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 [Page 2]blooms à Corde, then in os, then in opus. I am in hopes to proceed on happily; when à Radice from the root, there is a visible shew 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 undertakings. 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 [Page 3]a fair shew 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 will'd: when sin over­takes Gods childe, if the childe 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 Lots Wife, lately lookt 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 [Page 4]for the works of darkness to blindefold our best of intellectuals, yet by a spiri­tual vertue in the herb of Grace, my sin is made my eye-salve; and fro once, with the Snake, I have rubb'd 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 lookt, and knew not this last, my peccata splendida: till I lookt, and lookt again ad Dei Judicia, I offered up for my Quit­rent to the Lord of Heaven, counterfeit Coyn for current Silver; till the Touch­stone, Affliction, discovered Hypocrisie to be the metal within, whilest Exter­nal Profession the thin covering without. O let me be, what I seem to be, other­wise [Page 5]there is a God will set me out in my own colours: I know it, and for cer­tain, that though I may cozen man, yet I cannot deceive my God; and there­fore lest I be found a dissembler with man, or with ire to encense 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 blinde 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 [Page 6]

• 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 anckle 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 quire deject me, so let not Prosperity puff me up: Now that I am in part restored [Page 7]to my Means, let not my Means make me forget my Maker: Beleive it, he who sets his heart on Earth, shall never inhe­rit Heaven: Now I am out of the bryars, 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 then 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 surprized 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, by-ways; and [Page 8]yet this way Christ is cut into two pathes, 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 Christs Godhead, Manhood, whilest the God­bead dwels in him bodily. And now the two Natures being joyned 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, [Page 9]must look unto this way, Christ, cut into two pathes; so I must look unto my waies; ways for Plurality, mine for Pro­priety.

How different are these two waies! the way Christ, and my waies; 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 waies, 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, [Page 10]have lull'd Gods dearest sons asleep, when the Philistines have been ready to fall up­on them: The Disciples let Christ be taken from them; O let not your selves be taken from Christ. He that sleeps in sin is sensless, and whilest he is a sinner; he looks not to his waies; he casts not an eye to Christ, nor Christ to him; but mark whats said, I will look to my waies; 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, aware to step in­to the Red-sea of blood, by the mislead­ing of the old Man in the Womans ha­bit. Here are ways to be lookt at, not walkt in: See them, and shun them, they are dangerous by-waies, leading to Hell, leading from Heaven: Their names are these, The Ʋnclean Spirits Round, Relapse into sin, That beaten Tract Cove­tousness, [Page 11]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 Hypocrisie; The barren Mount, Presum­ption; The new Reformers Road, Sacri­ledge: These have been common high­waies, 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 waies 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 waies, 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 [Page 12]the work is done; neither needest thou fear, but that is the way to life everlast­ing.

But the Prophets Possessive, my, my waies, makes him owner of these high­waies; saith the Lord, My waies are not your waies: This Mine and Thine, makes or mars.

Mans waies have in them nought of God; Gods waies have in them nought of man. While I look unto my waies, I see a super plus of sins, While at Gods, the way to be disburthened 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 waies, 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 [Page 13]peace: Lord, give me grace to look un­to my ways, that so I may escape that death, death eternal.

MERCY beyond MEASURE.

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 doings.

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, [Page 14]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 forreign Land, and imprisoned: But we must not judge them the best, who prevail the most. As sin­ners in the next world shall not escape Gods venngeance, so Saints in this life oft times are sad sufferers, yea, and such suffer­ers, as cannot sing a song of Sion, 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, [Page 15]to it and us: To us who wanted grace to serve thee; gracious to us who were enemies to our selves: The God of peace hath made our peace; he will have peace with us, who had open war with him: His mercie is over all his works, and our sinful works cannot over-master 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 owe we to him, who so loved the world? who loved man, that loved not himself? who shewed 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 mercie the Lord shews to us, the less de­bate let be found among us our selves.

