OBserving some picking in the dust-heaps; others raking the channells in the streets and sinkes in the Kitchin, where they have found precious matter sometimes, most times that, which hath recompenced their labour: I must observe herefrom, That no place, nor person is so barren, but may yeeld some fruit: Nay nothing, no not that dung, which is most unsavou­ry, because it is the corruption of that which is best, but hath vertue in it, more then is ordinarily con­ceived, saith a great Paracel­sus sayes thus to an idle and useles per­son; Thou art of much lesse use, then is thy dung: not worthy of that worst excrement (in thy conceipt) which thou voydest. Quae Cal­cantur, things we tread un­der-foot, or leave there, would be of good esteem, if we knew the use of them; this use is shew­en to the world, to­gether with other ex­cellent matters, by Mr. Plats, whom I know one­ly by his Bookes, a man of pre­cious use and abili­ties. Schollar.

Let not the Reader then be discouraged at the sight of the Rimes, which shall now be presented to his eye, though, indeed, they smell more of the Pot, then of the Poet: and because, probably, they came from Oxford, from whence wee can expect no good; for there Sathan hath his Throne, and Iniquitie hath been established by a Law. True it is, I have as vile an esteeme of the Verses and the Poet, as he hath of his owne dung; and yet, sith there can be vertue extracted thence, even out of that dung, The Reader need not doubt, but when I have raked them to the bottom, I say to the bottom, I shall finde some vertue there, some excellent Truth uttered by him as a scorne, and as through a Trunke, but ma­king very much for the establishment of the Righteous, whom the fool scorneth. I shall say more to the scorn, for that is my maine scope, no more to the scorners but this, which is enough to make them trem­ble. Pro. 3.34. Pro. 29.8 Surely the Lord scorneth the scorners, for they bring a Citie into a snare: Nay they set a Citie on In flam­mant suf­flant. fire; The Lord will persecute them with his storme, and take them away with his whirlewinde, if they repent not: So leaving the scorners, I come to their scorne, which is wrapt up in these Verses, fifteen in number.

This last verse shewes the Poet to be a merry Greeke; but in the close wee shall say of his laughter, It is Eccl. 2.2. mad. In my translation I shall render the words first, then the sense and meaning; not to the Poets liking sure. I have not learnt of the Devill, his Master, to play the fool, or the knave, or the mad­man. [Page 2]I thanke God, who hath given me more grace, I have not sold my selfe to doe evill, for then I could, as he, and the Court Greek & Latin Po­ets tell us of one Mercury, a very in­famous person, a notable knave, a cunning thiefe, and a most no­torious ly­ar, not his like in all the world; he was the Court-Mercury too; which may satisfie the world touching the Court then, and this fel­low, Syr­named Mercurius Auli [...]us now. Mercury, upon the Ale-bench, make songs of David; I could (for I know their way well enough) give-up my tongue, and my Pen, to the Devills forge, intreat him to sharpen them against the face of the Righteous; The Devill would gratifie me so farre, he would enable me, as well as them, natures bent being that way, to lie and raile, and blaspheme; he would procure me al­so for doing him service, some high degree in the Schooles, good gaine to my purse, haply some place or title of honour, for such servants are in the onely ready way to rise in the world; But then I should render my selfe a fool, and a knave both, and in every sober mans construction, mad also, as the newes from Oxford once a fortnight renders their Mercury there, and as these verses render the Poet here; All of the easiest construction, especially the first, because of the agreement it hath with the English, wherein I had pretty skill ever since I could read latin, for thus I could interpret this verse in Ovid, Tacturos sydera summa putes, Thou shalt put summer syder into tanckards. Such a construction the childe makes here, and yet he thinkes he hath proposed a Riddle, which needs an Oedipus; no, it needs not, for

[Extincta Castro fax pulchra novo est; nec nautae postea, nec militi sit noto Pharos;] Pulchra fax, is the Lord Fairfax, (a bright starre indeed, but of that anon,) and Castro novo is by Newca­stle, he meanes the good Earle there, and his meaning is very proper, for he hath no more sense of God and goodnesse, then have the timber and stones in that Castle; But we must not stifle the birth, or the Poets witty conception, which is this; That the bright starre in the North, is quite extinct now by New-Castle, and shall be of no more use to Souldier or Mariner. Auster disparem haud tulit casum. As this in the North, so the like disaster hath befallen the Roundheads in the South; for Murus cui addita est Canina litera, mersa est suis cum turmis nuper leporis vado: I have plowed with the Poets heifer, and can reade his Riddle; Sure Murus is a wall; So sure Canina litera, is R, as they say in Ox­ford, where they make a noice like a dog, and goe round about the Citie. But here is a deepe conceipt, for as Castro novo, in the first verse, is an Earle: so Murus, in the fourth verse, is some excellent Person sure, precious in the eyes of God and men; for this shall be spoken to the eternall reproach of Oxford, the Persons there; That they have vilified and reproached those, whom God will honour; and they have honoured those with degrees in Schooles, and titles of honour, whom God doth account as vile, as they can esteeme their owne dung; Had I heard no more but this, That the man is blasphemed at Oxford, I must conclude presently, as every sober man will; This is some excellent Person, he hath done worthily, he is become famous, I know he is, for he is infamous in Oxford; There the drunkards make their songs of him, and there they make a noice like a dog. I proceed, Leporis of a hare, vado in a shallow water, which you may ford-over; put together, it is in Hare-ford, and the literall Interpre­tation; That the wall and all about it, was drowned in Hare-ford: The Allegoricall is this, and it is very witty in the Poets conceipt, That Sir William Waller, with all his Troopes, were swallowed up quick in Hare-ford, i. e. by the Earle of Hartford; And so the Poet hath added a letter to Murus, and that is ever an addition to a Blessing: and hath taken away a letter from his Lordships title of honour, which ever, in sacred account, makes an addition to a curse. It followes,

Euri [...], Bristonia, Leporinos Horrescens vortices (i. e.) That shallow water fordable but now, is now raised to such an height, that Bristol is swallowed up by the proud swelling waters of Hare-ford. This interpretation is literall too, and Allegoricall; one word onely is out of place, and impro­per, for it fits not the Allegory, yet is it very emphaticall; [...] Bristonia, Bristoll groanes under cruell bondage; It does indeed, such as Israel never felt under Pharaoh, and his Task-masters; nor the Christian under the Turke; [...] Bristonia, That Citie knowes the sense of that word now.

