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.

SECT. V.

No oppression to the oppression of a Ruler or Judge offering vio∣lence to the Law; we howled under that oppression; The Lord remembred us in our bondage, and sent us Sa∣viours, who disburthened our Shoulder of our grievous pressures and oppressours.

THen (from that Day) you rescued a poore peeled people, from those that are as EVENING WOLVES c 1.1, Who are they? The Prophet meanes by an ordinary figure, IƲDGES, and we meane not the like but the same: for they ravened the prey, they gnaw∣ed the very bones; they devoured and consumed the COMMON∣WEALTH; but to heighten their vvickednes••e, they first KIS∣SED her LIPS, pretending the PƲBLIQƲE GOOD. These men of the Earth denyed to free Subjects their Catholico••, that * 1.2 vvhich is every free-mans birth-right; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which the child receives from his Father, though be •••• ••he youngest, and his Father the poorest The Judges denied us this our proper inheritance; they imprisoned the freest thing, that is in all the vvorld, and that which is most innocent. As the Bishops Lorded it over the King of the Church, offering violence to His Lawes: So these Lorded it over the Catholicke Rule of the Common wealth; I had almost said, the most Catholicke King in the world; but we ••ubmit here, for we are not learned; we thinke that the sacred Scripture saith as much, That the Law is the highest power on earth And we remember well that * 1.3 a mighty Emperour tels us, that the LAW was his MASTER; The LAW IS EVERY MANS MASTER d 1.4, said he, then he could not exempt himselfe from out of that universality; it was his MASTER too. This Catholique Master was trod under foot by it's Servants e 1.5, so we thinke Judges are called. And then all fals to the ground and is trod under foot, when the Master is under f 1.6, when the Servant is on Horse-backe and rideth his Master, then he op∣presseth very sore, as we reade, He oppresseth the poore like a swee∣pi••g raine that leaveth no food g 1.7. Then we lay like the Hebrewes op∣pressed by the Philistines, in our holes, brought very low, downe to the ground, and our speech scarce whispered out of the dust. Complaints were vaine and to no purpose, or made our burthen heavier; for the Servant was the Master, and what pleased him was the Law: So they turned judgement into gall, and the fruit of Righteousnesse into Hem∣lock h 1.8, Then we were afflicted indeed, fleeced and peeled; the flesh was torne from the bone; and then we howled. Nay, the oppression

was so heavy, that some of us vvere madd (oppression makes wise men so g 1.9;) and we spake as madd men, so unadvisedly with our lips, accounting the proud happy, for they that vvorke wickednesse were set-up, and they that tempted Go•• were even delivered h 1.10, and we were made as the little fishes, as the creeping things that have no RƲLER over them i 1.11. But notwithstanding vve provoked Him so, the Lord looked downe from Heaven, saw our burthens, and that they were very sore, sent Saviours unto us, blessed be His Name, and blessed be ye in the Name of the Lord. We might complain now and be heard, and complaine we did as an oppressed people before us. k 1.12 Our flesh is as the flesh of our Judges and Ru∣lers just the same; theirs no better, ours no worse: Our children as their children, not so gay, but as good, and as free borne as theirs: And we are brought into bondage, our sonnes and our daughters, to be servants to them, who professe themselves to be Servants to the Law. But these Servants over-ruled their MASTER, and so en∣thralled us: And when you heard this cry and these words, you were very angry (for the whole body was pinched where there vvas quicke flesh) Then you consulted vvith your selves, and rebuked the Jud∣ges and the Rulers who dealt so treacherously, so like evening Wolves ravening the prey; And you disburdened the Common-wealth of her pressures (too many to reckon, and) grievous oppressours (as the Squire of the Body, still attending such Judges) a company of sharks, proging fellowes, pests, vipers, grievous vermine, vvorse then the Aegyptian froggs, which devoured every greene thing. You eased the Land of those Adversaries; abominable filth is cast into their faces; their names ••ot and their arme is withered. And this is all which ye have done, terrible things vvhich vve looked not for. We doe not diminish one grain, vve thinke it very much vvhich you have done, though vve out-runne you in our expectation. But vve must give great bodies leave to move slowly, (they meet vvith many rubbs in the vvay) to deliberate long upon the case, where it reacheth to the precious life of a man; vvhen that thred is cut, life runnes out from a bottome that hath no end. Wee are pretty vvell satisfied in this, that vve are rescued and taken as a prey out of their teeth. We vvould have the Iaw-bone broken too; vvee vvish sometimes, and not in our haste, that they vvho so troubled us, offered such violence to the Lawes of God and man, vvere cut∣off. Indeed vve cannot thinke our selves secure, vvhile they are, and are not made examples, though one is fled, and another is fast by the heeles, and all are put to shame, being pointed at vvith the finger, These are they, more unrighteous then was the unjust Iudge. For though he feared not God, nor regarded man, yet he was gained with importunity, to doe right. These not so, The HOWLING of the wid∣dow and TEARES of her Orphanes, These they regard not, no not these: the Lord grant they may knovv all this for their good,

