of the mighty, is He that judgeth among the Gods, God is He.  
The pronoun He doth not stand by itself in the original as in the Translation, but is involved in the verb; yet so he is not hidden but proclaimed, it speaks him that he may be seen, for God's works are his Name: and possibly it might be so ordered on purpose, that an hint might be given to them over whom the Name of God is called, to count it more honour to be known by the work which they do, and the use they are of, then by the office they are in, or the titles that they bear.  
Our English idiom or manner of speaking, doth necessarily require a more express specification of Him, and a fitter term to decipher him could not be found: for being the prime Active Being, He cannot be defined by any thing but himself: and therefore when Moses asked him his Name, 
Exod. 3. 14.  he gave it him thus: I am, that I am, and bade him tell the children of Israel, I am had sent him, and speaks himself by the Prophet, 
Esa. 48. 12.  in these terms, I am He: yet if any man hath a thought that this is too low and unbecoming an expression of the Divine majesty; and it had been better to have mentioned Him by some more excellent Name, or glorious Attributes; let him think this rather, that if the Holy Ghost moved holy men to speak thus homely of the Lord of glory, 
Jam. 2. 1.  the God of glory; 
Act. 2. 2.  it may well beseem those who are but called Gods to account it no disparagement, if they be either spoken to, or spoken of, though every sentence be not larded with the repetition of Titles.  
Secondly, who They are. The Gods are All that deal in the managing of public Affairs; as they stand, (some of them at least) ranked in their order, and distinguished by their employment, 
Pro. 8. 15, 16.  Prov. 8. 15, 16. Kings, Princes, Nobles, and all the Judges of the earth, even All, whether supra or subordinate, from the Head of Gold to the feet of iron and clay; for so the Psalmist expounds himself in the following part of the psalm; 
Joh. 10. 35.  and our Saviour confirms and warrants the interpretation.  
Thirdly, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  what it is which He doth among them: He judgeth: that is, Ruleth, or Reigneth; for the word must not be restrained as sometimes in Scripture (for it is variously used) to the giving of sentence, or doing of justice according to a prescript law; but must be extended to all that belongs to dominion, or government; and comprehends all that pertains to the ordaining, upholding, directing, and disposing of magistracy; and ordering, or moderating of human affairs thereby.  
The Hebrew Text hath it in the Future Tense, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  to signify the continuation of this act among them through all successions and in all joints of time; and is accordingly rendered by several Interpreters, He hath, He doth, He will judge.  
There is yet another word in the Text, and we cannot well pass on till we know the meaning of that also: Among, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  for so it is paraphrased by the Translators: it primarily signifies in the midst; and intimates as much as in and by them, all and every of them jointly and severally, superior, inferior, good or bad; whether doing good or ill. Some observing that it is many times applied to the heart and entrails, because in the midst of the body, and metaphorically transferred to the thoughts of the mind, Psal. 64. 6. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  (because nothing is more inward than the agitation of a matter in the thoughts of the heart) do therefore conceive that the Psalmist intended hereby, 
Psal. 64. 6.  an influence of God upon their very thoughts, and the preparations of the heart. Others expound it openly, and read it thus; He will judge the Gods openly; 
Job 34. 24, 26.  as parallel with that of Elihu, Job 34. 26. He striketh the mighty as wicked men, in the open sight of others, or place of beholders. Now though I know not whether we may reject the other two; the rather because we may often observe the Holy Ghost choosing words not of ambiguous, but of manifold signification to make the sense not more doubtful, but more comprehensive: Yet I choose to embrace the first, because it seems to be the most natural and grammatical, as the most obvious and familiar sense.  
Having thus made out the exposition of the words, and thereby the interpretation of the Text, we may the better take our aim and make our observations.  
The three parts of the Text (for so it naturally divideth itself) Who, What, and Among whom, afford us three points of doctrine.  
1. The first is this, That God is the first, the chief, the only universal judge, and absolute Monarch: He is 
a Psal. 50.  The God of Gods, 
Rev. 19 16.  the King of Kings, 
Eccles. 5. 8.  the Lord of Lords, 
Jude 4. 1 Tim. 6. 15.  Higher than the Highest, 
Psal. 83. 18.  the only Lord, the only Potentate; only the most Highest.  
2. The second is this, 
Deut. 1. 17.  That the judgement is the Lords, and he is with men in the judgement; 
2 Chron. 19 6.  or as it is in Psal. 22. 28. 
Psal. 22. 28.  The kingdom is the Lords: and he governeth among the nations.  
3. The third is this, That those persons who have the honour to have the power to exercise authority amongst men, are greater in dignity and nearer to God in eminency than other men.  
The second of the three, that is drawn from that golden attach which couples the two extremes of the proposition, hath in it the marrow of all the Text, and is the life of the Law in the whole psalm, for so our Saviour calls it, when he citys a part of it, 
Joh. 10. 34.  Joh. 10. 34. and therefore I shall pitch only upon that at this time.  
I propounded it in the words of the Scripture, and may therefore spare the labour of citing those places for proof. In other terms take it thus. In the delegating of power, and substituting of men to bear rule amongst men, He neither devests himself of any piece of his sovereign authority; nor after the manner of Kings▪ in their kingdoms, appoints the office, assigns the honour, limits the jurisdiction, prescribes the rule, gives the countenance, concurs sometimes to help, and sometimes calls to account, and otherwise withdraw himself from the work, and take his pleasure; but is an immediate Agent in the judgement all along, from the first ordaining the power through the ordering of every matter, to the over ruling and disposing of the last issues and events thereof.  
There is the same influence of God into Government, and all that bear rule, or serve in it; and that which is done by them, though they go by their own principles to their own ends, that there is in the general administration of providence through the world, the various occurrences therein, 
Joh. 5. 17.  and the motions of those inanimate and irrational creatures who are acted and overruled to their ends by a Power without themselves: 
Quamdiu creatura est, tamdiu creature a Deo.  so as it may be truly said of the ordering of the concernments of men, by the Lord; and in the same sense as our Saviour spoke, by the upholding of other things by the word of his Power; 
Idem esse quod ab in itio a Deo acceperunt ab eodem continenter accipiunt.  My Father worketh hitherto, and I work. He worketh in the conservation of the matter and being of things: for by the continual flowing in of the same. Power upon them which gave them their first existence, they continually receive their subsistence, as by a continuation of creation: 
Esa. 44. 24.  He maketh all things, He stretcheth forth the heavens, He spreadeth abroad the earth by himself.  
He worketh in the holding up of the frame of heaven and earth, and all things in them; for they abide not together as a building compact by joints and bands; but as a chain of rings by the virtue of the Loadstone, as many pieces in the hollow of a man's hand, which if drawn away they fall in sunder. 
Colos. 1. 17.  All things consist in him.  
He worketh in the movings of all the creatures, 
Vid. Psal. 104. & Hos. 2. 21, 22.  according to their natures, and the order for them in the beginning: He bringeth out their host by number, 
Intelligamus vocem Dei effectricem esse natura, &c.  he calleth them all by names, by the greatness of his might, for that He is strong in power, not one faileth. Every wheel in the great Engine of Creation, turn that the voice and by the Spirit of him that sits above upon the Throne. 
Jussit Deus currere naturam aquarion, ac nunquam deficit, illo perpetuo compellente ipsam praecepto. Basil. Haxa. Ho. 4. Esa 40. 26. Ezek. 1.   
In like manner God is operative in the bringing in of Government; the upholding of authority; the placing or displacing of Persons; the inclining of their spirits; the ordering, or confounding of their counsels; the exerting of their power, and the bringing about of the several effects of all these things. 
a Rom. 13. 1.  He ordains the powers that be. He loseth and bindeth the collars of Princes. 
c Psa. 75. 4, 5, 6.  He putteth down one, and setteth up another. 
d Pro. 21. 1.  He turneth even the heart of the King whither soever he will. 
e Pro. 8. 15.  He is understanding, and by him Princes decree justice. 
f Jer. 1. 2 King. 22.  If there be a perverseness of spirit mingled amongst them, He causeth them to err in the work. 
g Pro. 29. 26.  And though men seek the favour of the Ruler, yet every man's judgement cometh from the Lord. And the good or the evil that is in the Land, He doth it. 
h Esa. 45. 7.  He makes peace, He creates evil: the Lord doth all these things. So that we may boldly say, there is no power in the world, no person is in place, or hath ability to exercise authority, or hath it not; there is not a device in any man's heart, not a design in any council, not a Law made or executed, not an Action undertaken, not an alteration in any State, but the Hand of the Lord worketh all these things: for the judgement is his, and men accomplish his pleasure though they do not know him, as Cyrus, Esa. 44. 45. & Chap. 45. they fulfil his charge when they drive on their own designs, as the Assyrian, Esa. 10. 6, 7, 8. they bring about his purposes when they please their own humours; as Rehoboam and his Counsellors, 1 King. 12. They execute his judgements, when they serve their own lusts; as Baasha, and Jehu, 1 King. 16. 7. Hos. 1. 4. They do his work when they go against his word; as Herod and Pilate, and the Gentiles and the Jews, Acts 4. 27, 28. with their wicked wills they effect his good will, as those that crucified the Lord Jesus Christ, Acts 2. 28. Him being delivered by the determinate counsel and foreknowledge of God ye have taken, and by wicked hands have crucified and slain.  
To clear this truth and prevent objections we must know, First, that the God of the spirits of all flesh can flow in upon the spirits of men both imperceivably, without observation, as the soul acts in the body: or as the light entreth the air, or the shadow passeth on the dial without any noise, and irresistibly in a way congruous to their nature, without any violence to the liberty of the will in any particular action or election; as a wise man can make the wind which bloweth where it listeth, to convey his ship, or grind his corn; or use the sagacity of the dog to seek what he hath lost, or fetch what he hath cast aside. And this is the excellency of his wisdom.  
Secondly, we must consider that God and man may concur in the same actions, and neither his holiness have fellowship with their wickedness, nor their injustice be excused by his righteousness: God and man work upon different principles, in divers ways to several ends each his own, and in such a case every man's reason will tell him the same action receives not the same censure or judgement. 
Idem x duo faciunt, non est idem.  The holy God doth not at any time infuse any lust into any man's heart, but brings to light and brings to judgement what is in man, ordering well what they do ill, as in the hardening of Pharaoh's heart he offereth occasions which may as well be tak●n by the right ear as the left, withholdeth the grace which he is not bound to give, excites and confirms that animosity which is natural, 
Rom. 1. 21. 28.  gives them up to a mind void of judgement, to do things which are not convenient, who have pleasure in unrighteousness, 
2 Thes. 2. 10. 11. 12.  that they may be filled with the fruit of their own doings, which is just, & all this while, as Christ saith by the devils when they speak a lie, 
Nec enim lex aequior ulla &c.  so it must be said of the children of wickedness when they do wickedly, They do it of their own.  
His working is not confounded with theirs, and therefore his purity not blended with their ungodliness, nor their unrighteousness blanched by his justice, more than the beams of the sun and the steam and stinch of the dunghill in the exhalation. 
Deut. 32. 4. 5.  His work is perfect, for all his ways are judgement, A God of truth and without iniquity, just and right is he. They have corrupted themselves. And this is the glory of his holiness.  
And in this case the manner and course of government in the kingdoms of the Earth may not unfitly be compared to the music of an Organ, where the men like the pipes yield the sound, the inspiration of the almighty, like the wind in the sound-board, gives the life, or the activity, and the harmony or the beauty of the order is by his disposing, and if there be a false or an harsh note, the fault is in the pipe, and not in him who sets and plays.  
And even these disorders in government like some discords in music, are by him ordered well, and for good.  
For though we sometimes imagine that things would be better if God were in the judgement, yet the contrary would be confessed if either we did not of ignorance or unskilfulness mistake evil for good, and good for evil, we daily weight at the common beam of opinion, and see with eyes of flesh as man seeth, whereas if we went into the sanctuary and measured all things by their conformity to the will of God, 
Etiam hoc bonum Domine, quicquid divina majestas effecerit id rectius et melius.  and judged of them by their reference to his ends, in stead of quarrelling and complaining we would acknowledge that every thing in providence were good, and nothing could be better, but whatsoever God doth is best.  
Or secondly, if we had the patience to wait the end of the Lord, or tarry till the fift Act and a Scene or two pass in that, when things begin to concentre towards their issues; would not ye condemn him of folly that upon the first motion of a business, or catching at some passage in a debate, should go away, and censure your proceedings before the matter were ripe for the question, why? so is he that judgeth before the time.  
