not left us without balme in this our Giâ—â—ad When the Lord sent his Son out of his bosome to undertake the work of salvation he fitted him a body for that work he is not as a stranger in our land as a way faring man that turneth aside to tarry for a night as one astonied as a mighty man that cannot saves that is he is not as a man that hath no calling no opportunity no wil to meddle he is not aâ— one deprived of power and strength by astonishment but the Lord our God in the midst of us hath been mighty for to save us he hath not broken the staffe and stay of this Nation the mighty man the man of war the Judge the Prophet the prudent and the ancient but hath given us as wise and honorable a Parliament as ever any age since the creation enjoyed and therewith such an Army our adversaries being Judges for piety and justice for prudence and courage as no storie since the dayes of Joshua can parallel their noble heroick acts this Army under God the arm of our Salvation the dread of Rome the crown of this Nation that had not the Lord delighted in us he would not have raised us up such Saviours nor have performed these mighty works for us by such honored instruments he doth not extraordinary things for ordinary ends upon these grounds who after all these considerations professing godlinesse will dare to be so unnaturall as to lay violent hands upon their best friends to violate the bonds of nature of grace to conspire against the lives of such who have fought for their liberties thereby betraying their owns persons with their posterities to certaine ruine to subject both to the servitude of any Imperious Lords or Law-givers rather then to their own who intend them the greatest felicity Oh my soul enter not into their secret mine honor be not thou united into their Assembly said that good Father cursed bee their anger for it is fierce and their wrath for it is cruell It is more honorable in any who apprehend themselves injured to bear with patience rather then to remedy or reform what they conceive irregular by any one act of hostility such may learn of Heathens rather to suffer many then to offer any injuries So saith Socrates upon private discontent upon particular revenge to contrive the ruine of a Nation though themselves perish therewith is prodigious and stupendious wickednesse the event of war is uncertain but this is certain if that work which these would overturne bee of men it will of it self come to nought but if it be of God it cannot be overthrowne and they shall bee found fighters against God Besides more is lost by spoyl in one yeers war then would be in many yeers due observance of the just commands of State although to some personall prejudice It is reported that when Aristides perceived the ill effects of some differences which arose between Thâ—misteelâ—s and himself to compose them he 〈…〉 by this argument we are not mean in this Common 〈…〉 will prove no small offence to others disparagement to our selves and prejudice to the publick Iâ— we must needâ—â—â—rive 〈…〉 contend who shall exâ—ell 〈…〉 It were a 〈◊〉 to 〈◊〉 Christians if the Gospel should not teach us better Oâ— thee we did convert our reasonings into reâ—â—dies our 〈◊〉 into â—â—ty The envy of Ephraimâ—â—all depart and Judah 〈◊〉 no more veâ—Ephraim the adversaries to both shall bee 〈…〉 and the stick of Ephraim and of Judah shall be one 〈◊〉 in the hand of the Lord In these divided and distracte◠〈…〉 grace of the heart the holinesse of the life appears in the 〈◊〉 studious desire and diligent endeavour to make peace â—o maintain the unity of the spirit in the bond of peace there is but one God one Faith Oh that there were in us one heart it is a sad token that the Lord will see an idol shepheard over the land or leave such to that tyranny and bondage which shall be worse to them then Prelacy and if the staffe of bonds continue broken by as if we stil divide in our opinions in our affections and wound each other with the tongue and with the pen which wounds are sharper then swords we may justly fear and must expect a more smarting scourge then ever we yee felt a Kingdome divided against it self a Parliament an Army a People divided how can they stand Remember the miseries of the Palâ—tinate of Germany how civill discords and disagreements in matters of Religion exposed them to thirty years wars and miseries thereby Oh that we were wise to know in this our day the things of our peace Why did the Lord Christ die to reconcile us who are but a remnant preserved from death reserved to life to eternity and shall we bite and devour and destroy each other the Lord give us humble and self-deâ—ying hearts that we may not seek our own but the things of Jesus Christ The Lord is now shaking heaven and earth and what befell the civil Sâ—me of Rome Pagan shall befall the State of Rome Papalâ— All Magistratical all Ecclesiasticall all authority opposite to Christs Ministeriall Sâ—epâ—er must and shall be thrown downs All Kings Princes and States in this last age shall be subjected to the Government of our Lord Christ or perish Therefore bee silent all flesh at the presence of the Lord because the day of the Lord is at hand a day of darknesse and darkenesse because the way of the Lord is in the whirle-wind his footsteps in the mighty waters out of a Chaos the Lord framed heaven and earth out of confusion and irregularities hee can extract peace and order The greatest mercies arise from the most hopelesse beginnings a dead people shall bee a glorious Nation Faith subdueth Kingdomes conquereth the hearts of mutinous men Therefore pray for the good and for the peace of England O let them prosper who love it For our Brethren for our Companions sake Pray that peace may bee within the walls and prosperity within the palaces of the Nation Because of the House of the Lord our God let us seek the good of England in the peace whereof is our peace the peace of our pretious wives and of our dear children Oh that fatall simplicitie which is in our hearts whereby we wrangle our selves into blood whereby we countenance and by our divisions confederate with apparent enemies against reall friends against those who are Hujus Reipublica Restitutores as was said of Valeâ—tinianus sanctorum refugium Oh the senslesse stupidity of this Malignant generation who are like those Pears that Solinus speakes of which although they be wounded yet cannot be awakened Oh the horrible ingratitude of this Nation to the Lord about to deliver it from bondage to conduct us into Canaan and because of some disappointments some difficulties wee murmur and rebell against those raised up by God
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
