darke corners of England pity and remember those whose soules cry aloud for bread who inhabit the shadow of death unto whom Jesus Christ is no more known then unto poor Indians who have no love unto no delight in knowledge nay who deride the means of grace who have been your enemies hitherto but such as have been Christs Papists and Atheists improve your power which God hath given you over them to gain their souls to the knowledge and love of the truth and wayes of Jesus Christ False Religion hath been carried on by fire and faggot by force and strength but pure Religion by the arm of God by the spirit of the Lords mouth speaking from heaven by contemptible instruments against the strongest opposition without the help of the Princes and Monarchs of this world nay against all their fiery opposition and fierce persecution by the travells of a few poor Fishermen Some may question the authority and dispute the Call of such but those who are truly judicious and humbly pious can distinguish between the subject and the adjunct such persons being throughly manifest unto God and to the consciences of good men It is the grand design of Satan it ever was ever will be if has cannot pluck these 〈…〉 to darken the light in heaven to prejudice that divine 〈…〉 that powerfull operation which the word should find â—o the hearts of the hearers by some pretended error in the person in the Call This plot as old as Nâ—aâ— was 〈◊〉 one thousand six hundred years agone and then carried on 〈…〉 on purpose to prejudice the work in the very time of Reformation They questioned the Call of John to his Ministery of the Lord J. Christ to his They despised the Person contemned the power of the Apostle Paul even those who were his children begotten by his Ministry to whom he had been throughly made manifest in all things such as had formerly received him as an Angell of God yea as Christ Jesus who would haâ—â— plucked oâ—t their eyes to have done him good yet these even these injured the Apostle stood in a kind of enmity and opposition unto him vilified his Ministry prefer'd a weak yeâ—â— corrupt Ministry beyond that which the Lord had 〈◊〉 blessed and sanctified to the converting and saving of theirs with the soules of many others Verily every man at his 〈◊〉 state is altogether vanity 2. Justice is the support of Religion Is not this to know mee saith the Lord to doe judgement and justice to judge the cause of the poore and needy The neglect of justice is punished with the greatest judgments from heaven procurâ—th certaine and sudden misery after the fairest hopes of mercy 〈…〉 sun-set even at noon day and is numbred amongst the mightâ— sins of a Nation which the Lord will not pardon when 〈◊〉 is a cry in the hearts in the families of the oppressed this cry is loud in the cares of God if the yoke of cares of griefs by the losse of the estates of the lives of oppressed ones â—f the heavy burthens pressing the minds oppressing the families of poor men be not broke off speedily this hastneth the desolation the devastation of great families and of Nations also aâ— honor no parts no power can secure the greatest from Divine justice or from humane hatred in case of such neglect If 〈◊〉 be tyrannicall the Souldier shall do that justice for an oppressed people which they could never obtain from Sycophantical Royallists if States abuse their power betray their trust the same God hath ordained the same nod for 〈…〉 which renders the persons the actions of 〈◊〉 〈◊〉 honourable in the hearts in the eyes of God of good 〈…〉 procures a Nation mercy and peace â— spâ—â—dy a 〈◊〉 establishment to the greatest prosperity thereof to all 〈◊〉 1. Justice Restrictive in restraining the exorbitant power of some in calling others to due account intrusted with the affairs of the publick The Romans not only oft changed their Magistrates but instigated the people to accuse such 〈◊〉 they found perfidious and self-seeking in their Offices whereby their Common wealth flourished Queen Elizabeth when her great Officers of State at any time complained that it was to her dishonour to hear and receive so many accusations against her great Counsellors of State as she did they tending to their discouragement because to their disparagement she replyed that she was Queen of the small aswell as of the great and therefore she would hear the meanest subject and if the charge were unjust she would censure the accusâ—r iâ— just â—he would not protect the greatest from justice Samuel when the people 〈◊〉 discontent with Aristocracy and doâ—ted upon Monarchy they would have a King and Judges no longer he instigated all men that could justly do it to accuse him of injustice 〈…〉 the Lord and before the King a singular example of 〈◊〉 and justice a president to all persons at all times in all placeâ— to act so righteously that they stand â—lâ—er before God in their consciences and against the censures of the wholeworld 2. Justice Vindictive in punishing the nocent and not permitting the guilty to goe free justice must be impartiall without respect to persons even the highest acts of viâ—diction justiceâ— It is said of Levi that he regarded neither father noâ— mother nor brethren nor children and the blessing of peace wâ—â— upon him What should I speak of the act of 〈◊〉 of Samuel upon Agag K. of 〈◊〉 of Jebâ—jadab upon 〈◊〉 Jebijadâ—â— it the declining State of Judah fals upon an act very irregular yet in that case truly justifiable he contriâ—â—â— the deposition of 〈◊〉 Infinuates to that and into the â—ffections of the Souldiers and to strengthen himself he ingageth them in this design 〈◊〉 proclaimes a new King in the Kings minority modells the 〈◊〉 swears the people to submission to those Laws enacted by â—â—â—self makes a decree that whosoever should break into the ranges should dy although it were the Queen and accordingly commanded her execution in the Royall City near to the Court the place of her sin ordained to be the place of her suffering before all the people yet this was not without blessing and successe from heaven saith the Text the neglect of 〈◊〉 upon Bâ—nhadad King of Assyria brought a sword upon Abaâ— the neglect thereof upon the house of Saul by the Princes of Iudaâ— procured three years famine upon Israel the want of impartiall justice imboidens the wicked in sin disheartens the godly in rightcousnesse As justice must be impartiall in respect of persons so of â—â—ses criminall or civill administred with due respect to the truth of the Cause to the justification of the righteous to the condemnation of the wicked a more gratefull service to God then sacrifice It is recorded by Solomon to be the character of a person very ignoble to respect persons in judgment for a 〈◊〉 of bread
