The Necessity of Utmost Venturing for the Churchs Help, Sermon

The Necessity of Utmost Venturing for the Churchs Help · Sermon

p. 1A SERMON PREACHED AT THE laſt Faſt, before the Commons Houſe of PARLIAMENT.

ESTHER 4. VER. 13, 14.

Text.Then Mordecai commanded to anſwer Eſther, Think not with thy ſelf,that thou ſhalt eſcape in the Kings houſe, more then all the Jews. For if thou altogether holdeſt thy peace at this time, then ſhall there enlargement and deliverance ariſe to the Iews from another place, but thou and thy fathers houſe ſhall be deſtroyed. And who knows, whether thou be come to the Kingdom for ſuch a time as this?

Preface.BEhold, I ſet before you this day, a bleſſing and a curſe, ſaith the holy Prophet Moſes unto all the Congregation of Iſrael, now upon the borders of the promiſed Land, Deut. 11. 26. Ever ſince Moſes knew them, they had not been in ſo good a temper, as they were at this inſtant when he ſpake theſe words; and yet he holds it no diſcourteſie in him, nor diſparagement to them, to ſet home his Exhortations with theſe incentive quicknings, which he after purſues with a great deal of variety and emphaſis, in the latter end of that Book, Chap. 27, 28, 29, 30, 31, and 32.

We are fallen into times, wherein, if ever, Gods people need all manner of quicknings from Gods word, when as his providence is about to do ſome terrible thing, for, or againſt the p. 2Church, or both. I would hope, we are upon the borders of that promiſed bleſſing, which we at leaſt have made to our ſelves many a time: And I do hope, we are not now in the worſt temper that ever we were. Though on the other ſide, it is altogether apparent, we are ſtill upon the borders of ruine, and of one of the wofulleſt curſes, that ever befell a Nation profeſſing Gods Name. Let it not then ſound harſh to any ear, ſpecially on ſo ſolemn a day of Humiliation, that a Text is preſented, which carries not a bleſſing onelyonly, but alſo a curſe in the very Forehead of it. It is, that we may take our choiſe, as Moſes afterward amplifies the like ſpeech, chap. 30. 19. And for any thing I know, or any man elſe, as we that are here before God this day, do chuſe, even this day, we may fare our ſelves, and all our Iſrael with us, at leaſt, in the Good, the Bleſſing held forth.

But I Preface no longer.

Sum of the Text.THe words contain ſummarily,[The neceſſity, and encouragement of utmoſt venturing for the Churches help, in time of danger.] The Jews, at this time, Gods onelyonly viſible Church on earth, were now in one of the greateſt dangers that ever threatned a Nation. The ſtory is well known, I cannot ſpend time to decipher it. It is my great comfort, in that and the whole of my Diſcourſe, that I ſpeak to wiſe men; elſe the multitude of matters to be crowded together, within the allotted compaſſe of time for this holy Exerciſe, would ſuffer prejudice among us, by my neceſſary haſt; Therefore alſo I ſhall give you no other diviſion of the Text, then into the Points that thence offer themſelves to our preſent inſtruction. I will name them all together, and ſhew you the Riſe of the ſeveralls as we go along.

The firſt Doctrine is, [Every one of Gods profeſſed people owe their endeavours, with the utmoſt hazard of themſelves, to help the Church in time of danger.]

The ſecond this, [Private ſelf-reſpects, prove great hinderances to moſt neceſſary duties.]

The third, [Thoſe whom private, and ſelf-reſpects hinder from the Churches help, can have no aſſurance, what ever ſeeming advantages they may hope upon, that they ſhall eſcape more then others.]

p. 3The fourth is, [Though thoſe who are moſt hopefull to be inſtruments of the Churches help, fail her in time of need, yet deliverance ſhall not fail her, ſome way or other, according to Gods promiſes.]

The fifth is, [Though the Church be delivered another way, yet a deſtruction is owing to them and theirs, that have neglected their utmoſt endeavour for her help.]

The ſixth is, [There is great hopes, that thoſe who are extraordinarily raiſed up, to a ſpeciall opportunity of ſerviceableneſſe to the Church, are intended by God to procure her help, if they will themſelves, and be faithfull.]

All theſe Points will appear to be moſt naturally raiſed from the ſcope and words of the Text, and all of ſingular uſe for our edification, according to the preſent condition of things among us; As the ſequell will ſhew.

1. Doctrin.The firſt Doctrin is this; [Every one of Gods profeſſed people, owe their endeavours, with the utmoſt hazard of themſelves, to help the Church in time of danger.]

Mordecai's former charge to Eſther, Grounded on the Example in the Text.and this re-inforcement in the Text, ſuppoſes this Doctrin fully. It had been too preſumptuous, to put ſo great a Perſon, too injurious, to preſſe ſo dear a Friend, to ſo deſperate a piece of ſervice, if upon this generall ground, it had not been a certain, and indiſpenſable duty.Comparing her and our It was hers, therefore all others reſpectively, all ours particularly. Nothing could diſcharge her, nothing can acquit us. Conſider, and compare; 1. Her Perſon and ours: 2. Her perill: 3. Her ſmall likelihood of prevailing: 4. And the certainty of the buſineſſe to be done without her.

1. Perſon.1. Her Perſon: Which of us, even the higheſt, matches her greatneſſe? how extreamly below are the moſt? who hath ſo much to loſe, if we loſe all, as ſhe? Thoſe we venture for, are our equalls, or neer it ſome of them, and many are ſuperiours to the moſt. She was far above all her Nation, of whom the beſt were diſtreſſed tributaries, and multitudes little better then ſlaves. She ventured alone, none with her, none for her, wee have many engaged as well, as far as we; and we have cauſe to be glad of them, as well as they of us. If then it were her duty, to endeavour and venture, it is ours without all peradventure.

p. 42. Perill.2. What was the hazard ſhe muſt ruſh upon? or what is the utmoſt venture? Death. This was hers. And what death more certain, or uſually more reproachfull, then for breaking through the known Law of an Imperious Monarch? This ſhe muſt expoſe her ſelf to. While yet this charge and threatning of her tells us, [that it is no ſinne but a duty of neceſſity, to prefer the regard of a peoples, of Gods peoples, ſafety, before any ſuch formality of a humane Law.] Yet contrarily, had ſhe forborn this, her danger in humane appearance had been none at all, becauſe though ſhe were a Jeweſſe, yet not known to be ſuch. And now can our hazard by endeavor be worſe, (at the worſt) or more certain, or more reproachfull (though the reproach leſſe juſt) then hers? or to any of us, can there be leſſe hazard, if we forbear altogether any endeavour? If then ſhe muſt not forbear becauſe of perill, no more may we, without the greateſt perill of ſinne.

3. Improbability of ſucceſſe.3. How unlikely was it ſhe ſhould prevail with one who in thirty dayes had not called for her, though his wife? and now preſſing upon him againſt his Law? and appearing in oppoſition to his ſo doted on Darling Haman? and of a Decree, already ſent forth into all his Dominions? which alſo by the Law of the Medes and Perſians ſeemed unalterable, and ſo the Caſe remedileſſe altogether this way? Is there any thing we are to Endeavour (let it be what it will) ſo unlikely to proſper, as this undertaking of hers? yet for this muſt ſhe pawn her life: And what may we then refuſe?

4. Needleſſe attempt.4. Was it not pity, to drive her forward againſt ſuch a Canons-mouth; when though ſhe ſate ſtill, the Buſineſſe ſhould be done? (himſelf tells her ſo) in which ſhe might be loſt, and do nothing at all to it? What greater certainty can we have, or what equall, that what we are called to Endeavour and Venture for, will proſper if we do altogether nothing? How many would then indeed reſolve to do nothing, and think themſelves excuſable too? But ſo might not ſhe, nor ſo may not we, without ſin can be excuſed; For it appears, that according to the Doctrin, [Every one of Gods profeſſed people, owes, &c.

Let us confirm it by a few other Examples,Confirmed by Scriptures and Examples. and then by ſome Reaſons. 1 Joh. 3, 16, We ought to lay down our lives for the Brethren. p. 5Here is the Doctrin and Duty fully aſſerted. The Brethren, the Church, have a right to our utmoſt endeavour, with what hazard ſoever; we owe it to them, we ought to venture our lives, and when the pinch comes, actually part with them. And here is an example, beyond example, in the words foregoing, of God himſelf; Chriſt God and Man both, laid down His humane life for His Church. Hereby perceive we the love of God towards us, in that he layd down his life for us. This ought to be Reaſon ſufficient to us, to hold our ſelves obliged to the ſame hazard in our meaſure, in thankefulneſſe to Him, and imitation of Him, and to teſtifie the truth of our love, which we profeſſe to bear to the Church, as the Apoſtle was now exhorting to love. Love denies nothing of endeavours, ventures all things of hazard, for the Object loved. So ought we to do, becauſe we ought to love the Church,Paul. See alſo, Phil. 2. 17. …4 2 Tim. 2. 10.Phil 2:17Phil 2:42 Tim 2:10 and profeſſe we do love it. So Saint Paul, Col. 1 24. I now rejoyce in my ſufferings for you, and fill up that which is behinde of the ſufferings of Chriſt in my fleſh, for his bodies ſake, which is the Church. Here is another great Example, not onelyonly of this Duty acknowledged, but practiſed, and that with joy; and as a debt to Chriſt and his Church: A ſtrong Reaſon alſo inſinuated; All Chriſts Members muſt ſuffer after His example, even for the Churches good; not meritoriouſly, or ſatisfactorily, (which was onelyonly proper to him the Head) but by way of conformity to Him, and teſtimony to them, to ſeal hereby, the truth of the Doctrin of Chriſtianity, of faith and holineſſe, and proclaim it worth ſuffering for, and to propagate it, while any opportunity is afforded, in deſpight of ſufferings. Moſes alſo of old,Moſes. See alſO, Heb. 11.Heb 11 ventures and forfeits all his greatneſſe in the Court of Aegypt, being the reputed and adopted ſon of Pharaohs daughter, for his brethrens ſake, the children of Iſrael under oppreſſion, even for the reſeue of one of them tyrannically abuſed,Aaron. Exod. 2. And ſo Aaron, Numb. 16. Even though his people but the day before, were in rebellion againſt him, and would have thruſt him out of his Office, and at the preſent had again renewed their mutiny againſt him and Moſes, crying out, Ye have killed the people of the Lord, when it was Gods own immediate vengeance that ſtruck them, and for this murmuring he now ſtrikes them ſo heavily, as 14700. of them died p. 6of the plague in a quarter of an houre or leſſe. Into the middeſt of which multitude with extreame danger, Aaron to ſave them ventures himſelfe, and runnes in with his cenſer and incenſe, between the living and the dead, to make an atonement for them. Here was an admirable charity indeed, typifying Chriſts, our great high Prieſts, both dying and praying for his very enemies and crucifyers. And David, David.when his people were in danger of the deſtroying Angel, offers himſelfe to his ſword, his owne life to the Peſtilence, that they might be ſpared, 2 Sam. 24. 17. Finally even Joab, Joab.though a man of bloud, and when his turne came to die, unwilling enough, (1 Kings 2.) yet can encourage himſelfe and his brother too, to venture themſelves to the utmoſt▪ for their people, the cities of their God, even though not certain of the ſucceſſe, which he therefore wholly referres to God, Let the Lord doe that which ſeemes him good, 2 Sam. 10. 11, 12. And great reaſon for all this,By Reaſons. whether we conſider God or the Church, our ſelves or the enemies or friends of the Church, or By-ſtanders.

Reaſon 1. We owe our ſelves wholly to God.1. All Gods profeſſed People Owe themſelves Certainly to Him, to Doe all things, Venture, Loſe, Suffer all things at His Bidding, and for His Sake. If then He Appoint to Doe any of this, or all this, for the Churches ſake, we Owe it as a Duty Vnqueſtionably. What ſay You to this? Brethren, what think you of St. Pauls ſaying▪ You are not your owne? 1 Cor. 6. 19. What have you, which is not His, by Creation, by Preſervation; ſpecial Providence and gift? And may He not call for all that is His, at any time, or any way? Are not you His, by Redemption too? You are bought with a price, therefore glorify God in your body and in your ſpirits which are Gods, 1 Cor. 6. 20. Satan had you once his ſlaves; and you did his worke, fulfilled his luſts, with body and ſoule and all that you had; and all that was Diſhonour to God exceedingly. Now God hath bought you with a price, ſuch a price as the precious bloud of His own Son; can you chuſe but owe your ſelves wholly to Him, at His pleaſure? Once more; are you not His altogether, by covenant? A right He hath in you even that way, as much as it is poſſibly for you to pretend, or imagine your ſelves ever to have been your own. What is the covenant of Chriſtianity plainly, but for Him to be our God, and we His people? Jer. p. 731. 33. and every where, and Heb. 8. 10. to deny our ſelves, take up our croſſe daily, and follow Him, Luke 9. 23. to ſell all, Mat. 13. 44, 45, 46. forſake all, hate all, Luke 14. 26. 33. or elſe we are told by the Truth it ſelfe, we are no Chriſtians; we cannot be his Diſciples? Now doth not all this amount to all endeavour, and the Venture of the utmoſt hazard? What can any one except againſt this, or except out of this? Thou haſt an eſtate; who gave it thee, but God? (Riches and honour are of thee, &c. … Chron. 29. 12.) or rather lent it thee, made thee ſteward of it? He appoints thee to lay out ſo much for ſuch an uſe, gives the Church a Letter of Atturney: Is it not thy due to yeeld it upon demand? Thou haſt honour and dignity; who promoted thee? Pſal. 75. 7. God is the Judge, He puts down one, and ſets up another. If He will have thee lay it down and give over thy office, maiſt thou ſay, I am not bound to yeeld to it? Thou haſt friends; who made them friends, and able to ſhew themſelves friendly, but God who rules all hearts? If He will thee to ſleight their friendſhip in this or that caſe canſt thou ſay, thou oweſt Him no ſuch reſpect? Thou art a Freeman, in bondage to none; who made thee free ſpiritually, but Chriſt? made thee be borne a freeman temporally, (not a ſlave, as in ſome countries) but God? if he call thee to venture lying in a dungeon, as a priſoner; a captive; or come into bonds and debts to doe Him neceſſary ſervice; wilt thou ſay thou oweſt Him no ſuch ſervice? In a word, thy lims, ſenſe▪ life, whence hadſt thou them, or haſt them firſt and laſt? may He not then command them all? Oweſt thou not all of them to Him? and ſo thy ſelfe in all reſpects to Him? and accordingly to His Church, at His wil? Remember this as the firſt main Reaſon, upon which all the reſt depend. They are divers, but of each of them more briefly.

Reason 2. The Church is Gods Receiver, as much as ſhe needs.For 2^ly. God hath made the Church his receiver of all his rents, and dues, ſo far as her need requires. Plainly God every where expreſſes, that He counts that done or not done to Him, which is done or not done to His Church. Chriſt, we know, expreſſes this as the ſtile of His ſentences at the great day of Judgement, (even referring to particular members, helped, or neglected) You did it to me, You did it not to me, Mat. 25. Where note alſo, the very Reprobates, and now doomed to damnation, dare not deny but they owed p. 8all reſpect to Chriſt; and ſpeak as though they would not have neglected it, if they had lookt at it as reaching to Him, ſo that He would have taken it to heart. But they might have known (we may) from ſo many expreſſions in His word; that in reference to the Churches neceſſities, Chriſt and the Church are one; and have but one name, Jer. 23. 6. with 33. 16. and 1 Cor. 12. 12. If we could ſee no Reaſon for this, yet ſince he ſo often ſaith it, we muſt not choppe logicke with Him, and offer to deny it, but if we would, all logick and reaſon would confute us; for,

Reaſon 3. The Church is Gods glory on earth.3. God is ſpecially glorified upon earth, or diſhonoured according as His Church fares. Iſrael is His glory, Eſa. 46. ult. (The Church Chriſts ſpouſe and His kingdome) He is glorified in their welfare, when their number encreaſes, their ſins are purged, they freed from judgements and enemies, and their proſperity advanced. Therefore to endeavour this with our whole ſtrength, and utmoſt hazard, is our duty, as well as to love Him with our whole hearts, and ſoules, and minds, and ſtrength, and to doe all things to His glory. And we cannot faile in any thing, but we faile ſo much in our love to Him; and diſhonour Him ſo much; therefore,

Reaſon 4. We pray for it in the Lords prayer.4. We pray for this, for the Churches good, when we underſtandingly pray as Chriſt hath taught us. Hallowed be thy Name, Thy kingdome come, Thy will be done in earth, as it is in Heaven. And we mock God if we ſo pray, and endeavour it not, with all cheerfull readineſſe, univerſall Fractice, and conſtant continuance, like the Angels in Heaven, though we cannot reach their perfection; nor are they put upon hazards, becauſe they have no ſin, and ſo no ſuffering to undergoe, but

Reaſon 5. Angels give us example.5. The very example of the Angels endeavours affords a diſtinct argument of our obligation. They are ſent forth to miniſter for their ſakes that ſhall be the heirs of ſalvation, Heb. 1. 14. It is not too mean an office then for the greateſt on earth, to endeavour the Churches helpe. For,

Reaſon 6. All things and perſons are for the Churches ſake.6. All things, and perſons are ordained for the Churches ſake. The very world continues, that every one that in Gods Decree belongs to the Church, ſhould be converted, and be brought to repentance, 2 Pet. 3. 9. All gifts are beſtowed for the Churches ſake, The manifeſtation of the Spirit is given to every man, to profit p. 9Doct.1.withall, 1 Cor. 12. 7. all for the Churches profit, and ſo 1 Cor. 3. 21, 22. All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life or death, or things preſent or things to come, all are yours. All, not only things, but perſons, Apoſtles, and Miniſters, Kings, and Parliaments, and all, are every one of them intended for the Church; God called this Parliament for his Churches ſake; and for his Churches ſake it is that he hath ſo eſtabliſht and continued it. Even Kings,And the Prophet tells how that it was for Jacob his ſervants ſake and Iſrael his elect, that God raiſed up Cyrus and gave him victories, holding his right hand, and ſubduing Nations before him, and looſing the loynes of Kings, opening the two leaved gates, &c. Eſay. 45. ver. 1. 4. And elſewhere that Kings ſhould be nurſing Fathers to his Church, Eſay 49. 21, 22. & 60. 16.Isa 49:21Isa 49:22Isa 60:16and Queenes nurſes, and that they ſhould carry the Churches children in their armes, and upon their ſhoulders, and give them ſuck, do even the meaneſt offices of help to them, with all diligence and paines-taking and breaking their ſleep (as Nurſes uſe for their nurſlings) for their good. And all this Cyrus hath taught us, to be not onelyonly propheſies of what ſhall be, but precepts of what ought to be: For underſtanding of the prediction, Eſay 44. 28. that he ſhould build the Temple, he takes it to be a command given to him; as he proclaimes to all the world,And even the very Authority of Chriſt in Heaven. 2 Chron. 36. Ezra 1. Thus all humane authority on earth is for the Churches good. And which is farre higher and a moſt exceedingly admirable expreſſion, the very Authority of Chriſt in Heaven, (though ultimately for his own glory, the glory of God, yet) is alſo intended for the Churches good. So remarkeably and fully ſpeakes the Apoſtle, Epheſ. 1. 22. God gave him to be the Head over all things to the Church. How much more are earthly men ſo meant? It is injurious therefore without queſtion not to God onelyonly, but to the Church in point of right, for any man on earth to withhold any thing from her, whereby ſhe may be helped or benefited. For alſo—

Reaſon 7. Our comforts are from the Church.7. The comforts (as well as Talents) that we have received, we may inſtrumentally thank the Church for them, as our Mother that bare us; and her children as our brethren and ſiſters, that helped to bring us up, both naturally and ſpiritually; and doe ſtill (while we live) more for us then we can poſſibly requite, with our utmoſt endeavour and venturing our ſelves for them. p. 10Doct.1.Thankfulneſſe then ties us, beſides all former Obligations. The rather becauſe—

Reaſon. 8. Our ſins have endangered her.8. Every one by their ſins have ſundry wayes endangered the Church, and do almoſt continually; provoking God, and ſometimes men againſt her; diſhearting the Friends, and ſtrengthning the Enemies, by evill Words, and Examples. We owe then by way of ſatisfaction to her, and repentance toward God, to do henceforward our utmoſt to help, and reſcue, and ſtrengthen her every way. This was Davids reaſon, in the forementioned 2 Sam. 24. and Pauls provocation to his duty, doubtleſſe, many a time. This is the more ſtrong, becauſe ſtill—

Reaſon. 9. Enemies do their utmoſt.9. The Church hath many Enemies, who do, and will do their worſt againſt her, and are ſpecially encouraged, and advantaged by our neglect. They get ground as much as we withdraw, and give back; And our valour makes them at leaſt at a ſtand, and is ſome diſcouragement to them. Alſo—

Reaſon. 10. Friends fail, or are ſtrengthened by what we do.10. When any of Gods people ſhrinks, he endangers to break the Ranks, and diſorder others, and make them run away from their Colours, as well as himſelf; or at leaſt ſads their hearts, weakens their hands, and makes bare their ſides, and contrarily, each ones vigour and valour adds ſtrength to his companions every way. We owe it to them then, and to the profeſſion we have made to ſtand to them, and live and die with them. And there are great examples both wayes of this.

