brought not without your own sins by what hand soever you were brought into it Acknowledge that God is just and own his good hand in bringing you out of that great tribulation Leave vengeance to him to whom it belongeth Put on Charity above all which is the bond of perfectness and let the peace of God umpire all differences in your hearts to which also you are called in one body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And be ye thankful that 's a good sense but it 's a better and more fit for that place gratrosi estote according to Hierom be ye gracious amiable and lovely according to that proverbial precept which it were to be wished that we all obeyed Ut ameris amabilis esto that thou mayest be beloved be lovely Shew this love and kindness of God to your brethren of the Presbytery You know the heart of oppressed men it's Gods argument to his people why they should love the Egyptians and it is the kindness of God to overcome evil with goodness and to love our enemies Let these considerations prevail with you above your ambition above your revenge For consider advisedly and in the sight of God and deal truely with your own heart what moves thee to desire a Bishoprick a Deanary a Prebend the Bishops Deans and Chapters lands or the land of the living The Honor annexed to that high place Digiâ— monstrari ac dicier hic est to be called Rabbi Rabbi Or that highest Honor that cometh of God onely whether the ease hoped for or the good work Whether thou rather desire the Corps and body of a Prebend or rather the duty of it Hospitality Almesgiving the trayning up of novices and yong men and fitting them for the work of the Lord that they may grow up and become Presbyters Priests or Elders all which is the soul and spirit of these dignities and I doubt not but it was the end at which the Founders and Donors aimed And if thou attain to these Honors consider the the greatest is servant of all That the Bishaps are Fathers and Shepherds and such an Office as inferres and requires sutable acts to the relations as that the Fathers deal fatherly with their children though they too often stubborn children as Moses did Num. 11. Deut. 1. that they rule the flock pedo non gladio rather with the spirit of meekness then with the rod rather with the rod then with the sword That they are Bishops that is Overseers of the Church and like the Lord the great Bishop of our souls they oversee many things and wink at small faults as the Lord doth Acts 17. That as they oversee all so all see them and such as they see their overseers such they think it 's lawful for them to be therefore St. Peter would that they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Peter 5. paterns to the flock And if they see them spotted they will bring forth a spotted issue of evil work Therefore as the Lord commanded Micha chap. 6.1 2. so let me the meanest of you in both your and mine own esteem that 's Micha speak unto these Mountaines the two swollen parties who as they say of Mountaines cannot meet nor touch one another but in puncto Yee are too high too lofty Remember the day of the Lord of hosts shall be upon every one that is proud and lofty and upon every one that is lifted up and he shall be brought low Esay 2.12 which must come to pass before we can see the salvation of God Luke 3.5 6. The Soveraign Majesty the King who is supream he hath exceedingly condescended and stoopt to the moderation of your differences pardoned many insolences even before pardon was desired Declared and resolved to pâ—â—mote the power of Godliness and to encourage the exercises of Religion publick and private c. granted and confirmed a liberty to tender consciences and that no man shall be disquieted or called in question for difference of opinions in matter of Religion which doth not disturb the peace of the Kingdom All which according to the divine wisdom and goodness in him he hath manifested in that beyond all precedents of former favours his most prudent and moderate Declaration concerning Ecclesiastical affaires Shall his Maâ—esty my brethren make your Peace and Unity your mutual Love and Reconcilation his study and should not you much more study the things which make for your own peace and unity and the peace of the Church and kingdom I know well there are many very learned men and great Students among you of both perswasions And I acknowledge my self much inferiour to many of you Yet since Micah must speak to the Mountains let me be bold to tell you that there is one main point of learning wherein many of you have declared your non-proficiency many of you have not studied to be quiet and to do your own busmess which was the counsel of learned St. Paul to his Thessalonians 1 Thess 4.11 I know well that many of you who cannot endure Episcopacy have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 busie Bishops in other mens dioceses and intermedled with the temporal affaires of the City and Nation under what pretence viz. in ordine ad spiritualia in order to spiritual things which is the same whereof your selves accuse the Bishop of Rome Yea there have not been wanting non-proficients in this study on both sides who have vigorously disquieted and disturbed the Church and Kingdom and indeed were the most notable troublers of our Israel Some of these to humour the people would tell them what the Kings Office and duty was toward his people and to prove it out of the Common-prayer-book viz. to preserve the people committed to his charge in wealth peace and Godliness And would remember the people what their