sinnes infinite saith Job Open thy mouth for the dumb that is the patient expectance of the poor doth pleade the cause of the needy saith the Lord that he may forget his Povarty and his misery no more least the dumb sigâ—es cry aloud to heaven for justice upon those who would not afford them justice the complaine of such pieroeth the heavens 〈◊〉 the heart of the 〈◊〉 in the wals the timber of the house procâ—teth judgement menâ—ilesse to those who shewed no mercy Iob telleth us that his soul was grieved for the necessities of the poor to whom he was a father from whom he never withhold their desire never caused their eyes to full that hee searched out their cause for them whereby the blessing of those ready to perish came upon him saith he if ever I failed them when I might have helped them in the gate that is in the right of their cause by a speedy administration of Justice them et my arm fall from the shoulder blade and let it be broken from 〈◊〉 bone and he gives this for the reason this I did because I feared the Almighty destruction from the Lord was a terroâ— to me by reason of his highnesse I could not endure that is he knew that the Lord would be very angry with such neglect and how unable he was to bear divine displeasure and therefore he durst not but judge their cause speedily with respect to their necessity to their importunity The Lord speaking to the Governors of Israel commands them to execute judgment in the morning that is early speedily in the greatest necessities and extremities of his people without tedious attendance and circumstance lest saith he my fury goe forth like fire and there be none to quench it shalt thou reign because thou closest thy self in cedar did not thy father do judgment and justice and then it was well 〈◊〉 him he judged the cause of the poor and needy and then 〈◊〉 was well with him was not this to know me saith the Lord but thine eyes and thy heart are not but for thy covetousnesâ—â— saith he unto Jehoiâ—kim therefore thou shalt be buried with the buriall of an Asse the neglect of justice hastens divine displeasure procures humane hatred Such cannot plead want of opportunities to afford every person in every cause audience the weightyest and important affairs of State depending upon them they not wanting power as Jâ—â—bro counselled in the liâ—e case to ordain Commissioners in Hundreds or Counties men fearing God to hear and determine such causes as can â—e determined in no other Court but by such Authority were such cases their own did their persons or their relations suffer by such neglects they would find time and friends to serve themselves he that ruleth over men must be just and ruling in the fear of God as the light of the morning when the sun riseth even a morning without clouds I shall conclude this head with three or four Corollaries as the foundations of Justice 1. Measure every civill action by a divine rule There is an eternall justice in the divine law and every humane constitution no further binds any soul to obedience active then it hath sympathy and agreement therewith Every Legislator ultimately intends obedience active rather then passive in cases weighty and momentall tending to the necessary constitution and preservation of Societies and Common-wealths but no law can give satisfaction to the conscience with which I am bound to obey if it be not primitively grounded upon the word either directly or by necessary inference The power of the Magistrate is not absolute his authority is ministeriall his jurisdiction is restrictive his power limited to the word as his rule which onely makes his command lawfull and he commanding what God commands a witting and wllfull breach thereof with a disloyall minde is a double sinne against God commanding against the power ordained by God All posiâ—ive constitutions tending to civill peace to common good are generally commanded by God in his word and to be obeyed upon paine of judgment and humane lawes urging those acts morally good do but enjoine what God requires these law-makers therein being the Lords extentors administrators or assignes to execute what he prescribeth The necessity of all law doth arise from the necessity of the end thereof and proportionable to that end which is publick good profit safety and liberty so great is the necessity of constitution and observation for any to impeach or prejudice the power ordaining to obstruct or interrupt the end for which that power or law is ordained such an act is usurpation presumption and rebellion in that person whosoever he be and is a fiâ—ue not only against man but God whose word enacts that law to such an end in generall terms Secondly The moral Law the ground of justice under the Gospal doth not onely binde us Gentiles to the rules of justice commutative or distributive but the very same penalties primitively imposed by God upon the Jewes in the same cases do as well oblige us to the same punishments because the morall equitie of those lawes remaine Hence from the equity of that Politique