in the Lawes and in so far as the Law is just and praise worthy in it self and is throâ—gh neglect or which is worse willfully slighted and transgressed it leaves a staine of unjustice and baseness upon the guilty Wherefore it is not onely the Reverence which we ow to Authority but the Justice and Equity of the Lawes that should engage all good Men to yeeld Obedience to the Statutes of the Nation 2. It may be asserted without prejudice to Truth as these that are best acquaint with the Lawes at home and abroad knowes there are few Nations if any that can be said to have better Lawes then we of this Nation have had so that if there should be found any neglect it would be the default of care and diligence yea of the fidelity of those to whom the execution of them is committed The best remedy whereof is to have good able and conscientious Office-bearers 3. Yet I shall not desire to be so understood as if I thought it Duty implicitly to obey all Publick Lawes for I know a State may erre and have erred as well as a Church and therefore Parliaments have found cause to repeall and nullifie many Acts and Lawes made by former Parliaments and in caise of errour which a man by his private Judgement of discretion may discern it is sin to obey For though the Authority be lawfull yet it may make wrong Acts which according to the Law of GOD who is the onely Supream Law-giver cannot be lawfully keeped upon this account Israel is threatned Micah 6.16 For the statutes of Omri are kept and all the works of the house of Ahab and ye walk in their counsels that I should make thee a desolation and the Inhabitants thereof an hissing therefore ye shall bear the reproach of my people In this caice I say when a Lawfull Authority Acts unlawfully our duty is to suffer rather then to sin It is therefore the duty of all to pray earnestly for Law-givers that they might be Governed of GOD to make no Acts but what are good and observable and what are sinfull may be repealled It is so far from being a duty to obey sinfull ordinances which are contrary to the Commandment of GOD that it argues a people to have no sound Principle of the fear of GOD but to have more fear and respect unto men that shall die and to the sons of men that shall be made as grass then to the living GOD who hath streached forth the Heavens and laid the foundations of the Earth Isa. 51.12 13. And GOD in his Righteous Judgement not onely threatens but oftentimes executs that threatning Hos. 5.11 Ephraim is oppressed and broken iâ— judgement because he willingly walked after the commandment It s no strange thing to see a people oppressed by those whose sinfull commands they have willingly obeyed The other kind of Lawes that are to be punctually observed are Municipall such as are made and enacted in Councill and if expediency require Ratifyed in a Publick Head Court by consent of the whole Town for Lawes of greatest and most common concernment are of greatest Authority when approven by all or most of an Incorporation It is a well Governed Town where Lawes bear the whole sway of the Authority when neither fead nor favour fear nor reward prevails but all men are judged according to the Law impartially Wherefore I shall say no more to this purpose but that it concerns all men in Councill and Magistracie strictly to take notice what Nationall Lawes are most to be observed that may conduce most to the good of the Town and Honour thereof and carefully to see these put in execution And as for Lawes occasionally made be themselves or by their Predecessors for advancing of the Common Good let them be observed with â—hat veneration and executed with that disâ—retion as is most becoming their Honour â—nd Gravity CHAP. XII Some select Acts of Parliament anent Royall-Burghs and the Conservator and anent the Staple BEcause Magistrats and Inhabitants of Burghs may probably not have the Acts of Parliament at hand to make use of at all occasions I have thought it not amiss to extract out of the Abridgment of the Acts of Parliament such as I judged most propper to be known by all with this caution that every discreet and intelligent Person may take heed to distinguish betwixt Times elder and latter That in all Burghs there be eight or twelve Persons after the quantity of the Town chosen of secret Councill and sworn thereto to decide matters of wrong or un-law to the avail of five or eight pounds within eight dayes warning Ja 2. P. 11. c. 46. That no man in Burgh be found in Man-rent nor ride in Rowl in fear of Weir with any but the KING and his Officiars or the Lord of the Burgh and that they purchase no Lordship in Oppression of their Neighbours under pain of Confiscation and their lives to be in the KINGS will Ja. 2. P. 14. c. 77. Ja. 4. P. 3. c. 34. and Ja. 5. P. 4. c. 27 That all Merchants be Freemen indwellers in Burghs Ja. 3. P. 2. c. 11. That Officiars in Burghs be not continued further then a Year that the Old-Councill first choise the New and then both Old and New choise the Officiars and that ilk Craft have Vot in Election of Officiars by one to be chosen be