liberties and properties were which the King ought to preserve and maintain And by this craft they had their wealth as Demetrius told his fellow-tradesmen and many a good morsel they got by it for they had read and were perfect in that rule cave ne majorum tibi forte Limina frigescant that otherwise they should have cold entertainment at the great mens tables On the other side the King was taught what his prerogative was â—nd what the peoples duty was to him To give unto Caesar the things that are Caesars that every soul should be subject to the higher powers c. Mean time the King was not told what his duty was toward his people Nor the people what their duty was toward their King So that both heard what the others duty was not what their own was and hence both parties were embittered one against the other by the evil spirit in the mouth of the Prophets Did these men do their own business Surely no. For though they preached the word yet were they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd men and illogical they did it out of due place unlearned men who had not studied to be quiet and
that are true honest just pure lovely of good report c. Phil. 4.8 9. seek peace with them and with an holy Spagirik purge out whatever is corrupt among them Alas both they and we are as a company of men faln into a deep pit and we quarrel one with other in the dark like the Andabata who fought with their eyes shut How much more safe is it that we all endeavour to get out of the pit of corruption and become guides to others of so doing We have heard some principal differences between the parties But 4. How fell these parties out THere are different reports and it is but reasonable that we hear both The Episcopal man tells us that the faction of Aerius observing how many Ecclesiastical Dignities were wisely conferred and worthily bestowed on persons pious and learned they envied the flourishing estate of the Church under Episcopal Government and being ambitious of those honours whereof they were conscious to themselves they were most unworthy and despairing that ever they should pass thorow the Temple of Vertue into that of Honour they resolved Flectere cum nequeant superes Acherenta movere And therefore for the satisfaction of their envy and ambition by their pretence of piety and zeal for the truth that is their own chosen tenents and feigned fear of Popery they stole into an interest much stronger then their own whereby they thought they might command all the world Under the fore-mentioned pretences they engaged the mutable populacy already weary and surfeting of a long peace unto their party by whose help what could they not do Some would change the Civil Government others the Ecclesiastical And all presumed that the sword could effect all this And therefore the yong men must be cursed into the war and the Pulpits must sound with Curse yee Merez c. And they did it bitterly Yea Merez hath been cursed on both sides and the yong men terrified out of doors conscientiously to kill and slay and the most have been thought to go forth in their simplicity O how many thousands have been slain in this and the neighbour Nations And many of those who returned with broken Legs and Arms and elswhere wounded in their bodies are dead in Hospitals cursing those who cursed them out Then the lean kine came forth and eat up the fat ones men of decayed and desperate fortunes repaired their estates with the ruines of those who were peaceable in the land Then was a man made an offender for a word and a snare was laid for him who reproved in the gate and the just was turned aside for a thing of nought And have we not known notorious whore-masters reeling drunkards profane swearers and cursers abominable lyars incarnate envy hatred malice and all uncharitableness have we not known those and a thousand such masked under the visor of the godly party For the cover of all this wickedness was that damnable art of seeming Hypocrisy Hypocrisy that might be felt it was so palpable The Episcopal man will draw a vail over all the rest which might be added Let us hear the Presbyter He layes all the blame upon the Episcopal clergy and tells us that their ambition and tyranny hath ruin'd all That this begun to work in the time of St. John who notes both in Dioirephes then Bishop before Aerius the Presbyter appeared in the Church that Diotrephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 John 9 10. Diotrephes was notable for his ambition He might no doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have had the place of a Primate It 's necessary in every convention of men that there be one chief and first and others after him But Diotrephes was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he loved priority and primacy St. John blames his ill affection At all feasts and all meetings of men there are places of superiority nor doth our Lord disallow it where he saith lest a more honorable man come c. Our Saviour blames ambition in them who love the upper most rooms at feasts and the chief seates in the Synagogues Nor doth he disapprove salutations Math. 5.47 but chap. 23.7 He reproves the Rabbies affectation who loved greetings in the markets and to be called of men Rabbi Rabbi Nor was this ambition of Diotrephes discovered in some one act or other but it was habitual in him the Apostle saith nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes continuance in that affectation and ambition And yet the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addes to his habitual ambition he