Surely if we understood the purpose of the only wise God, or could behold things in their tendency thitherward, whereas now in our haste we are apt to charge God with folly, 
Psal. 73. 17.  and say to him, What dost thou? we would condemn ourselves or brutish foolishness and adore the depths of that wisdom, 
Rom. 11. 33.  and those ways that we are not able to comprehend.  
Or thirdly, if we had the largeness of heart to behold in one view the whole systeme of government, or if like Lucian his Icaromenippus we could get on high and have a prospect of the whole series of order all together; possibly now while we look upon some one particular man or some one cause, and some few providences about those, abstracted or divided from the rest, we may think it were better for them if it were otherwise with them, but if we knew all or could consider that which is done in the reference to the whole, 
Propter ordinem univers●.  we would discern and agree that the present state were the best; 
Read 1 Cor. 12. verse 4 and onwards.  it might be better for every common soldier as to his individual, if he were a Commander, but it cannot be so for the Army, for as in the natural body, so in the body politic, if the whole body were an eye, where were the hearing, &c. there must be disproportion & inequality, & difference of dispensations, diversity of gifts & administrations, that there may be order. 
Aliter iudicandum est de eo qui habet curam alicuius particularis et de provisore universali.  We must therefore otherwise judge of him that commandeth in chief, and him that hath but a particular charge. He that composeth a song of many parts, must not carry on the music so full in every part as he that sets but for one voice; if a gardener had but the care of some one plant to husband it to perfection, he were bound to tend it for the fullest advantage of its growth, but when he hath the keeping of a garden or an orchard, he must slip and prune and cut some plants, and foster and manure, and suffer others to luxuriate and run out as much as they can, that there may be order in the whole.  
Or lastly, if we would distinguish of times. Before the sin and fall of man, while there was no breach between God and our first parents, there was a quiet uniformity in all the world like the glory of Heaven shadowed in the serenity of the upper region of the Air; and if men had continued in their innocency, there would have been in all the World as there was in Paradise, a very heaven upon earth; but now since the curse, the whole Creation being subjected to vanity, and travailing in pain together, till it be delivered from the bondage of corruption, no wonder if it be ill with men, and they be made to groan under much misery, when all the disorder that is in the World is for their sin and for their judgement.  
Again, 
Numb. 23. 21.  when God beholds no iniquity in a Land, no perverseness in a people; that is, no public Idolatry, no universally overspreading pollution, no specially provoking transgressions; there may then be peace and safety, and liberty, and every man may sit quietly under his Vine and figtree; 
Esay. 6. 3.  and they may call one another: but, If they rebel against him, and vex his holy Spirit, and he become their enemy, who shall be offended; If He break the Tables, remove the Glory, call them forth to judgement, and put the staff, or the Sword of his indignation into the hands of men, and give them a charge to do execution upon one another; especially if the Gods will judge unjustly, and will not understand, but walk on in darkness, less cannot be expected, but that God should arise to judge the earth, and all things with good justice on his part be turned out of course. Even amongst men, when a kingdom is divided within itself by the wickedness of evil Counsellors, and the madness of a distempered people; a Parliament may do many things in maintaining a war, imposing of taxes, imprisoning of persons, and sequesting of estates, in that juncture of time excusable, nay justifiable, by the supreme Law, which at another time all the world, even themselves would condemn as most unjust. Do but take this into the Mount of transfiguration, and we shall instantly lay our hands upon our mouths, and glorify God and be thankful: whereas now we murmur and complain there is so much disorder; we may stand amazed, and bless God there is so little. 
Gen. 18. 25.  But I need not plead for God, nor give in evidence for the judge of all the earth; the rather because there is a conscience in man, both him that offendeth, and him that is offended at it, which condemns the guilty, and justifieth God when he is judged.  
There is but another difficulty that lies in our way to hinder our passage, and that is a conceit of the impossibility of this thing, because of the multiplicity of operations, and diversities of administrations in a world of places, in every moment of time. The Answer is, that if the occasions be various and manifold, suppose them infinite; God is infinite also; and there is the same proportion of infinite to infinite that there is of one to one: if one man can do one work, and ye being many, may be held sufficient for the many concernments of the numerous people of the whole Land; perhaps of the three kingdoms, where the number of persons are thousands, many ten thousands more than yourselves, why should it be marvel in our eyes that one God of immense being, whose perfections are his nature, should be able everywhere, among all men, to work all in all: Doth not Nature teach us that the sun hath influence upon all creatures within the Firmament of heaven, and is a concurrent cause to their being and activity; now if this may be affirmed of the creature, how much more may the other be believed of the almighty Creator? and this is the praise of his All sufficiency.  
As for the imagination of some men, who measuring the glory of God, by the vanity of man, do therefore judge it unworthy of such a majesty to stoop beneath the decreeing in the counsel of his own will, and the commanding of such things by his word, to the working and effecting of every or some particulars by his own hand; it is scarce worth the mentioning, for men but make a virtue of necessity; and therefore Princes do not descend to particulars, because they cannot, the mean while hiding the infirmity of nature, under the fantasy and pomp of State. Story hath made Xerxes famous for but distinguishing the persons, and calling by their names the several soldiers in his vast Army: and Caesar for his being able to dictate to five or six Scribes in divers matters at the same time: in what admiration would they have had the person of that Monarch (if any such had been found) that could comprehend in his understanding, 
Prima causa est omnino indeflexibilis, i. e. usque adeo bona ut semper importet in fluxum ad esse operis.  carry level in his memory, give directions by his command but to every officer concerning every affair of State? Now go we up by way of eminency, and this very thing will be found not only the perfection of God's knowledge, but the abundance of his goodness.  
Having thus spread and opened the Doctrine, and made the light of it clear and evident, we may now go on to the confirmation and demonstration of the truth thereof; for which purpose if any further proof be required then what hath already been alleged occasionally,  
1. We may see it very plainly in that emblematical Vision represented in the first of Ezekiel, 
Ezek. 1.  where the living creatures that stood by wheels, and were commanded by the voice, and moved by the Spirit of him that sat upon the Throne, 
vers. 5.  had the likeness of a man, and they had the hands of a man under their wings on their four sides, and they four had the face of a man; as of other creatures, to signify this; that the ordering of human affairs is a great part, the greatest part of God in the administrations of providence; and if this thing had not been comprehended in it, the Vision had not served for that end for which it was exhibited, viz. the confirming of the faith, and corroborating of the spirit of the Prophet, that he might preach the things to be revealed to him, with the greater confidence, and more full assurance; because the accomplishment and effecting of them depended much upon the managing, and the issues of government among men.  
2. We may read it at large in many particular instances, Job 12. vers. 9 
Job 12. 16.  and from the sixteenth vers. to the end of the Chapter: Who knoweth not in all these, that the hand of the Lord hath wrought this? with him is strength and wisdom, the deceiver and the deceived are his; he leadeth away Counsellors spoiled, and maketh the judge's fools; he loseth the bond of Kings, and girdeth their loins with a girdle; he leadeth away Princes spoiled, and overthroweth the mighty: he removeth away the speech of the trusty, and taketh away the understanding of the aged; he poureth contempt upon Princes, and weakeneth the strength of the mighty; he discovereth deep things out of darkness, &c. i. e. The rule, and the power, and the skill of government is of the Lord; and there happeneth nothing, whether among the wise and prudent, but even the wicked and crafty, and such are seduced by their evil counsels, or overreached by their wiles; so that nothing is done but he restrains it within certain bounds, and reduceth it to his ends according to his most just and holy will. But there needs no Paraphrase, the words speak their own meaning plainly.  
3. It is all gathered together and abridged into a short sum, 
Prov. 8. 15, 16.  Prov. 8. 15, 16. By me King's reign, Prince's decree justice; by me Princes rule, and Nobles, even all the judges of the earth. They are the words of a greater than Solomon, the Lord Jesus Christ, the power of God, and the wisdom of God: 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  and they clearly hold forth this truth, that All the great men of the earth do shine in the beams of his majesty; the highest of all exercise authority: Counsellors of State give advice; such as have ashare in the Legislative power, make Statutes and Ordinances convenient for the occasions; military men manage the Militia; the nobility and gentry are eminent and useful in a kingdom; and all that have any hand in the distributing of justice, or execution of the law, both are and serve in their places, in him and by him; whether for the land, or for correction, or mercy, 
Job 37. 13.  as Elihu speaks of the rain, Job 37. 13.  
But I shall produce no more testimonies of Scripture, the rather because this mystery is not among those deep things which are hid in God, and cannot be discovered otherwise then by revelation; 
Rom. 1. 19  for that which may be known of God herein is manifest in men, for God hath showed it to them.  
1. There is a light of it shining in men's minds by nature. Whence else was it, 
Ephes. 2. 12.  that the very heathens without God in the world did sacrifice to God, 
A Jove Prin●ipium.  make trial by Auguries, and consult with the Oracles, in all great undertakings, and in all difficult and hazardous cases applied themselves to their deities according to their blind devotions? 
Quam volum●●… licet nos amemus, tamen nec numero Hispanos, &c. sed pietate ae religione atque hac una sapientia quod Deorum immortalium numine omnia regi gubernarique perspeximus omnes gentes nationesque superavimus. Cic.  Whence else was it, that their Lawgivers pretended to have received all their rules of Government out of some divine hand? doubtless there was some religion in their superstition, and some truth in their very fables. Hear one of them speak for all the rest, what their faith of this was: Flatter we ourselves as much as we please, yet we have not overcome the Spaniards by number; nor the French by strength; nor the Carthaginians by craft; nor the Greeks by wiles; but by Piety and Religion: and by this only wisdom, that we have discerned, and do acknowledge that all things are governed by the power of Gods.  
Secondly, there is a law of nature concerning it, and men show their works of that law written in their hearts by an universal abhorrency of anarchy, and submitting themselves to authority, rather Tyranny we say then Anarchy; Better live where nothing is lawful, then where every thing; neither have there anywhere, or at any time, been found such sons of 〈◊〉, as have desire to be absolutely without a Ruler among them. In the greatest Insurrections and Rebellions, nothing more hath been affected then a change of Government; the very Anabaptists themselves erected a government among themselves, and made themselves a King. Thus the currency of it through the world showeth something more than God's Image and superscription upon it; for though possibly the baseness of some people may have given occasion to some persons to put a yoke upon them; or ambition of some Nimrod may have incited him to usurp authority over others; the arts and insinuations of crafty men may have introduced it in some places; the pomp and lustre of magistracy may have set it up in other; and the benefit thereof by a benign and prudent administration of it, may have made many willing to bear the burdens of it; yet considering what an humour of liberty and independency; what an itch of being Gods to themselves runs in the corrupt blood of all mankind by nature, it is impossible to imagine that all Nations from the beginning; nay all men in all their generations should of themselves stoop to government, and yield it honour and subjection, unless God were in the judgement. It is an Argument like that of the Apostle, for the greatness of the mystery of Christ, 
1 Tim. 3. 16.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, without controversy, or by universal consent, &c.  
Thirdly, that diverse kind or degree of honour which waits upon men in authority, according as they use it well or ill, speaks something to this purpose; Honour goeth always along with Power, as the shadow followeth the body, but evil men that transgress in the judgement, receive it blended with contempt or hatred, or base fear, or flattery, and with much diminution, but such as are good and do good have it cast upon them with love and reverence, and abundance of affection. Wicked Magistrates and corrupt Officers are worshipped, as the devil by the poor Indians, that they may not do them mischief; but the just and godly men after God's own heart, are clothed upon with some of the rays of God's own Majesty. Certainly the hearts of men would never after this manner be drawn to or from them that judge in the earth, unless he that sitteth in the Heavens did judge amongst them, more than the needle in the compass would turn to or from a piece of Iron, if it did not act by the virtue of the Loadstone that had touched it.  
Fourthly, this is yet made more manifest (as the heat of the sun in the reflection) by the difference of the spirits of public persons and private men, in the same men, in the place of Power and out of that relation. Private persons are self centred like clods of the earth, and their providence is like that of the Pismire, a wise and industrious creature for itself, but many times mischievous to the garden or orchard where it is harboured: but public persons are turned into other men, 
1 Sam. 10. 6.  and have a public spirit, as Saul when he was anointed to be King; and the seventy Elders called to assist Moses to the government. I appeal to yourselves, had you such thoughts, such cares, such designs, your minds so inclined, so resolved, so prepared, so fixed before you were chosen to be Trusters for your Countries, as since you came to sit in Parliament? I do not say every man is thus affected, the more is the pity, but this I say, commonly and for the more part there is an affection suitable to the relation. And this also showeth God amongst them.  