Anglica claudij timet pares urbs Casus (i. e.) And Gloucester lyes now at the mouth of that de­vouring floud: for Haerois Teutoni i Myrmidones, The Myrmidons [these were the most bloudy Sal­vages, that any history makes mention of, so hardened and brawned in villanies, and bloudy executi­ons, that they became a Proverb; a very fit word here to declare unto us, what is cleare enough, the more then barbarous usages and insolencies of those Rogues, Theeves, Robbers, Murtherers, Beasts in the shape of Men, the Souldiers] of the German Peer, have begirt that Citie, with their great Duke. The Poet meanes those two, Brethren in evill, whom he dignifies as he thinkes fit, but God knowes, they who are highly esteemed in Oxford, are an abomination in the sight of God Their sword hath made women childlesse; It may be the Lord will be so gracious to them, that their Mother shall not be childlesse amongst women. They have committed lewdnesse in Israels land, Gods land: It may be their land shall prosper, and they shall live to eat the fruits thereof. They have done their utmost to ruine those, and their house, who layed out themselves, for the building up of the Palatine house: This horrid ingratitude, this requitall of kindnesse, is no sin in Gods account; He is mercifull; It may be, the Lord will build these men a sure house: They shall live out all their dayes, and when they dye, [Page 3]they shall dye as other men, and be buried as those, who are precious in Gods account. But there is no trusting to it; we have not a word for it; against it we have, for this is the word, and burden from the Lord, against all those that have shed bloud to their power; Ps. 55.23 Bloudy and deceitfull men shall not live out halfe their dayes; Thou shalt not be joyned with them in buriall, because thou hast destroyed ( So we un­derstād the Possessive (Thy) and not that he laid his own Land waste, ma­king it a Babel. Is­raels kings did so, and the most Christian in name: as the Sacred & French Chronicles tell us, and as our chil­dren will reade more at large in after times. These scri­ptures will add waight to the Bur­den & ter­ror of the Lord. Psal. 5.6. Psal. 11.5. Pro. 22.23 & 23.11. Isa. 49.12. Zac. 14.12thy) land, and slaine (thy) People Isa. 14.20. [against whom the Lord was a little displeased, and Babylon helped for­ward the Zech 1.15 affliction]. What the Poet sayes now is of small account, Thus sayes the Lord, (as we have read) and this the Burden from his mouth, upon those great Captains & their Myrmidones. I proceed.

Pacata Thule est; Scotland is quiet (sayes Oxford Poet, I shall say more to that anon) Nec noto ti­mor Popello aut Regi, nor is there any feare from the North, but that all there abouts will come forth to the Kings foot, and be trod under, as the mire in the streets; for (mark it) nihil relictum est Bri­tannicum domare Caesarem; There is no let in the world whereby to keepe downe Caesar (the King) from [ascending above the height of the Clouds, and] being [like the most High,] an absolute Mo­narch, whose Rule is his will [it had need be an holy will, but such is onely Gods will] nothing can hinder this now, now that New-Castle hath put out the starre in the North; Hare-ford hath over­flowed the wall in the South, and the two Brothers are so prosperous in the West; nothing can hinder now, but Preces gregis, the prayers of a poore flock [of sheepe, Armenta and Pecora, are great Cattle ever, Amo. 4.1 The Bulls and kine of Bashan, which oppresse the poore, which crush the needy, ( Gregis is of a flock of sheep] [...], newly fallen mad; he meanes a poore despicable, helplesse, (I doe not say hopelesse) destitute, cast out, fatherlesse People, a People vile in their owne eyes, (but of high account with God. These he meanes; Then his meaning is, nothing remaines now that New-Castle is so for­tified and strong; Hare-fords waters so risen, swelled so high, and storme-like, swallowing-up, and storming all before it, and leaving no food behind it; Now that the two Roaring Lyons [the Lord calls them Zeph. 3.3 so, and I dare not thinke of a fitter expression] have their mouths wide open to swallow-up Gloucester, the Inhabitants there, and all about; nothing remaines now to save these poore flock from these Devourers, Nisi, but, The prayers of the poore of the flock, a poore, destitute, cast-out People. Well, blessed be God, these people have, But their Adversaries allowance, and yet they have enough! yes, enough and enough, for they have All, God and Gen. 33.11. All; Enough then, though (which I will adde) all the Adversaries Brethren, the Kings good Subjects in Ireland, (these were called horrid Rebells an yeare and halfe agoe in a Court Complement) though these are called over to doe their King the like good service here, which they have done him in Ireland; yet these people have enough, though but af­ter their Adversaries allowance: and they can, though they are, as Nehemiah and Daniel were, Neh. 1.4 2.1. sad, faint, and Dan 8.27. sicke also, because of what they heare and see, yet they can recover themselves, and rejoyce in their portion. They have a God to goe unto, (when I have said God, I have said All) The wrath of man shall praise him; The treachery of man shall advance his faithfulnesse, as the weaknesse, foolish­nesse, and wickednesse of man doth advance the power, wisdome, and goodnesse of God. The Adver­sary with all their counsell and strength must fall before the hand lifted-up, for it is lifted up to the most high God, God of Hosts, King of Saints. They can pray unto him, commit all their concern­ments unto the bosom of a Father, who is then nearest to his Children, the nearer danger is. Prayers shall turn all this to the furtherance of the Gospel, and the increase of the Churches joy. The Adver­sary may have so much power, as to restraine Sea and Land both, and set open the gates of Hell against the Church; He cannot restraine prayer, which openeth the treasury of Heaven, and commands God