destroying their Brethren Surely as our Saviour said in another case ye know not of what spirit yee are Ibid. v. 7.8.12.20.21 Gen. 9.6 which despise the sword of the Spirit the way of peace prescribed by the word of God and desire to be tried by the destructive sword of malitions man To deny despise or neglect the use of this holy Ordinance is an argument that wee disesteeme Gods word or vilifie his Ordinances and account them matters of indifferency to be used or not used at our pleasure or that they are unnecessary vaine superfluous unprofitable and uselesse which even to thinke is a prophane and blasphemous opinion Againe in the fourth place God is a God nay the God of Peace he delighteth in nothing more then Peace Vnity and Amity among his People and the word of God is a perfect word a most compleat Treasury wherein are contained all things conducing to his glory and the good and welfare of his Church and people Now as nothing is more distastful to God nor prejudiciall to his people then division and dissention Is there no balme in Gilead c. so nothing more acceptable to God nor beneficiall to them then Peace Can it then be doubted or denied but that our good God hath in his word the Treasury of Truth prescribed some cure for Contentions and some means to settle Peace Psal 85.8 Psa 50.1.4.5.6 God shall judge his people and those that are his wil not refuse his judgement And if we will with holy David hearken what the Lord God will say we may find that he will speake peace to his people ye may heare the Lord tell you Proverbs 18.18 The Lott causeth contentions to cease and settleth peace between the mighty There are mighty differences between mighty persons the King and the Parliament there is no Supreme Court or persons for either party to make appeale unto but the Court and Lord of Heaven and what Judge I pray you what Arbiter what umpire more fit to decide and determine these mighty differences betweene these mighty parties then the most mighty most mercifull most wise most just Judge of Heaven and Earth and by what way more proper and impartiall then this way of the Lord the Lott whereby the whole disposition of the businesse is done by the Lord not by the Lott For although the Lotts and Propositions are composed and proposed by man Deus ipse sedet in judicio per sortem God sits in judgement by the Lott and disposeth of the event thereof The Lott is cast into the Lapp by man but a Jehovah est totum judicium tota ratio tota dispositio The whole judgement reason and disposition of the event is of the Lord. It then this Sacred Ordinance being of Gods owne ordination and institution were never abrogated nor abolished but remaines morall and perpetuall so lawfull so usefull so divine so holy so happy tending immediatly to Gods glory in leaving the conclusion of our differences to his divine Judgement what reason can be shewed why the Sacred use thereof should be rejected and the devouring Sword received and preferred before the Lord in his owne way seeing bloudshed is not onely universally throughout the Scripture prohibited but also fearfull threatnings thereunto added as the most crying sinne which pierceth the Heavens and pulleth downe upon the offenders inevitable maledictions and execrable punishments Many Prophecies may be fulfilled by the use of this sacred Ordinance this holy way of God There shall be a path and a way and the way shall be called holy the polluted shal not passe by it for he shall be with them and walk in the way Isa 35.8 9 10. and the Fooles shall not erre There shall be no Lyon nor noysome beast c. A straight way wherein they shall not stumble Jer. 31.9 By this holy way of the Lords Judgement in Controversies the lowest and weakest in estate degree or understanding shall not be oppressed despised or injured so the loftiest and worthiest shall not be preferred accepted or exalted but just judgement shall be executed And the neglect of this sacred way in cases convenient is an argument of Gods high displeasure and an evident signe of the universall confusion of the cruell contemners thereof as in the 24 h of Ezech. 6. God sets it downe as a signe of epidemicall destruction to that bloudy City where the use of the Lott is denyed to them Wee on the bloudy City c. let no Lott fall upon it Also for the old way which is the good way walke therein and ye shall find rest unto your soules Jer. 6.16 Isa 35.8 9.10 Jer. 31.7.9 This holy way the Saints will not refuse but the wicked either shall not have the happinesse at all to use it or else shall for a time till God call them oppose it but the righteous shall revive and receive it with glory to God good and gladnesse to themselves 'T is a way of righteousnesse in respect of God and man In respect of the righteous judgement thereby given by God and secondly of the righteousnesse that men are taught thereby For when Gods judgements are abroad on the earth the Inhabitants will learne righteousnesse Isa 42. Christ Jesus to whom God Jo. 3.35 hath committed all power and judgement shall by