Fifthly, the raising or sinking, the enlarging or straightening of their hearts according to the work of God in hand, or about to be done, doth as manifestly argue the working of God in them, as the unevenness of activity in the limbs doth prove the animating and the moving of the body by the soul, or the inequality of valour and strength in Shamgar, Gideon, Samson and other the judges and Worthies of old did declare that the Spirit of God came upon them, and did move them at times.  
Sixthly, there is some further evidence and demonstration of this in the liberty, the confidence, the peace, the triumph, the heaven on the one hand, and again on the other the pendulousness, the fears, the jealousies, the very hell that is in men's consciences as they less or more conscientiously or as I may so speak, with the mind that is in God, serve their generations, or do for, or against him, or the dictates of his deputy with them, The righteous is bold as the Lion, but the wicked flies when no man pursues. But I shall not need to allege Scripture or give an instance for this, 
Rom. 2. 15.  when every man's conscience bears witness to it, their thoughts accusing or excusing one another.  
Seventhly, It may be perceived by the slumbering or awakening of an expectation in men generally, and chiefly by the inclination or disposition of the hearts of the Lord's remembrancers towards God in prayer, according as any great change is to be made in the kingdoms of the World.  
When things are to continue in one stay, there is not perceivable any unusual stirring in men's spirits; but when the Lord is about to take up a controversy, and enter into judgement with a Nation, than men's hearts begin to fail them for fear, and their spirits shrink up and start back with misgivings and presagings of evil to come, and if the time of deliverance be not yet, there is an indisposition to, and heartlessness in prayer▪ and even such as wait for the vision withhold prayer, 
Job 15. 4.  not of hypocrisy or self-guiltiness, as Eliphaz charged Job, but as by a restraint upon their spirits by something from without, as if the Lord were forbidding them to pray. But if the salvation be drawing nigh, though there be no appearance of it, nor can one disern any probability of such a thing in the signs of the times, yet there is a spirit of grace and supplication poured out upon them, and their souls are drawn forth as to meet the Lord, and salute, and embrace their mercies; and they reach forth their hearts in an earnest expectation of some good; and speak one to another. And if God be carrying on a work in favour of his Church, though many cross providences intervene, yet they send up fervent effectual prayers; they multiply prayers as the Cocks crow thick towards the morning, and they follow on to seek the Lord, and give him no rest till he hear them; as we read in the stories of Daniel, and Ezra, and Nehemiah. I doubt not but many of us can remember some years since, when men bare rule over us at their pleasures, and the measure of their iniquity was not yet full, and the judgement was still in brewing; with what an Asinine patience we bore all oppressions, and couched down like Issachar between the burdens, and thought that rest was good, and had no heart to lift up a prayer: but a little before the wheel began to turn, and since the Lord remembered mercy in wrath, and revived his work, and made us see our tokens again, who hath not found himself as going bound in the spirit to take hold upon the Name of the Lord, to wrestle with him by prayer and supplication? and who may not have observed the alterations in affairs to have answered very apparently this disposition of heart towards God? Now what ever other men think of these things, it plainly seems to me, that as the flying of the fowl, and the going of the cattle into their shelters before a storm; and their coming forth again about the breaking of it away, 
Job 36.  doth show concerning the vapour; so this different frame and temper of spirit in men about such seasons, and in such junctures of times, doth declare concerning that Divine influence whereof we are now speaking.  
Eightly, though we cannot make observation of the time and way of God's illapse upon men and their actions, yet there is something observable in the manner of the bringing in and carrying on of things that show an higher hand than man's in the work. I mean the many various accidental dispensations of providences, very chances as men term them, that create seasons and advantages for several purposes and start occasions, and minister opportunities for counsels, together with the admirable balancing of affairs, casting of the scales, now on this side, then on that, sometimes interrupting, confounding, preventing, disappointing, and tumbling of counsels headlong; at other times reviving, advancing, encouraging and prospering of parties and causes that any man may see it is done on purpose, that there may be time and place for such judgements as none but God can do, that he may get him a Name. Now though we do not much mark these things in the instant of time when they happen, yet if we cast our thoughts back, and bring times past into observation, we must needs make this judgement, that the things which God first causeth to come to pass, do offer the thoughts, and usher in the devices, and lead on the contrivances of men all along in all their windings from the beginning to the ending: and consequently be convinced concerning this, as Saul was for himself when the signs happened to him, 
1 Sam. 10. 6, 7.  whereof the Seer had foretold him, That God was with him, and the Spirit of God was come upon him, and directed him to do as the occasion served.  
Ninthly, This invisible working power and Godhead of God is made very visible, and may be clearly seen in the issues and events of men's counsels and actions; compare them with their next causes, the instruments and means appearing in the work, and they will be found many times so disproportionable to them, so utterly unlike, so far short or beyond, so much beside or contrary to the intentions of the actors, and the expectation of all men, many of them such marvellous works, so fearfully and wonderfully done, as it is very hard to discern whence they arose, or how they came to pass. We cannot think seriously of some of them without admiration, 
Psa. 126. 1, 2, 3.  as the people when the captivity of 〈◊〉 was turned; and the very enemies are sometimes forced to confess, as the Magicians when the dust of the land became lice, 
Exod. 8. 19  This was the finger of God; and the Egyptians when their host was troubled at the Red sea; 
Exod. 14.  The Lord fighteth for them. Might I but have the liberty to preach as the Prophets did of old, or to make a rehearsal of the great works of God done of late amongst ourselves, 
Deut. 29. 2.  as sometimes Moses and Joshua did before the people. 
Joshua 24.  Nothing were more easy then to line this as all the rest of the observations before mentioned with examples out of our own story. When the Service book was first imposed upon our neighbour Church of Scotland, and the first reading thereof was so violently opposed by the rude multitude; did either party so much as foresee or forethink, what hath followed upon it ever since? Who put it into the minds of those soldiers who were first raised for the North, at the same time in every corner of the Land to make an attempt, and give the first overture of a Reformation? How came the wheel to be turned in this kingdom, as in the beginning of this Parliament, when no one man was removed out of place or favour? when the King's council advised him to call a Parliament, had they contrived the remedy of so many grievances, the making of such Acts and Ordinances, the discovery of such deeds of darkness, the promoving of a Reformation thus far, with many other happy births of the present Parliament. When they counselled him to come into the House, and demand the Honourable Members of it, to set up his Standard and levy war against his own people, and to publish such Declarations as have been sent abroad in the world, did they purpose the security of the Parliament, the alienating of the hearts of the people from their faction, the loss of the lives of so many great persons of their own party, the engaging of the two kingdoms, in a solemn League and Covenant, the provoking and encouraging of the City of London, and other associated Counties to unite amongst themselves for their own safety and the relief of others, had they plotted these or almost any other consequence of those desperate counsels. When Prince Rupert went to York and marched out again to Marston-Moor, did he intend the Routing and Ruining of his own Army, and those that he had drawn forth to join with him, that the City of York might be the sooner surrendered, and Newcastle reduced, and the strength of the King be broken in those Northern parts for so much advantage to the Parliament? Doubtless your thoughts cannot but outrun me, and prevent me the naming of a world of other things that have happened both in counsel and in war, both within your own walls, and in every corner of the kingdom, which if they be laid by their occasions, or by the men and means whereby they have been done, will either be such as they that had to do about them, will be unwilling to hear of them, ashamed to own them, or else too great, too high to be ascribed to the policy or the power of men. Now such occurrences as these, 
Hab. 3. 4.  are bright beams out of his hand, hidings of his power, the sparklings and shinings forth of the Majesty of God, accommodated to our capacity, that by occasion of such unlikely and unlooked for events, our eyes may be drawn upwards to take notice of his glory in the governing of the world. They are like to wonders and miracles in other Providences, and have the same use. We may read it, 
Isai. 41. 18. 19  Isai. 41. 18, 19, 20. I will open rivers in high places, and fountains in the midst of the valleys. I will make the wilderness a pool of water, &c. Rivers use to run in valleys, and springs flow from the hills. It is a rare thing to find pools of water, or see trees that need much moisture, to grow in a dry and sandy desert; but I will step out of the common round, saith God, and do some things unusual, That they may see and know and consider and understand together, 
verse 20.  that the hand of the Lord hath done this, 
Job 9 11.  and the holy One of Israel hath created it, 
Brallward. lib. 1 cap. 3. p. m.  for the more part he goeth by us, and we see him not, he passeth on, but we perceive him not; Therefore sometimes he worketh some things extraordinary, that we may be convinced of his hand in all that is ordinary.  
Again, consider them, and the working of them out in reference to the first and highest cause, there is such a consent of all things with the will of God revealed in his word, both in favour of his Church, and wrath against the adversaries▪ such an agreement of them with the rule, the prophecies, the promises, and the threatenings in the Scriptures; such a correspondency with the ways of God of old, the paths of mercy and truth wherein he was wont to be seen to walk, such an analogy with the Nature and Attributes of the Lord, such praeludes and presages of his judgement to come, as though a brutish man will not know, 
Psal. 92. 6.  nor a fool understand this, yet, whoso is wise and will observe these things, he will fall down and give the glory to God, and acknowledge that God is among the gods. Verily there is a God that judgeth among them that have any thing to do in the judgement of the earth. 
Psal. 103. 19  doubtless the Lord hath prepared his Throne in the Heavens, and his Kingdom ruleth over all.  
I will add but two or three more, which are very obvious, though we seldom take any notice of them; they are these.  
First, the concurrence of many causes to one effect. There is not any thing done amongst men but if we were so eagle-eyed as to see far, and espy quickly, and look steadily about us, but we might discern a fore-preparation and praedisposition of things to it, a complication, and combination of multitudes of men and means without any communicating of counsels working about it; but in some things it is more remarkable than others, as the bringing of Israel down into Egypt; the avenging of the quarrel of God's covenant upon his own people by carrying them away into Babylon; the destruction of that Monarchy; the turning of the captivity: and in less general matters, the chastising of David for the matter of Uriah, the rescuing of Mordecai and the people from the bloody plot of Haman, & what not? Now do but ponder these things advisedly, and all the fictions of the Poets and the fables of the Legend may be sooner believed then that these things come to pass by accident without the texture of a Divine hand working effectually in the weaving of every web. When many persons go out several ways, no one of them haply privy to another's thoughts, and do after a while meet together in one place and time about one and the same errand, it cannot be otherwise thought but that some one hand had the command over them all, and directed the whole business.  
Secondly, the order and peace that sometimes hath been in the earth, and may yet possibly be again. Peace is the tranquillity of Order; that there should be Order amongst such multitudes of persons, is more than a Miracle: There are (it may be) so many millions of men in a Nation, all of various opinions & affections, acting by different principles to self ends, most of them ignorant and unskilful, nay wholly regardless of all that belongs to policy and order, 
Titus 3. 3.  generally disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another: take them together in their community and society, and they are like the waters gathered together in the Seas, an unquiet and restless Element of itself, easily swelling and raging in the waves of it, 
James 1. 6.  driven with the wind and tossed. It is impossible there should be at any time an orderly compliance of these among themselves, and consequently quiet and peace, unless the Father of spirits who looketh down from Heaven, the place of his habitation, 
Psal. 33. 13. 14. 15. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  upon all the inhabitants of the earth, did fashion their hearts alike, or alone by himself without others, and considered all their works.  
Lastly, the reducing of kingdoms and the affairs of men into Order; when they are once out of course. When the spirits of Princes and people are prejudiced, estranged, divided, imbittered, enraged, and engaged against one another, and there is envy, and strife, and confusion, and every evil work, and they bite, and devour, and consume one another; whence shall a reconciliation and redemption arise, if He that stilleth the raging of the waters, that commands the winds and the Seas, and they they him, do not also rebuke the Beast of the ●●…ds, 
Psal. 68 30.  the multitude of the B●…lls, with the Calves of the people▪ till every one submit himself? One may as well suppose an instrument out of frame to come into tune of itself without the hand of an Artist, as that a kingdom divided within itself should return into order, and be settled again in peace and quietness, without the hand of the Lord.  
We may lose ourselves in the multiplying of arguments of this nature; I have named a few amongst an infinity, possibly many others far more pregnant and pertinent may offer themselves to your thoughts; the multitude of them makes the choice difficult to me, nothing is harder than when one walks on the beache by the sea side to find the fairest shore. Take all or any of them, and there is enough to convince an Atheist, not only that there is a God, but that He judgeth among the Gods.  