But wherein, O Lord, art thou be­come gratious unto us? If any want [Page 16] 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 dis­joynted, The Heads of the Kirk and King­dom made shorter by the head, Pharaohs lean Kine, devoured all the fat, Peters Pa­trimony was but a breakfast, The Kingly Revenue unable to pay the publique faith, The Riches of the Land exhausted, The Souldier unpaid, and our lives and liveli­hood left to the indiscretion of an Arbi­trary power.

When we were fallen into this irre­pairable Consumption, the Lord set us on foot again, composed our differences without blood-shed; 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 [Page 17]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 [Page 18]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 Gods 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 Metonymie, may be here meant; and by Land, be un­derstood the inhabitants of the land; blessed not onely 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 cudgel'd; [Page 19]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 coyn in his Kingdom: He brings us to Heaven by Hell-gates, and first hacks and hues the bole of our bodies, to make men serviceable timber to build up a living Altar.

His Cedars are fel'd, 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 childe, 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 [Page 20]consumed them; them who had pul­led down Majestie, Magistracy, Mi­nistery.

They made our Kingdom an Akel­dama, a field of blood; our Church, a Den of thieves; our Judicatures, the High-places of high injustice.

But thou, O Lord, hast delivered us out of the Lyons paw, from blood­thirsty, and blood-guilty men, who tyran­nized over King and Kingdom, Church and Church-men: And for this cause we cannot but singing say, and saying sing, How, O Lord, thou hast been gra­cious to thy Land.

GODS MAGISTRATES THE Peoples Deliverers.

THese words are spoke by David, when sore afflicted; what misfor­tune had befallen him, I finde not upon record; that shrewdly in­cumbred, is without dispute: But what! a King, and surrounded with sorrow, and beset with care! O! Ma­jestie is not exempt from misery, no more then 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 minde, 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, forc't 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 murthers all their males.

Our Kingly Prophet in the midst of his pressures, calls to minde this slavish oppression; he grieved before, takes up now; had almost despaired of support, [Page 23]but that he calls to minde, 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.

Gods 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 short­ned.

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 Ministery 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, [Page 24]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 forreign 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 [Page 25]to our Aaron, and God will bless us: There hath been no want on Gods 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 Livings: 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 guid to the people: whilest 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 mouthes 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 [Page 27]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 Coun­sellours 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 Scepter, and Moses by Law upholds Aarons Mitre.

Though these be the Instruments, God's the Author of our Deliverance: [Page 28]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 our selves 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 honor those, whom under thee, O God, thou hast honored 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 [Page 29]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 Trayterous Achitophels. Let us acquiesce under the pious Goverment 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.

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 Vice-gerent; and so ob­serve my King, that I forget not to be the servant of the living God.

Love advises, To fear God; Allegiance bindes to stand in aw of the King: The one, for that, The Father of Spirits; the other, for that Pater Patriae, the Father of the Countrey.

But let us look at these two conjunct, [Page 31]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 shew thy self 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, its the first thing which God takes care of, To fear him; In the second Table, the first pre­cept implicite, To honor 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 Vice-gerent 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 tryed 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 honors 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 enjoyned 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 parte post, so are we: a parte 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 [Page 33]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 behinde him, doth not so much deceive the World, as the Devil deceives him: When I square my life by Gods Law, then I keep this command; a prophane person then, hath no fear of God in him; and if to be guided by Gods Word, picture out this party, such then 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 owe, 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 Sove­raign; [Page 35]truth is, he is a loose 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 assunder, those whom God hath joyned together: Yet let me set a vast distance betwixt fear and fear; my Spiritual fear, I reserve for God; a Ci­vil for my Soveraign: There is an awful reverence due to the one, as my Creator; I owe reverence to the other, for that set far above every sublunary Creature.

Love is the fulfilling of Gods Law, and a filial fear leads on to the completion of the Kings commands.

As he that fears not the King, the fear of God is not in him; so he fears not [Page 34]the King, who fears not to break his Laws: Know it, and for an assured truth, That when the King in his vertu­al Capacity is contemned, his personal Capacity stands in need of a guard.

And therefore either fear to break the Kings Law, or else it is to be feared, thou wilt attempt to wrong the Kings Person: Experience is a witness to this Thesis, and proclaims, How haters of the Law, have turned murtherers of their Sove­raign Lord the King: These deserve pity, for they hate reproof, while had rather dye in their sin, then be told of their sin.