there, as we shall see presently. Blessed be God, the Father of our Lord Jesus Christ; He suffers his peoples adversaries to carve forth his Childrens portion, and behold it a large portion. The Adversary now has assigned a Sanctuary to the people of God, a place of Refuge indeed, a strong Tower, the Name of the Lord, the Righteous fly unto it, and they are Pro. 18.10. safe. Nothing remaines now, whereby to save these people from falling into the mouth of the devourer, but the prayers of the destitute, that is enough, till that Refuge faileth, the hearts of the Righteous cannot faile; But that refuge never fail­eth; In the Lord Jehovah, is everlasting Isa. 26.4. strength, an everlasting ground for everlasting confi­dence; ‘"To establish the Righteous now & evermore, on this foundation, That the issue or end will be good; the wicked connot over-rule there, the end is out of their spheare, that God makes, He is Ma­ster James 5.11. there. The King could pursue Israel with deadly hatred, he could speak Exo 15.9 proudly, but he could not overtake Israel. Another King, as proud as the former, could, in his rage, command the furnace to be heated seven-times hotter then Dan. 3.19. Ver. 25. ordinary; he could not command the end, not make the fire burn, there God over-ruled; The servants of the Heb. 11.34. Lord quenched the violence of the flame. What ever the Premisses are, which the wicked have made, how agreeable soever to their sense and reason, yet they can do no more, God will draw the Conclusion evermore by such a kinde of Logick, as sense and reason, the Philosophy of the world, is not acquainted with, onely God knows, and in his favour, he has made his Children know it, & given them assurance touching that matter, and so they lye at An­chor [Page 4]in God, confident under his shadow.’ Resolved fully at this high point, That God commands the end, and Prayer commands God. And this bids the people of God, expect good newes from all Quar­ters, yea out of the West also, where the Churches Sunne seemed to set. Behold then, the Poet does belch out a double Blasphemy; whence I shall draw a double Conclusion, & make it Christian Divinitie.

Whereas I said, Prayers are of high account with God, and very efficacious to bring to passe all the Churches designes, and to frustrate the Adversaries; That is true enough, there can be no mistake there; for the Adversary meanes, the Prayers of a destitute People, theirs I say, and he must say so too, who have a Father to goe unto, and an Advocate with that Father. It is very notable; If they have a potent Advocate with an Adversary, they have an hope to prevaile: but having an Advocate with their Father, they can have no doubt; Wee have an Advocate with the Father, Jesus Christ the 1 Joh. 2.1. Righteous. There can be no mistake there, Prayers are very prevailing, there is in them an omnipo­tency, they command God, therefore are prayers the great Confidence of the godly. But here we must be informed, prayers are so indeed, not considered in themselves: Alas no, the good mans confidence must be that which is perfection it selfe, compleat, and perfectly perfect: There is nothing so perfect, but Jesus Christ, and justification by him; Therefore to build our Confidence upon Prayers, considered as a dutie onely, and no more, is to build a Tower upon an Oaten straw. This then is the meaning, Prayers are a godly mans great Confidence, as they close with a Promise, and make the soule cling and cleave to Christ. As prayer puts the soul into a sure hand, the hand of a Mediator, The Amen, The Faith­full, and true Witnes: Rev. 3.7.14. He that is holy, He that is true, &c. In that hand the Soul and all her con­cernments, all her prayers touching that matter, concerning her particular well fare or the Churches, there the [...] are safe, and thence they shall receive Answer in the fittest time, a gracious, yea a glorious end. And so Prayers are a godly Mans Confidence. And so much for Explication, and Confirmation of the point. Now we will read the Experiences of the godly in all ages, touching this matter, That we may see, that which is of the vilest account with vile men, is of the highest account with God, and good men I gave my selfe to Ps. 109.4 Prayer, sayes David, (i.e.) he made prayer his worke, when he was in a very sad and unsetled case, Tossed up and Vers. 23. down as a Locust (a very fit Emblem of the Church, the tides and changes of her affaires, up and downe) then he gave himselfe to Prayer, and this fixed him, made him a quiet Is. 33.20. habitation, who was before as unstable as a Grashopper, and gave him assu­red confidence, that the end must be good, so he ends with praise, I will greatly praise the Lord, &c. David sets downe two experiments he had made of this, I will mention no more, because these are most notable, how he confounded strength, and (that) Counsell (all for warre) which was as an Ora­cle; 1 Sam. 17. While his mighty Adversary cursed, David prayed, closed with an Almightie Arme, So his Adver­sary fell before his face, and his owne sword cut his throat. At another time, a great Counsellour dis­serted David (as the manner is) when he saw that, he gave himself to Prayer, as his manner was, Lord sayes he, I pray thee turn the Counsell of Ahitophel into foolishnes 2 Sam. 15.31. No sooner asked, but it was done; The Lord defeated the good Counsell of Ahitophel, 2 Sam. 17.14. (good to bring about the horrid designe against David, the dethroning of him) and when he saw his Councell was not followed, wee know what fol­lowed, He teareth h [...]mselfe in his anger, saith Bildad, [but his application was wrong] his own Coun­sell cast him downe, &c. Job 18 4.7.8. The Conclusion then stands firme, Prayers are a godly Mans Confidence (as before expounded) he is assured fully these will wheel all about, turn the Scene (where now we see nothing but drawne swords bathed in bloud) the end shall be gladsome, a glorious deliverance at the last. The poore People have put