Σεισμος Μεγας OR HEAVEN EARTH SHAKEN A Treatise shewing how Kings Princes and their Governments are turned and changed By Jesus Christ as King of Kings and King of Saints Hagg. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus saith the Lord of Hosts Yet once it is a little while and I will shake the Heavens and the Earth and the Sea and the dry Land And I will shake all Nations By JOHN DAVIS M. A. sometime Lecturer at Christ Church in LONDON and now Pastour of a Congregation in Dover LONDON Printed by T. C. for Nathaniel Brooke at the Angel in Cornhill 1655. The Epistle of the Author to the Reader Christian Reader ALl men in the world are naturally acted by a principle either of Love or Feare and there is something in the ensuing Treatise to meet with both Men are greedily addicted to Novelty new fashions and opinions new straines and modes new matters and methods yea Pamphlets of news are taking and I feare me too much The Title tells you of a Great Earthquake or Heaven and Earth shaken which denotes the great and suddain turne and change of things Now while things are turning and changing they appeare new to us they have not the same face now they had before And surely men are more obliged to converse with News in things then News in Books Men compile your News-books but God makes News in things If what is here presented were forreigne and such as did not relate to you you might justly passe it by and pitch on that which is of more concernment to you But let me tell you there is no Turne or Change mentioned here but that which relates to you and wherein you are concerned and have been Actors one way or other for good or evil either provoking by your sins or interceding by your prayers and therefore me thinks you should love to read your selves over and the new things that you have made Turnes and Changes especially in great bodies of Kingdoms and Common-wealthes are great Turnes turnes of great and publick interest but not alwayes prosperous and so makes way for your feare The greatest States-men have studiously avoided as much as they could all Innovations knowing the trouble and danger that follows thereon lest while they designe the common good dregs should be stirred up in the spirits of people that they could not easily settle and allay again I heartily wish you the increase of a godly feare that amidst all the Turnes and Changes which you read of you may yet more and more experience that blessed turne and change of heart from darknesse to light from things below to things above from creatures to Christ and then all these Turnes shall not onely not hurt you but do you much good The Method I have observed and studied hath been to informe you as plainely and to apply that information as closly as I could I have laid things down by way of Propositions and those Propositions such as might make way for and give light to one another the foregoing to the following Propositions and all of them put together might acquaint you with that which was intended in this worke That you might the better take in and retaine things in your minde I have in every Chapter perfixed the several Propositions therein opened and most of them are all should have been in a differing letter from the body of the Book The XXI Chapter makes mention of twelve Sections which I confesse I intended for the heads of twelve several Chapters with such application as are in the other parts of the Book but I was afraid of being tedious I know uot how that which is here done will suite with the spirits of the godly-wise to whom I desire to approve my selfe in this businesse And if I might receive any incouragement from them it might easily draw forth my thoughts which I have had of the Turnes of Councils and Armies of Laws and Trading of Continents and Islands The great turnes at Sea as well as upon the Land of affairs concerning the Church as well as the State But I shall adde no more now but this petition That the God of all wisdome would wise us to know the Times and our duties in them and help us to serve our generation and to do the worke of the day in the day To live by faith and by faith and patience to possesse our soules until the coming of our Lord Jesus Christ in whom I am Your truely affectionate Brother to serve you in his Gospel IOHN DAVIS Errata PAge 20. l. 2. for eight r. seventh Page 43. for three r. third Page 75. for underpowers r. undercowers To the Reader REader this is a bookish-age and whereas Learning was heretofore graced by judicious Schollars it is now much vilified by illiterate scriblers What Scaliger said of France omnibus scribendi datur libertas paucis facultas All men may write but few are able to write is verified here in England All have liberty to write but few ability Hence it is that so many leane pamphlets and peices come forth daily treating of Inferiour and inconsiderate things This Author acquaints you with the great Shakings the great Alterations which God and Christ do make in Heaven and Earth upon performance of divine Promises He treats of the use and ministration of Angels therein he sheweth that all power is Christs that the Princes of the earth have all their power from him he informes of what use Government and Governours are how subject to change what 's the evil of abusing power what 's the cause of Civil Wars and Fatal Turnes He tells you how severely the Lord Christ will deale with the Potentates of the earth whose power is erected against him and his which are things of an high nature and well handled Though Galen said of Moses workes Multa dicit nil probat and Augustine of Manichaeus dixit abiit he gave no reason of what he said yet it is far otherwise with this Author who judiciously and solidly makes good what he hath asserted The Matter Method and Composition are waters from his own Cistern and hony from his own Hive He hath not larded his book alieno adipe with the fat of other men The work speakes for it selfe being elaborate well compacted and weighty through words of truth and doubtlesse will finde acceptance amongst those who have their senses exercis'd to discern of such things It s most true which Erasmus saith Nihil morosius hominum judiciis nothing is more peevish then the judgements of men what one magnifies another vilifies and what is vilified by one is magnified by another yet it is some comfort that mens judgements are like their pallats what suites not with one doth with another and where the wine is good few will distaste it Reader buy and try if thou be pleasured or profited the Author hath his aime if neither he will not be provoked knowing Nunquam tam bene agitur