Let us resolve, To fear God and the King; let us shew 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 [Page 36]as Christian Brethren, and dye 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.

SIONS SAD COMPLAINT.

THis is a mixt Song, sung in the tune Lachrymae; sung in the Cliff Gau­dete: The people of God call d to minde 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 conquerers: For this cause rejoyce, and again, I say, Re­joyce.

That other Lords have bore rule, this flats our joy; That they have, but do not, revives our drooping spirits.

Let us look behinde, before; at what past, at what present; at our late banishment, miraculous restorement: These duplicated thoughts, extract mixt 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 [Page 39]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 forreign Land, we made slaves at home; a mighty King conquered them, the off-scum of our Kingdom tyrannized over us; Worshippers of Idols inslaved the Israelites, Pretenders to God and God­liness plauged our Church and Nati­on.

When Religion must cloak faction, that is the height of Rebellion; and the Church then sadly suffers, when her new Gospellers abhor Idols, yet commit Sa­criledge.

What can adde more to misery, then to have the Law of God and the King trod undersfoot: When the Kings Laws suffer an Eclipse, the Kings 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 benifices.

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 over-ruled our selves, others should not have ruled us; our sins led us into bondage, it is of the Lords doings 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 Sion; 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 [Page 42]Earth, is a Free-holder 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 soveraignty 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 inslaved, 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 ANGELS ANTHEME.

THe occasion of this Antheme, is Christs Birthdome; the Messenger, is an Angel; his Message, to the Sheepherds; the news, glad tidings to all people; the Choristers, a multitude of heavenly Souldiers; their Angelical Carrol, Glory be to God in the highest, peace upon earth, goodwil toward man.

Christ is born, and Christs Brithdom and the Angels Antheme, divulge the [Page 44]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 condescention! 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 dye, that we might not dye, but live.

His Birth is the forerunner of all our benefits; and therefore in honor of that Day, Christs Birthday, Angels sing a Gloria Patri, they sing the Antheme in three parts;

• [Page 45]In Alto. In Alto, glory be to God in the highest.
• In Basso. In Basso, Peace upon earth.
• In Medio. In Medio, Goodwil to­wards men.

The Singers are the Angels; the Dit­ty, Glory, Peace, Goodwil; the Tune, in Alto, Basso, Medio; behold, Glory ascends on high, Peace possesses the earth, Goodwil 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, goodwil to Man.

What soul is not ravished with this sacred Ditty, sung by Angels, sung on Christs 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 onely up: And is not here one up, Glory be to God on high; And two down, Peace be upon earth, And two down, Good-will towards man.

These are Heavens Waits, and be­ing come to the doors of us Mortals, they double their strokes; and having honored God, God takes it for no dishonor, in a redoubled note, for them to ex­press their love to us: Thus shall be done to them whom the King means to honor.

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 [Page 47]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 goodwil to man; we may possess our souls in peace, for we have the good will of God; we had enslaved our selves 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 onely peace for us, who are earth; but the goodwil of God to all mankinde on earth.

But though the Greek Fathers inter­pret these words, of Gods goodwil to man; yet the Latine Fathers thus tran­slate this Antheme, Peace be upon earth to men of goodwil.

As if men could never be at peace with God the Father, whilest he bears ill will to his neighbour: He is quite out of tune, who is not in charity; neither will [Page 48]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 Latines; the one expound­ing this Antheme of Gods goodwill to us; the other of ours, to God and all man­kinde: 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 then God and [Page 49]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 Virginis, 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 then 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 [Page 42]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 then Angels, to turn Coristers, and to say and sing this sacred Song, Glory be to God on high, Peace upon Earth, Goodwil towards man.

A LESSON FOR Souldiers.