up Prayers to their Father, they shall be delivered- out, sustained- in, or preserved by the Judgement; For the Devourers mouth, which seemed to swallow-up, did carry Jo­nah safe to land: I said, preserved by the Iudgement, delivered by that, which seemes to the eye, an [...] ­ter destruct [...]on. A few were saved by water; 1 Pet. 3.20. That water which drowned others saved a few. I know it does relate to Baptisme; but we may apply it to the waters of affliction, wherein the wicked are drowned, but the Righteous are saved: The Lord will have respect to the Prayers of his servants, 1 King. 8.28. which they put up unto Him day and night I will make a short account of a rich Treasury. I could say as much of Prayer, as is said of Faith; By prayer Abraham obtained as much as he desired; So Isaac, so Jacob: Looke how wide Faith opened their mouths, so they were filled By prayer Moses tyed Gods hand, Let me alone Moses, sayes God, No, but he would not; A poore weake man overcomes the migh­tie God. Moses did more then Ioshuah did, Josh 10 12. he commanded the Sunne and the Moone, (which is very notable) Moses commanded God; He was pleased to be commanded so, Isa. 45.11. to tell his People how command­ing a thing Prayer is. It is the most efficacious of any thing in Heaven or Earth; It has the quickest [Page 5]motion, and as quick a returne: I meane still, the prayer of the destitute, (a people loose from, and for­saken of all humane help) for their prayer is powred forth now. The eye is single towards God, sted­fastly set Heaven-wards: The extremitie is great, the Adversaries pride at the highest peg, the people of God at the lowest eb, in a perishing condition, Refuge faileth, they are importunate, they will give God no rest; then God hearkens and heares, then the return is quick and speedy. For there is no help on earth. Now mark it evermore, He shall send from Heaven and save me, sayes David Psal. 75.3. in his Mictham, words worthy to be written in golden Letters, when there is no help in earth, He shall send from Hea­ven and save mee; The Churches confidence for ever. I will skip over a large Chronicle, and observe onely one prayer there, King Hezeckiah is greatly distressed, A proud Adversary has begirt the Citie round; And now, There is but one thing remaines, which the King can doe for his securitie, and that he does, he falls downe upon his knees, Spreads the Letter, the rebukes, the blasphemies, the great straights, he and his people were in; all this he spreads beford the Lord, and he calls-in for help, sends Messengers to Isaiah, tells him, there is but one way to take (a sure way) to goe to God by Prayer, O let us not neglect that way; Wherefore lift-up thy Prayer for the remnant that are left. 2 King. 19.4. Sith there is but one way left open, let us presse-on in it, and weary the Lord with importunitie. Now what sayes the Lord? That which thou hast prayed to Me, against Senacherib King of Assyria, I have heard. 2 King. 19.20. There was a quick Returne, and the execution is as quick, for the next Newes we reade, is, ‘"And when they arose early in the morning, behold in the Camp of the Assyrians, they were all dead corpses. Vers. 35.’ The time would faile me, else I could tell you of a Thundering Legion, That a whole Army was like to pe­rish for want of water; Nothing remained then, but Prayer, and to prayer they went; Prayers reached Heaven presently, opened the Clouds, so as they powred downe raine in abundance. Though the foole makes but a mock of Prayer, as if it were like his, an abomination, a mock-Prayer, yet I could tell you, the Adversary has been so wise, and knowing touching this matter, that she has professed, she feared the prevalency of Prayer, above what a mighty Army could doe, more the prevalency of one man, of whom you might say, Behold he prayeth, then the power of an Army of many thousands. To draw-up toward a conclusion, Prayer does all, at home and abroad, in private affaires and in publique; It keeps the house, it locks the doores, it makes two of one minde in an house, it blesseth the children, it makes all things thrive there, it feeds the horse, plowes the ground, houses the corne, makes all things prosper. What? Then the man may be lazy the while? No, that cannot be, it makes a man most carefull and conscio­nable in the use of all meanes, though he stayes and bottoms himselfe upon none; his rest is upon God alone in Christ, there his Prayer fixeth: So for the Private. For the Publique now, see how prevailing and serviceable this Ordinance is, it binds Gods hand; when the sword is drawne, it sheaths it againe; it stops the mouth of that Devourer; it binds Kings in chaines, and Nobles in fetters of iron; it makes warres to cease, and lets the oppressed goe free; it limits proud wrath, it sets unto it its bounds, as to the raging Seas, So far and no farther; But it never limits the Holy one of Israel, It ingages God to e­very busines, and ingageth the heart to trust in Him; and so there is an omnipotency in Prayer, &c. The servant of the Lord writeth upon every thing Askt of God, [for what soever is not so Asked, cannot come to him as a Blessing] and the gift of God. And if it be a Nationall Blessing [for that his mouth is widest open, he is no body for himselfe, but as the Church may prosper] this he calls Naptali, Gen. 30.8. the child of my wrastling, for with the wrastling of God, fervent strong Prayers hath he gained this bles­sing] And as it is in the purpose of his heart to seek God still, so he knows God heares Prayers still (i.e.) gives gracious returnes unto them. The Lord has spoken good words, and comfortable, and they keep-up the Spirit of prayer alwayes; so that his servants cannot be discouraged and faint in their minds; Aske what you will, and it shall be done. Joh. 14.13 15.7. O what unspeakable grace is this! His servants aske nothing, but according to their Fathers will (in reference and submission thereunto.) And it is their confidence, 1 Joh. 5.14 that their Father heareth them: And if they know this, That they are heard in whatsoever they aske, then they know they have the Petitions they desire of Him. We must marke this with all observation, it will resolve us fully in all that follows. Thus and thus it has fallen out to the Church in the North, thus in the South, and so in the West, and is not all this a great disheartning to a praying People? No, The contrary rather, all this puts heart into them, makes their prayer more lively, and servent. It is with these servants, as it was with their Master, the Lord Christ, the sharper the Agony, Luke 22.44. [...]