law the spirit of God argeth the necessity of maintenance of ministers under the Gospell This is an everlasting Maxim that what law was given to the Jewes and not as Jewes i. e. respective as a people in Covenant with God above all other Nations as a people redeemed from bondage preserved in the Wildernesse delivered from the deeps possessed of Canaan but as mortall men subject to the like infirmities with those of the Nations alike bound to the observance of the lawes of nature dictates of conscience and principles of religion reason and justice with others naturally the same law is as binding to us as to them If prudent Philosophers or wise Statesmen for the preservation of Societies Families or Common-wealths by natural reason and conscience judge that necessary and just for and in their owne State which the Law of God determines such in the Politie of the Jewes as death in cases of murther adultery c. this law cannot be said to be peculiar to the Stars of the Jewes the same reason binding all Nations to the saâ—â— observance which did binde them to obedience Upon this ground the Lord inforceth the judiciall law upon the Jews forbidding them to walke in the manners of the Nations because for such sinnes the Lord abhorred those Nations Every judiciall Law hath the same morall reason to inforce obedience the same common equity inherent in it if it upholds the State or intends the establishment of any of the three States of the world i. e. Families Churches or Common-wealths Thirdly The best men in making Lawes are subject to humane frailties to errour to ignorance to misinformation to prejudice and mistake and when they have made lawes as neare as possibly agreeable to divine equity in their owne apprehensions
of the House to prevent them without honor they being acquainted by certain intelligence with the endeavours of forain Princes the highest resolutions deepest designes secret motions subtill intentions military provisions and martiall preparations of domestick and forain enemies the cabinet-counsell of the enemy being opened to Sir Hen. Mildâ—â—â— when to no other beside him who made as wise as faithfull improvement of his intelgence to the good of the whole in apparent perill as any one man in this Republick 2. Concerning Fortitude Resolution and Courage without which the honor of the day and the goodnesse or beauty of the way is lost I shall add a word or two Statesmen under the Gospell have higher precepts better presidents stronger reasons to stand up and ingage for the defence of their liberties then Câ—riuâ— Sâ—ipio Cato among the Romans then Themistocles 〈◊〉 Aristiâ—â—es among the Athenians a Roman Laceâ—emâ—â—ian or Athâ—niâ—â— may be very zealous for civill liberties as wee read in 〈◊〉 in Cicero and other authors what Livius what 〈◊〉 and many others acted and suffered for the obtaining of their civill 〈◊〉 with what resolution courage they resisted those who opposed yea but proposed such rules or counselled to such 〈◊〉 as â—ended to the infringement thereof deposing some banishing others putting others to death and confiscating the goods of all such as they reputed enemies Christians under the Gospell have as much reason having power and opportunity to preserve what God and Nature hath invested them with and being lost to restore those rights aâ— their native birth right Let prophane Esau's under-value their freedoms Paul a Roman will defend his priviledges and valiant Shammah his field of of â—â—ntils who stands his ground when deserted by the people against an Army of the Philistims whom he conquers Joabs argument may put us upon higher Acts our liberties being superlative Be valiant saith he for our people and for the Cities of our God and let the Lord doe what iâ—. good in his owne sight Be valiant for the Lord and for his truth saith Jeremy When men have more valour for their civill then they have for divine liberties more resolution and courage in those causes which concerne themselves and the outward man then those which concerne the Lords honour their souls eternall welfare they act but at Heathens who did many heroick Acts but what singular thing doe yee the Acts of Christians should be performed with the greatest respect to God We will not lose civil immunities because the price of the bloud of our ancestors the inheritance of our fore-fathers Naboth would not therefore part with his vineyard no not to the King although he would have purchased it and given him to the full value thereof But Gospell liberties are transcendent to take from our children and posterities their glory yâ—a Gods glory to deprive them of that legacy and deed of gift bequeathed them by Christ in his last testament the price of his precious bloud is such sacriledge as there is no robbery like unto it under heaven and desperate is that State where all men are willing to captivate their souls for the freedome of their bodies to presse their consciences to death to save their goods The Apostle who perswadeth us to seek freedomâ— aâ— the hands of the Supreame Power doth also advise us so to use that liberty that it be not a cloak of malitiousness of pride of presumption of selfe-willednesse so to use it as not to abuse authority as not to pervert or inforce the supream power of a State to patronage our private and sinfull interests to own our violent attempts or unwarrantable engagements but to be as the servants of Christ for humility honour and affection towards all who have the Image of God upon them and in the feare of God to give the greatest civill respect to those in authority be they good be they bad Therefore the act of such who would diminish the divine authority of the Magistrate who endeavour to take that from him which God hath given him or would enforce him to give what is not his to give is so full of sinfull presumption and detestable usurpation that such cannot