A FREEWILL Offering. Gen. 4. part of verse 4. And the Lord had respect unto Abel and his Offering. BY JAMES HARWOOD. D.D. DUBLIN: Printed by J.C. Anno Domini, 1662. To his GRACE JAMES Duke, Marquis, and Earl of Ormond: Earl of Ossery and Brecknock, Viscount Thurles, Lord Baron of Arclo & Lanthony, Lord of the Regalities & Liberties of the County of Tiperary, Chancellor of the University of Dublin, Lord Lieutenant General, and General Governor of His Majesty's Kingdom of Ireland, one of the Lords of His Majesty's most Honourable privy Council, of His Majesty's Kingdoms of England, Scotland, and Ireland, Lord Steward of His Majesty's Household, Gentleman of His Majesty's Bedchamber, and Knight of the most Noble Order of the Garter. May it please your Grace, YOur great Employments might implead my boldness, while I have presumed with unpolished lines, to withdraw you from your high affairs. The Church and State, under God, depend upon you; you have given such assured Testimonies of your care to tutor up these Twins, so that Clergy and Laity, bid you welcome; as wished for by all true Protestants, and prayed for by all the suffering Sons of Levi. We look upon you, as the Physician sent to cure our Kingdoms maladies; as the Master Pilot, able to steer to a safe Harbour, this crazy Vessel, the Common-weal: The Star in the East conducted the Wisemen to the Cratch of Christ; and that most resplendent Constellation, Charles his Wain, is your Conductor to this Kingdom. We honour our King, for he honours God; we honour you, who honours the King: The King hath given you a Commission, and our Church gives you her blessing; yea, Blessed is he who comes in the name of the Lord. Most Mighty Prince, I have neither Myrrh, nor Aloes, nor Cassia to present to your Illustrious Highness; yet a little oil in a barrel; not much, for not Master of much; not less, lest my present had been less than the Widow's Mite. Christ feasted thousands, with a few Loaves and Fishes: No marvel He could make that little more. My little I can make neither more nor less; not less, lest too little should be brought to the Table; not more, lest your State affairs should surfeit of long lines. Here is a Viaticum & Modicum, an Offering, and a small one, presented by him who joys in your presence; who was engaged to honour you, before he saw you: Your favours at a distance oblige, and your love to the CHURCH commands for you, and all yours, the prayers, Of your most humble, devoted Servant, James Harwood. THE CONTENTS. A Christians Looking-Glass, 1 Mercy beyond Measure, 13 Gods Magistrates, the People's Deliverers, 21 A home charge for all Subjects, 30 Zions sad Complaint, 37 The Angels Anthem, 43 A Lesson for Soldiers, 51 Gods love, man's life, 60 Gods Presence, Patient's Protector, 67 Where Unity, Amity, 76 ERRATA. PAge 10. l. 6. after he is a sinner, add, and whilst, p. 58. l. 3. r. Mutineer, p. 37. line 10, for Alphaltes', read Asphaltes', p. 41. l. 6. for do, r. dare, p. 46. l. 11. add, it, after the word shall, p. 47. l. 19 for men, r. man, p. 56. l. 3. for did, r. died, l. 18. for tripartite maudat, r. tripartite mandat, p. 59 l. 9 for care, r. can, p. 70. l. 6. for madles, r. madles. A FREEWILL Offering. A CHRISTIAN LOOKING-GLASS. I Said I will look unto my ways, Psal. 39.1.] A Good resolution, if brought to Birthdom; but O, it is time to resolve of Good, when Evil hath harrased the soul: And yet what are all my resolves beneficial to me, if I resolve not to do as I determine: I confess, Say well is good, but Do well is better; but as the fruit is first in the bud, so the blossom of a good intent first blooms à Cord, then in os, then in opus. I am in hopes to proceed on happily; when à Radice from the root, there is a visible show tending to perfection. I said I will] A word would almost warrant an happy issue: Resolute intents to do good, are stout Agitators to assist first endeavours: Yet if this, I will, proceed from humane confidence, the weakest temptations lay flat our presumptuous undertake. Let me beg the assistance of God, and by his adjuvant grace, my Will will scale the Walls of Jericho. I said I will] This is the language of a Saint, a Sinner, a Devil: Saith the unclean Spirit, Then I will return; the Devil he wills a mischief to man; a Sinner to himself; a Saint, the sin-slaughter in his soul. The Devil is peremptory to repossess, the sinner wilful to do evil, the Saint hath a will to do good: What a fair show makes this man of God? so he is; and yet a man after Gods own heart may have a fearful stop betwixt his intent and act. Again, had not David failed to perform, he had never been thus resolute to have willed: when sin overtakes God's child, if the child of God, he takes up new resolutions to amend, and as the Ram giveth the biggest push runs the furthest back, so the backsliding of a sinner, may, if grace, serve to amend his pace to Paradise. Surely here hath been a sinful party sent out to divert our Kingly prophet in his spiritual progress; Else why is it resolved upon the case, I will look unto my ways? If he had not with Lot's Wife, lately looked back to carnal Sodom, here had been less need at this present to look unto his ways. But O, when the old Man stands in the way, the good Man had need carry both his eyes in his head! Though it be natural for the works of darkness to blindefold our best of intellectuals, yet by a spiritual virtue in the herb of Grace, my sin is made my eyesalve; and fro once, with the Snake, I have rubbed my speckled Conscience betwixt those two peeble stones, the two Tables, the ten Commandments; then those scales, Ignorance of my offences pill off: And instead of walking, Will. Then I resolve I will look unto my ways; but no sooner do I look, but lo, Bears and Bug-bears, sad afflictions, and disguised trespasses: I looked, and knew not this last, my peccata splendida: till I looked, and looked again ad Dei Judicia, I offered up for my Quitrent to the Lord of Heaven, counterfeit Coin for current Silver; till the Touchstone, Affliction, discovered Hypocrisy to be the metal within, whilst External Profession the thin covering without. O let me be, what I seem to be, otherwise there is a God will set me out in my own colours: I know it, and for certain, that though I may cousin man, yet I cannot deceive my God; and therefore lest I be found a dissembler with man, or with ire to incense my Maker, once more, I will look unto my ways, and look at them with a double eye, Corporis, mentis: At all without, in the confines of my Conversation; and at all within, in the territories of my Conscience: With my bodily eye, I can spy much amiss; with my eye spiritual much more: While I see without, I may be blind within; and spy a world of wonders in this great World, and yet not see that World of wickedness in this little World. O Lord, open the eye of my understanding, lest while I look and see the way to thy Church, I miss of thy Kingdom; yet lest I miss, I will look ad Sinistram, at my Corrosives. ad Dextram, at my Cordials At my Corrosives, my crosses in this life, seeming hindrances in my spiritual Pilgrimage; but sanctified, pricking spurs, pressing me unto the prize of my high calling. O God, my God, twenty years' current have those lasted, and hadst not thou put strength into my ankle bones, long since, with Gad and Reuben, I had sat me down on this side Jordan. And now I turn ad Dextram, to the right hand of thy gracious favours, high cordials, in the upshor of long distempers. O heaviness hath endured a long Winter night, but joy is come in the morning, a Plerophoria, a full sea of Peace and plenzy. O my God, as Adversity did nor choir deject me, so let not Prosperity puff me up: Now that I am in part restored to my Means, let not my Means make me forget my Maker: Believe it, he who sets his heart on Earth, shall never inherit Heaven: Now I am out of the briars, Lord, let not the pleasant Pageants withdraw my eyes: God sent afflictions to wean me from the World; these contentments are proffered to try, whether I