. the more ear­nestly intended & stretched out are the prayers. But I will answer first to our Common Prayers, where­to we exspect so present answer, for we must note, that I am to speake here specially to those, that pray in Prayer, are the poore of the flock, a destitute people in the enemies account, whom the Lord, ap­pearing in his Glory, Psal. 102.16,17. as now he does, (and he will be more glorious every day) does heare alwayes, even to their will and weal both, whereof anon: To our more common Prayers first, for we pray now; And doe we expect that God should come-off roundly with us, and answer all at the first? Have wee come-off roundly with him in point of obedience, and good service? I beleeve the most upright amongst [Page 6]us cannot say, Yes; Well then, and doe we looke, that God should turn to us the face presently, and Answer us in every thing, when we have been so narrow-mouth'd in asking, so straight-hearted in be­leeving, so slack in obeying, turning the back upon God so long, and perhaps yet longer, even at this present time; Regarding iniquitie in our hearts even now, when we would have God regard our Pray­ers: And would we be regarded? Expect we, that God should regard our Prayers now! Wee might ex­pect rather, that God should strike us dead upon our knees, and that He has not done it, should be mat­ter of wonder, and praise both. Has not God waited when man would turn; and will not man be con­tent to wait patiently, when God will turn to him? Surely they, who Pray in Prayer, James 5.17. indeed are a Pray­ing People, these are a waiting People; They can continue on their knees, or sit downe astonished, not wondring, that God do's not answer them in every thing, but rather, that God do's answer them in any thing, when they looke into themselves, and upon prayer as a prayer onely, and no more but a du­tie, which they have formed by their owne strength: And yet God is the hearer of Prayers, has heard their Prayers, and given a gracious return to them, from time to time, so as they can say, they never sought God in vaine. To look no further back now than into these three yeares by-past, up to this pre­sent day; What wonderfull Providences! Marveilous rescues from the mouth of the Lyon, and paw of the shee Beare! Admirable deliverances! strange discoveries! What were all these, but Naptalies all, the child, the fruit of my wrastling, does these praying People say.

[...]b.But what will they say to these particulars, These discomfitures in the North, and these in the South and West; What will they say to Bristoll? where was their God then? These mad-men will goe neare to say, these are their Naptalies too, the fruit of their wrestlings, of their groanes, and strong cryes.

Ans. Yes indeed, they will say so, and be confident in what they say, though their eares are too chaste to heare these Blasphemies: I will begin where the Rimer begins, with the North, and so goe compasse, and yet end presently: That bright Starre there, the Lord Fairfax, hath shone gloriously, & does shine, notwithstanding all the forces of New-Castle, all the fraud & treachery of the Father and the Sonne, to force out that light yet that light doth shine, and its lustre is set-forth by all this force and fraud, and thereby made more glorious. And what is all this, but a Naptali, the fruit of the Churches wrastling with their God, for and in behalfe of his servants there, and here. We must not passe over lightly how gloriously God has been and is seen in the North, an bearer of Prayers there, and here. How has the Lord bent the hearts, inclined the soule of the people to his Cause? What favour has He shewen his destitute people in the eyes one of another! England lifted up the hand, to the most High God for Scotland, now Scotland for England; They will joyne hand in hand, ‘"To stand fast in one Spirit, with one minde, striving together for the Faith of the Gospel.’ They will stand-up, knit together all as one man, against common Adversaries, the Devill and his Hierarchy, with his Brutish Pastors. Two onely there were in the Assembly of Ministers, who withstood this Covenant, a proud man, and as proud a Novice, neither of them cleared in Judgement touching Popery and Prelacy (twins) by all that has been written & done these foure (I had almost said foure hundred yeares, I will say fourescore) we know them, and, we hope, they know now themselves, what spirit they be of; The one a man of contention, The other a childe, who will learne to hold his tongue, till he has learnt how to speake. Pacata Britannia est, England and Scotland, these twaine once are one now, sweetly composed in their God, as a Citie Compact, and at unitie with it selfe, for they are in Covenant with their God, and each with other; I am as thou art, my people as thy people: 2 Chro. 18.3. All will stick together as one man, to with­stand this common Adversary. What shall I say of this? The tongue of an Angel cannot utter it. But it is a Naptali, the fruit of the Churches strong wrastling. Thus has God don in the North, as won­derfully in the South. How has he got himselfe a Name, & made his Servant there a man of renowne, even the Man of his Right hand! But then indeed, for I must speak all, yet nothing to dishearten Pray­er, or to the Mans dishonour: We fooles! we cannot have a glorious Instrument, but we must dote up­on it: We cannot