and be confounded and turne unto the Lord before the first borne of Death d 1.13, some strange judgement consumes their strength, and the curse that is written fall upon them ^d.

¶ 1.

The Church argueth the case with the Iudges, bids them marke the old way which wicked men have trodden; adviseth them to an hum∣ble confession of their fault, and to leave proud Apo∣logies, for there the Law leaves them, and is cleare against them.

ZOphar spake well, though he applyed it ill, Knowest thou not this of old, since man was placed upon Earth, that THE TRIƲM∣PHING OF THE WICKED IS SHORT e 1.14. So Elephas a little after f 1.15, Hast thou marked the old way, which wicked men have trodden? WHOSE FOƲNDATION WAS OVER∣FLOWNE WITH A FLOOD.

The Church applies all this right, even to the Judges, and would have them apply it so too, for they are able. Surely they can looke backe and enquire of the dayes of old, which will tell them, that their Fathers in whose steps they trod, consulted shame to their house: Because of Mens bloud and for the violence of the Land g 1.16, shame de∣voured the labours of their Fathers h 1.17. The stone cryed out of the Wall and the Beame out of the Timber answered it; woe to him that buildeth a House with bloud and establisheth it with iniquitie; And so it was and is, for these houses are consumed away by the heate of Gods displeasure, as if they had been made, as we reade * 1.18 some houses are in Gothland, of SNOW i 1.19.

The Lord grant they may consider this, and trust to their Repen∣tance, and free acknowledgement of their crimes; to that BLOOD above all which yet speaketh, rather then to their Apologies, which some thinke, and all say, are smooth and plausible. A SAGE of their owne is cleare against them. Thus the Lord Cooke speaks, where he speakes as we may understand him, Latine and English both, and full to this purpose, for I may not hit of his words, being long since I read them.

The Law is cleare for free Sub∣jects in point of Priviledge and property, if the Client through ignorance, and the Lawyer through wilfullnesse, doe not dar∣ken it. The Law showes a way very discernable to a cleared sight, betwixt Mine and Thine. If the Lawyer be at a fault here, surely there is dust cast into his eyes, and he deales treacherously, because he will doe so, not because he wants wit or knowledge, but because he is subtle and wicked: for he goes by the clearest Lights (not single but plurall) that any Science in the world hath, the light of Nature and of Reason and of conscience, all three;

Therefore the Sage concludes, A knowing Lawyer (whom wee commonly call good) must necessarily be a good man, or &c. the Contrary, as the Country man calls him who calls a Spade, a Spade. And the best excuse he can make, why he dealt contrary must be his feare; that made him clash against the Law, feare of present drowning, if he did not swim with the stream; and not igno∣rance of the Law.

But here also our Chronicles gives us a famous example of a good Judge, and a good man,

Sir Iohn Markham by name, (late times yeeld us one or two more) King Edward the 4. outed him his place.