love God more than the World: I may look at them, and not lose my way; if I love them, and inordinately, I am at a loss, and for ever: And therefore once more I will look about me, lest suppressed by Adversity, or surprised by Prosperity. Now this is done, I will up, and on, and having little time, and far to go, and many by-paths in my passage, I will look unto my ways. There is but one way, and yet it is here said, I will look unto my ways: Christ is the way, via recta, via tuta; all other ways are viae deviae, byways; and yet this way Christ is cut into two paths, is viam Divinitatis, Humanitat is: The first step into the Heavenly way, is per Christi Incarnationem; the second is, per Christi Divinitatem: The hand that leads into these two, which run into one, is, Amor Dei, the love of God; For God so loved the world, that be sent his Son, the second Person; and therefore God; born of a Virgin, and therefore made man. Now this is made my way to Heaven, efficienter à Deo, instrument aliter per sidem; and this way is by Christ's Godhead, Manhood, whilst the Godbead dwells in him bodily. And now the two Natures being joined together in one Person, and that by an Hypostatical union; this considered, that one way may admit of a plural, without prejudice to the single singular way: I mean, to him, who is the Way, the Truth, and the Life. But as all that go to Heaven, must look unto this way, Christ, cut into two paths; so I must look unto my ways; ways for Plurality, mine for Propriety. How different are these two ways! the way Christ, and my ways; that is the way of Life, this the way of Death; Have I not need now to look about me? Miss of that fist, and I am out of the way to Heaven; walk in this other, and I march a full career to Hell; and yet I am never in hopes to come into the way Christ, till I take a survey of my own ways, my thoughts, words, and works. This is a large task, and this a lazy generation: Much is to be done, and all to be left undone, portends a fearful doom: O Jacob, why layest thou thy head upon a stone? O Jonah, why sleepest thou in the howl of the ship? O ye Disciples, can ye not watch one hour! O! the sluggish blankets of carnal security, have lulled God's dearest sons asleep, when the Philistines have been ready to fall upon them: The Disciples let Christ be taken from them; O let not yourselves be taken from Christ. He that sleeps in sin is senseless, and whilst he is a sinner; he looks not to his ways; he casts not an eye to Christ, nor Christ to him; but mark what's said, I will look to my ways; Is it not high time, when surround in the rotten bogs of Whoredom and Bloodshed. It hath been the hard hap of the Elect to tread awry, and ere, ware to step into the Red-sea of blood, by the misleading of the old Man in the Woman's habit. Here are ways to be looked at, not walked in: See them, and shun them, they are dangerous byways, leading to Hell, leading from Heaven: Their names are these, The Spirits Round, Relapse into sin, That beaten Tract Covetousness, which is Idolatry; That way which went of late too night the Royal Palace, Rebellion and Regicide; Hold of Hell-gars, Despair; the shadowed Grove Hypocrisy; The barren Mount, Presumption; The new Reformers Road, Sacrilege: These have been common highways, leading to Hell, Death, and the Devil; and now the late walkers in them, though disguized with the vizard of seeming Saintship are discovered: But there are other more covert ways I must look to, if ever I look to go to Heaven: And in special, that way or walk in which my corrupt heart meets with, first Motions to sin, Assent to sin, A will to sin, A seduced judgement to approve of sin in the secret of my soul: Look to these ways, and root out all thou meetest; and fear not thou the wide road of thy conversation. Smother sin in that way, the entrance into the womb of thy heart, and the work is done; neither needest thou fear, but that is the way to life everlasting. But the Prophet's Possessive, my, my ways, makes him owner of these highways; saith the Lord, My ways are not your ways: This Mine and Thine, makes or mars. Man's ways have in them nought of God; God's ways have in them nought of man. While I look unto my ways, I see a super plus of sins, While at Gods, the way to be disburdened of my sin. To conclude, I will look unto my ways, through that looking glass the Law, so I shall see I am a sinner: I will look, O Lord, unto thy ways, which thy sacred Testament points me out, to ensure me of a Saintship. And now O Lord, lead me in thy way, that so I may possess my soul in peace: Lord, give me grace to look unto my ways, that so I may escape that death, death eternal. MERCY beyond MEASURE. Psal. 58. part of vers. 1. Lord, thou art become gracious unto thy Land. THe people of God are returned from bondage, and they sing a Psalm of Thanksgiving: all Israel have been Captives, and this their deliverance is of the Lords do. What the arm of man conoot, the finger of God can bring to pass: In the low ebb of Misery, he can buoy up to a full sea of felicity. The Israelites are carried into Babylon, and the Babylonians are planted in the Land of Israel; Gods own people at a loss, and the Devils darlings bear all the sway: Sad news for the Saints, to see such in their possessions, and they transplanted into a foreign Land, and imprisoned: But we must not judge them the best, who prevail the most. As sinners in the next world shall not escape God's venngeance, so Saints in this life oft times are sad sufferers, yea, and such sufferers, as cannot sing a song of Zion, while by the banks of Bybylon. O! Mesery without Remedy, is able to leave heart-less the best of Saints; yet when my reason fails to foresee deliverance, let my faith in God tow me to the firm land of his gracious promises. Though I should see no hopes in my frail judgement of a settlement, yet will I hope for peace; for that thou the God of peace art become gracious unto thy land, to it and us: To us who wanted grace to serve thee; gracious to us who were enemies to ourselves: The God of peace hath made our peace; he will have peace with us, who had open war with him: His mercy is over all his works, and our sinful works cannot overmaster his mercy: Of his own free grace he is reconciled with us; our sins set us at odds, Gods love to man made the composition; what love own we to him, who so loved the world? who loved man, that loved not himself? who shown love to us, to learn us to love one another? When Heaven proclaims peace, a shame it is for us earthy worms to live at odds; let the grace of God lead on to have peace will all men; and the more mercy the Lord shows to us, the less debate let be found among us ourselves. But wherein, O Lord, art thou become gracious unto us? If any want eyes, and sees it not, let him that hath ears hear it. Was there ever such an universal devastation, Threè Nations off the Hinges, Givil and Ecclesiastical Government disjointed, The Heads of the Kirk and Kingdom made shorter by the head, Pharaohs lean Kine, devoured all the fat, Peter's Patrimony was but a breakfast, The Kingly Revenue unable to pay the public faith, The Riches of the Land exhausted, The Soldier unpaid, and our lives and livelihood left to the indiscretion of an Arbitrary power. When we were fallen into this irreparable Consumption, the Lord set us on foot again, composed our differences without bloodshed; made peace, when no hopes of peace, replanted thousands under their own vines: Now we may live at home without fear, enjoy our own, without sequestration; have the society of our Wives and young ones, in despite of Pike and Pistol. O God, my God, this is thy great work; this we attempted, but could not bring to pass: This thou hast done, and none else could do it. To our endess comfort we may now report, how Thou, O Lord, art become gracious to thy Land: Thou hast restored the Kingdom to the King, and the King to his Kingdoms; the Nobles to their Honours, and the Commons to their Birthright; the Law is restored, and the Gospel