the Craft yearly and that no Captain nor Constable of any Castle may bear Office in the Town Ja. 3. P. 5. c. 30. In all Burghs four of the Old-Council should be chosen Yearly to sit with the New notwithstanding the preceeding Acts. Ja. 3. P. 7. c. 57. That the Election of Officiars of Burghs be without partiality or mastership Ja. 3. P. 14. c. 108. That all Officiars in Burgh be changed yearly and that they be persons useing Merchandise within the Burgh Ja. 4. P. 6. c. 80. Honest and and substantious Burgesses Merchants and In-dwellers thereof under the pain of tinsell of their freedom who does in the contrare Ja. 5. P. 4. c. 26. That none be capable of Magistracy or any any other office within Burgh except Merchants and actuall Traffickers within the said Burgh allennarly and no others And that the said Magistrats and Commissioners of Burghs to Parliaments wear such decent Apparel in all solemn occasions as his MAJESTIE shall prescribe Ja 6. P. 20. c. 8. That the Commissioners of Burrowes conveen yearly in Ennerkeithing the morn after St. James day to treat about the wellfare of Merchandise and their own common profit and the Burgh absent to pay five pounds to the Coast of these present and that letters be direct thereupon Ja. 3. P. 14. c. 111. That all Ships strangers and others come to free Burrowes and there make their Merchandise and that strangers buy no Fish but salted and barrelled and shall make no Merchandise at the Lewes and that no Subject take Ships to fraught in defraud oâ— the KING
by which all thâ— Affairs are ordered and according to whicâ— the Magistrats should walk in all their admâ—nistrations next to the publick Laws of thâ— Nation Wherefore though the Magistraâ—â— were never so well disposed or qualified cannot be but a great discouragement and aâ— impediment to them if the Council be not composed of Wise Judicious and Able Men muâ—â— more if they be wicked or vicious alwayâ— opposing good things discouraging the Godlâ—â— and Virtuous and strengthning the hands â—â— the Wicked I shall hold out something of the Councâ—â— Dutie in common It 's their Dutie both aâ—â— and every one to propose to themselves aâ—â— seriously to mind two Great and Honorabâ—â— Ends wherein all their Consultations and Aâ—â— should terminat viz. The Glory of GOâ— 2 dly The Good and Prosperity of the Citâ— â—â—ese two Generals comprehend all the Parâ—â—â—ulars of their Duties and they cannot be seâ—â—rated for in Honouring of GOD much of 〈◊〉 Happyness of the Citie consists and in adâ—â—ncing the Happyness and Prosperity of the Ciâ—â— there will redound Glorie and Honour to â—OD CHAP. IV. Anent RELIGION and HOLINES â—â—erein it consists not and wherein it â—â—th consist THere is no way whereby GOD is more Honoured amongst men then when they live according to the Rules of true Religion as is holden forth in the Scriptures of Truth and these are Plain Spiritual and Universal according to â—â—at place in Titus 2.11 12. For the Grace of â—OD that bringeth Salvation hath appeared to â— men Teaching us that denying all ungodlyâ—â—â—s and worldly lusts we should live soberly righâ—â—â—usly and godly in this present world This comprehends all true Religion To wit a turning from all evil and a doing of all good There are two things specially requisit in alâ— that would serve GOD aright and worshiâ— acceptably One is a serious conversion of the heart from all worldly lusts and ungodly corruptions 2 dly A measur of a humble holy spirituaâ— lively frame upon the heart without the former all Religious Duties are but acts of Hypocrisie according to Micah 6.7 and though they would multiplie their services and duties tâ— the uttermost bounds of human powers it werâ— to no purpose if there be not a washing from filthiness lusts and unrighteousness according to Isa. 1. from the 11. to 18. verse So Isa. 66.1 to 6. verse without which any may see how the LORD hates and despises all the services and acts of worship in his people See this at length in Amos 5.21 c. I hate and despise your feast dayes and I will not smel in your solemn assemblies though ye offer me burnt offerings and your meat offerings I will not accept them neither will regard the peace offerings of your fat beasts and so furth But let judgement run down as waters and righteousness as a mighty stream c. I mention this the rather and these clear Scripturs because it is a common fault amongst many Professors to lay the stress of Religion and Holiness upon the bare observation of Ordinances and outward Duties though the â—â—ide greed and vanity of the hearts and in â— word the spirit of conformity to the fashions â—f this world remains and is in the dominion â—ith many of them contrary to Rom. 12.2 See Psal. 51.16 17. There are Sacrifices â—hich GOD cares not for and there are that â—hich he regards A pure heart and a brocken â—â—ontrite spirit are the most acceptable sacrifices to â—OD A pure mind is the best service of GOD â—â—e most religious Worship of GOD is to â—â—llow and imitate him and the way to Honour â—OD is not to be evil sayes