was notriously loving high place and primacy And have there not been such Diotrephes among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have loved to be lording it over their brethren yea above their superiors what a shameful ambition was that when one Primate sate in the others lap our English Story records it How much greater ambition to advance himself above the King who is supream saith St. Peter Let his pretended Successor note that Ego Rex meus I and my King The Kings heart though he be supream must not be lifted up above his brethren And should the Priests heart be lifted up above his brethren yea above his Soveraâ—gn Does this proceed from knowledge that puffs up 1 Cor. 8. or indeed rather from want of knowledge A little knowledge puffs up but a great deal makes men lowly A few Pease or Beans make a great noise in an empty bladder blown up but a full sack makes none at all An empty Hogshead sounds more than a full Butt Or does this ambition arise from power Surgit animus cum potentia The minde commonly exalts it self with power And then most what abuseth that power to oppression and tyranny over others under them So that it is not safe to entrust so much power in one mans hand It hath been observed that they who have power in their own hand unless they be awed by the Omnipotent God are seldom just according to Mich 2.1 They practise iniquity c. because it is in the power of their hand For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men most of all do injury when they have power Therefore Diotrephes the Primate was a Tyrant domineered over and was in urious to the flock of Christ He cast the brethren out of the Church 3 John v. 10. And what have our Bishops done less which is quite contrary to our Saviors precept It is the speech of our Lord and the Bishop of our souls to his Apostles Math. 20.25 The Rulers of the Gentiles exercise dominion over them and the great ones exercise authority over them but it shall not be so among you The Episcopal man answers the Presbyter and tells him That some of his party framed a false Translation and he takes advantage of it for his cause For had the Lord given his Apostles power it was then lawful no doubt to have power And if they had power and authority might not they exercise it Otherwise to what end
that which standeth in length of time nor that is measured by number of years but wisdom is the gray hair unto men and the unspotted life is old age And speaking of Enoch the yongest of all those Patriarchs in regard of natural life and the father of Methusala the eldest he being made perfect in a short time fulfilled a long time They who are grown up in this divine wisdom and life of God are said to be old men and Senators Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Ambassadors such as are imployed in that honorable Function 2 Cor. 5. So they were called Apostles because they were sent by the Lord what ever their natural age was They who were further growen up in the divine wisdom and life of righteousness were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Elders And from the name Presbyter otherwise Priester Priests have their name by a contraction Which is an honorable title and such as was common with princes as the Priest of On Gen. 41. may be as well rendred the Prince of On. David's sons were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes 2 Sam. 8.18 Jer. 5.31 They who were the most aged and eldest in this divine life were the Apostles or the Bishops their Successors whence Clemens Alexandrinus Lib. 6. Strom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proficiencies of the Church of Bishops Presbyters Deacons So that neither Bishops nor Presbyters are of their own or any other mans making not of men nor by men Gal. 1.1 Paul planteth and Apollo watereth but the Lord himself giveth the encrease For as in natural aggeneration the man may eat and drink but the encrease is not in his choice he cannot add one cubit to his stature even so a man may partake of spiritual nourishments and feed on faith but his encrease and proficiency is not in his one choice but the Lord gives it And St. Peter shews wherein his Presbytery consisted viz. in the participation of the death and life of Christ 1 Peter 5.1 A wâ—â—ness of the sufferings of Christ and also a partaker of the glory that shall be revealed And St. Paul proves his Apostleship by his sight of the Lord and he tells the Elders of Ephesus that the holy Ghost had made them overseâ—rsâ—or Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. But these were made immediately of God we read of those also who were made by men Tit. 1.5 However that be true yet mans constitution of Elders presupposeth Gods preceding work in them Thus the Lord commands Moses to look out such Elders as he knew to be such Num. 11. And in our ordination the persons to be ordained are required to give an account what motions and inclination of Gods spirit they have had disposing them to that holy function And in this regard the Apostles and other Ministers of the Church are called Gods gifts unto men Eph. 4. Nor doth our Lord any where say that he will put an end unto or change that dispensation so that we may always expect those gifts from God unto his Church untill the â—â—nction or spirit of God so teach some men that they shall not need that any man teach them Such a state there is whereunto some had attained unto whom St. John wrote 1 John 2.27 The anointing which ye have received of him abideth in you And ye need not that any man teach you but as the