preserved, and there is peace from Dan to Beersheba. And now is not he ungrate, who will not warble out this note, O Lord, thou art become gracious to thy Land? If it had not been thine, thou wouldst not redeemed it; if thou hadst not been the Lord of Hosts, no other L. General could have done it: But what is thine, who can keep from thee? To think who thou art, is able to blunt the edge of all opposers: Blessed be God, for that our Land is thine, and thou hast owned it; and that thou who art Lord of Heaven, we hold our land here below on thee. But by the Land, is meant all in the Land. The Brutes have found God's favour, they did groan under the pressure of a Civil War: The War is ended, and they at quiet; now they may take their pastime in the pastures, skipping over the Mountains, and leaping over the Valleys. Their Masters by a Metonymy, may be here meant; and by Land, be understood the inhabitants of the land; blessed not only in their new Restorement, but late punishment. We had little grace, till we had a large lash; we had sinned much, and have suffered long: And as the Walnut-tree brings forth most fruit, when most cudgeled; so that Sons of God are most penitent, when most afflicted: And thus our God is doing us good, when we think harm; he was never more gracious to his three Confessors, then when they were in the furnace: He casts us into the fire of affliction, to make us run for current coin in his Kingdom: He brings us to Heaven by Hell-gates, and first hacks and hues the bowl of our bodies, to make men serviceable timber to build up a living Altar. His Cedars are feled, and now made fit; his metal melted, and the gold resined: The fuel is consumed, but the Bullion forth coming; our Tormentors taken away, and we sufferers saved: O our good God, he whips his child, and burns his rod; purges us, and expunges our foes. Blessed be our God, who in mercy hath corrected us, while in fury he hath consumed them; them who had pulled down Majesty, Magistracy, Ministry. They made our Kingdom an Akeldama, a field of blood; our Church, a Den of thiefs; our Judicatures, the High-places of high injustice. But thou, O Lord, hast delivered us out of the Lion's paw, from bloodthirsty, and blood-guilty men, who tyrannised over King and Kingdom, Church and Churchmen: And for this cause we cannot but singing say, and saying sing, How, O Lord, thou hast been gracious to thy Land. GOD'S MAGISTRATES THE People's Deliverers. Psal. 77.20. Thou didst lead thy people like sheep, by the hand of Moses and Aaron. THese words are spoke by David, when sore afflicted; what misfortune had befallen him, I find not upon record; that shrewdly encumbered, is without dispute: But what! a King, and surrounded with sorrow, and beset with care! O! Majesty is not exempt from misery, no more than the fairest day, from a dark cloud, and dashing shower. But say the storm be raised, and David in it, How comes it to be becalmed? When I think what God did for the three, it puts me in hopes how he will relieve one; I cannot but confide, How my God will free his servant from the conspiracy of wicked men, while I call to mind, How thou my God didst lead thy people, like sheep, out of Egypt, by the hand of Moses and Aaron. Never people more made slaves, forced to work much, and want their wages; their task of brick is enreased, and their stubble take from them; they are ordered to spend all their days in Pharaohs Brick-kilns, and yet while they do Pharaohs work, Pharaoh murders all their males. Our Kingly Prophet in the midst of his pressures, calls to mind this slavish oppression; he grieved before, takes up now; had almost despaired of support, but that he calls to mind, how in despite of Pharaoh and his Host, from the House of Bondage, it was thou, O Lord, who didst lead thy people like sheep, by the hand of Moses and Aaron. God's Deliverance, when past all hopes in Humane reason, is a strong Rampire to keep off Despair. Let us bear then with patience all our crosses, since the Arm of the Lord is not shortened. He saves by unities, as well as universalities; and one Moses, and one Aaron, is enough for him to lead his people out of Egypt. But Magistracy and Ministry are under a cloud, and yet the people like sheep, are led by those the Lord hath set over them. You see adversity of old could not make disloyal Subjects, but prosperity of late hath buoyed up too many into Rebellion: This is too apparent, parent, while all the people, like sheep, were led by the hand of Moses and Aaron: But in our times, Moses and Aaron have been led like sheep to the slaughter, by the hand of the common people. I shall not so much inveigh against our bloody Regicides, as commend these loyal subjects; though in a foreign Land, and they all captivated, yet the words import their obedience to their Superiors; they are at the command of Moses their head Magistrate, and Aaron their prime Diocesan. Where Loyalty and Conformity is the Coat, Deliverance by the Prince and Priest is the Cresh; we shall stick in the mine, till these bring us out of the dirt: Know it, That obedience to the Law of the Land, and the Discipline of the Church, assure deliverance: We may suffer long, and see small help, yet let us live in Loyalty to the King, and obedience to our Aaron, and God will bless us: There hath been no want on God's part; we want hearts seriously to consider, what great things our great God hath brought to pass for the good of us, by the hand of our Moses, and our Aaron; by the meekness of the one, and wisdom of them both, they have settled the Laity in their Lands, and the Clergy in their Live: So that now to the praise of God, and comfort of us, and all ours, we can say, Though not out of the Land of Egypt, yet out of the house of Bondage, thou, O Lord, hast led thy people like sheep, by the hand of Moses and Aaron. It is thou, O Lord, & nil desper andum Caesare duce: Thou didst lead, that's our joy, the work is done; and we delivered. But who are these the Lord delivered? A people for plurality, thine for propriety. It is Gods good will to be guide to the people: whilst led, they are sure not to be misled: For thy people, thine by Creation; thine by Redemption: Redemption spiritual from the Power of the old man; Redemption Corporal from the sons of Belial. But thou, O Lord, hast led the people like sheep; Israel of old, Ireland of late, like sheep: Thou hast led us, not to the slaughter, but from the slaughter-house, the High-Court of high-in-justice, and many slain; and yet we thy people were like sheep, scarce opening our mouths before the Shearers, content to part with our fleece, to save our flesh. What is more innocent the sheep? And what had we done against them that did rise up against us? Thus, O Lord, thou hast called back the Captivity of a people, as harmless as sheep; for neither against our King nor Kingdom were we Offenders. But it is here said, O Lord, how thou ledst thy people by the hand, to point out the way, not by the sword to cut out a way. But this is done by hand of Moses and Aaron, and blessed be those Counselors to our King, who when it was War, have made Peace: The worst of Enemies, if they have the least of Grace, will shake hands with this Moses, and this Aaron. The twain are said to have one hand, to note an unanimity: O happy is the Land, when these go hand in hand, the Prince and the Prelate: Then is the best of times, when Aaron bows to Moses his Sceptre, and Moses by Law upholds Aaron's Mitre. Though these be the Instruments, God's the Author of our Deliverance: Our help then stood in the Lord our God, for thou didst lead us out, and brought us in; for our sin thou didst punish us, and of thy mercy thou forgavest us, we may blame ourselves for our captivity. It is to thee, O Lord, we give thanks for our liberty. But thou, who dwellest in Heaven, made use of some choice servants upon earth to redeem us, as the Israelites; yet give thanks, but to thy name be the praise. Here must we, after a thankful acknowledgement made to thee our God, not neglect