yet they cannot assure themselves or others that they have not failed in one circumstantiall thereabouts wherefore it is against all justice and reason that humane laws subject to defects and errours should binde absolutely as divine commands do we see all Law-makers are 〈◊〉 in their acts to impose their Lawes with restrictions or amplifications to interpose interpretations and modifications their lawes being subject to ambiguities Hence humane laws should be administred with indulgence to those that 〈◊〉 in some especiall case or ambiguity of conscience and 〈◊〉 reason may allow a dispensasion as in case the end of the law be not violated in case such breach be without just offence to any and lastly in case it be without contempt of that authority prescribing and ordaining that laws in such cases the Magistrate may yea must indulge or he is Tyrannicall Suppose a Magistrate commands in time of Warre that no man upon paine of death open the Gates of a City to any person if after this strict order some eminent and well affected Citizen should desire admission and the Gate should be opened to let in such a person no danger being eminent and no perill like to invade the whole by the security of this part of the body here is a violation a breach of the latter and Grammaticall construction of the law but without the breach of conscience without the contempt of authority without just offence or dammage to any without breath of the equity the sense and the end of that law which was that the City and every part and member thereof be pâ—rserved in safety in which case such a person cannot in justice suffer Fundamentall lawes respect punishment only 〈◊〉 because so good so just a law is disobeyed and that end thereby intended is frustrated Obedience only is 〈◊〉 and ultimately respected therein because without it the foundations would suddenly be out of course wherefore those commands of the magistrate that tend to the necessary good to the absolute preservation of humane societies iâ— peace piâ—ty and justice those commands are primitively divine formally good finally lawfull and cannot be violated without sinne although the Magistrate should define no penalty impose no punishment upon such transgression the law in these cases respecting due obedience in full satisfaction to the justice thereof rather their submission to the censure subjection to the punishment inflicted in case of wilfull disobedience and obstinace violation Fourthly That the Grounds Rules and Foundations of Justice must be of things lawful possible to be observed within our power and tending to general good to order and peace to liberty and stability Hence those acts in some persons cases and times unlawfull and unjust the same in other cases and thries may truly be proved just è contra 〈◊〉 acts in some persons cases and times just may in others be unjust Shines who cursed and abused David his act was treasonable an act 〈…〉 â—â—serving death by the law of God and man yet upon his submission David not only promised him pardon but by 〈◊〉 and covenant solemnly engaged before God to passe by the fault to take off the punishment of this sinne which 〈◊〉 upon better consideration and more serious thoughts he and that without perjury broke giving an absolute charge and command to Solomon his sonne to put Shimei to death and hold him no longer guiltlesse which decree Solomon accordingly did execute returning all the wickednesse of Shimei against David upon his owne head Joab was a man of bloud a man deserving death yet 〈◊〉 was forced to indulge him so farre in his sinne as to continue him in his honour untill the Lord tendred an opportunity and gave him power to be avenged on him to the â—â—most Such Oaths Covenants Protestations and Declarations â—â—deliberately and rashly made such honour and indulgence 〈◊〉 iâ— conferred or continued to Delinquent persons deserving death condemned by the decree of God such oaths are 〈◊〉 justly broken then with justice and honour to God or 〈◊〉 and respect to a Republick they can be kept If a man should sweare to save the life of a murtherer such an oath not onely may but must be broken because the Lord hath positively determined that no satisfaction shall be taken for the life of a murtherer neither can the land be cleansed from bloud but by the bloud of him who shed it The inconsiderate 〈◊〉 of making and taking what cannot possibly and without sinne be performed must solemnly and seriously be repented of before the God of Heaven by States and by private persons Such circumstances may intervene which may render that oath unlawfull which at first was lawfull impossible to be kept which before was possible and in such cases the Lord doth disingage us and the binding power thereof doth cease Oaths are conditionall as was Abrahams servants the oath of the Spies to Rahab of Solomon to Adâ—nâ—jah and binde not unless that condition be performed If a State do binde themselves or others by an oath to defend the Person and power of a Prince maintaining Religion and Justice preserving their Lawes and Liberties this oath must be kept the Prince performing those conditions but in case he be a profest enemy to Religion an Adversary to Justice and by no wayes of love or favour can be gained to Patronage the Lawes and Liberties of his People but still he plots and conspires against the lives of those that are most loyall most faithfull such oaths are no longer binding It is absurd against all reason the light of nature the laws of Nations to imagine that any oath should binde a People to deliver their Sword into a Tyrants or Murtherers hands when they know it is desired only to murther them or to be avenged upon them Such oaths as cannot be kept with the Peace and stability of Nations all Casuists acknowledge leave no obligation upon the conscience because Reason and Rule is the bond of Justice The Covenant was only a civill bond wherein we engaged out of respect to the publick peace and safety of the Nation Is the Nation by any one act in hazard Nay â—s not this peace rather secured have not the Parliament wisely layed the Axe to the root of our distempers Plutarch reports of Lysâ—nder that he cared neither for promise or oath longer then they would serve the accomplishment of his owne ends Did not Cbarles the ninth of France the same and what History can Parallel the Acts of the late KING herein better one should perish then a Nation Maâ—asses bloud-guiltinesse reflected upon all Israel indulgence to any deserving death layes a foundation of future miserie and emboldens that delinquent in his impiety No politick law in a Kingdome must dispense with the Positive Law of God that Law enacted by himselfe for the preservation of humane societies from violence He that sheddeth bloud by man shall his bloud be shed by man not by a private person but
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