this World may be set up and the Kingdome of Christ too Herod indeed upon this account persecuted Christ because he heard a King of the Jews was born but it was without cause Jesus Christ did not come to take the Kingdome of Herod away from him and therefore it was the great wickedness of the Kings of the Earth Psal 2. to conspire against Christ who did not envy them or their Kingdome but they may live and be the Kings of the Earth still and yet the Kingdome of Jesus Christ may prosper It doth not intrench upon any Civil Liberty of men Therefore I say again It is a very great mistake of such as imagine when the one rises the other needs must fall or that the one must swallow up the other or at least that the Saints having the one must needs therefore possess the other It doth not any way take away subjection to Civil Power on Earth but rather make its Subjects more conformable thereto And therefore this Opinion is of evil tendency and I fear much the cause from whence your present bustles take their rise and gives the Powers too much cause at this day which was carefully prevented by Christ and his Disciples Orig. tract 21. in Mat. also as the Scriptures clearly shew to be jealous of you upon this account imagining your principles to be concentrick with a Of the like see Joseph Antiq. l. 20. c. 2. l. 18. c. 1. l. 17. c. 12. Theudas and his gang Act. 5 36. among the Jews b Sleidans Com. lib. 10. Knipperdoling c. among the Germans and c Stows Chron. of Rich. 2. Wat Tylar John a Straw c. among us No Christ nor the Subjects of his Kingdome do not intermeddle with the least Right of the Civil Authority As when God converts a Wife to be under the Kingdome of Christ he doth not take her off from subjection to her Husband but rather teacheth her more her Duty and Loyalty so doubtless those persons as are brought to obey Christ as their Spiritual Lord and King are so much the more faithfull and obedient Subjects to the Civil Jurisdiction and Authority placed over them And let the Powers be assured of this however some may carnally mistake their obedience To enter upon the particular Kingdomes and Dominions shall be given to the Saints and they shall reign with Christ for ever Ye have it promised Dan. 7.18 22 27. and cap. 2.44 c. They are called the * Cap. 7.27 Saints of the most High that is of the most high things because God hath chosen them out of this world that they should look up to the Heavens where all their hopes are The meaning of the words The Father giveth unto Christ Dominion and Power as Mediatour v. 14. in regard of both his natures and distinct from the essential power of the Divine nature Which argues not the constant visibility and outward flourishing estate of the Church on Earth but the duration of Christs Dominion in his Church in this world even in the midst of his Enemies Mat. 16.18 by the onely Power of God without force and humane Art The occasion of the words These promises are principally to the Jews that then were under hard Captivity dispersed under other Jurisdictions to comfort them that their misery should have an end at length by the restauration of Christ which the Prophet very prudently insinuates under the term Saints considering as well foes as friends were to have the viewing of his works but where he cometh to write in the Hebrew Tongue Huit in locum The ornament and pleasure of all Lands Zach. 14.3 4. 1 Cor. 15.24 he is then more plain calling them Tzebi cap. 8.9 and the holy people v. 24. This he doth that the comfort of the holy Jews be not concealed in their affliction nor yet the Pearls of such Divine Mysteries might be cast before the Chaldean Swine and also that his Church might be assured of rest and quietness which though they did not fully enjoy here as I can find no place in so many words to warrant viz. The Dominions of the Earth shall be given to the Saints The nearest to it is in Revel 11.15 which as to time and manner hath been generally mistaken See Dutch Annot. c. And we will not rake up the * Well resolved by Paraus in Apocal. cap. 28. f. 515. Opinion of the Chiliasts from Revel 20.4 to establish it yet they might have it in hope from the promise of truth and by the clear manifestations of Gods Spirit working in their hearts more eminent gifts and graces meant as I conceive v. 27. by these words Under the Heaven they might find the comfortable beginnings thereof here which shall be a sure pledge of the consummation of their Joys with Christ hereafter Remember the Saints must reign with Christ and that for ever which denotes a spiritual and eternal Kingdome But Brethren I would have you think that the blessed and glorious Prophecies and Promises in Scripture made to Gods people are as truly upon some other though more silent hearts as on yours and as much heighten their expectations with assured hopes of spiritual enlargements as to righteousness love peace truth in the inward man soul-sanctifying knowledge a clearer yet humble insight into the excellent mysteries treasures fountains of our Lord now sealed up in his sacred Writ or very darkly understood and more strength and grace to walk in conformity thereto These and many the like mercies are with faith and patience looked for in Gods own time to be graciously given in and that by such as you judge to be Sanballats and Tobiahs rather because out of faith Nehem. 