to honour those, whom under thee, O God, thou hast honoured to be our Church and State Restorers. Blessed shall they be in the Kingdom of Heaven, who under God, and the King, have been instrumental to set at freedom this Kingdom. It is fawning flattery, but Christian civility, to bless them both, who have the chief Government in this our Church and Kingdom, whose hands and hearts these many years have been lifted up to God by prayer for us, when others had made a prey of us; whose grave counsels, added to the wisdom of our young Solomon, have brought to nought the Worldly wisdom of all Traitorous Achitophel's. Let us acquiesce under the pious Government of their Graces, since no new custom, but the old fashion, thus to be governed, and thus to govern; for of old, O Lord, thou didst lead thy people like sheep, by the hand of Moses and Aaron. A home CHARGE for all Subjects. Prov. 24.21. Fear God and the King. THe Object of fear, is God in Heaven, The King on Earth; God in the first place, the King in the second: I must so reverence God, that I slight not his Vicegerent; and so observe my King, that I forget not to be the servant of the living God. Love advises, To fear God; Allegiance binds to stand in awe of the King: The one, for that, The Father of Spirits; the other, for that Pater Patriae, the Father of the Country. But let us look at these two conjunct, severed: Conjunct, as if no fear of God in them, that injure the King; as if the Civil Governor be contemned, our Celestial Commander is lightly set by. Fear God] And show thyself religious: Thy fear to offend the King, witnesses thou art righteous. The first Commandment involves our fearing God, the fifth, our fearing the King: In the first Table, it's the first thing which God takes care of, To fear him; In the second Table, the first precept implicit, To honour the King: While you do no homage to the person of your Prince, fear to offend him is far to seek: But since God commands all, and the King immediate Vicegerent unto God: This considered, all are engaged to Fear God and the King. This Precept is like the waters of Trial, Numb. 5. The water tried whether that a pure Spouse; this, who is a good Christian. He is an unsufferable subject, that pretends the fear of God, and fears not the King: He is a Demi-Chtistian, who vaunts how he honours the King, while the fear of God is not before his eyes. But let us look into this Ark, and we shall find Manna laid up in it, good advice for after ages. That enjoined is, Fear God: Who should I fear, if not God? But what is he? and what must I go do? God is a Spirit uncreate, eternal, a part post, so are we: a part ante, so none but he; for God is never to have an ending, nor ever had a beginning: And this Eternity, à parte ante, is it that no humane reason can fathom: Lord, where Reason fails, give me faith to believe; and that it is an eternal God, Creator of Heaven and Earth, that I must fear. And have I not just cause to fear him, whom so oft I have offended? But this Scripture hints not at fear of punishment; but such a fear as love leads on to the keeping Gods Commandments: He hath the true fear of God in him, that fears to break the Commandments. He that says he fears God, and casts his word behind him, doth not so much deceive the World, as the Devil deceives him: When I square my life by God's Law, than I keep this command; a profane person then, hath no fear of God in him; and if to be guided by God's Word, picture out this party, such than who pervert the Word of God to their own damnation, how dwelleth the fear of God in them? I have cast my eye up, let me now look down, and look at a debt I own, as to God, so to the King: Religion obliges me to fear God; the Law the King: The Law Moral, as my common Parent; the Law Municipal, as my Lord and Sovereign; truth is, he is a lose fellow will not be bound up to the Law. The King is set over by God; for is it not said, By me Kings do reign? Prov. 8. and since of his setting up, none but a Devil will pull them down. Obedience and reverence is due to the Prince, and the want of each, assert the breach of this charge. Let no man separate asunder, those whom God hath joined together: Yet let me set a vast distance betwixt fear and fear; my Spiritual fear, I reserve for God; a Civil for my Sovereign: There is an awful reverence due to the one, as my Creator; I own reverence to the other, for that set far above every sublunary Creature. Love is the fulfilling of God's Law, and a filial fear leads on to the completion of the King's commands. As he that fears not the King, the fear of God is not in him; so he fears not the King, who fears not to break his Laws: Know it, and for an assured truth, That when the King in his virtual Capacity is contemned, his personal Capacity stands in need of a guard. And therefore either fear to break the King's Law, or else it is to be feared, thou wilt attempt to wrong the King's Person: Experience is a witness to this Thesis, and proclaims, How haters of the Law, have turned murderers of their Sovereign Lord the King: These deserve pity, for they hate reproof, while had rather die in their sin, then be told of their sin. Let us resolve, To fear God and the King; let us show our fear to him, by our fear to stray from his wholesome Laws: Laws able to keep you in possession of your own, in peace one with another; Thus you shall preserve the bond of peace, in the unity of the Spirit; live as Christian Brethren, and die true loyal Subjects. To conclude, where there is no fear of God, there is a want of the grace of God: But that you all may possess Grace and Peace; Grace which assures, you have Peace with God; Peace which witnesses you are in high grace with the King: Fear God for love; and love the King, for the fear of God. And that thy fear, may not interfear, thy charge is, Fear God and the King. ZIONS SAD COMPLAINT. Isa. 36. part of verse 13. O Lord our God, other Lords besides thee have ruled us. THis is a mixed Song, sung in the tune Lachrymae; sung in the Cliff Gaudete: The people of God call d to mind their Babylonian Bondage, and tears stand in their eyes: They are brought back from Babylon, and now with their sad thoughts, are intermixed mirth and merriness. The parallel of these Jews, is the River Alphaltes', in whose channel run salt and fresh waters. How can it but grieve, to think of their long and late Captivity? How does it solace, to enjoy their lost liberty? that so long sufferers, exhausts tears; that sufferers are become conquerors: For this cause rejoice, and again, I say, Rejoice. That other Lords have bore rule, this flats our joy; That they have, but do not, revives our drooping spirits. Let us look behind, before; at what past, at what present; at our late banishment, miraculous restorement: These duplicated thoughts, extract mixed passions, joy and sorrow, hope and fear. We grieve, when we remember what past; joy for that our griefs are past: Those other Lords put us in fear, O Lord our God; thou puts us in good hopes. And thus fear and hope, sorrow and joy are here housed: Of this I rest assured, while this I hear read, O Lord our God, other Lords besides thee have ruled us. These Israelites are not grieved, that God hath punished; but complains of that body of sin, which provoked the Lord to punish: They quarrel not at the stone, they look at the thrower; and takes all well, as it comes from God, yet think meaner of themselves, for that, O Lord our God, other Lords besides thee have ruled them. Them and us; they led the round, we hold out the dance: Their Thraldom was long since, ours scarce got from our doors: The Jews were Captives in a foreign Land, we made slaves at home; a mighty King conquered them, the off-scum of our Kingdom tyrannised over us; Worshippers of Idols enslaved the Israelites, Pretenders to God and Godliness plagued our Church and Nation. When Religion must cloak faction, that is the height of Rebellion; and the Church then sadly suffers, when her new Gospelers abhor Idols, yet commit