Senec. Lauct Merc. Trism Yet I would not in this be so understood as â—â— I were crying down all outward duties seeing â— is their abuse my testimony is onely against â—nd therefore my 2 d. requisit I speak of was â—hat they ought to be performed with a measure â—f a Humble Holy Spiritual and lively â—rame of Heart without which Duties are â—ut dead and will be as abominable in the â—â—ght of the LORD as if they under the Law â—ad brought a dead carcase of a beast to offer â—p in Sacrifice before the LORD But not to insist further in this I shall set â—own a Testimony or two of a Judicious and â—earned Man concerning true Religion Peter â—harron in his second book of Wisdom Cap. 5. â—oncerning Religion sayeth thus That of so many diverse Religions and manners of serving GOD which are in the World or may be they seem to be the most noble and to haâ—â— greatest appearance of Truth which without greâ—â— corporal and external service draw the soul in it self and raise it by pure contemplation to aâ—mire and adore the great and infinite Majestie â— the first cause of all things and the essence of essence without any great declaration or determination theâ—â—of or prescription of his service but acknowledgiâ—â— it indefinitely to be goodness perfection and infiâ—â—ness wholly incomprehensible and not to be knowâ— Again sayeth he Religion consisteth in tâ—â— knowledge of GOD and of our selves for it a relative action betwixt both the office thereoâ— is to extol GOD to the uttermost of our power aâ—â— to beat down man as low as may be as if he wâ— utterly lost and afterwards to furnish himself wiâ—â— means to rise again to make him feel his misery and his nothingness to the end he may put his whâ—â— confidence in GOD alone Again sayeth heâ— The office of Religion is to joyn us to the Author aâ—â— principal cause of all good and to reunite man aâ—â— fasten him to his first cause and to his root whereâ—â— so long as he continueth firm and setled he preferâ—eth himself in his own perfection and contrarywisâ— when he is separated he instantly fainteth aâ—â— languisheth Next as to Religion all in Authority aâ—â— to evidence their zeal for the LORD iâ— bearing down all open scandalous Vices aâ—â— Drunkenness Whoredome Cursing and Swearing â—hest Oppression Blood-shed Cheating and all â—njuries that are not consistent with the good â— Civil Societies And on this account he is the â—inister of GOD and is not to bear the Sword â— vain Rom. 13.1 2 3 c. Next he is to honour true Religion in his â—wn personal walk in all his private or publick â—ctings he is to shew himself exemplary and â— guard and watch against any scandalous failâ—ngs for as one sayes Magistratus ubi enim deâ—nqunt longè majus exemplo quam culpa peccare viâ—ntur Minores namque omnes eorum vestigia seâ—uuntur vixque se errare putant cum ejusdem criâ—inis reum aliquem Senatorem ostendunt That â— When a Magistrat doth transgress they â—em to sin more by their example then fault or all their inferiours follow their footsteps and â—arce imagine they erre when they can hold â—ut a Ruler guilty of the same crime Pat. â—inensis Instit. Reipub. Lib. 3. Tit. 3. And as he would wish to be honoured of
serve a comely and due decency were bestowed upon Gardens and Orchyards in and about each Town which would be more usefull for the health life and pleasure of Mankind and would be comely Ornaments to a Citie and yeeld in time good profit I would have all Christian Women minding that command 1. Pet. 3.3 4 5. Whose adorning let it not be that outward adorning of plaiting the hair or wearing of gold or putting on of apparell but let it be the hidden man of the heart which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of GOD of great price For after this manner of old time the holy Women also who trusted in GOD adorned themselves being in subjection to their own husbands In this was the bravery of holy Women in old times who desired to be in more esteem with GOD then with men And thus I have spoken a little to these three particulars whereby men may most grorify GOD and which more immediatly tendeth thereunto CHAP. VII Anent bearing down Ambition and joyning in Elections of Magistrats and Councill HAving in the third Chapter proposed what were the two great and Honorable Ends which the Councill should aim at to wit GODS Glory and the Cities Wellfare and Prosperâ—ty and having spoke at some length concerning these Duties vvhich relate most immediatly to the Glory of GOD in recomending Holiness Righteousness and Sobriety I come novv to â—peak of these Duties vvhich more â—mmediatâ—y concern the good and prosperity of the Ciâ—y and first I shall speak of some evils which â—re very proper for a Councill to consideâ— the prevention or reformation vvhereof may tend â—o the good of the vvhole Body as the abuse hath often times hazarded the prosperity of a Common-Wealth One is that it is a very concerning business for a Senate to consider and use all means that may crush ambition brybing or unlavvfull suteing for places of Magistracy vvhich is called by the