6. Note Rom. 9.33 according to Isa 28.16 they take no unlawfull course for the accomplishment of their desires But as to the full extent of these and the like blessed Promises you seem to hint at upon your account or the time exactly of their fulfilling c. I doubt the best of us are much in the dark in And however we may with great confidence prosecute our designs in the imagination of their sounding agreeable to our sense yet in the mean time this others conclude from daily observation of our disorderly practises that we produce no fruits of Christs Kingdome Now therefore as to the coming of our blessed Lord give me leave freely as in his sight presence to impart my thoughts to you that seem to have it so much upon your hearts by your frequent mentions Ah! friends I confess you talk much of it but alas who among us shall dwell with everlasting burnings and who shall stand when he appeareth I am verily perswaded did we know what dross and stubble we are composed of had we a true sense of our conditions of our vileness and uncleanness and of its Majesty and purity we should be so far from flying out into those exorbitant passions and
behaviours which the cunning adversary sows among us to our great ignominy if not ruine have their preservation and nourishment here Tale-bearing and shedding of bloud are alike forbidden by the Lord the former as the cause of the latter Levit. 19.16 Thou shalt not go up and down as a Tale-bearer among thy people neither shalt thou stand against the bloud of thy neighbour I am the Lord. They do not onely cool the affection of him to whom the tale is told but murther the very life of him of whom it is told Aynswort Therefore saith the Lord Thou shalt not walk as a Tale-bearer or calumniator or not walk with tale-bearing Rokel and crimination The word signifies a Merchant or Traffiquer that carries his wares up and down to vend Rakil From whence it may be our English word Rake-hell comes 1 Kin 10.15 one that maketh merchandize of words going from place to place to hear to spread abroad criminations of other men His property is described to be a revealer of secrets Prov. 11.13 his end to shed bloud Ezek. 22.9 conspiring with the wicked to that purpose provoking others to it as Doeg did 1 Sam. 22.9 18. Psal 52. yet pretending friendship and pity Jer. 9.4 5. wherefore the 70. render it Thou shalt not walk with guile Eng. Ann. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double tongued Prov. 11.13 and 20.19 as a false accuser or make-bate so in Dan. 6.24 So the Hebrew Rakil the Greek Diabolos and the English Calumniator are all one Aynswor in locum Daniel's accusers are rendred as having a bloudy intention under a plausible pretence Thou shalt not divulge accusations or criminations among thy people and it follows v. 17. Thou shalt not hate thy brother c. From whence I conclude That strife and contention will never cease nor true brotherly love be practised and much less a conscionable submission to Authority out of a principle of love until the Tale-bearer be removed and discountenanced Prov. 26.20 The pride of whisperings and private censures in which persons without control can take their swinge like a pair of bellows blow up the coals the Tale-bearer hath kindled till it break forth into a raging fire which will not be quenched by all the means the wisdome of a State can invent without the ruine of many if God in mercy preserve the whole for the simple will believe every word although the prudent unum millibus e multis will look well to their doing Prov. 14 15. It is a true saying Reports lose nothing but truth in the divulging 4. The last Evil that is usually brought forth by the aforesaid Liberty we take to our selves in contempt of Authority is Revenge The thoughts of which although they are nothing else but the consequence of the sence of evils which we have suffered as they take hold on our affections and therein centre in a passion which can have no rest but in requital unto those that have wronged us of evils equal unto those we have suffered or imagine to suffer yet in this respect they are something more then a bare result of the sense of former injuries or sufferings for they contain and ah how unperceived a secret resolution of acting either by word or deed or both as occasion is offered and that to the utmost extremity though with Sampson to the ruine of themselves in the downfall of others Judg. 15.6 7. 16.30 Brethren if our consciences accuse us herein God is greater then our consciences and knoweth all things 1 Joh. 3.20 And now to gather in all to our present purpose having taken this pains to shew you our calamities in general both from Gods Word and right Reason the sure Rules both as we are Christians and Men with short applications onely here and there interweaved that by the continuance of the discourse so universal we might not forget to whom it is spoken I come now more particularly to manage the present Plea as it is more especially intended And First that I may exactly discover these exorbitances in their causes as well as in their effects I shall and I hope without much offence rank the offenders into two sorts of men to whom all others may be reduced as partaking more or less of their ways and principles The one sort relying onely upon themselves are full of self-conceit enamoured with a high confidence of their infallibility The other look more to a consent of combination in the declaration of their joynt opinions The first think themselves strong because they pretend wholly to the direction of the Spirit in their way the second although they contradict not the truth of the Spirits direction promised to the children