If ye now require the ground of this dispensation, viz: Why the Lord should rule in and by men, rather than prepare his own throne and judge in his own majesty alone by himself, like that Miracle of Nature which doth more by the Iron wherewith it is armed, then by its own body without it; The reason is, not any necessity of Nature, or defect of power in God, as in Princes; but merely the good pleasure of his will, the superabundance of his goodness in favour and condescension to man.  
If God should judge immediately, the judgement would be more dreadful and terrible, we could not bear the glory, we should be swallowed up of the Majesty: we may guess as much by some passages in story of old, when God kept the matter of government more in his own hand then now, particularly by that which we read in the 19 of Exodus, 
Exod. 19 16.  and 5 of Deut. when He gave the Law on mount Sinai, there were thunderings and lightnings, 
Deut. 5. 24. 25.  and a thick cloud and darkness, and the whole mount did quake and burn with fire, insomuch as the people trembled, and the Elders drew near to Moses, and said, Behold, the Lord our God hath showed us his glory and his greatness, this great fire will consume us: If we hear the voice of the Lord our God any more, then shall we die. And so terrible was the sight, 
Heb. 12. 21.  as Moses said, I quake and fear. Now if the pomp of the promulgation of the Law was so dreadful, (and less it could not be considering the Majesty of the King, the lawgiver and the Judge) what may we think would be the terrors of the assizes and Sessions, while God should frequently arise to judgement and execution?  
If God should not judge by men, there could not be expected that connivance and moderation in the judgement, that now is by the indulgence of men of like passions and compassions towards one another; and I think the Scripture speaks something to this purpose in that passage in Exodus 33. 3. I will send an Angel before thee, but I will not go up in the midst of thee, for thou art a stiff-necked people, lest I destroy thee.  
Certainly the Government thus carried is much more convenient and accommoded to our present condition and relations: we could not meet, and close, and pass, and part on all occasions with so little disadvantage to our nature and society; if they that bear rule, and they that are in subjection were not all of a kind, as the greater and lesser wheels in an Engine all of a metal, 
Deinde ipsa charitas quae sibi invicem hominos nodo charitatis astringit, non haberet aditum refuadendorum, et quasi miscendorum sibimet animorum si homines per homines nihil discerent. Aug. de Doc. Christ. Praef.  whereas now the communion is is smoothed and sweetened, and love and charity the easier brought in, and made the more to abound among all men, by the mutual submission, dependence, and care of each another, unto which they are obliged and engaged by this administration.  
I have been the longer in the clearing and confirming of the doctrine, both because it is scarcely believed, or but lightly regarded, though commonly confessed, and almost hourly spoken of, and because there is hardly another truth in all the Bible of more common concernment, or more general use, while we live in this world, than this of my Text.  
Like a picture drawn to the life, it casts an eye every way upon every person in any relation, and almost upon every occasion and business; And it is very big and full of matter, profitable for doctrine, for reproof, for correction, and for instruction in righteousness.  
Among other things it lays a sure foundation for the honour and power of Magistracy, even in the matters of God, and plainly holds forth as sacred and divine, and not to be touched with common or profane hands, that Ordinance of God, which is the cement and pillar of human things, the life and soul of all order in society and communion, the vital spirits by which so many Millions of men consist comfortably, 
Jude 8.  And directs me to put men in mind to be subject, to be subject to Principalities and Powers, and obey Magistrates, that with well-doing they may put to silence the ignorance of foolish men, and gives fair occasion to grapple with the Anabaptiss and Familists, and other Sectaries, whose Principles betray them to the despising of Dominion, and speaking evil of Dignities: 
2 Tim. 3.  presumptuous are they and self-willed, 
2 Pet. 2.  such as the Apostles of our Lord fore-described and foretold us should arise in these latter perilous times. 
Jude 4. &c. verse 19  These be they who separate themselves, 
Gal. 5. 20. 21.  sensual, not having the Spirit. They boast indeed (much) of the Spirit, but they manifestly do the works of the flesh: They plead for liberty, but it is licentiousness; liberty of conscience they term it, but it is liberty of practice, that every man may do what is good and right in his own eyes: They pretend to nothing but piety and godliness, and seem as if they would be content if they might but have a bare subsistence in the profession of it. So did the Jesuites to learning when they they first appeared upon the stage, but when they had once insinuated themselves into the good opinion of Princes and States, how well they answered the expectations, and requited the kindness of those who nursed them up, all the Christian world sees and feels to their cost at this day. They ask but connivance and toleration, but if they once meet in a confluence, and find themselves strong enough to run in a stream; let but a dam be pitched down to restrain or oppose their madness, or men follow not on to indulge and gratify their humour, it would soon appear whether or no they would rage and swell and get over, or bear down afore them all that should stand in their way. They did seem a while to cry up the Order of Parliaments, and of the civil Magistrate, and have their persons in admiration, but merely for advantage, that so they may get above all ecclesiastical Authority; and when they are once up to their height, what they will do with the ladder, the hope to climb and ascend by, is not hard to conjecture; they reckon themselves the wheat in the field, and when once they are ripe, they will easily be content to have all that threshed off, by which they received their growth. Ye have heard of the fable of the snake and the countryman that brought it unto the fire. I shall not need to apply it, already they begin to remove the old landmarks and straighten their bounds, they deny your claim up to a high water mark, and make their banks, and enclose for themselves to the very channel side: But whether it be holden fit or seasonable that these Libertines be decried; for my part I cannot yet discover by any activeness to suppress them: only seeing the evil and foreseeing the mischief, I have given the warning, that at least I may deliver mine own soul. I pray God the remedy be not deferred till it be too late, and ye be driven to play an aftergame to an extreme hazard or disadvantage.  
But the time admonisheth me to set aside many things that might be inferred out of this text by way of application, & betake myself only to the work of the day, to the preaching of repentance and amendment of life. That such use may be made of this doctrine, is more than manifest. He that runs may read it, in the following part of the Psalm. And though I may not take the boldness to divide this portion of the word, & deal it amongst you as homely as the Psalmist doth by expostulating, commanding, upbraiding, threatning, appealing and provoking to God; yet I beseech you all, and more especially, you that have called me to this place at this time, Honourable and beloved, harken to the voice behind you, within you, if upon occasion of any thing that hath been spoken, it either hath, or doth, or may offer and whisper to any of you any thing of that nature, or tending that way, and judge yourselves, that ye be not judged of the Lord.  
I profess in the presence of God, whose messenger you have made me to yourselves this day, that to spare you I do not forbear that liberty. Ye have given me no cause to dread any hard measure from you, in case I should assume the boldness to stretch myself a little beyond my measure. I think I may say as the Apostle to the Corinthians, Ye suffer if a man exalt himself, 
2 Cor. 11. 20. 21.  if a man smite you on the face, I speak as concerning reproach: There are that dispute, detract from, and deny the just extent of your authority; they preach, they print, they practise and profess to do so still, without your leave so much as asked, and against your power; they falsely slander, and revile, and libel, and bring railing accusations, if not against yourselves and your own Honourable assembly; yet against those who by your call and command are subservient and assistant to you in advice, and the parties, and their fautors, making their liberty a cloak of maliciousness, outdare complaints, and think to outface justice, by fore-arraigning it under the term of Persecution: But I abhor their impudence, and cannot praise your connivance. My conscience would fly in my face, if I should wittingly let fall a word against the rule, Rebuke not an Elder, (much less an Honourable Senate of Elders) but entreat him as a Father.  
Give me leave therefore to persuade what God commands, (I mean) the afflicting of your souls before the Lord this day because of his judgements abroad in the earth. It is a day of Humiliation, and we are met in the solemn Assembly, 
Exod. 33.  as sometimes the children of Israel (when they had sinned against the Lord, and he had broken in upon them, by many signs of his heavy displeasure) our ornaments put off, to know what God will do unto us, To turn to the Lord with fasting, 
Joel 2. 12. 14.  weeping and mourning, if peradventure he will return and repent and leave a blessing behind him. Surely ye need not after so many Sermons, so many months and years of fasting and prayer, that one teach you again which be the first rudiments and elements of this holy Ordinance of God. I know ye all have knowledge. I beseech you only suffer a word of Exhortation, not so much to the considering of the work of God in governing the kingdoms of the world, (though that also be a duty the Text leads to, and indeed the matter is fitter for contemplation then discourse) as to the acknowledgement of the hand of God in the present state of affairs in this kingdom, and the humbling and applying of ourselves unto him, as his word directs in like cases: 
Mala ultoria Tertul.  For if he judgeth among the Gods, then both the good and the evil, that is in the Nation by occasion of the well or ill managing of the government, 
Amos. 5. 6.  must be ascribed unto him. And as if there were order and peace, we were to reckon them his blessings, and offer the sacrifices of praise, which is the work of a day of Thanksgiving; so when there is war in the gates, and confusion and every evil work, it must be confessed the judgement of God, and we must come, and sit trembling before him, and search out the provocation, lay our hands upon & confess the trespass over the head of the sacrifice, pray in his pardon and break off our sins by righteousness, that there may be atonement, which is the business and end of a day of Humiliation; and this is that which I principally aim at in the Application of this doctrine at this time.  
We need not one to come and tell us, There is wrath gone out from the Lord, 
Isai. 21. 25.  the plague is begun, he hath poured out upon us the fury of his anger and the strength of the battle, and it hath set us on fire round about. only, we have not regarded it nor laid it to heart. A sword, a sword is sharpened and also furbished, 
Ezek. 2. 10.  The point of it is set against the gates, and the ruins are multiplied. But I shall not spread the volume of our Story before you, doubtless the roll like that of the Prophet ● written within and without, 
Ezek. 21.  lumentations, mourning and woe, hath been often read in your ears, and ye ought to know the state of the land, and the Church of God therein, and without question ye do know it, the report and the cry from all quarters coming first to your Cognizance, allow me but to say this (that I may stir up your minds by way of remembrance) that the sorrows of a travelling woman are yet upon us, 
Hos. 13. 13.  and we stay still in the place of the breaking forth of children: what ever balm or Physician there may be amongst us, the health of the Nation is not recovered; and whether the wound and the bruise be incurable as refusing to be healed, God knoweth. Though the Lord hath revived his work of late very miraculously beyond all expectation, and from the beginning hitherto hath mingled mercy with judgement; yet one cannot foresee any thing in the signs of the times whereby we may be able to foretell the end of the Lord; at least as to the season and manner of it. The cloud still hangs and gathers, rather than wasteth; and there is a sound of abundance of wrath: it is not an easy thing to discern whether the Lord will debate with us in the sending forth of the rod or sword, 
Esa. 27.  and stay the rough wind in the day of the East-wind: that is, chastise in measure, moderate the punishment, not coming to a rigorous account, but use the severity of a Father, not of a judge, and give us repentance and remission of sins: or whether he hath decreed a Consumption, and will bring an overflowing scourge, and his eye not pity nor spare, but destroy us till there be no remnant nor escaping: Whether he be striving with us, as with the old world before the general Deluge; or carrying on his work as with Israel in the wilderness, preparing a mercy for posterity after us, the mean while resolved to fill all the earth with his glory in the destruction of the present generation that see his wonders, yet tempt him daily, murmur against him, grieve his Spirit, and harden their hearts through unbelief; or whether he will yet have mercy upon England, and redeem us through his greatness, for his own Names sake: If we look upwards, we may see a filthy steam of noisome sins going up unto heaven, as the smoke over some great city, and we may behold the hand of the Lord stretched out still: if downward, the provocation is not abated, but multiplied and aggravated: we are like the pot whose scum is in it, 
Ezek. 24. 6. 13  whose scum is not gone out of it; there is lewdness in the filthiness of the Land. Because God hath purged it, 
Jer. 5. 3.  and it is not purged; he hath smitten it, and they have not grieved; he hath consumed them, but they have refused to receive correction, and to return. We are grown deaf at the terrors of God's judgements, and sleep under the sparklings of his fury. The providences of God are wrested, though they be not very hard to be understood, and many abuse them, as they do the Scriptures, to the destruction of themselves and others; the grace of God is received in vain, or rather turned into wantonness; the yoke of Ceremonies, and the tyranny of Prelacy hath been removed, and it is free to preach and profess according to the Gospel; and this liberty is abused to looseness, profaneness, and insolency; that which is, or should be the better part of the Land, that pretends to religion, and hath the face or name of the Church, it is like a piece of ground that hath been stirred by the Plough, and the tils-man doth not follow on to give it more earths in due season; it runs out in weeds and baggage: or as a field which is driven, and the heart of it worn out, what ever seed is cast in, it returns nothing but Carlock, and such like raff; all manner Sectaries creep forth, and multiply, as frogs, and flies, and vermin in the Spring; and there is variance, hatred, emulation, wrath, strife, sedition, heresies, envyings, revilings, and the like. everywhere there is mingled a perverseness of spirit, like the prophet's bottles, 
Jer. 13. 13.  we are filled with drunkenness, and dash one against another: 
1 King. 22.  lying spirits go forth to deceive and prevail, and make us mad upon our own destruction. As to the civil war; it is just now as of old, in the contention between Vitellius and Vespasian, where families were divided, and brother fought against brother, and father against son; every man cried out of the unnaturalness of the thing, but every man went on still to do it.  