But the valiant Knight, valiant for the Truth, no Iudge thereof now) gloried in this (as well he might) that Though the King could make him NO IƲDGE, he could not make him a DISHONEST MAN, He could doe nothing a∣gainst the Truth, but for the Truth k 1.20, notwithstanding all provocati∣ons and forcei••g to the contrary. Our Iudges (the worst part of them) cleane contrary, nothing for the Truth, but against the Truth, nor were they so much forced, as they used forcing. Then Iudge∣ment was turned away backward, and Iustice stood afarre off: for * 1.21 Truth sell in the street, and equity could not enter, &c. For it fol∣lowed just so. Therefore Gods Arme brought Salvations, He put on the garment of vengeance for cloathing, and was clad with zeale as * 1.22 a cloake. According to their deeds, He did repay fury to His Adver∣saries, recompen••e to His enemies.

Thus the Lord did for a peeled people, that we might set OƲR HOPE in Him, and not forget His workes But behold we are turned backe, we are not stedfast. This is the Truth which appeareth thus.

¶ 2

We mind our Covenant no further then as it may be a Covenant of Salt, to assure us our outward Priviledges for ever. That's our great errour: the Church confutes it, and instructs us to Discretion.

VVE are not stedfast in the Covenant farther then it concernes our private wealth: so far we will hold-fast to it, as it doth main∣tain our outward Rights.

We are resolved upon the Question, and let us now be begged for fooles or madd men, if we doe not by all lawfull meanes, main∣taine the peace of our King, His Crowne and Dignity; and the Priviledges of Parliament: for herein (we must have a princi∣ple of profit to carry us) the Rights and Liberties of the Subject are maintained. Vowes are upon Him and Them; the Oath of God is betwixt us; the strongest engagement that can be to maintaine th•• LAW, and then the Law will maintaine us, and all the fore-men∣tioned. And that is all we looke after. We consider not how spiri∣tuals strengthen Politickes; that both King and Kingdome are estab∣lished

by Righteousnesse. Therefore the Church mindeth us of a great principle of State government which is this;

That true Re∣ligion and Godlinesse is the root of all true virtue, and the stay of all well ordered Common-weales: And to keepe the true Re∣ligion pure and unstained, ought to be the highest of all cares ap∣pertaining to publicke Regiments, and the peace therof.

Did not thy Father Iosiah doe judgement and justice, and it was well with him l 1.23. While he was yet young, he begun to seeke after the God of his father, and to pur••e Iudah and Ierusalem m 1.24. And there was never any King before him or since, that live•• so desired, or dyed so lamented, No not one. But his son Iehoiakim not so; His Eyes and his Heart were for oppression, and for violence to doe it n 1.25; therefore he was buried with the buriall of an Asse; they lamented not for him, saying, AH LORD, or AH IS GLORY: But what is this to the people? much every way, as what concerned the HEAD then, concernes the BODY now, because of that sympathy, and nea∣rest Relation betwixt them: and what concernes the BEE con∣cernes the BEEHIVE, and vvhat doth good or hurt to the one, doth the very same to both. Therefore this is added; They then and They onely doe seele the weight of Duty towards their Prince and Coun∣try; they know the just bounds of observation towards both, who can, in a gracious freedome of Spirit, arising from Their innocency and in∣dependancy (except on the living God) stand out, notwithstanding all shockes, against all corruptions in Doctrine and manners, having a tender sense of both, that there be no corruption in either: And so doe wish from an entire and ingenious heart, O KING LIVE FOR EVER. It is not the strength of all united hands, that can set the Crowne fast upon a Kings head: not the pollicy of as many heads can make it flourish there: nor can all the Arme of flesh put out to it's utmost strength confirme to us our Liberties, and establish the Right of Subjects: No, but it is RELIGION kept in it's purity; Iu∣stice, maintained in it's integrity; obedience (more beautifying then a Crowne) performed to Gods command in sincerity; This will doe it, even all the fore-mentioned. And we are convinced hereof by a common light, and naturall principles; and can conclude there∣from, when we are our selves, that vve should give out our strength and be most active for the first and last thing in the PROTESTA∣TION; To maintaine RELIGION in it's purity, and the BROTHER-HOOD in Sincerity; for therein are contained the very strength and spirits of the Covenant, as hath been said, and can∣not be to often thought upon.