He sets a Tabernacle for the Sun and gives it a race to run 2. Jesus Christ doth not onely give them a being but also maintains what he hath given gives them a constant course and maintains them in it as men and Saints have their constant work to do so likewise have other creatures and Christ upholds them and their course too Psal 75. 3. I beare up the pillars of the earth Heb. 1. 2 3. By him are the world 's made and he upholds all things by the word of his power Jer. 31. 35. He gives the Sun for a light by day and the ordinances of the Mâ—on and Stars for a light by night divideth the Sea when the waves thereof roare and to shew their constancy of operation Jer. 33. 20. there is mention made of the Covenant of the day and the Covenant of the night which none can break 3. These things thus made and maintained by him are at his beck He made three dayes together without a Sun Gen. 1. by reflecting the element of fire downward as some say and made the nights by reversing it upward Psal 136. 6. Whatsoever he pleased that did he in heaven earth in the sea in the deep places Heaven and Earth Sea and deeps are all at his pleasure V. 7. He maketh the vapour to ascend and lightnings for the raine he bringeth the winde out of his Treasuries Psal 147. 15. He sends his command forth his word runneth very swiftly His word his command is enough to make all run as he made all by his word so by his word and will he governs all Math. 8. 27. He rebukes the winde and the Sea and they obey him His rebuke and the creatures obedience fall in together 4. It s his pleasure sometime that they should step aside from their ordinary course The ordinary course of the Sun is to be running of his race But Josh 10. 12. Sun stand thou still in Gibeon and thou Moon in the vally of Ajalon The ordinary course is for the heavens to give down raine but in Ahabs time 1 Kings 17. 1 there was neither dew nor raine The ordinary course for the earth it is to bring forth corne and grasse for the food of man and beast but in Joseph's time Gen. 41. 54. The dearth was in all Lands 5. That Jesus governs them in all these turnings aside that is he acts them and orders them to his ends and interests and so there is a sweet harmony in their excentrical motion When the Sun stood still in Joshua's time it was that Israel might be avenged of the Amorites their enemies The dearth was in all Lands that so Joseph might be exalted and Israel provided for It raines or raines not that God might be honoured in the word of his Prophet Elijah the Tishbite When God takes away the power of burning from the fire it was that his servants the companions of Daniel should not be consumed but walke in the midst of the fire and have no hurt Dan. 3. 25. God will not onely shew his goodnesse to his people by the ordinary and common course of creatures but sometime he makes them step aside out of their common course to answer their prayers and help them in their streights and Now in our dayes though he workes not miracles he works wonderful things Miranda though not Micacula Though he worke not against the course of the creatures nature yet he alters it so that it gives us cause to wonder yea and withal in this way he brings vengeance on his and his peoples enemies It 's light in Goshen when darknesse is on all the Land of Egypt Isa 24. 20. The Earth reels too and fro like a Drunkard and shall be removed like a Cottage The transgression thereof shall fall heavy upon it and it shall fall and not rise again 6. That these Turnes in Heaven and Earth thus ordered by Christ carry with them the nature of signes Luke 21. 21. There shall be Signes in the Sun and in the Moon and in the Stars and upon the earth distresse of Nations and perplexity the Sea and the waves roaring Acts 2. 19 I will shew wonders in heaven above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the earth beneath blood and fire and vapour of smoak A Signe is that which besides it selfe introduceth some other thing into the understanding as when you see smoak your understanding doth not terminate in the smoak but riseth higher to think of some fire that causeth that smoak So when you see these strange postures in these natural bodies your minde resteth not barely in the contemplation of them but your understanding looks on them as fore-runners of other things that shall follow after Now among signes some are Rememorative Demonstrative Prognostical Practical Rememorative signes are such which call to minde things past and so refresh the memory the Bow in the clouds tells us God did destroy the world by water though he will do so no more Demonstrative signes are such which declare a thing present as smoak is a signe of present fire fire then burning Prognostical signes are such as foretel in general things to come Thus God may and sometime doth by these changes in these natural great bodies signifie and foretel that there shall be great turns and changes in the great bodies Politique of Kingdomes and Common-wealths but what these particular turnes shall be and the several issues of them the signes in heaven and earth cannot foretel for they are not practical signes Practical signes are such as in their nature cause and produce those things whereof they are signes but such signes the heavens and earth are not they do not in their nature cause the turnes of Nations nor are the turnes of Nations their effects Now whether this position do contribute any favourable aspect to judicial Astrologie that we shall shew in the Appendix joyned to this Treatise and passe it by now onely resolve this Question Why doth Christ when he intends great turnes in States make such changes in Heaven and Earth I answer in four Reasons This is the beginning of Christ his taking to himselfe his great power Rev. 11. 17. Christ hath all power on earth as well as in heaven he is sovereigne Lord of all creatures as well as King of Saints Col. 1. He is the First borne of every creature as well as head of the Church and therefore he doth thus manifest himselfe There be many fore-runners before the King comes reckon these among the least and lowest of Christs servants yet surely what knees they have they bend to him They are ready with their motion and conjunctions to honour him and in their language to tell you of his transcendent glory that is following They are obedient and step aside out of their ordinary way to let you know of their Lords drawing nigh Christ could
1. Take notice of the exceeding riches of Gods love to Christ and in him to us He loves and gives and gives no lesse then all not some but all power Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightful power priviledged power Christ hath the highest and the sweetest Title He hath all by gift The Father gives and gives to him immediately nothing intervenes between the Father and Christ In all his giving to us Christ comes between he is the Mediatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle person but in this gift to Christ none comes between him and the Father 2. Learne hence the Father is fully satisfied in that he hath laid all power on Christ he will never question Christ his Title he is as he would have him to be All power would cracke the creatures shoulders Christ alone is able to beare it Men under a little power how do they pride pranke and wanton it But behold Jesus Christ altogether lovely and lovely in his power The power is given him not onely of heaven or over the things in heaven but it s given him in heaven The power is the most glorious power and it s given him in the most glorious place for so the words may be read not onely all power in heaven is given me but all power is given me in heaven Men receive their Commissions here on the earth Christ takes it in Heaven 3. Doubtlesse as it is Isa 53. 10. The pleasure of the Lord shall prosper in his hand he wants nothing to effect it He hookes the unruly Leviathans restrains the cruelty and oppression of their power and turnes their vanity to his Fathers glory power shall not alwayes be in the hands of the wicked the Saints shall rule for Christ is the greatest Saint 4. Christ returnes alI to the Father He receives all power from him and shall returne it all to him 1 Cor. 15. 