As to the differences and divisions about matters of Religion; they are raised, and fomented, and maintained with great animosity, and of boasting of new light, and knowledge, but with little or no charity, or meekness of wisdom: they that pretend for conscience sake to separate from our ordinary assemblies, and keep their distance from their members, yet will not be persuaded to divide themselves, and stand aside, from those routs of Libertines, whom they cannot but condemn in their judgements, or declare distinctly & openly, wherein they dissent from them as from others: but all meet in one third, and militate under one colours, most apparently striving for victory, not for truth; and driving a design by party and faction, while they would be thought to set up the kingdom of Christ: the mean while they give overt scandal and offence to them that are without, and divide the Church and kingdom within itself: and as the Congregations of naughty men of old: 
Psal. 83.  the Tabernacles of Edom and the Ishmaelites of Moab and the Haggarens, Gebal and Ammon, and Amalek, they have holpen the common adversary, and troubled and retarded the Reformation. Alas for the day, for the distemper and the distraction is great; and there wanteth either power, or wisdom, or will to remedy or suppress these mischiefs, and their fautors. Now though we can tell where the fault lieth, and whence all this evil ariseth; as we may sometimes see from what dunghill, or low moorish ground the vapour ascends, which afterwards becomes a mist, a fog, or a cloud, and is dissolved in a storm; though we see not the influence of heaven, in the exhalation; yet because by faith we understand that this cometh of the Lord, that he may be known by the judgements which he executeth. We must therefore make our peace with God, and return unto the Lord, and hear what he speaks by his former Prophets, and follow the light and direction of his word, if ever we will have help and deliverance, or be hid in the times of trouble.  
Let us then leave quarrelling, and judging, and censuring one another; this is our folly, our disease, our mischief: let us look up to God, and judge ourselves, and make haste, and delay not to turn our feet into the ways of his Testimonies. We have many base fears, and cares, and projects wherewith we disquiet ourselves; it were our wisdom, and would be our safety, to cease from men, and fear the Lord, and betake ourselves to him. While the State is diligent in finding out the troublers of our Israel, and bringing delinquents to punishment, let us search our own hearts and lives, and make enquiry after our own iniquities; accuse, arraign, condemn ourselves, and cast out the abominable thing; impenitency is the greatest malignancy, and the most dangerous. We are often very busy and inquisitive about some persons that do not appear over-active: let every man first pluck the beam out of his own eye, and with the disciples, suspect himself, Master, Is it I? and ask as the publicans, and the soldiers that came out to hear John the Baptist: What shall we do? they that are much abroad, are little at home; those that are curious about others, are commonly careless and negligent about themselves: we wast our spirits in froward passions; it were better we spent them in afflicting our souls, that so much water may not run by wast and grind nothing. We know well enough there can never be a general or particular safety for all, or any, when there hath been such disorders as of late, unless there be a pardon, and an Act of oblivion; therefore in all Pacifications that is one Article; let us transfer the wisdom hither, and seek forgiveness of God first, 
Jona. 3. 8, ●.  and cry mightily to the Lord; Who can tell, if God will turn, and repent, and turn away from his fierce anger, that we perish not? There is much talk, and much ado about the new model. Oh that there were an heart in every of us to get new hearts and right spirits; to put off the old man, concerning the former conversation, which is corrupt according to the deceitful lusts, and be renewed in the spirit of our minds; and put on the new man, which after God is created in righteousness and true holiness. It is held the wisdom of a State when they are about an accommodation, to take care for the securing of such persons as they have in jealousy and may be dangerous, lest they kindle the fire anew, and it break out again to more mischief: Let us also be careful to secure our own deceitful hearts, desperately deceitful, and wicked above measure; set a watch over them, that we may be safe from their treachery: above all keepings, keep the heart; out of it come murders, &c. For that purpose let us bring them again under new engagements; let us renew our Covenants this day: we had need do it oft, and be oft put in mind to do it; and to keep it when we have done. It is not yet time out of mind of man, since a solemn Oath and Covenant was framed and urged with much zeal upon all over whom there was power; I doubt not but ye remember the grounds and reasons, with the manner of the carriage of that business. I have heard some speak as if they repented it, and changed their judgements about the business of Reformation, and there hath been talk and hope of a forbearing to press it any more upon any new occasions, or a connivance at the refusers, amounting to an enlargement from it: read the preface to it and wonder how such dreams should come in any man's head. By what ill dint hath it been so blasted, as to have lost its virtue or necessity? or upon what pretence can any amongst us imagine themselves or be thought by others so formidable, or so confiding as they must therefore for the sake of liberty of conscience be left at large, or be loosed from it? if there be a reality in such a fancy, Lord have mercy upon us: how shall the persons guilty of such levity ever answer it to God or the world, or their own consciences; or the parties who have been already yoked by it? one thing I am sure of, that whatsoever in it may be repented of, yet there is no shadow or colour of cause to depart from this clause and the obligation to it: And because these kingdoms are guilty of many sins and provocations against God and his son Jesus Christ, as is too manifest by our present distresses and dangers, the fruits thereof: we profess and declare before God and the world, our unfeigned desire to be humbled for our own sins, and for the sins of these kingdoms—. And our true and unfeigned purpose, desire, and endeavour for ourselves, and all others under our charge and power, both in public and in private, in all duties we owe to God and man, to amend our lives, and each one to go before another in the example of a real Reformation: It were wickedness to decline such a profession, and a snare after such a vow to make inquiry. Let every man therefore fortify his purposes, his duty in this, by entering bond anew this day: But remember what the Preacher saith, 
Eccles. 5. 4. 6.  When thou vowest a vow unto God, defer not to pay it, for he hath no pleasure in fools: pay that which thou hast vowed, suffer not thy mouth to sin, neither say thou before the Angel, It was an error, wherefore should God be angry at thy voice, and destroy the work of thine hands?  
And that we may the better prevent a general backsliding, and promove an universal amendment, let us unite and associate (we that dwell in associated Counties can speak of the benefit of Associations by experience, and therefore hope and pray the continuance thereof) that we may so be mutually helpful, and exhort one another daily, may watch over each other, consider one another, to provoke to love and good works, and by good example may light and lead on others; and so make the Reformation more general and more lasting.  
Think on these things; and if there be any other thing which God calls us to in such a season as this; let us hear it and know it for ourselves: as soldiers receive the word of Command every man for himself, not to jangle with his fellow. Let us hear and do it while it is called to day. Let us arise and be doing.  
Especially ye Honourable and beloved, for this matter belongeth unto you; we also will be with you; consider it and do it.  
For first, were ye all in your own persons as free from the offence as Moses; could ye apologise for yourselves with Samuel; or wash your hands in innocency with David; yet when wrath is upon the Congregation, or the storm may be foreseen in the vapour, the punishment in the sin; you ought to rent your garments, and sit down astonished with Ezra, and deprecate the judgement with Hezekiah. Ye know the Law in the case of uncertain murder, Deut. 21. 1, 2. If a man be found slain in the land, and it be not known who hath slain him, than thine Elders and thy Judges shall come forth, &c. He saith not the Elders of the next city, as afterwards, ver. 3. but thine Elders, the general States of the Land, some of the high Court at Jerusalem; the equity and moral of it reacheth you: by virtue of your middle station and relation between God and the people, the care of making the expiation and atonement lieth upon you; and ye are the men whom God seeketh to step into the gap to make intercession. The reproaches wherewith they reproach him, should fall on you, and ye should be ashamed and confounded in the stead of the people: and who knows if ye had throughly afflicted you souls in the days of humiliation; 
Jer. 7. 5.  if ye had throughly amended your ways and your doings; if ye had throughly executed judgement and justice, but the plague had ceased before this time?  
Secondly, in general judgements where the vial in the pouring out bespatters all, it may well be supposed that all have sinned, and must all together bring the sacrifice. sanctify ye a Fast: 
Joel 1. 14.  call a solemn Assembly: gather the Elders, and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord. Without question ye are involved in the common calamity as well as others; the rod lasheth you and you feel it, the most of you, who have any thing in the enemy's quarters: I beseech you hear the voice of it, and him that brings it. Though ye have the privilege of blowing of the Trumpet, for the gathering of the people, and give law for time and place, yet ye are not thereby privileged from the fasting, the weeping, the mourning, the crying, or praying, and the turning with all your hearts together with others: lay your hands therefore upon your hearts, and let them smite you for your own sins, and your fellowship with other men's: 
Levit. 4. 15.  If the Congregation sin, the Elders must lay their hands upon the head of the sacrifice.  
Thirdly, there is something very remarkable in this present judgement that pulleth by the ear, 
Aurem vellit, & admonuit.  those among whom he judgeth, rather than other men. And though all men everywhere be admonished to repent, yet more especially you Honourable and Beloved. The Lord seemeth to have purposed it, 
isaiah. 23. 9  to stain the pride of all glory, Majesty, Authority and greatness, and to bring into contempt all the Honourable of the earth: for the very foundations are shaken, law and order is slighted and violated, and all estates disturbed, to the dishonour and reproach of them that should bear up the pillars of it, 
Arcana imperii.  the secrets and mysteries of State which all policy hath ever kept vailed to preserve them venerable and reverend, are now made common and exposed to every eye, the originals and fundamentals of Empire and power are searched into, and debated and judged, every man takes liberty to talk, and write, and print of them with all boldness and confidence, the skirts of majesty are uncovered, and men see the nakedness of it, even Government itself hath lost its reverence, as well as its pomp and lustre; everywhere men rather doubt, and dispute, and interpret, then obey; contempt is poured, and dung is cast upon the faces of Princes and Nobles and the judges of the earth; The child behaveth himself proudly against the ancient, and the base against the Honourable, 
isaiah. 3. 5.  Esai 3. 5. And if ye mark the course and rage of the war, it is the sword of the great men which are slains, 
Ezek. 22. 14.  Ezek. 21. 14. the fury of the battle hath fallen much upon the nobility and gentry. Consider this also, the vial hath been poured out for many years upon parliaments, they have been shattered and broken, their just privileges violated, their members baffled and imprisoned, the loins of Parliaments have been girded with a girdle, and it wanted little but they had been made slaves and bawds to the lusts and designs of private junctoes and Cabinets, yea, they have been buried under scorn and reproach, and it was a crime to wish or make mention of them.  
And even this present Parliament (though blessed be God for it) in some respects it hath had the advantage of other Parliaments, and the Lord hath honoured it above them all, by putting into its hand a greater work to do for himself and his Church, and opened to it a wider door and more effectual, though there be many adversaries, and crowned it with more admirable successes and providences, and brought it on and followed it with more desires and prayers, than ever any Parliament had before it: yet in some other regards, it lieth under a cloud, and is more shaken. The authority of it is questioned, quarrelled, denied and opposed, the power of it straightened and bounded that it cannot reach all the kingdom through, proclaimed Rebels at home, deserted by many of your own, and what you suffer abroad God knoweth: the wheels have moved slowly and driven heavily, not without disturbance and distraction, your Ordinances and Orders are not so cheerfully and universally received and obeyed as haply ye think.  
I but offer these things under the notion and respect of a judgement of God upon authority, and those that deal in it, that ye may take notice of the hand of the Lord, and be awakened to judge yourselves and sin no more, lest a worse thing yet befall us: for ye cannot but judge this, that (the cloud being balanced by the hand of the Lord) where the dint of the storm falls most, thence arose much of the vapour, and there the tempest will be most violent & destructive, if it be not prevented by timely & serious repentance.  