Reaſon. 11. So By ſtanders in their degree.11. Finally, By-ſtanders, and Neuters, are much led like ſheep by the eye, and though fearfull, yet are ſometimes engaged by our courage. But to be ſure, they learn fearfulneſſe of us; And if thoſe ſee us backward any way, whoſe intereſts ſeem to be more in the Cauſe then theirs, they will eaſily think themſelves excuſed; And then their ſins will prove ours. This I ſpeak, to thoſe that in a more peculiar manner profeſſe themſelves Gods people; though others alſo are profeſſed Chriſtians at large; there ſhould be no ſuch difference, if all would come up to their duties: But ſince all will not, at leaſt not readily, we that are outwardly forwardeſt any way, muſt be ſo every way, elſe I ſay, we diſcharge not our debt, and duty, and give ill example to thoſe that are too too backward of themſelves. So I have done with the proof of the firſt Point, which is the main foundation p. 11Doct.1.of all, and therefore not to be lightly paſſed over, but put beyond all gain-ſaying. I come now to the Uſe of it.

Vſe. Conſideration 1. Of Churches dangers needing help.The Uſe that I ſhall make of this firſt Doctrin by it ſelf, is onelyonly to provoke us all, to a ſerious conſideration, of our Church and Nations dangers, calling for our utmoſt help; as alſo what help is poſſible and neceſſary for us to afford; (taking in Ireland alſo into our thoughts, though I cannot at every turn name it, but it muſt never be forgotten, ſpecially on theſe ſolemn dayes of ſeeking God; their unhappineſſe affording us the firſt advantage of enjoying this publike happineſſe of theſe dayes of humiliation, towards our own good as well as theirs.) Where we …we help, we muſt needs conſider the need of help, and the means of it.

The Churches dangers needing help, are reducible to two heads, Judgments, and Sins. Both together put us into the condition of Iſreal, Nehem. 9. 37. whoſe ſad expreſſion is, We are in great diſtreſſe. Indeed far greater then theirs was then, as a compariſon would fully clear, but that I have no leaſure for it; neither ſhall I now ſay all that I intend on either Head, becauſe the following Points require a reſervation of ſomewhat of each kind, to re-inforce them: But yet even to make further way for them, and in the mean time for a brief diſcourſe of the means of help, ſomewhat alſo muſt here be premiſed of the Churches dangers, both in regard of judgements, and ſins.

For our dangers,1. Judgments. in regard of Judgements, I may thus recapitulate them. Firſt, An attempt, upon a deep-rooted, long-projected deſigne,1. Attempt againſt all this. to ruin Religion, Gods true Religion, our Laws, and Liberties; and in, and for all this, this preſent Parliament.

2 Army raiſed againſt.2. An Army raiſed for this, by Papiſts-counſels, enemies to the true Religion, and conſequently to our State, and Laws, by which it is eſtabliſhed; Made up for the moſt part of men of desperate spirits, enemies to Parliaments, and Laws, becauſe themſelves are Delinquents, and reſolve to be Libertines; and men of deſperate fortunes, and therefore enemies to the propriety and true liberty of the Subject, without the violation of which they cannot ſubſiſt in their broken condition.

3 Enemies poſſeſſe our King.3. Theſe enemies poſſeſſing the Perſon of our King, abuſing his p. 12Doct. 1. Use.Conſider the Churches danger.minde, by their wicked ſuggeſtions, and counſels; his Name, to countenance all their lawleſſe outrages, and to caſt all manner of reproaches upon the Parliament, And particularly, upon prime Members of both Houſes.

4. They have prevailed far.4. Theſe enemies having prevailed in many places, to rob and ſpoil houſes, villages, towns, countreys; to carry away Priſoners, and uſe them with more then barbarous cruelty; to kill and deſtroy, many in the field in open war, ſome in cold blood, (if their boyling rage and malice can ever be ſaid to be cold blood) and not a few, by worſe then brutiſh uſage in their Priſons; to violence, and violate mens conſciences, by forcing upon them the Proteſtation againſt the Parliament.

5. Their ſtrength enough to endanger all.5. Theſe enemies being in themſelves, many in number, and of great ſtrength; in divers places apparently ſtronger then we, in all kinde of ſtrength, (except ſpirituall) and in the whole, powerfull enough to put all into exceeding hazard, by force and fraud, arms and conſpiracies, (witneſſe Briſtoll, and the late damnable Plot againſt the Parliament and City) ſpecially conſidering the multitude of ſecret enemies, ſeeming but Neuters, intermingled every where with us, ſpecially in all conſiderable places; (the City is not, the Parliament it ſelf hath not been free) and not a few, even almoſt profeſſed enemies, let alone and ſuffered, in the very City, and much more in the Countreys; and too many falſe and treacherous friends in the Armies, and every where. Beſides multitudes of profeſſed Neuters, ready to fall to the enemies, where ever they ſhall appear ſtronger, and in the mean time, affording as little help, as poſſible they can, the rather becauſe the worſt of the Parliaments exclaimed againſt ſeverity, is courteſie to the ordinary uſage of their adverſaries againſt any that have in the leaſt oppoſed them.

6. Churches friends weak and few6. Our friends impoveriſht daily, without means of reſtauraration, diſheartened by mutuall jealouſies divided by differences in opinion, diminiſhed by deaths, and captivities, without hopes of ranſom, and few grow up in their rooms.

7 Forrain States help not, but hurt thence.7. Forrain States and Countreyes, at the beſt no friends, while in the mean time, Papiſts in ſeverall parts, afford great aſſiſtance to our enemies, by contributions of Moneys, and Arms: And ſo have ſome of our pretended Friends done too, whoſe conſciences p. 13Doct. 1. Use.Conſider the Churches danger by ſins Nationall.will one day pay them to the full for it, on earth, or a worſe place, (or both) as fighters againſt God and his true Religion; and ſelf-condemned in their own hearts, for worſe rebells (if we be thought by them to be ſo at all) then any rhetorick can make us.

8. Ireland waſts, and endangers.8. Ireland, not onelyonly affords us no help, but helps to waſt our Eſtates, our Proviſions, Arms, Ammunition, while the Rebels there are in part furniſht from ſorrain States, and now at laſt, threatning us alſo with an actuall Invaſion; and at leaſt ſome of thoſe Rebels being actually in Arms againſt us.

Lay now all theſe together, and we muſt needs acknowledge, that our danger is exceeding great, and we all In great diſtreſſe, in regard of the Judgments that lie upon, and threaten our Church and Nation, and Ireland with us.

And now it is time,2. Churches danger by ſins of Nation that we come to conſider our Nations ſins a little, as the provoking Cauſe of all theſe Judgments: For ſo the Prophet reſolves the Queſtion, why the ſword was ſent againſt Judah, Jer. 4. 18. Thy wayes, and thy doings have procured theſe things to thee: This is thy wickedneſſe, becauſe it is bitter, and becauſe it reaches unto thy heart. To ſhew this, we will ſcan firſt,A Nation ſinfull 5. ways. how many wayes a Nation may be called ſinfull, according to the phraſe, Eſay 1. 4. and a people laden with iniquity: And then ſee, whether in all thoſe reſpects, our Land be not undeniably ſinfull, and laden with tranſgreſſions.

Five wayes a Nation may deſerve the name of ſinfull.1. All ranks tainted much. Firſt, when all ſorts and ranks, that is, many in each of them, are apparently tainted with ſinne.

2. The moſt tainted with any one kinde of ſin.2. When particular ſins, as ignorance, drunkenneſſe, ſwearing, prophaneneſſe, (any one ſuch notorious ſin, and much more, if divers) doe viſibly taint the greateſt number in a Nation, every where; according to the expreſſion, Ezek. 22. Thou haſt done thus and thus.

3. A few notorious ſins altogether unpuniſht, though laws againſt them.3. When any viſible iniquity, though practiſed but by ſome few, is not at all puniſht, though there be law againſt it. This comes under another phraſe in the forementioned chapter, Ezek. 22. In thee; in thee have they ſet light by Father and Mother; in the middeſt of thee, have they done thus and thus: We know the very not enquiring after Achan, (there having been a particular warning, p. 14Doct.1. Use. Conſider the Churches danger by ſins Nationall.that one ſuch man would make all Iſrael accurſed) made God charge his ſingle fact upon all the Nation, Iſrael have ſinned, and they have trangreſſed, &c. Ioſ 7. And accordingly he threatens not to be with the Nation any more, except they found him out, and puniſht him accordingly.

4. Laws ſilent, or too weak to reſtrain ſin.4. When the Lawes are too weak and ſlack, or altogether ſilent in the reſtraint of wickedneſſe. This could not indeed be in the Jewiſh common-wealth, becauſe they had lawes of Gods own making, to puniſh all manner of tranſgreſſions, that God would have to be puniſht: But ſince other Common-wealths have taken to themſelves (I am afraid farther then God allowes) a Liberty to count themſelves free from his penal laws, it is manifeſtly poſſible, that they may be wanting in neceſſary laws, to ſuppreſſe ungodlineſſe; & then they make the Nation guilty of ſuch ſins, as for want of good laws are practiſed; In that the Authority that God hath given in a Nation to make laws for the obſervation of His divine Lawes, is not put in execution ſufficiently. Authority, I ſay, ſins in not making ſuch neceſſary lawes, and inferiours ſin in not following them with petitions and importunities for the making of them. And ſo all are ſinfull, the Nation is ſinfull.

5. Sin countenanced, or allowed by law.5. Much more when any ſin hath any kinde of countenance, and allowance from Authority, and ſpecially from lawes: and that offenders againſt Gods commandements, can pleadmans approbation, if not command in ſome ſort, of their practiſes. This is the higheſt and worſt degree of all, not onelyonly becauſe it doth immediately taint the generality in point of practice; but layes a curſed foundation of vilifying all Gods lawes in any thing when it appears to inferiours, that ſuperiours (though men like themſelves) dare take upon them ſo to croſſe Gods Authority with theirs.

And now if in all theſe reſpects,Our Nation ſhewed ſinfull by acknowledgments of all. our Nation is greatly guilty of tranſgreſſion and ſinne againſt our God and Heavenly King, we are beyond all peradventure a ſinfull Nation, and a people laden with iniquity; and for this, for the preſent I onelyonly appeale to every ones conſcience, that ſeemes to have any ſenſe of conſcience, and to the generall complaint that there is every where, of ſomething or other in all theſe kindes. Even they oft times, that notoriouſly help to fill up the meaſure of a Nations wickedneſſe, doe yet themſelves complain aloud of the univerſality of p. 15Doct.1. Use. II. Conſider what help may, ſhould be afforded the Church.corruption, and ſin of all ſorts, and in all ſorts. Let me then take them, and all others, at their own words in this, and judge them out of their own mouths (God will be ſure to doe ſo one day,) that they have acknowledged our Land and Church to be not only a greatly endangered, but a deeply guilty people; and ſo in both reſpects needing abundance of help, even the utmoſt that can poſſibly be afforded, by any, by all of us. And that is the other conſideration, belonging to this Uſe, what help is propor and poſſible to be afforded to the Church in this her need?

1.1. Outward. Againſt the outward danger, outward help is needed for our Nation, and Church, and Ireland alſo; Counſels, purſes, perſons, whatſoever is ours, or can be juſtly procured by us, is owing, (as the doctrine hath ſhewed us) becauſe it may be helpfull, and may be needed one time or other, for the Churches help.

2.2. Spirituall. Againſt the whole of the danger, Prayer may be helpfull, and is altogether needfull, 1 Prayer.conſtant, humble, penitent, faithfull, fervent prayer. I need not inſiſt on this, you have heard it already this day abundantly, and powerfully.2. Humiliatiō. But of Humiliation not only as a companion of Prayer, but alſo as a Parent or Nurſe of it, and ſo as a diſtinct means of help for the Church, I muſt a little particularly ſpeak; ſpecially this being a ſolemne day of Humiliation, wherein both God and man require of us, to urge this, which I ſhall doe by ſhewing; firſt, what is the nature of it; and then ſecondly, the object of it, to what it extends, both as a duty, What it is,and as a meanes. For the nature of it; Humiliation is a lying low, and being abaſed at Gods feet for mercy, making firſt, a hearty confeſſion and acknowledgement to God of 4. things. 1. Of naturall extreame ſinfulneſſe and corruption, and particular ſins, as many as are knowne, or by enquiry can be found out, with their aggravations. 2. Of extremity of puniſhment thereby deſerved. 3. Of impoſſibility of eſcaping ſuch puniſhment without Gods favour. 4. Of impoſſibility of obtaining Gods favour, without repentance and faith in Chriſt our ſurety. 2. From all this making alſo an entire ſubmiſſion and yeelding to any temporall correction, which God layes or continues, without murmuring, or offering to free our ſelves by ſinning againe in any kinde. All this is included within the nature of true humiliation.Why required. Which as it is often called for in Scripture¹ as a duty, giving glory to God, in all his providence, and particularly in his p. 16Doct.1. Ʋſe. Conſider how to help the Church by humiliation.Judgements mixed with mercies, according to his Word, and all his ſoveraigne dignities and titles of Creatour, Preſerver, Ruler, and King of all men and Creatures; and all his glorious attributes of Juſt, Holy, Wiſe, Gracious, Powerfull, True, So² is it alſo frequently both in generall and in the particular parts of it, made and appointed a neceſſary meanes of helping a Nation; one place ſhall now ſuffice for many, Lev. 26. 40, 41. If they ſhall confeſſe their iniquities,, and the iniquity of their Fathers, with their trespaſſe whereby they have treſpaſſed againſt me, and that alſo they have walked contrary unto me, and that I alſo have walked contrary to them, and have brought them into the land of their enemies; if then their uncircumciſed hearts be humbled, and they then accept of the puniſhment of their iniquity; Then will I remember, &c. And all this the rather, becauſe³ ſuch a Humiliation is both moſt neceſſary and moſt effectuall, to make us endeavour what ever elſe is conducible toward the Churches help, as ſpecially a holy Example, and activity for Reformation; of which afterwards.

Now for the object of Humiliation,2. How far it extends, namely to It concernes (and would though we our ſelves were both altogether innocent, and free from all perſonall danger;)1. Sins of Nation. 1. The ſins of the Nation, (we live amongſt) endangered alſo by his judgements felt, or feared. But much more, when our own being ſenſibly in danger, as well as others, calls us to remember our own ſins, and be humbled for them, ſpecially being ſome way guilty alſo even of the Nations ſins, as we ſhall ſee anon.

2. Sins of Forefathers for 5. Reaſons.2. This Humiliation for the ſins of our Nation, muſt extend to the ſins of our Forefathers; this we finde commanded, (by way of condition to a promiſe) Lev. 26. 49. and every where practiſed in ſolemn Humiliations, referring to a Nations good, as Ezr. 9. Nehemiah 1. & 9. Daniel 9. Ierem. 3. And the reaſons of this are cleare.

1. Tenants children lyable to pay Parents debts and forfeitures.1. In that we as their heires, are juſtly lyable to puniſhments (temporall) for their ſins in former times. Mens Juſtice requires debts of Heires, namely the Landlords rents; and for waſtes committed againſt their leaſes; God may much more. This broke good Ioſiahs heart, melted it into teares, when by the reading of the book of the Law, he found what arrerages he and his land were in, for the forfeitures of their Forefathers; p. 17Doct. 1. Application. Conſider how to help the Church by humiliations for ſins of forefathers.Though he had begun to put himſelf and them, into a better poſture of ſervice, and duty, toward God their great Landlord: So ſhould we alſo be affected, even with the ſins of our Anceſtours.

2. Enjoying fruit by their ſinne.2. Specially if in any thing we finde, that any worldly commodity we enjoy, is the fruit of their ſin: Whereas Humane Politicks excuſe, or juſtifie, or commend thoſe ſins, that redound in appearance to worldly ſecurity, or advantage; as the letting evill men, or evill practiſes alone, which might have been redreſt, and ſuppreſt, if not at one time, yet at another, had there been a true, and through zeal for God, and faith in God. Divine wiſdome commands humiliation for (and reformation of, if yet to be done) as endangering evils: Therefore holy Hezekiah, 2 Kings 18.2 Kgs 18who truſted in the Lord with all his heart, after his humble acknowledgments of manifold tranſgreſſions, ventures to pul down all the high-places, even ſuperſtitious, as well as idolatrous, which all former Reformers, even Aſa, and Jehoſhaphat in their times medled not with. And holy David, though perhaps he had not power enough, to puniſh the treacherous murthers of the great Generall Joab, yet cannot die in peace, till he hath left a charge upon his ſon Solomon, to pay that debt for him, 1 Kings 2. which therefore he carefully fulfilled without delay.

3. Leſt we approve, or excuſe ſins, becauſe theirs.3. Yet more, It is required that we be humbled for our forefathers ſins, leſt, as we are too apt, we either approve of the evill of them, (which elſe we could not but in our conſciences condemn) even becauſe it was their practiſe to do thus, and they went no further in reforming; and this we uſually think excuſe enough.

4. Or think it, becauſe they were not puniſht for it.Or 4. Leſt we ſhould make it an argument alſo, that God is well pleaſed with ſuch, and ſuch things, becauſe our forefathers did ſo, and were not ſeverely plagued, but rather flouriſhed in thoſe wayes: Which alſo is a common pretence, for the continuance of evill practiſes.

5. Or return to them again, after a leaving them.Or 5. Laſt of all, Leſt even after we had forſaken their ſins, we ſhould again by temptation, be drawn to return to them: Againſt all which, there is no better antidote (under the grace of Chriſt) then a ſad, and ſerious, and oft repeated, and renewed humiliation, even for our forefathers ſins, as well as thoſe of the preſent p. 18Doct. 1. Application. Vſe 1. Conſider how to help the Church.generation, in our nation and people.

3 Our own.3. But to all this, we muſt be ſure to adde, (or rather to premiſe it firſt in our hearts, though my method leads me to name it laſt) the humiliation for our own perſonall ſins; As many as we do, or can by ſtrict enquiry know, by our ſelves. And this generally, for the reaſons noted at the firſt; Gods honour, our own reformation, and our eſcaping wrath, through Gods mercy in Chriſt.

And this we muſt do, even after we have reſolved,Though reforming, or reformed. N. B. or begun to reform, and alſo after we have reformed, how perfectly ſoever, and even have our pardon ſealed never ſo ſure. That thou mayeſt remember, and be confounded, and never open thy mouth any more, when I am pacified towards thee, for all that thou haſt done, ſaith the Lord God, Ezek. 16. 63. And to the like purpoſe, Ezek. 36. 31, 32. Becauſe alſo, while we are but reſolving, or beginning to reform our ſelves, we may ſuddenly revolt, even to worſe then before, if a through Humiliation, ſhame, ſorrow, and fear, keep us not. And after we have reformed moſt compleatly, ſtill ſome taints remain in our own hearts, (and much more many times, in others tainted by us) which need this mortification. Pharaohs often revolts, and even Iſraels too, all Moſes time, are ſad confirmations of this. We read them often relenting, but never ſolemnly making it their buſineſſe, to humble themſelves for their tranſgreſſions.

3. A holy example.3. Moreover, againſt the ſpirituall danger of ſin, a holy example, an exact unblameable converſation may be greatly helpfull, and is infallibly needfull, St. Peter ſuppoſes, even ungodly men may thereby be conſtrained to glorifie God, 1 Pet. 2. and prophane Paganiſh husbands converted, even without the Word, by the converſation of the wives, 1 Pet. 3. 1, 2. It ſhews ungodly men, that godlineſſe is a poſſible thing to be practiſed as well as worded. And where it is wanting, no word can do ſo much good, as that want doth harm; as I ſhall again touch anon.