Latins crimen ambitus and in some Cities thir fourty years bygone being termed Joyning By this Factions are made heart-burnings kindled discords multiplyed malice and wrath fostered pride nourished and the best and worthiest depressed vvhen the emptiest and vvorthless are advanced the good of the publick neglected yea many times overturned if not destroyed As may be seen in the example of Sylla and Marius Pompey and Cesar through vvhose ambition and inordinate desire to have all the Government in their Persons Rome lost a greater number of Citizens then she did by the propagation of her Empyre over the vvorld and though vve vvho live under Monarchical Government are not in such hazard to ruine our selves that Parties and Factions dare come to that hight as these Cities that had Soveraign Povver and none above them to overavv them yet sure I am great are the prejudices and decayes these ambitious and factious persons bring upon a City for vvhatever one person speaks or does vvhether it be according to reason or not the other does alvvayes oppose it It is reported of Themistocles betvvixt vvhom and Aristides there vvas a great emulation and hatred they tvvo being the most Famous and Worthy Persons in Athens yet alvvayes opposed each other so that the Senate at a time rysing vvithout any thing concluded by reason of their janglings Themistocles cryed out Unless ye throw him and me into the Dungeon the Athenian Common-Wealth can never prosper nor be safe In a vvord by this many vvorks of the Devil are caried on and the Spirit of GOD greatly grieved and provocked All these sad effects vvould be carefully cured by removing the cause vvhich is this Joyning I think it vvill be belovv the Spirit of an Ingenious Man to abase himself to these reproachfull vvayes that many ambitious persons falls upon for putting themselves into Offices of Magistracie in Towns and for strengthning their Factions vvhereby they may rule as they list and bear dovvn their Competitors â— knovv not vvith vvhat Faith they can exâ—ect direction from GOD or strength from â—im under difficulties or success in their unâ—ertakings or consultations for the Common-Wealth seeing they did not vvait for his call but did run unsent vvhereas one that never had a hand in his ovvn Election but onely by the esteem and good opinion that the Eâ—ectors had of him is called to place or office of Trust he may look on it in some measure as a call from GOD and confidently seek wisdom direction and success from him in all his undertakings and may expect strength and furnitur for cutbearing of him at all occasions accordingly Now this Ambition and joyning work is for the most part carried on with the inferiour sort of people that have hand in Elections as some Deacons of Trades I desire not that I should be so understood as meaning by all Deacons of Trades in generall for I doubt not but many amongst them are discreet vertuous and sober men that will not comply with any design prejudiciall to the publick wellfare of their respective Towns for these who are greatest sticklers for strengthning of Factions and promoting of themselves finds themselves concerned to invite these to Taverns and keep meetings at drinkings and collations at unseasonable houres whereby to work upon the minds of these men to gain their votes and secure their designs without considering that by such means any naughty person may be gotten easily preferred to the most deserving that cannot comply with these wayes or the humors of such men Even as it fell out with Pub. Scipio Nasica to whom the Senate of Rome for his many notable services to the Common-Wealth had given the Title of A brave and most Excellent Man when he was upon the list to be Aedilis or Master of the Publick Works or Houses taking an labouring man by the hand which he found very hard as hardy Craftsmen uses to be asked in jeast whether he walked on his hands or feet which the Tradsman taking so ill many being round about him it went presently through all and was the cause of an repulse to that excellent man because they thought he mocked them Yea was not Paulus Aemilius often repulsed because he would not joyn And was not that brave Fabius Maximus repulsed and Terentius Varro preferred to be Consul by the votes of the Vulgar though he was none of the Patricii or Nobility but come of the Plebeian sort and had thereby almost ruined and lost the whole Estate of Rome and the City it self after the Famous Battell of Cannae lost by his temerity and folly Wherefore it were a work worthy not onely of the Councils of particular Burghs but of the grave and judicious Meeting of the Convention of the whole Burrows to take away so far as can be this bitter root which hath troubled the Burghs of these Kingdoms so long with so many sad fruits The Romans made Laws against it other Cities to cure it did choose their Senators and