Fourthly, and I will add no more. Something may be read to this purpose, in the manner & way of the bringing on, and executing of this judgement; if ye have observed it, it hath been brewed, and wrought, and tunned, and broached, and drawn by the wickedness or the weakness of those among whom God judgeth; by the folly or miscarriage of governors and government, whether in the Church or State; the disorder we complain of was first begotten between the ambition of great men, & the unfaithfulness of counsellors of State, brought forth by the unrighteousness and baseness of the judges, nursed up and gotten strength by the pride and flattery of the prelacy and praelatical clergy, and by the unworthiness of many of the nobility and Gentry complying and subserving. And now it walks abroad through the Land by the same means by which it hath come thus far; and He that judgeth among you either hides away wisdom, or weakeneth your hands, or troubleth your counsels, or obstructeth your way, so as there is no remedy but the divisions and the mischiefs of them continue, and consume, and devour us daily.  
Now let God be righteous, and every man a sinner; it hath been commonly said, and there is a truth in it, The King can do no wrong: it is not for me to tell you the meaning of it, you give us the proverb and the interpretation thereof, I beseech you make the application of it also: Consider with yourselves, would the God of order thus tumble all things headlong, turn every thing upside down, or suffer this confusion, if he were not mightily provoked to it? It is his strange work: he delighteth not in it, we have given the cause, our destruction is of ourselves; our own ways and our doings have procured these things to ourselves.  
For certainly what ever may be said of the corrections wherewith the Lord chastiseth a particular man, yet it cannot be denied but that a general visitation of a Nation is the punishment of their sin. Now if we were to make a discovery by Lots, wherein, and whose the sin hath been, and all the chief of the Kingdom were to stand on the one side, and the body of the people on the other side, as when the trial was made between Saul and Jonathan and all Israel, 
1 Sam. 14 40.  who should be taken may we think? and which of them should escape? or if we might inquire of the Lord as David did when there was three years' famine in the Land, 
2 Sam. 21. 1.  might we not find the answer in the words of their report to Ezra Ez 9 2. 
Ezra. 9 2.  The hands of the Princes and Rulers hath been chief in the trespass?  
Now what is to be done in this case? the story that follows will tell us, even by the light of the next verse, we may read that the hand of the Princes and the Rulers, (though they had no hand in the trespass) must be chief in the repentance, in the humiliation, confession, deprecation, in the making of the atonement and the reformation: And because others will not, ye must; and the fewer come in to the work, the more it lieth upon your hands.  
I beseech you therefore, (Honourable and beloved) Hear ye give ear and be not proud, but humble yourselves; sit down astounded, 
Jer. 13. 15. 18.  and mourn, because of the transgression; search out the sins of the State of our Princes, 
Ezra. 9 3. &c.  and Nobles, and Judges of our Parliaments, former and later, and weigh out (if possible) the trespass with the aggravations; ye have begun well (blessed be God, who put it into your hearts) ye have taken special notice of many national sins, and commanded public acknowledgement, and deep humiliation for them: Follow on, I beseech you, to seek the Lord, and turn unto him; make yet a further and more diligent enquierie into the sins of the State, of our Kings, our Princes, 
Jer. 5. 5.  our Parliaments, as of the kingdom, and see if the great men have known the way of the Lord, and the judgements of their God, if rather they have not altogether broken the yoke, and burst the bonds. Some sins, and some men's sins are open going before to judgement; They declared them as Sodom, they hid them not: others (though done in the dark, and there was digging deep to hide them, yet have of late by the wonderful providence of God, been brought to light, and proclaimed upon the house tops; it is like ye may have seen more than we that stand at further distance, 
Ezek. 8.  and if we might have the prophet's privilege, might we not discover greater abominations than have as yet been revealed?  
Give me leave to offer some few Interrogatories, upon which ye may examine: May not God possibly be now visiting the iniquity of our fathers upon us? may not we be the children within those generations, who are threatened in that Law? Hath there at any time by Law and practise been such a departure and separation from Rome, as may undoubtedly declare a due dissent from, detestation of, and humiliation for the idolatry of our Ancestors? may not the constant connivance at Papists, the common compliancy with their superstition in matters of ceremonies, and the formalities of public worship, the late toleration of Popery, the general revolting, and back-sliding thitherward by erecting of altars and other innovations, and joining in affinity with the people of those abominations, revive the memory of our father's sins? 
Esay 40. 2.  and wrap us up together in the crime? and with good justice make us receive double from the hand of the Lord; 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} duplicia pro omnibus peccatis, sc. pro suis peccatis & parentum.  while both their sins and ours meet together in one condemnation? The Lord our God is a jealous God, and we are not an holy people.  
Did we ever yet requite the Lord for the riches of his grace and wonders of his providence, 
Deut. 32. 6.  in choosing us to be a people to himself, in the day when he lifted up his hand to our fathers, and brought them out of the rage and flames of persecution, and made himself known to them? remember the kindness of the youth of this Church, and the love of its espousals; 
Jer. 2.  did the priests say, Where is the Lord? and they that handle the Law, 
2 Chro. 15.  did they know him? did or Prince or people seek the Lord with all their hearts, as in the days of Asa, or as Josiah and Hezekiah did for their own parts? was the Reformation carried on to the height and purity, which it might and aught to have reached unto, considering the opportunity and advantages of that season?  
May not God take up a controversy against the Parliaments of this kingdom for the lack of knowledge that is in the Land? what provisions have been made for the establishing of a preaching ministry in every Parish in the island? what countenance and encouragement to the painful labourer in the Harvest? what laws have been made for the preaching of the Word every Lord's day? put the case there were never a Sermon in any Church on a Sabbath day in all the kingdom, what Statute were broken?  
Consider, I pray you, if the Land be yet purged of the blood of the Martyrs in times of persecution; of the blood of War shed in peace by Duels and more treachereus ways. There was a time when many great men fell almost together, and it was feared that blood touched blood; ye can remember the murmurs and whisperings then were, and what artifices to prevent the judgement; why may not the land be made to mourn for these things now? can this kingdom wash its hands of the blood of Germany, Rochel, Ireland? blood is a crying sin, who knows but that the Lord to whom vengeance belongeth, remembreth now, and maketh inquisition for blood?  
Hath there been a like zeal for the matters of God (who judgeth among you) in all the course of the government of this Kingdom the long time of peace we had, as for the matters of the King; for the Church and gospel of Christ, as for the safety of the Common-weal? We remember how carefully prerogative was maintained, and the puntilloes of man's honour stood upon; yet the same time the power of God and Christ usurped upon, the morality of his Law disproved and decried, and his Sabbaths even prostituted to profanation; and in a sort commanded to be violated. Judge ye your own selves, whether the Magistrate hath for his part kept both or either of the Tables, been for the praise of those who have done well, and for the terror of evil-doers, and how far partaker with the sins of the whole Land.  
Come we to the present time since this great distemper and division. It may be your thoughts are at Oxford, and the Court, and those armies. And I confess if the division were to be made, as 1 Sam. 14. it were not hard to guess where the lot would fall; but if as Iosh. 7. 14. who might not fear?  
Go ye nearer home, consider yourselves the Assembly of the mighty, generally as a body, particularly every man in his relation to that representative body; Have ye been careful to be as quick and fervent in the building up, as in the pulling down of the Order and Government of the Church, the suppressing of Sects and Heresies (which are the bane of the Church) as in the rooting out of episcopacy? as zealous in the keeping, as ye were in the making of the Covenant? How faithfully and in the fear of God with a perfect heart, have ye every man walked between Law and Commandment, Statute and judgement, and the Controversies and Difficulties which have come before you? Could I tell how to speak so as to point every man into his own conscience, and one man's eye might not be on another, or particularize in this great and mixed Assembly, without uncovering the nakedness of any before the Congregation; I might cut out much of your work for you this day; whereas now I can only humbly offer a few inquiries, to lead on your thoughts to some other particulars: but though I am bounded, ye are at large; though the Minister must deal in generals this day, and tenderly in public; yet I beseech you, do not you with yourselves in private; for ye ought to sanctify the day, and keep the Fast in private, as in public; in your families apart, as in the Church; alone by yourselves, as with company.  
When therefore ye are in your Closets think on these things, and if there be any other thing which ye can find out, or God shall bring to remembrance fit to be repented of and amended, do not lightly regard it, but spread it before the Lord; together with the misery and the perplexity the Land is in by reason thereof; in your own behalf, and in the name of all the people of the Land. Be afflicted, mourn and weep: 
Jam. 4. 9, 10.  Humble yourselves in the sight of the Lord, and he shall lift you up. Let him not alone till he suffer himself to be entreated. Hold not your peace, give him no rest. Let not your fervency and perseverance in prayer, 
isaiah. 6. 2.  abate or wax cold, till he establish his Church, and make it a praise in the earth: And he give us yet, 
* L●…imer.  Once again, Once again the Gospel with peace. So much as in you is, both in your own families, & in all the quarters of the kingdom procure a more solemn sanctification of the Fast days. It is a great grief of heart to all godly men, to see how negligently the work of the Lord is done on that day everywhere, how formally and slightly, if it be not wholly omitted, while your Ordinances go forth to compel the unwilling to come in under no other penalty, but a threat of the return of their names. I beseech you therefore revive, and double your care for the general and more orderly keeping of that day, and promove and expedite the so long expected, and so much longed for Reformation. And because ye see many seek out interpretations of evasions & enlargements from their covenants, and begin to play fast and loose with that most solemn Oath and Obligation; I beseech you in the name and fear of God, rather renew the Covenant with as much severity as Asa did that in his time, then let it fall or die away, remembering to go before others in the example of all due reverence and observation of that great engagement, the Oath of God, and let there be care taken that the Name of the Lord our God be not taken in vain: for the Lord will not hold him guiltless that taketh his Name in vain.  
But not to instance any further in particulars, the sum of all is this. It's fully manifest by the light of that principle which this Text holds forth, the influence of God into government, that as well the disorderly as the orderly managing of affairs amongst men, is ordered by the foreknowledge and determinate hand of God; so as there is no evil in a kingdom, but by his express judgement: And if we understand the sense or scope of the prophet's Sermons in like cases, or their doctrine be our instruction: 
Zach. 7. 7.  The Lord's voice cryeth to the city, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  and the man of wisdom shall see the name; hear ye the rod, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  and who hath appointed it. Or as Junius reads it, thy name shall see that which is: 
Micah 3. 9  (and where the reading or interpretation is various, to comprehend them is the safest.) The Lord cryeth as well by his judgements as by his Ministers. His glorious majesty seeth all things, and brings them into judgement, and who so is wise will see and consider it, and walk humbly with his God, and he shall understand that these occurrences are not casual chances, but proceed from divine providence and justice, to warn men when they feel the rod, to look up to the hand of God, who put it into the hands of men, and inquire for what cause, and for what end they are thus judged of the Lord, and be zealous and repent. What ever be the follies of men, God must be acknowledged and justified. True and righteous are thy judgements, O Lord: It is God's controversy; he is pleading with his people, and it is our duty, especially of those who are between him and the people, as well in the magistracy as in the ministry, to step in to heal up the breach, and make the atonement. There need no other words to be sought out by the Preacher as goads and nails for the fastening of all this, but those of the Prophet Amos: Can a bird fall upon the earth where no gin is for him? 
Amos 3. 5.  shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? Shall there be evil in a city, and the Lord hath not done it? The lion hath roared, who will not fear? The Lord God hath spoken, who can but prophesy? Consider what I say, and the Lord give you understanding in all things.  
Having thus dispatched that use of this doctrine, which more properly and directly concerns the work of the day; bear with me yet a little longer, (and indeed ye do bear) while I pursue the farther application of it, in such other things as it fairly pointeth us unto, and cannot well be baulked, without a wrong both to you and the Text. I will but briefly offer them in a word or two of exhortation, and leave them upon your hands, or your hearts rather for meditation and practice.  
First generally, to consider the work of God which we may behold, in the governing of the Nations, the goings of God among the Kings and Princes, Princes and Nobles and all the judges of the earth. The judgements of God in judging among the Gods.  