Sacrilege. What can add more to misery, then to have the Law of God and the King trod undersfoot: When the King's Laws suffer an Eclipse, the King's Crown is under a cloud; when the Preachers of the Gospel are turned out of their pulpits, they are not far off who mean to rob them of their benefices. We have experienced the merciless mercy of these Egyptian Taskmasters, who caused us to make our stint of brick, and seek our stubble; live like men, and miraculously get our maintenance. O if we could have overruled ourselves, others should not have ruled us; our sins led us into bondage, it is of the Lords do to redeem us. Hadst thou not been the Lord, thou couldst not have freed us; Hadst thou not been our God, thou wouldst not have done this for us. We have experienced thy power, as the Lord, and none do come in competition; we have found thy favour as our God, and it is thy superlative mercy is solely to be magnified. Let us weep, for that we have sinned against so good a God; let us joy in the Lord, for that relieved by the arm of the Lord our God. Of late we were in Babylon, now in Zion; servants to slaves, now servants only to God and the King: praised be God, it is thou whom we do serve, though of late, O Lord our God, other Lords besides thee have ruled us. He that takes upon him to rule without God, is sure to be punished by the Devil: Let me tell you, an Usurper on Earth, is a Freeholder in Hell; and though he make us suffers for the present he in all likelihood is to be tormented to Eternity. But what a madness is this, to strive to rule a multitude, when thou canst not rule one; to seek for sovereignty over men, when thy usurped power makes thee a slave to the Devil. It is the most unseemly sight, for Peasants to personate Princes; and for Princes to stand at the Bar, when Peasants sit on the bench. We have seen the time, and God be blessed, over-lived the time; and though long enslaved, at length relieved. Yet to humble us, and give God thanks, we do confess, to our late grief, and now joy, how, O Lord our God, other Lords besides thee have ruled us. THE ANGEL'S ANTHEM. Luke 2.14. Glory be to God in the highest, peace upon earth, goodwill to man. THe occasion of this Anthem, is Christ's Birthdome; the Messenger, is an Angel; his Message, to the Shepherds; the news, glad tidings to all people; the Choristers, a multitude of heavenly Soldiers; their Angelical Carrol, Glory be to God in the highest, peace upon earth, goodwill toward man. Christ is born, and Christ's Brithdom and the Angel's Anthem, divulge the great love of the great God to mean man. For God sent his Son, from Heaven to Earth; he came from Heaven, he came to Earth; he became man, to make us all men; was born of a Virgin, O blessed Birthdom, whose birth gives life to many millions. O Divine condescension! Our Christ came to live with men, that we men might live with God: He assmes our nature, to make peace betwixt the Creator and the Creature; nay more, he took upon him life natural, that so he might free us all from death eternal: He lived to die, that we might not die, but live. His Birth is the forerunner of all our benefits; and therefore in honour of that Day, Christ's Birthday, Angels sing a Gloria Patri, they sing the Anthem in three parts; In Alto. In Alto, glory be to God in the highest. In Basso. In Basso, Peace upon earth. In Medio. In Medio, Goodwill towards men. The Singers are the Angels; the Ditty, Glory, Peace, Goodwill; the Tune, in Alto, Basso, Medio; behold, Glory ascends on high, Peace possesses the earth, Goodwill pursues each soul: And thus Heaven, Earth, and Man, bear all parts in this Song; God in Heaven, Man on Earth, and the Earth from whence Man came; each do here bear their part, apparent, while glory is given to God, Peace to the Earth, goodwill to Man. What soul is not ravished with this sacred Ditty, sung by Angels, sung on Christ's Brithday, sung for joy, That our Redemption drew nigh. A Song to be sung in Triple time, which as Musicians know, allows of two Minnims down, and one only up: And is not here one up, Glory be to God on high; And two down, Peace be upon earth, And two down, towards man. These are Heavens Waits, and being come to the doors of us Mortals, they double their strokes; and having honoured God, God takes it for no dishonour, in a redoubled note, for them to express their love to us: Thus shall be done to them whom the King means to honour. Well, let Angels be our Samplers: and let us learn by them to us, to give back again to God, praise and glory; praise, for our Creation; glory, for our Redemption: Let God have the glory for making our peace with him, yea, glory to God in the highest, for affording us peace one with another, peace within ourselves; and for that hope we have of that Peace which passeth all understanding. And as thus we give glory to God for this peace proclaimed; so glory be to God for his goodwill to man; we may possess our souls in peace, for we have the good will of God; we had enslaved ourselves to sin and Satan: It is Gods good will to free us from Hell, and the Devil. The Prince of darkness is rooted, and our peace is purchased; not only peace for us, who are earth; but the goodwill of God to all mankind on earth. But though the Greek Fathers interpret these words, of God's goodwill to man; yet the Latin Fathers thus translate this Anthem, Peace be upon earth to men of goodwill. As if men could never be at peace with God the Father, whilst he bears ill will to his neighbour: He is quite out of tune, who is not in charity; neither will God afford him peace, that affords not his neighbour love: As love is the fulfilling of the Law, so the large and the long, and the brief, and the semi-brief in this sacred Sonnet. An ill will d man is a wicked man, and while he lives at odds with men, can never have hopes of peace with God. But the twofold Exposition of the Greeks and Latins; the one expounding this Anthem of God's goodwill to us; the other of ours, to God and all mankind: This proclaims, How Heaven and Earth are agreed. God loves us, and we love him, and we all one another: He us, before we were; we him in time: He loved us, before we loved him; we love him after his love to us hath mollified our stony hearts. But how comes this good agreement? none were more at odds than God and man. O! the reconcilement is made by the Birth of Christ! a Birth predicted by the Sibbels, foretold by the Prophets, and confessed by all Christians. Christ Harbinger came before, our Saviour came quickly afeter: When nigh at hand, the cry went, Advenit, advenit, advenit, advenit; He comes, he comes, he comes; he comes to us in utero Virgins, in the womb of a Virgin: O rate generation! Adam was neigher of man nor woman; Eve from a man, but no woman: Our Saviour is born of a woman, begot of no man; he is born man, and Mary made the Mother of God: For the Word was made flesh, Joh. 1.14. and all this, that we who are more flesh than Spirit, might by the Spirit of Christ, become less carnal, and more spiritual. And now since Christ is come to save us, us his enemies, such enemies as made a combination with the World, Flesh, and Devil, against the Father, Son, and Holy Ghost; nay more, since this Son of God, sic exananivit semetipsum, hath so humbled himselt, as to be born of a Virgin, that we might be born again, and live; and with God, and in Heaven, and for ever; doubtless it is high time, and opportune time, at this set time; for no less than Angels, to turn Coristers, and to say and sing this sacred Song, Glory be to God on high, Peace upon Earth, Goodwill towards man. A LESSON FOR Soldiers. Luke 3.14. The Soldiers likewise demanded of him, saying, And what shall we do? and he said unto them, Do violence to man, accuse no man falsely, and be content with your wages. THese words are occasioned upon a Sermon newly Preached: The Preacher is John the Baptist: His Hearers are of divers dispositions; the effect, they are all astonished: The Baptist threatens death, the people inquire, how to save life: No