The churches thank-offering to God her King, and the Parliament, for rich and ancient mercies; her yeares of captivity; her first yeare of iubile; that is, for the marvelous deliverances wrought with God the first wonderfull yeare (since the yeare 88) beginning at September 1640. and ending the ninth of the same moneth following: in all which time, the Lord appeared for his church, as in the dayes of old, out of the middest of the bush, so the church burn'd with fire, and was not consumed. In the preface, the thank-offering is vindicated, and set free, from all the cavills and charges against it; where also it is cleared to be, as every mans duty, so every mans purpose, to offer willingly now, who doth not make full proofe, that he falls short of pagan, papist or atheist; and is wilfully resolved to walk crosse to the most supreme law, the highest reason, and the unquestionable will of God.

The PREFACE clearing the way through this Treatise, and the READERs un∣derstanding, touching the proceedings in Parlia∣ment, the clearnesse of the Lawes and Iustice therein; his Knowledge also of the times, and cleare WILL of GOD, and what Israel ought to do, notwithstanding the con∣tradictions of sinners, and crosse wils of Malignant Men.

Reader,

I Ʋnderstand well the use and Law of a Preface, it should containe no more, but what could not be put into the booke; that is observed here. And yet it will be very large, and that I could not helpe. I have an hundred sheets tending much the same way this Treatise goes; If a Providence should call forth, all or any part of it; I might trouble thee with an Epistle, but never more with a Preface. How willingly I would have forborne it here. I know, and God knows; but then I strongly conceived: I had left thee in the darke; but now I shall shew thee the way in much clearenesse, if thou wilt not blind-fold thy selfe, and render thee in the close, a Thankefull man, This is the tendency and purpose of all this: And so, that thou mayest reade with profit, understanding what thou readest, and then shew thy selfe an understanding man; I shall endeavour to cleare the way before thee, and give thee cleare resolution to the mat∣ters in debate, some more easie and quickly resolved; other some more hard and admitting more contention;

1. Touching the Person, who offers Thankes, that is easily clea∣red.

2. Then the Thank-offering, there will be the knots, for Collegiate men, the Eyes of the Land, these are set against it, and, some say, the Law also; we must examine their reasons, and cleare the proceedings

against these men, and that will take up some time.

3. In the last place, the Method, the clearing of that is very neces∣sary, but it will bee quickly done. I shall now d••ssolve a continued Discourse into a Dialogue. The first Doubt to be res••lved, is,

1. [Ob.]

I personate the Church here, an excellent and glorious woman, whose cloathing is as we reade a. And is it not presumption in me, the lowest and vilest of ten thousand, to take upon me to be the mouth of the Church?

[Ans.] No for first it could not be otherwise; None but the upright b in heart, the Church, can render a THANK-OFFERING ac∣ceptable to the Lord. The Divell and his servants neither can nor vvill; They can curse and blaspheme, that they can and vvill doe; Thanke and Praise God, that they will not, they cannot doe. The Churches heart is prepared, she can arise and give thankes; they and they onely, can call upon all that is within them to blesse His holy Name c. And if they, like good Stewards, are not carefull at this point, to maintaine their Lords Royalty and Right, his Tribate and Impost, their Lord will loose all, Thankes and Praise both. And that is all He lookes for, for all His rich mercies and glorious workes done to the children of men. Therefore His children vvill looke narrowly at this point, That they faile not therein.

2. [Ob.]

I am here the mouth of the Church; hee must have her spirit that knows her mind; How doth silly man know vvhat the Church will say?

[Ans.] Yes, very vvell; though in some cases, the well is deepe, and I have no bucket to draw; and in this case I cannot dive into the bottome, nor attaine to the height of her expressions, being so filled with the Holy Ghost: Yet I know her mind so farre, that I can more then guesse at what she will say He that hath but a common light (I doe not say, I have more) very ordinary abilities, cannot but conceive the subject-mat∣ter of such a worke, and the manner of prosecuting the same very well. He must conceive also, unlesse he hath put out all his eyes, inward and out∣wa••d every one, that the Church considers and ponders these marvellous workes in her heart, wrought for her, and conveyed to her by the hands of her Lord and King (for, what ever the conveyance is, the Church lookes up to her Lords hand,) Surely he cannot but thinke and know, that the Church accounts these workes wonderfull, and her recording, thanking, praising, all these must hold an answerablenesse too; the man whose eyes were a little opened; what o•• him? See how he was taken with the won••er••ull administrations of God towards His people (seeing none of his inchantments nor Divinations could take) and heare his words, How goodly are thy Tents, O Iaco••, and thy Taberna••••es, O Israel! As the valleyes, &c. for it containes much. He hath the strength of an U∣nicorne, &c. Blessed is he that blesseth Thee, and cursed is he that curseth Thee d.

Looke ye! Balaam could ••ay this, and yet his eyes were but a little ope∣ned and presently shut again; Covetousnes had closed them, he loved the wa∣ges

of iniquity, and yet the workes of God towards His Church dazeled his eies, they were so glorious in his sight, and made him breake out to ad∣miration. Certainly such have beene Gods workes, so strange, so won∣derfull, so glorious towards His Church this Yeare; so as the blind and the lame, and the foole must say now, WHAT HATH GOD DONE? Surely even These men must know, that Thou, Whose Name alone is JEHOVAH art the most High over all the Earth e, These are forced now to ascribe strength unto God, saying, His ex∣cellency is over Israel, and His strength is in the clouds. O God Thou art terrible, out of Thy holy places, the God of Israel is Hee That giveth strength and power unto His people. Blessed be God f. It is no presumption then to doe as all should doe, and as fools are forced to doe, no nor boldnesse neither; for secondly,

The Lord knowes with what care and diligence I have done this (if it may be said, it is done; for he that comes after, and does much more, with more skill and more strength of parts, will not haply say of such a worke as this, it is done, and yet I may say) with care and labour e∣nough, and with feare too much, least something should slip out unbe∣seeming a Thank-offering, or the person presenting the same. And not to belie the worke, the Lord knowes with what SEEKING also, out of myselfe unto HIM: and when there was no answer in supply of strength, then I wrought with the strength of a man, and did drive hea∣vily. He will find it thus, that reades over the worke, and then finding something that is good, he will saie, THE FINGER OF GOD IS HERE, and he will make much of it; where he finds weaknesse, (for I will not call it bad or ••ll) there he findes a man and no more; no matter how he deales with him, so he remem∣bers himselfe, and considers, That in many things we offend all: and he that offends not in his tongue, (especially when he speaks much) (the Pen is but the tongue in print) is a perfect man. And this may suffice to cleare the answer to the first Doubt, That any man, who hath common principles may know the mind of the Church at this point, what her Sonnes and Daughters will doe now at this time, now that their Lord hath dealt so like Himselfe, so graciousl•• with His peo∣ple. We have heard what Balaam said, a vile person, blinded with co∣vetousnesse, an Aliant from the Common wealth of Israel, and a stran∣ger to their joy. Who knowes not then, what the Church will say, for whom her Lord hath wrought such Deliverances as these?

And now, Reader, supposing thee no Malignant one but alooker on the affliction in the day of calamity a, not knowing what side to turn to, nor which way to take because of the Dilemma of the Time; so thou saist for which way soever thou shalt turne, a horne may meet with thee, and push thee, yea gore thy sides, so thou sayest in effect. Let me tell thee now in much love, though in plaine English, That thou dost not seeme to have so much Logick as a Dogge hath; for when he comes to the place, where

two or more wayes meet, his little Logick serves his turne, and reselves him, which way the Beast went. I know thou hast more Logick, but certainely thou hast made no use of it hitherto; Try thy skill now, and put Reason to it, that is naturall Logick, Aske thy selfe now, which way goes the BEAST, I meane the Pope and all his sworne s••rvants? Thou needest not smell here, though the savour of the Beast is very strong; thy eye •••• ill tell thee which way go all the Atheists and Papists all over the Christian world; All the Prelates, all that love to have the prehemi∣nence b, all that seeke honour from Men, thy eye will tell thee which way those goe Why then, as sure as thy soule liveth, thou must goe a crosse way to all these now, if thou seekest the right way, the way of the just, and lookest thy soule shall live hereafter for ever with the Lord. But I will wind up thy understanding by degrees, I see thou art but carried on, as others are, by the example of thy betters, who thinke themselves the two cleared eyes of the Land; I will shew you the vanity and danger of fol∣lowing such persons, and then answer what those persons (that take themselves to be such cleare sighted men) have to say: And all this, that thou maist joyne with the Church in her THANKE-OFFERING, take hold of her skirt, saying, I will goe with you, for we have heard (and seene) That God is with you a.

[Ob.] You object, You cannot joyne in Rendring a THANKE-OF∣FERING, for you see others doe not, who account themselves the cleared EYES of the Land. Schollers you meane, Collegiate Men.