4. An active endeavour of reformation.4. Finally, againſt ſin and judgment both, an active endeavour of reformation is ſpecially helpfull, and beyond controverſie needfull. 1. Againſt judgment, as appears by the promiſe of pardoning that is, ſparing for the preſent, Jerem. 5. 1. p. 19If but a man were found, that did execute judgment, and ſeek the truth. Application. Use. 1. Conſider how Reformation helps the Church.And by the aſſigning this the cauſe of Gods indignation powred out upon them, Ezek. 22. 30, 31. becauſe God ſought for a man that ſhould ſtand in the gap, and make up the hedge before him for the land, but found none: that is, never a man of note, active for reformation: For elſe there were godly men, that mourned and prayed, Ezek. 9. but none ſtood up ſtrongly for God; that would have helped much. 2. Againſt ſin, by uſing all the authority any hath; As a Governout of a family, Parent, Maſter, Miniſter, or Magiſtrate to bring ſinners to repentance, and keep others from ſinning. This no man will, no man can in generall deny to be a helpfull, and neceſſary duty: therefore I add no more of it for the preſent, but ſhall meet with it again in ſome following Uſes of other Points.

Doct. 2.I now come to the ſecond Doctrin, which is this: [Private ſelf-reſpects, Grounded on Text.prove great hinderances to moſt neceſſary duties.] It had like to have done ſo here with Eſther; it did ſo at the firſt bout, till Mordecai's divine arguments, of faith, and deſpair, dreadfull frights, and glorious hopes, quickned her to the heroick reſolution, expreſſed in the following verſe. I will go in to the King, which is not according to the Law, and if I periſh, I periſh. Thus ſhe overcame at laſt, and was no longer hindered from her duty: But too many are every where, as ſad experience proclaims to all ears.

This turned Peter for a fit,Exemplified by Peter. from a Champion of Chriſt in the garden, to a Renegado in the Palace. It was not indeed a neceſſary duty indeed to follow Chriſt thither, at that time: Nor perhaps, to make anſwer at all to the queſtions then put to him, if ſilence would have ſatisfied. But it was abſolutely neceſſary for a Diſciple of Chriſt, not to deny his Maſter any where, much more, not to forſwear him, with curſing and banning, that he knew no ſuch man, but contrarily to profeſſe himſelf his, if he could not without ſuch horrid lying conceale it; yet this private ſelf-reſpect put him upon, not onelyonly to neglect his duty, but to do quite contrary. He conceited that the owning of his Maſter, would at this time endanger his own perſonall ſafety, and if he denied him, he might eſcape unknown, and untoucht out of the high Prieſts Palace, what ever became of his Maſter. And p. 20Doct. 2. Self-reſpects hinder moſt neceſſary duties.now, though every one curſes not, or ſwears like him, yet have not too many of us our fits, when we come into malignant companies, too like this?

This alſo was the very thing that delayed the building of the temple ſo long, The Jews neglecting the Temples building.till God by puniſhments and ſevere chidings, forced them out of it, Hag. 1. compared with Ezra 4. Indeed at the firſt, the adverſaries, under colour of the Kings Commiſſion, made them to ceaſe by force and power; but afterward it was meerly the Iews baſe ſelf-reſpects that bindred it: For the truth was, neither the adverſaries complaint to the King was againſt the Temples building, but againſt the Cities, and accordingly his Decree mentions not the Temple, but the City. They (the enemies) ſpited the Temple chiefly, as looking at that (as it was indeed) as the pledge of the Iews welfare: But that would have born no colour for a complaint, the Iews having had Cyrus his command for it; therefore they abuſe the King with the noiſe of danger of rebellion, &c. ſo ſurreptitiouſly get a Command from him, which they abuſe, to make the Temple-work to ceaſe. Thus far Ezr. 4. Now Haggai tels us, that after this, the Jews being able better to brook the want of the temple, then of houſes for themſelves to dwell in, do for all the Decree, try their adverſaries courteſies, and fall to building of houſes for themſelves, which was indeed properly to build the City, (which the other was not) and then finding their enemies take no alarme at that, they proceed to make them gorgeous and gay, fall to ſieling them, while they let Gods houſe lie waſte, and ſay, The time is not yet come for the building of it; nor never would have come in their conceit, if God would have held his peace, and his Prophets been ſilent, as long as there had been a ſhadow of an adverſary, that had a quarrell againſt the Temple, and ſo againſt them, when they ſhould offer again to go in hand with it.Confirmed by Reaſons.

What now are the Reaſons of this briefly?

Reaſon 1. Selfe-love prevails in moſt;1. The generall corruption that is in all naturally, namely ſelf-love, which makes men ſelf-idols, and ſelf-idolaters. This is the great cauſe of the perillous times foretold, 2 Tim. 3. 1. Men ſhall be lovers of their own ſelves, even profeſſed Chriſtians would be ſo, more notoriouſly then formerly. Yet before that, St. Paul ſadly complains of the generality of Chriſtians, (even Teachers) All p. 21Doct. 2.ſeek their own, not the things of Jeſus Chriſt, Philip. 2. 21. This wholly poſſeſſes the moſt (ſc. all that are not truely regenerate) and taints the beſt too much, and too often. Hence all Chriſts Diſciples forſake him and flie, when he was apprehended, Matt. 26. 56. and all Pauls friends,Taints all. every one of them forſook him at his firſt anſwer, and no man ſtood by him, 2 Tim. 4. 16. For—

Reaſ. 2. Experience of backwardneſs profitable2. Worldly experience teaches, that men oft eſcape by not being too forward, and ſometimes even advantage themſelves beſides. He that forbears, is ſometimes hid; and enemies ſometimes, will hire even to Neutrality. At this bait, a ſelf-lover cannot but bite; and upon this condition, he will never ſtir hand nor tongue, for the Church, or Chriſt, or God, or any thing. Contrarily—

Reaſ. 3. Of forwardneſſe hurtfull.3. There are alſo many experiences that the moſt forward in any Cauſe of danger, are oft loſt, and hardlieſt eſcape. They run more upon the mouth of danger; provoke the enemies rage more, in hot blood, and their malice in cold blood, and their fear too, which makes them endeavour their deſtruction above other mens. This no ſelf-idolater can abide to think on, and much leſſe to adventure, how neceſſary ſoever it be he ſhould, and though he do appear ſomewhat on the Churches ſide.

Reaſ. 4. Lazineſſe and ſenſuality makes towards and negligent.4. Sometimes meer lazineſſe and ſenſuality, renders men cowards at well as fear, and keeps them from publike ſervices of any kinde, that muſt coſt them any pains and ſweat, and interrupt them in their eaſe and pleaſures, which they love more then they do God, (and therefore much more then they do the Church) even thoſe, they have a form of godlineſſe, but they deny the power of it, as the Apoſtle ſpeaks alſo in the forementioned, 2 Tim. 3. 5. The power of godlineſſe would carry them on to all Endeavours for God, and his Church; But the form, will no further then may ſtand with their pleaſures, and that is very-very-little in any time, ſpecially in the times of the Churches dangers.

Reaſ. 5. So doth covetouſneſſe.5. Covetouſneſſe makes many neglectfull, and cowardly, as well as any thing. All activity uſually is coſtly, and their Money is their life, at leaſt their vitall ſpirits, their life-blood; therefore if they muſt part with much of that, they grow faint, like men that have loſt much blood, and even the very fear of it, ſtrikes them into a kinde of ſwoun. They may then wiſh better to the p. 22Doct. 2. Self-reſpects hinder moſt neceſſary duties.Church then to the adverſaries, for the right of the cauſe, or in the generall. But if they can but fancy a hope that they ſhall keep their goods, if the adverſaries ſhould prevail; the Churches party ſhall ſink and ſtarve, before they will part with much to ſave them, if they can tell how to keep it.

Reaſon. 6. Covetouſneſs. &c. makes do work to halves6. Yet again, ſome can ſerve their covetouſneſſe, and ambition, and other luſts much, by ſeeming to do ſomething, but not their utmoſt, that they may ſtill be imployed. So unfaithfull Lawyers, oft prolong Sutes, to get more Fees; and hard-hearted Chirugions torment their Patients with delayes, that they may get more for their Cures: And ſo the complaint is, that Commanders and Captains do in their Profeſſion, with dead payes, and falſe m… ſters, and ſlow proceedings, loſing opportunity. It is charged upon States-men too, in their Profeſſion to have this Art. Undoubtedly, the ſpirit of this, is mightily in the world, where opportunity is to advance it; though with the diſadvantage of the Church alwayes, and ſometimes the hazard of her utter ruine.

Reaſon. 7. Envie ſcorns to labour when others ſhall be thanked.7. Envie alſo ſometimes is deeply guilty of neglect of duty. Others (they think) being Chief in the Imployment, are like to be Chief in the thanks, honour, and reward: This thoſe that date on themſelves, their own wiſdome, and worth, ſcorn, and hate; and ſo refuſe to do any thing, or at leaſt, do as little as they dare. So was it probably with the Elders of Succoth, and Peniel, each of them thought himſelf as good a man as Gideon, and therefore would not afford him and his weary men, the leaſt relief in their victorious Progreſſe. Certainly, this made the Ephraimites quarrell with Jephtha, even after they had neglected to help him, Judg. 8. 2. And this made Iſrael ſo ready to revolt again from David, upon Sheba's traitero…s blowing the Trumpet, 2. Sam. 20. becauſe they thought the men of Judah would have the greateſt thanks for bringing the King baske, cap. 19. OnelyOnly once to ſhew that no payſon is ſo venemous, but God can extract good out of it; This viper of envy, while it meant to ſting the Apoſtle to death, joyned with him in preaching the Goſpel, for which in deſpite of its devilliſh intention, he rejoyces aloud. But ordinarily, No doſpoſition is ſo barren of all good, or fruitfull of all evill, as this curſed root of envy.

p. 23Doct. 2. Self-reſpects hinder moſt neceſſary duties.Reaſon. 8. Libertines ſpirits fear the Churches proſperity.8. Unto all theſe muſt be added, that the luſts, and fancies of many, make them fear the Churches prosperity, as well as the enemies triumph, and therefore they will in no wiſe put to their utmoſt ſtrength in her behalf, leſt ſhe growing ſtrong, ſhould too much curb their wilde fancies, and unbridled luſts, Like unruly children, that deſire not to ſee their Mother recover any weakneſſe, that they may the more freely run up and down without controll. This provokes not a few even to be enemies to Chriſt and his Church, Pſal. 2. 1, 2, 3. The fear of his bands and cords, tying them too ſtraitly. Much more then doth it cauſe neglect in too many of thoſe that ſtill profeſſe themſelves friends.

Reaſon. 9. Earthly-mindedneſſe regards onelyonly preſent and ſenſible thing…9. Finally, All this flowes from that earthly-mindedneſſe that is in all men naturally, (and too much of it in all ſtill upon earth) that they onelyonly, or chiefly, regard things preſent and ſenſible, and prefer them before things spirituall and eternall, though never ſo earneſtly, and plainly promiſed, and threatned. Faith is not ever active, and when it is not (or where it is not at all) many wordly conſiderations, as preſent and ſenſible, muſt now over-rule to hinder ſpirituall activity, and hazarding ones ſelf to the utmoſt. OnelyOnly faith in its vigour, makes a man of a true publike spirit; Like Moſes, Numb. 11. and Exod. 32. and Numb. 14. who not only was not content to be happy alone in Pharaohs Court, but not in Gods favour. A piece of ſelf-deniall, next to miraculous: But there never aroſe ſuch another Moſes, the world is generally quite of another temper.

Doct. 3.Therefore the third Point comes ſeaſonably in, to correct, at leaſt in part, the infection of this peſtilentiall ſelf-love. The Point is this: [Thoſe whom private, and ſelf-reſpects hinder from the Churches help, can have no aſſurance, that they ſhall eſcape more then others.]

Grounded on the Text.If Mordecai ſpake ſenſe, this is a certain truth. Eſther was in no humane danger, at leaſt not certainly, or like others, becauſe not known to be a Jeweſſe, and ſo within the Decree of deſtruction. And who that had known it, durſt diſcover her, when he could not be aſſured, but that the King, not intending to include her, would for his Honour and Loves ſake exempt her, what ever became of all the reſt? But for all that, Mordecai warns her not to preſume upon that, ſo as to neglect her duty, p. 24Doct. 3. Self reſpecters not aſſured to eſcape.even with the hazarding of her ſelf ſuddenly for the Church: Which muſt needs ſuppoſe this generall truth, and binde it upon all who break looſe from the duty to which they were bound, Few or none can plead ſuch probability of eſcaping as ſhe; and who ever would plead any,Confirmed by Reaſon. doth but paint with falſe and watercolours, eaſily waſht off. See the Reaſons of it.

Reaſon 1. None can eſcape but by Gods leave.1. God orders all things, and they muſt have his favour to eſcape, or elſe nothing will ſerve their turn; Prov. 29. 26. Many ſeek the Rulers favour, but every mans judgement comes of the Lord. If he give ſentence againſt any man, (or woman) in vaine ſhall men abſolve them. Saul ſpared Agag, and Agag concluded that ſurely the bitterneſſe of death was paſt; but God had ſaid no ſuch thing, & Samuel taught him another leſſon. Let men go, or climb, or flee, or hide themſelves any where, in Heaven, Earth, or ſea, there is no eſcaping from Gods revenging hand, Amos 9. 1, 2, 3, 4. Though men ſay with thoſe ſcornfull men that ruled in Jeruſalem, Eſay 28. 14, 15. We have made a Covenant with Death, and with Hell we are at agreement, when the overflowing ſcourge ſhall paſſe through, it ſhall not come unto us, for we have made lyes our refuge, and under falſhood we have hid our ſelves. Yet if God be not willing to have them eſcape, heare this ſentence and prediction what ſhall befall them: The haile ſhall ſweep away the refuge of lies, and the waters ſhall overflow the hiding place, and your covenant with death ſhall be diſannulled, and your agreement with hell ſhall not ſtand; when the overflowing ſcourge ſhall paſſe through, then ye ſhal be trodden down by it, &c. to v. 23. All their hopes ſhall be diſappointed, their ſuppoſed friends provelyers and enemies, and the evills they promiſed themſelves ſhould not touch them, ſhall utterly overthrow them. He denies God to be Almighty, that confeſſes him not able to effect this. Few deny it in words; but few think of it in earneſt in their hearts: ſpecially ſuch ſelf-Idolizers as we are now ſpeaking of.

Reaſon 2. Such provoke God more then ordinary ſinners.2. But to this muſt be added a ſecond conſideration; That their neglects of duty for the Churches help in time of danger make them more lyable to Gods diſpleaſure then ordinary men, ordinary ſinners, Amos 6. 1, 2, 6, 7. A woe is to thoſe that were at eaſe, and put the evill day farre from them, and drinke wine in bowles, and were not grieved for the affliction of Joſeph; (ſo farre from helping them p. 25Doct. 3. Self reſpecters not ſure to ſcape.that they were not troubled at their miſeries) Therefore ſhall they go Captive with the firſt that go Captive, &c. So Prov. 24. 13, 14. If thou forbear to deliver thoſe that are drawn to death, and thoſe that are ready to be ſlain, (If a man afford not his help, to reſeue innocent perſons from the cruelty of thoſe that would butcher them, or ſtarve them, or the like) If thou ſayeſt, Behold we knew it not, Obſerve this well.(we knew not that they would be, or were, ſo barbarouſly uſed, when yet they did ſufficiently know it, or might have done, if they had been willing to have informed themſelves) Doth not he that ponders the heart, conſider it? and he that keeps thy ſoul, doth not he know it? and ſhall not he render to every man according to his works? Every one hath ſins enough at all times, to enwrap them in common calamities. But by the former Points it appears, that they are specially guilty of great ſins, for their very neglect of help of their brethren in danger. Therefore Moſes upon this ſuppoſition, firſt chides, and then earneſtly threatens the Reubenites, Gadites, and Manaſſites on the other ſide Jordan, if they did not help their brethren in their wars againſt the Canaanites, you have (then ſaith he) ſinned againſt the Lord; and be ſure your ſinne will finde you out, Numb. 32. 23. A man had better have his moſt deadly ſworn enemy, in the height of his greateſt rage, finde him out, then his ſin to finde him out. God can, and oft doth, preſerve from the one, but from the other nothing ſhall, or can: For then Gods vengeance hunts, and purſues ſuch men, to their inevitable deſtruction. For—

Reaſon 3. Their baſe luſts deſerve puniſhment at all times.3. The cauſes of their neglects are all baſe luſts, ſuch as at any time, if there were no ſervice of danger to be undergone for the Church, would provoke God againſt them to their deſtruction: Revel. 21. 8. The fearfull, are in the forefront of thoſe that ſhall be caſt into hell. And Mark. 8. 35. Whoſoever will ſave his life, ſhall loſe it. And Phil. 3. 19. Their end is deſtruction, who minde earthly things. And 1 Tim. 6. 9. Covetouſneſſe drowns men in deſtruction, and perdition. So ambition, ſenſuality, envie, and ſelf-love, have all their ſeverall brands, and threatnings ſufficiently. The refuſall to have Chriſt to reign over them (which is in the advancement of his Church) himſelf calls enmity, and dooms to damnation, Luk. 19. 27. p. 26Doct.3. Self-reſpecters not ſure to ſcape.And plainly, The Nation and Kingdom, that will not ſerve the Church (in proſperity) ſhall periſh; Yea, that Nation ſhall be utterly waſted, Iſa. 60. 12. How much more then any particular perſon? and ſpecially, that will not venture themſelves for her help in danger? For alſo—

Reaſon 4. Their faireſt excuſes are but ſprouts of curſed unbelief.4. Their faireſt excuſes, The improbability of doing any good to the Church by their endeavaurs, and probability of prejudicing themſelves, if ſtood upon, are nothing but the ſprouts of curſed unbelief, diſhonourable to God, and to his Promiſes made to his Church, and her helpers, as the following Points will help to illuſtrate. Mean time—

Reaſon 5. None go under ſo ſtrong a guard as in the Churches ſervice.5.This will particularly adde a confirmation, That no man goeth at any time under ſo ſtrong a guard, as when he ventures himſelf to the utmoſt of duty for the Church. They are then queſtionleſſe in their way; and He ſhall give his Angels charge over thee, to keep thee in all thy wayes, & in their hands they ſhall bear thee up, leſt at any time thou daſh thy foot againſt a ſtone, Pſ. 91. 11, 12. And Pſ. 34. 7. The Angel of the Lord encamps round about thoſe that fear the Lord, and delivers them. To end this, conſider, I pray, what occaſion was it, that brought Eliſha in danger, for which he had an hoſt of Angels to guard him, 2 King. 6. 17. The mountain full of horſes and chariots of fire round about, him: But when he had done the people of Iſrael ſpeciall ſervice, & thereby had provoked the King of Syria, namely by warning of his ſecret plots & ambuſhes againſt Gods people, for which he ſent an Army to apprehend him. Not but that after all, a man may loſe his life in the Churches Cauſe, (elſe alſo it were no ſuch vertue, or valour) but as he is not hurt by that, (a Chriſtian is not) ſo may he as ſoon die in his bed, and ſooner; which makes his ſinne, in refuſing to venture his life, ſo much the greater, and his danger, in time of danger, ſo much the more deadly. Beſides a further danger afterward, though both he and the Church eſcape for the preſent, as our fiſt Point gives us to underſtand, and to which I ſhall now proceed, leaving the fourth till afterward, becauſe I will make the application of the ſecond, and third, already diſpatcht, and of the fiſt all together, and reſerve the two other Points, as the comfortableſt parts (with their Applications) to the cloſe of all.

The Point then to be now handled is this,

p. 27Doct. 5.yet a deſtruction is owing to them and theirs,[Though the Church be delivered another way,Deſtruction owing to not helping the Church. that have neglected their utmoſt endeavour for her help.]

This is a ſecond blaſt of judgment, againſt ungodly neglect of ſo neceſſary duty. Before we heard, That if the Church,Grounded on Text. or any of her members fall, ſuch are in danger (more then others, rather then leſſe) to periſh too. But this is worſe. The Church may eſcape, and ſhall infallibly, to the utmoſt extent of Gods promiſes; but however they and theirs ſhall periſh,Exemplified by the curſe of Meroz. that have been wanting to her. This is moſt plain in the Text: Plainly ratified, by the curſe denounced againſt Meroz, Judg. 5. 22, even after the victory gotten, And judgment on Succoth & Penuel.and the enemies deſtroyed: And by the vengeance executed on the Elders of Succeth, and the Inhabitants of Penuel, And Jabeſh Gilead.Judg. 8. alſo after the victory and deliverance: And once more upon the Inhabitants of Jabeſh Gilead, for not helping in the execution of juſtice againſt the wicked delinquents of Gibeah, and their abettors of Benjamin, Judg. 21. and this alſo after the work done. In this latter, I deny not, but there was too much cruelty uſed to the women and male children of Jabeſh Gilead. But all was juſt with God; as beſides, that he never puniſhes any too much (and yet he rules,Explicated. and over rules all) the reaſons of the Point will preſently clear. But firſt, I muſt interpoſe a few words of Explication. The 1.111. is, that by ſaying. Deſtruction is owing to them; Nothing hinders but God may take his own time for payment. He may juſtly do it preſently, and is ever able when he hath a will to it; and ſo in any time of their lives: Or he may ſtay till their death, and reckon with them once for ever, (which is worſt of all for them) according to 2 Pet. 3. 9. The Lord knows how to reſerve the unjuſt to the day of judgment, to be puniſhed. 2.222. This (as all other ſins) is pardonable; and actually pardoned, upon true repentance, and faith in Chriſt our Surety; and ſo the deſtruction may be altogether avoyded. 3.333. But if God do afford pardon, he uſually makes ſuch, who have been in any puniſhable degree guilty, feel ſome ſmart of their untowardneſſe, whereby alſo he makes way for their repentance, and warns others; as he did for their neglect of building the Temple, Hag. 1. & 2. 4.444. The deſtruction that the Familie, and Friends of the offenders are enwrapped p. 28Doct. 5. Confirmed by Reaſons.in, is onelyonly temporall; unleſſe they be guilty of the ſame ſinne, or the vengeance of God reckon with them alſo for their ungodlineſſe, in other reſpects. And now the Reaſons of the Point, will ſet it out fully.