Shall I say, Let us examine ourselves whether we have duly heretofore understood and regarded this thing, heard his voice commanding, taken notice of his Spirit moving, as well the living creatures as the wheels. Have we known, have we acknowledged in the administration, and the manifold events and issues of government, that the hand of the Lord doth all these things? possibly we may find matter of humiliation upon a diligent inquiry. Certainly there is a very general ignorance and unmindfulness of this matter, 
isaiah. 42. 20.  seeing many things, but observing not; opening the ears, but not hearing; willing ignorance, gross negligence. They will not see, 
Psal. 82. 5.  they know not, neither will they understand, but walk on in darkness, slightness of spirit, in overly and superficial inquiry, 
Acts 17.  Athenian curiosity, hearing and telling of news, 
Psal. 10. 45.  great contempt of God and his providence: The wicked in the pride of his countenance, will not seek after God; God is not in all his thoughts, thy judgements are far above out of his sight. Nay, unbelief, even to atheism and blasphemy, 
Ier. 5. 12.  they belie the Lord and say it is not he. It is a manifold sin and hath its gradations and aggravations, a mighty provocation. 
isaiah. 5. 12.  They regard not the work of the Lord, nor consider the operation of his hands: 
Psal. 92. 6.  therefore they are gone into captivity, because they have no knowledge, &c. It's very brutish foolishness not to know nor understand this, and who knows but for this very cause God may be so grieved with this geneneration, 
Psal. 95. 10, 11.  who err in their hearts, and have not known his ways, as to swear in his wrath that they shall not enter into his rest? It is a sore and heavy judgement to have seen the great signs and wonders of God, and to want an heart to perceive, eyes to see, and ears to hear to this day. Deut. 29. 4.  
Let us awake at length, and be ashamed, and turn aside, and see what God doth. 
Psal. 111. 2.  Come and see, come and behold the works of the Lord. 
Or for all their delights.  The works of the Lord are great sought out of all them that have pleasure therein: and truly there is a mine of pleasure, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  and profit too, in the contemplation of the works of creation, and common providence; there is much Divinity to be read in those books of nature, the Holy Ghost reads us many Lectures out of them, and holy men have not thought even those unworthy their most serious meditation; but there is more in the special providence of God about men, the moderating or ordering of human affairs by and amongst men: 
Psal. 19 1.  Every handiwork of God is glorious, but far more of his glory is shed abroad in these, especially if we consider them in their reference to the Church, they show all his glory, and the invisible things of God are by them made very visible and very legible in the fairest Character, they are his Name in great letters; They are an excellent explication of the Law of God, copying out the righteousness and justice of it in particular instances and examples, 
Hose. 8. 12.  a clear commentary upon all the Word of God.  
Oh let them not be counted a strange thing, 
Esay. 29.  a sealed book, especially our own story, the ways of God amongst us some few years last past, and unto this day, where almost every work of God in judging amongst us is not like a great lettser in a book with a gay about it that takes up a great deal of room, but hath nothing more than another in pronunciation; but as hieroglyphics, and emblems, and some kinds of Characters, full of moral and sense, a book, a volume of marvellous works, wonders repeated and multiplied. The Bible new translated and printed in a letter that best fits the world's dull and decayed sight, the old stories wrought over again, the Promises fulfilled, the Prophecies receiving their accomplishment, a revelation of the Revelation which God gave unto Jesus Christ, 
Reve. 1. 1.  to show unto his servants things which should come to pass: an interpretation of of the visions which were seen of old, a Key to open the dark and heard things in former predictions, the unclasping of the sealed book, that even they that cannot read, may yet see and consider and understand together, that the hand of the Lord hath done all this. A prelude or presage rather of the great day of the Lord, and the judgement to come.  
He that stands with the wise man in the window of his observation, may see God preparing his throne for the judging of the great Whore, bringing Babylon into remembrance, calling his people out from thence, delivering the cup of trembling into the hands of the Nations. &c. Or as Moses when he was put in the cleff of the Rock, may behold the glory of all God's goodness made to pass before him, in moderation of judgements, patient forbearance, unlooked for deliverance, sudden and unexpected rescuing from off the precipice and Brink of ruin.  
May perceive the rolling and yearnings of his bowels and compassions toward his poor afflicted people that pray. May see him triumphing gloriously, in the greatness of his excellency, lifting up himself above his adversaries in the things wherein they deal proudly, raising the Trophies of his Glory out of oppositions, contradictions and impossibilities. May observe the bright shining forth of his manifold wisdom in out-witting cunning men, turning crafty counsels into foolishness, frustrating the tokens of liars, and making diviners mad. May take notice of many evident demonstrations of his faithfulness, in remembering his promises, hearing prayers, and showing himself nigh unto his people, in all that they call upon him for. 
2 Chro. 16. 9  One may see his eyes running to and fro through the earth, to show himself to the hearts of them whose hearts are towards him, with very remarkable testimonies of his justice in judgements and executions done upon his enemies, and may receive abundance of instruction, and learn much righteousness. But I forget myself, and tire out your patience. Therefore  
Secondly, and more particularly to you, Honourable and beloved, yet another word of exhortation, to judge for God, and as God judgeth.  
1. For God. 
2 Chro. 19  There are matters of God, as well as matters of the King, or kingdom; the care whereof must be upon you as well as upon us. His Church, his kingdom, his city, his House, his People, his Spouse, his Children, his Body; ye, as nursing fathers, must tender the good, and welfare of them, that they may find harbour and protection, enjoy their just privileges, and Liberties, wherewith Christ hath made them free: not such licentiousness as is abused for a cloak of naughtiness. Ye must see to Order and unity amongst them, that there be no rents and schisms; surely our Saviour that ascended into Heaven, and gave gifts to men, some Apostles, &c. that we might all meet in the unity of Faith; and hath divers times, and after sundry manners given that very thing in charge to his ministers, would not have the magistrate left at large from providing, 
Ephe. 4.  and endeavouring, that speaking or following the truth in love, we may grow up, making increase by edifying ourselves and one another in Love. Ye must do that, which we are to pray that ye may do▪ viz. Take a course that Christians may live a peaceable and quiet life in godliness and honesty, not in strife and contention.  
There is— His Name. It may not be blasphemed, dishonoured. His day, it must be sanctified; Remember thou keep holy the Sabbath, thou and thy servants, &c. and the stranger that is within thy gates. Remember Nehimiahs' Zeal, and do likewise.  
4. His gospel. ye have authority, and it is your duty to provide that it be duly preached, so as the excellency of the knowledge thereof may abound in the Land 〈◊〉 〈◊〉 〈◊〉 the sea; that it be truly taught: not blended, adulterated, made another Gospel. His worship; it must not be corrupted by Idolatry, 
Matth. 15. 9  Superstitions, Innovations, lest God be worshipped is vain, while they teach for doctrines the commandments of men. His ministry; and it ought to be purged, planted, lights set up in every bowl of the Candlestick, encouraged, maintained, 
Nehem. 10. 35.  and abetted in the work of the Lord. His Sacraments; it is your Honour as your duty to see that they be kept pure in the celebration and ministration of them. 
1 Cor. 9 9  There is a book-case for it, 
1 Tim. 5. 17.  Num. 9 7. There were certain men, &c. This is clear from that Text, 
Numb. 9 7.  and will be granted, that notwithstanding the general Law, and common right, yet in some cases, cases of overt pollution & offence, such persons must abstain, and be suspended from the present use of their liberty; and though it be not expressed; yet it may be inferred upon like moral equity, that as well the bold intruder as the wilful forbearer was to be cut off: & it cannot be denied but the keeping of all that particular Law fell under the common sanction of the whole Law of Ordinances. He that transgresseth shall be cut off. And the Jewish interpreters tell us, that if there be witnesses of the fact, the civil Magistrate was to draw the sword: but if this be not full, the precedents 2 Chro. chap. 15 chap. 30. and chap. 35. will rule the case for the civil Magistrate, and make out this, that where the doctrine and discipline of the Church doth not, or cannot prevail, the Magistrate must interpose his Coercive Power for restraint and remedy.— In a Word, God hath many things amongst us that must be protected and maintained; and the matters of God have many adversaries, which must be watched, and suppressed; for ye be are not the sword in vain, ye are God's ministers attending continually upon this very thing. 
Rom. 13. 4. 6.  Magistrates & ministers have (as ye see) one common stile of office, that ye in your place, as we in our function and order, should mind and promove the things of God, ye by the sword, and we by the Word; you are keepers of both Tables, the first 〈◊〉 great Commandment, as well as the second that is like unto it, both come sometimes, as occasion is under your Cognizance. And ye know what a brand sticks to this day upon Gallio (though an Heathen Magistrate) that he cared not for the matters of the Law and Worship, 
Act. 18. 12. &c.  according to the Law, when question was brought, no, though there were insurrections and tumults upon that occasion: and for Gamaliel's counsel, 
Acts 5. 38. 39  Refrain from these men, and let them alone: for if this counsel or this work, be of men, it will come to nought: but if it be of God, ye cannot everthrow it, lest haply ye be found even to fight against God. Though it be found within the Bible, yet it is not of like authority with one of Solomon's proverbs or maxims of Policy: it hath no otherwise the approbation of God for good, 
Exod. 1. 10.  than the design of Pharaoh, or the crafty counsel of Ahitophell, 
2 Sam. 17. 1.  which are also recorded in the Scripture, it will not consist with other rules of the word, and it hath been condemned as unsound, and unsafe by many godly wise men; we have more sure words of Scripture, out of which we draw the doctrine of the Magistrates power & duty in the matters of God & religion, than the loose speech of such a Neutralist and time-serving Politician as Gamaliel was. Go on therefore, I beseech you, as ye began; take us the little Foxes as well as the ravening Wolves; provide against the insolency of libertinism as the tyranny of episcopacy: ye have done something against Idolatry, swearing, and Sabbath breaking; (happy were it if there were life put into them by another Ordinance for the execution of them) what lets that ye should not do the like against errors, Haresies, and schisms? Why should the first commandment be left out of protection more than the other three of the first Table?  
Secondly, to judge as God judgeth, to exercise authority as God doth, with the mind that is in God, in his way, or according to the rule of his word, and unto his ends.  
First, with the mind that is in God, without the mixture of a private spirit, with incorruptness, gravity, sincerity, justly, uprightly, faithfully, with such a free public unbyased, unprejudiced spirit, such liberty and courage from a principle within, not popular arguments from without. Authority is a ray or beam of divine majesty, and shines best when it is least blended with any lust or passion of man: ye know what God said to Moses when he first called him, to set him over the people; 
Exod. 3.  Pull off thy shoes, &c. id est, according to Theodoret's allegory or Interpretation, carnal, earthy, sensual, beastly passions, or all inordinateness of affection; imagine it spoken to yourselves: It is his judgement. Rulers are but the channels, the pipes thorough which it flows and is conveyed; it's their duty to let it run as little roiled as may be. Set him therefore before you as your copy, 
Primum in unoquoque genere, &c.  the pattern of government, Your excellency consisteth only in conformity to him.  
Secondly, according to his word. His law is a glass into which is shed the image or species of his righteousness, imitable and practicable, as well by Rulers in their Spheres, as other people in theirs. If ye look into that glass, ye may see how to dress yourselves, and how ye ought to be, and do in place and exercise of power, only go not away, and forget straightways, what manner persons ye are or should be, but continue in the meditation and practice of it, that ye may be blessed in your deed. 
James 1●  The law of God is your rule; for the theory of all policy, and for the practice too, even for making of laws, the beam and standard by which all laws must be weighed and tried. There is a Law above laws, said the most learned among Kings, 
King James in a Speech in the Star-Chamber.  Free and supreme, by which all municipal laws must be governed, and except they have dependence on this law, they are unjust and unlawful. It is your guide also for the administration of the government; and all the Bible, especially the historical part, is the exemplification of that law, lining the rule with examples: if ye exercise yourselves to the reading of it, as David the man after God's own heart did, ye cannot be to seek either for principles, or for precedents; and give me leave to tell you, that though you have power to give law to others over whom ye judge, yet ye must take law from God, who judgeth amongst you. I confess indeed, because ye share in the Legislative power, ye are not so bound up, by, or to the laws of the land already prescribed, as inferior officers in courts of judicature, &c. But as to God's law ye are no more at liberty to go from, or step beside the moral equity and justice of it, than he that comes forth to sing a Song set to his hand, may vary from the Notes or ditty in the book, only he may order his voice for the better grace of the music, and that must be his care, and therein lies his skill.  
Thirdly and lastly, all must be directed to God's ends. First, his glory, the dignity and peace of his crown; that they which live under your power, may fall down and glorify God, and say, God is amongst you of a truth. Secondly, the public safety and welfare of the people; not your own personal honour or profit, but the commonwealth: for though all advantage may seem to flow unto you, yet ye do receive the same, but as the sea doth the waters, to convey and transmit all back for the benefit of the land.  
Now that we may draw to a conclusion both of this use and of the Sermon: For helps to the better practice of these things, and that magistracy may reach these great and excellent ends; Be pleased to receive these directions from God by the mouth of his unworthy messenger.  