THese words are occasioned upon a Sermon newly Preached: The Preacher is John the Baptist: His Hearers are of divers dispositions; the [Page 52]effect, they are all astonished: The Bap­tist threatens death, the people enquire, how to save life: No sooner saith John, The ax 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 lanch the sore, be­fore Christ will cure the wound; let me welcome then a Boanerges, as much as a Barnabas; and by this demand rest en­sured, 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 School-master, [Page 53]and leads us unto Christ: Till I meet with this guide, I shall neither have eye to see with, nor tongue to enquire 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 Peters, 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, Aud what shall we do?

O! when the Law preached, makes me sensible of my sore, then I seek for a plai­ster! 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 rellish the fresh dishes.

Such a Caterer is this of our Saviours, [Page 46]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 Souldiers are a­larm'd out of sin, and now they are in march for Sion; 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 loath not Manna, but long for the sincere milk of the Word.

But that again I call to minde is, how the Souldiers 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 Souldiers 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 Gods judgements, sounding in our ears.

But I much marvel not, that these Souldiers 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 ax, Gods judgements.

When a guilty Conscence 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 falsly, and be content with your wages.

Here are short Lessons, but long a taking out; little said, much implyed. In thre lines, Souldiers 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 Tripertite Maudat, seems to in­fer the Souldiers propenseness to the breach of this advice; as also, That he is a right bred Souldier, who squares his life by this Law: Model me out such a [Page 57]company, and in a fight they will not fear to dye.

When my life is led according to Gods golden Rule, then 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 farewel be far worse then 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 falsly.
• Viz. Be content with your wages.

By this it seems, Gods 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, [Page 58]to have too long a tongue; nor yet for him who hath marched all day, to turn Mntineer next morning.

A right bred Souldier will rest con­tent with that pay which is allotted for him; wil not forge a lye to hurt his neigh­bour; nor yet when the drawn sword is in his hand, will harm the innocent.

Here are three Lessons for Souldiers; and the first, manacles their hands; the second, their tongues; the third, staves them off other mens goods, while gives them no more but what they work for; and to speak no more but truth, he is a gallant Souldier, 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 falsly; 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 [Page 59]gains you the love of your Leaders.

Your Accusing no man falsly, assures how you have the fear of God, and keep his ninth Commandment.

Your withdrawing your selves from Doing violence to any man, shews an he­roick spirit; and such an one, whose re­ligious will, over-rules your Warlike care.

Such an Army of Souldiers, 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 Souldiers 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 Abrahams bosom.

It is better then, to live well, then fight: well; especially for Souldiers, [Page 60]whose lives are so very oft in dan­ger.

Let this threefold Admonition fore­arm them, and warn us to lead a good life, if ever we mean to enjoy a life ever­lasting.

Gods Love, MANS LIFE.

LOrd inspire me with thy Spirit, that my tongue may shew forth thy praise, whilest my heart rejoyceth in God my Saviour: And since it is not in the heart of man, to sathom the depth of thy [Page 61]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 doings, and it is marvellous in our eyes.

Let me lay the guilt of Humane Na­ture wide ope to the World, then 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 Gods 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 [Page 62]have Lorded it over all the Crea­tures.

He who had all to obey him on Earth, was tied onely to obey that one God in Heaven; and yet he aspires to be as God: A sin so transcendent, to turn a Traytor to his Liege-Lord, as no mouth dare justifie 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 onely, but Humane Nature accessary: And thus he disho­nored God, destroyed himself, and cor­rupted all mankinde.

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 inthrald 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 onely Son; its 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 myst be in him, not in the Jewish Talmud, Turkish Al­caron, nor Popes Pardons, but a Belief in Christ Jesus; a belief, That as Adam made us guilty of death, so that by the [Page 64]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 dye; through Christ we dye 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 dye, 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 onely 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 Childe? The Quaere implies a possibility, but a rarity: Such forgetfulness may be [Page 65]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 joynt heirs with Christ Jesus: And thus he gives gold for dross, and all to make us who are dross, to pass for currant coyn 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 mans expression, The love of God to man! so to love him, as to re­deem him, to send his Son to dye, to save man from death, and to require no more, but to believe; to believe, His own Son hath paid the ransome 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 [Page 66]the life of grace: Though faith onely justifies, alone faith never justifies: If I do good works, to testifie my Sanctifi­cation before men, then my belief in Christ, will ensure my Justification be­fore God: As my faith must justifie me, so my works must justifie my faith: No man believes in Christ, that lives in sin. I say not, who is sometimes gull'd, 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, &c.