of God yet they put their strength rather in a humane then spiritual way of acting But the truth indeed is that neither the one nor the other in matters of debate hold forth to any or follow themselves any approved Rules by which they govern themselves to edification about these controversies either to the spiritual or rational part in question therein And although this may be said of both yet it cannot be denied but that the second sort of them for the most part are more capable of entertaining Rules when offered then the first because many of the former incircling all within the narrow Idea of their own imagined perfections transported with a like conceit of acquaintance with the aenigma's of Scripture yea and with the very punctum's of circumstance time persons and matter of every Prophecy therein and therefrom giving the free reins to a strange kind of liberty which they call spiritual take up the principles of such disorders both as to themselves and others equally as insensibly as irrationally insomuch as it becomes a thing almost impossible to fix them to any thing especially if it never so little run cross to their espoused resolutions whereas the latter are rather too enclined to fix upon insufficient Rules and humane reasonings but yet in both this is evident that whensoever either of them set themselves to promote any belief of their own or maintain any supposed truth it is ushered forth for the most part not so much with the warrant and countenance of Gods unerring Word the right understanding of which if any place by them be alledged they will not easily be drawn to as with unmeet passions tergiversations c. or else evasive incongruities rather to uphold and that professedly the outward interest of a party to vindicate it from aspersion or to gain some advantage to its proceedings by the disgrace of others then to make truly I may with charity enough suspect a discovery of naked truth in relation to the honour of Christ or his Kingdome that the necessity of the former and the evidence of the latter may become indifferently recommendable to the consciences of his people or that the conscience of those who have not so duly tendered the same as they ought may
God for Christs sake hath forgiven you It properly discovers it self in speech Prov. 26.26 A malicious man is envious at the prosperity of another as Cain Saul c. in rejoycing at the evil that befals another as the Philistines at Sampsons misery Judg. 16.25 These the Apostle warns us to put away from us that is pray them down as one saith for otherwise we are indangered by yielding to grieve by grieving to resist by resisting to quench by quenching maliciously to oppose the good spirit of God Chrysost in Moral hom 14. v 30. The speech of Chrysostome is very moving herein If any man should abuse a vessel saith he that is appointed for the Kings meat by filling it with dung durst he again in the same present meat unto the King surely he durst not So he who hath dedicated his mouth to the honour and praise of God joyning herein with the Cherubim and Seraphim should not dare for the indignity of the thing to have it filled with bitterness wrath anger clamour evil speaking c. and then come again to bless the Lord. It follows And be ye kind one to another Here as I hinted the Apostle goes on to exhort to the contrary Vertues Kind that is sweet-natured facile and fair conditioned It is used of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benigni and persons of things it signifies Facility Mat. 11.30 Utility Luke 5 39. of persons it signifies One that is desirous to do all offices of Love ready to gratifie The Precept commandeth two Christian affections Courtesie and Mercy and their Fruit manifesting them Forgiveness for many will say they are gentle quiet persons as need be if they be let alone Note and yet offended they will not forgive Now these are neither courteous nor mercifull Kindness what it is Kindness or Courtesie then is a Vertue which maketh us to carry our selves amiably and sweetly towards others not in Bitterness which is its contrary And it may well be called the Flower or Cream of Love for it doth swim on the top of all offices and good turns of Love and maketh the things we do exceeding lovely every where in Scripture required of us Col. 3.12 Gal. 5.23 Jam. 3.17 c. shewing it self in matter and manner of Speech See Luther in Gal. 5 Rom. 14.19 Act. 7.26 Phil. 2.3 in respectiveness of our carriage in gesture and reverence and in some appropriate works of it Thus Abraham towards the Angels Gen. 18.3 4 5. and to the Children of Heth cap. 23.7 12. Paul to the Governour Felix Act. 24.10 to Agrippa cap. 26.2.25 preferring others above our selves in all lowliness of mind and esteem of them And then it imports Mercifulness in the Reason the Apostle gives here to back his Exhortation Levit. 