24. He delivers up the Kingdome to God even the Father The Kingdome is Christs power in the whole frame and body of it but that he delivers up to his Father and for the present he will sacrifice all the unjust powers of the earth to his Fathers justice and cause goodnesse to arise with greatnesse and peace with power Let me adde one word to exhort you 1. To flocke about Christ in love to come where the power is and Loe here is all power were Christ powerlesse or weak I would never invite you to him Heb. 7. 25. He is able and able to save and to save to the utmost Oh why hang you backe why linger so long are you unwilling to be happy doe you love your weaknesse that you run not to his power What is scattered elsewhere is centered here It s a Christian art rightly to abstract all earthly powers all are but ciphers till Christ put a figure to them Every man is a friend to him that giveth gifts Now who can give so much as he that hath All and is it not our wisdome to have him to friend Let me bespeake you as Balak said to Balaam Num. 22. 37. Am not I able indeed to promote thee to honour So is not Christ able indeed to pay all thy debts to heale all thy diseases to protect thee from dangers and to inrich thee with fullest enjoyments Oh! come come stay no longer let that which can command invite you namely his power 2. â—â—me and wellcome but come with resolvednesse to be wholly at his disposal Ordinary and common observance will not suffice All power doth challenge all love and all subjection from all hearts Oh! let Christ have all bring your Lamb to him for he is worthy How little is your all to his your largest compasse is in your thoughts and desires Oh bring them to him let him be in all your thoughts and the onely desireable one to you He demands your hearts you have his already your hearts and therein your all what is heartlesse is nothing Let your hearts then and with your hearts your feare and hope and faith and joy attend him 3. Tremble you wicked ones though the mighty of the earth Against whom have you exalted your selves how will you deale with him that hath all power all power to punish as well as reward your power is his and he must not suffer his power in your hands to be abused Your mountains and your hills cannot cover you from the power of his wrath who makes Rivers of brimstone and everlasting burnings for you and prepares Tophet of old 4. The Lord Reigneth let the earth be glad Feare not your Summer and Winter your Seed-time and Harvest your Sun to shine and raine and dews to fall your dayes and nights provisions and protections for all power is his and honour him to whom all power is given CHAP. IX Shews Pos 2. That Kings reigne by Christ 1. They are or are not by him 2. He blesseth or blasteth them in Government 3. What wisdome or power they have they cannot put forth without him 4. Continuation and succession is from him 5. Bad Kings as well as good are from him Vses for Instruction and Exhortation CHrist hath all power as we shewed in the former Chapter and as he hath all so he gives all It s his glory to communicate he hath of the best and he giveth of the best All Kingly power is given to him and he gives all power to men whence followes this second Position The Kings of the Earth they reigne by Christ this is set down in so many words Pro. 8. 15. By me Kings reigne and Princes decree justice v. 16. By me Princes rule and Nobles even all the Judges of the earth I observe three things from those words 1. That the several ranks of Governours are from him both the supreame and the subordinate Magistrates not onely Kings but Princes also rule by him not onely Kings and Princes but Nobles and Judges 2. I observe in the highest act of power that Kings and Princes put forth that therein they are but Christs Substitutes To make Lawes and Decrees to decree that which is right and for publicke good is one of their highest and most noble acts of power but that they cannot doe without him I observe thirdly That the particular execution as well as the decree is from Christ to bring down this or that Decree or Law to this or that person or case the application of the Law to those whom it doth concerne even this is from Christ for all the Judges of the earth are by him Judices sunt qui inter litigantes jus dicunt Judges are they that declare what is Law among those that are at variance and these Judges and their sentences are here referred to Christ you will more fully apprehend this Position by the five passages following 1. That Kings are or are not by him They have not onely their being from him as they are men but as they
contrary aspects which men know not as which they pretend to know and the unknown contrary aspects may hinder the aspects they know Mathematicians say the Heavens are whirled about with so rapid and swift a motion that in a small moment of time the state of the stars is changed from the diverse stations whereof the Predictions are Now how can they declare that when it is uncertaine in what temperament the Stars be Beside the virtue of the Stars is mingled together in the subject whereon they work They do not work singly and apart on the subjects as for example Jupiter doth not worke alone without Mars nor Mars without Jupiter but all the Stars put forth their force and virtue together Sol Luna Mercury and the rest work together on the Aire and so on compound bodies and so they are common causes that is their causing power is such as is not proper and peculiar to one constellation so as other Stars and constellations do not share in it but what they put forth its common to other Stars together with them and so these Stars with these Stars and it being so how can they ascribe this or that consequent to one Star so as not to another since they all caused together the effect Astrologers make the Stars particular causes causing particular effects or else they can foretel nothing by them Surely the Stars groane to be thus abused to be diverted from the end they were appointed to and put under this bondage to serve the phantasies of men and not those proper ends assigned them by God 4. We reason from the Nature of Art Ars est sapientia Dei in Creaturis refracta Art is the wisdome of God refracted in the creatures All wisdome and knowledge is incomprehensively centered and meeting in God but there it is too high for our reach but it s severed and broken in the creatures that so we may understand it in them I deny not but there is an Art of the Stars which Art God hath made and its a beame of his wisdome shining on them which is called Astronomy that is the Law of the Stars or that rule that God hath subjected the Stars unto and our reason findes out But that is not the wisdome of God whereby he knows and foretels things to come that wisdome that foreknowledge that foreknowing wisdome God never placed in the Stars nor shall we ever finde it there All Art is that which by our meditation arguing observation and experience we take up out of the Creature whereof it is an Art as in the Art of Musicke no man makes the Art of Musicke that is a creature of Gods making onely men finde out and discover what God hath made as namely God hath made this or that proportion in sounds which cause Harmony men have not made these proportions men indeed finde them out to be there where God hath put them Omnis applicatio rationis rectae ad aliquid factibile pertinet ad artem saith Aquinas that is All the application of right Reason unto any thing that is to be done pertains to Art so