Reaſon 1. Their ſins not leſtened by Gods grace, or others faithfulneſſe.1. The ſins of thoſe that have neglected to help the Church, are no way leſſened, by Gods over-ruling grace delivering his Church another way, nor by others faithfulneſſe, whom he hath made uſe of to deliver it. Indeed upon repentance, either and both are matters of comfort, (as Ioſeph ſpeaks of Gods over-ruling his brethrens wicked malice againſt him, which was worſe then neglect can be, Gen. 45. 50.) but both ſet out the more the ſhame of ſuch neglect in it ſelf, becauſe God meant to deliver his Church, and others ventured themſelves for it, but they would not; And ſo their deſtruction is a due debt to them, who would not pay the debt of their endeavours.

Reaſon 2. They are unprofitable ſervants.2. The Parable of the Vnprofitable ſervant, dooms ſuch moſt dreadfully, Matth. 25. The Maſter loſt nothing, and the fellow-ſervants were diligent, and gained with their talents; yet his neglect caſt him into utter-darkneſſe; notwithſtanding the imputation upon his Maſter, of being an auſtere man, which is retorted upon him, and made an aggravation of his fault. We ſhewed in the firſt Point, that all gifts, and abilities, and authority, and all, are all Gods, and are diſpoſed by him, and intended for his Churches good, and ſo for his own glory. They then that have not ſo imployed them, have been ſacrilegious by perverting them to their own private uſe. Such have been dead members, having been altogether uſeleſſe, and ſo fit to be cut off; or worſe then dead, diſappointing, and putting to pain, both at once, like a broken tooth, Prov. 25. 19. and ſo it is fit to be rid of them. They have been barren trees, fit to be cut down, even for cumbring the ground, Luk. 13. 7. And Mar. 11. 13. we read of the fig-tree curſed, even becauſe it was a late-ward tree, and came behinde the uſuall time of other trees. So every way is it moſt juſt with God, to deal with ſuch perſons as have not been fruitfull for the Churches help. And particularly, if any pretend, and profeſſe extraordinary zeal, and forwardneſſe, and yet have ſecret reſervations, and give not God, and his Church all, even though they pretend ſo, and would have the credit of ſo doing; p. 29Doct. 5. Deſtruction owing to not helping the Church.Let them remember the direfull vengeance on Ananias and Sapphira his wife, for ſuch hypocriſy, Acts 5.

Reaſon 3. They that forſook the Church in extremity, are unworthy to rejoyce with her in proſperity.3. Deſtruction is owing to thoſe that help not the Church in danger; becauſe they that forſook her in extremity, are altogether unworthy to rejoyce with her in proſperity. This is reſerved by promiſe only for her mourners, and helpers, Eſay 57. 18. 66. 10. and Pſal. 122. 6. They ſhall proſper that love thee; No love in ſuch as forſook her when ſhe had moſt need of their help. Therefore they may be juſtly deprived of the comforts of her Mercies which ſhe finds at laſt. He ſhall have judgement without mercy, that hath ſhewed no mercy, Jam. 2. 13. Spoken of not relieving the neceſſity of particular Chriſtians in poverty and want, as the context before and after ſhewes. How much more then will this fall heavy upon the forſakers of a Nation of Chriſtians?

Reaſon 4. Vnleſſe converted, they will betray again.4. Unleſſe God convert ſuch effectually, by an inward work, bringing them to ſpeciall repentance for their ſinfull neglects; Though they may after ſhew great affection and zeale for the Church in her proſperity yet they ſtill bear falſe and treacherous hearts, & would betray the ſecond time in like extremity. Therefore the Iews did wiſely, that they would not ſuffer the Samaritans to build with them. Ezr. 4. For that their faſhion was to claim kindred of them, when they ſaw the Jewes in favour and proſperous, and contrarily to renounce them when they ſaw them in a low condition. Such Hypocriſy God abhorres, and owes them a vengeance for it.

Reaſon 5. They will doe no faithfull ſervice the while.5. Even during the Churches proſperity, they will never doe▪ God and the Church any faithfull ſervice: But onelyonly ſtill breake for their own luſts. This God diſcovers from the firſt, (men ſometimes ſee it a while after:) And therefore ſometimes in graciouſneſſe to his people whom he hath delivered, and is about to reform further, he takes away ſuch droſſe, and purges away ſuch tinne, (ſuch reprobate ſilver) as they are cald, Jer. 6. laſt) which may well be underſtood of perſons as well as things, as the next words alſo help to confirme, Eſa. 1. ver. 25, 26.

Reaſon 6. God jealouſy will not bea…e with them.6. Gods jealouſie for his Church, both in reference to the evills that they have been acceſſary to, in not helping her; and to prevent others from following ſuch ill example here after, will not ſuffer ſuch to eſcape altogether ſcot-free. God ſaw more evill in their wayes and heart, then man could, he ſaw p. 30Doct. 5. Deſtruction owing to not helping the Church.upon the ſame principles urged by ſtronger temptations, they would have proved enemies, though now they were only Neuters, or falſe and hollow hearted, left handed friends: It is I ſay, but the ſame principle of wicked ſelfe-love, wrought upon by Satan, and men, with other opportunities that makes ſome men Neuters,Obſerve this well. and others deſperate enemies, which God ſeeing (though men doe not, or will not, or cannot,) counts all ſuch a generation of vipers and a brood of Serpents, and devotes them to deſtruction. Yet even the omiſſion of duty is directly threatned with damnation, Mat. 25. And if ſome did not ſmart ſometimes even for omiſſions in this world, the Church would have a great many fewer helpers then now ſhe hath.

Reaſon 7. They ſin for their children, &c. And corrupt them, and are puniſht in them.7. Finally, the extending of this deſtruction (by God) to the families and friends of ſuch as help not his Church, is moſt juſt, whenſoever he pleaſes ſo to deale; (and that according to the proportion of humane juſtice in many caſes) 1. Becauſe Men oft forbear their duties for their children and poſterities ſake, as well as their own, and ſo they ſtick not to ſay oft-times. Therefore their children ſhall pay for their neglects together with themſelves. 2. They oft engage them according to their capacity in the ſinne, as well as themſelves, and train them up (even from children) in Neutrality and Lukewarmneſſe, and a ſpirit of ſelfe-love and ſelfe-ſeeking; therefore God cuts off ſometimes the children too, as a corrupted generation. 3. At leaſt becauſe men take themſelves to be puniſhed in their families and friends ruine: Therefore that the feare of that may help to antidote them againſt the ſinne of neglect, and provoke them to the utmoſt of duty; God both threatens ever, and puniſhes ſometimes the families, and friends, as well as themſelves. And ſo I have diſpatched the doctrinall part of this point alſo. I come now to a joynt Application of all the three points together, which will afford a threefold Uſe. 1. Of Examination. 2. Of ſpeciall and re-inforced Humiliation. 3. Of Exhortation. All which have relation alſo to the firſt doctrine of all, as will eaſily appear to any obſervant minde. To begin with the firſt,

Vſe 1. Examinations how far we have helped the Church in her diſtreſſes, or neglected it, and why.We have here a juſt ground of Examination of our ſelves every one of us, how farre we have helped the Church in her diſtreſſe and danger; and whether any ſelfe-reſpects have hindred us p. 31Application Vſe 1. Examination about helping the Church.more or leſſe: And this will diſpoſe us to Humiliation, and afterwards to Reformation and amendment, ſpecially the more faults and the more aggravations we finde in our ſelves. Of whom we ought in this caſe to be moſt jealoufly inquiſitive even more then we need be of others; and yet thoſe that are publike perſons (whether Miniſters or Magiſtrates) ſeeing wrath upon a Nation, and ſo ſetting upon a Reformation, of neceſſity, ought to make as much enquiry after others alſo, within their ſpheares, as they can. But let me ſpeak chiefly to every ones conſcience for themſelves in particular.

Herein according to the help we might and ſhould have afforded, ſhewed in the former uſe, let us examine, 1.1. What outward help we have afforded, Or doe yet reſolve if need be or think much to think of. What outward help we have neglected, particularly ſince the late greateſt dangers of our Church and Nation, and the calamities of Ireland: And let our conſciences withall tell us what we intend & reſolve to do, in caſe more ſhould be needed. Which as it may cleare many very much, though they have not yet altogether ventured ſo much as others: ſo it may condemne thoſe greatly, that may ſeem to have done a great deal. If any thinks what he hath done or ventured for the Church, a great deale; ſo as he grudges and ſhrinkes at any more offered to be cald for, what need ſoever there may be: If any man think ought leſſe then all, enough, he hath yet done as good as nothing in Gods account; Whether it be fear, or covetouſneſſe, or ſenſuality, or any other luſt that cauſes him ſo to ſtick, of which the Doctrines and Reaſons forementioned may convince him, if he will throughly lay them to heart as he ſhould.

2. How we have prayed2. Let us next examine, how we have prayed; what ſpeciall helps, ſutable to the Churches ſpeciall dangers, we have that way afforded. And if we find neglects here, (as I much doubt all or moſt may) either in omiſſions, or in ſleight performances: Of theſe ſpecially relating to ſecret prayers, and when others have prayed in our hearing publikely or privately there can no poſſible cauſe be given, but our wretched corruption, prophaneneſſe, uncharitable want of compaſſion, ſtupidity, and unbelief, and ſuch like, too too-far prevailing luſts; which make our neglects very culpable in Gods fight, and ſo ſhould they be in ours.

3. What example we ſhewed.3. Let us next examine, what example we have ſhewed; whether p. 32Application Examinat. Three ſorts guilty.we have helped the Church any way effectually in this, or contrary. Here let me ſpeak a word to three ſorts among us. 11Profeſſed Libertines.1. Some there are, I am afraid too many, that are as far from helping the Church againſt ſin by their examples in the leaſt, as the profeſſed enemies are from helping her againſt their own companions. There are men who in ſtead of profeſſing godlineſſe, (which yet in ſpight of their hearts, their very baptiſme and name of Chriſtians, and comming to Church cannot but continually profeſſe) do little leſſe then openly profeſſe Libertiniſme, & who make it their boaſt, that they are not of the preciſer-ſort, as they ſcornfully term them. Such though without any ſolemn examination they may and doe know their own practiſes, yet I wiſh that they would but even this day, and this houre, by light of the former Doctrines and Reaſons examine the guilt of thoſe practiſes, and the diſpleaſure that hangs over their heads, even for the miſchiefe done to the Church and Nation hereby, in ſtead of the help they owed. And with them—

22Scandalous Profeſſors of Religion.2. A ſecond ſort no leſſe guilty, if not rather more (and indeed more in ſome reſpects) are thoſe, who though they deſire to make a ſpeciall ſhew even of Piety and conſcience, and goe under the name of Profeſſours, (as the phraſe hath been much, and is yet ſtill partly among us) doe yet notoriouſly and ſcandalouſly live in one ill courſe or other; being known by ſuch as live neer them, and branded, ascovetous, falſe in their dealings, filthy, riotous in ſome companies, deviliſh in their families, and the like; to the great reproach of Religion among all thoſe that know or hear of their ungodly and looſe behaviours. Theſe alſo need not ſo much examine themſelves about their practiſes, which they cannot be Ignorant or almoſt forgetfull of, as about the wickedneſſe of them, even in reference to the Churches prejudice, and danger thereby, they being her great ſhame and diſeaſe, and moſt undeniable cauſers of her judgements; and therefore lyable to the moſt exemplary ſeverity of God in his judgements, preſently or at what other time he ſhall pleaſe to reckon with them for it. But beſides both theſe there is yet—

33The beſt in ſome degree give ſome …l example.3. A third ſort, whom I muſt alſo call to examination, and herein I ſhall exempt none, though I ſhall now accuſe none particularly, whom their conſcience accuſes not, yet let me ask even p. 33Application. Ʋ …. Examination what example we have ſhewed.the beſt of this Aſſembly, even thoſe that have the greateſt reputation of Honeſt, Conſcionable, and godly, but one or two queſtions. 1. You are (and that deſervedly) well eſteemed of in the generall, yet for all that doth there not lye upon you ſome unhappy note of reproach a [But] of ſome ignominy? A good man, But, too eager of his pleaſures. A zealous man, But, too ſelf willed. A religious woman, But, too much given to the faſhion, and worldly pompe, and bravery. If I durſt tarry upon this point, I could make many more unhappy inſtances in this kind. But let me in one word, put it home to every ones conſcience, by the ſecond queſtion. Are not the beſt, at leaſt ſometimes, guilty to themſelves, of ſuch outward miſcaraige, as were it not for the Doctrine of the Saints infirmities, it would ſhame and diſhearten them utterly? But though by that doctrine and the grace of Chriſt, they may indeed wel think themſelves diſcharged of thoſe miſeariages in regard of guilt, redounding to damnation; yet let me charge them back upon them thus farre, as to call them to examine the offence of ſuch infirmities this day,Miſchiefs of it to the Church as things that beſides the perſonall evill of them, have done miſchief in the example, and bardned ſome ſinners, and multiplied many ſinnes; while11It multiplies ſins. Some thereby take liberty to themſelves, to practiſe the ſame evils often, which they ſaw in them but once, and to practiſe others upon this pretence, Such have their ſins for their turn, and this is for mine. 22Reproaches religion.Others to reproach all religion as hypocriſie, even for ſuch a ſingle infirmity. And33Hardens ſelf flatterers. others again, call their enormous cuſtomary ſins, infirmities, and will count themſelves children of God for all that, as ſuppoſing thoſe in others in whom they ſaw even once ſuch an infirmity, to offend ſo often, or in other kindes: And ſo by one root of bitterneſſe springing up (as it is Heb. 12. 15.) many are defiled, and many more may be. And all is miſchievous to the Church, in ſtead of helping it in its time of need.

I have one piece of Examination more, to put to every conſcience;3. What endeavour of reformation for the Churches help. which is, what help we have afforded the Church, groaning under the burden of ſin, by endeavouring an effectuall reformation, according to our utmoſt ſtrength and authority, whether Domeſticall, or Friendly, Miniſteriall, or Magiſteriall.

11Domeſticall1. Domeſticall: We ſhould (all that have families to govern) p. 34Application. Examinationhave done like Abraham, Command our children, and houſhold to keep the way of the Lord; Like Ioſhua, to reſolve, that not we onelyonly, but our bonſe ſhall ſerve the Lord; Gen.18. 18.Gen 18:18Like David, to endure no deceitfull perſons, Joſh. 24. 15.Josh 24:15tellers of lies, any wicked ones, to abide in our houſes, in our fight: Pſal. 101.Ps 101But to make our Families Churches, as it is phraſed of ſundry Saints in the New Teſtament.Rom. 16.Rom 16 But will our conſciences now ſay,Col. 4.Col 4 We have done ſo? How many are there, whoſe ſervants are ignorant, while themſelves abound in knowledge, In reference to ſervants.and even while they keep Miniſters in their houſes too? How many who while they go to Church, their ſervants either ſtay at home, or go to the Tavern, or perhaps worſe places? Their Cooks ſpecially ſeem priviledged to keep no ſabbath, take no other care of their own ſouls, then by providing meat for their Maſters, and the Families bellies: And their Coach-men, and Footmen, ſerve God ſufficiently, if they looke to their horſes at the Church door? How many are there, whoſe ſervants notoriouſly ſcorn that holineſſe their Governours ſeem to profeſſe; or at leaſt make not ſo much as a ſhew of regarding it? Who have ſome Family-duties, when they are at leiſure, and half their family abſent, and at ſuch unſeaſonable times at night, as more then half that half, are aſleep moſt of the time? How many, that never think of being ſo much angry that their ſervants offend God in any thing, as when they offend them, or putting ſo much weight upon Gods commands, in any thing, as they do upon their own? How many,To children. whoſe children are very, very little different in outward behaviour, from thoſe, whoſe parents make no ſuch ſhew of piety as they do in any ſort? The Daughters, in idleneſſe, boldneſſe, pride, and pomp. The Sons in licentiouſneſſe, according as their fancy leads them? How exceeding few are otherwiſe? I tremble to think, and dare not (becauſe of the time) enlarge my ſelf to expreſſe, what wofull deformities there are in Chriſtians families, and therefore how little help ſuch afford the Church, and ſpecially, what will become of the next generation, if things hold on as they do. But yet, though but a little any where, yet ſome there is doubtleſſe, of care to reforme families, and keep ſin under there.

But22By authoririty of friendſhip. May we hope the like of any endeavours towards friends? We ſhould have ſhewed the trueſt friendſhip to the ſoul, p. 35Application. Vſe 1. Examination What help to the Church, by endeavouring to reform Levit. 19. 17.Lev 19:17not to ſuffer ſin upon them; at leaſt have ſhewed our ſelves grieved to ſee them ſin. But will our conſciences ſay, we have done this? Can we name thoſe, that have in this kinde been the better for us? Or if ſome are, had we power with no more? Have we ſo much as tried in any whether they would endure a reproof? Have we ever ventured to loſe them, rather then they ſhould loſe Gods favour, or their ſouls, or the comforts of a good conſcience? Have we ventured to have them ſay, We hate them, becauſe we would not, (could not) forbear to croſſe them in their wayes of evill? Alas, alas! where is this to be found? And how little help hath the Church had from us in this regard? Iſrael in their good temper, would even fight with their brethren, (that had a great while fought for them) rather then their ſin ſhould endanger the Church generally,Joſh 22.Josh 22 and offer alſo to give them a fifth part of their lands, to hire them not to ſin.

33By Miniſters3. What ſhall I ſay for my own profeſſion? God be mercifull unto us, to the moſt zealous of us, that we have afforded no more help publikely, Publikely.by crying down all ſinne, in our own Congregations, or others: Even upon dayes of Publike humiliations, how little do we preach againſt ſin. And then, for private, Privately.Oh the wofull neglect among our own people at home, or friends abroad! We are afraid to provoke them, to loſe them, to be loſers by their disfavour, to incur danger by their displeaſure. We are afraid to diſcourage men now, if we ſhould denounce Gods judgments for their ſins, and to arm Malignants with reproaches, if ſpecially we preach againſt the ſins of Profeſſors. But did Gods Prophets for bear ever for either, or both theſe cauſes? Or is the Church helped, by the courage of thoſe againſt whom God is angry, for their unreformed lives? or credited by our ſilence, when their misbehaviours make a loud noiſe? I muſt ſay,Remember this. (as he) When we all have preached Repentance, as much as we have preacht firſt, Confidence, and then Faith, we ſhalbe reformed and ſaved; and I doubt not till then. And that men receive it ſo ill from ſome few, or are diſpleaſed with ſome few words from any, it is becauſe we all uſe them to ſo little; and in all help the Church little: whereas we, of all others, ſhould be ever her principall helpers againſt ſin.