but feare to perish in the gaine-saying of Corah Also such who would perswade the Magistrate to part with his restrictive power in matters of religion invite him to give that sword given him by God into the hands of furious men who would destroy all government violate all bands both sacred and civill and with as much right and some will plead reason too who are against magistratical authority and would levell all into an equality these may desire his restrictive power in naturall and in civill acts yea with as much reason and right also they may abridge parents and masters of their restrictive authority over children and servants Hâ—â—â—esco referens as they may deprive the Magistrate of his To gaine our owne liberty with the losse of Christs argueth want of resolution for were such willing to subject their wills and consciences to Gods word to obedience to his divine Will aâ— well by suffering as by acting when called thereunto they would not transgresse the bounds to adventure upon such preposterous courses Because former Representatives presumed too much shall future assume nothing no not a power of restraint vâ—â—orum stupori qui non exhorrescunt True Resolution must be fetched from heaven through God we shall do valiantly that resolution which is accompanied with a dependance on our owne wisdome â—or strength is to rest upon an Arme of flesh is to make a lye our refuge To maintaine the strength of your resolution two considerations are worthy your observance 1 The consideration of the goodnesse of your â—â—use every cause is good so farre forth as God is engaged therein Arise O Lord saith the Prophet plead thine owne cause The more you engage for God the more you engage God unto you You know that text and how it is applyed by Rehobeam against Jeroboam we keep the charge of the Lord our God but yee have forsaken him God himself is with us â—ight ye not against him for ye shall not prosper Yee know how Hâ—zâ—kiah incouraged his Souldiers when they went forth against the Army of Senacherib be not afraid for all the multitude that is with him for there be moe with us with him is an arm of flesh but with us is the Lord our God to fight our battellâ— If the Lord be ingaged in a cause who dare appear against him to ingage therein without God procures but war and blood in Kingdomâ— lasting troubles continual miseries as we see in the cases of Asa Jehosapâ—at Josiaâ— good Kings yet for some small miscarriages for comparatively they were not great they procured unto themselves and to their Kingdoms wrath The particular acts of publick persons are prejudiciall to the publick State to the whole Nation and when the Lord hath any
use the exercise of â—haâ— power by and according unto the rule of the Word and to the honor of God only a â—â—der the Gospel Magistrates 〈◊〉 nursing fathers to take care that no saving administrations bâ— wanting to the people and what is destructive to their spirituall and eternall good rather then what is prejudiciall to their corporall or temporall The soul being of infinite value beyond the body they are to inhibite and restrain As fathers they are to encourage those which are obedient to the will of the Lord and those that are apparently rebellious and disobedient they are to censure Job was a King amongst his people a Father and a Master in his family and he left not his family to choose their own way to walk therein at their own liberty but he chose out their way for them and appointed the same unto them positively and determinately that they might walk therein a I might instance in Moses a Asâ— a Jehosapâ—at a Hezekiaâ— a Jâ—â—iaâ— a besides these forementioned If it be said these were types of Christ I answer that it is true in their persons rather then in their power for why they should be types in that power which is sacred rather then in that which is Civill some reason must be given or else both powers being then though typically equally inherent in them by this argument must now determine in Christs person and then no humane authority is to be improved under the Gospel to any end either sacred or eivil which is against all scripture reason and by this argument and such like produced all occonomicall rule must also end with politicall and if so the world would soon be involved in all prophanenesse and wickednesse And besides neither Job nor Moses nor Cyrus nor Artaxerxes nor Nehemiah were types of Christ yet these improved this civill authority in causes sacred and without sin 4. It is an Accumulative authority the power of a Magistrate is to strengthen and encourage Churches and the Saints the members thereof in their due Liberties powers and priviledges to the preservation of them in peace and order the end of all magistraticall authority a so far as any matters of Religion coming under cognizance of the Civill Magistrate as a publick officer of the State do further or hinder that peace so far the Magistrate may use his civill power and if matters of Religion be pertinaciously and tumultuously upheld to the disturbance of the publick peace he may censure such persons and acts in reference thereto and without the exercise of this power Churches would assoone decay as States That vast authority that some Sycophants against all reason and rule have attributed unto Magistrates hath much prejudiced their due power in the opinion of some whose affections are good but grounds weake wanting the serious and judicious consideration of these foure subsequent limitations the qualifications of that foure-fold forementioned Authority 1 This power is not absolute the Magistrate may not do quod libet nor quod expedit but quod licâ—t a he may not appoint what forme of Doctrine Worship and Government in Churches he pleases not what he judgeth to be sound and Orthodoxall nor what others advise him unto as regular nor may he dispence with any divine