sooner saith John, The axe is laid to the root of the tree; but as soon the people fear to be made fuel for the fire. Lo, after a Law-Sermon, follows a Gospel-Demand: We will never seek after Christ, till Moses hath found us out; It is Moses must launch the sore, before Christ will cure the wound; let me welcome then a Boanerges, as much as a Barnabas; and by this demand rest insured, How Law-preaching, makes me sensible of my sins. Though the love of God, and merits of Christ save; yet the justice of God, and judgement preached, fits me for a Saviour. It is true, how Christ by his blood hath purchased for us a Kingdom; it is as true, how the Law is Schoolmaster, and leads us unto Christ: Till I meet with this guide, I shall neither have eye to see with, nor tongue to inquire for a Saviour: After the Law be home applied, and powerfully preached, presently the whole man seeks every where for a Deliverer: Such a Sermon was Peter's, Acts 2. and then in vers. 37. they cry, What shall we do? Such a Sermon is this of our Baptists, and in three companies the cry goes, And what shall we do? O! when the Law preached, makes me sensible of my sore, than I seek for a plaster! He that preaches to the people, God is nothing else but all love, shall be sure in the end to meet with his justice: Sugar plumbs are more destructive to the stomach then sharp sauce; and a discreet Cook will send up to the table salt, to relish the fresh dishes. Such a Caterer is this of our Saviour's, he sends up meat and mustard; and while threatens the torments of Hell-fire, tells the people how to escape the fire of Hell; generally in a Sermon, particularly in a Catechism. And that I note is, the people Demand, and the Baptist Answers: Lo the willinguess of the one, and the readiness of the other; the Soldiers are alarmed out of sin, and now they are in march for Zion; they are awaked out of the bed of carnal security, and they cry for the dug of Divine Doctrine. That is a gracious forenoon Sermon, produces such an afternoon Catechism; it assures how the Catechuminists loathe not Manna, but long for the sincere milk of the Word. But that again I call to mind is, how the Soldiers propound, and the Preacher resolves: Thus like new hatch birds, they gape, till the old one disgorge into them. They cry, says the Text, and is it not high time for them to cry, who have made so many, so long to cry? Well, when God in a Sermon speaks home to the Conscience, it will make thee ask, ere thou be asked, an say, Master, what shall we do? This was the cry of the people, of the Publicans; and now that they have begun to cry, the Soldiers cannot hold their tongues; Good example does much prevail with rude and robust natures: As the fierce beast by long waking, is made tame; so our savage dispositions are made pliable by a long and loud peal of God's judgements, sounding in our ears. But I much marvel not, that these Soldiers are thus terrified, and demand, What must we do? They had hewed down so many with their swords, that now afraid to be cut in pieces with the axe, God's judgements. When a guilty Conscience hath a weeping eye, and a crying tongue for salvation, though his sword hath been di●d with the blood of innocents', yet there is hopes, how his soul may be rinsed clean from sin, with the blood of our lord Jesus. And thus I proceed from the Demand, to the Determination, from the quid faciemus, what shall we do? to the quid faciendum; Do violence to no man, accuse no man falsely, and be content with your wages. Here are short Lessons, but long a taking out; little said, much employed. In three lines, Soldiers are taught their whole duty to man: We will give them three years to take out their Lesson, and to do what here they are willed to do: But this tripartite Maudat, seems to infer the Soldier's propenseness to the breach of this advice; as also, That he is a right bred Soldier, who squares his life by this Law: Model me out such a company, and in a fight they will not fear to die. When my life is led according to God's golden Rule, than death is as welcome to me as life. I will in special take notice, what is the will of God in this time of my earthly Pilgrimage, lest my farewell be far worse than my first beginning. But come, when we carry righteously towards man, it is probable we will be religous towards God. And it is at this end of Divine Direction, that our Baptist starts his discourse, Viz. Do violence to no man. Viz. Accuse no man falsely. Viz. Be content with your wages. By this it seems, God's Word gives no warrant to him who hath the longest sword, to take the greatest plunder; nor yet for him who hath the longest weapon, to have too long a tongue; nor yet for him who hath marched all day, to turn Mntineer next morning. A right bred Soldier will rest content with that pay which is allotted for him; will not forge a lie to hurt his neighbour; nor yet when the drawn sword is in his hand, will harm the innocent. Here are three Lessons for Soldiers; and the first, manacles their hands; the second, their tongues; the third, staves them off other men's goods, while gives them no more but what they work for; and to speak no more but truth, he is a gallant Soldier, whose hand is tied to good behaviour, and Doth violence to no man; who can keep his tongue within his teeth, and Accuse no man falsely; who quiets himself with his means, and is Content with his wages. Your being Content with your wages, asserts, how you are no Mutineers, and gains you the love of your Leaders. Your Accusing no man falsely, assures how you have the fear of God, and keep his ninth Commandment. Your withdrawing yourselves from Doing violence to any man, shows an heroic spirit; and such an one, whose religious will, overrules your Warlike care. Such an Army of Soldiers, make an Host of Saints; and if they thus lead a life of Grace, the Lord of Hosts will lead them to a life of glory: Their reward is in Heaven, and they are sure of it; the Lord never fails them that fear him, but so soon as the Soldier's scabbard falls to the ground, the blade is laid up with the Lord: Though thou be at a loss for a time, thy soul will be safe in Abraham's bosom. It is better then, to live well, then fight: well; especially for Soldiers, whose lives are so very oft in danger. Let this threefold Admonition fore-arm them, and warn us to lead a good life, if ever we mean to enjoy a life everlasting. God's Love, MAN'S LIFE. John 3.16. God so loved the World, that be, etc. LOrd inspire me with thy Spirit, that my tongue may show forth thy praise, whilst my heart rejoiceth in God my Saviour: And since it is not in the heart of man, to sathom the depth of thy love, O give me leave to admire thy love to him, who deserves the utmost of thy vengeance: Hadst not thou been a God whose mercy is not to be measured, man had never tasted of so much mercy in the midst of his Misery. But thus to love us, when we had forsaken our first-love, This is of the Lords do, and it is marvellous in our eyes. Let me lay the guilt of Humane Nature wide to the World, than the God of Nature will be magnified, and the Attribute of his Mercy mightily admired. Was not man made little inferior to the Angels, The prime piece of God's Workmanship; in the likeness of God did God make man: And could a Creature expect an higher favour from his Creator? Was he not seated in Paradise, an Heaven upon Earth? Had he not given unto him, Dominion over all the whole Creation? And might not his Lordship have Lorded it over all the Creatures. He who had all to obey him on Earth, was tied only to obey that one God in Heaven; and yet he aspires to be as God: A sin so transcendent, to turn a Traitor to his Liege-Lord, as no mouth dare justify him, no Angel plead for him; for in committing this one sin, he stood guilty of Ingratitude to his Liege-Lord; of Covetousness, for aspired to have the Regiment of Angels; of Rebellion, for rebelled against God and his King. As Divines conceive, in committing this one sin, Adam coagulated all sins, not making his