him to hear her graciously The King replyed somewhat passionatly that he had not leasure to hear her but she fastning her eyes cryed out that he should not be a King if he irked to hear Demetrius considering and becoming more mild gave her audience at great length and did her business and sent her away with very affable words and after he had pondered the words of the old woman he changed his way and became very accessible and gracious to all that made address to him so that a great part of the day he spent in hearing and giving answers not without great profit and delight 6. By all this I would desire a due diligence in all Affairs with that seriousness that becomes not excluding seasonable and moderate divertisment which will rather whet then blunt the Rational Faculties for their proper exercises And that neither Magistrat nor Council may satisfie themselves with the name of their charge nor with the forme of their appointed dyets and meetings but labour to consider the particular affairs of the Town and of their respective Charges and to consider of every good and laudable Motion that concerneth the same and not think it sufficient to approve the same in words or with a verbal consent but so to entertain it and prosecute all these publick concernments as not onely to stop the mouth of any that may challenge them of neglect but fully to have the answer of a good Conscience towards GOD before whom they have lifted up their hands to be faithful in their charges and imployments 7. And here I judge it not unfit to offer it to consideration that as this is a Duty of persons in publick trust to mind their own Administrations so it were worthy of a Judicious Senate that would advert to every thing commendable in a Common-Wealth to study all wayes and means to check the idleness and negligence of all within their Corporation especially of the Youth whose spirits being naturally in the greatest heat and consequently fittest for action would be carefully keept at vertuous Imployments which by the Favour of GOD may greatly conduce to the good of the City and preservation thereof in its prosperity otherwayes if Idleness get liberty all the activity of their Spirits will vent it self in Vice which is not onely their personal ruine but the decay of the whole Body in a short progress of time 8. Homer the Famous Graecian Poet when he would mock and jeer Idlesit and Lazines he brings in the Cyclops or Antient Gyants who passe their whole time in Idleness and esteems it their chiefest happiness to be doing nothing he allots Lands to them that neither needs ploughing nor sowing but all fruits grow there naturally of their own accord by which they are plentifully fed and least they should be troubled with the meanest thought he commits all care to the Woman His Verses are rendered in Latine to this purpose Omnia per sese nullo nascuntur Aratro Non Fora non causas agitant non sancta Senatus Jura sed in celsis habitantes montibus antra Et puer magnis de rebus judicat uxor Englished thus All things grow of themselves without the pleugh They plead no causes nor in Courts do sue Regarding not the Senats sacred Laws But in high hills they dwell and dungeon caves They to their wife and children do commit To judge of weighty things as they think fit This kind of Idlesit is most hatefull because it is to be esteemed the greatest enemie to Vertue and opposes every commendable Art and Calling and because it abhores the meanest care therefore it s called by the Antients Incuria and by the Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without care I would have all especially of the meanest rank to hate Idlesit because it hath three evil Companions attending it Reproach Poverty and Famine which are three exceeding feirce destroying beasts 9. But though I was saying something in the former Chapter against unlawfull hunting after places and preferment I cannot but take occasion from this to shew such a fair way to satisfie their desires and for this let them take notice of the word Prov. 22.29 Seest thou a man diligent in his business he shall stand before KINGS he shall not stand before mean men Here a promise of Honour and Preferment to the carefull and the diligent and this is a commendable and most lawfull way of seeking preferment if when a man from a right Principle out of Conscience of Duty studies a sedulous carefulness and diligence in all he is called to go about Upon the contrare Idleness Sloth and Laziness is threatned with difficulty vexation and pain Prov. 15.19 The way of the slothfull man is an hedge of thorns So Prov. 13.4 The soul of the sluggard desireth and hath nothing Prov. 21.35 The desire of the slothfull killeth him for his hands refuse to labour See Eccles. 