command nor can hee alter the nature of things to make that absolute which the Lord Christ hath left indifferent that lawfull which is scandalous that expedient which is lawfull neither must hee be obeyed in any such commands because contrary to divine authority the word only being his rule a the Apostles had no such power a therefore Magistrates much lesse Secondly this power is privative 't is not a power to infringe the Liberties of the Saints the due priviledges and power of Churches but rather a power to strengthen the immunities thereof he may not forbid any thing but what is forbidden by the word directly or by expresse consequence a Pray saith the Apostle that yoú may live under his government 1 In all godlinesse 2 In all honesty 3 In both peacably he doth not say pray that he may not meddle in matters of Religion and godlinesse that being sacrilegious usurpation but pray that in using this authority in things sacred as civill pious as just you may peaceably exercise all Acts of Religion under such a Magistrate that by his improvement of his authority against those that should disturb you in the profession and practise of Religion as well as of honesty you may live in godlinesse peaceably in all godlinesse in the highest degree as well as in all honesty 2. He doth not say pray that the Magistrate may not hinder you in a contrary practise to godlinesse if according to the light of your conscience no more then he sayes pray that he may not restraine you in any course of dishonesty though to your conscience a supposed case of honesty which cases may be incident sometimes to godly men for this were to pray that we may be left to all ungodlinesse and dishonesty if we understand the Scripture in the genuine sense thereof and do not wrest it unto our own destruction if we set not up an Idoll in our hearts and put the stumbling block of our iniquity before our face when we come to the word to require the will of the Lord therein Thirdly this power is not ecclesiasticall the Magistrate can force no Order or Ordinances upon Churches contrary to divine Order no person to become a Member of a Church who is unworthy no Church to do any Act against the will of Christ nor may he intermeddle in Church affairs to administer officially the word the seals or censures but he must leave Church Officers to discharge their duty therein as called thereunto by God and himselfe as a Member thereof must humbly submit thereunto in feare and reverence to the KING of Nations Fourthly This power is not wholly spiritual neither in respect of the object nor secondly in respect of the subject First Not in respect of the object The Magistrate cannot restrain or censure the inward lusts of the heart nor the corruption of the judgment When acts are externall doe infringe liberty doe violate the publick peace and become pernicious and destructive to others then do they fall under the civill jurisdiction of the Magistrate Such things as appertaine to the outward man such things only are within the cognizance of the civill Magistrate Secondly The Magistrate cannot constraine to the inward exercise of religion with spirit and power he cannot compell any man to belâ—eve or yet to repent that being the especiall gift of grace and worke of divine power The Magistrate as the King of Nineveh did may make use of his coercive authority to compell his subjects to the externall meanes of faith and repentance as to the hearing of the word by which such may be saved as are enemies to Christ and to their own soules
speciall controversie with a Nation and some great judgment to in flict he leaveth such persons to the power of such corruptions against the strength of all humble advice and counsell to the contrary that thereby he may make a way to his wrath But now if the Lord ingage with us let enemies consederate let Nations associate their power shall be broken their counsell shall not stand saith the Prophet For the Lord is with us all such as are incensed against us shall be as nothing all that war against us saith the same Prophet shall perish for God is with us The Lord when he gave the charge of Israel to Joshua tells him that he would be with him and would not â—ail him nor forsake him only he chargeth him to be strong and very couragious that he might observe to doe all that is written in the Law for then should he make his way prosperous then should â—e have good successe Gods presence and blessing whithersoever he went in all his actions and undertakings Now 2 That cause is good which is begun by rule 〈◊〉 carried on by the same measure with an uniforme and constant motion to holy and honourable ends if any Act be done to please man out of feare or favour unto any or if it be done out of private selfe or sinister respect to personall ends and interest honour or estate those acts are odious in the sight of God and will be dreadfull against the souls of such men when God awakens conscience The sinners in Zion are afraid fearfulness hath surprised the hypocrites who among us shal dwell with the devouring fire who among us shall dwell with the everlasting burnings If done with respect to the honour of God only such acts are acceptable Secondly Good if uniforme if our motions he straight without deflectibility constant and permanent without instability The Apostle tells us that such as are like waves rouling and swelling by the motion of the winde such shall never excell never receive wisdome whereby to excell 〈◊〉 the hands of God Such whose mindes are fixed upon severall objects interests and ends whereby their wilâ— are possessed with an habituall and native flectibility to one object at one time with some deflectibility in respect unto some other at another time divers from what before they intended these are double minded and therefore unstable in all their wayes as we see in Balaâ—â— â—e durst not but obey