the application of our right reason unto sounds findes out God wisdome there and belongs to the Art of it Study yea study again and again the nature of the Stars you shall never finde any such prognosticative virtue placed in the Stars Parentes disciplinarum sunt Experientia Inductio Experience and Induction are the Parents of Arts. Experience is the gathering of many observations and applying them to certaine proper uses But if men gather true observations and apply them rightly they shall never make up their predictions but that which shall come forth far different from them Induction is the gathering together of many experiences Now if they can make no experience they cannot make Inductions which is out of many experiences and if neither experience nor induction then no Art 5. We argue from that part of Astrology concerning Predictions about alteration of the Aire about faire or foule weather How grossly are they mistaken there and how is that contradicted and condemned by our daily experience So that I am more then three quarters perswaded that if one take an Almanack calculated for this present yeare 1655. and where it is written fair weather write foule and where it s written foule write faire where its written stormes write calme and your writing as to the event and successe shall fall out as right as that which was first calculated Part of the reason that induceth me into this opinion is this Much yea very much of weather depends upon the winde Now who knows twelve months before where the winde will be twelve months after nay who knows this day where the winde will be to morrow God hath not left the windes in the keeping of the Stars but he holds them in his fist and rides upon the wings of them Psal 104. 3. Millions of men live and trade in the great deeps they have their several ways some Eastward some Westward some outward some homeward bound God knows all their wayes and occasions and who stands in most need of winde and weather and he serves all their turnes in his season and so turnes wind and weather as he thinks good without acquainting the Stars with it Now if they mistake so wofully in this one thing which seemes to be most within their Sphere and if God have so ordered it that although Mariners Physitians and Husbandmen can by the present face and posture of the skie tell somewhat of winde and weather insuing but they are limited that they cannot do this fourteen dayes before nor then when they do it any farther then by a likely conjecture How can we imagine Astrologers should take upon them rightly the foretelling of things contingent many years after 6. These Predictions are derogatory to that excellent frame that God hath made man in It s the noblenesse of his make that where he acts like himselfe acts as a man he acts by wit and will He is agens consilio such an Agent as acts by Counsel that is by dictate and principle of Reason and will and these two are lockt up from the powers of all creatures that they cannot act on them immediatly and so from the power of the Stars I meane that it is in the Nature of Man when these creatures have done their uttermost yet for him to rise up and act contrary to all their actings I know Astrologers use frequently this saying Sapiens dominabitur Astris A wise man shall beare rule over the Stars Yet how unduely and imperiously do they incroach upon the Queen and Castle of the soul I meane the will of man and prescribe wicked Laws for hope and feare Alas how many too many are inslaved by them These Astrologers make their nests above the Stars and Lord it over their weake disciples assuming more right over them then the Stars have for many times they take away
wickednesse 4. though Christ be no cause of their badnesse yet he permits it 5. In permitting them he puts forth a righteous judgement 6. He orders their badnesse for good Vse of Instruction 1. that their being Creatures of Christs making stamps Authority on them 2. When we rise against Government we rise against Christ 3. Ascribe the good of Government to Christ 4. Hence take a ground of patience under evil Governours 5. Christ must needs be glorious Vse of Exhortation in sixe passages out of Psal 2. 1. To be wise 2. To be instructed 3. to be in feare 4. To serve him 5. to rejoyce with trembling 6. To kisse the Son CHAP. X. OPens that setting up of Government is for the worlds good as appears 1. In that it is set to keep the world in order 2. Persons so set and kept enjoy propriety 3. Government promotes the increase of good things in our propriety 4. Government protects your Peace 5. Setting up of Government is when God makes some men able and willing to manage Publicke Affairs and draws others to consent and subject 6. This is notably for the good of not some but all ranks of men 7. It s extensive to the whole life of all those men 8. There is honour due to them who are thus set up for Government Vse of Instruction to shew 1. That God is a faithful Creator 2. Rulers had need be of much wisdom and publicknesse of spirit Vse 2 of Exhortation 1. To esteem them highly 2. To make honourable mention of them 3. To speak to God for them 4. To submit to every Ordinance 5. To testifie our thankfulnesse by service in person and in purse CHAP. XI UNfolds that Governours and Governments are apt to change which these six things will further informe you in 1. Governours change by death and in their manners while they live 2. Manners and forms of Government as well as Persons are liable to change 3. People change in their mindes and conditions 4. Change of Governments Governours and People causeth change of Laws 5. they change in their league and trade with Neighbour Nations 6. Jesus Christ King of Kings makes a change on Governours and Governments by sending Plague Sword or Famine on them Vse of Instruction 1. Lesser bodies will change 2. See the creatures vanity Vse of Exhortation to Princes 2. To exalt righteousnesse 2. To be little in their own eyes To All. 1. to raise up your hearts to minde things above 2. to be content in these turnes 3. to contend to have the change for better CHAP. XII SHews that Kings abuse their power for 1. they serve themselves more then others 2. they turn the power which should be for good to the hurt of others 3. Power was set against Christ in his person when he was on Earth 4. It is against Christ and his interest Now. 5. the power of Kings is given up to Christs enemies Vse of Instruction to see 1. the foundation of turns on Kingdoms viz. Departing from the right ends 2. How little Kings deserve the name of Sacred 3. Judge not of men or causes to be good by the greatnesse of them that follow them 4. Vndeceive your selves about the true value of earthly powers 5. that those in power be circumspect CHAP. XIII SHews that abuse of power tends to the breaking of power which is apparent 1. When those in power indulge their own lazinesse 2. When they take no account of under-officers 3. When they rule by will 4. When they look not after the execution of good Laws 5. When they are unjust 6. When they sinfully conform to neighbour Princes 7. When they persecute those who are good 8. When they interpose unduely in the things of God Vse 1. of Instruction to see the cause of great turns among us Vse 2. of Admonition to Princes 1. Take heed of your hearts in lawful things 2. Take heed of coveteous self-love 3. Exalt not your selves unduely 4. Anger and malice misbecome a Prince 5. Forget not the kindnesse