10.18 Prov. 24.30.31 I wish all persons both in private and publick imployments may seriously mind these threatnings relating to this common guiltiness of Idleness and Neglect 10. But for the incouragement of any who are grieved for their Sloth and aversation from Pains Industry and Vertue I shall give them two or three instances that may raise their hopes and preserve them from utter despondency and sinking under this burden But I must say it were a ground of good hope if such as have been usless in their generation either through a naturall sluggishness of Spirit or depraved manners frequenting loose and dissolute company that they were so far come to themselves as is said of the Prodigal Luke 15.17 To reflect upon their Folly and Sloth and thereby become weighted with it so as not onely to desire as Prov. 21.17 but seriously and effectually to resolve to set a work after Duty with all their might To such I will set before them these instances 11. We read of Manlius Torquatus son to Lucius Torquatus a most brave and excellent Roman that he was of such a blunt and blockish nature that his Father did appoint him to live remotly in the Countrey as being unfit for either private or publick business yet notwithstanding a little after being wearied with his sluggish disposition he so bestirred himself that he relieved his father being found guilty from the hazard of the Law and by the War and Victory he had over the Latins he obtained a Triumph with the great applause and consent of the whole people What greater corruption could appear then in Fabius Maximus in his Youth but when he came to ryper Years there was nothing wanting in him that could be for compleating the gallantest of men to whom the Surname of Allobrogis was given in honour of the Victory obtained over the Gaulis or Frenches by his particular care and conduct which Surname never wore out of his Posterity Neither is that passage concerning famous Themistocles to be past over in silence whose profligat and abominable-Life was so
despaired of that his Mother did hang her self for grief yet afterward coming to more years he attained to such excellency that the most Eloquent Cicero stood not to call him the Prince of Greece and not unworthily seeing he gathered the distressed Forces of Greece when Xerxes with his innumerable Navy began to burn Athens and other Towns and became the Valiant Avenger of his Countrey and compelled that King whom the Seas seemed not sufficient to bear to return with trembling into his own Countrey in a smal fishing boat O that such may be the fruits of many that have long stood as barren Plants in their Generation Let all that are sensibly touched with a deep impression of their unfruitfulness and usless life improve by Faith and Prayer that refreshing Promise Psalm 92.12 13 14. The righteous shall flourish like the palm-tree he shall grow like the cedar in Lebanon Those that be planted in the house of the LORD shall flourish in the courts of our GOD. They shall still bring forth fruit in old age they shall be fat and flourishing Now the LORD is faithfull And his truth endureth for ever Psal. 117.2 CHAP. IX Anent Envy and Vain-Glory being both Enemies to Vertue IN the next place I would have Counsellours and Citizens watching against Envy whereby a man grieves at his Neighbours Good Prosperity and Success and rejoices at his hurt or when any cross event befalls him If the good of the Common-Wealth were sincerely aimed at it would be the joy of all the Members that the Body were well If any were blest to be an instrument of good to the Publick every Ingenious Person that hath a Publick Spirit would rejoice therein and esteem more of the person and give all the Glory to GOD the cheif Author thereof and would be far from that venemous disposition to detract misconstruct defame or look with an envyous eye upon such as did deserve better from all 2. This evil of Envy rages most against the best deserving and therefore the more hatefull If any one be blessed to be an instrument of good and because thereof be commended by some according to demerit this stirs up Envy in others and occasions detraction and misconstruction of the best deeds or endeavours contrare to the rule of Love 1. Cor. 13.4 5. Charity envyeth not thinketh no evil 3. Envy hath brought ruine to many Famous Cities and Persons It was the misery of Athens that could never endure to see one Citizen become more Famous and Deserving beyond his fellow Citizens but either he was killed banished forefaulted of his Estate or otherwise tempted to put hand in himself It was Envy that was the death of that moral and most strick Philosopher Socrates whom when his Wife Xantippe tho a most perverse Woman and had been a daily Tryall to the Good man yet when she saw the Executioner reaching the Cup of Poison which he was sentenced to drink cryed out That he was an innocent man that was now to dye Socrates answered What thinks thou it better I should dye guilty What may be said of other Famous Athenians whose Glorious Actions both in Peace and War at home and abroad did not honour them with the Glory of Trophies or Triumphs but procured the Punishment of an miserable Exile Themistocles after he had beatten Xerxes in a Sea-Fight and had delivered his Countrey and all Greece from the Command and Tyrrannie of the Barbarians behooved to yeeld to Envy He is rewarded with ten Years Banishment and the best excuse the Athenians could put upon it was that they might bear down his Spirit lest otherwise by Power and Glory he might be lifted up and transgress the bounds of that popular equality