[Ans.] So you follow the Darke side of the Cloud, you observe what is done, not what ought to be done: The charge is otherwise, we are commanded not to put confidence in a guide b, It is o•• everlasting use to remember, That we have but one LEADER given us, and He is our COM∣MANDER; other leaders we may follow, but as they lead us to Christ; and other Commanders we must obey, but as they command from His mouth The poore ignorant people of old, looked what their Rulers did; and hearkned to what the Scribes and Pharisees, Rabbies and Great Clarks spoke, and so were miserably seduced, and rejected the councell of God against their own soules c. A good warning this for you and for me at this time.

Secondly Consider, Are these cleare sighted men? They say so, They say, They SEE; Therefore you may say, and say truly, their sinne remai∣neth d. And that you may know what you say, observe them in their practise. Certainely that old Sorcerer, did not blunder more blindfolded then they have done, for they looke to be promoted to honour; they mind the wages of iniquity, they love to receive honour of another; and seeke not the honour that commeth from God e only.

Lactantius sayes well f, your ambitious man, BISHOP WOULD BEE, he that is all for his wages, he will blunder on, and though you should tell him, he is out of the way, and the sword will meete him there, and shew him as cleare reason, that so it will be, as if you should carry the Sunne in your hand, yet he will reject your counsell: he mindeth his

wages, and honour from men: Luther said as much long agoe; I will never regard what the Monkes say; and lesse what they doe, they plead for their bellies, their ease, &c. light prophets, put them upon the bal∣lance, and a penny weight upon the other scale (that is their bar∣gaine, so they indent with the Lord,) and that will way them downe.

We had our lesson a little before, But on LEADER, and on COM∣MANDER.

But we must give these cleare sighted men faire quarter, and heare their Objections first in the grosse and full lumpe.

[Ob.] They have beene heard speaking as they sate at Table, when their bel∣lies were full (and was it not a good grace after meate) That this Par∣liament had done so much against them, that it might be called (as the Councell of Trent) the ILIAD of this age; Therefore they had small reason to render them a THANK-OFFERING.

[An.] Be it so, and suppose too, some of them had beene clapt fast by the heeles (they might have pleaded Iustice for it, and merit both) yet should they have joyned in a THANKE-OFFERING, they should have praised God, and Thanked man even for that: IN EVERY THING GIVE THANKES; then for imprisonment too: To God they will say (for they are not past grace.) Nay to man, if we follow the light side of the Cloud. I remember M^r. Bradford (but he had another spirit, an excellent spirit) was of that mind, and so he could doe; If the Queene will send me to prison said he, I will thanke her there; if from t••ence to the stake, I will thanke her there also. There was a thankefull Man.

But if we cannot draw men on to be Thankefull for blessings; surely we must expect they will murmure and curse too under crosses: And yet it will be as cleare anon; when I come to cleare the Method, as the Sunne∣beame, That we must be Thankefull for all, for imprisonment, for stripes, &c. Thus in the generall: We must now heare the particulars of their charge, and those are two. 1. What the Parliament have done tou∣ching Church-livings. 2. Then touching Church-Men. I must re∣member I am in a Preface now, and would not exceed it's bounds. When my pen did take full scope touching this double charge, I am perswaded, that I have cleared the proceedings in Parliament against both these, double Benefices, and perverse Men, to be the most advantagious for the Church, truly so called, the most just and equitable of any proceedings, that ever were heard of since a Parliament was heard of in the world: for to say so much as may satisfie the Reader, touching the first Charge; how reasonable a thing is it first; That he, who hath an Office, should at∣tend upon his Office? Againe, how just and equitable a thing is it, that Watch-men should be stirred up, and not suffered to sleepe in the day, loving to slumber, nay to snore in their Cabines? And it was strange, (but yet so it was) They could sleepe so soundly there, who had blood for their boulsters. They slept soundly, while soules, purchased by the blood of Christ, are murthered at their elbow. Surely this was because

their beds were too soft, and because of the sweat and rankenesse of their prosperitie . But He, who maketh inquisition for blood, will require this of them, who slept, where the envious man made havocke and de∣stroyed: or if they were awake, then they drowned their Cates in wine. [Ob.] And was is not time the•• shou••d be jogged, and their full cups taken out of their hands. At, but what encou••agement now to •••• Sch••l••ars, when the maintenance is taken away from the Church, and her proper inheritan••e ••rom her Church-men.

[An.] It is not taken awaie, all the revenues there, shall runne in the veines of the Church, and be according to the first intendment (not to maintaine Drones, but the labouring Dee) for the advancement and enlargement of true Prety and Learning. Though we should note this, there is encou∣ragement enough in doing our Dutie, in working the thing that good is, for we worke for a good Master . But I speak to them, that will bar∣gaine with their Lord, and well know their wages, else will dee no work. I demand of these, why should this Discourage them in their studies, or cut them short in their hopes, that some men with their Et cetera••s, shall not be ••uffered any longer, to ingrosse or inclose the rich and fat pa∣stures of the Earth; to eat the fat and creame of the Land, as those their B••ethren before them, Abby-lubbers, evill-beasts, flow-bellies have done, while the good Schollars feed upon a poore pittance the while; nay, are almost starved? I pray ••••u might not good Schollars picke out many a good bit from such a place as ••au••s, were it rid of these, &c. and their singing men? And a very good riddance; how well might they bee spared? no fitter (some of the••) for a Church, then a Swine for a Par∣lour. And yet we doe not thinke, that there ought to be an equall divi∣dent, an equall d••stribution of honours and preforments in the Church; but according to Desert and proportion in gifts: yet we thinke the Proverbe hath some use here; They are merry in the Ha••l, when beards wagg all: And not when the one table have their full messes, even to a surfitting and vomit; the other none at all, or in no proportion. And so much to the complaint touching Church livings; now touching Church-men.

Ob. a. They cannot give thanks to the high Court, for they have cast forth of the Church their Church-men?

Ans. Church-men! As the Iudges, the chiefesto them, were Common-wealths men; they so sought their owne private-wealth, that they left the poore subject, nothing he could call hi•• own, but his misery: So these Church-men, they called out the Church, the Church when they stab••ed her to the ve••y heart. Put we these together for they be M••••ches, Church-men and Common-wealths men; then you may saie worse of them then was said of Chilperick••d a bad King of Fran••e, my English will not be so good as the Latine, but too good for them, He was a nur∣sing Father, not in deed, but in••rame so: He was set over the Com∣mon-wealth, as a golden head there; but he did not the office of an head, of a foot rather, and so stamped the Common-wealth to pow∣der.

These good men are cast-out, and good reason, for they were as unsavourie salt, neither fit for the Land, nor yet for the Dung-hill, but men cast it out a; as the unprofitable wood of the fruitlesse vine, were they meet for any vvorke b? But who cast them out, and how? It is worth our labour the inquiring out. Surely, the Lord God did it, the God of recompences, for the controversie of His Zion c. He did it even by His owne right-hand. But so (and there we set a marke) as their owne mischiefe did returne upon their owne head, And his violent dealing came dovvne upon his ovvne pate. The conclu∣sion is, The Lord cast them out, by the helpe and violence of their owne hands. It is true, and but equitable, That we should give all dues to man here, for he was a noble and glorious instrument in Gods hand for the effecting this worke, and disburthening the Church of these oppressours; but we must resolve all into Gods Hand, and un∣to the violence, that was found in their owne hand. It was the Lord, That BENT Judah d for Himselfe, and FILLED the BOWE vvith Ephraim (we may fitly allude to that place) He hath raised up thy sonnes, from the North and from the South, O Zion, against thy false sonnes, and made them as the SWORD of a mighty man, against those mighty Adversaries: His arrovv vvent forth as the lightning against them. He went out with VVHIRLE∣WINDS of the South and North, a CONTINUING k Whirlevvind, and it fell vvith paine on the head of the vvicked. We may reade on, The fierce anger of the Lord shall not returne, untill He hath done it, and untill He performe the intents of His Heart: For see what the intents of these Church-men were against the Lord, even to make His Land desolate, and His Church forsaken: To set Ephraim against Manasses, and Manasses against Ephraim, snatching on the right hand and on the left, so eating every man the flesh of his ovvn arme; And yet their wrath is not turned away, no not yet; The same e malice boyles still and runnes over; This is their worke at this Dait, and these the intents of their hearts;