First, 
James 1. 17.  derive all your sufficiency from God the Father of lights, 
Coloss. 1. 19  and from the Lord Jesus Christ, in whom it pleased the Father that all fullness should dwell. Rest not in natural parts, or what is gained by reading and observation, learning and experience, but receive something more of his Grace, from whom cometh down every good and perfect gifts, and out of his hand, who is the image of the invisible God: even common skill for the most ordinary business is taught by him. God instructeth the Plow man to discretion. 
Esa. 2●. 27. 28. 29.  The Fitches are beaten out with a staff, and the Cummin with a rod, bread-corn is bruised, &c. This also cometh forth from the Lord of hastes, who is wonderful is counsel, and excellent in working How much more wisdom and knowledge, 
1 Kings 3. 9  with an understanding heart to judge the people, 
2 Chro. 1. 10.  and discern between good and bad; for who is able to judge a great people? It will therefore be your wisdom, whatever your breeding or other advantages be, to take in daily from God and Christ, (as the pipe from the conduit head) by due acknowledgement and dependency. No man ever had so much prudence and largeness of heart, as Solomon, who took it in from God; There cannot be so much found in a cistern or pond as may be drawn from a spring, neither will the supply be so certain and constant by nature and morality, as when it cometh down from him with whom is no variableness or shadow of change; the wind from the bellows is not as continued and uniform, as the breath from the lungs, where God's visitation preserves Spirit: 
Job 10. 12.  nor can it be trusted to and relied upon, as that which he more immediately gives and sanctifies. 
* ubi non est sanctitas, fides pietas, instabile regum est. Job 6. 15.  Brooks and Torrents though they sometimes swell high, and show much, are but waters that will fail: My brethren have dealt deceitfully as a brook, as the streams of brooks they pass away; But a fountain that is fed from the Ocean, a rill or riveret from the spring, faileth seldom or never, they that come thither are not ashamed, they are not confounded because they hoped: mere natural or moral parts and abilities, like ditch water may corrupt; the wisdom of Egypt, 
Exod. 7. 21.  like the waters of Egypt, both by the judgement of God, and the wickedness of man, may taint and stink, and become unwholesome, nay possibly turn into blood. The wisdom that is from beneath is earthly, sensual, devilish, but the wisdom that is from above, 
Jam. 1. 15. 17.  is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, without hypocrisy. Neither can a man merely by Art or Nature be made active for God and Religion, though peradventure he may be a good Patriot for his country. Water will not rise higher (Unless it be forced) than the spring from whence it came, and ye will also find it, that at one time or other even the lustre and reputation of such men and such faculties, will fade like faint colours that are not woaded or grained: Whereas the credit and esteem of the other is laid deeper, and is more solid and lasting: 
1 Kings 3. 28.  They feared King Solomon, because they saw the wisdom of God was in him, to do judgement.  
Secondly, Pray much & oft for grace, guidance, and blessing. The great men, the Worthies in matter of government were praying men, as Ezra, Nehemiah, and before them Moses, David, Solomon, &c. and the great things for which they are so famous, were obtained by prayer. It's very like that Phinehas was a praying when he was moved to do that extraordinary piece of justice on Zimri and Cosbi, 
Numb. 25.  by which the wrath of God was appeased, and himself became renowned, else why should the Holy Ghost direct the Psalmist, recording that heroic Act, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  to choose a word that signifies as well to pray, 
Psal. 106. 30.  as to do justice? Then stood up Phinehas, and prayed (saith one translation) and executed judgement (saith another,) 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  and the plague was stayed; and that was counted to him for righteousness unto all generations for evermore.  
Thirdly, undertake and do all both in counsel and War in his name, as David when he went out against Goliath, in reliance upon him, as Asa when he fought against the huge host of the Ethiopians and Lubims, an host of a thousand thousand, 
2 Chro. 14. 11.  and three hundred Chariots: Help us, O Lord our God, 
2 Chro. 16. 8.  for we rest upon thee, and in thy Name we go against this multitude: and the Lord delivered them into his hand, because he relied on the Lord. For it is God that girdeth with strength, and maketh your way perfect; he giveth you the shield of salvation, his right hand hath holden you up, and his gentleness hath made you great: Therefore as the Wiseman counselleth, 
Pro. 3. 5. 6.  Trust in the Lord with all thine heart, and lean not on thine own understanding, in all thy ways acknowledge him, and he shall direct thy paths.  
For motives and incitements we shall not need to go out of the compass of the psalm to find them: First, there stands one in the threshold of my Text: God standeth in the Assembly of the mighty. Verily, God is among you, there needs not an empty seat be placed in the midst of your House, wherein ye may imagine God to sit. he judgeth in the midst of you. he doth not stand harkening at the dangerous door, or behind the hangings, or a far off, hearing and seeing imperfectly at a distance, nor receiveth information by his spy, and Intelligencer within you, though such an one there is, but himself (without any breach of your privileges) is in your house, 
Vid. sup pag. 4.  in your thoughts, in your hearts. As sure as God is in heaven, He is among you, yea, within you. There is no an Act that ye do, not a word that ye speak, not a thought that ye think, not an aim that ye have, not a design that ye drive, but he knows it better than you yourselves: when he makes inquisition, he shall not need search the Parliament rolls, look your journal books, break open your studies, send to search your pockets: He himself is more in the midst of you, and within you, every of you, than you your own selves. If any man among you should have taken the covenant with his lips, his heart not consenting; should pretend for God, and intend for himself; look to Westminster, and row to Oxford; give counsel here, and intelligence there, should cast in any thing to trouble your proceedings, retard the reformation, or spin out the war, &c. doth not God know it?  
I beseech you, in the fear of God, consider this, and regard it as the most fixed and resolved truth, that ye may not trespass against God in the judgement, either within doors or without; God standeth in the assembly of the mighty.  
Secondly, There are two or three more folded together in the Text, two offer themselves in the translation, He judgeth among the gods.  
First, All your counsels, and all your works move by his influence. The whole disposing thereof is of him, the guidance and success of all your actions depend upon the Lord, and they are cursed or blessed according to his pleasure: look as they cross or comply with him, so they prosper, and so will the issue be. 
Pro. 19 21.  There are many d●●●●…s in a man's heart, nevertheless the counsel of the Lord, that shall stand. If any man, or men, consult or go against God, his Church, his Cause, his Way, 
Psal. 2.  his Word, his Ends, they imagine a vain thing, disquiet themselves in vain, 
Pro. 21. 30. — There is no wisdom, nor understanding nor counsel against the Lord, 
Esa. 54. 17.  no weapon that is formed against him or his, shall prosper. They consult shame to themselves, and sin against their own souls: 
Psal. 9 16.  The Lord is known by the judgements which he executeth, the wicked is snared in the work of his own hands. Let them multiply their party, and join heads and hands, 
Esay 19 11.  they are never the nearer; Associate yourselves. 
Jer. 8. 8.  O ye people, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces; take counsel together and it shall come to nought, speak the word, and it shall not stand: for God is with us. The Machiavillian is the most errant fool in the world, 
Esay 31. 1, 2, 3.  and so are they that take counsel, but not of God; and cover with a covering, but not of his Spirit; or trust on means, because they are many; on helps, because they are strong, and look not to the Holy One of Israel, neither seek the Lord: yet he also is wise, and will bring evil, and will not call back his words. Let them try the conclusion when they please, 
Jer. 44. 28.  they shall know whose word shall stand, (saith God) mine or theirs.  
Again, if ye concur with God in his Way, and in his Ends, who shall harm you? If God be with you, who shall be against you? Piety is the best policy: they are on the s●●●●… side, and have more than wind and tide; the wind and the sun, that have God on their side.  
Receive it, I beseech you, as an encouragement to follow on to seek and serve the Lord in the work of Reformation, and what tends to it, the Work is not so much yours as Gods, and is carried on, not by your might nor power, but by his spirit: 
Zach: 4. 7.  Mountains shall become plains before Zerubbabel (the agent whom God sets on work) and he shall bring forth the Head stone thereof with shouting, Grace, Grace unto 〈◊〉. Possibly your hands that have laid the 〈…〉 also finish it. Deal courageously, and the Lord shall be with the good.  
Thirdly, God is concerned in the Government, and the manner of the carriage thereof by men: What is done by them among whom be judgeth, is to the glory or dishonour of his name who judgeth among them. If good motions should be smothered or diverted, the weighty and necessary concernments of the Church or the commonwealth be neglected, or retarded, matters in debate carried by party and affection, not by judgement and reason, if the just complaint and cry of the poor should not be heard, if justice should not be done, or there be unrighteousness in the non-discharging of debts, or unfaithfulness in the deceiving of trust, or any such like, which God forbid, the damage indeed will be to the public, or to this or that man; but the sin is against God, and his Name is polluted thereby: the reproaches that fall on them that do such things, fall also upon him, in whose stead and place they are which do them: through them he is evil spoken of: 
2 Chro. 19 6.  Take heed therefore what ye do; for ye judge not for man, but for the Lord, who is with you in the judgement.  
Fourthly, 
Vid. sup. pag. 4.  There is another argument may be found in the various reading of the Text, He will judge the Gods openly. There is One in Authority over them, that are in authority over others; and they which judge others, must be judged themselves, 
1 Sam. 2. 30.  and ye know what he saith, Them that honour me, I will honour; and they that despise me, shall be lightly esteemed. Many times God performs it in this World, our eyes have seen it; 
Pro. 11. 31.  Behold, the righteous shall be recompensed in the earth; how much more the wicked and the sinner? But there is no escaping the judgement to come: for the time cometh, the day is appointed wherein he will judge the World in righteousness, 
Reve. 19 12.  the small and the great must stand before God, and be judged according to their works. Foresee, therefore, 
Job 31. 14.  and fore-consider the terror of that day; think the thoughts of Job, When God riseth up, what shall I do? and when he visiteth, what shall I answer him? Be wise now therefore, O ye Kings; be instructed ye Judges of the earth: serve the Lord with fear, rejoice with trembling. Kiss the son, lest he be angry, 
Psal. 2. 10.  and ye perish from the way, when his wrath is kindled but a little: Blessed are all they that put their trust in him.  
We may yet espy one Motive more in the last verse of the Psalm. Arise O God & judge the earth. There are prayers for, or complaints of you daily sent up to heaven, and these like the vapour that ascends, will be dissolved, either in a shower, or a storm, will bless or blast their persons and their ways, for, or against whom they are directed. How lightly so ever men regard prayers, or appeals, when God maketh inquisition he remembreth them, 
Psal. 10. 17.  and forgetteth not the cry of the poor. He that prepareth the heart of men to pray, will cause his own ear to hear, and that with the saving strength of his right hand.  
Lastly, that every one may have something to carry home with him, let us close upall in a further and more general use of the doctrine. Since God judgeth among the Gods; let us improve the knowledge of it, both for the public and our own private a double way.  
First, for the time past, and for all the evil which hath befallen us by any error or disorder in government, or by any miscarriage, in any undertaking by the one side or the other; (for the sad thoughts of those judgements are more proper for the day;) let us be silent because the Lord hath done its refrain from froward quarrelsome complaining and murmuring, and give glory to God: snarl not at the stone, but acknowledge him that cast it; It is of God, he hath done what seemed him good. 
1 Sam. 3. 18.  Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more; That which I see not teach thou me, 
Job 34. 32.  if I have done iniquity I will do no more.  
And for the time to come, let us engage God by prayer. In nothing be careful, 
Phil. 4.  but in all things, let your requests be made known to God by prayer and supplication with thanksgiving. Had we never so sure a word of prophecy or Promise, by which we might determine the time, and the manner, and the nature of the issue of all these judgements abroad in the earth; yet we ought to pray and make our confession as Daniel, 
Eze. 36. 37.  Dan. 9 1. There is a rule for it: I the Lord have spoken, and I will do it, I will yet for this be inquired of by the House of Israel to do it for them. Be the matter never so perplexed, and seemingly impossible, Prayer is an Engine can help at a dead lift; Prayer will draw down from heaven the influence of God upon Parliament, Assembly, committees, Armies, Navies, and all that serve in them, and is done by them, that they may do the work of God, and prosper. If a man should busy himself in turning the lesser wheels of his Watch with his finger, how long and how evenly should he make it go? but let him wind up the spring and it will keep its course, and measure the time exactly. Neglect this and we labour in vain, our confidences will distress us and not help us: but if once we can prevail with God, to plead our cause with them that strive against us, to stand up for our help, and lay his hand upon the hand of those who are the instruments of the preservation of the Land, and the Reformation of the Church, that which they advise and do, will be the Arrow of the Lord's deliverance; But this use is best made in kind.  
Let us pray, &c.  
FINIS.