19.18 Mat. 18.32 33. Col. 3.12 13. Forgiving one another c. i.e. That which Christ hath done to you you must do to others Christ hath shewed mercy to you therefore you must c. labour for the affection of Mercy sympathizing with others bearing their burthens this is not to lay greater loads of reproach scandal and accusation upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notat eos qui ex imis visceribus aut ex corde plane medullitus miserorum misereantur eorumque calamitatibus vehementissime afficiantur saith Illyr in N. Test Tender-hearted Ad miserecordiam propensus saith Piscator ad intimam miserecordiam pronus saith Beza It is then the yearning and sounding of the bowels in pity and compassion towards another in a natural sympathy and fellow-feeling of their state and condition meltings of spirit kindly affectioned from the heart Rom. 12.10 See that ye fall not out by the way saith Joseph to his rough spirited Brethren Arctior est copula cordis quam corporis saith one This is clothed with the ornament of a meek and quiet spirit to which Peter exhorts 1 Pet. 3.4 and is always attended with those two excellent graces of Humility and Charity you may find the one set out by the other in that full description 1 Cor. 13.4 5 6 7. * Whosoever desires to view the Opinions of others touching this blessed Scripture may find them collected to his hand by Mr. Mayer in his Commentary upon the place Text 71. Charity suffereth long and is kind c. which Bullinger thinks the Apostle here sets down in opposition to morosity and churlishness that he might thereby meet with the Corinthians in their ill conditions for they were at this time much out of Order in their Church being full of prosperity and numerous whereby their minds were puffed up strangely 1 Cor. 11. most irreconcileable to their offending Brethren and yet abounding in Errors among the best of them above any other Church of Christ as whoso will give themselves to mark diligently this and the other Epistle of Paul to them will easily discern But I must not enlarge here nor would I have been guilty of this elsewhere remembring I have yet the most material part of my work behind did I not by sad experience daily observe how transient the bare naming of a Scripture is in the mind of most of us especially if it hath been often read by us before or run any thing contrary to the Byass of our Resolutions 2 Pet. 1.12 And therefore the Apostle Peter thought it not impertinent to be always inculcating Truths of absolute concernment upon the hearts of those elect strangers to whom he wrote 1 Pet. 1.1 2. they knew them and were established in the present Truth Wherein without application I have contented my self onely to hold the Mirrour before your eyes each well enough knowing their own faces when they see them Now to come a little home again Are these the qualifications of Gods people Alas how contrary hereunto are some mens practises that because the proceedings of such as manage the publick affairs do cross their wills and designs in relation to the settlement and government of this World therefore they ought to be cross in all things and to oppose them with their greatest might yea and although the matters be exceeding lawfull good and acceptable in themselves yet in their hands they must be opposed disparaged and misconstrued And although I probably foresee that this kind of opposition will hazard â—o imbroyl and what in me lies ruine the State yet still I must oppose them How consonant to the aforesaid Exhortations of the Apostles the rules of Charity or the least Christianity let the sober judge And I humbly beseech you consider solemnly what are the pernicious effects of looking back with a carnal discontentedness upon the Affairs which so much disturb our minds by the management of others rather then of looking forward with uprightness and simplicity upon the good which we ought to do our selves true Christianity teaching not to be overcome of evil but to overcome evil with goodness Rom. 12.21 Herein truly we may see how deeply
and deceitfully the corruption of humane passions can insinuate themselves under the apprehensions of great and glorious things before we are aware of them suffering our indulgencies of conceits and overweening partialities to trample all under foot that bears not some analogie therewith And Thirdly the danger of letting our spirits loose unto strife which will soon observe no bounds either of modesty or discretion but will be ready to quarrel with all persons and things that stand in our way though as far out of the reach of our cognizance as capacities And thus if we once come to be engaged as men Note with a design rather to oppose hatefully then as Christians to endeavour to rectifie our selves or others lovingly we shall hardly ever suffer our selves to be disengaged again because we do not know where to stop our course of opposition in respect of new provocations daily brought us by Tale-bearers and fomented by more crafty heads then our own having evaded once the thundring power of the Scriptures by some private interpretation and for ever banished the least charitable opinion of any one that is contrary affected to our undertakings Object But you will be ready to object That you have Precedents in Scripture to warrant reproof and to witness against sin in any yea in Kings So did Elijah Jeremiah and the Saints of old Answ Have you the same call thereto as Elijah or Jeremiah had are you so qualified for it as they were have you the same measure and infallibility of Spirit Surely it is too manifest to the contrary 2. They did not bespatter them to others but being immediately sent of God did humbly deliver their message to the person concerned and were silent expecting Gods issue 3 'T is one thing to deliver a message from the Lord or if you will to bear your testimony against the Magistrate and another thing to rise up calumniously and opprobriously in opposition to the Authority In some cases as the instances brought some especial persons may have a call from God for the one but no Divine Commission or Command for the other but the contrary as the Apostle exhorts 1 Tim. 2.1 2. namely