44By Magiſtrates.4. Finally, Magiſtrates ſhould have uſed their utmoſt Authority p. 36Application. Vſe. 2. Humiliation for helping the Church ſo little.to ſuppreſſe ſin, which oppreſſes the Church. I need not ask in moſt places, whether this have been done:

I fall rather upon the ſecond part of the neceſſary Application of our foregoing Doctrins, concerning the duty of helping the Church, and the ſin and danger of neglecting it, which is to call us all to a ſerious and ſad Humiliation, as many as have been remembred by their conſciences of any neglects, ſpecially willing, and moſt of all cuſtomary. To humiliation; I ſay, as for our own moſt ſecret, and perſonall ſins, ſo for all our guilt of not helping the Church, as we might, and ought; and for all our Nations ſins, (even thoſe of our forefathers) together with the judgments lying upon the Church and Nation, and hanging over us. We are to be humbled this day, even for our want of humiliation hitherto, wherein I much fear, the beſt of us have been too defective. Specially this being a main duty of the day.This is a day of learning it, God and man have commanded the preaching of it, (specially on theſe dayes) as well as practiſing it, and of practiſing it, as well as learning it. I have a little taught it this day, and would now fain work the practiſe of it, upon my own heart, and yours. Let us then, I beſeech you, fix our mindes upon our ſins, perſonall, and nationall, and the deſert of them,And there being ſo much cauſe. that Gods glory may now be advanced, by our thoughts of both, quickned by the apprehenſion of our calamities, as it hath been diſhonoured by our former ſinfulneſſe. Remembring ſpecially the Apoſtles argument, 1 Cor. 1. 31, 32. ſpoken indeed of a particular caſe, but one more neerly concerning our Nation, then any other Reformed Church, perhaps in all the Chriſtian world, (as I ſhall touch by and by) as undoubtedly appliable generally to all ſins. If we would judge our ſelves, we ſhould not be judged. But when we are judged, we are chaſtened of the Lord, that we ſhould not be condemned with the world.

Let us then acknowledge for our ſelves and our Nation, that according to the late Covenant, ordered to paſſe through the Kingdom; [Our own ſins, and the ſins of this Nation, have deſerved the judgments and calamities that lie upon it.] Which that we all may do the more heartily, and humbly, let me now preſent you with a brief Catalogue of ſome more capitall Nationall ſins among us; and then once more, minde you ſomewhat further of Gods heavy wrath, greatly declared againſt us in his judgment p. 37Application. Vſe 2. Humiliation for Nationall ſins.for theſe ſins. And then ſee, whether we can chuſe but be exceedingly humbled both for the one, and the other, now and hereafter.

Here I reckon, to begin with, againſt the firſt Commandement, Idolatry, Ignorance, and Atheiſticall ſcorning of all Religion, conſcience, and civill honeſty.

1. For our Nations ſins againſt the 1. Cōmandment. Idolatry.The firſt of theſe Idolatry, the ſinne that is moſt formall high treaſon againſt God, is aggravated in our Nation and Kingdom, ſince the Reformation, by the continuall plottings of idolatrous Pa…iſts, traytors unto our Kingdom, which (together with the great danger we have been in, and are ſpecially now at this day, by their conſpiracies) are at once a juſt reward of our too much tolerating them, from the very firſt, but much more of late years; and a ſtrange ſymptome of ſtrange lukewarmneſſe in us, to ſuffer ſuch enemies to God and our ſelves ſo much, while yet they ſo often, and ſo deſperately refuſed to ſuffer us to be at quiet in our condition, notwithſtanding.

Ignorance.The 2. Ignorance, is very much aggravated, by the innumerable multitudes tainted with that ſoul-killing ſin, in which of all others it is impoſſible for any to be ſaved: And yet ſcarce a fiſt, I may ſay a tenth man, or woman, through the whole Kingdom, in a better condition, as will be found to our incomparable grief and ſhame, ſpecially (the Lawes and perſons have been ſo extremly wanting to remedy this, all this while) when once an effectuall courſe comes to be taken, to make this Land a Chriſtian Nation in earneſt, by bringing the generality of our people to knowledge.

Atheiſticall ſcorning of religion, and all honeſty.The 3. is a wickedneſſe, unheard of, I think in the world, among any people, of any religion whatſoever, (unleſſe in Italy, where yet it is not comparable to what is among us) and moſt audaciouſly, and uncontrolledly practiſed in our England every where, even by no beggers neither. And this I rank under the 1. Commandement, though immediatly ſeeming to be againſt men, becauſe it is againſt men, meerly for Gods ſake, becauſe they ſhew ſome reſpect to his Law and Word, and ſo moſt properly againſt God himſelf. I know not whether a formall Atheiſt, known to be ſo, but keeping himſelf quiet, would do the one half of that miſchief that this Atheiſticall ſcorner doth.

p. 38Application. Vſe 2. Humiliation for ſins againſt the 2. Com-Againſt the ſecond, I name ſuperſtition, and the heavy weight put upon ceremonies, and circumſtances, and humane ordinances, while the holy Ordinances of God have been ſhamefully neglected, by an Ignorant-pluralizing-nonreſident-careleſſe, and unſufficiently-maintained-Miniſtery; and a prophane people, that liked all this well enough, and even loved to have it ſo.

Againſt the 3. Commandm.Againſt the third: 1. Vain oaths, curſings, and blaſphemies, in infinite multitudes. 2. And either unneceſſary oaths, in Univerſities, and upon Officers, and Inqueſts, and private perſons; Or, 3. at leaſt no regard of their obſervation, in thoſe that take them, or in thoſe that give them. 4. Extream prophaneneſſe in the common-ſort, (and others) in the very publike Aſſemblies, and the moſt ſolemn ſervices of God, by ſleeping, going out and in at their pleaſure, talking, and laughing oft-times, and no redreſſe of it, by Officers care, or Magiſtrates endeavour. 5. A twiſted cord of Simony, and perjury, for Benefices. 6. Alſo a flood of riot, and drunkenneſſe, overflowing all places, and bearing down all reproof. 7. And finally, the moſt horrid prophanation of the Sacrament of the Lords Supper, by the unworthy receiving of ignorant, and apparently godleſſe perſons. The inexcuſable fault of perſons in authority, (and even of Laws too) in ſuffering ſuch pollution, of ſo ſacredan Ordinance: Pollution, I ſay,As alſo the monſtrous prophanation of that ſacred Ordinance of Excommunication, made to lacquy for fees, or perſecute godlineſs. to thoſe prophane receivers of it to their own damnation, though not to others, who have no authority to keep them back. And yet that heart-grief, that they who are the moſt zealous for Chriſts honour, and other mens ſouls, herein have taken for ſuch Prophanation, and the grievous ſcandall that this hath continually given, and doth give to this day, to (many thouſands perhaps of) weak ones, whom this alone hath driven from our Church, is a fearfull aggravation of this ſinne of our Nation.

Againſt the 4. Commandm.Againſt the fourth, there hath been moſt notorious prophanations, violations of the Sabbath, the Lords day, and notwithſtanding the Doctrin of it more clearly among us, even authorized then any where elſe in the world, as alſo the practiſe of it more glorious here, then any where, and an anſwerable proſperity, ever ſince Queen Elizabeths time, according to the p. 39Application Vſe. 2. Humiliation for Nationall ſin.propheſie (Eſay 58. 13, 14.) yet the prophanation had been more impudent and outragious then any where elſe: Men having undertaken to make void Gods holy Commandment, as it were by a Law, and even by perſecuting all that would not conſent to ſuch violation; Then which, ſcarce ſo great affront was ever put upon God by any Nation profeſſing his Name.

Againſt the 5. Commandm.Againſt the fift, Clandeſtine marriages, without, and againſt Parents conſent, for which the Lawes have no ſufficient prevention nor redreſſe.

Againſt the 6. Commandm.Againſt the ſixt, The fearfull guilt of innocent blood of the Martyrs, ſhed of old in time of Popery, and the freſh bleeding wounds (though not to the extremity,Note this well becauſe power was wanting) of Gods faithfulleſt Miniſters and people, perſecuted to the utmoſt extremity of colour of law, and oft a great way beyond law: Many pincht, themſelves and families, next to utter undoing, if not altogether, with ſore wants by that means. Thouſands of late driven out of the Kingdom into America, and threatned even theretoo. And by and with all this, That ſcarce at all feared, or thought of, but moſt prodigiouſly frightfull guilt of the blood of ſouls. Thouſands,Note this ſpecially. and Millions (ſo far as can be judged by any rules of Scripture) gone to hell, out of this Kingdom, even ſince the reformation, for want of good lawes, and through wicked Magiſtrates, Civill, and Eccleſiaſticall, and wicked Miniſters, and Neighbours, in ſtead of good ones. Millions, I ſay, now howling in hell, in thoſe infernall flames, from whence there is no redemption, damned through the undeniable defect of ſufficient means of ſalvation in an ordinary way; and through the damnable perſecution, made againſt all ſhew of godlineſſe. A wickedneſſe, for which alone, it is next a miracle, that God hath not ſunk the whole Kingdom into the bottom of the Sea, long ere this.

Againſt the 7. Commandm.Againſt the ſeventh, The abominable filthineſſe of whoredom, and adultery ſpecially, never ſufficiently ſhamed, or frighted, but of late years grown beyond all ſhame. And the wickedneſſe of Play-houſes ſuffered, which though generally againſt all the Commandments, one way or other, yet for the moſt part, more immediatly againſt this.

Againſt the 8. Commandm.Againſt the eighth, The oppreſſion, uſury, racking of Rents, p. 40Application. Vſe. 2. Humiliation for nationall ſins.Incloſures, depopulations, defrauding of Creditors, by lands paying no debts, and of Purchaſers by preconveyances. Perverting of juſtice, Ingroſſing commodities, enhaunſing of priſes, every where cried out upon.

Againſt the 9. Commandm.Againſt the ninth, All kinde of lying, and ſlandering.

And finally, againſt all the Commandments, The generall lukewarmneſſe of all our Lawes againſt ſinne, Againſt all generally.either belonging to the firſt, or ſecond Table. I cannot now inſtance in the particulars; But if it be ſeriouſly conſidered,Lukewarmneſs of Laws. it will be found as I ſay, That ſcarce any one Law made ſince the Reformation,Obſerve this well. for Religion, or againſt any particular ſin, but hath a deep taint of Laodicean lukewarmneſſe; ſomething is ſaid, as to reſtrain wickedneſſe, but ſo weakly, as there is much to be conſidered, even about our beſt Laws: The diſcipline of the Church in ill hands.But withall, there hath been generally, a great want of a godly Diſcipline for the Church all this while. The government being left in the hands of men, who were ſcarce ſo much as likely in reaſon, to uſe that power they had, according to God. I mean the Chancellours, and Commiſſaries, &c. who managed all Men that uſually bought their Offices, and ſo moſt likely to ſell the ſinnes of the people: And who had more reaſon (for their gains-ſake) to be skilfull in the Popes Canon Law, then in Gods Canonicall Scripture. And who might uſually do what they lift ſecurely, becauſe all appeals were, for the moſt part, made to men of their own profeſſion, and like themſelves; and yet they had not ſo much power to do good, Neglect of children, and youth.as to do evill. Finally, the want of a publike care, to breed up children, the poor ſpecially; and neglect of viſiting Schools, and Vniverſities, whereby a ſeed of evill doers hath ſtill ſprung up, to fill the Land with corruption. And of all this, there is ſcarce any thing but to a rationall obſervant man, hath been, and is, notorious, or may be ſoon made ſo, and declared to be abominable in the ſight of God: For which we may well fear his ſpeaking againſt us, as againſt his people of old, Jer. 5. & 9. Shall I not viſit for theſe things, ſaith the Lord, ſhall not my ſoul be avenged on ſuch a Nation as this?

For great wrath manifeſted in Gods judgements, in 10. conſiderations.Doubtleſſe, he hath begun to viſit us for theſe things, (beſides many other our wickedneſſes) and that his ſoul may not be avenged on us, we had need exceedingly to affect, and afflict, and humble our ſouls, with a holy fear of his diſpleaſure, already manifeſted p. 41Application. Uſe. 2.unto us, and proclaimed againſt us, and namely by a tenfold Conſideration of the dreadfulneſſe of the judgment which we all lie under, and are in extream danger of.

11The judgment it ſelf, a devouring ſword.1. The judgement in it ſelf, touched a little before; A ſword drawn againſt us, with ſo much advantage for our enemies, and diſadvantage to our ſelves, and with ſuch deſperate purpoſes of our utter ruine.Eſay 1. 20.Isa 1:20 You have more then once heard of the calamities of warre, therefore I inſiſt no further upon that; onelyonly remember, that when God is moſt angry, he threatens that, Eſay 1. 20. and often elſe where.

22The kinde, Civill war by drunkenneſſe.2. The kinde of the judgment, a civill war, or rather an unnaturall inteſtine war, a war againſt our own bowells. Scarce a family in the whole Kingdom, that is not engaged againſt it ſelf. This is according to the heavy curſe,Jer. 13.13, 14.Jer 13:13Jer 13:14 of filling Kings, Princes, Prophets, inhabitants of Judah and Jeruſalem with drunkenneſſe, Politick drunkenneſſe, and daſhing one againſt another, (the brother againſt the brother) the fathers and the ſons together, Jer. 13.13, 14. and obſerve what follows in the end of ver. 14. I will not spare, nor have pity; not have mercy, but deſtroy them. And if we be not all utterly deſtroyed, yet manifold families will undoubtedly; and thoſe that remain, will be ſuch enemies to their neighbours, and one to another in the ſame family, as God alone knows when the direfull effects of that drunkenneſſe will ceaſe, even though the war be ceaſed.

33Occaſion, the Militia, hoped to be our ſetling.3. The occaſion was moſt dreadfull; That which was meant, and hoped to have been our ſafety, the ſetling of the Militia, petitioned by all Countries, acknowledged by the King neceſſary to be done, ſeemed to be granted, and then refuſed; whereby the Parliament ſaw themſelves forced to ſettle it. This proved the pretence, and occaſion of all our unſetling. Anſwerable to that heavie curſe even againſt the enemies of Chriſt, Pſal. 69. 22. Let that which ſhould have been for their welfare, become atrap.

44Sufficient means of prevention, vain; wiſe men confounded.4. The humane means of prevention, ſeeming moſt ſufficient, yet rather cauſing, and encreaſing the miſchief. A Parliament ſitting, Choſen with the greateſt care that ever the Countries took in any Age; Never a choyſer company of wiſe and good men, ſeemed to be gathered together, and all the wiſdome of the Land beſides, Eſay 29. 14Isa 29:14contributing to the counſels of the one ſide, and the other, in p. 42Application. Uſe 2. Humiliation for Gods heavie wrath.Parliament, and ont of Parliament, and engaging themſelves to the utmoſt, and having a long time of debate, by words, and meſſages, and writing, ſpace to ſee the wiſdome, and faithfull intentions of each other, and to manifeſt their own; and after all, to agree in nothing but diſagreement and confuſion, (like drunken men as before) what a wofull curſe is this? ſpecially being forepropheſied againſt Iſrael, Eſay 19, 14. Behold, I will proceed to do a marvellous work among this people, even a marvellous work, and a wonder; for the wiſdome of their wiſe men ſhall periſh, and the underſtanding of their prudent men ſhall be hid. Many confounded that they gave nothing but miſchievous counſell, which onelyonly was beleeved; and others ſo confounded, that their faithfull counſels were diſcredited, as when God meant to bring a ſcourge on Rehobo…, and vengeance on Abſalom.

55Example of others (and our ſelves in others caſe) bleſt with more wiſdome and ſucceſſe.5. All this aggravated by example of others, finding that favour with God, that we could not finde, (according to the difference between**Hoſ. 1. 6, 7. Exod. 9. & 10.Hos 1:6Hos 1:7Exod 9 Judah and Iſrael, or Goſhen and AEgypt. Exod. 9. and 10.) that we and they both could then be wiſe and prosperous, and we ſo unhappy, in and among our ſelves. Our brethren of Scotland had much the ſame Cauſe; God then let us be wiſe for them and our ſelves together, and the danger of thoſe warres between them and us, after neer three years hazard, ended with very little blood, and with great peace and amity. But God hath denied us this favour, this wiſdome, ſo that his anger appears to be the more againſt us; and we ſeem ſtill the more filled with drunkenneſſe.

66The ground of the quarrel. Both proteſt for the ſame things.6. The ground of the quarrell as held forth on both ſides, makes ſtill the miſchief a greater prodigie. The honour, dignity of the king, the Priviledges of Parliament, the Law of the Land, the property and liberty of the Subject, are fought for on both ſides, and which is moſt admirable, the ſame Religion, the true Religion, Proteſtant Religion, (except onelyonly that the Popiſh Army in the North, are ſo honeſt, or ſo impudent, as to diſclaim that Cauſe, and profeſſe to fight for their own Religion.) And all this, is Proteſted before God and man, heaven and earth; all the world is called to witneſſe of their faithfull purpoſes and intentions. And is not here then a ſtrange drunkenneſſe, at leaſt on one fide? and a ſtrange curſe? ſcarce the like ever heard of in the world. p. 43Application. Uſe 2. Suppoſe both ſide hypocrits.What! are both ſides hypocrites? or one onelyonly? or neither? Every way it is moſt dreadfull, and wofull. 1. If both ſides bee generally hypocrites, or the chief of both; Can God but reſolve to deſtroy us all, as a moſt perfidious Nation, unworthy to live in the world,Eſay 10 5, 6.Isa 10:5Isa 10:6 and deal with us, as Eſay 10. 5, 6, Even ſend a forrein enemy, to take the prey, and take the ſpoil, and to tread us all down, Or one ſide.like the mire of the ſtreets? 2. If one ſide be faithfull, and the other not,2 Sam. 15. 11.2 Sam 15:11 yet is it not moſt dreadfull, that God ſhould let hypocrites ſo far prevail, as firſt to ſeduce many well meaning people, (as Abſalom under pretence of a vow he had made, carried away 200. honeſt Citizens of Ieruſalem, who went with him in their ſimplicity, and knew not any thing, but when he had them there, he ſoon turned them into conſpirators and rebells like himſelf) and then to prevail ſo far, to endanger the moſt faithfull of the Land? Or both ſides meaning right.3. Contrarily, if both ſides can be thought to mean faithfully, and onelyonly diſagree through miſtakes, and miſunderſtandings; Is not this a prodigie of Gods diſpleaſure againſt us? Is not this moſt emphatically a filling us with drunkenneſſe, (as before) that we kill our friends as foes, and they us, in like ſort, (Like the terrible vengeance on the enemies of God and his Church,2 Chro. 20 23.2 Chr 20:23 2 Chron. 20. 23. till they had utterly deſtroyed one the other.) But God never did thus to his faithfull people ſince the world was. Therefore ſure this cannot be the caſe with us. Yet ſtill, (as before) take it which way you will, it is a moſt horrible and dreadfull wrath againſt our Kingdom and Nation, even in this reſpect.

77The time in civill reſpects, when in hopes of ſetling.7. The time when this evill befell us, is greatly obſervable, as proclaiming ſtill more wrath; 1. In civill reſpects. In how fair hopes of ſetling were we? Specially this Parliament being continued by an Act, and ſo many good Acts made beſides. And now for God to deal ſo,Jer. 18. 9, 10.Jer 18:9Jer 18:10 as to undo all, threaten this Parliament with the worſt kinde of diſſolution, by the ſword, which may kill all Parliaments for ever; What is it but the heavy wrath threatned, Jer. 18. 9, 10. At what inſtant I ſhall ſpeak concerning a nation, and concerning a kingdom, to build and to plant it; If it do evill in my ſight, that it obey not my voyce, then I will repent of the good, wherewith I ſaid I would benefit them?

88The time in ſpiritual reſpects, when we expected reformation, and deſired it.8.The time, 2ly. in ſpirituall respects, pronounces the indignation more hot,Ezek. 24. 13, 14Ezek 24:13Ezek 24:14 and heavy againſt us. For God to do this, not p. 44Application. Uſe 2. Humiliation for Gods heavie wrath.onelyonly to a Nation, but a Church; not onelyonly to a people, but His people; To blaſt, and offer ſo to daſh in pieces all the hopes he had given them of a Reformation, by them laboured for, at leaſt with great ſeeming earneſtneſſe; and in ſtead hereof, to threaten the totall ruine of the Church, and true Religion among us, by the hands of her moſt cruell Popiſh enemies. How enraged is God, when he ſo refuſes to reform us, who pretended ſuch deſire of Reformation? Like that moſt terrible threat of vengeance, Ezek. 24. 13, 14. I have purged thee, and thou waſt not purged, thou ſhalt not be purged from thy filthineſſe any more, till I have cauſed my fury to reſt upon thee. I the Lord have ſpoken it, it ſhall come to paſſe, and I will do it, I will not go back, neither will I ſpare, neither will I repent; according to thy wayes, and according to thy doings, ſhall they judge thee, ſaith the Lord.

99Willingneſs to obey in helping Ireland refuſed.9. The obedience we would yeeld to him, in yeelding help to our brethren of Ireland, according to the duty of this Text, and many other places, adds to the manifeſtation of his wrath againſt us and Ireland both.Eſay 31.3.Isa 31:3 He here threatens deſtruction for not helping, and gives hopes to thoſe that will. How angry is he then, that will not afford us leiſure, or means, nor them any help by us? But as this ſhewed his heavy wrath againſt Iſrael, when he would not regard them, ſeeming willing to truſt and obey him, after their rebellious diſtruſt, Numb. 14. And as Eſay 31. threatens both the helpers, and the helped together, ver. 3. So, God ſeems to deal with us and Ireland, as if he alſo meant to fulfill the very word of the Iriſh rebells, many Moneths ago; That they hoped to finde us ſo much work at home, as we ſhould have no leiſure to ſend much help thither: And as though God meant to deſtroy his Church in England, and Ireland both together. Thus all things proclaim his exceeding fierce wrath againſt us.