that was fit yea they permited Tymocreon a Rhodian Poet to defame him in Verse and to accuse him of Covetousness Unjustice Wickedness and Perjury 5. Aristides who by Vertue and the Glory of his Actions was most Honourable and through his Zeal to Justice was surnamed Just was ejected and banished out of his Countrey though he had preserved enlarged it and with so great Honour made it Famous When he was going out of the Town he lift up his hands to Heaven not with imprecations against his Citizens but prayed to the most High GOD that all things hereafter might befall the Athenians so happily and successfully that there might be no more occasion to remember Aristides Examples might be multiplied to show how Envy hath depressed many excellent Men and rendered them uncapable to do their Countrey or Common-Wealth service 6. But because this is the thing that envyous ones most desire I shall mind them of some Scripturall instances that may deterr them from so base a Vice Let such consider that Envy is a disease that torments themselves more then it can do the person whom they envy Therefore Antisthenes said that as rust eats iron so does envy the person that envyeth Solomon sayes Its rottenness of the bones Prov. 14.30 So David Psal. 112.10 speaking of the envy of the Wicked to the Righteous sayes They shall gnash with the teeth and melt away Iob. 5.2 Envy slayes the silly one 7. It was Envy that made Corah Dathan and Abiram provoke the LORD to cause the Earth open her mouth and swallow them up So Psal. 106.16 compared with Num. 16.30 31. verses Envy was the first rise of the ruine of Pharoah and the Egyptians Exod. 1.9 Behold the People of the Children of Israell are more and mightier then we GOD who is Love it self and takes pleasure to do good and also in the wellfare of all his people cannot endure Envy wherefore if we would approve our selves to be of one Spirit with Him we would not envy the Honor Esteem Riches or any Vertue which others do happily procure but when ever Providence should bless any to be instrumentall of publick Good we take the Obligation as our own thinking our selves bound to recent it as done to our selves 8. But because naturally the Spirit that dwelleth in us lusteth to Envy Iames 5.5 all persons would need to watch against Vain-Glory and Vaunting as they would wish to be fred from Envy for nothing provokes others more to Envy then the vanity of boasting of their Vertues Worth and of any Good they have done It s good to keep an equality and carry soberly not permiting our selves to be blown up with any wind of vain Conceit or Applause from others nor to hunt after it Many Heathens have given eminent Examples of Moderation in shunning all causes of Envy some have removed themselves from their Native Countrey of purpose to eschew the Envy of their Citizens others have refused Rewards for their most Notable Services As Pittacus Mytelaeneus who was holden for one of the seven Wise Men of Greece for when he had fred his Countrey from Tirrany and had killed Phrynon the Athenian Generall in a singular Combat when the Supream Command of the Common-Wealth was offered to him he
and that never enough admired Prowess and Conduct of that Famous and most Renowned King Robert Bruce Wherefore it remaineth that when the LORD GOD hath blessed you with times of Peace and Tranquillity that ye should say with King David Psal. 116.12 What shall we render unto the LORD for all his benefits towards us that we are not under the power and constant fear and slavery of cruell and enraged enemies killing our Children and dear Relations ravishing our Virgins Wives and Daughters spoiling our Goods burning our Houses depopulating our Towns and Cities and in a word ruining laying desolat our Countrey without Inhabitants This hath been the Lot of many of your Ancestors in sundrie former Generations and should not these considerations move and excite you to bethink yourselves what shall we do for the Honour of the GOD of our Mercies for the good of our Native-Countrey in these our dayes and for the Advantage of our Children and Posterity in succeeding Generations Though I doubt not but there are many brave and eminent Spirits amongst the Nobility and Gentry of Scotland that can judge whaâ— â—hings are most conducible to all these Honoâ—able Ends now mentioned yet under favour â—nd with your liberty I shall presume to menâ—â—on a few things unto you It is reported by Plutarch in the life of Theseus â—â—at such was the barbaritie of Ancient Times â—â—at men placed their vertue and valour in killâ—â—g slaughtering and destroying of men and 〈◊〉 best in oppressing of others and making of â—â—â—ves yea it is to be regrated that in our â—â—me they are by many reckoned the sharpest â—â—d prettiest men that can over-reach and go â—â—yond or oppress their peaceable Neighbours Whereas the Doctrine of Christianity teachâ—â—h its professors more myld and righteous â—â—ings not to render evil for evil Thes. 5.15 â—ath 5.44 much less to do any evil withâ—â—t a cause The Primitive Christians were 〈◊〉 a far