same anointing teacheth you of all things c. Whereas therefore some at this day dispute against an immediate call from God they go about to take away Gods preventing work when he gives his gifts unto men and take the whole work of making Ministers unto themselves so that such are not Ministers of God but mans onely because they have not Gods immediate call to the Ministry nor his preventing work in them I am aware of a doubt which this assertion leaves behind it For if the Ministers of the Church be of Gods making in such a sense as I have shewen how then doth the King make Archbishops and Bishops and other Ministers of that Hierarchy I answer Both may consist For as the God of order hath made man according to his image which especially consists in his dominion over the creatures so he hath made Kings and Potentates and generally the higher Powers in a more peculiar manner after his image which consists in dominion over men whence it is that he hath distinguished mankind into superiors and inferiors and stampt his character and mark of distinction upon both On Kings Potentates and the higher Powers no hath imprinted multum Dei saith Aquinas much of God Exod. 22.28 Psalm 82. Joh. 10 35 and so makes them like himself Gods as the Scripture calls them and our Lord acknowledgeth them such and gives the reason he calls them Gods to whom the word viz. the essential word of God came by whom Kings reign so Ireuaeus understood it to whom the word and image of God came and that gives them now hearts 1 Sam. 10 12.6 and turns them into other men and so makes them as the Lord is said to have made Moses and Aaron that is advanced them as our Translators render the word For besides those personal endowments of the higher powers no doubt other Gratiae gratis data theâ—e are attending on those high Functions Wet ye not saith Joseph that such a man as I can divine And Caiaphas spake not that of himself but being the high Briest that year he prophesied saith St. John When a multitude of men stood about that fiery furnace whereinto the three captives were cast Nebuchadnezzar alone saw the fourth who was like the Son of God Cur tibi soli innotuit saith Hippolytus How camest thou alone to see this He gives reason The heart of the King is in the hand of God Now as the God of Order inwardly enables the higher powers by the impression of his image so he makes them outwardly to be acknowledged such by imprinting on them that excellency of dignity and honor which we call Majesty which is originally in God himself from whom it is derived to Kings and Governors his images on earth as even the Philosopher could say A Character so indelible that even in the wracks and downfalls of Princes it might yet be discerned For so we read that the Roman Lictor an able yong man and armed being sent to kill Marius the Consul now proscribed decrepit unarmed alone imprisoned yet he durst not strike him being himself first stricken with the Majesty of Marius And when the news was brought to Vespasian that Vitellius was overthrowen there suddenly appeared in his countenance a lustre of Majesty never observed before Such was that which appeared in the face of Moses Eccles 8.1 Num. 11. Judg. 6 1 King 10.26 so that the people could not behold him The wisdom of a man maketh his face to shine saith Solomon The like may be argued in the seventy Elders in Gideon in Saul in David in
Solomon For as the God of Order makes this impression of Majesty in superiors so he imprinteth an agnition of it in inferiors There went a band of men after Saul whose hearts God had touched 1 Sam. 10. And he it is saith David who subdues the people under me He it is who toucheth the hearts with love or fear or hope or some other way best known to himself and so wins them to submission For indeed who can conceive it other then divine ordination that so many multitudes of men of so various so contrary natures tempers dispositions judgements c. should all submit and yield subjection to one or few of the same mold and like affections Surely it is no other then the Lords doing and it is wonderful in our eyes This generally and necessarily premised we may add some what more particularly concerning the Kings of this Land That our Common Laws acknowledge them to be certain Gods upon earth and ascribe unto them a kinde of ommipresence and ubiquity perfection and immortality and other excellencies like those of the divine nature And if our Laws and Lawyers acknowledge those and ascribe them generally to their Kings how much more should the Divines own in their good Kings not onely those which the School-men call gratiae gratis datae but much more the gratiae gratum faciextes as the divine wisdom and piety goodness and mercy and compassion c. Such as without flattery all impartial men own in our present Soveraign even in their eminency together with a spirit of discerning Whereby he is enabled to discover the several proficiencies and growths of Gods graces in good men according to the encrease of God in them When therefore he conferres dignities on persons duely qualified he owns the gifts of God in them Which because it is difficult the wise man referres the Kings detemination unto an higher principle no other then divine Prov 16.10 where he saith that a divination divine sentence or oracle is in the lips of the King his mouâ—h transgresseth not in judgement And although there are who would restrain this to civil affaires and the decision of them yet according to that presence of God with Kings wise and good Kings Soloâ—oon may be understood to