have an excellent man to stand up for us, but we will make a god of him; The Lord God of gods saw this, our folly, and was angry; and so, when we would make man an Idol, God would breake him to pieces. And what is all this? A Naptali, a fruit of the Churches wrastling; we shall see it more cleare anon. But this is cleare now, for now we are taught a great lesson, To cease from man, Isa. 2.22. and, To cleave to God, There-on to bottom our selves, and place our confidence. And Bristoll too, the impoverishing of that, and doing more, the forcing of that Citie so, as never Citie has been so forced (since there was a Citie upon the Earth) by the fiercest Salvages and most cruell Myrmidons. Indeed such villanies, out-rages, notorious violences are committed there, that I am at a stand what to say. But yet I will call this a Naptali, a fruit of the Churches wrastling; for we must note, the Church does wrastle with her God, intreats, that Deliverance may come to his People: But she does not limit the Holy One of Israel; They doe not bind him to their time, their instruments, and manner of working: They pray as men, they leave Him to worke, as a God, still with submission to his will, still resolving [Page 7]all thither. And when they see what is the will and pleasure of their God, who does all things well, they are well content. It is the Lord, say they, as Eli said, Let him do what seemeth him good. 1 Sam. 3.18 He has don it, His people, as Aaron in a sad Case, hold their Peace. Lev. 10.3. And yet they are confident, God heares them alwayes, and has heard them in all that they asked, for they asked nothing, but according to his will, (marke that,) Therefore they have a confidence, that all, even this taking, and forcing of Bri­stoll shall be for the Churches weale, greatly to advance the glory of their God, and the rejoycing of his People. Their losses shall be their advantages, as to this time, so till time shall be no more. So the wise God will order it, who (made a Chaos, a [...]) brings order out of the greatest confusion, life from the grave, and glory from the Crosse; They will trust God, who would suffer no evill to be, but that out-thence He does produce good; He will confound his Adversaries by all this, the Adversaries lifting-up shall tend to his ruine; God gives him scope, lets out the raines (gives him rope, he will strangle himselfe with it) puts power into his hands, which he does exercise now with a rage, that reacheth up to heaven; So high must his judgement reach, even to the Skies. Jer. 51.9. He has exercised proud wrath, he has dealt treacherously: Now he sees, as the Ammonite did, That he stinckes before all Is­rael. There is a notable discovery of the Adversary at Bristoll, his malice, his rage, his lust. The Inha­bitants there, some of them, are discovered too, the treacherous Lawyer, and the vile Priest, with ma­ny more, a great mercy all this, and all this the fruit of Prayer The Lord will discover his own right hand also: Surely He that does nothing in vaine, has brought light out of the womb of darknesse, will worke gloriously here, for His manner is to make the most glorious light to appeare unto his Church, in that very place (the West) where it seemed to set. The Churches light must rise in obscuritie: her darknesse must be as the noone day. Isa. 58.10. Doubtlesse, the Lord will worke gloriously about Bristoll, and those parts, we have a word for it, that so He will doe, even a sure word of Prophecie, where thus wee reade, Wherefore should they say among the People, Where is their God? A cleare intimation, that so an Heathen people will say, when God delivers his people into their hands, they will doe after their manner, as the Heathen have done at all times, and now at Bristoll, reproach God and his People, saying, Where is their God? Joel 2.17. What then? Then it followes, Then shall the Lord be jealous for his Land, and pitie his People. Vers. 18. Then! When? When the enemy is so proud, so lifted up, that he dare re­proach God, aske where he is? When they deale so proudly, as the Heathen did at Bristoll: How dealt they there? I tremble to tell the manner how, worse then the Heathen did before them, or their Fa­thers, who platted a Crowne of Thornes, and put it upon the head of Christ: These brutish men, worse then those Souldiers, have plotted a worse matter, and cast a greater reproach upon the Lord in Glory. When the Adversary is so proud, Then will the Lord, as we read before, and as it followes, He will no more make you a reproach amongst the Heathen And does not the Lord pitie his People? Has he not begun to take away their reproach? May it not be said, and for Gloucester, What has the Lord done? The Adversary is proud, for he is very confident, he has an Arme like God, (as Pharaoh before him) he said, I will take that Citie, my lust shall be satisfied upon them, I will draw my sword, my hand shall destroy them. Observe, I pray you, what the Adversary sayes; I will, and I will, All shall be as he will, he never asketh God leave: No, I warrant you, God is not in all his thoughts: Tell him of God, and his will, he puffeth at you. Note it by the way, that this is an infinite disadvantage to the Adversary: He is upon a worke, which he cannot commit to God, he cannot advise with God about it, all the counsell he takes is from the Devills Oracle, and he digs deep to hide it, even unto hell; Therefore it is, that their designe many times, proves abortive, like an untimely birth in the wild of Kent: It dis­chargeth it selfe, through haste, like a poysoned Peice of Ordnance, which flies off, but breakes all to pieces, and all about it. But when the Adversary is successefull and prevailes, it is by treachery, hellish devices, and contrivances, the depths of Sathan: and so, prevailing by treachery, they oppresse the poore, who cannot resist them, they exercise proud wrath upon them, as Devills incarnate, and as they did at It is no­torious how mis­chievous these spoi­lers