GODS PRESENCE, Patiences Protector.

THese words were writ to the Phi­lippians, occasioned, for that sur­rounded with sorrow, and overcast with care: They profess Christ, and for it, scorn'd by the Jews; scoft 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: [Page 68]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 flie from thy shade, no more from God: The Sun is above, and vertually 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 Gods childe; a Corrosive, and cuts to the quick the sons of Belial.

God sees thy afflictions, and can ease thee: He knoweth the impetuous wan­tonness [Page 69]of the wicked; and will punish him.

But why should I lay on load, when God bids, Hold off Hands?

This Scripture is not alledged, to terrifie 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 intreated.

This is the course of the World, to set light by them; who set an high esti­mate on Gods service.

The Devil and the sons of Belial both joyn, to disjoynt a Saint; the wicked with revilings, 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 [Page 70]Hell, needs not be called on to mend his pace; but he that is going out of Sodom, shall finde many a stop ere he get to Zoar.

The approach of Gods Spirit close up to my heart, mudles the unclean spi­rit, who vows a return, not onely 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 Hypo­crisie; but he rages to turn into the Tem­ple of God, The heart of the Elect: There he hopes for rich plunder, Abrahams Jewels, Jonathans Purple, and Judiths Bravery, to surprize 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, [Page 71]would darken Heaven: The Apostacy of one Disciple pleases him more, then the debauchedness of many Miscreants.

And now it is, that the siege is laid a­gainst the precious sould 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 ruine 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 busie 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 behinde, 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 Soveraign 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 onely sight, but overcome, Become more then Conquerer; yea, conquer the Devil, that meant to make of me a con­quest; yea Conquer my self, whom [Page 73]the DEVIL could not Conquer.

I am never a freeman, untill a Bond­man; the more I inslave my flesh, in which dwells no good thing; ne parum, ne minimum quidem, no not the least good; the more my minde, my spirit and heart are at liberty now to bring this to pass, hic labor, hoc opus.

Our hands are weak, and cannot do this work, weakned by Adams sin, by our own actual sins: How can a weak man stand out against a subtile 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 be­gins to manifest it self: I am here, and [Page 74] 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 fare the best.

I will sooner approve of a filial fear, then 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 [Page 75]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, then he likes: no more will he let be laid upon us then we can bear: He is night us, and none can wrong us: He is with us, the General with his Souldiers, the Sove­raign with his Subjects, the Phisitian of Souls, with his Soul-sick Patients: Let us then have patience, yea, Let your patient minde be known, for God is at hand.

WHERE UNITY Amity.

ST. Peter shews 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: [Page 77]And therefore to avoid Insur­rection against the State, and Schism in the Church, the advice is, Be ye all of one minde.

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 li­cense for Liberty of Conscience, lest Li­berty of Conscience become Licentious Li­bertinism.

What the Church decrees, that Edict must be obeyed; for be sure, A Schisma­tick in Discipline, when opportunity serves, will be a Rebel against his Soveraign: 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 Churches Ca­nons: [Page 78]Which sacred work speedier to effect, the charge is, Be ye all of one minde.

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 shew, commonly where grace, there will be peace: It is not to one, but all; Be ye all.

The Mysteries and Mandats of Christ Jesus, must be dispensed non ad unum, sed unitatem: But what is this that is given in charge, Be of one minde.

A needful Mandat; for those mens 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 mindes; [Page 79]as many mindes, 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; whats past is forgiven, so that finally ye all be of one minde.

We say, Better late thrive, then 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 minde.

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 [Page 80] 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 minde, 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 Corps du guard?

Union then in Gods service, is the best Certificate, It is Peace: But look [Page 81]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 minde.

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 minde, and love as Brethren.

Beloved, here is one newly lighted, who shall bring love to our lodging; it is Humility: Want Humility, and far­wel [Page 82]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. [Page 83]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 Abrahams 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 Mankinde: Thus I shall be ensured 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 minde, and love as brethren.