Person only, but Humane Nature accessary: And thus he dishonoured God, destroyed himself, and corrupted all mankind. And yet rebus sic stantibus, instead of punishing, God pities; instead of confounding, God comforts. Death was threarned, if Adam sinned; life is promised, after he had sinned; not for any foreseen good in man, but because God would be so good to man. Lust enthralled us, Love set us at liberty; it was the love of God; and therefore of the best sort: He so loved, as no parallel can equal: He loved the World, a large extent; and gave his Son, not a servant, his only Son; it's much to have but one, and part with that one: But why parts God and his Son? That some of the sons of men might come to God, even as many as believe. All then are not at a loss, as many shall be saved as lelieve; Salvation then is not of works, but faith: And this Faith mist be in him, not in the Jewish Talmud, Turkish Koran, nor Pope's Pardons, but a Belief in Christ Jesus; a belief, That as Adam made us guilty of death, so that by the death of Christ, me shall be freed from the second death, and have life; here a life of grace, bereafter a life of glory; here the Inchoation; after the Consummation; now we live to die; through Christ we die to live, and have a life everlasting. What could Adam and all we have expected less? what could he and we have more desired? we were doomed to die, reprived to live; by the Judge of Heaven, sentenced to an Eternity of torments; by the same Judge, our sentence is repealed, to a fair possibility of salvation: And thus for us to sin against God, and God thus to put it up, and not only not to punish with death, but to provide for us life, life everlasting: This may put Humane Wit to a stand. Was ever Love like this! says the Scripture, Can a Woman forget her own Child? The Quaere implies a possibility, but a rarity: Such forgetfulness may be in us mortals, there in none at all in our Maker: Being arch enemies to him, he befriends us, and parts with his own Son, to make us his Sons and Daughters; yea heirs, heirs of God, and joint heirs with Christ Jesus: And thus he gives gold for dross, and all to make us who are dross, to pass for currant coin in his Kingdom. Saith David to Jonathan, Thy love to me was wonderful, passing the love of women: But behold and wonder, here is love surpassing man's expression, The love of God to man! so to love him, as to redeem him, to send his Son to die, to save man from death, and to require no more, but to believe; to believe, His own Son hath paid the ransom with his own life, to purchase us a life Everlasting. O let my life answer my belief! We do not believe in Christ, if we lead not the life of grace: Though faith only justifies, alone faith never justifies: If I do good works, to testify my Sanctification before men, than my belief in Christ, will ensure my Justification before God: As my faith must justify me, so my works must justify my faith: No man believes in Christ, that lives in sin. I say not, who is sometimes gulled, but every day misled, and willingly; the effect of faith is an holy life: As light attends on the Sun, so good works on Faith; he that lives well, cannot believe ill: Thy life ensures me of thy belief; thy belief, of the love of God, yea, and that thou art one of those of whom it is said, God so loved the World, that he, etc. GOD'S PRESENCE, Patiences Protector. Phil. 4. part of verse 5. The Lord is at hand. THese words were writ to the Philippians, occasioned, for that surrounded with sorrow, and overcast with care: They profess Christ, and for it, scorned by the Jews; scoffed at by the Gentiles. Now lest despair crush them, or impatience provoke them, this Memento is given them, The Lord is at hand. One able to support; for A Lord: No mean one, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord; nor is he far off, for saith S. Paul, At hand; on thy right hand, to comfort; not on thy left hand, to scourge. Our God is in Heaven, and our God is here; Residentially above, Potentially below: There is his Palace, and here he perambulates; and as thou canst not fly from thy shade, no more from God: The Sun is above, and virtually with us; and God is in Heaven, yet always with men on earth. He is within sight, Nam Deus videt, God sees within cry, for saith he, Call on me in trouble, and I will hear thee: He houses in thy house, Know ye not your bodies are the houses of the Holy Ghost. A Cordial, and may comfort God's child; a Corrosive, and cuts to the quick the sons of Belial. God sees thy afflictions, and can ease thee: He knoweth the impetuous wantonness of the wicked; and will punish him. But why should I lay on load, when God bids, Hold off Hands? This Scripture is not alleged, to terrify evil livers, but to support such as are surround with sorrow. Thou livest well, and farest ill, servest God, and art misused by men. It is pity, that for well-doing, thou shouldst be ill entreated. This is the course of the World, to set light by them; who set an high estimate on God's service. The Devil and the sons of Belial both join, to disjoint a Saint; the wicked with revile, the Devil with temptations. The nigher I come to God, the closer siege the Devil lays to my soul: A daily sinner he seldom assaults. No, he that is running fast on to Hell, needs not be called on to mend his pace; but he that is going out of Sodom, shall find many a stop ere he get to Zoar. The approach of God's Spirit close up to my heart, mudles the unclean spirit, who vows a return, not only to the house, which is empty, swept, and garnished empty of all Piety, swept with the stump worn broom Formality, and garnished with the gilt of Hypocrisy; but he rages to turn into the Temple of God, The heart of the Elect: There he hopes for rich plunder, Abraham's Jewels, Jonathans' Purple, and judith's Bravery, to surprise a Saints spiritual graces. This is that King of Assyria, that gives charge to his two and thirty Captains, to sight with none but the King of Israel, the soul of a Saint. O! the fall of such a star, he knows, would darken Heaven: The Apostasy of one Disciple pleases him more, than the debauchedness of many Miscreants. And now it is, that the siege is laid against the precious sold of a sanctified Saint; his out-work is battered with persecution, his in-work with temptation. The Alarm is taken, and it holds on, all the Summer of our youth, and Winter of our old age; it lasts from the cradle, to the crutch; from our birth, till our Death. To have such an enemy as the Devil, and so long a siege as all our lives, and such fierce Assailants, as seek the ruin of body and soul, and for ever: Were not this able to crush in pieces Patience. But O Jobs Wife, be thou gone! I never knew her prove a good wise, who gave her husband evil counsel. I hate here advice, to Curse God; I like Jobs resolve, Yea, though the Lord kill me, yet will I trust in him. Job knew that the Devil was busy about him, yet that God was not far from him. This is it will make us take our dough upon our shoulders, and march though a Wilderness of stinging Serpents. We have a cloud behind, to shade us from our enemies; a pillar of fire before, to guide on to the promised land of our possession: The Lord is he, who never leaves us, nor forsakes us. The presence of God, is the prime preserver of Patience in afflictions: Let me stand it out, my Sovereign Lord is within sight: Let me not faint, since such a second is present: The Lord is present; What could I do if he were not here? What can I not, now he is at hand? Not only sight, but overcome, Become more than Conqueror; yea, conquer the Devil, that meant to make of me a conquest; yea Conquer myself, whom the DEVIL could not Conquer. I am never a freeman, until a Bondman; the more I enslave my flesh, in which dwells no good thing; ne parum, ne minimum quidem, no not the least good; the more my mind, my spirit and heart are at liberty now to bring this to pass, hic labour, hoc opus. Our hands are weak, and cannot do this work, weakened by Adam's sin, by