1010Spirituall means to make our peace fruitleſſe.10. One thing yet further, adds exceedingly to the notification of Gods fierce wrath againſt us; The means we have had and uſed, to make our peace with God. Never ſo much faſting and prayer in England; eighteen Moneths ſolemn faſts by Authority, (beſides all voluntary ones, by the liberty that there is now of ſo doing) with ſo many millions of prayers, daily and continually; and all theſe as it were rejected,Prayer, Pſal. … ▪4. or at leaſt in a great degree, according to the ſad complaint, Pſal. 80. 4. How long wilt thou he angry p. 45Application. Uſe 2. Faſting, Jer. 14. 12.Jer 14:12againſt the prayer of thy people? and the more ſad threatning, Jer. 14. 12. When they faſt I will not hear their cry, & when they offer burnt offering and an oblation, I will not accept them: but I will corſume them by the ſword, and by the famine, and by the peſtilence. What will God regard, if he turn away his eye from ſuch ſolemn ſervices, from ſuch out-cries of prayers? How greatly muſt we needs ſay, he is provoked againſt us? Specially alſo, when we have had alſo ſome beginnings of Reformation; Some Reformation.reſtoring liberty to many faithfull Miniſters, and encouraging Preaching, repreſſing the prophanation of the the Lords Sabbath, and pulling down Images, and Croſſes: and yet (our miſeries ſtill continue, and work higher, rather then otherwiſe) For all this his anger is not turned away, but his hand is ſtretched out ſtill, as the Prophet,

Jer. 5. 9.Jer 5:9And now (Honourable and Beloved) when you have heard all theſe tokens of Gods diſpleaſure againſt us,Reinforcemēt of our Humiliation. and our Nation, can you chuſe but tremble, and humble your ſouls greatly, before your God this day? Certainly, we cannot beleeve Him to be juſt, but we muſt needs acknowledge our ſinnes to be very grievous, and hainous, that have provoked ſuch a wrath, as theſe things diſcover to be kindled againſt us. So that if we could ſpend all the remaining part of this day, in bewayling and bemoaning the vileneſſe of our tranſgreſſions: If we could wear out all our ſtrength, and ſpirits, in dolefull lamentation: If we could weep out our eyes, and diſtill all the moiſture of our bodies into tears of blood, we yet ſhould not ſufficiently mourn for our iniquities, nor make an acknowledgment anſwerable to our demerits, or to the juſt indignation manifeſted againſt us. God Almighty grant, for Jeſus Chriſts ſake, that we may all think of theſe things more then ever yet we have done, and be more affected, and grieved, and humbled, (for our own, and our Nations ſins, and ſhares in wrath) then formerly we have been, that ſo we may be diſpoſed the better to embrace the exhortation to amendment of our ſelves, and reformation of others, to the uttermoſt of our power ever hereafter.

Meanwhile, in a day of ſolemn humiliation, and time of ſuch danger, and being ſpecially called to deliver Gods Meſſage, at this time, in this place; and all Miniſters being charged by the religious Ordinance, ſet forth divers Moneths ago, [in their ſeverall Auditories, ſpecially on the faſt dayes, moſt earneſtly p. 46Application. Uſe2. Speciall application to the Parliament.to perſwade, and inculcate the conſtant practiſe of this publike acknowledgement, and deep humiliation] Let me take leave to diſcharge my conſcience in a humble trembling repreſentation to thar high Authority, that hath required my ſervice this day, of the fitneſſe of their taking into conſideration, What humiliation is, or may be required of them as a Body? Comming hither as the heads of our ſeverall Tribes, and Elders of our Cities? You had at the firſt, beſides your own perſonall ſins, the ſins of the Nation, whom you repreſent, and of former Parliaments, whom you ſucceed, to be humbled for, namely ſuch, and ſo many, as you did, or could take notice of. But you had not then any actions of your own, as a joynt body, to conſider, whether there were any failings in you; as now after many dayes, and moneths, even ſome years ſitting together you have. And it is, at leaſt poſſible, that you may finde failings in ſome things, in ſo long time, and ſo many buſineſſes. Your enemies and the Churches charge you with enough, with multitudes. I dare not ſecond them, nor abett any of their virulent reproaches. But doubtleſſe it is poſſible, you may have had failings, of ſome kinde or other. Conſider then, I beſeech you, in the Name and preſence of the great God, before whom you are come as a Body this day, to humble your ſelves, and afflict, your ſouls, whether there be not ſomewhat to be ſought out among you, for which you are all joyntly as a Body to be humbled.

You cannot but remember, 1. What great things God hath done for you, Above all Parliaments, ever ſince any were. I ſhall have occaſion to touch ſome of them anon. Do your conſciences now think, that as a Parliamentary Body, you have fully anſwered all his favours hitherto?

2. Alſo you cannot but remember (and we alſo ever muſt, as with thankfulneſſe to God as the Author, ſo to you as his inſtruments) what great things he hath done already by you: In taking off burdens, in making Peace with Scotland, in a great deal of liberty enjoyed of Gods Ordinances by your means. But are you aſſured, that you have all the way proceeded with that spirit of encouragement, that theſe things ſhould have put into you?

3. But above all you cannot but be apprehenſive how many things God had done againſt you, even againſt You as a Body: In p. 47Application. Vſe 2. Speciall Application to the Parliament.the Northern Army that ſhould have been brought up againſt You; in the Armed Troopes at your dores; in withdrawing the Kings preſence, and Heart from You; in all the aſperſions caſt upon you; in the warre raiſed againſt you▪ and your diſappointment of ſeeing it ended long agoe, even before it was begun; in all your Propoſitions of Treaties refuſed; in the late horrid conspiracy againſt You. All this, not man only, but God hath done againſt You. And wherefore? I am far from ſaying, from thinking, that it is not for my ſins, and all the reſt of ours, the people of the Land. (Oh that our hearts could weep and bleed for it as we ought!) I know and acknowledge, they are our ſins, that are puniſhed, if you have failed or ſhall faile in any thing. But yet as often as there is failings in you, God would have even you to be humbled for them. It was Iſraels ſin, that provoked God to let Satan tempt David to number the People. Yet it was Davids ſin to number them. And he humbled himſelf greatly for it, when he was warned of it by the Prophet. It is the feets catching cold oft times that cauſes the Head-ache, and the Rheume in the eyes; yet when it is ſo, the Head takes ſomewhat to purge it ſelfe, and cure the eyes. Conſider, I beſeech you, whether ever God did any ſuch thing to any ſervants of His in Authority, they continuing ſteadily faithfull, I know Moſes ſuffered much reproach, and was often endangered by the peoples rebelling againſt him. But God inſtantly ſtill pleaded his cauſe, and ended all. Alſo, ſo long as David kept his integrity, he never had any defeat, in any battell; nor did any Enemy prevail ſo as to diſtreſſe him at any time: But after his great fault, and Gods heavy threatning upon it; he had divers ſore ſhakings, ſpecially by Abſoloms conſpiracy, driving him almoſt out of his Kingdome. And ſo Solomon while he kept cloſe to God, had no Adverſary at home or abroad: But after his wives turning away his heart, to countenance (at leaſt) their Idols, he had more then one, that lifted up their hands againſt him. Think now how much your Adverſaries and their Succeſſes call you to an enquiry among your ſelves, why God ſhould let them attempt and prevail ſo far againſt you? If you ſhall find any thing amiſſe among your ſelves, it wil; be no wonder, the faithfulleſt men have had their failings. Jacob forgot his vow at Bethel a long while, till a great ſcandall in his Family, and a fearfull outrage of his ſons upon it, and danger p. 48Application. Uſe. 2. Speciall application to the Parliament.thereupon to them all, and Gods Admonition after all, brought it to his remembrance; and then upon ſearch, he found Idols too, that he before took no notice of, or at leaſt winkt at. So, David failed in the manner of bringing up the Ark, (and the Prieſts, Levites, and Elders of the people were in the ſame errour with him;) and recovered not himſelf to ſee where the fault was in three moneths: 1 Chro. 13. 15.1 Chr 13:15And afterward he abidde three yeeres famine, 2 Sam 21.2 Sam 21yeere after yeere, before he enquired of the Lord the cauſe of it, who thereupon told him it was for an Oath-broken, and Innocent bloud-ſhed; For whch God would now have Juſtice done upon the poſterity of the offender. Alſo Zerubbabel and all the Elders of the Jews (as was noted before) failed not a little in ſo long neglecting to ſet about the building of the Temple, even though God the while ſent divers judgements upon all the Nation for it. All theſe inſtances ſtill make it the more neceſſary to have this ſeriouſly laid to your hearts, that God may have the glory he looks for from you, and that whatſoever you can find amiſſe, you may the more zealouſly ſet your ſelves to make him (not ſatisfaction, which Jeſus Chriſt only can; and hath done ſufficiently, but) ſuch amends as poor creatures and his faithfull ſervants are by his grace enabled unto. And now may I preſume one ſtep or two farther? To propound according to the ſubject of my text, that it is ſpecially requiſite, that you conſider, whether you have done your utmoſt for the help of the Church in this ſad time of her danger and diſtreſſe? I ſhall anon ſhew, how great hopes there are, that you are the men whom God intends to uſe as his great inſtruments in this happy work; theſe thoughts will prepare you for it. Therefore let me moſt humbly offer a double queſtion in two words, concerning the execution of Iustice upon the Churches enemies and the haſtning and effectuall advancing of the buſineſſes of Religion. 1. Have not notoricus offenders, I mean Idolatrous, Traiterous Prieſts, even after reaſons urged by you for their execution, and delivery of them up into your hands, been in fine ſpared? For which their party hath well requited you ever ſince; and ſo have others too, for all your gentleneſſe to many deſperate Delinquents, who have been your priſoners. 2. For the other, Was there not a time, when nothing you asked was denyed you? Might not ſomewhat in that advantage of opportunity, been obtained p. 49Application. Uſe 2.for Religion, which hath not been, and which would have kept the wheeles going everſince, that have long ſtood ſtill for want of it? And ſince that ſeaſon, was it not morally poſſible to have speeded ſome things more then they have been? I know, I am not able to fathome the depths of your Buſineſſes, and Hindrances, which have been apparently very many: Therefore I take not upon me, ſo much to be a reprover, as a remembrancer. Yet even the former, could I know things as well as your ſelves do (or may, by reviewing your journalls) my Office would not onelyonly bear me out in, but even require of me, as the Caſe may be. We have long, and too juſtly complained of Princes being flattered, by them that leaſt ſhould, and how much we and they have been undone by it. Let it, I beſeech you, be your glory (and God will make it ſo) that you had rather be twice admoniſht, even without cauſe, then to want it once, when there is juſt cauſe. And ſo I leave this Adviſe, with one word of addition.

That if ever after this day, Obſerve this ſpecially.God ſhould (which if we all ſeek him as we ſhould, even this day, I hope he never will) ſend you and us, any affrighting tidings; As we all muſt, each one for themſelves in particular; ſo you would, both for all us, and for your ſelves ſeverally, and joyntly as a Body, make diligent inquiry, what is Gods meaning in it? What ſins they are, that have provoked him ſo againſt us, and you: and accordingly ſee and practiſe, each one, their duties upon it.

Vſe. 3. Exhortation▪ to help the Church by all wayes poſſible.And ſo I paſſe to the third Uſe, which is of Exhortation, to all and every one, to reſolve and practiſe from hence-forward, the utmoſt poſſible for the Churches help, endeavouring all, venturing all, to this end, both againſt ſins, and dangers of enemies. Taking in for Motives, and to anſwer all Objections, the Text, Doctrines, and Reaſons, foregoing, and following, together with the Proteſtation, made two years ago, and the late Covenant, and for Means, (namely againſt ſin in ſpeciall) the Aſſembly called. There is not any Duty, and way of help, generall, or particular, that any hath been backward to ſet upon, or can be tempted to neglect, but upon the grounds laid, I durſt undertake to convince, of the neceſſity of doing the utmoſt, even for our own ſakes, as well as the Churches. And without me, if any will deal faithfully with themſelves, and apply things home to their own hearts, each p. 50Application. Uſe. 3. Exhort to help the Church all wayes poſſible. Speciall Exhortation to the Parliamēt.will not fail to perſwade themſelves to all things that come within their compaſſe. This therefore I earneſtly exhort all to do, now and hereafter, whiles I apply my ſpeech particularly at this time unto thoſe, upon whom this work lies principally, becauſe they have the Power and Authority in their hands: Our Senatours, of the honourable Parliament.

Let me beſeech you, Honourable and Worthy, to remember all that you have heard of the neceſſity of helping the Church, that it may provoke you, and prevail with you, to put to all your ſtrength, To help againſt ſin.and even venture all things, that you may effectually help the Church, particularly againſt the cauſe of all her dangers, ſinne. And herein, not by way of excluſion of other matters, but of specification of ſome main things to be looked to; Let me name ſome particulars to you.

11Baniſh Idolatry.1. The baniſhment of idolatry wholly, and for ever. Never reckon upon the Churches ſafety, or the Nations, while any ſuch treaſon againſt God, is ſo much as winkt at in this Kingdom. So farre as you do not the utmoſt poſſible in this, I muſt tell you, you are & will be greatly wanting to the Churches help. And never fear the provoking of any perſons, or multitudes, at home, or abroad, by your faithfulneſſe to God and the Church herein. For beleeve it, you will run a thouſand times worſe hazard by ſuffering them, as experience for the preſent, beſides all other things may teach you; ſhew therefore your indignation againſt all the reliques and objects, and practiſers of it, in all places within your reach, as you have happily already begun to do in ſome. And manifeſt your zeal and wiſdome, in preparing ſuch Laws, againſt that curſed practiſe for the time to come, As all the Nation may hear and fear, and do no more ſo wickedly, Deut. 13. 11. and ſecure the children that are growing up.

22Diſpell ignorance.2. Dispell ignorance. We are undone by this miſt of infection, ſpecially in the Countrey. In the Name therefore of Jeſus Chriſt, who will come in flaming fire, taking vengeance on them that know not God, 2 Theſſ. 1. 7, 8. In the name of millions of ſouls, throughout the Kingdom, (of many even in my Congregation) whom this black Devill poſſeſſes, and who cried out, as he, Mat. 8. 29. that we torment them, when we offer but any endeavour for their diſpoſſeſſion; and which no means in the world (according p. 51Application. Uſe 3. Exhort to help againſt ſins.to Man) can cure, without your effectuall help: And in the name of all the faithfull Miniſters of the Kingdome; who preach to ſtocks and ſtones in the likeneſſe of men; I cry out unto you, unto you this day, for help, help, effectuall help. I name nothing particular now becauſe of the Aſſembly, elſe I had rather have ſpent my whole time upon this one argument, then to have paſt it over ſo briefly.

33Conjure down the Atheiſtical Devill.3. Conjure down the atheiſticall Devil; the impudent ſcorner of godlineſſe and conſcience. Make every word of that kind a greater reproach to the Speaker, then he can intend it to the perſon spoken againſt. Make it an action of the caſe, to reproach any with a Nickname for their conſcientiouſneſſe to God; and let ſuch pay good dammages and full coſts ſpeedily, or any other way whereby it may be more effectually done. And till then, know for a certainty, that that direfull threatning will hang over the Land which is recorded, Jer. 23. for one kinde of reproach againſt the Prophets of God, ver. 33. to the end, and it will utterly drown us in deſtruction when ever it fals. Alſo without a law of this Nature, let me aſſure you, that make what ever Reformation you will or can, it will prove in the iſſue (and even within a very little while I doubt) but as a wall dawbed with untempered morter and crumble all to nothing, and the Church can never be helped while her glory is made her ſhame, and ſuffered to be ſo.

44Cure Superſtition.4. Cure Superſtition. There are more tainted with it then you can eaſily imagine; and it is bred and nouriſht, by every thing that is cuſtomary, (ſpecially among thoſe that are not thoroughly inſtructed) and chiefly by any meer humane ordinance, (though uſefull being rightly uſed) when once any speciall weight comes to be put upon the meer uſing it. And while a root of ſuperſtition is nouriſht in men, Idolatry will ſoon be graffed upon it with a little help. Beſides that a little of this leaven will greatly ſowr Mens Conſciences, and in ſtead of the power of godlineſſe leave nothing but a Form. I may not amplify this; but I hope it will be conſidered and conſulted of.

55Make all fear an Oath.5. Make all men feare an Oath: ¹ by a more ready and certain penalty for raſh ſwearing; ² by taking away unneceſſary Oaths. My ſoul bleſſes you, bleſſes God for you, for the taking away the Oath of Churchwardens as well as that Ex Officio, and the late p. 52Application Uſe 3. Exhort to help againſt ſins.Canonicall Oath. Oh doe the like to other Officers, and in Univerſities, and Corporations, and Courts, by cauſing a review to be made what Oathes are unneceſſary, and how the uſe of them may be other wayes ſupplyed. ³ And what Oathes you ſee neceſſary to be continued or added; make them dreadfull. Let them be adminiſtred ever in an awfull manner, that they may conſider what they doe, when they pawn their ſouls and all things elſe; that they ſpeak truth and will doe as they ſay. ⁴ And let no ignorant perſon be truſted to ſwear, more then a childe. But of that a word more anon. I will uſe no other motive then that one. Jer. 23. 10. Becauſe of ſwearing the Land mourneth: the pleaſant places of the wilderneſſe are dryed up, and their courſe is evill, and their force is not right. So that you do not help the Church if you remedy not this, what you can; if you did all things elſe.

6. Make a law for Preaching.6. Make a Law for preaching. There was never any yet, that I could ever hear of in this Kingdome ſince the Reformation, which is ſuch a prodigy, ſuch a peece of Laodicean Lukewarmneſſe, as I beleeve the like was never heard of, in a Reformed Chriſtian Kingdom or Church; unleſſe Ireland perhaps too. What the effects have been of the want of it, all the world fees; And to me it ſounds among the worſt of Omens, that I have heard of ſome diſputing againſt ſuch a law▪ I will ſay but this: 1. If God have not had diſhonour enough, by ſome mens preaching againſt Preaching, becauſe our Law commanded it not; and by all the reproach caſt upon his faithfulleſt Miniſters for their double diligence, which hath alſo been prohibited thē by thoſe that ought to have promoted it; And ² if the people of God have not by this been ſufficiently ſcattered abroad as ſheep without a Shepheard; and torn by dogs for ſeeking their food abroad when they had none provided for them at home; And ³ if enough have not gone to hell, under unpreaching Miniſters, in more then eighty yeares: And ⁴ finally, if God have not put more weight upon this one ordinance under the N.T. then all other Miniſteriall works together: to teach all that have Authority under him to doe the like; to make them beſhrew themſelves that preach not the Goſpel; Then let there be ſtill no law to enjoyn it, nor for any thing elſe belonging to the worſhip of God, and mans ſalvation by as good reaſon. But if all be contrary, then once more let me call to Humiliation, for this p. 53Application Uſe 3. Exhort to help againſt ſins.neglect theſe eighty yeares and upward; and promiſe my ſelfe, that a Reforming Parliament will not, cannot but compoſe ſuch a law as ſhall be abundantly ſufficient for ever hereafter.

7. Make Simony impoſſible.7. Make Simony impoſſible, To ſwear the Clerk, is to ſwear the buyer to prevent a dearth: It is to forbid thoſe that fear an Oath, and ſet open the door to thoſe that dare be wilfully falſe. And the preſent penalties of the ſtatute, doe ſeldome reach cunning chapmen. This I will be bold to ſay, if every Miniſter that hath the charge of ſoules, and diſcharges that duty conſcionably, be not worthy of all that due, which the law any where allowes him; take it away in Gods name, and employ it to a better uſe, if you can find it out. But if he be worthy of it, by the ſentence of God and man both, a high way-robber, or one that breaks into a houſe at midnight, is not ſo great an offendor, as a Simoniacall Patron, (whether he preſents a man otherwiſe worthy, or one that is altogether unworthy) and if you make not as ſufficient a law againſt the one as the other, (I ſay not for the penalty, but which may be as effectuall or rather more, and ſo it may be, I durſt undertake) you will no more anſwer it to God, then if you made not a ſufficicient law againſt thoſe outrages, if there were none.