That the sword may be bathed in our HEAVEN; That the Land may be filled with blood from corner to corner. Observe againe, what they have done, and how they have prepared their own way, for the bringing in the Deluge of wrath. They have let the vineyard of the Lord lie waste; and have broken downe the Hedge (now a Serpent has bit them according to the threat f) removed the ancient Land marke, made the Heritage of the Lord, as a speckled bird g, exposed it to the spoyle of Foxes and to grievou•• Wolves. Here Chrysostomes words would a∣stonish them were they well pondred on; I will but point at them in the margent h. The same Father doth make it cleare to the whole world, even now ⁱ: That they have taught, yea commanded Atheisme all over their Diocesses, so Preachers doe, saith the Father (indeed they preach not at all) when they spend an houre in a daie (in Chrysostomes daies, they preached every Daie) in laying the Foundation of Repentance,

from dead workes, and of Faith towards God k: And the rest of the Day, and whole weeke after, turne their backes upon what they said, in a lewd and wicked carriage. This makes their hearers Atheists, it commands l Atheisme; and so we have a little of that much, whereby the Father reproves the blasphemie of Minister•• in his Daies, whose ex∣amples destroyed, what their preaching built up, and so they taught flat Atheisme. Our Church-men have done so too, as is cleare to all the world; and their judgement will be as manifest. Now the Lord is be∣ginning with them, no•• is the yeare of Gods vengeance against those trea∣cherous Priests and light Prophets; now He will recompence upon them all their abominati••ns, which they have committed in His house before His face. Now He will raise up Carpenters, which shall strike off those hornes, that have pushed and goard, and scattered the servants of the Lord m

And surely all the undertakings of that High Court, have gone ou•• all along with God in His way: And have the very stampe and seale of His Hand upon theirs, to make H••s worship truly spirituall, according to His will; and not clogged and mixed with humane Inventions, Ec∣clesiasticall and Civill charges. And he that shall looke upon them (the actions, I meane, of the High Court) with an impartiall eye: that shall be but willing to understand them, the meaning and tendencie thereof, hee will be forced to beleeve, (as was ••aid in a higher case n) That all this hath beene suggested to them by God, and managed by His right-hand. They have beene but as noble instruments, bent unto His purpo••e, and as the bow and sword in His Hand. But remember this with it, which was intimated before, He hath brought upon them their owne iniquity o, and so hath cut them off; Their owne wickednesse hath helped forward this great worke; the casting out of these Church-men; nursing Fathers in Name and no more, for they starved their children; They helped for∣ward p the wrath, for the slaying a whole Nation: Now His own wrath killeth the foolish man, and envy slayeth the silly one q. So as we may say, in allusion thereunto, and conclude as of old, These Church-mens iniquity, makes full proof of the Justice and innocency of that High Court r.

If you will aske me now in the close, what I can say against the office?

My answer is ready: but yet I will say no more here, but as S^t. Paul saith, touching the LAW, vve know the Law is good if a man use it LAWFULLY . The next Objection scorcheth, for it is from a tongue set on fire of hell.

Ob. That now they have cast forth Church men, they will cast forth their King too out of the inheritance of the Lord: They will rise up in batt••ll against their King, and can they expect that we should tender them a Thank-offering for that?

An. No sure, the Axe rather, or a rope; let one or both be tendred to such Philistines, who deale vilely with their King, as if he were not a∣noynted

vvith oyle a; and then shall these servants of the Lord be free, for they can call God to record upon their soules, that they rise up for their King against spoylers; for their Religion against Papists; for their lives and liberties against murtherers; for their Church and Na∣tion against them that would make fenced Cities, ruined heapes, and bring utter desolation to the King and Kingdome, Church and Common-wealth and all.

The contrary is suggested to his sacred Majesty, and so forced, that he dares protest (see how wicked Counsell may prevaile!) in the face of Heaven and Earth, that they who seeme to be on his side, and with him, shall main∣taine the Lawes, just Liberties and Rights of the Church and Common-wealth.

Marke, Reader, Sons of Belial (so much malice hath suggested, and, so far prevailed) shall maintain the Lawes; and Papists the true Reformed Religion; men of bloods, like Irish Villaines, nay the very same, shall safeguard your lives. Reade on, Those, that are gone out to battell a∣gainst these enemies, vvhither soever the LORD shall send them. VVhat are these men?

Ob. Malice hath suggested (but shee vvas foully out) That most of them are ANABAPTISTS.

Ans. Nay, not one, I say againe, not one. Malice may suggest, That some one or two there, is a Samaritan and hath a Divell, for that has bin suggested against the Captaine of the Host b; but that there are ANABAPTISTS there, that is false sure; because they are gone forth to vvarre, and vvill maintaine it to the Death; No ANABAPTIST then: No nor Rebels, nor Traitors neither, though suggested so. Like the dirt of Oysters, it will not staine; the righteous have bin slandered so of old, but never has beene heard or seene such contradictions of sinners, such contrarieties of Tongues and Wills as now a daies.

They can reade much written in commendation of folly and to some pur∣pose; They can reade also some sheets blotted in the commendation of the Ague, the Feaver and the Gout: Yea and one whole sheet in the praise of a Louse, and three sheets in the praise of the vilest person, (but he was an Emperour) that ever went upon two Leggs: All this they may finde and reade in Bookes; but they never heard or read, till of late, nor their Fathers before them,

That an Army most of Papists, and the other looking stedfastly towards Rome, in the same Kingdom, haue bin commended for loyall Subjects, to a Protestant King: And an Army of Protestants charged with Treason and Rebellion against the same King.

But the Righteous are not carefull, they can turne, as afore-said to the LORD OUR RIGHTEOUSNESSE, and seeing there is no vvrong in their Hands: They can say, as David so persecu∣ted before them, The God of their Fathers looke theron and rebuke it c. This has beene the good mans comfort evermore, when he hath been smit∣ten at with the tongue;

My Adversaries can say much against me

(for he thinkes his tongue his owne) but he cannot say, I HAVE FORSAKEN THE LAW OF MY GOD:

So now, malice may suggest, that there be Traitors in Gods Hoste, and most of them Brownists and Atheists; she is not so shamelesse to suggest, that most or any of them are Papists (no Anabaptists:) If so be malice could have suggested that, and have made the charge good, where had our Hope beene? Certainly had this Hoste consisted most of Papists, it had gone out under the guilt of all the righteous blood, shed upon the earth from the blood of righteous Abell unto the blood of Zachari∣as; and so downe ward unto this Day d; but not one PAPIST, no not one in the Hoast of God, the enemies themselves being Iudges; the Papists are all on their side, all the world over: And that it is so, is ••n cleare as the Sunne, when he shines in his strength; All the Papists are on the other side, and not one with the Host of God.

Surely, here is matter for high praise to our God, Blessed be the Father, Sonne and Holy-Ghost, that Satan the accuser of the Brethren, hath condemned his owne cause and justified theirs: for behold all this is granted, that all the Papists in the Land, nay all the world over are on that side: why then we conclude first, nay the experience of all a∣ges concludes for us;

1. That there on their side are all the Rebels against their King, his Crowne and Dignity: There are all the Traitors against the Church and Common-wealth: For Papists have been the Fomenters, the Actors of all Rebellions, treasons, murders, massacres, in all ages since that Church had an appearance on the Earth; and so are they now, and so will be till their great Prophet be cast into the great wine-presse of the wrath of God.

2. That our Hoast is gone sorth, whither God shall send them against His enemies, which are the people of His curse, and against whom we are charged to maintain warre for ever.

3. This Host is gone forth in the strength (I will say nothing of the Prayers of Gods Host abroad and at home, but) of the BLESSING of the ALMIGHTY. Some may aske, how doe I know that? Ve∣ry well, and I would have the poore Country-man know it too, for that is my ayme; The Host is gone forth under the curse of his Ho∣linesse, the Pope, I meane. Now it hath been concluded as followes ever since there has beene a Pope in Ro••e and a Papist in England. Looke which way goes the Popes curse, that way goes GODS BLESSING, for they goe contrary, as Christ and Anti-christ. And this is enough to set the Country-man in his way, if his guts be not in his head, and his braines in his belly , and if so, yet he can discern which way the Papists go, and that it is a cursed way.

4 This Host shall be victorious, that it shall, for it is the Host of GOD and His CHRIST, against Antichrist, it must go on and do valiantly, for the BLESSING of God goes with it, and the curse of the Adversary.

[Ob.] At, but the Hoast of God hath miscarried?

[An.] No never; but so as to make them looke better to their carriage, and to manage things more orderly in a way to a blessing. They have mis∣carried so as to make them more victorious over themselves at present, and over the enemie at the last. True it is, The Sword devoureth one as well as another d It may devoure Gods dearly Beloved e and as deare to us, as the blood in our veines; and yet it is His Host for all that; who created the Smith that formed the vveapon f. I solemne∣ly protest in the eares of the God of Hosts, and could be content I could be heard over all the Christian world, that, if this Host were all wounded-men, yet could I not doubt of the victory. I may doubt, nay I doe doubt, That we have not wept enough, nor prayed enough; or if so (I doubt it) that may be wanting now, which answers to burnt-offerings and peace-offerings ^f once: I may doubt of all this, but I cannot doubt of the victorie, in the best Time, Gods Time: For it is Gods Host, a slandered Host, cursed by the Pope, and his vassals, therefore Gods blessing is there; it must prevaile and be victorious.