the command of God and yet inclined to gratifie the humours of Bâ—laâ—k to obtaine his owne covetous ends and to attaine the same by his sinfull wits â—e undermines the divine will of God It is a fatall simplicity preceding destruction for our owne ends to gratifie to comply with enemies to God such persons must needs be man of uncertain mindes and various resolutions Thirdly Iâ— our eye be upon the Rule upon that wâ—y wherein the Lord would have us walke to beginne to continue therein in a counter motion to the sinnes of the 〈◊〉 with the remotion of such corruptions discovered by the word by the holinesse and righteousnesse of divine 〈◊〉 crossing our corrupt ends 〈◊〉 and interests to which 〈◊〉 our hearts 〈◊〉 â—luâ—d such aâ—â—â— are good But 〈…〉 of ouâ— hearts be so strong and 〈…〉 stumble and fal that we take offence displeasure at the truths of God discovered or the works and providence of God administred because unsuitable to our wils to our interests this case is very dangerous God will never owne it nor us therein Secondly the strength of your authority that would bee considered in the next place Potestat juxta necessitatem habitat is a Pythagorian Maxim violent necessities have enforced private persons to publick actions when against all law as wâ—â— see in the cases of Hester and of Jehojadah It is an everlasting Rule in politicks that no State can admit any law or priviledge whatsoever but the same at some times and in cases of necessitie and urgency must be violated Wise men in the consideration of the Acts of States-men should respect the reasons and the ends of their acts more then the acts themselves the reason of State lies in the publicke safety the Jâ—â— Reipubl cae is the bond of Parliament and vivâ— Ratio manifesta equiâ—as is the very anima legis and the fundamentall of all imperiall lawes in all Kingdomâ— and Common-wealths This is a maxime in Theologie as well as in morality that the law is good because it is just The affairs of State should not bee managed by custome by the opinions or affections of men by the private ends or interests of any but by Religion by Reason by Conscience the rules of all acts being divine and all humane motions must be sutable to the decrees of God of natures law to the rules of equity and for the welfare of the Republicke and the necessity of law is to be weighed in the scale of preservation of publicke peace of liberty of profit and of the safety of the whole before respect unto any private person honor or advantage The strict and grammaticall construction of Law bindes not a private person in a publick case If my neighbours house be on a fire I may pull down the house next it rather then endanger a City or street a servant may by violence pluck his Master out of doors in case his person be in perill by fire What Jury will condemn a man that steals a loaâ—e of bread to save his owne and his childrens life if hee could not obtaine it by begging If a Patient be sick and his Physitian forbids him wine or strong water this patient and his friends will be very respective and strict in the due observance of that rule But now in case of a swoone though the Patient desire it not yea deny it refuse it being insensible of his state and of that necessity his friends force him to take quantum sufficit notwithstanding the order to the contrary This Physitian being rationall neither can nor will be offended therewith the necessity of his patient being of more force in this present case then his former prescription was in the other which although it did not expresly except any yet necessarily did imply an exception in this case that inhibition onely respecting this end the life and health of the patient which by no other meanes at this time could be provided for but by such a violation the like may be said in such cases wherein the safety of a State consisteth Never State had more pressing necessities then you now in respect of your own security your persons posterities honours and estates yet more in respect of your friends who have been firm to you hitherto and most of all in respect to the people in generall much dissatisfied to the souldier who is discontented and should thereupon forsake you what dangers must necessarily invade you your wisdomes understand you had need be active
ad exemplum that 't is a corruption in those kingdoms which favour the vices of any person noble oâ— ignoble that 't is a servill State wherein the nobility is either so timerous or so besotted with affection or favour to a bad King that they will rather indulge him in vice or tyranny then be perswaded to discharge their duty and conscience to God or good men that Princes themselves are very unhappy beyondall men might they be permitted to do what they list and none be admitted to censure them To conclude this Argument where there is a good cause where there is sufficient authority what difficulties should discourage that heart weaken that hand faithfully set skilfully exercised in the Lords service what said Nehemiah wheâ— his enemies plotted and his friends feared shall such a man as I flee saith hee Who is there that being as I am a publick person called to so publick a work wherein the Lords honour is so much concerned would goe into the Temple to save his life I will not goe in The Lord to encourage Zorobabel in his service against all opposition tells him that he would be a wall of fire round about Jerusalem unwalled and the glory in the midst of her a wall round about for security for protection of fire to the destruction of all her enemies that should rise up against her and in the midst should not only be his glory presence and power to strengthen to encourage their spirits but to present and render their persons and actions amiable and honorable to the world to Angells and to good men Oh that the spirit of life from God may enter into the body