were (their cru­elty there, and every where, is unuttera­ble) they burnt as much wheat be­longing to one man as was worth 700 pound. Cicester, and Bristoll. Reader, I say againe, this is of infinite use, if thou wilt consider this with it, the infinite advantage the Church has above her Adversaries, Shee can Pray, while her Adversaries do's Curse and Blaspheme that worthy Name, by which (shee) is called; shee can take Councell at Gods mouth, enquire, as David, of the Lord, at every turn, strengthen, stablish, beare up her selfe, upon an Almightie Arme still, here is an advantage, that cannot be expressed; but take all; the Church (I meane still a poore People, rich in Faith) have no will of their owne, but what they have denied, and renounced, they have resolved their wills into Gods will, and they say still, as they ought to say, ‘"If the Lord will, we shall live, and doe this or that; Jam. 4.15.’ Not ours, ‘"but the will of the Lord be done; Act. 21.14’ So they cease evermore, as their Brethren before them, concluding all their matters, and concernments under Gods will. Here is an infinite advantage, which the Reader may note by the way, and pardon the digression. I returne now to our Adversaries, where we found them Blaspheming the worthy Name, and speaking thus proudly, as we reade, Goe to now, say they, To day or to morrow, within a very few [Page 8]houres, we will goe into such a Citie (called Gloucester) and, (kennell there, for they are dogges) continue there this Winter, where we will whore, and drab, and curse, and blas­pheme (God damne us) and shed bloud to our power; so proudly they said, so they will doe, such a good will they have, and so headlong it carries them. Now heare what the Lord will doe; The Lord, who does cast abroad the rage of his wrath, beholds every man, that is proud, and abaseth him; Job 40. does confound daring attempts, horrid rage, and cursed blasphemy; decks himselfe with Majestie, and excellency, for the very purpose, to resist (to set himselfe in Battle-Array against the Proud) James 4.6. [...]. He will shew himselfe glo­rious in power now; the Right hand of the Lord will dash in pieces the enemy. Wee know the Lord has done it, though we had heard nothing touching that matter, for God does resist the proud; the God of Hoasts sets Himselfe in Battle-Array against such haughty Persons; The loftie lookes of man shall be humbled: and the haughtinesse of Men shall be bowed downe, saith the Lord; Isa. 2.11. and as He saith, so He has done; And He a­lone shall be exalted in that day. Wee will give now all, that is due unto man, to his courage, to his faithfulnesse; but we must ascribe Salvation to our God: He has mar­ched valiantly; He saw there was none to helpe; Therefore His Arme brought Salva­tion, He has repayed fury to his Adversaries, recompences to His Enemies. In whom the Church does trust; He will yet deliver; He will goe on to shew favour, to compleat His victories; He will take the matter into his owne hands; He will doe, as his Ad­versaries said in their pride they would doe; The Lord will pursue, He will overtake; He will divide the spoyle. These Balaams now are Posting to another place, and they Boast still what they will doe there, They will doe to — as they have done to Bristoll, and as they would have done to Gloucester: So they will do, they have a good will unto it, but God has them in his chaine, and has put a hooke in their nostrells, and a Bridle into their mouths, and He will send his men of warre after them, carryed-on upon the wing of Prayer, put up from all the corners of the world, and all his people there; carried also upon the wing of Faith. The Church hopes, her people will not make Idolls of men any more; then they shall be broken in pieces no more. Shee hopes, that her people are, if not fit, yet fitting for deliverance; and her Adversaries rotten-ripe for destruction; if their iniquities not yet ful, yet filling up to the brim, now they have reproached the Lord, now their mouths are so wide open to utter blasphe­mies, surely the Church sees now their day is coming; It is at hand. But shee has resol­ved all touching that matter, into Gods will, shee referres all to his time. If he will make more breaches upon her, she is humbled, and can accept of her punishment, for she knowes the time is coming, even the set-time, when her Lord will make mak up his Jew­ells, and Build the Tabernacle of David which is fallen. And how ever the Lord may deale with her for the present (it is His Prerogative Royall to deal with her as he plea­seth: but mercy pleaseth him) If He suffer His people to be longer tossed-up and downe like a Grashopper, it is to settle them the faster upon the Rock. They know, God is Master of the end; What ever the Premises are, he makes the Conclusion. So they have concluded, and this is their confidence, What they loose in the world, they shall gaine in Heaven: All their losses here, shall be their Advantages here and there; What they misse of here below, they shall finde abundantly recompenced in Christ above; as their sufferings are, their consolations shall be. In the meane time, they, as was said, limit not the Holy One of Israel; They leave him to His owne will, worke, and time; They have resolved their will into His good Pleasure; His will be done, Amen. Hither­to He has done all things well, even when He broke His Armies to pieces, He made them up again with advantage, two for one. Who would distrust this God? Surely [Page 9]the Church will not. They will not forsake their confidence; They have Prayed, and they have been heard still, and they will pray evermore, and are assured, that, when things are lower then yet they are, or like to be, their Prayers will wheel-up all again, and turne the Scene contrary to all expectation, but the godly mans. The cause is Gods cause; the mannagers of it, His people; God will maintaine his owne cause, and spare his People, according to the greatnes of His mercy, Amen and Amen.