speake of â—â—ine matters and the disposing and ordering of them also 〈◊〉 whereas Ejusdem potestatis est tollere ponere it belongs to the same power to put out of place and put in place to dishonour and dignifie the King hath a precedent for both in the wise Solomon who thrust out Abiathar from being Priest unto the Lord 1 King 2.27 And Verse 35. he put Zadok the Priest in the room of Abiathar And although Bellarmin would not have Solomon do this ut Rex but ut Propheta not as a King but as a Prophet what is that distinction worth if the King be guided with the same good spirit of God as hath been shewen Would God these ungrateful nations did not too much verifie what is prophesied of these last times 2 Esdr 15 16. They shall not regard their King nor Princes O that the character which Gildas Sapiens gave of the Britains before the Conquest and their unthankfulness to their best Kings were not too true of many in this present generation Si quis Regum mitior veritati aliquatenus proprior in hunc quasi Britanniae subversorem omnium odia telaque sine respectu contorquebantur If any of their Kings were more milde or meek and somewhat neerer to the truth all their hatreds and darts were cast against him without respect as the subverter of Britany How true of those is that which was long since said of the King of England that he was Rex diabolorum O that we all knew and duely considered what a season what a divine leaven of life and righteousness what a cement of love and unity what a binding chord reconciling of all jarring dissonancies and differences our good God hath sent among us as appeares by all his Proclamations and especially his late Declaration concerning Ecclesiastical Affaires in all which breathes a spirit of life and righteousness love unity and peace that we might walk worthy of him Then would the divided Parties the better know 6. How they may be perswaded unto peace WE have our gracious Kings eminent example who himself umpires these very differences between the divided parties which is the property â—â—â—wise and good prince It is true that Tyrants and Usurpers in all Ages have bin wont either to find or make and nourish Differences among the people that their emulations and animosities being spent upon their opposite respective Factions they might have no leisure to look into or disturb the security of their Oppressors as a certain Player at Rome when the Pretor asked him of what profession he was told him That he was one of them who whyl'd the populacy that they might not have time to consider prevent and hinder his knavery Upon this ground Machiavel taught his Scholars this Lesson Divide impera Divide and rule He had leaâ—ned this Maxime of his Tutor the great Abadden and Apollyon Quite contrary hath been the practice of all good Kings Princes and Governors and our Soveraigns one of the best of them to assimilate their people and render them like unto themselves in vertuous and holy life and so to rule them in unity peace and concord And what enmity they cherish among their Subjects it s no other than what they learned of their Soveraign the King of kings who put enmity between the seed of the woman and the seed of the serpent even the Law of Commandments Ephes 2. whereby they may become enemies to sin and iniquity And this enmity drives out the sin that Davus qui turbat omnia which breaks all peace with God and man Happy thrice happy they who enure themselves unto such contention as is wholly exercised upon the enemies of their own house Such reflex actions guided by divine wisdom rend to the subduing of our brutish affections Such enmity is safe while it is employed at home but when it breaks forth of doors and becomes directed by the earthly sensual divellish wisdom what ever the pretence may be it tends to confusion and every evil work as he who aimed at a beast but slew a man Such fire is safe and serviceable on the hearth but what is more unsafe more destructive what devours and consumes more when it comes abroad We have heard how exemplary the King is in this very business And how powerful such a royal leader is may appear by that almost proverbial verse Regis ad exemplum totus componitur orbis Th' whole world 's compos'd to th' patern of a King How much more prevalent ought his precept and example to be with us where the King of kings whom our King and all other good Kings own as their Soveraign He it is who is the Author of Peace and Lover of Concord the
righteousness and holyness which sometime are taken for the same are the image of God Heb. 12.12 as Plato with the scripture affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby we are enabled to enjoy that happiness that Eye-salve whereby we see God for God cannot be approached unto but by somewhat of himself The eye cannot see the sun but by being informed by the light of the sun In thy light shall we see light Since therefore righteousness and holyness is of God it 's necessary for the obtaining and enâ—oying the peace rest quietness and assurance for ever as the Scripture often testifies Deut. 16.20 Righteousness righteousness shalt thou follow that thou mayest live and inherit the Land Righteousness and peace have kissed each other Psal 85.10 which the Apostle figuratively understood Heb. 7.2 Melchisedec is first by interpretation King of righteousness and after that King of Salem which is King of peace Nor let it seem strange that I seem to have gone so far about to seek the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things that make for peace and meanes to advance it