And this is all the answer they shall get to this, and it may suffice. How can I give a direct and single answer to a double tongue and a double heart, for their language is different. No man can imagine, That the Adversaries speake as they thinke; for who can conceive that Noahs flood was sent upon the Earth to allay the dust there: or, that the Divell stirred up the Arabians, Sabeans, and Chaldeans to be a wall unto Job, to safeguard him, his children, his house and goods? And so I have done with these Collegiate men; Removed the offence, taken from their example; answered their double charge, and their notorious slanders. And yet there is one Objection more, which truly I had cleane forgot to answer in it's due place, therefore it must be done now.

Ob. The title of honour is taken away from Church-men.

Ans. That cannot be said to be taken from us, which belongs not to us. Will no title serve the turne, but please your Grace, or your Lordship, therby quenching Grace, & Lording it over the consciences of men? Another Title will serve better: as a Rod also for Discipline, and yet not made of Iron. Let them Lord-it over themselves, and their owne lusts (which they have served) and then they shall be Lords and Princes too, nay most Prince-like men f. Why may not those Titles serve them, which the Holy Ghost hath given: I dare say, though you reade much in the Fathers touching Titles of honour given to Church men; and a Church-man of late, but none now, tels us the Bishops seat is a Throne g, yet none of all these have reached to that height of honour, as those Titles doe, which the Holy Ghost hath given them, Stewards, Embassadors, &c. To say all in two words, Messengers of the Churches and the glory of Christ h. Let a Minister answer these Titles, make full proof, they belong un∣to him; let him fill them up, as the word implies, and then I will not say, what he shall be, for he shall shine like the Sunne, but what he is for the pre∣sent, the most honoured person that is in the world.

We must note now in the close two things, one for our information, the other to learne us our Dutie.

1. Schoole-learning is not of virtue sufficient to unscale the eyes or unvaile the heart, an annoynting from above does that. Humane learning if not sanctified, closeth the eye the ••aster; it is a great snare, and like an ignis fatuus (a mocke fire, a sancied light, kindled by our owne sparkes l, and a busie leader in these Daies) misleades strarge∣ly.

2. We must learne our Duty now. Though they revile, we must blesse; though they defame, we must intreat; though they persecute, we must pray; that the Lord would not deale with them, as they have done; there was none to guide the Church among all the Sonnes she hath brought forth; neither vvere there any that tooke her by the hand; We pray, deale not so with them (good Lord) guide them, take them by the Hand, that they may walke in strait pathes. Though they did rise up against Thee; yet doe not Thou rise up a∣gainst them; but pardon them according to the exceeding largesse of Thy abundant mercie, which can multiply pardons, as we have mul∣tiplied sinnes. Lord, cleanse those fountaines, heale those bitter wa∣ters, that such may runne thence, which may refresh (not poison) the Ci∣ty of God. Amen.

Now recall what was said at the beginning of this contention, wee have but one LEADER and COMMANDER.

And so I have done with the Divines, whom I honour very much and heartily, so be they are Divine, magnifying their office, exal∣ting the Scepter of the Lord Iesus Christ•• these not so, but the con∣trary; the Lord lay it not to their charge: He will not, if, in truth of heart, they can charge and shame themselves with it. I should now come to the Lawyers, the chiefest of them, for they have made the THANK-OFFERING to be questioned very much in point of Law; but they are run away, turning their backs upon the Law, yes, the supreame Law, and the highest reason.

Thankes be to God, we have the Law on our side, and in more strength energie and virtue, now these Lawyers be gone: And by helpe of God and the fore-mentioned, I shall cleare the THANK-OFFERING, and the Readers understanding touching the Cavils about it, and ren∣der him also, in the close, a very thankfull man, that is, he shall give us his heart, and his purse too, if need require, his life also, if Law or Reason can perswade with him, or the WILL of GOD; all this shall be cleared in order.

All appeale to the Law, I shall appeale thither too; and yet not to the Law of Nature, which teacheth a poore worme to Earth-it-selfe against the foot of pride; nor to the Law of Nations; no nor to the Lawes and Constitutions of this Kingdome, whereby we have a priviledge beyond the Christians in Primitive times, living under those Emperours, whose Constitutions (I had rather call them so then Lawes) were flat against

the Christians, and their Religion, and that is very considerable now. But all this I leave to the good Lawyer, I meane, the honest man; and truly he hath cleared the case soundly and well; so much I knew and I doe professe my selfe; No Lawyer you will say. Yes but I am, for I understand the Lavv, as the Proverbe is; Every man is a foole or a Physition; he understands something touching the state of his bodie, what is good or hurtfull for him: so he is a simple man, that knowes not so much Law (and I presume no more then) as may fit him for a civill life in his Societie or Neighbourhood. But that I may keepe within my owne bounds, and be sure to goe right, I will aske and returne such an answer, as shall be to the mind and heart of e∣very honest man.

Q. What is the Lavv? we have heard much of the common Law, we have seene and felt something from the Civill-lavv; but what is the SƲPREAME LAW?

A. The answer is this, and you shall heare no other, if you shall ask till Doom•• Daie, THAT THE SƲPREAM AND SOVERAIGN LAW IS THE SAFETY OF THE PEOPLE b.

We argue, Then the Nobles all (we need no other word, they all are so, so their Votes for Christ, and actions to promote His glory have innobled them) have proceeded according to LAVV, the SU∣PREAME Law: For I aske, and let malice answer, Did ever any before them sweat as they have done?

Did ever any worke so effectually, for the safety of their Nations?

We thought (such fools we were) That safety it selfe c, as the simple Proverbe is, could not have saved the Nation. We said, Our hope is perished; the house of Esau shall be a fire, and the house of Iacob as stubble: Behold by their noble indeavours and contrivements, they have so vvrought vvith God this Day, That it is otherwise, they have snatched us as brands out of the burning: and now we may say, as we reade, The house of Iacob shall be a fire, and the house of Ioseph a flame, and the house of Esau for stubble d. And have they not Lavv for this? No Lavv for keeping downe the fire, that vvild-fire, from kindling upon our Bodies, our Houses, our Townes, our Cities, our Nation, our three Kingdomes? No Law for saving all these from utter ru∣ine and Destruction? Doubtlesse they have Lavv on their side, which will justifie them, and their actions, The Supreame lavv; It cannot be clearer, but it is as cleare as the Sunne, that glorious Creature shining in it's strength. Nay, I must goe higher, and quite stop the mouth of malice it selfe. Did ever any contend so heartily, worke so effectually with one lip, and one shoulder, as these Nobles have wrought for the SƲPREAME safety of the people? I meane, the SAL∣VATION of our SOƲLES, that is Supreme, a Salvation in∣deed. If we will be fullen, and will not answer here (as men hating to be Reformed) I can tell who will answer with indignation and wrath enough; the Prelates will, those, that labour not in the Word and

Doctrine, those I meane, All that Antichristian Tribe, the Divell and all his servants. The Votes and actions of the Nobles this way, have tormented the Divell and his Angels; A sure evidence, That the No∣bles have done right; They have wrought for the safety o•• our bodies and soules hoth, that's a Salvation indeed. It were ••ol••y to aske now, and blasphemy to doubt, whether they had not a Law, a Su∣preame Law for all this? And so I would leave the Law (but it will not be left) and come to Reason, so to argue the case.

What is the best Reason? The Answer is, and we have no other, That is the chiefe, the prime, the principall, the highest REA∣SON WHICH MAKES FOR RELIGION e, that it is: come then, let us argue the case like reasonable men, keeping close to our Reason, yet honouring the Law (of the Land) just and good; and the good Lawyer, for he is a good man: and be knowes himselfe to be so, or the contrary, no man in the world more clearely then he, because, though he could tread the Law under his foot (as the bad Lawyer hath done) yet he cannot put-out the light, which he hath set up in his understanding.

All call out law, law, as if all their helpe were in God and the law. It is indeed, but if wee forsake right Reason, and yet ex∣pect helpe from God and the Law, we shall faile of our expectation, neither God nor the law will yeeld us any helpe, for God is holy and the law is just.

Consider then, what partie (for there be two parties in the world, de∣viding all betwixt them, and carrying all before them, so they have done ever since the world was, and so they will doe while the world stands.)