that prayers intercessions supplications and giving of thanks be made for them and accordingly it was the practise of the primitive Saints in their Assemblies Saith Tertullian Apologet. c. 39. Oramus pro Imperatoribus pro Ministris eorum pro statu saeculi pro rerum quiete c. Supplications are made for all in Authority c. that is Persecuting Nero then ruled saith Hierom saith one craving pardon of God for them in case of their miscarriages Intercessions or Deprecations of those evils and judgements which we see cause to fear hang over them Thanksgiving for peace protection and liberty we enjoy by and under them v. 2. We find Abraham praying for Abimelech King of Gerar and that of old there were Decrees about praying for Kings as Ezr. 7.23 and what trouble ensued upon their ceasing to make publick prayers for their Kings and such as were set in Authority over them which were Heathen Tyrants Joseph de Bel. Judaico l. 2. c. 17. Josephus doth declare I argue hence 1. If it be our Duty to pray to live peaceably under our Governours then surely it is our Duty to practise it 2. If we ought to pray thus for evil Governours then much more for the good that they may be preserved still to be nursing Fathers to us If for Heathens then more especially for Christians and for professing Christians whom the Lord by so many signal testimonies hath owned and wrought by such wonderfull deliverances of which hereafter 3. If I ought thus to pray for them then surely I must do them all the good I can for I take this to be a clear principle in Christianity as an undeniable Argument against all opponents That whosoever I am bound in duty to pray for I ought in my utmost endeavours by all good ways and means to procure good unto But I ought to pray for all in Authority Ergo. That is to say I should make my paths straight towards them giving them no cause of offence in any thing behaving my self humbly and faithfully towards them lest my profession of the Gospel be blamed I must apply my self in love towards them doing my duty in my place and station to my utmost for their peace and tranquillity You have a notable place for this Jer. 29.7 where the Prophet sending to the Jews then in captivity under Babylonish Tyranny exhorts them To seek the peace of the City and pray unto the Lord for it for in the peace thereof they should have peace O! this is to be Christians indeed Mat. 5.44 this would make Religion shine indeed before the world far above all the fair shews good words and glorious pretences that can be made for Hypocrites like Pharaoh's Magicians Exod. 7.12 can imitate those to the life But this will make a Moses appear to be the true servant of the most High maugre Men and Devils as Exod. 8.12 These are the Saints fit indeed for the work of their generation and however others may pretend above them will bring most glory to God therein In a due consideration of which I as to my own Duty and Practise thus positively conclude 1. That I ought carefully to watch my heart that I do nothing through strife or vain glory but in lowliness of mind esteem others better then my self without murmuring without disputing Phil. 2.3 14. 2. That in the way of my lawfull Calling if I must needs contend for truth and righteousness yet even then to remember that I ought to be slow to speak and slow to wrath because the wrath of Man worketh not the righteousness of God Note Jam. 1.19 3. That in telling the faults and errours of any absent party to others under pretence of warning them to whom the relation is made of the evil and danger of that party or to exasperate them against him I conceive I am neither charitable nor positively edifying not charitable Note because the discovery of the persons failing to others can proceed from no love for love covereth a multitude of faults nor positively edifying to strangers that are made acquainted therewith because nothing doth so edifie as the manifestation of truth and righteousness which will and must needs be dark and uncertain therein but the Apostle commands me to follow the things that make for peace and wherewith one may edifie another Rom. 14.19 4. That in my laying open the faults and miscarriages of any either to themselves or to others otherwise then in order to the course that Christ hath appointed to rectifie the same and with a charitable design to bring him that erreth from the errour of his way I am altogether therein far more exorbitant and disorderly my self Now then for me upon what pretence soever to make it my work to resist the Powers ordained
the Lord answer you both not according to the righteousness of the best of you but according to his infinite love and mercy Have you love to your own fellow-members why behold him more Christian-like flowing in bowels of love and care of all Saints as Saints yea in in pity and admirable patience towards you forbearing to revenge injuries upon you and retort your own unkinde dealings bearing with your imprudencies and stopping his ears at the report of your disorders Which puts me in mind of what I have read of Augustus the Emperour That when the Senate informed him of what some had said of him Tush said he Non tantum habemus otii We are not at leisure to listen to every slander that is raised against us So bad reports like the mis-haps of Job seldome freeing his Threshold in these latter times of the sad and unchristian invectives because they come from such as call themselves good men are slighted away by him ever being as 't is said of Severus another