8. Make Clandeſtine marriages impoſſible.8. Make Clandeſtine Marriages impoſſible. They are ſo in the Reformed Churches in France; they may be ſo here, when the King and you pleaſe. It is meer humane law, the common law among us, (not Gods law) that calls it a marriage, if two be joyned by a Miniſter, (a Popiſh Prieſt hath ſerved the turne) in any houſe or room, or place, and at midnight or any time, if with ſuch and ſuch words. Why is ſuch a wilde Authority given, to robbe Parents of their children, and Maſters of their Apprentices, and children of themſelves, againſt Gods expreſſe word? and no Penalty that I know of in our law, upon ſuch a Miniſter, or ſuch Parties. How many Noble Families, beſides others, have been by this Licence (and that which hath been next door to it in uſe, the Licences of Eccleſiaſticall Courts, which laſt to this day where ſuch diſobedient children will goe ſeek them) ſhamed and grieved and miſchiefed? This may be remedied inſtantly, if the law ratify no marriage, but Publike, after Banes, with Parents or guardians conſent, or ſome higher Power, if they ſhould be Tyrannicall and altogether unreaſonable. I am amazed, that the Gentry having p. 54Application. Uſe 3. Exhort to help againſt ſin.ſo ſmarted by this licence to their children to be diſobedient, have not long ſince in Parliament, taken an order for it. But I hope, God hath raiſed up you at laſt, to do him this piece of ſervice, among a great many others.

Sundry particulars briefly mentioned.I may not enlarge my ſelf upon any more particulars. I will ſum up all the reſidue that I have thought of, in almoſt as few words as there be matters.

9.9. Keep all the holy Ordinances of God from prophanation,; the Word read and preacht, prayer, ſinging, Sacraments, puniſhing ſleepers, and all other rude perſons.

10.10. Secure the Lords day fully, from working, and playing, and buying, or ſelling, and as much as may be, from apparent idleneſſe.

11.11. Encourage a faithfull Miniſtery, particularly with ſufficient maintenance for wives and children.

12.12. Secure youth in the Univerſities, and Schools, with the utmoſt of care; and even in Parents houſes, what you can, ſpecially the poorer ſort. The young ones are the hopes or the bane of the Church and State in the next 20, or 10. or 7. years.

13.13. Repreſſe drunkenneſſe, by a better compoſed Law then any yet is extant, and the haunting of the ſhops of that wickedneſſe.

14.14. Suppreſſe altogether, (and not onelyonly for this time of our calamity) that trade of nothing but infection, Players.

15.15. Caſt more ſhame and wrath upon whoredome, and adultery specially.

16.16. Prevent all oppreſſion, injuſtice, fraud, to the utmoſt of your powers.

17.17. Finally, Set your ſelves, generally, to frame ſuch Laws, as may make ſinners ſooneſt weary of ſin, and Governours able to yoke them with the moſt eaſe that can be conceived.

And for all this, let me again remember you, of your late ſolemn, and ſacred Vow and Covenant, both in reference to your ſelves, and to the Kingdom. Firſt, as it relates to your ſelves; You declare, [That in humility and reverence of the Divine Majeſty,—Your true intent is, to endeavour by Gods grace, the amendment of your own wayes.] Let theſe words, I beſeech you, be ever before your eyes, and upon your heart; and let all that hear or ſee you, read them in your language, and in your lives; p. 55Application. Uſe 3. Exhort to help the Church according to the late Covenant.So ſhall you greatly help the Church by your holy Example, while withall, you cannot then finde in your hearts, but to afford all other poſſible help, with your joynt Authority. Beſides all former ties of Duty, your own voluntary obligation in this Covenant, is ever to be thought on, as a moſt mighty engagement. And therefore, as you look that any benefit ſhall come to you, by others keeping their Covenant (which you call them to) particularly, for your help and protection, Relating ſpecially to the Parliament.without which you know, according to man, you muſt be loſt: But ſpecially, as you look God ſhould help you, unto whom you have, before all the world, made ſo ſolemn an Appeal, and without whoſe help▪ you know, you muſt infallibly periſh; ſo be true to this your Covenant every way, as men, as Chriſtian men, as Parliament men, So you are, and ſo in point of honour and respect you would have men look upon you, and God in point of protection. You muſt then, (God and men do, and will look for it) carry your ſelves ſo, for all good. If any ſhall offer to ſay, they meant nothing in this clauſe of the Covenant, but in reference onelyonly to their perſonall cariage, and not any way concerning matters of publike reformation; I would onelyonly put this dilemma to him. Either he hath done well or ill as a Parliament-man, and toward reformation hitherto. If he have done well, doubtleſſe he that promiſes to amend in other things, (becauſe his and the Nations ſins deſerve the judgments that lie upon us, as the Covenant ſpeaks) cannot but even thereby be engaged to perſevere in all good for reformation, and to Proceed further in it, as farre as is neceſſary, as the greateſt matter of importance of all other, and moſt for the Churches help. If he have done ill, then certainly, as that is part of his ſins, for which the judgments are deſerved and inflicted, ſo can it not but be a part of that which he hath directly covenanted to endeavour the amendment of, as being among the worſt of his wayes, needing amendment. Thus, Beloved, God hath hold on you every way. And happy is that man, that is willing to be held by God, and to God, that willingly engages himſelf to him.

Now as your Covenant calls in the Kingdom, to a like vow; as I muſt needs bleſſe God for it, in regard of the good it will do, I hope, in divers, who will be carefull to keep it in a faithfull endeavour, to amend their own wayes as they promiſe: So in regard p. 56Application. Ʋſe. 3. Exhort to help the Church according to the late Covenant.of the wofull ignorance, foreſpoken of, which is ſpecially among our Countrey people, I muſt needs confeſſe, my heart trembles to think, in what a faſhion they will take it. Not at all regarding the matter of it, but meerly like brutes, follow the Herd, do as their neighbours do; take it, or refuſe it, do ſomething, or nothing for your protection, howſoever, as they ſee them do. But ſpecially for this part,Relating to the Kingdom. of amendment of their wayes, what poſſibility is there, that they can or will be one jot the better for their Vow and Covenant, when they know nothing of God, and ſo regard nothing of God, no more then thoſe that never heard of him?

Oh then that you would be pleaſed to conſult with the Aſſembly, Speedily to conſult with the Aſſembly, for ſome remedy of Ignorance.and that without delay, among your firſt Propoſitions, what courſe is poſſible to be taken, ſpeedily to put ſome knowledge into thoſe, who elſe, while you are conſulting of other matters firſt, will by hundreds, and perhaps by thouſands, die in one part or other of the Kingdom, and ſo go to hell irrecoverably. I beſeech you in the bowels of Jeſus Chriſt, and for loves-ſake to poor ſouls, conſider and do it.

Laſt of all in this Uſe,Improve the Aſſembly. Let me recommend to you, a full improvement of the Aſſembly, now at laſt happily called, and I hope, intended by God for a ſpeciall bleſſing to us all, and you too. To which end, let me in few words make an humble Motion or two unto you.1. By propounding all things to them that are the Churches grievances. One is, That you will be pleaſed to make the plaiſter as wide as the ſore. The Church hath many wounds and grievances. You have received many Petitions in writing, requeſts in Sermons. Satisfie them all, I beſeech you, ſo farre, as to conſult of them, and of what ever elſe may be neceſſary to a perfect healing. You need not fear us, who can conclude nothing; neither do we affect it. You have the Law in your own hands, to conſent, and ordain, as you ſhall ſee cauſe.

22By engaging the Miniſters to keep to Gods word.2. That you may be the more aſſured, we do mean nothing, and ſhall ſpeak nothing but faithfully, I humbly wiſh, a profeſſion, or promiſe, or vow, (or call it what you will) to be made by all us Miniſters, in the preſence of God, to this effect; That we ſhall propound nothing, nor conſent, nor oppoſe, but what we are perſwaded is moſt agreeable to the word of God; and will renounce any preconceived Opinion, if we ſhall be convinced that the Word of God is otherwiſe. p. 57Application. Exhort to help the Church by forwarding the Aſſembly.So ſhall we all ſeek Chriſt, and not our ſelves, nor ſidings, and Gods truth, and not victory or glory, to our ſelves.

33By a liberty of Petition to diſcuſſe any thing omitted.3. Finally, that at leaſt before the diſſolution of the Aſſembly, there may be liberty given to Petition the diſcuſſing of any thing that may poſſibly have been omitted all the while, and not at all propounded, by either of the Houſes, and yet be fit to be conſidered of. That ſo all the work may be accompliſhed in Gods due time, by the grace of Jeſus Chriſt, and aſſiſtance of his Holy Spirit to his glory, and his Churches moſt effectuall help.

And ſo I have done alſo with this Uſe of Exhortation, and with my Application of all thoſe Points which have been already handled. There are yet behinde two other Points, which are the comfortableſt part of the Text, and therefore I hope they will be of all the reſt, the leaſt weariſome; and yet I truſt withall happily profitable, and helping to make all the reſt ſo.

The 1. of them, (which was the fourth in the firſt nomination, but now comes to be the fift in order of handling) is this;

Doct. 5.[Though thoſe who are moſt hopefull to be inſtruments of the Churches help, fail her in time of need, yet deliverance ſhall not fail her, ſome way or other, according to Gods promiſes.]

This is peremptorily affirmed of the Church of God at that time,Who ever fails the Church, Gods promiſed help fails not. by Mordecai. And the Reaſon was, There was an undeniable Promiſe yet remaining to be fulfilled to the people of the Jews, which was plainly, the Meſſiah, Chriſt, the Lord and King of the Church, was to be born of that ſtock, of the Tribe of Judah, Grounded on Text.and Family of David. The Church was then great of that bleſſed Birth. And as the ſevereſt Juſtice among men, uſes to ſpare the mother for the fruits ſake, if ſhee be known to be with childe, when condemned, till her delivery: So much more was it infallibly certain, that no condemnation ſhould deſtroy this bleſſed promiſed Fruit, by deſtroying the Mother before his birth. In like ſort, though the promiſe be of an inferiour degree, yet whatever promiſe there is to be fulfilled unto the Church, or any part or member of it, ſhall be a ſufficient ſuperſedeas, or reprieve from any deſtruction, though all the World ſhould ſwear the contrary,Confirmed by Reaſon. and therefore, much more though the moſt hopefull Inſtruments ſhould fail her in time of need. The Reaſons briefly are;

p. 58Doct. 5.Reaſon 1. Al Gods words are pure words.1. All Gods words are pure words, Pſal. 12. 6. As ſilver tryed in a Furnace of Earth purifyed ſeven times. They are altogether pure, and no droſſe at all in them, firſt nor laſt. God meant them Faithfully to the utmoſt extent of them, for Things, Perſons, ſubſtance, Circumſtance, Time, Place and all; and will accordingly always hold to them unchangeably. And this ſentence is the more ſtrongly applyed to the Doctrin, becauſe Pſal 12. begins with the complaint of mens failing; and yet after inſerting a promiſe of Gods taking part with his ſervants, this is added for aſſurance, The words of the Lord are pure words, &c. And it muſt needs be ſo, For alſo—▪

Reaſon 2. He can create Deliverance by an Almighty power.2. His Power is Almighty. He can create meanes, create Deliverance without means, make the leaſt unlikelieſt, moſt contrary things, means to effect it. The Scripture abounds with expreſſions and inſtances to this purpoſe in the Prophets and holy ſtories. I cannot ſtand now to particularize them.

Reaſon 3. His love is not weakned, by others failings.3. It was his love, not his weakneſſe, that made him command others to h…l… his Church; and therefore their neglect ſhall not cannot weaken his love, but rather glorify it. He ſaw that there was no man, and wondred that there was no interceſſour. Therefore his own arme brought ſalvation to him, and his righteonſueſſe it ſustained him, &c. Eſay 59 16. and then by and by, v. 20. And the Redeemer ſhall come to Zion, and … them that turn from tranſgreſſion, ſaith the Lord. The thing then is ſure, where ever there is a promiſe.

Now for the improvement of this point to our benefit. The main uſe and work muſt be to make enquiry,Ʋſe. whether there be any ſuch promiſe of deliverance made to our Church and Nation, Enquiry after a promiſe for our Church in this Nation.as may give us any aſſurance that what ever this or that man doth, or who ever failes the Church, in her time of danger and diſtreſſe, yet Deliverance ſhall not faile her, but God will raiſe it up ſome way or other.

To reſolve this moſt important queſtion, let me firſt clearly ſtate it, and then propound ſuch grounds as may give ſome light what to build upon concerning it.

Firſt then the queſtion is not, whether the enemies of the Church may not yet prevail upon us further then they have hitherto.The queſtion ſtated. 1 Negatively.22Poſitively.Nor yet whether they may not ſo farre prevaile, as for a time, to ſuppoſe themſelves abſolute Conquerours; and many on p. 59Doct.5. Application. Enquiry after a promiſe for our Church in this Nation.Gods people to think themſelves wholly overcome, and think the Church in this Nation to be altogether past recovery againe. 3. Nor yet, whether in the next generation, when we have enjoyed and abuſed a Reformation, and Peace for ſome yeeres, there may not be ſuch a revolt from the truth and prevailing of enemies, as that Popery ſhould again get the upper hand among us, and eſtabliſh it ſelfe fully for as long a time, for divers years. 4. But in brief the queſtion is, Whether the preſent dangers of the Church, ſhall end in ſuch a Conqueſt of the enemies over our Religion in this Nation, by killing many, and driving away the reſt, as to reduce us to the condition of Italy or Spain; ſo as for many yeers together there ſhall be no ſhew or ſign of any number of the true Religion? or whether they ſhall and at last, in a peacefull and happy Reformation?

Now to this I give a twofold anſwer. 1. That I grant we have no ſuch promiſe to our Church of England, Anſwered partly Negatively.as the people of the Jewes were in poſſeſſion of at this time that the text ſpeaks of, and ever before Chriſt was born;No ſuch promiſe as the Jews had. which yet was to them not as inhabitants of that land, of Canaan, but as to the ſtock of Abraham, Iſaac and Iacab. No Nation or Inhabitants of any land▪ or ſtock of the Gentiles, having any ſuch promiſes, that the Church of God ſhould not be deſtroyed and ceaſe among them.

2. Yet for all that I am perſwaded and doe beleeve, and therefore have I ſpoken and doe ſpeak,Poſitively, yet a ſufficient promiſe at this time. that there is a ſufficient promiſe for us Engliſh men at this time, that the Church of God in England ſhall not be ſo deſtroyed or roated out, as that the true Religion and all the faithful Profeſſours ſhould be dead and buried, as the effects of this preſent warre. But contrarily, that ſuch a Deliverance ſhal come, as that this Church in the iſſue of theſe preſent troubles, ſhall get the upper hand, and enjoy a bleſſed Reformation.

My grounds are theſe. 1. Though we have not a Formall promiſe of Deliverance,Grounds. yet we may have (and have as I conceive) a Virtualt; and though not a plain verball one, yet a reall.

2. When we have an example of Deliverance vouchrſaſed to others, very like to us in condition; I take it to be a Virtuall Promiſe of like favour to our ſelves,By example particular. So much faith Naamans little maid had, that becauſe Eliſha had done many miracles, he could and would cure her Maſter of his Leproſie, 2 Kings 5. 3. (even p. 60Doct. 5. Application. Enquiry after a promiſe for our Church.though he never had cured any of that particular diſeaſe of the Leproſie, which is moſt remarkably inſinuated, Luke 4. 20.) And doubtleſſe Chriſts curing the woman of the bloody iſſue, was by him meant as a virtuall promiſe, that he would revive Jairus daughter, Mark 5. Indeed, becauſe diverſity in the perſons may very much vary the caſe, therefore examples are in the lowest degree of virtuall promiſes, and yet they are not nothing, Accordingly, it is not nothing, that God in a very like caſe (liker then either of thoſe now noted) hath granted deliverance to Scotland. It is, at leaſt probable, that he meant that, as a virtuall promiſe to England.

33No Church more ſeverely dealt with then the word expreſſes.3. But I take it for a much ſtronger ground, and more undoubted; That the word of God, in the Story, and in the threatnings together, hath an epitome of all that God will do to his Church, planted in my Nation. And that God will never deal more ſeverely with any Nationall Church, then his Word (which is every way moſt perfect) relates or threatens. Therefore if it cannot be found in the Scripture, that God did ever bring deſtruction upon his Church planted in a Nation, or tranſplant his Church wholly out of ſuch a Land, while they were in ſuch a condition as ours is, then will he not do it now. But contrarily, if he hath alwayes, in ſuch a caſe as ours is now, afforded his Church deliverance, this I beleeve to be a very ſtrong promiſe, that he will afford us the like now. Logicians ſay, that even one example of a thing, and no inſtance to the contrary, is a ſufficient argument. And if it hold not in Scripture examples, (when none of a divers kinde can be produced) I know not what uſe can be made of the greateſt examples of mercy, as meer examples, which yet were all written for our learning, (as all Scriptures are) that we through patience and comfort of the Scriptures might have hope, Rom. 15. 4.

44A reforming Church never wholly tranſplanted.4. In ſpeciall, If God did never deſtroy a Reforming Nation, never wholly transplant a Reforming Church; then will he not do ſo to us, becauſe we are ſuch. And for this there is ſpeciall Reaſon, whether we conſider the Reformation to be the speciall work of God, and little of the Nation in it; as in Joſiahs time, God wrought it by a ſpeciall work upon the King, who ſaw all done himſelf, and the people ſhewed little, concurrence in it; yet God would, and did carry it through. Becauſe he that loved the people ſo wel, p. 61Doct. 5. Application. Enquiry after a promiſe for our Church.being yet corrupted, as to begin to reform them in a manner himſelf, when he had begun it once, would make ſomewhat of it, and not let it altogether come to nothing. OF whether God (though he ever be the Author and finiſher of all good, yet) act the reformation much by the peoples hands, as it was in Hezekiahs Reformation, 2 Chron. 30. 1. Here again the ſame reaſon holds. He who loved the Nation ſo well, as to put ſuch a beginning of grace into them, would not let that fail ſuddenly. But he made the work prosper in their hands,The grounds applied, and no enemie hindred them.

And now to apply this to our ſelves:11We are a reforming Church in all parts of reformation. If ever a Nation, or Church in affliction and danger, were a reforming Church and Nation, we are ſuch; and that in all the parts of Reformation. 1. For purity and clearneſſe of truth of Doctrine. 2. Purity of Worſhip, freed from all ſuperſtitions and mans devices, and compleat in all the Ordinances of God 3. Purity of Church government, and diſcipline, according to the word and rule of Chriſt. 4. Purity of life and converſation. 5. Particularly, the Sabbaths ſanctification, the greateſt pledge of mercy to a Nation, and to ours experimentally in ſpeciall, according to Eſay 58. 13, 14. All this Reformation, we apparently labour for in our Church, and ſo are doubtleſſe a reforming Church and Nation, and ſhall not be deſtroyed at this time.

22This laboured for, for all the Nation.2. All this is ſtriven for, not ſimply for the liberty of private perſons, that they may be free from perſecution; but for the glory of God, and the ſaving of others ſouls throughout the Nation. Which diſpoſition of his ſervants, being much above all ſelf-respects, God doth highly eſteem, and ſo will bleſſe it, with proſperous ſucceſſe in the iſſue.

33Striven for above 80. years.3. This Reformation, Gods ſervants have ſtriven for, and panted after, Miniſters and people, eighty years together, more or leſſe; and have appeared for it, in a conſiderable party, though not joyned and aſſociated as now, by the happy advantage of this Parliament; and have been much perſecuted, even for it. And therefore now when God hath given them to attempt further, and with more hopes, and greater beginnings then ever before, He will not now, at this time, give them wholly over to enemies, to ruin all utterly.

44Enemies enmity againſt reformation ſpecially.4. The rather, becauſe the enmity of the enemies is specially provoked, p. 62Doct. 5. Application. Enquiry for a promiſe for our Church.even by the deſire and attempt of Reformation, ſome in one point, ſome in another. They pretend (as was noted before) to fight for the true reformed Proteſtant Religion. But (except ſome eaſe about Ceremonies and the like to tender conſciences) they evidently oppoſe any further reformation then was in Queen Elizabeths time, and reproach the Parliament as intending to alter Religion, becauſe they profeſſe to purpoſe an endeavour of a through reformation. Therefore God will not take his enemies part againſt his people, but his peoples againſt his enemies, in the iſſue at leaſt, in giving them the Reformation contended for.

55We have been his darling Church.5. He hath ſhewed a greater ſpirtuall love to this Nation for eighty years and more together, thou to any in the Chriſtian world, in raiſing up ſo many excellant Lights, for powerfull preaching, and for holineſſe of life, above all other Churches, and given us above all others alſo, the Doctrine and practiſe of his holy Sabbath. And all this, notwithſtanding our Nationall grievous provocations fore-mentioned. Therefore when now the Nation is working into the beſt way of being generally better, he will not ſuffer them to become now irrecoverably for continuance worſe; But at leaſt, this time, try the whole Nation with a generall Reformation.