But now vvhat blunts the edge of our indeavours and affections this way, comes now seriously to be considered on.

¶ 3.

Our Priests, who pretend to lead us, mislead us destroying all▪ that the Church doth for our building up, to the subverting of our soules, and the putting out of a common light, by their common and unclean conversation. The Church points us to a more excellent way.

VVE are naturally blind, and cannot see farre off * 1.26. We are not instructed to discretion; not so discerning, as to approove the things that are excellent, much lesse to contend for them. And a great cause hereof is, (we are naturally stupid and blind, a spirit of infirmity naturally boweth dovvne; but I say a chief cause is) without us, in our guides and leaders, for the most part blind, and yet they leade us. Many of them preach once in a Yeare, perhaps some of them once a Moneth, and not a sound word of Doctrine then, comes from them, but their TEXT. Their practise is as bad, it corrupts like a canker: We observe that, and nothing else, we see they oversee nothing amongst us with any care or diligence, but their Easter-booke, and their Tythes all the yeare after. That hath been the complaint against Bishops from Dayes of old to this present Day a 1.27. And if our SEERS doe so, we think and are perswaded we may do so too, mind Earth and do well enough for Heaven, for they do so, and yet they know better and see farther then wee can see, for they are called Seers, The Lord unscale their eyes, and unvaile their hearts, and deliver His people from these murderers, because of whom the Churches soul is wearied b 1.28. The Lord stirre up your hearts to pitty the Countryes round about yet more. For vve are in a sad con∣dition if we saw it. Our Teachers are as you heare, and the People content to have it so. Truly had not the Oppressor touched us in that we make our god, outward profits and Priviledges, vve should never have complained: what violence the Priests had done to the Law of God, to the House of God, to His vvorship there, we regarded not: but what violence the Judges did to the Laws of Man, that we regarded, and then vve could howle.

Truly we mind not what bands you have broke; nor what yoakes * 1.29 you have taken off the necks of Ministers; Nor that you have advanced the Scepter of the Lord Christ; and that worship which is according to the Rule and mind of God; these things we mind not; No nor that you have troubled the troublers, the Achans, That you have searched their Tents, and found out the Babilonish garments; We re∣gard these things no more then Gallio did the beating of Sosthenes: for so we are instructed; Our Prophets, for the most part, prophesie to us of wine and strong drinke, which pleaseth the sense well, and our walking is thereafter, we regard only our Oyle and Wine.

And yet upon sadder thoughts, vvhen we think as men, we are halfe

convinced; That this our walking is not right; That rivers of Oyle and wine (i. e) the marrovv, and fatnesse, and fullnesse of the world is but emptinesse, and will ••ot satisfie: All this reacheth but to the body, no farther; and vvill leave us, or vve them on this side the grave. We can consider sometimes that vve have a Spirit within us (vvhich is called the soule) a vast, large and capacious thing: It can measure and graspe all the fore-mentioned, all the things in the world; and, when all is done, find but an emptinesse in all. We are able to consider, That the vvorld cannot satisfie this soule, no more then can the East-wind the stomach. It is Heaven and the great things there, which can satisfie this great capacity, vvhich can vviden and stretch forth it selfe like the Heavens. The soule may goe from creature to creature, as the Bee from flower to flower, and be as restlesse still, and as unquiet in its motion, as is the needle, (not pointed right) and so must be till it be pointed stedfast to Heaven

All this vve can consider, and, upon due consideration, approove the things that are excellent. But then we behold our Priests, and are quite off againe, seeing them vvalke like men, nay many of them more like be••sts I would rather my tongue were silent in darknes, then it should cast a note of contempt upon outward civility. These have not so much, but, as beasts, could they phancy happines, would place it in fat pastures, and sweet waters so do these droves and heards of men This is a mighty snare unto us, lead not so much by rule as by example * 1.30: We consider not what ought to be done, but what is done by our betters, and thereafter we practise as our leaders do, as if what they did vvere well done; and, as if outvvard things could inwardly satisfie. This digression is necessary, declaring how our minds stand: Now I must shew, That the Church is of another mind, and so make vvay to the scope.