Which of the two doe act according to right Reason, that we cal'd the highest Reason? Who of them doe make it their worke, to doe Iustice and Iudgement? But I will come to the highest step, which of them doe labour to advance Religion; to ••et up the Standard of Iesus Christ? He is blind and will not see, who sees not his answer hereunto. Why then, they have God on their side and the law on their side (I might say, Gospell too for there comes in the highest Reason) and therefore by helpe of God and the law, and right rea∣son also, they will doe exploits. Observe we how the Worthies in the managing of their great affaires, have walked (by the same help, and steering their course by the same hand, levell to the same mark) how exactly, how blamelesly, how harmelesly, as the Sonnes of God, (according to the line of men) so as Momus himselfe, an envious and prying person once, and now, and yet cannot rebuke them d. How comes it to be so, That these Worthies have carried themselves so exactly well? There can be no other reason given but this, by helpe of God, the law, and the highest Reason. For as was said, God is their Pilot, He steers their course, and the law was their land-marke, their boundary, their hedge (had they broken that a Serpent had bi

them a) therefore, &c. for every man knowes it; they with such helpe, must steere their course as exactly as the King does, who does according to his charge, seeke helpe from God, and direction from his Law-book b. But now on the contrary; when a man shall slip his hand from out of Gods hand; will have none of Him, none of His help, will desert the Law, the supreame Law, that old Land-marke, remove that out of it's place, and forsake Reason, the highest reason; what will hee doe? blunder on as the old Sorcerer did (Prophet is too good a name) Balaam, I meane, so he will blunder on, though a flaming Sword stand in their way, turning every way to stop them in their course: Like the Duke of Arabia, Leader to the S••beans, so they will doe; And he was a wild Duke, some say, mad, for, carelesse of his owne de∣sert Country, he commanded in chiefe over those, who, carrying their right upon the Swords point, robbed, spoyled, pillaged all places and persons they came to; though their best friends, they served all alike, as they did Job. How so? By helpe of the Divell (he stirred them up) and by helpe of his Lawes, which are written in blood. They forsooke the supreame law, and were forsaken of right Reason. So they went on in a cursed way, the path of the Destroyer, wasting and destruction was there; and this is the way of the wicked now, the old pathes that the Papists have trod in through all Generations; the way of peace they have not knowne, and cursed are they that walke ther∣in; nay he shall not escape punishment that stands still, walkes not, but alloweth of that way. Marke this good Reader, (for I would gaster thee at the very thought of this way) he shall not escape punishment that alloweth (or consenteth to) this way. I will cause them to be remo∣ved into all Kingdomes of the Earth, because of Manasseh the son of Hezekiah King of Iudah, for that which he did in Ierusalem c. Might we question the Righteous judgement of the Lord, we would aske here; Why must the people be removed for that which their King did? And why must the after-generation (for this was long after) be sorely vi∣sited for the sins of their fore-Fathers?

There is a double answer unto this double Question, and it will cleare the just proceedings of the Lord, The Judge of all the Earth, and shall not he do right d? Because the people then when Manasseh was living, allowed of what their King did in the alteration of Religion, purged and setled by his good Father; and persecution of Gods servants: He was the Authour of bloody Decrees, but the People were the Ministers and Executioners therof, and woe to both . 2.

And the generations follow∣ing, allowed of all this, for they went on securely not humbled for what their Fathers had done.

This is the answer, and the note, and if it be noted well, it will be as a flaming sword to keepe our foot from the path of the destroyer; nay more, from allowing of that way, for as sure as our soules doe live, they shall fall, they and their companies, that walke in this way, that allow and consent to such a way, where wasting and destru∣ction is, forsaking the helpe of God and the Law, and forsaken of right

Reason: For the blessing of the Pope goes along with them and the curse of the Al••ighty: That was the point, and it cleares forth the way unto us, what way we must avoid, if we would escape the curse of God; what way w•• must take (for there is no standing still, a N••••ter, that is to allow of a ba•• way) if we do•• expect a blessing from Him. And this I hope is cleared out unto thee, ••o is thy judgement therein, Thou seest clearly what way thou art to take by the helpe of God, the Law, and the highest Reason. I shall ••leare the WILL of GOD unto thee next, for I doe suppose th••re is a th••cke c••oud betwixt thine eye and it thou art not cleare at that point. By the helpe of God, I shall make it as cleare unto thee as is the Sunne beame. But I doe beleeve already thy mind is so cleared now, That thou dost thinke it but a point of meere duty, that the Church should render a Thank offering to Her God (that cannot be questioned now) and to man also (that is questioned) by whose hands the Lord hath wrought so wonderfully this last yeare: Nay, I am perswa∣ded better then so, Thou wilt doe, as the Church doth, thou wilt offer too;

Yes thou wilt say, thou wilt give thankes, for that is as easily done, as thy Cap is moved, an easie motion that.

No, but it is not; it is the Churches THANK-OFFERING, and she offers willingly; therefore if thou wilt doe like her, we must have thy tongue and thy hand, and thy heart: A Thank-offering is not a Lip-labour, no, there is in it the very labour of love, the worke of faith; and, (because we looke to see our thankes againe) the patience of hope. Come now, what wilt thou doe? (For words and no more, are like Nuts, they nourish not) Marke what followes; If I knew the will of my GODS, I vvould doe vvhat they vvould have me doe; and they should have vvhat they vvould have from me. A notable speech, and yet a Heathen spake it, Seneca, whom because of this and something else he said and did, Erasmus cals a Divine-man, and is so charitable, as to register him in the Catalogue of Saints. Indeed this saying containes much, and we must make much use of it; we will heare it again; If he knew the will of his gods; What then? Then they should have the strength of his parts, and the chief∣est of his Riches, they should have vvhat they vvould have.

So he said. What were these gods? Stocks and Stones, some of them Divels; few did him a little good, at somtime in conceit; the most a great deal of hurt, but he offered so liberally to all, because he would please all, that some might do him good, others might doe him no hurt d

Enquire now and so thou shalt understand His Will the better. VVhat is thy God? As we reade, The God That made the Heaven and the Earth, The Father of the Lord Jesus Christ, the God before whom thou dost walk b, the God Who hath fed thee all thy life long unto this Day; The God Al∣mighty, Who hath blessed us with the blessings of Heaven above, bles∣sings of the deep that lieth under, blessings of the brest and of the womb. But when I have said God, I have said all, Mercy goodnesse, wisdome, po∣wer, riches, all; only this was not said, That He so loved the world, that He gave His only begotten Sonne, &c. What wilt thou do now for this

God and His Christ? Thou wilt understand what His will is first: Thou dost well, So thou shalt; His will shall be cleared unto you, as the Sunne beame.

This is His will, even thy Sanctification c, His will, the ve∣ry Law of His will (but His will is His Law, an holy Law; and His will revealed is our Law) that wee should sanctifie His Name a••d His Day, heare His word, a••d doe it, that is His will; walke as people in Covenant with Him, as children of the light, honestly d, as in the Day, soberly, righteously and godly in this present world e: not in rioting and drunkennesse, not in strife and envying, not as Arabians (Sabeans) and Chaldeans, Papists and Atheists, men without God in the world, robbing, spoy∣ling, pillaging; not as the fishes in the Sea, where the greater devoure the lesser a; not as Devils b, slandring each other; not as his eldest sonnes children of Beliall, breaking yoakes and casting away bands, and gir∣dles, under a pretence of being freed from fetters: not so, for this is after the lust of the Divell, most contrary to the will of God, which is as was said, Holy, just and good.

It is impossible we should be igno∣rant of it Why then Thou knowest what the will of thy God is, and Thou seest Who steere their course thereafter, by the help•• of God and the Law. You see who doe contend for the Faith, for Religion, for th•• Gospell, call it what you will; It is that whereto the Prophets and A∣postles have sealed, and so transmitted it to the generations following, and from them it came streaming downe unto us in the blood of the Martyrs, under the shadow whereof this Church hath enjoyed her Sab∣baths, rest and peace these foure-score yeares and upward: So long have we set in peace under this cove••ing. For this the Nobles have conten∣ded, and are resolved to resist the opposers of it unto blood. And is it not Gods will they should so doe? Yes, more cleared unto them, then if it could have bin written with the Sunne beame. And is it not their bounden duty so to doe? No question to be made of that, when it is clear∣ly the will of God. But I would rather their children sh••uld answer here: Certainly ha•• these Nobles failed at this point, had they not given out their Male, their strength in the managing thi•• great businesse; had they not contended here, then had their Descendents put up a complaint against them doubled, the same, as we reade,

Bloody Fathers have ye bin to us, bloody Fathers ye are. Yee contended not for Religion, ye neglect∣ed that, ye were carelesse thereof, and so of the good estate of future times, unnto which ye knew, ye must transmit and commend-over, us; your dearest pledges; bloody Fathers ye are, so they had complai∣ned.

Blessed be God, they knew the will of their Lord, and their bounden dutie, and have done thereafter; they have contended for this Faith, and they will contend: what is their life to them? o•• what regard to a new b••rne son? If ICHABOD, where is the glory? that is gone. They will contend for the Glory, they will keepe it, they are resolved so, so to contend even as for life.

[Ob.] What contend against their King! Is that the will of God?