of this State that this Parliament once so interested in the affections of the people generally whose hearts were pinned upon their lips whose purses and lives freely were engaged for them may by their last actions recover their lost honors It was said of Brâ—tus Nemo primum contemptior Romae suit Nemo minus postea It was a pretious speech of his who being demanded by a Prince the yeers of his age hee answered but forty five when he was indeed seventy five from the time of his naturall birth because saith he Annos mâ—â—tis nunquam vitâ— nominabo those yeers spent in the service of the world the flesh and the lusts of his own heart wherein hee was a slave to sin to self and lived without Christ hee esteemed not in the number of the yeers of his life hee called them the yeers of death wee should not account our selves really alive untill wee live to the honour and for the service of the Lord Jesus Christ Oh that every member of this House did act his part faithfully sincerely as member of a new elected Parliament as a member of the body of Christ as a new man Non sumus noti nisi â—enati such as act conscionably for God shall bee had by him and his Saints in everlasting honour hâ—â— will not forget their labours not their hazards nor their love yea the posterities and families of such as stand in the breach who repair the wasts of former ages who restore the foundations of future generations shall bee had in precious esteem as a blot of eternall infamy will remain upon those noble or ignoble who disowne the Lords service and pluck their shoulders from his yoak To encourage you therefore in this honourable service for God and the Cities of our God let the eye of your faith bee intent upon these four considerations as grounds of present and future confidence 1. Those State-miracles and great wonders which the Lord of Hoasts hath done in and for this Nation and by this Parliament the mercies wee have received although the fruits of faith and prayer yet have exceeded infinitely our thoughts imaginations but the greatest mercies are yet to receive precious was the faith and strong was the argument of that woman If the Lord would have destroyed us would hee at this time note that have shewed us all these things It 's my argument I think 't is invincible one mercy is an engagement unto another in falling thou shalt surely fall it was a Divine prediction 2. Though the sins of the Land be many yet the Lords controversie is not at this time with his Saints but with the inhabitants of Babylon whatever the sins of the Saints be he will pardon will save his servants but ruine his enemies Israel hath not been forsaken nor Judah of his God of the Lord of Hoasts though the Land was filled with sin against the holy one of Israel this is the time of the Lords vengeance but he wil render unto Babylon her recompence Wee live in that period of time wherein time shall have end or be no more in that sense that John meant it the time of the rage of the enemies the reign of Antichrist The Kingdomes of this world shall be the Lords and his Christs his enemies shall be his foot-stool and the pride of all opposite glory shall be stained the heavens and the earth shaken that the Lord may overthrow the thrones of Kingdoms and destroy the strength thereof The most high God rules 〈◊〉 the Kingdoms of men and times thrones and Dominions are his prerogative they have their periods unto a time or times the dividing of time and then the judgement sits this time is at hand 3. Should the Lord prosper his enemies himself should be the greatest loser and suffer most in his own honour For 1. These enemies would blaspheme his name and tyrannize the more over his Saints who should be as sheep appointed for the slaughter they would reproach the footsteps of the Lords anointed and in derision say Where is now their God they would with despightfull heart confederate to their ruine and conspire to cut them off from being a Nation that the name of Israel may be no more in remembrance their sword wil make no distinction between a Presbyterian and an Independent if the image of God bee in either it is his grace which they despise but the Lord who hath reproved Kings will also Princes for the sakes of his servants 2. The Lord should lose the honor of the high praise of the Saints how can they sing the Lords song under captive enemies The Lords sacrifice is an abomination to an Aegyptian for a time he may suffer Aegyptians to oppresse and Assyrians to rule with rigour but when the Lord by these afflictions hath humbled their hearts refined them and fitted them for deliverance ingaged their spirits in his service what men or powers now stand in opposition to interrupt the motion of his grace even the greatest mountains shall melt before him his name shall be then known unto his adversaries and the Nations tremble at his presence 4. And lastly The Lord hath prepared a remedy to administer proportionable and sutable to our disease hee hath
saith the Text such a man doth transgresse only such acts must be performed 1. With sincerity Jebâ— did materially what God commanded and commended against the house of Abaâ— yet because he did it not formally with respect ultimately to the Lords honour but respectively to establish his own estate honour and greatnesse therefore not only Jebâ— is found guilty of all the blood so spilt by him but all Israel is plagued for that depraved act in respect unto the sinister end If judgment be not administred in the fear of the Lord with sincerity with faithfulnesse it procures wrath from heaven against the persons exâ—â—â—ting and the Nation wherein it was executed the sins of Publique persons reflect upon the Republique 2. With Prudence it was the prayer of Solomon that the Lord would give him a wise and understanding heart to judge his people Wisedome is requisite to distinguish causes and persons