our own actual sins: How can a weak man stand out against a subtle Serpent? How can we hold out the fight sixty years, that cannot work sixty hours? Can frail man undergo a life-lasting Temptation? Is not the thought of this able to turn his Patience into Passion, to be ever set on, day and night waking, sleeping, without ceasing or intermitting. It is now that the power of God gins to manifest itself: I am here, and here is God; I can do nothing without him, he will do nothing without me: He works in me, I work by the help of him; I faint, he refreshes, The light of his countenance puts life into me. But O! the mists of homebred Ignorance, and hellish Temptations, interpose betwixt me and my God and now with Mary, I am ready to cry out, They have taken away my Lord; and in depriving me of the presence of God, they rob me of my perseverance and patience in afflictions. This is my fear, yet while I fear the worst, I may chance far the best. I will sooner approve of a filial fear, than a foward presumption: Faith may be overcast, never finally eclipsed; or if eclipsed, it is but for a time: A short time, and the Sun appears, even he who made the Sun, and the Moon, and the Stars, God blessed for ever, amen. Let us by looking up to God, as Israel to the Brazen Serpent, cure our Soul-sick patience: God he is the Register, and Records all our sufferings: He carries the scales, and weighs out our just allowance; no more can be laid upon us, than he likes: no more will he let be laid upon us than we can bear: He is night us, and none can wrong us: He is with us, the General with his Soldiers, the Sovereign with his Subjects, the Physician of Souls, with his Soul-sick Patients: Let us then have patience, yea, Let your patiented mind be known, for God is at hand. WHERE UNITY Amity. I Pet. 3. part of verse 3. Finally, be ye all of one mind, love as brethren. ST. Peter shows a scattered Church, the best way how to avoid trouble. These new Converts in Pontus, Galatia, Capadocia, Asia and Bythenia, have been of several judgements; but diversity of Opinions, breeds discord in Professors: And therefore to avoid Insurrection against the State, and Schism in the Church, the advice is, Be ye all of one mind. The Gospel makes ex sua Natura, union, never division; neither is it probable, that he will make a good Christian, that dissevers from the Congregation. This Divine Exhortation gives no licence for Liberty of Conscience, lest Liberty of Conscience become Licentious Libertinism. What the Church decrees, that Edict must be obeyed; for be sure, A Schismatic in Discipline, when opportunity serves, will be a Rebel against his Sovereign: A contemner of Church Government, hath always been found a close spurner against Kingly Power. And therefore to preserve obedience to the Prince care must be taken, That submission be made to the Church's Canons: Which sacred work speedier to effect, the charge is, Be ye all of one mind. This Injunction is given by St. Peter, and the greater the Apostle, of more weight are his words: It is directed to Gospel-Professors, to show, commonly where grace, there will be peace: It is not to one, but all; Be ye all. The Mysteries and Mandates of Christ Jesus, must be dispensed non ad unum, sed unitatem: But what is this that is given in charge, Be of one mind. A needful Mandate; for those men's hands can never be bound to good behaviour, whose judgements do differ: Know it, That new broached Schisms and Heresies in the Church, are Cankerworms to the Crown; and where the Power of the Keys in spiritualibus is not coercive, the impudence of Apostates is intolerable: When so many men, so many minds; as many minds, so many mischiefs: The ignorance of some, and impudence of others, makes bold Controllers; But a rod, saith Solomon, is made for the back of the fool; and a whip (Church-censure) made of small cords, must scourge the incorrigible out of the Temple. But come, we will not put them out of the Church, who pulled us out of our Pulpits; what's past is forgiven, so that finally ye all be of one mind. We say, Better late thrive, than never; and, He runs far, that never turns: We have hopes of you, while you have life: What was amiss, let it be amended; And finally, be ye all of one mind. I dare not, but set the Church-doors wide open to all, who come home to the Church, there is yet time, before the Door be shut. The Thief was welcome to Christ at the last hour; So Peter hath given almost as large a time for the dissenting Brethren to return: Besides, there is a Royal Dispensation from our King, for what past; so that now you will accept of his grace, and obey St. Peter, And finally, be all of one mind, and love as brethren. Lo, it is unity of the Spirit, must make Amity among men; for as there is no union, where there is no love; so no love, where no union. He that pretends friendship to me at my table, and will not walk with me to the Lords Table, such a friend is more to be feared then trusted; for he that makes no conscience constantly to be a Separatist from the Holy Communion, hath little love to his own soul; And is it not high time then for me to set my Corpse du guard? Union then in God's service, is the best Certificate, It is Peace: But look at the tree, and look at the fruit, like tree, like fruit: Here is unity, and here is love. Give me leave, though Knocks began the Quarrel, yet to end in Love; long was it wished, and much now to be hoped: A love one to another, assures we love our Lord and Maker; but he that loves not his Brother, neither dwelleth the love of God in him. Whatsoever went before, let love lead up the rear: And since no way but one to be certain, how God loves us, and we one another, the advice is, Finally, be ye all of one mind. Finally,] As if God of his goodness would give a Dispensation for what past, so that now at last ye all would be of one mind, and love as Brethren. Beloved, here is one newly lighted, who shall bring love to our lodging; it is Humility: Want Humility, and farewell Love to God, and Charity to men. Every Key cannot open this Lock, Love; every Captain, cannot conquer this Castle; every Levite, must not look into this Ark; and yet Humility is the Key, Captain, and the Levite, that can unclock the Door, and win the Castle, and search into that Ark, where lies this heavenly Treasure, (Love) kept in earthen vessels. But as I have found out him, can bring Love to our houses; so here's another will seat him in our hearts. The last born is the strongest man; the last word the most forcible inducement, to move this our whole Isle to live in love. We be Brethren, all of us by Creation, many of us by Nation, most of us by Profession; nay more, God is our Father, and the Church our Mother. What, Full Brethren! it is a shame then to fall out, and live at odds, Genes. 45.24. O let us love for Brethren. It was Abraham's Argument to Lot, Let there be no difference betwixt thy Herdsmen and mine, for we be Brethren. We are of the same Mould, live in the same Land, profess the same Faith; And shall we differ? That Tripartite tie of Nature, Nation, and Religion, are serious Motives to bury all discontents, and renew a peace, and love as Brethren. Nay, he is guilty of death in foro poli, that lives not in love in foro soli; for love is the fulfilling of the Law. Again, my hearty charity to my neighbour, clears me of my debt to God; for God will forgive all, so we will forgive one another. I am resolved to send a defiance to Discord, and to live in peace with all Mankind: Thus I shall be insured of the love of God and Man; of Grace here, and Glory in Heaven: Which Glory, that we may all inherit, let us hence forward be all of one mind, and love as brethren. FINIS. Imprimatur, GULIELMUS LIGHTBURNE, Capellanus Reverendissimi Patris JACOBI DUBLIN. Archiep. etc. THESE BOOKS ARE Put out by this AUTHOR. THe Lord's Prayer unclaspt. The Plea for the Common-prayer Book. The Passing-Bell rung out. The Minister's Office, the Infant's Inheritance, or a pair of Spectacles for the Anabaptists.