[An.] A sillie Objection, I had almost said wicked; They contend for the King, for the maintaining his Crowne, Peace and Dignitie. They contend for the maintenance of Religion, and that is like the maintai∣ning a Ship in a Tempest; a sillie will••ull man, and let him perish (if he be not a sleepe) that will not put forth his hand to maintaine the Ship now in distresse of weather▪ if that lives he lives; if that drowns be drownes. Truly, I have said all I can saie; They that contend to maintaine Religion, doe as those, who contend to save their ship, save that and that will save them. The Nobles doe contend to maintaine Religion (that ship) and in so doing they contend for their King; his life and peace, for his everlasting Crown, for the peace and honour of his people; for the safetie of his Kingdomes, that they may be the head and not the tail••, the most honourable of Kingdomes. All this they doe con∣tend for, for they contend for Religion, that ship which carries three Kingdomes in it at once, peace, safetie, lives, liberties and all. And is it not the will of God they should so contend? It were folly to answer, for it is blasphemie to doubt. Then what wilt thou doe to helpe them and their cause, against the Mightie. It is the greatest, the most hopefull cause, the best, the plainest and clearest (as cleare as the Sunne beame) the most legible cause that ever was heard or read of in the world What wilt thou doe now to rescue thy King from out of the hands of Murthe∣rers? The Land from out of the hands of spoylers? The Laws of God and man from sons of Belial, who would make all void? What wilt th••u doe, to helpe the Lord against these Nimrods, mightie hu••ters? What wilt thou doe, I say, to helpe God and the cause of Christ? Neither of them both do need thee, He, Whose cause it is, can manage it without thee; But so He is pleased to honour His Servants, by calling them forth to helpe Him against the mighty. And what wilt thou doe for H••m and His cause, Who was made a curse for thee, gave His blood for thee, what wilt thou doe for Him? It is His will and command both, that thou shouldest give in thy helpe, the Male of thy flocke, thy strength and chiefe of thy substance to Him, and thou hast heard what an Heathen will doe in such a case; then thou wilt bid freely, Thy Religion, thy Faith, never put thee to cost, till new, what wilt thou doe now? A Papist shall not out-bid thee, for the maintaining, his Idol-service, a cursed service▪ yet see how forward he is, he will give all to his skin; nay skin and all, for ••e will venture his precious soule, he loves not his life unto death in his blind zeale, so he may maintaine the Man of sinne, a despicable man; and his cause, a desperate cause. The Atheist bids roundly too (the man without God in the world, who bel••eves not that there is any Spirit good or bad) he carries his soule in his hand too, he fights him∣selfe into slavery, that he may maintaine his Idol, his ••ride and Ambi∣tion, for Honour in that waie there is none, no nor ease, nor peace neither, yet see what he doth, how impatient he is in traversing his waie, that cursed waie! The Papist shall not exceed thee now, no nor the A∣theist

neither. Why then thou must be very active and liberall too, thy hand and thy heart and all must go, els they will go beyond thee. I aske a∣gai••e, what wilt thou doe? Before thou canst answer me, I must resolve thee in one doubt more.

Ob. I could act with a more free spirit, with more enlarged affectio••s, because with more clearenesse of judgement, if so be Gods wi••l were concurring with the will of my ••ur••ing Fathers and spirituall Lords.

An. These were no•• spirituall once, nor Lords now. But this is a strange speech if we marke it, that Gods will must concurre with mans wi••l, else we will not doe there after. This is preposterous indeed. What must yeeld here? Without all contradiction, as the lesse is blessed of the better a: So the lesse must yeeld to the greatest, and the worst to the Best. Gods will is an holy, a good, a just will, as you heard; mans wil•• is crosse, stubberne and perverse, as you shall heare, it is affianced to carnall wisdome and humane reason, and so it is, as it hath bin; and it doth, as it hath done, all the mischiefe in the world. Mans will, by the helpe of carnall reason, and the Law of sin in the members, hath re∣belled against God ever since there was a man upon the Earth.

This will, saith one b, was the Serpent in the Garden; it made Cain kill his brother; perswaded the old world to do as we reade, and pro¦voked Pharaoh to rush into the Sea: It made Gods people murmure, it made Solomon lose his wits amongst his strange wives; and stirred his Father to kill Uriah; this very will with her confederates, perse∣cuted the Patriarkes, Prophets, Apostles in former ages, the Messen∣gers of the Churches and the glory of Christ ever since, downe ward to this day Nothing so much as this will favoureth the Kingdome of Anti-christ, introdu••ing all the superstitions, Hypocrisies, murthers, massacres, &c. This will perswades a man rather then stoope to fall, though he is but to stoope to Law and right Reason; This will makes the most worldly wise, the most foole, most wicked, most persecuting. And so the Authour goes on.

Testimonies from latter times can tell us as much; Mans will by it's helpers, afore said, will bring a city into a snare, So in English e: Will set Cities on fi••e, and whole Kingdomes in a flame, so Iunius reades it, and so we, for so this will would have done. As then, it is wilfullnesse to say: This shall be for I Will have it so, the VVill is the Reason: So also, it is wickednesse, to looke un∣to mans vvill (further then it is subordinate to Gods vvill) for it is as the carnall mind, enmity against God, not subject to His Lavv, nei∣ther indeed can be f.

It is then sufficient, abundantly sufficient, That we know Gods vvill, and this is our wisdome, to resolve all thereinto; That it is His VVILL we should contend for the Faith; (for the safeguarding that Ship) strive, even unto death, for the rescuing our King, Parliament, Nation, Lavves, Liberties, Religion, Lives, out of the hands of Spoylers.

Ob. Spoylers! why so? Those of our owne Nation, and those called in

unto us, endeavour with all their might to establish our Religion, Iawes, Liberties: God forbid I should denie it, for they affirme and vow it too.

Ans. I thought this had been answered before, but some men will not be answered. In earnest, tell me, Art thou so credulous as afore∣said? Yes, Then dost thou beleeve, as afore-said, that Noahs flood came-in to allay the dust: And that the Duke of Arabia with his companies of Sabeans, were stirred up to safeguard Job and his house. It is not Gods WILL we should beleeve lies; not what the tongue saith, but what the hand doth. Mans WILL is cleared here to be perverse and wicked, GODS WILL so cleared also, that we cannot pleade ignorance therof. I will hold my Candle no longer before that Sun.

This is GODS WILL as afore said, and we kn••w it so to be, and They that doe know it, and are engaged to doe there∣after, have such a sense of Dutie, that they would rather loose their Heads, then that their King (so we touching King and PAR∣LIAMENT) should loose one hai••e of his (or their) Ho∣nour.

And so I have cleared (as I could, and as briefly) the maine doubts, touching the Thanke-offering, the person that offers it, our Dutie thereupon, and grave questions thereabouts, for the setling of the judgement therein, that we also may offer d, THANKES to GOD, His King and His faithfull Servants (i e.) our Tongues and our hands, and our hearts to serve them in LOVE, and Love is a great Commander, it commands all; it does all, it beleeves all, it gives all, ^d &c.

The method is questioned next, not where I am to begin, for sure∣ly that is out of all question, with prime and ancient Mercies, and with the bottome or top Mercy (expresse it you, for I cannot) the root-Mercy. The Church fixeth thereon, therefore I must remember that; for I could not raise a Pillar, and make it stand in the ••y∣er without a bottome. Hee that builds without hands, upholds with∣out pillars: So God doth, man cannot doe so. I am right thus farre.

Indeed the maine Question is, touching the Method; and the good stumble at it, Why there is a Thank-offering, for dayes of Cap∣tivitie?

I conceive there is great reason for that, and had I failed at that Point, I had no way answered the mind of the Church: There∣fore it was my chiefe care and I knew it was the Churches pleasure so, To remember her Nights of Affliction, for she never profited so much as in that Schoole, though she sate in the darke; her daies of Captivity, for she never felt such enlargements as then; The time when she sate as a widdow, for then she remembers the Lord was a Husband unto her, when she sate an Orphane, fatherlesse and motherlesse, nay

childlesse, for then she was in bitternes ^e. A Father and Mother both are carried forth to the place of silence, laid in their darke beds, and little is said, and lesse is done, but for ostentation and show for the most part, but the child is carried ••orth to that place, and behold there is Lamentation and bitter mourning, as Rachels was f: This sad time must be remem∣bred too, for the Church can say now, That then the Lord was to her bet∣ter then ten Sons. The immediate comforts are the strongest comforts, & are then powred in, when the vessell is emptied, Creature comforts are de∣nied, or drained forth, and self confidence is gone-out, for then prayers are powred-out too g (at other times there was but a dropping, a pow∣ring forth now) when she is in bitternesse, or a sufferer, in bonds or imprisonment, for the cause of her Christ, &c. Enquire of him or them that have been pillored for the cause of Christ (it must still be remem∣bred, The cause makes the Martyr) then separated to the winds; these will tell us the same, which my eares have heard, that then came-in the greatest Spring-tide of comfort, when they were at the lowest eb••e of distresse; then their soules were ravished, then they felt a joy unspeak∣able, when the Adversary had made them a GAZING STOCK by Reproaches and afflictions d, A SPECTACLE, to the world, Angels and men e. It was so with our brethren, as with the Apostles in anci∣ent times, when the Adversary stopt up every crevice, that no light might come-in, then behold a light shineth f; when the Adversary lay∣eth load upon the loynes, and makes fast the barres, then behold strange enlargements, for God workes then; all difficulties remove, and the iron∣gate opens g. When there is no supply from the Field, nor from the Fold, nor from the Stall, Then God comes-in. What then? Then it followes, I will rejoyce in the Lord, I will joy in the God of my Salvation.