of others to you 6. Look that your Courtiers prove not flatterers CHAP. XIV PRinces being wicked people grow wicked too because 1. Wickednesse in men of high place is misrepresented to the people 2. Wicked Princes leave good Laws unexecuted and sin unpunished 3. Then wickednesse comes to be established as by a Law 4. Because of the Priests of the Nation 5. People are migtily led by example Vse 1. To shew how much Rulers have to answer for 2. To shew that examples move much 3. To take notice of the wickedness in us 4. See how just it is to suffer from Princes when we grow sinful by them CHAP. XV. THat abuse of power and wickednesse of people adapt to Civil war How abuse of power works on good mens spirits How wickedness adapts See it thus 1. Pride in Princes produceth pride in people 2. Pride introduceth luxury 3. Luxury introduceth poverty 4. Poverty makes people discontented 5. Discontented people meditate their pressures 6. Pressed people hardly pay for any publick uses 7. People grow weary of their Trades 8. They feare more then they feel 9. There be Incendiaries that augment their fears 10. These incendiaries have many followers Vse 1. To Princes to consider their abuse of power 2. To people who complain of Wars yet are the cause of them 3. To admire Gods goodness that we have no more Civil Wars CHAP. XVI SHews that Civil Wars produce fatal Changes for 1. Then Government is destroyed 2. Equity and Laws are not then to be heard 3. Then Religion and devotion are stifled 4. Learning and Trading fall down dead 5. A rich people is made poor and a strong people weake 6. No safety to any then 7. Plantations are nipt in the bud 8. The victory of Civil Wars is much to be lamented Vse 1. Admire Gods goodnesse that we are a Nation 2. Consider how much we are engaged to those in power by whose care it comes to passe that Wars break not forth 3. Look on some inconveniences as eligible when they prevent what is fatal 4. It should be far from us to promote a Civil War CHAP. XVII NEighbour Princes fall off from us or come forth against us when we are in Civil War which is opened thus 1. God hath bounded and limited all Nations in their Territories 2. Confederacy is as needful for a Nation as a Person 3. It s of great concernment what and with whom confederacy is concluded 4. Islands have more liberty of choice as to their confederates then those that live in a Continent 5. We may have cause to break with those with whom we have been confederate 6. It s possible some may break unjustly from us 7. Those with whom we are in League may be devoured by their adversaries 8. It s possible notwithstanding confederacies abroad we may be disjoynt at home 9. This distraction tempts your friends to shake you off 10. It
Indians and English in the West-India All his golden Mines will never be so sweet as the vengeance will be bitter Let his cursed cruel Inquisition be as precious to him as his right eye yet God will plucke it out God will cast it down He will no more beare with an Inquisition in Spain then with an High-Commission Court in England I wish that France and Savoy would consider of their Massacres and if they do not all the world shall acknowledge Christ his just shaking-devastations in many years war and other wayes of vengeance on them 3. Will Christ account with Princes and shake them then surely meaner men shall not escape Magistrates Ministers Counsellers Captains Parents Masters look about you Christ is on his circuit hath began his Audit look well to your accounts Princes are not too great nor you too little for him to account withal he will deale punctually he will not shuffle over things with you Hearken he calls venite ad judicium Come to judgement what can you answer for your times and talents your meanes and mercies your deliverances and salvations your covenants and engagements Are you yet more holy heavenly watchful faithful fruitful will your relations blesse God for you for your counsel instruction reprehension exhortations prayers and examples Can you say you are free from the blood of your people children souldiers and servants If they perish is it on their own account you having freed your souls in the faithful discharge of your duty 4. In all oppression from powers its a just ground for people to appeale to Christ whose Office it is to supervise their actings and to shake them Exod. 2. 23. Israel sighed by reason of their bondage and their cry came up to God we tread on wormes and goe over where the hedge is lowest It s no new thing for might to oppresse right but if men cannot have right on earth there is none can hinder a man from looking to heaven it was a notable appeale of David from King Saul to Jehovah 1 Sam. 24. 15. The Lord be judge and judge between me and thee and plead my cause and judge me on thee its emphatical that thrice he repeats the word judge The Lord be judge and judge between me and thee and judge me out of thy hand How pathetically doth the same David addresse himselfe to God Psalm 35. 23. Stir up thy selfe and awake to my judgement unto my cause my God and my Lord. Evigila expergiscere watch and arise and surely he will do so I remember what Mr. Henry Burton a late Martyr told me that being in trouble before the highest powers and having appealed to the King and finding no redresse he expressed himselfe thus Well I appeale to the King of Kings and so may we in like cases Learne farther that judicial proceedings against Princes is stamped with remarkable Characters of Christ on them for he shakes them Thus in the prophesies of John Revel 6. The sixe Seales containe the several steps of plaguing the heathenish Roman Empire At the opening of the first Seale v. 2. there appears a white Horse Christ riding on the word of truth and going on Conquering and to Conquer heathenisme The second Seale and red Horse shews the bloody wars that Christ raiseth against them The third Seale and black Horse denotes scarcity of bread by which Christ afflicts them The fourth Seale and pale Horse includes warres famine plague and all which Christ brought in upon them Upon opening the fifth Seale you have the cry of the Saints under their persecutions which Christ heares attentively The sixth Seale utterly ruines the heathenish Empire the great day of Christ his wrath being come upon it so that it was not able to stand The opening of the seventh Seale presents you with a Vision of seven Angels with seven Trumpets and they relate Christs his shaking and ruinating the Empire while Christian and no marvel seeing it became Arrian and persecuting Totus Mundus Arrianus The foure first Trumpets sound the fatal ruine of the Westerne Empire when Christ stirred up the Goths and Vandals in four incursions upon it The fifth and sixth Trumpet which are two of the Vae Tubae the woe Trumpets they sound out Christ his shaking of the Easterne Empire in that he gives passage to Mahomet and his company in the fifth Trumpet and in the sixth Trumpet to the Turkes We read in Rev. 16. 