other Spirit as is testified by Origen â—â—stin Martyr Tertulian in their Apologies parâ—â—â—ularly by that famous letter which Marcus â—â—relius Antoninus Emperour wrote to the Senat â—â—d People of Rome wherein he showes that 〈◊〉 his great distress he had called the Christians 〈◊〉 his assistance who came without Weapons â—â—munition Armour or Trumpet as men abâ—â—ing such preparation or furnitur but onely â—â—â—â—sfied in the trust of their GOD whom they â—â—â—ry about with them in their Consciences This 〈◊〉 far contrary to the old Barbaritie which alace hath revived to the full under the defection and apostacy from the purity and simplicity of Christianity as is evident by the frâ—quent and bloody wars amongst both Papists anâ— Protestants But now it is that the LORD GOD iâ— calling for these illustrious and splendid Veâ—tues which are most sutable and congruâ—â— to the Spirit and Light of the Gospell whicâ— if they were more in esteem and practice yâ—â— should have little use for that Valour and Veâ—tue which Heathens and Infidels do so mucâ— cry up and admire If ye were laying youâ— selves out to Honour GOD by seeking aftâ—â— truth and doing righteousness the LORD GOD would doubtless employ his Power anâ— Providence to preserve you in peace and proâ—perity Exod. 34.23 24. And in order to this it were requisit in thâ— first place that the Sheriff head Courts in eveâ—â— Shyre which meet twice or thrice every year were improven to better purpose then meâ—â—ly to cite the names and to make the absenâ— lyable to fynes and these present to give moneâ— upon Instruments both which might be doâ—â— to good purpose if the Courts when coâ—veened did improve their Meetings to bettâ—â— Ends As First Every Court would notice the diâ—cords within their respective Shyres and Pâ—â—vinces for what ever cause the difference were â—hich was a speciall effair that some of the best â—f our KINGS did ever much concern themâ—elves in to agree all discords amongst Subâ—â—cts that were at variance See Buchanan in â—â—e beginning of the Reign of K. Gregorius â—ag 177. And to forbear mentioning more K. James the sixth took much pains in this to â—ood purpose see Spotswood Pag. 364. See â—sal 133.1 throughout Behold how good â—â—d how pleasant it is for brethren to dwell toâ—â—ther in unitie c. So these Courts might appoint fit persons â—â—ch as are preferable for Prudence and Skill 〈◊〉 the Effair or are of most probable Quaâ—â—y as near in relation or in great favour and â—â—spect with the Parties so the difference may 〈◊〉 taken away Friendship and Union made 〈◊〉 unnecessary charge and expense prevented 〈◊〉 being heard at Law that so there might 〈◊〉 no distance heart burning rancour or â—ath in any of the respective Shyres but love â—â—d mutuall friendship which is one of the â—â—iefest ends and designs of the Law of GOD â—â—d Men. This would transcend the Laws of Justice â—â—d Righteousness for where true Love and â—eaceable and friendly disposition were in the â—â—minion Parties would rather condescend to 〈◊〉 losers of their due right then brake the â—â—s of friendship and love It is reported by some of the Historians of our Nation to the great commendation of the Old-Barrons of the Mearns that there never fell out any debate amongst them but their Neighbours did so concern with it that they took no respit till the matter was put to a friendly close If this were the custom and way of the whole Nation what a mercy it would be to our Countrey and whole Kingdom what great advantage it would be to the Publick and to Particular Families it is easie for every one to judge Concordia res parvae crescunt discordia maximae dilabuntur This was an old saying in Salustius and holds true in all Ages and in all respects Next it were fit that in these Head-Courts consideration were carefully and cordially had of such Acts of Parliament whether old or late that did most concern the good of the Countrey and in order thereto that some of the most fit persons and of most publick spirits and activity in every corner and precinct of the respective Shyres were appointed to see these put in Execution and to report at the next Head-Court their diligence First If this were our Hye-wayes for Travellers would be neatly repared Secondly Bridges where most danger is would be builded carefully up though upon the account of the publick charge in each respective Province Thirdly Sturdy-Beggars Theeves Robbers â—dle-Persons notably supprest Fourthly Our Countrey in Planting Parking Hedging and Dycking beautifully trimmed Fifthly All pollicie as Dove-houses Warâ—ands or Cunningers commendably advanced Sixthly The Poor in every Parish conscienâ—â—ously provyded Seventhly The Young-ones put to Schooles and Trades timely and in fit season and all vertue â—iety and good order should eminently flowrish Eightly Scandalous and provocking Sins â—s Drunkenness Whooring Swearing and Oaths â—nd idle gaming at Cardes and Dyce c puncâ—â—ally punished Whereby the LORD GOD of all our â—ercies would graciously be pleased to multiâ—â—y his Blessings of Peace