I could fill the Margin and line both, and to some purpose, but the cas•• is plaine, and the du••y is evident, The Church hath thrived best, when her pasture vvas shortest: Adversity hath slaine a thousand (and yet I cannot tell that, for I reade but of one that was not bettered by it, and that was King Ahaz; his name is doubled, for he rebelled under Gods rod in a time of distresse) But prosperity hath slaine it's ten thou∣sand; perhaps more, for I never read of any more then one, that had his eyes opened by eating hony h: Few or none have bin battered by the sweets of prosperity; many have bin undone. But I forbeare, only noting this; He that feasteth upon the sweets the Creature yeelds, taketh full liberty there, is not acquainted with the righteous mans joy, who then, and never but then, sceles rivers of living waters flowing-in; flouds of bony and butter, when he hath stop'd and dommed up (in affection and judgement) all his fresh springs from below. And so much to cleare the Method at that point, as the Church is preparing still for the houre of Temptation, so they are joyfull in it, and thankefull for it. This is of great concernment to us, who are at the heights in our joyes and at the depths in our sorrowes.

For the Remainder, let it answer for it selfe, Surely, I stood bound to God and man both, undertaking that worke (fitter for

another, but another did it not, till I was so farre, as past hearing a call∣backe) to begin with that yeare and mouth, when God did worke most wonderfully, for then ••ee wrought alone, His arme was bare, there was no covering of flesh. Thence I proceed to those vvorkes, that man VVROUGHT vvith God, and I bring them in as the bearers did the fruits of a good Land, thrust and throngd together, like Grapes in a cluster: Yet so as all may see how pleasant the Land is our Nobles would bring us also to.

The meaning is, you shall have but an Abstract here, an abridgement of many particulars largely debated on in their place, and there making up a full Volume, which the Authour keepes entire, knowing very well, if there be cause of it, He that suggested it, and br••ught it to his hand, will bring it forth in due time: In the meane time he could not forbeare, but he must send forth this Abstract in the Churches name: For though Epitomies are deemed, by a nob••e Schollar, the Moates and Cankers of History, yet considering the season, that the time is quick and may be short, they are the fullest in sense and quickest for use. It is indeed in two or three h••ads too large for an Abstract, but it is considerable, whether there was not just and necessary reason I should give it enlargement there, more then ordinary But whether it plea∣seth or not, I am not carefull: I was carefull with all my care to doe my duty, and I have done it according to my measure, with all my strength, and above it; and, if my heart deceives me not, in tru••h and uprightnesse.

I would not deny to man one graine weight of his dues: Nor can I give him one graine more, then what my soule can goe-out with in tendring unto him; no not for a returne of a pound weight of his Favour. I esteeme mans favour, as the favour of a man, can thank him for it, and heartily: And mans frowne, as the frowne of a man, can make use of it, and yet neglect it.

If I might make a short Apologie for my long Preface, it would be this; The vile Priest and his brutish people did presse me with very hard words against them, That have done us all the right that could be: And Pamphlets from their side were stuffed with such contradictions, such an inconsistency in matters, such incongruities as these; That all they, who contend for the cause of Christ, are Rebels, and yet not one Irish amongst them, hardned and brawned in villanies: All Traitors, who contend and will contend for the Truth, and yet not one Iesuited HEL-HOWND (it is a Kings word contending with a Car∣dinall) not one Catholicke (murderer) in our Hoste (so hee hath bin accounted in all times and places, making no more conscience to out his Kings throat, then to cut a peece of bread) These Irish Ro∣mish Catholiques, universally bloody and monstrous Savages all the world over, so brawned in cruelties, are accounted now the only loy∣all Subjects, ever since the Lord Christ hath taken to Himselfe great Power, reigning more visibly upon the Earth, demanding His Rights

there. And His faithfull Servants are resolved to give these Rights unto Him, Whose they are, not with-holding a hoofe, nor dishonoura∣bly compounding His matters, so forfeiting Truth for Peace; but re∣solving to maintaine both with honour, or an honourable warre: e∣ver since this contestation for Christ, and His Truth; Rebellion, which is as the sinne of Witchcraft, against God and His Christ, hath been accounted obedience, and loyall subjection: And a true sense of Dutie to God and man, and to doe thereafter, even what God commands, and will have done, is accounted Rebellion and Treason both. The comfort is, Wisdome is justified of her children, yes, (and in this point) of all, that are not unreasonable and wicked men. The Truth is, I could not beare this, at such a time as this, being to render a THANK-OFFERING in the Chur∣ches Name, but I must Preface to it against such contradictions of Sin∣ners; and render the THANK-OFFERING free, and the Churches Servants as cleared of these blackes, as was the Snow in Salmon. And what is wanting here shall be supplied else where; for I will goe on from this Preface to another Treatise, where, by the helpe of God, And His Law, I shall cleare this very way, wher∣in the Nobles have walked, so spoken against now, and blasphemed, as a way of Rebellion and Treason, to be the very way, wherein all the Nobles, that ever were in the world, have walked, who wal∣ked uprightly with God, dealt faithfully with His people, not trea∣cherously and as Traitors to King and Kingdome, and their owne souls; for,

I have a most comprehensive mercy to treat on, and enlarge upon, which I may call the Abridgement of this last yeares wonders, con∣taining, as in a most fruitfull wombe, all nationall blessings, which the Nobles and Worthies have hitherto, or their children after them, shall travell with, and bring forth to the Nation. And this they are compleating, and in so excellent a way; as that, though we shall ne∣ver say of it in this world, the worke is done, and compleated (of that comprehension it is) yet, I say, they have so orderly proceeded in it, by that line and plummet, afore-said, of all the truly Noble, that ever were on the Earth, as that it is fully to the Mind of the Lord, and the heart of the Nation. And now let the Devill rage and his Servants roare (for in that they glory) though by a wofull prolepsis, here, in sport, for hereafter in earnest, when they, and their King of the bottomlesse pit shall roare there to all eternity: Let the Arabian Dukes with their companies of Sabeans; let the noble Monsters of these dayes (so they were called anciently who are Gentile and noble in the root, but monstrously degenerate in the fruit of their conversation d) let these doe their worst, rob, spoyle, pillage, shed bloud, to their power, yet by the helpe of God and the Law, the worke shall be carried on, and the work-men shall prosper, and overcome by the bloud of the Lambe e.

But what is our worke now? Worke and Pray; or pray and worke, no matter which is first, so both goe together. Worke with hand and mouth and heart and all. We have a noble paterne before us of Work men, who (blessings be upon them both from above and beneath) have offered them∣selves willingly to this worke, and will very gladly spend, and be spent for us (in this worke) though (they may reade on) the more abundant∣ly they love us, the lesse they are beloved f. But we have our patterne, and we see our dutie; worke we as men, who can very gladly spend and be spent for this cause; for it is His cause, Who did say indeed, and did as He said, (for H•••• zeale eat Him up He was a whole burnt-offering) I VVILL VERY GLADLY SPEND AND BE SPENT for you (so it was indeed) the cause of the Lord Iesus Christ, Who was made for us a curse once, That He might make us, as He is, blessed for ever; having such an example before us, and such a cause in our eye, we will worke now or never. VVorke we now as we are able, and let the Lord worke as He pleaseth, He will worke like Himself. Truly He wor∣keth wonderfully in all His peoples sight: But if He wrought in the dark, as sometimes He doth; if His foot-steps are in the waters (as M Brad∣ford expresseth it) a man can see no prints where His Hand is, or which way His feet goe, whither towards us or against us; yet, said that good man, My hand and my spirit should worke after Him; for I am sure I am in the way, though I see it not; my God goes right, though I discerne not the path. Worke we, I say, as we can, and let the Lord worke as He will; He doth worke gloriously and in sight; worke wee and pray too, else our worke is vaine, and to no purpose; worke we, but say, BLESSED BE GOD, first;

Blessed be Thy Name for the Governours among the people, and for them, that offered themselves willingly. It was, because Thou commandest and so it is, the North gives, and the South keepes not backe: Sea and Land comes in for Thy Churches helpe (peace, peace be to her helpers) to deliver us from the Heathen, that we may give thankes to Thy holy Name, and glory in Thy praise, Amen.