66God hath himſelf given the hopes.6. Himſelf hath mainly and manifeſtly given the firſt hopes of this, and raiſed up not the deſires onelyonly, but the expectation of his ſervants, by wayes farre beyond their contrivances, and wonderfully beyond their very thoughts, ordered by himſelf. And namely,Particularly, by turning enemies plots againſt themſelves 7. wayes. marvellous much by his very enemies plots and counſels, turned upon themſelves. As 1. Their attempt againſt Religion and Liberties both together; whereas if they had undertaken either alone, they never in likelihood had had any conſiderable party appearing againſt them, as now is by uniting the patriots and zealots both in one, and ſhewing to either, the neceſſity of ſuch union. 2. In their attempt againſt the two Nations at once, England and Scotland; ſo graſping at both, they could hold neither. 3. Yet beginning firſt with Scotland, to impoſe Popiſh practiſes upon them the more manifeſtly, who were more impatient of Popery then our Nation was: and ſo provoking them to ſtand upon their guard, & link themſelves ſuddenly in a Nationall Covenant againſt them, which alſo much weakned their attempts upon us. p. 63Doct. 5. Applications. Enquiry of a promiſe for our Church.4. Breaking the firſt Pacification with Scotland, which forced them to prevent their being invaded, with comming with a powerfull Army into this Kingdom, and to refuſe to be ſatiſfied, without an Engliſh Parliament (our onelyonly remedy too, under God) did ratifie the peace with them. 5. Their frequence breakings of Parliaments, rendring them juſtly ſuſpected, that they meant ſo by this, as ſoon as the Peace was made; counſelled to urge the continuance of this Parliament by a Law, (the onelyonly poſſible means for leiſure to reforme, as alſo for legall power of defence againſt them, if they ſhould any more plots as now they have) and the two Armies in the Kingdom no way elſe to be payed, forced the yeelding to it. 6. Before this, They raiſed Souldiers to go againſt Scotland, who did no other ſervice, in divers Countreys, but to begin to pull down their innovations, and play the reformers, with a ſtrangely ſober wildneſſe. A Preludium, not to be neglected (though then it may be, no man imagined any ſuch thing) that a warro muſt make further way, for a further reformation. 7. Their plottings, and conſpiracies, and attempts againſt the Parliament; and rapi…es, and ſpoilings of Countreys, making the reſolution for reformation appear the more neceſſary, and ſo become the more ſtrong.

From all which, my Concluſions are three. Firſt, This is indeed a time of Jacobs trouble, but he ſhall be delivered out of it.

2. The longer deliverance is delayed, and the lower we are brought, before we obtain Reformation, the greater and more glorious, will the one and the other be, when the full time comes.

3. Who ever abuſes this to careleſſe neglect, is like never to ſee it, or enjoy the good of it, but they and theirs to be deſtroyed, according to the Text.

But I muſt anſwer an Objection or two. Firſt,Object. 1.1. In ſtead of a Reformation (ſay ſome) we ſee nothing but Deformation. All in Confuſion, our Reformers, unreformed in life and opinion, unbridled in their fancies, and wayes. Hereſies, Schiſmes; and Libertiniſme abound.

This is the worſt can be ſaid;Answer. Yet may be ſatisfied divers wayes.111. 1.It was ever ſo, where Reformation was working: So in Luthers time, ſo in the very Primitive Church, yet God carried on the work, and ſo he will how.222.2. Perhaps the cry is p. 64Doct. 5. Application. Enquiry after a promiſe for our Church.greater then the cauſe. The diſtractions of the time, leaving all at liberty, all appear in their worſt Poſture, (yet there are many ſober ſtill and pious undeniably) and moſt of them will be ſoon quelled by a good diſcipline. Theſe things are not long-lived, but when they are let alone.333. 3.Their ſhewing themſelves, will make the Reformation more compleat. Ill manners cauſing good Lawes. 444.4. God ſeemes on purpoſe to prolong the warre, to cut off many, that would abuſe a peace.

The moſt earneſt for Reformation (ſay others) are ſo divided in opinions,Object. 2. as they will never agree, and ſo all will come to nothing.

This is alſo a great grief and danger.Anſw. 111.But 1.For this the Aſſembly through Gods bleſſing, may be, and will be, a happy remedy. And whereas men object again, that alſo as unlikely; I bid them, Pray, pray, and not propheſie. 222.2. Since they all (and all that pretend to Reformation) profeſſe to hold to the Word; when things come to be debated by the Word, there will, I doubt not, be found more agreement in the iſſue, then any one thought of before; or at leaſt, a modeſt reſolution not to diſturb the Churches Peace.

But what ſay you to the killing of the two Witneſſes? May not that be to come,Object. 3. and even now comming, and where is then your confidence, and the promiſes you talk of?

Anſw.111.1. Whether the two Witneſſes be ſlain or not, I will not at the preſent, ſo much as offer my Opinion, for divers reaſons. The rather, becauſe I can fully anſwer that objection without it, Namely, by ſaying—222. 2.If this be the time of their killing, ere this warre end; then is my confidence moſt certain, and we have a moſt full verball promiſe, (which is more then I ſaid before) That England ſhall not quite loſe the Gospel, nor the Church, at this time. Their death is limited clearly, to three dayes and a half, (that is ſo many years) and then they certainly riſe again, and aſcend into heaven, which cannot ſignifie leſſe, then a moſt glorious and bleſſed Reformation, at the cloſe of all the foregoing evils; which fully anſwers both my Doctrin, and Application.

I have now onelyonly the ſixt and laſt Point to handle, namely,

Doct. 6.[There is great hopes, that thoſe who are extraordinarily raiſed up to a ſpeciall opportunity of ſerviceableneſſe of the Church, are intended p. 65Doct. 6. Hopes that extraordinary Inſtruments ſhall be uſed to help the Church.by God to procure her help, if they will themſelves, and be faithfull.]

The phraſe in the Text, Who knows? is uſuall in Scripture, to ſignifie great hope, if not altogether certainty, Jonah 3. 9. Joel 2. 14. And with this, Mordecai intends to put courage and comfort into Eſther, to whom he ſpake before in a threatning ſtrain, not willingly, but as apprehending a neceſſity. And the bitterneſſe of that Pill,Grounded on the Text in Scripture phraſe. he tempers and allays with this Cordiall; That in all likelihood, if ſhe would venture her ſelf for the people of God, according to their neceſſity, and her duty, ſhe ſhould be the perſon, uſed in the deliverance; and that her extraordinary ſtrange advancement to be Queen, Confirmed by Reaſons.was intended by God, for this very end. And the Reaſons are very fair for it.

Reaſon 1. From Gods wiſdome.1. God is moſt wiſe, and doth nothing in vain. Now it would at leaſt ſeem to be in vain, that when a work is to be done, He ſhould extraordinarily fit an inſtrument for it, and then not imploy that inſtrument, unleſſe there prove ſome to be ſome ſpeciall failing in that inſtrument, in the mean time. Indeed, if ſuch an inſtrument warp, Though he caſt aſide warping Inſtruments ſometimes.or grow crooked, He may with apparent wiſedom, lay it by altogether, or for a time. 1. That all ſuch may be humble, and aſcribe nothing to themſelves of their fitneſſe, ſtrength, or ſucceſſe, but all to God. 2. And that thoſe that look at the moſt hopefull inſtruments, ſhould not idolize them, and forget God, by truſting too much in them, or applying our ſelves to them too much, (neglecting God) as we are greatly apt to do. But if they perſevere in faithfulneſſe, no reaſon can (by us at leaſt) be conceived, why God ſhould refuſe to uſe them, in that work which is to be done certainly; namely, the help of his Church in desperate dangers.

Reaſ. 2. From Gods unchangeable▪neſſe.2. God is pleaſed to do thus, to ſhew that He hath no fickleneſſe in him. He is not weary of an inſtrument, which he hath long uſed, much leſſe when the great time of uſing them comes. OnelyOnly (as before) he will not have any think him tied to any that ſhall carry themſelves untowardly, ſpecially in any viſible manner. Greatly manifeſted in overlooking ſundry failings.And yet he alſo vouchſafes ſometimes to overlook a great many failings, in thoſe that are his own. Of which their humiliation, repentance, and amendment, may be a happy pledge, both to thomſelves, and others too, as far as it is as viſible as their p. 66Doct. 6. Hopes that extraordinary Inſtruments ſhall be uſed to help the Church.failings have been viſible. So, though God ſaw fit to lay aſide Moſes, for a particular viſible failing, (yet ſpecially for the types ſake, to ſhew that the Law brings us not to Canaan, but Joſhuah, Jeſus) yet raiſing up Joſhuah in his ſtead, he carries him through the work, though he alſo had his failing, in not ſearching in time for Achan. So after God had caſt off Saul, he ſo aſſiſts David, (notwithſtanding his failings alſo) as when he died, Iſrael was delivered from all enemies round about, and no adverſary left unſubdued, 1 King. 5.3,4. And ſo after he had the ſecond time ſet on Zerubbabell, and Jeſhua, upon the work of his Temple, (after their long lingring) he carries it on by their hands, and ſo promiſed them, Hag. 2.4. Zach. 4.7.9. And ſpecially, having raiſed up faithfull Nehemiah extraordinarily, (who yet acknowledges he had need of ſparing, according to the greatneſſe of Gods mercy, Neh. 13. 22.) he was continually with him, and mightily prospered him, for his Churches good every way.

Reaſon 3. To encourage ſuch, and others by them.3. God doth this uſually, to encourage, both ſuch inſtruments to engage themſelves to the utmoſt for him; and others, to aſſociate themſelves to ſuch perſons, as to ſtandards by him ſet up, to revive, unite, and ſtrengthen his people. The faith of the beſt is not ſo ſtrong, but it needs experimentall encouragements, as well as generall promiſes. For which end ſpecially, the Scripture examples of deliverances are recorded, which yet would ſtand in very little ſtead, if extraordinarily raiſed, and fitted inſtruments ſhould be uſually caſt by and not uſed. Nature hath ſeen this, and ſo made a Proverb, That an Army of Harts, if led by a Lion, may be victorious. The diſcovery of ſomewhat extraordinary in any Leader, ſeems a promiſe of ſucceſſe; which mightily raiſes the ſpirits of thoſe that follow, who elſe were ready to droop and fall away.

Reaſ. 4. The promiſes to the Churches helpers, belong firſt to ſuch.4. The manifold Promiſes of bleſſing to the Church, and ſucceſſe to thoſe that engage themſelves for it, in time of danger, do fall moſt ſtrongly to the ſhare of ſuch Eminent, and extraordinarily raiſed perſons. To him that hath ſhall be given, and he ſhall have abundance. He that had five talents being faithfull, is bleſt with the gain of five more, and hath the unprofitable ſervants talent caſt in beſides, Matt. 25. 28, 29, Luke 19. 24, 26. Inſomuch that—

p. 67Doct. 6.Reaſ. 5. No diſappointment recorded, but ſome cauſe aſſigned.Finally, ſcarce any (if any) example can be given, of any ſuch hopes diſappointed, but the cauſe, to wit, their failing in ſome main point of duty, hath been as manifeſt as their diſappointment. We finde it in Saul, 1 Sam. 13.—15. and even in Moſes (and Aaron) their unbelief, Numb. 20. Nay, not ſo much but the very delayes have their cauſes aſſigned, or at leaſt they may be gathered. God expreſſely chides the Jews for their neglect, Hag. 1. And he that ſhall diligently obſerve the time that the Temple was in hand, before Artaxerxes Decree, (ſpecially if it were Artaxerxes Longimanus, as many think) or even let it be Cambyſes, or Smerdis the Mage) will ſee cauſe to think, they made but ſlow haſt with it, when they had liberty enough. So that delay in Joſhua's time, was plainly for want of enquiry after Achan, and doing juſtice on him; and the ſtop of the Ark from Jeruſalem, was a wrong order taken in the carriage of it, which occaſioned Vzzahs medling beyond his calling, 1 Chro. 13. 151 Chr 13:15and Gods breach upon him for it. But where we finde none of theſe miſcarriages, the inſtruments proſper in their undertaken work for the Churches help and good.

The Uſe of this Point is at once to Encourage, Ʋſe. Encouragement to the Parliament to be faithfull to the Church.and warn the Parliament, (and all Prime Inſtruments) to continue in faithfulneſſe for the Churches utmoſt help. You have heard in the former Point, that Deliverance and enlargement ſhall ariſe ſome way or other. This tells you, There is great hopes, You are the men God intends to uſe in it. To this purpoſe conſider:111. From what God hath already done for you.1. What great things God hath already done for you: 2. What by you. I will onelyonly name ſome heads (for your meditations) though they deſerve the deſcant of Volumes.

11In your authority given.Your comming to the authority you are inveſted with, and ſo power to help the Church, was more ſtrange (all things conſidered) then Eſthers comming to be Queen. 1. That any Parliament ſhould be called. 2. That ſuch a Parliament ſhould be choſen. 3. That before the Act of continuance, it ſhould appear a ruin to diſſolve you as formerly. 4. But ſpecially, that any ruin was not hazarded, rather then the paſſing that Act of continuance (an Act of ſuch wonder, as we can ſcarce beleeve our ſenſes, our experience, our underſtandings, that it is credible, or poſſible.) All this makes up your authority and power to help p. 68Doct. 6. Applicationthe Church, incomparable beyond all your Predeceſſors.

22Preſerved.2. The preſerving your authority in the hearts of men, after ſo many invective aſperſions, and in the midſt of ſo many difficulties, even in the hearts of many looſe men. Whom alſo your enemies carriages have as much alienated from them.

33Your perſons preſerved.3. Your famous preſervations from the Northern Army, the armed Cavaliers, the late Conſpiracy, and all other attempts of fraud, or force.

44Speciall victories.4. The graduall victories, and deliverances obtained by thoſe imployed by you, and for you, ſome of them of ſingular remark, and importance; particularly Mancheſter, preſerved from force, and Briſtoll from treachery; beſides ſundry other Towns, that ſhould have been betrayed.

55Helps at a dead lift.5. Your being helped often at a dead lift. Your adverſaries have ſcoffed at it. But you have found it, that as oft as you have been at a ſtand, God hath afforded ſome diſcovery, or ſome victory, to ſet the wheeles agoing again.

66Spirituall helps.6. Your ſpirituall helps beyond all other Parliaments. Such powerfull preaching ſo neer you, (and all the City over) ſpecially your monethly Faſts, never the like in any Age.

77Armies of prayers.7. An Army, many armies of prayers all the Kingdom over, more for you, (both from hope, and fear) then ever for any of your Predeceſſors.

88Growth in zeal by all.8. That which makes all the reſt moſt hopefull, that all theſe things together, Mercies, and Dangers, and Deliverances, and means of grace, have made you grow in zeal, for God and his Church. Witneſſe your Proteſtation, Declarations, your beginnings of reformation of Idolatry, Superſtition, Sabbath-breaking, ſcandalous Miniſters, your late Covenant, and calling the Aſſembly. What now means God by all this? But that you ſhould think He loves you, and means to uſe you further, for his glory, if you will your ſelves, and be faithfull. And that as oft as you are afraid, leſt after all you ſhould be deſtroyed; you ſhould encourage your ſelves as Manoahs wife did her husband; If the Lord were pleaſed to kill us, he would not have done ſo, and ſo to us, Iudg. 13. 23.

22From what God hath done by you, always profpering effectuall meanes.For conſider alſo what he hath done by you, in one word. Doe but except that you are not yet delivered, and that you were to be brought into dangers & troubles; What one main thing have you p. 69Doct. 6. Application. Encouragement & warning to the Parliament.attempted effectually for the war, or for the Church, wherin you have not been greatly and effectually aſſiſted, to a remarkeable degree? I cannot have time to name particulars. But your Journalls and Records will tell you. And I beſeech you, think often and much of them; that they may ſtrengthen your hearts, and hands againſt all Future Feares of danger. Eſther had nothing but her ſtrange advancement to hearten her. You have all her experience and ſucceſſe, beſides your own, to encourage you. You may poſſibly be in greater danger then ever yet. But I think, hardly in ſuch, as the Jewes were now when ſhe undertook their help. And I dare ſay, it is leſſe (though all is alike, in propriety of ſpeech, with the Almighty) to deliver you, and us by you, then the Iewes by Eſther, Be not then afraid of your enemies and the Churches, Fear not to provoke them in your juſt defence.Therefore fear not enemies ſo as to comply with them, You can no way more expoſe your ſelves to them, then by fearing them, and ſo complying with them. The Church is to be helped againſt them, which cannot be, if you fear or favour them. Once more therefore let me remember you of your engagements moſt ſolemnly made in your former Proteſtation and late Covenant about this; and to aſſure you, that God will certainly require both the one and the other, But keep to the Proteſtation and Covenant.of you. You have heard that founding word, (even out of this place) I will bring a ſword upon you, which ſhall avenge the quarrels of my Covenant. Lev. 26. 25. Take heed of that, You have had great help by the Peoples cleaving to you, according to their Proteſtation, and look for more by this Covenant. I beſeech you, doe not forfeit all, by failing of your part. As you deal, you muſt expect to be dealt with herein. Which however it would be ſinfull in them that ſhould break their obligation, though you ſhould break yours; yet would it be moſt juſt with God. Let me then pray you in his name (who may command you,) that when ever we ſhall be ſo happy, as that it is ſeaſonable to treat again,Specially conſult with them in any Treaty. that you admit not, much leſſe interpoſe, any article, to doe otherwiſe or leſſe then your Proteſtation and Covenant. Upon the debate, let them be read over, and ſcanned carefully, how they and any motion agree, and keep to your rules. Having ſuch clauſes, as they have, you will find them to afford juſt Liberty enough: But in the reſidue to be more unalterable to you, or by you, then the Lawes of the Medes and Perſians. I am no Iudge, nor ever ſhall be, nor ever deſire to be, what is the p. 70Doct. 6. Application. Encouragement and warning to the Parliament.meaning of condign puniſhment, in the Proteſtation, further then belongs to a Miniſter of the Goſpell, and Word of God. But I again beſeech you, remember that you are tied to do according to that in the preſence of Almighty God. Interpret it, with as much favour, and with as much charity as you can toward any. But there is a ſad ſentence, 1 Kings 20, 42. which he was angry to hear, to whom it was pronounced, verſe 43. But he found it true to his coſt three years after, when it ſeems he had altogether forgotten it, Asking Gods conſent about pardoning Delinquents.1 Kings 22. Therefore, I humbly entreat you, to ask Gods conſent firſt, whether he will ſpare ſuch, or ſuch, or pardon them; and if He will not, You muſt not. And next, conſult not onelyonly with your own ſafeties, but all theirs you are entruſted with. The Land, the Church, Religion, Laws, thouſands that have helped you: Conſult with their good, (though not with all their perſons) and then you will ſee, what you muſt do with Delinquents. You ſee, I meddle with no particulars, becauſe I am no States-man. OnelyOnly St. Paul bids me, Remember thoſe that are in bonds, Heb. 13.3. And helping thoſe that are in priſon, for helping you & the Church.Heb 13:3as bound with them. So do I you, and beſeech you, to take as effectuall a courſe as may be, that Gods priſoners, your priſoners, at Oxford, and elſe where, may be better uſed, or if it be poſſible, delivered.

And now if you will be reſolute, and faithfull to God, and for God, and his people, I am ſo far aſſured of your ſafety and ſucceſſe, in the iſſue, that I deſire no other ſhelter on earth, for ſecurity, then you ſhall have generally, as a Body, as a Parliament. I may miſcarry alone, though you eſcape: and multitudes of us, muſt miſcarry, if you ſhould be ruined. But I am confident, You ſhall not, nor Gods Cauſe in your hands, if you hold out in integrity.The victories under the old Teſtamēt may make us confident of the like, if we will be faithfull. I confeſſe, I am once grieved and aſhamed, to read the victories Gods people obtained in the Old Teſtament, who yet were not without ſome failings, but the beſt of them, men ſubject to like paſſions as we are; and ſo it was the Covenant of Grace, not Works, whereby they obtained ſuch Deliverances: And then to think how often Gods people, under the New Teſtament, and now, are defeated, and put to the worſe. The truth is, we are worſe in our hearts and lives then they, or elſe we ſhould have as many, and as great victories, (except miracles, but not excepting wonders) as they ever had. And if we can yet at laſt, p. 71learn to be as faithfull as they, (Governours and People) when they prospered, I will be bold to promiſe, We ſhall never have any defeat more.

And now I cloſe up all, with that encouraging charge of holy Jehoſhaphat, to his great Councell of Judges, 2 Chron. 19. 11. Deal couragiouſly, and the Lord ſhall be with the good.

FINIS.