I must adde here; Whereas it is cleared now, what a mightie Instrument Prayer is, how prevailing a weapon ever-more; And that it is the Churches weapon, whereby she turnes and wheeles about things, when they seeme to be gone, quite fallen, and de­sperately lost; When this is cleared, This must not be concluded, That this is the Churches onely weapon, shee must not use the Sword. Master Calvin, Cal Instit. li. 4. ca. 20. sect. 24, 25. &c. who has said as much, I beleeve, as any man in the world, touching the sacred Majesty of Kings, and obedience due unto them; When he has said all, as much as can be said, and yet no more; but what we all say, who speake by the Booke of God, he adjoynes, De priva­tis homini­bus semper loquor. Sect. 34. All that I have spoken touching obedience to Kings, or suffering from their hands, is spoken to private men; I doe not meane the Ephori, who curbed the Lacedemonian power; nor the Tribunes, who righted the Romane People, when their Consuls did them wrong, &c. Nor the Parliament in England; And there he has these words, Si regibus impotenter grassanti­bus conni­veant, eorū dissimula­tionē nefa­rid perfi­dia non carere af­firmo. 32 If the Parliament there, (or any where) shall winke at the Kings exorbitancy, crushing the poore, and grind­ing the faces of the needy; If so, Then doe the Parliament deale treacherously, They betray the poore of the flocke, and the trust of the Kingdome. There is but one Section more, and but a word out of it, which will stop their mouths, who flap us in the mouth with this still, That they have sworn obedience to their King. You must ever except this here, sayes Master Calvin; If it does not crosse the Rule, and Gods command; That you may satisfie men, you must not be so fool-hardy, as to incurre the displeasure of God, the God of Gods and Lord of Lords. Calvin has a little more, but too much for me to set downe here; I would rather Kings did read it, for it highly concerns them, even above their Crown.

Three lines more must be added, they will be of infinite use. The Adversary here has carved-forth the Churches allowance, which shee accepts, abundantly thankfull to her God. And now in this time of distraction, so full of bussel, and confusion, the Church has but one work to doe, which shee attends with all care and watchfulnesse; ‘"Their keeping their Spirit cleane, that their Prayers may be pure; Their intercourse, and commerce to Heaven kept open; and their Communion intire with the Father and the Sonne.’ This is their worke, and they give their heart unto it. And now, though the Earth be smitten, and stagger like a drunken man; Though it open wide whilst she gives up her dead, and discovers her slaine, and vomits-up the Hierarchy, with all their Brutish Pastors, who have been a burden to her so long, and cumbered her ground. Though a great quaking fall upon the Kingdoms of the world, so as they be smitten together, and broken to pieces; yet these People cannot be carefull, not greatly moved; There is a River shall refresh them in this drougth, and an hand shall hold them fast in this Earth-quake, while the Lord is performing his whole worke upon mount Sion, and on Jerusalem; While he is making an end, and drawing the Conclusion, which will be to the heart of His People, gracious and glorious, Amen. So much to the first Blasphemy, and the conclusion therefrom; I will but name the other. 2. That these Praying People are newly fallen mad.

Not newly sure; they were anciently so mad as now they are; ever since they could not run with those, that blaspheme them so, into the same excesse of Riot with them; 1 Pet. 4.4. Ever since they did abominate Babylons Wine, which, indeed, has made all the Earth [Page 10] druncken, and the Nations mad, as at this day; Jer. 51.7. Ever since they kept their foot from the Path of the destroyer, and loathed the way of Cain; ever since they served their God, according to the Rule of His will; Ever since they could Pray indeed, (in the Holy Ghost) have they been accounted a mad People. By those that are mad indeed, mad upon their Idols; mad with rage [as your poore flock of sheep never are; But Armen­ta and Pecora, the Kine and Bulls of Bashan, Nimrods, mighty hunters before the Lord, great oppressors of the world, Beasts-like-men, these are mad, and so we say in ordi­nary speech; But a mad flock of sheep was never heard off from the beginning to this day] These are harmlesse, gentle, and meek, to a Proverb; and so meek they must be and humble, for they are the poore of the flock, and God has humbled them, He has meekned their hearts; for He has laid open their hearts unto them, so they know them­selves now, and have so learnt Christ, that they are lowly, meek, and vile in their own eyes, and content to be more vile and base in their owne sight. But they blesse God for this reproach above many, for so they reproached Christ their Head; even so, He hath a Devill, and is mad. Joh. 10.26 This makes them leape for joy, because their Lord Christ was so reproached: For as they are made conformable to their Lord Christ in their suffe­rings from the hand and tongue; so shall they be made conformable to Him in their consolations; They are as he was, so blasphemed in the world; they shall be as He is, in Glory. 1 Joh. 3.2. What manner of Glory? Nay, had I the tongue of an Angel, I could not tell you that, I can reade it as you can, That, when the Lord Christ, shall appeare, these (poore of the flock) shall be like Him, and see him as He is; like him, and as He is! I can say no more, but admire: O the weight of glory! Onely, if you are of the number of those destitute ones, the poore of the flock, take your Fathers blessing before you goe; Blessed are yee, when men shall revile you, persecute you, and shall say all manner of evill against you, falsly for my sake. Rejoyce and be exceeding glad, for great is your reward in Heaven, for so persecuted they the Prophets which were before you. Mat. 5.11,12.