his judgement set all things in order upon earth Ier. 23.5.6 A King shall reigne and prosper and execute judgement and Iustice on the earth c. Judah shall be saved and Israel dwell safely and they shall call him the Lord our righteousnesse Servants Prophets Priests blind deafe dumbe Mat. vide Isa 29. ver 13. to the end of the chapter Behold my servant c. Hee shall bring forth judgement to the Gentiles Isa 42.1 He shall bring forth judgement in truth He shall not faile till he have set judgement in the earth And the Isles shall wait for his Law v. 34. and v. 10.11 God chargeth the Inhabitants of the Isles and the Townes of Kedar a place of irreconcileable contention by the Prophet David's relation to give glory unto the Lord promising v. 16. to bring the blind by a way of his owne To make darknesse light before them and crooked things straight blaming his servants for their blindnesse his Messengers for their deafnesse and those that should be lights of others for their darknesse either for their ignorance in not discerning the Lords way of judgement or negligence in not directing his people that way or wilfull obstinacy in cleaving and adhering too and confiding in humane counsells wayes or courses rather then the Lords divine directions telling the people that he is willing to magnifie and exalt the Law for his righteousnesse sake as in the ensuing verses of this chapter appeareth together with heavy threatnings against his owne people because they walked not in his wayes nor were obedient to his Law to the end of the chapter If this way of the Divine Lott be a way
of the Lord a Judgement Sentence Decree Acts 17. God hath appointed a day in which he will judge c. Jer. 33.14.15 Behold the dayes come saith the Lord that I will perform the good thing which I have promised c. I wil cause the branch of righteousnesse to grow up he shall execute judgement righteousnesse c. At that day a man shall look to his Maker and his eyes to the holy one of Israel and not to the Altar the workes of his hands or fancies of his own braines c. Isa 17.7 Acts 17.31 Jer. 25.15 16. Blood purged out of the mids of Jerusalem as the Lord promised Is 4.4 Isa 43.7 Jer. 31.19 It shall be to me a name a joy a praise and an honour before all the Nations of the earth Statute Law and Ordinance of the Lord wherby Christ Jesus may gaine glory to himselfe from all Nations of the earth by making them one flock under one Shepheard by the way of his owne judgement bringing Jewes and Gentiles Christians and Turks Heathens and Infidels to be of the same sheepfold under his government as by this Prophecy may be intended If Christ shall not faile till he have set Judgement on the earth Psal 94.15 Isa 42.4 viz. set all things in good order The whole earth for the most part especially Christendome being at this time in terrible tumultuous turmoiles combustions and bloody contentions concerning Religion and other matters of civill government Doubtlesse it may be a blessed fulfilling of this Prophecy if all the differences both concerning Church and State being truly stated were referred to the judgement and resolution of the Lord himselfe by this way of his owne prescription By this meanes the barbarous way of warre the heaviest of Gods judgements more fit for heathenish brutish people then Christians would be avoided effusion of bloud prevented and the glory given to the Lord alone to whom it is onely and justly due and for which end God made man and so the name of God being spread ever the face of the earth All Nations might be taught it and brought to the use of this blessed way of Reconciliation To difpise or neglect this way of the Lord and goe the way of cruelty and violence the way of the Sword is to change the Judgements of the Lord into wickednesse and to refuse and contemne the Judgements and Statutes of the Lord as the Lord by his Prophet complaines Ezek 5.5 6 7. Surely the way of Cain like cruelty Bloudy butchering of our Brethren can be no way acceptable but rather detestable to the God of Peace no satisfactory way of Judgement to the consciences of men no sound foundation whereon to settle Reformation or build the Church of Christ The judgement of Christ in this way of divine Lott will appeare more consonant to the Word and will of God more Pious and prosperous among men If we seriously consider these ensuing Prophecies Isa 9.5 6 7. Surely every battell of the warriour is with noise and with tumbling of Garments in blood but this shall be with burning and fuell of fire For unto us a Child is borne a Sonne is given the government is upon his shoulder and be shall call his name wonderfull Counseller c. the Prince of Peace The increase of his Government and Peace shall have none and Hee shall sit upon the Throne and kingdome of David to order and stablish it with Judgement and Iustice. Jer. 23.5 6. Jer. 33.14 Behold the dayes come saith the Lord that I will raise unto David a righteous Branch and a King shall raigne and prosper and shall execute judgement and justice in the earth In