1. of seven Vials which contain Christ his shaking the Kingdome of Antichrist for they are the last plagues on the Beast Thus you see eminent Characters of Christ his judging all his adversaries even from Johns time to this very day both his Heathenish and Antichristian enemies To those who are in high place of power I beseech them to suffer a word of exhortation from one who daily prays for them Oh! how good is it for men to meditate on Christ and his shaking on Christ and his accounting with them think not because you have Sword and Counsel Armies and Navies that now your mountaine is so strong it shall never be moved They once thought so who are now shaken out and the entertainment of such thoughts again will be the ready way to a repeated shaking T is true God hath blessed you with a series of good successes and by them turned others out of their seats and placed you in I hope and heartily wish that their sinnes their crying sinnes may never be found among you for if they be Christ can raise up others to shake you out as he raised up you to shake others The good God forbid that ever that day should arise among us But rather of the riches of his mercy grant your establishment by Judgement and Righteousnesse that so you may be called repairers of our breaches the restorers of paths to dwell in Much of the impetuous violence of the streames of wickednesse would be dryed up by the due consideration of Christ his coming to shake Princes are great Masters and subjects are their servants and Col. 4. 1. Masters give unto your servants that which is just and equal knowing that ye also have a Master in Heaven Let all that know and feare God give unto Christ the honour due unto his Name In that he shakes Kings and Princes he is decked with glory and sets up his Throne for vengeance Thus the Church doth Rev. 5. 12. Worthy is the Lamb to receive power and riches and wisdome and strength and honour and glory and blessing CHAP. VIII Shewes 1. That All power is in Christ 2. It s his due upon taking our nature 3. Though it be his due yet is it given to him 4. Though it be his due and given him yet he hath little glory of it 5. He will exalt himselfe in great Turnes to take up his glory by them Vses of Instruction and Exhortation KIngs and Princes are the greatest persons and the
CHAP. XII Opens the fifth Pos That Kings abuse their power for 1. They serve themselves more then others 2. They turne their power that should be for the good to the hurt of others 3. It was against Christ in his person 4. It is against Christ in his interest 5. It s given up to Christs enemie Vses WE have heard that Kings reign by Christ and that Government is set up for the good of men But now we come to shew the unhappy inversion of power againg Christ and of government against those for whose good it was intended Hence your fifth Position Kings and Princes have in all Ages grossly abused their power The first King we read of is Nimrod Gen. 10. 10. His Kingdome began at Babel but what was he v. 8. He was a mighty one that 's true Kings are mighty ones but where in the earth and for the earth for earthly and sensual things v. 9. He was a mighty one but a mighty Hunter not so much of beasts as of men Saul was the first King of Israel and what he was we all know Now that they have thus abused their power I shall shew these five wayes 1. They serve themselves more then others Government and Governours you heard was set up for others and their good and to turne it to one person or family is a palpable abuse How sad is it when their double portion of these outward things which should enâ—ble them to be more useful and beneficial to others is imploy'd and laid out mainly to gain friends and servants to their own lusts and interrsts Those who have been most popular pretending love to their Country how wickedly have they interwoven their self-interests when they have good successe in publick enterprises how do they sacrifice to their own nets applauding their own wisdome and power You shall finde them sometimes affable and courteous but is it not to inhaunce love and power to themselves by the repute of their wisdome birth and eloquence Iâ—geniosi sed nequam facundi sed malo publico witty but wicked eloquent but to publick damage and thus they abuse their power by their corrupt selfe-seeking 1 Sam. 8. 11. It s said He will appoint for himselfe He that is Saul and such as he was will appoint for themselves But David who was after Gods own heart in government as well as otheâ—wayes and those who be like David they they I say will not seek themselves but the good of others and now methinks I finde my hope enlarged for those who sit at the sterne of this Common-wealth that they being eminently and remarkably raised up by God will seeke the honour of him who thus raised them 2. They turn their power that should be for the good to the hurt of others God never intended power to oppresse power to crush the weake and innocent but to help and releive them But I would daily observation and experience both in this and former ages did not proclame the miserable abuse of power Read over your Chronicles and there you will finde that made good which was spoken by Cato Censâ—rius Reges omnes esse de genere bestiarum rapacium All Kings are akin to ravenous beasts who prey and devour they are great in power and powerful in oppression 1 Sam. 8. 13 14 15 16 17. They shall take your Daughters your Feilds your Seed your Servants your Sheep and what is this taking but unjust taking and unjust taking is oppression and oppression an abuse of power 3. The greatest powers were against Christ in his person while he was upon earth Acts 4. 26. The Kings of the earth stand up and the Rulers are gathered togegether against the Lord and against his Christ No sooner was Christ born but Herod seekes his life and he is faine to be carried into Egypt when he comes forth to preach and work miracles the Scribes and the Pharisees and the Rulers of the people set against him call him Bel zebub the Prince of Devils and though he professed his Kingdom not to be of this world but came in a low emptied condition yet he is held forth as an enemy to Caesar Joh. 19. 12. If thou let this man goe thou art not Caesars friend and so you know how he was condemned and abused by Herod and Pontius Pilate Thus was government turn'd against him who set it up 4. Kings and Princes have been bitter enemies against Christs interest and people When Gods Israel was in Egypt there arose a new King Exod. 1. 11. that set Task-masters to afflict them with heavy burdens that their souls served with rigour Burdens Taxes Masters Hardship Servitude is the best that Kings can afford the Israel of God When they come into Canaan Sihon King of the Amorites will not suffer them to passe thorow his border but gathers all his people to fight them The Kings of Jerusalem Hebron Jarmuth Lachish and Eglon made war with the Gibeonits because they made peace with Israel Josh 10. 3. It was Jeroboam the King the son of Nebat that sinned and made Israel to sin 1 Kings 14. 16. And against whom were all those bloody persecutions under the Heathenish Emperours but against the Christians the servants and worshippers of Christ If any evil befel them they make the Christians the cause of it and then Christianos ad Leones carry these Christians to the Lyons let them devour them it was enough to make a man guilty if he were a Christian Bonus vir Caius sed Christianus Caius was a good man but a Christian and thus is power inverted against Christ and his interest in his people 5. Kings and Princes give up their power to Christs enemie can there be a greater abuse Rev. 17. 17. The ten hornes the ten Kings of Europe they agree and give their kingdom to the Beast to receive laws from his lust and to serve his designes Rev. 16. 14. The froggs which are the spirits of Devils goe forth to the Kings of the earth and Rev. 17. 2. The Kings of the earth commit fornication and are drunk with the wine of the great whore and thus you see power abused 1. See here the foundation of turnes and changes upon kingdomes and governments they are departed far from their right ends become corrupt and abominable so that the Lord cannot â—uffer them Are these the powers that I set up saith God did I ever intend they should be against me and mine did I set them up to pride themselves in their lusts and to oppresse those that are better then themselves Surely no. I will now arise saith the Lord and overturn overturn overturn them 2. See how little they deserve the name of Sacred Majesty who were so profane and mindelâ—sse of holy things that keep up Religion not out of conscience but custome not that God may have his homage and men Gods blessing but out of State-policy to keep men in awe how grosse