It is a true solid and durable peace which I propounded to my self to enquire after and to commend to the two divided parties Such a peace cannot consist with iniquity There is no peace to the wicked saith my God Yet how many at this day promise themselves peace without the things which make for peace Against such the Lord denounceth most heavy judgements Deut. 29 19. Yet do not many resolve to walk in their old corrupt ways wherein they walked before and thereby brought the wrath of God upon themselves and the whole land And yet they hope for peace and cry and call upon God to come unto them in their evil ways and walk with them but they will not stir out of their own evil ways to walk with God in his way of righteousness and peace Yea and do they not think to be accourted righteous because Christ is righteous But does not our Lord say expressely the contrary Shall I count them pure with the wicked balances and the bag of decitful weights Mich. 6. Yea many there are who promise themselves peace yet practise not righteousness which is the immediate adequate and propor cause of it It 's an heavy complaint and I am afraid it 's too true that many who profess themselves the righteous people are yet no just dealers that they will lie cheat over-reach their brethren in bargaining c. and all under a form of godliness and pretence of righteousness They remember not that he is righteous who doth righteous things 1 John 3.7 Besides many there are even of those who profess religion and know that the effect of Righteousness is Peace who single out some certain duties and parts of righteousness and lay on them the stress of all religion as keeping the sabbath as one of the greatest Commandements if not the very greatest of all which yet the Jewes accounted one of the least When in regard of many other duties that was dispensed withall as in periculo vitae cessat sabbatum when life is in danger the sabbath ceaseth Nor does our Lord blame them but justifies them who lead their Ox or their Ass to the water on the sabbath day their mercy to their beast excused the breach of the sabbath Yea the Priests brake the sabbath and were guiltless Besides this duty of the sabbath they urge abstinence from cursing and swearing and drunkenness All which though parts of righteousness yet upon the matter they tend rather to make men good husbands then good Christians Mean time other great things of the Law and main parts of Righteousness are forgotten as having God for our God to love him with all our heart all our soul all our might and with all our understanding and to love our neighbor as our selves â—o fear God and honor the King To be subject to principalities and powers and that not onely for fear but also for conscience sake Not to kill not to commit adultery not to steal not to lie but every one to speak truth to his neighbor not to bear false witness not to go beyond our brother in bargaining not to covet To do udgement love mercy and to walk humbly with our God To deny our seâ—ves and take up our cross dayly and follow the Lord Jesus c. unto which our Lord Jesus directs us as the more weighty things of the law and gospel and wherein the righteousness whose effect is peace consists of these Altum silentium few or no words of these or if words but words Christ hath done these things for them But I must not omit certain other services which are of high estimation and indeed of far greater account then those now recited Such are days of humiliation and prayer hearing the word receiving the Sacrament which for their greater honor are called Gods Ordinances which are more venerable among some then the Commandements of God which are called his Ordinances Levit. 18.4 and elsewhere with these and such like Temple-worships the hypocritical people of old deceived themselves which were most-what ineffectual as Zech. 7. they kept a fast threescore and ten years the Lord owned it not as done to himself so that a man may perform such service unto God his whole life time for that 's the age of a man saith David yet all that time not please God which I much fear may be said of our like kinde of Worships We had our monethly fasts for many years when we smote with the fist of wickedness at which very time was the inundation of all unrighte ousness and all abomination in the land and blood touched blood and the hand of God was stretched out against us The Lord instructed Solomon how to award national judgments and upon what terms he will give peace to the land 2 Chron. 7.4 If my people who are called by my name do humble themselves and pray and seek my face and turn from their evil ways then will I hear from heaven and forgive their sin and heal the land Many of us seem to exercise the three former humble themselves and pray and seek Gods face and glory much that they are a praying people And if the Lord vouchsafe any good success to them presently they ascribe it unto their prayers as the effect of them Mean time little care is taken of turning 〈…〉 their evil ways little exhortation thereunto whereas â—â—â—ed therein lies the principal stress of the Lords direction And commonly men have three reasons especially why the turning from their evil ways is not so much urged 1. They think it impossible wholly so to do Yea 2. herein they are the more remiss lest they should fall into that new heresie found out by Pâ—scator as I take it of the Perfectists And 3. lest they should seem to merit by so doing And for these reasons some I fear conscientiously abstain from doing good But unless there be an universal