wisedome to inflict censures in proportion to demerit Too much Lenity animates the person justifies the facts too much severity renders the most righteous cause in respect unto that act dishonourable judgment must be teâ—perâ—d with mercy the 〈…〉 be afforded that person in whom we punish oâ—r 〈…〉 inclinations lest a distemper in them 〈…〉 vocation to the Almighty 〈…〉 with respect to former merit is 〈◊〉 and the 〈…〉 of mercy over the severe stroke Justice is honourable 〈◊〉 extent of mercy as much inflaming the affection of Love 〈◊〉 the restraint of or rigour in the execution of Justice will 〈◊〉 it This rule we may learn of the holyest 〈…〉 Politician that ever the sun shined upon Solomon 〈◊〉 is requisite to determine the time season of judgment for if the blood of one nocent should hazard the lives of many 〈◊〉 cents there may bâ—e a suspension of the act to a 〈◊〉 opportunity 〈◊〉 David did in the case of Joab 3. Justice Remunarative in the due requitall of friends who have been faithful servants to the Publique for 〈◊〉 only to complement with their friends is dishonourable but to be just towards all â—el Pramiâ— â—il Pava is truly noble The Grâ—ians observed that this stain ever remained upon the garments of Princes upon the raiment of Courtâ—â—â—s variable in their affections slow in their Compensations 〈◊〉 tells 〈◊〉 that it is an ill signe of a declining State an ill prâ—saâ—â— of the decay thereof when such as deserve well from it shall â—â—â—d no other recompence by it then the 〈…〉 of their own consciences it is yet worse when such as are best 〈◊〉 to 〈◊〉 welfare of it shall find no more favour from it then if they 〈◊〉 been acters against it benefits are sometimes acknowledged very rarely required Solomon tells 〈◊〉 of a poor wise 〈…〉 saved a City yet no men remembred that poor man 〈…〉 some men forget God will and thoâ—e like God for goodnesse dare not but remember the acts of such diviâ—â— power procured Mâ—rdeâ—â—l's advance David reâ—â—â—bred the kindnesse of Bâ—â—zillal Heathens will rise up against such as 〈◊〉 called Christians in the day of Christ what 〈…〉 what others did in the like cases for such eminently active for the publique morall Histories record 〈…〉 dixisti 〈◊〉 saith 〈◊〉 we know what a brand of 〈◊〉 the scripture sets upon Pharaâ—hs Butler who though in his distress hee was comformed by Joseph was obliged to shew him kindnesse to release him from his bonds yes saith the Texe he remembred him not 2. Lesse friendship cannot be afforded then to secure friends from the rage of enemies this justice Ioshua afforded the Gibeonites it is an Argument of an ill governed State which affordâ—the justly accused opportunity to seek revenge upon the acouser to expose the persons or 〈◊〉 of those who have served most faithfully to the violence of malicious enemies The wisest States therefore have ever kept the strictest eye upon suspected enâ—â—ies because revenge is ever active and malice longer lived then either love or thankfulness There was a Parliament in England called the wonder-working Parliament had they been as wise to have kept as they were potent to gain their just right and liberties 〈◊〉 times had not lost them their honor nor they iâ—oparded their own with the lives of their friends as they did by their imprudence improvidence self-seeking and Treacheriâ— 4. Justice Commutative in all acts and contracts preferring the good the profit the ease the liberty of others no of our selves In all Impositions and Taxations to afford the people all possible case and freedomâ— with reason and respect unto publick safety The act of Nehemiah is worthy the practice of Publick States-men in such cases and times which act 〈◊〉 Lord remembred for good to him because of that good which he had done to that State and People thereby such acts are the means to prevent popular discontent as being most pleasing to the people whose lawfull defires must be satisfied unless reason and love can captive their Spirits How Agrippa Captain General of the Army of the Romans against the 〈◊〉 â—ppeased the Commons of Rome tumultuously assembled against the Senate because oppressed with unnecessary taxations 〈◊〉 they apprehended is not unknowns he declaring the 〈◊〉 of those wars which could not with honor be recalled 〈◊〉 concluded the perill of the peoples conspiracy being alike 〈◊〉 if the members of the naturall body should conspire against the stomach and belly unwilling to allow those parts food because idle when as each member of the body is nourished and the whole preserved by those parts so saith 〈◊〉 the Senate and the Commons of Rome being one body Politick concord will cherish but discord will destroy this body and every part in the whole which this Senâ—te represents The advantage of obedience out of love is infinitely 〈◊〉 that of fear and such States who want the first are neither happy not safe unhappy the chiefest Royalty of Staces consisting in the Peoples loyalty without which as Henry the fourth said to his son he must never repute himself King nor his person nor his honor secure unsafe having no confidence in the fidelity of such who love only for fear not fear in love 2. Justice in the righteous and seasonable consideration of the causes of the poor and needy It is a sad symptome of a declining State and that the power thereof shall not be prolonged nor the stability thereof remain when the necessities when the intrâ—â—tieâ— of poore men can neither procure them favour or justice when the law is slack and due judgement proceedeth not when such whose necessities require relief who come to the gaâ—â— for Justice are tuâ—â—ed aside are sent away unheard and this is numbred amongst the mighty sine and provoking wickednesse of a Nation he who is righteous confidereth the cause of the Poore but the wicked regardeth not to know it saith Solomon the wickednesse of such is great and their