¶. 4.

The Church desires to prosper as her soul may prosper; Contends for the ad∣vancing of Christs Kingdom; prefers inward enlargements be∣fore outward priviledges.

ESaues ENOƲGH a 1.31 will not content the Church, though that be much or a great deale. Iacobs ENOƲGH b 1.32 only contents her, which inwardly satisfies and fills up the vast capacity of the soule, This God alone doth, Who is Iacobs ENOVGH, for HE is ALL.

The Churches Sons and D••ughters looke after those things, which may further them in their way Heaven-ward: such things as will make their soules to prosper are to their mind and heart. They looke after spiritu••ll enlargements, they would have their Lord Christ to be high∣ly ••d••anced in the world; It would rejoyce them at the heart to see His Sanctuaries kept cleane; all filthinesse remooved thence, and those that attend His services there to be purified and Holy ones, That their Lord might see no uncleane thing there which might cause Him to turne away from them, and turne His back upon His Sanctuaries,

The summe of their desires is; That they may offer to the Lord an of∣fering in Righteous••esse. Then shall their offerings be pleasant unto the * 1.33 Lord, as in the Dayes of old, and as in former Yeares. The Church Re∣members vvh••t you have done to promote these services so pleasant to the Lord, and she must referre it to a speciall head of Praise and Thanks-giving.

Notes

• c 1.1

  Zeph. 3. 3.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Pet. 1. 19.
• * 1.3

  Rom. 13.
• d 1.4

  Mar Aurel An. l 10. Medi••. 25. Pag. 71.
• e 1.5

  Servientes ad le∣gem fortiscue.
• f 1.6

  Nihil sequens stat cum principale non steverit. Salv.
• g 1.7

  Pro 28. 3. 1 Sam. 14 1••.
• h 1.8

  Amo. 6. 1••.
• g 1.9

  Eccles. 7. 7.
• h 1.10

  Mal. 3. 15.
• i 1.11

  Hab. 1. 14.
• k 1.12

  Neh. 5. 5.
• d 1.13

  Iob 18. 1••.
• e 1.14

  Iob 20. 4, 5.
• f 1.15

  22. 15, 16.
• g 1.16

  Exod. 22, 22, 23, 24.
• h 1.17

  Hab. 2.
• * 1.18

  Ier. 2.
• i 1.19

  O lau•• d•• rit: Gent. Septen. lib. 1, Ch••. 23.
• k 1.20

  2 Cor. 13 8.
• * 1.21

  Esa. 59. 14.
• * 1.22

  ver. 16, 17. 18.
• l 1.23

  Ier. 22 ••••.
• m 1.24

  2 Chro. 34. 3.
• n 1.25

  Ier. 22.
• * 1.26

  2 Pet. ••. 9.
• a 1.27

  See Hist. of the Councel of Trent. 2. p. 252. & p. 216. Non magis de pās∣cen••o grege cogi tant quam sutor de arando. Pastors now a dayes, the werst part of the, think no more of feeding the flock, then a Cobler do's of the plough. Cal Ins. 4. cap. 5. Sect. 1••, 13.
• b 1.28

  Ier 4. 31.
• * 1.29

  c Facile est quic∣quid in praesenti seculo nocet: illud grave, illud perni∣ciosum quod in ae∣ternitate iugula∣bit. Salv d•• Eccl. Cath. l 2. 410.
• * 1.30

  Persuade•• lingua iubet vitae, Athan. ad Monachos. The Tongue per∣swades, the life commands.
• a 1.31

  Gen. 33. 9. Gen. 6.
• b 1.32

  Gen. 33. 9, 1••▪
• * 1.33

  Mal. 3. 3. v. 4.