flattery is it both of dead and living to count their memory blessed who were so crooked and cursed in their courses 3. Judge not of men or causes to be good by the greatnesse of them that own them and follow them When Christ was in the world Joh. 7. 48. the question was Have any of the Rulers or Pharisees believed on him any of your great wise men No I warrant you they know better they are more wise then so v. 49. but this people this poor people giddy people nay cursed people that know not the Law Luke 23. 35. The Rulers derided him and Luke 24. 20. Our chiefe Preists and Rulers delivered him to be condemned to death and to be crucified You must not make the great ones of the earth your example for then you will follow wickednesse 4. Undeceive your selves about the true value of earthly powers The Trappings of power are not so good as we count for because power it selfe may be so soon and grossly abused Grace grace is most desirable which is proper and active to correct these abuses and cannot serve to these wicked inversions 5. Lastly is it any undue inference that seeing Kings have abused their power to call upon those who take their places on them to be circumspect very circumspect what hath been may be again what hath been abused may be abused Mistake me not I am far from bespattering those whom I am bound to honour surely Gods great deliverances and his peoples blood are fresh upon their hearts and will raise up a redoubled consideration in them how to honour God and serve their present generation in the management of publick affairs CHAP. XIII Proceeds to the sixth Pos which shews That abuse of power tends to the breaking of power which is apparent 1. When those in power indulge their lazinesse 2. VVhen they take no account of under-Officers 3. VVhen they rule by will 4. VVhen they look not after excâ—â—ution of good Laws 5. But are unjust And 6. Sinfully conformable to neighbour Princes 7. Vndue enterposal in the things of God And 8. Persecute those who are good Vses GOvernments you heard were apt to change yea to change from good to bad and from bad to worse and that brings in a breach Sin and sorrow are inseparable companions if sin goe before sorrow will follow after To be clothed with power is an honour but to abuse power is a sin and such a sin as will make way for ruine desolation and destruction Hence your sixth Position The sins of Princes whereby they abuse power carry a tendency with them to breake their power All their power is from Christ and all sin is against him and surely he will never maintaine his own power in a way against himselfe As Princes have power over other men so they sin in that power they sin as they are men and they sin as they are men in place as Princes Now their Princely sins are those that break their Princely power as thus 1. Indulging of a lazie spirit tends to break their power They gladly accept of the honour revenues and observance of their places but transferre the care to others Corona curarum nidus A Crown is a nest of cares they love the Crown but will not undertake the care They are too nice and delicate they must not misse their meals their naps their sports no not for a publick good No wonder then if God cause that to passe from them which they so put away from themselves and make that over to others in the honour which they long before made over to them in the worke and service 2. When Princes take no account of their Ministers it tends to break power I know its impossible Princes should performe all their duties in their own person They have much lieth upon themselves and they have more to transferre to others Its a wasting sin to put off what is inherent in themselves and t is no lesse to transferre to others and take no account of them They must have their Ministers that 's granted but their Ministers must be accounted with or else all will fall It keeps them in due awe and order to think they must to an audit give account of their stewardship Places and justice will be bought and sold publick treasures exhausted publick negotiations slighted and what care they when they know they shall be let alone How unworthily may men betray their trust dishonour their Prince and wrong the Nation yea do it boldly when they know they shall goe unexamined and so unpunished Princes devest themselves of their highest power by this neglect and its jusâ— they should fall short of the reverence they expâ—ct in the hearts of those who are under them 3. When will is Law then down goes rule Non debet Princeps dominari sed Ratio The Prince that is the Prince in his will should not beare sway but Reason Government hath no such enemy as self-willednesse never do Princes lose so much of their power as when they exalt their will against Law they think they gain but then they lose most 4. Neglect of looking after the execution of good Laws much infeebles their power Kings should be living laws Reges vivae leges their carriage so regular as to command imitation and their care great to see good laws executed Execution makes good Laws alive and good Laws well executed makes Kings live for their power is advanced in their execution and neglect herein is fatal and ruinous to them 5. Injustice tumbles down Chairs of State Prove 16. 12. The Throne is established by righteousnesse but Mic. 7. 3. It s doing evil with both hands when the Prince asketh and the Judge asketh for a reward When that is acted which we read of 1 Sam. 8. 14. when the oppressed cry and are not eased when might overcomes right it s a woful victory and such an one as they shall have no cause to triumph in for Christ will cause them to vomit up all their sweet morsels and to repent of their unjust dealings 6. Sinful conformity to neighbour Nations doth no good It displeased God and his servant Samuel when the people cryed out Make us a King 1 Sam. 8. 6. and the great argument was they would be like other Nations So verse 6. Give us a King to judge us and verse 5. Make us a King to judge us like all the Nations When we conforme to their pride their fashions their excesse their wantonnesse will not this undermine us 7. Undue interposal in the things of God will pull down the powers of men God hath reserved it for his own wisdome power and holinesse to give the Law of his worship His teare is not to be taught by the precepts of men or made good by their powers The patterne of the Tabernacle and Temple is to be fetched from God alone we are not tyed to waite for mens