Emperour more carefull of what is to be done by him then of what is said of him Let me ask you Would you demean your selves so towards such as should so bitterly oppose you were you in his place and power Truly I fear you would not Let me offer you Chrysostomes Lesson for your edification herein who in an Homily upon those words Chrysost 13 Hom. ad pop Antioch Mat. 7.12 thus descants Those things ye would have others do to you do ye to them q. d. There needs not many words let thine own Will be thy Law would you receive benefits bestow benefits would you have mercy be mercifull would you be commended commend others would you be beloved then love Be you the Judge your self be you the Lawgiver of your own life That which you hate do not to another Cannot you endure reproach do not you reproach others Cannot you endure to have others envy you do not you envy others c. But to return These wonders of the Lords mercies were neither done in a corner nor out of memory For as Moses said to the Children of Israel Deut. 11.2 so may I say to you I speak not with your Children which have not known and which have not seen the chastisement of the Lord your God his greatness his mighty hand and his stretched out arm 3 and his miracles and his acts which he hath wrought for you c. 7. But your eyes have seen them c. Deut. 5.3 Therefore are you bound in a more especial manner to return love obedience and thankfulness to him for the same as it follows in the Chapter because you are not onely Eye-witnesses but living Monuments of his mercy Engl. Annot in locum Psal 148.13 14. your fathers being cut off for their murmuring Oh! let not your teeth be set on edge with your fathers sowre grapes but offer him a willing sacrifice of praise and due acknowledgement as I doubt not many a serious heart doth at this day who have all these mercies fairly written on their hearts in an indelible character and send up many a secret return to God for them and do not cease to pray that the Lord will mercifully incline the heart of our conquering Governour as an instrument in his place to be conquered by the perfect way of his blessed Rule and therein by the Law of Love still and make him still as singular for moderation and tenderness as his success hath proclaimed him famous for Valour And as it is our duty to wish and desire this for him so we are bound to give thanks to the Almighty Lord for his great mercy in so ordering his heart for the time past and giving hopes for the future that our Liberty if we use it not as an occasion to the flesh may be still preserved by him and that we and all that desire to live a quiet and peaceable life in all Godliness and Honesty under him may be encouraged protected and countenanced and so by the special direction of God in his pious choice under others until he please to come whose right it is to Govern and take the Diadem as in order thereunto he hath promised Ezek. 21.27 who when he comes will chain up Satan burn up our dross and make us free indeed And therefore O my discontented Friends you that have nor one good thought for the Power that God hath placed over you in the midst of this great Liberty and Peace which you now enjoy under it and could not a few years since so much as hope it Deut. 8. Beware lest while you thus quarrel with your mercies you forget not also the Lord your God that hath done these great things for you Truly Isa 1.3 4. Many favors which God bestows upon us ravel out for want of hemming by thankfulness for though Prayer purchaseth Blessings giving Praise doth keep the quiet possession of them Fuller I am afraid to think how soon we can forget the Lords goodness deliverances gracious dealings towards us ah how quickly are they put behinde our backs slighting them lessening them or at least in such hands even while they are yet as it were between our teeth expecting new even while we are exceedingly on the score to God for the old How Jesurun like do the rich mercies of our dear Lord wantonize rather then humble Deut. 32.15 while rage in the unlimited reyns of our wills disturbs the heads and hearts of our Neighbours O! how froward and peevish are we with Gods blessed all-wise dispensations if God will not go our way or our pace act as we dare even in our pitifull dark narrow conjectures chalk out the truth how angry are we presently with second Causes as the main obstruction O! will ye live and die in base ingratitude to God and Man Once give unto Caesar the things that are Caesars and unto God the things that are Gods due acknowledgements to both The Jews have a saying That the World stands upon three things the Law Holy Worship and Retribution and if these things fall the World will fall If the murmuring ungratefull Jews shall exceed Christians nay if herein they shall turn Christians who should be ever humble and thankfull and the Christians turn Jews stiff-necked and murmurers we may say either the World is falling or turning up-side-down It is said Judg. 2.7 That the people served the Lord in all due acknowledgements and fear not onely all the days of Joshua but also all the days of the Elders that out-lived Joshua who had seen all the great works of the Lord that he did for Israel But alas we forsake our own mercies Jonah 2.8 even while we enjoy them are we not then worse then Jews So much dishonouring the God of our mercies and weakning what in us lies his faithfull Instrument that formerly did so freely venter life and limb and what was dearest to him to purchase this your liberty and