Now

Pray for the peace of Jerusalem, they shall (still) prosper that love her; Pray in Prayer, pray earnestly, our children shall reape the fruit thereof, if we doe not now, for now we have reaped what our fore-fa∣thers have sowne, the fruit of the prayers of many Generations; Pray we, That the Lord would owne His owne cause (certainly He will, and so He doth, but He must be sought unto for this, and enquired after) That His eyes would be for good upon His Children and servants all over the world; for their eyes and hearts are set stedfast towards Him and His Jerusalem here below, and there they fix, waiting what God will doe, at such a time as this, and hearkning what God will speake now; It is their confidence, He will speake peace, and doe according to His owne word, give His Servants the opening of the mouth, that the enemies may know, HE IS THE LORDs. The Churches all over the

world are resolved now to give their Lord no rest, till He shall give them rest. The Lord hath given His people th•• greatest mercies, which they prayed not for, ELECTION before time; His SON in the full∣nesse of time: How can He with Him denie His people any thing? They forsake not their confidence, there ore they are importunate with their friends, as they have beene in former yeares, the day of Jacobs troubles, and treading downe, saying, Pray, pray, pray;

Pray for the King, That the Lord would deliver his soule from the snare of the Hunter: And pray for the Parliament, who have sought the peace of the King and his Kingdomes, as their ••wne peace, nay more then so, they have preferred it before their owne: And seeing 'tis cleare to every man, that will see, that thus they have done, They have sought and wrought effectually for the peace (that containes all) of their King; or the Salvation (a comprehensive blessing) of King and his Kingdomes: for maintaining this Ship (RELIGION) wherein our lives, our liberties, our estates, our peace, and the Churches all over the world, and our Generations after us are bottomed and main∣tained; seeing, I say, their Care, Piety, Zeale, is manifest to all men in the maintaining this Ship: And all this by the line of the Law; the Plummet of right Reason, the Rule of their Lords will: Seeing we know it to be so, and doe know also in all our hearts and soules, That not one thing hath failed of all the good things, which the Lord hath spoken concerning His people: Nor any of the evill things, which He threatned against His enemies, but all came to passe: We will close with the word of the Lord, which He hath spoken to the heart of all His faithfull Servants in all Gene∣rations, I VVILL BLESSE THEM THAT BLESSE THEE: and CURSE HIM THAT CURSETH THEE, even so, Lord, let the curse they have called for fall upon the wicked; but Thou hast promised this goodnesse unto Thy Servants: Now ther∣fore, Let it please Thee to blesse the house of Thy Servants, that they and their house may be before Thee for ever: For Thou bles∣see, O Lord, and it shall be blessed for ever. Amen and Amen.

Notes

• a

  Rev. 12. 1.
• b

  Ps. 33. 1. 119. 7.
• c

  Ps. 103. 1.
• Numb. 23. 23.
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 24 5, 6. 8, 9.
• e

  Ps. 83. 18.
• f

  Ps 49. 34, 35.
• a

  Obad. 13.
• b

  Ioh. 3. 9.
• a

  Zach. 8. 23.
• b

  Mic••. 7. 5. Esa. 55. 4.
• c

  Ioh. 7. 30.
• d

  Ioh. 9. 41.
• e

  Ioh 5. 44.
• f

  Lib. 7. chap. 1. Qui ambitione in∣flati, &c.
• 1 Thes. 5. 18,
• Isa. 56. 10.
• Vitium longe pacis & oputentae sec••••••itatis. Sal.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He shall have the greatest reward, who workes not for a reward Isid. p••ll. l 2. p. 184.
• a

  Titularis nō Tu∣••elaris Rex; desuit non praesuit rei∣publicae. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Naz. complained that in his time, they were made Bishops, who made themselves the basest ser∣vants, servants to their lusts. ep. 10.
• a

  Luk. 14. 34.
• b

  Ezech. 15. 4.
• c

  Esa. 34. 8.
• Ps. 7. 16.
• d

  Zach 9. 13.
• k

  Ier. ••0. 23.
• e

  Ier. ••0 23. ver 24. Esa. 9. 20.
• f

  Eccl. 10. 8.
• g

  Ier. 12. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vol. bom. 31.
• h

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. in Ep ad 1 Cor. 3 Hom. 3.
• k

  Heb. 6. 1.
• l

  Suade•• lingua iubet vita. Gen. 18 19. An example hath the vertue of a Command; nay it is a Compulsion. Cogi cos dicit, qui exemplo Petri iu∣dai••aba••t, Gal 2 14. Beza.
• m

  Zach. 1. 20.
• n

  Qui studuerit intelligere cogetur ei credere. ••ertul. de Deo cap. 17.
• o

  Ps. 94. 13.
• p

  Zach. 1. 15.
• q

  Iob 5. 2.
• r

  Probatio est no∣stra innocentiae im∣pietas vestra. Tert. cap. 48.
• 1 Tim. 1. 8.
• a

  2 Sam. 1. 21.
• 1 Kin. 8. 44.
• b

  Ioh. ••. 48.
• c

  2 Chr. 12. 17.
• d

  Mat. 23. 35.
• 1 King. 8. 44.
• •• Revel. 14. 19.
• Cuim cerebr•••••• est i•• ventro ingenium i•• pa••i••is. Agr ep. 2••.
• d

  2 Sam. 11. ••••.
• e

  Ier. 12. 17.
• f

  ver. 26.
• e Iud, 20. 23.
• f

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Isid. pel. l. 2 Ep. 147.
• g

  Pocklington Alt. Christ. p. 33 & 95. Thron•••• propri•• principi ••ribui so∣let non s••rvo. Be••. Heb. 18.
• h

  2 Cor 8. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Tim 4. 5.
• l

  Esa. 50. 11.
• Esa. 51. 18.
• b

  Suprema lex sa∣lus populi.
• c

  Salus ipsa.
• d

  Obad. 18.
• e

  Summa Ratio quae pro Religione fa••••••.
• d

  Phil. 2. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Eccl. 10. 8.
• a

  Eccl. 10 8.
• b

  Deut. 17. 18, 19.
• c

  Ier 15. 4. You will find part of this answer in the large English Bible, more fully in Iunius, but most fully, clearly and usefully explained in Calvin upon this place.
• d

  Gen. 18. 25.
• Tum auctoribus maleficiorum, ••um administris. Isa. ••. 10. Iun.
• d

  Aust. de civit l. 8 13. Plac••ndi sunt Dij mali ne laed••nt, bo∣••••i invocandi ut profi••••.
• b

  Gen 49. 25.
• * Gen. 4. 15.
• c

  1 Thes. 4. 3.
• d

  Rom. 13. 13.
• e

  Tit. 2. 12.
• a

  Hab. 1. 14.
• b

  1 Tim. 2. 12.
• Exod. 4. 25.
• Omne peccatum impatientiae ascri∣bendum: Nemo im∣pudicus non impati∣ens pudicitiae, n••c iniustus non impa∣tiens iustitiae. Tert. de pat. cap. 5.
• If he be a Clerg••∣man, that scrup••es here, either ••t the will of Man, or at the offering, beleeve him not: he is a counterfeit, he hath satisfied his consci∣ence and rock'd it a sleepe, resolved in a more scrupulous case; that he may receive h•••• offe∣rings next Easter; his Tithes all the yeare after, and more a great dealt from two places, though he ministers at neither: there he is pinched now, but no scruple there.
• a

  Heb. 77.
• b

  Bernard: Ochr: Serm. 3.
• e

  Pro. 29. 8. Sufflant sufflando inflammant,
• f

  Rom. 87.
• d

  Amemus Christū & facilè videbitur omne difficile, par∣vum &c. Hier. ad Eust. ep. 17. p. 207. Sequitur hunc af∣fectum membra omnia & omnes partes &c. Cal. in Dan. ••. 4.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chry. in cap. 29. Gen.
• e Zach. 1••. 10.
• f

  Ier. 31. 1••.
• g

  Isa. 26. 16.
• d

  Heb 10. 13.
• e

  1 Cor. 4. 9.
• f

  Act. ••••. 7.
• g

  ver. 10. Hab. 3. 18.
• 2 Chro. 28. 22.
• h

  1 Sam. 14. 7.
• Rev. 11. 7.
• d

  Nequitiae sordibus imbuta Nobilia portenta, Valer▪ Max. l. 3. c. 5.
• e

  Rev. 12. 11.
• f

  2 Cor. 12. 15.
• •• Ezek. ••••. 21.
• Iosh. 24. 14. 1••.
• Gen. ••2. 3.
• 1 Ch••. 17. 26, 2••.