the ground of the turns upon Kingdomes 2. Kings little deserve the name of Holy 3. Judge no cause by great followers Joh. 7 48 49. 4. Learne the true value of earthly Powers 5. Let those that rule be circumspect Pos 6. Sins of Princes break their Power As 1. A lazy spirit 2. Not accounting with their Ministers 3. When will is Law Greg. in Moral 4. Not executing good Laws 5. Injustice 6. Sinful conformity to neighbour Nations 7. Undue interposal in the things of God 8. Persecution of the good and quiet Use 1. of Instruct See the cause of our turns Use 2. of Admonition 1. Watch the heart in lawful things 2 Tim. 3. 4. 2. Beware of self-love 3. Exalt not your selves unduely 4. Anger misbecomes you 5. Forget not others kindnesse to you 2 Chron. 24. 22. 6. Look that followers prove not flatterers Pos 7. Wicked Prince wicked people Reas 1. Wickednesse in Princes comes in another dresse Reas 2. Good Laâ— are not exâ—cuted Reas 3. Wickedness is established as by a Law Psal 94. 20. Reas 4. Because of National Priests Reas 5. People are led by example Vse 1. Rulers have much to answer for 2. Examples move much 3. Wiâ—kednesse is in â—ur 〈◊〉 4. It s just that we suffer from Princes Pos 8. Abuses in Princes people adapt to Civil War 1. It doth so with good men 2. It s so in bad men 1. Pride in Princes produceth pride in people 2. Pride brings in Luxury 3. Luxury begets poverty 4. Poverty discontent 5. Discontented people meditate on their pressures 6. Then payments for publick use are cryed down 7. People grow weary of their Trades 8. They feele much but feare more 9. There be mauy Incendiaries 10. These Incendiarys have many followers Vse 1. To Princes 2. To people Vse 3. To all to admire God in his goodnesse Pos 9. Civil wars cause ruinous Turnes 1. Government is then destroyed 2. Laws are then silent 3. Religion is slaine 4. Learning and Trading fall 5. It makes a rich people poor 6. No safety to any 7. Plantations are nipt in the bud 8. Victories of civil wars are much to be lamented Vse 1. Admire Gods goodnesse 2. Consider how much we are engaged to those now in power 3. Look on some inconveneinces as eligible 4. Promote not civil war Pos 10. Neighbours fall from or upon us 1. God hath bounded Nations Acts17 26. 2. Confederacy is needful for a Nation 3. It s of great concernment what and with whom confederacy is made 4. Islands have more liberty in choice of their confederacy â— We may 〈◊〉 with 〈…〉 7. Our 〈…〉 adveâ—sariâ—â— 8. 〈…〉 â—e 〈…〉 9. This disjunction tempts your confederates to shake you off 10. It opportunes them to become yâ—ur enemies Vse 1. See how little hope or help in men 2. See the wickednesse incident to Nations 3. An argument against Civil war 4. It s a curious worke to manage publick affairs 5. Admirâ— God in his providences Pos 11. Vnjust dealings cause forreigne wars 1. The pride and lust of ruling men cause unjust dealings 2. Men desire to be great alone 3. Great Leaders obtain many followers 4. Our distraction is their season 5. An oppressed people are very sensible 6. They resolve to retaliate Vse 1. See the spreading nature of sin 2. A Nation is liable to trouble uâ—on trâ—â—b 3. War is an appeale to God 4. See here Gods goodnesse Pos 12. Christ deals in severity with Kings Isa 20 23. Reas 1. They break covenant with their people Reas 2. Christ appears no respecter of persons Reas 3. Christ his wisdome exceeds their king-craft 〈…〉 Reas 4. Christ is to overcome Satan in his own Territories Vse 1. See the sinfulnesse of Kings in Christ his dealing with them Vid. Chap. 10. 11. 2. See his impartial holinesse 3. Learne to what to refer our present providences How the Positions formerly handled conclude about our present Turnes and Changes 1. Jesus Christ is King of Saints 2. He is so upon his sufferings 3. He puts forth his power as King of the World for his people to whom he is King of Saints Rev. 12. 16. Isa 43. 14. 4. Christ shall have more glory in this World 5. All Governments have their bitternesse that Christs Government may be rendred desirable 6. Christ poureth on his people a spirit of prayer Psal 76. 3. 7. Christ shall have a willing people 8. Some Kings shall be among this willing people 9. Christ shall mightily stir up his people to be active 10. Righteousnesse shall be exalted in Kingdoms 11. Saints shall have Conquests over their enemies 12. These things shall be by degrees 1. Vse of Instruction 1. Christs Title 1. By Election 2. By Donation Psal 2. 8. 3. By Birth 4. By Purchase 5. By Conquest 2. Christs qualifications greatest Col. 2. 9. Col. 2. 3. Psal 45. 7. 3. Christs administrations highest Joel 2. 20 21. 4. Christ his communications are largest Properties of Christ's Kingdome 1. It is spiritual 2. It s Vniversal 3. It s Eternal 4. Brings in perfect peace 3. The excellency of Saints 1. They shall be more Saints 2. Saints shall live safely 3. Their enemies shall be ruined 2. Vse of Exhortation 1. To know him 2. To feare him 3. Trust in him 4. Embrace him with love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. We must be like him 6. We must glorifie him Psal 45. 1. V. 3. 4. 7. Christ must be obeyed in his Laws 1. Peace is to be sought 2. Stand to your Covenants 3. You must be thankful 4. We must serve one another 5. We must be merciful and forgive 6. Reproach not one another Which is when men 1. accuse fasly 2. Disclose causlesly 3. Aggravating unduely 4. Blaming the intention We repreach about good 1. When we deny it 2. Hiding the grace of others 3. When we lessen them 4. By coldly commending 7. Law against pride 8. Law to be just 9. Deale well with the means of your peace 10. Enemies must be opposed Joh. 3. 5. 1 Pet. 1. 3. 2 Cor. 5. 17. 2 Pet. 1. 4. Eph. 2. 10. Col. 1. 9. Eph. 1. 17. V. 18. Rom. 12. 2. Eph. 3. 19. Eph. 6. 24. Math. 5. 6. Acts 9. 31. Acts 16. 31. Rom. 4. 18 20. Phil. 4. 4. Eph. 4. 29. Eph. 4. 4. Col. 4. 6. Jam. 3. 2. 1. 26 27. Jam. 1. 22. Mat. 16. 24. Tit. 2. 14. 2 Cor. 7. 1. Phil. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 5. 35. Phil. 2. 15. Math. 5. 16. Joh. 15. 8. 1 Cor. 15. 58. Phil. 1. 11. 2 Pet. 1. 5 6 7. Rom. 6. 17. 1 Cor. 10. 31. Col. 3. 17. Col. 3. 22. 23. Levit. 10. 3. Joh. 4. 24. Eph. 6. 18. Eph. 3. 12. Eph. 6. 18. 1. Pet. 2. 1. 2. Act. 17. 11. Luke 8. 15. Heb. 2. 1. Heb. 13. 16. Phil. 1. 29. Jam. 1. 4. Rom. 5. 3. Math. 5. 11. 12. Col. 1. 11. 1 Pet. 4. 16. 1. Stars have a ruling excellency 2. Stars worke alteration in the Aire 3. Stars affect diversly the compound bodies 4. Stars are for Times and Seasons 5. There may be som e present predictions 1. Stars have no power over the Reason or Will 2. Men can not from Stars make Predictions about contingent Arg. 1. It s derogatory to Gods providence Things contingent what Agr. 2. From Gods word Arg. 3. from the nature of the Stars Argu. 4. From the Nature of Art Argu. 5. From that part of Astrology that concerns weather Arg. 6. from the excellent frame of Man Argu. 7. From the nature of Contingent things Obj. What they foretel comes to passe Sol. 1. They have not so many experiences 2. They come not from any causing virtue in the Stars 3. They may have their doubtful termes applied to some events 5. It may come to passe in vengeance Vse 1. To professors of the Mathematicks Vse to those who are learners of Astrology Against figure-casting 1. It s hard to know the momeut of Birth 2. They make an Image of heaven in a table houses for the Stars 3. They pretend to shew in what houses the Stars are 4. To tell you who reigned when you were born 5. What aspect the other planets have 6. Hence pretend to strange Predictions