his day Judah shall be saved and Israel dwell safely and this is the Name whereby they shall call him the Lord our righteousnesse In cases of difficulty and difference the Prince of peace the wonderfull Counseller the true King of the Israel of God may well be a more competent and covenient Judge then the bloody Sword which though victorious yet cannot by its Conquest so convince the minds consciences of men as therby to invest the Conquerour with a true right and just title to things therby obtained Peace amity unity how pious how pretious how prosperous among Brethren both Gods Testaments are a plentifull testimony and if no Text to prove it might be produced yet the wofull experience of the want thereof would sufficiently confirme it But if jarres divisions dissentions dangerous doubtfull difficult arise as offences will and doe come why should not the determination thereof be referred to the judgement of Justice it selfe If the rod of Pride bud and spread and cause and raise contentions among the ambitious sonnes of men Then shall the bud of the Lord be beautifull and glorious Isa 11.1 And there shall come a rod out of the stock of Ishai on whom shall rest the Spirit of the Lord the spirit of wisdome and understanding of counsell and strength of knowledge c. And he shall judge but how not after the manner of men after the sight of his eyes or hearing of his eares But with righteousnesse and equity shall he judge the poore and meeke of the earth and hee shall smite the earth with the rod of his mouth c. Isa 2.11 to the end The haughtinesse of men shall bee humbled Isa 11.1 the loftinesse of men shall be abased and the Lord onely shall be exalted in that day Cease yee from man whose breath is in his nostrills for wherein is hee to be esteemed Isa 3.13 14. The Lord standeth up to plead yea he standeth up to judge the people The Lord shall enter into judgement with the ancients of his people Isa 4.2 And what shall bee the fruits of his Judgement why Justice being the girdle of his loynes c. The wolfe shall dwell with the lambe the leopard ly down with the kid the calfe the lyon and fat beasts shall rest together and a little child shall lead them c. They shall not hurt nor destroy in all his holy mountaine his Church for the earth shall be full of the knowledge of the Lord c. Jer. 31.34 Blessed fruits of a more blessed stocke When the Lord shall wash the fiâ—â—hinesse of the daughters of Zion and purge the bloud of Jerusalem out of the middest thereof by the spirit of judgement Isa 4.4 That Israel may be glad and the daughters of Judah rejoyce because of Gods righteous judgements Jer. 23.5 6. â—3 14.15 So shall the heathen feare when the Lord shall build up Zion and shall appeare in his glory vid. Zech. 4.6.6 12 13.15.8.21 Jer. 33.9 Psa 165.12 cause his power to be knowne to the sonnes of men c. If a bitter root bearing wormwood and gall shall be found among you to whom will ye seeke for health and helpe why in that day the root of Ishai shall stand up for a signe unto the people and the Nations shall seeke
were not governed by the word of God and the rules thereby prescribed he did wickedly aâ—d was therefore justly reproved and also punished And wee may remember what befell Vzza for but irreverently looking into the Arke procul hinc proculite prophani God alowes to Caesar the things that are Caesars but reserveth the things of God for God Gods worke ought to be done in Gods way humane helpes humane might meanes manner in divine matters God expects not respects not Humane Formes Rules Traditions Directions Instruments or Agents not warranted by Gods word in the execution or use of divine and spirituall affaires actions or ordinances are no where commanded no where commended but rather condemned God hath helped you marvellously untill yee are become mighty As David told his Pinces 1 Chro. 22.5 We must build an house for the Lord magnâ—ficall excellent and of great fame and dignity throughout all Countries and yee are about a mighty worke the worke of Reformation of Christs Church God hath sent his Prophets among you to bring you unto the Lord as he did 2 Chronicles 24 19. to Judah and Jerusalem and they make their protestations among you call heaven and earth â—o witnesse that except yee follow the Lords directions herein yee will transgresse highly and run into an heavy primunire forfeiture of his favour incurring the penalty of his displeasure and so be grievously punished as Vzzah was for medling with the Priests office Christs office the high Priest if I may so say and Pastor of the soules of his Saints who is a Priest for ever after the order of Melchisedech and for usurping his office you will have none honour of the Lord God They tell you the worke of Reformation is most sutable to the Redeemer and a worke not lesse then nor inferiour to that of our Redemption and therefore 't is a worke more fit for the hand of the supreame head of his Church even Christ Jesus then any humane power and to seeke to take that divine worke out of his Almighty hand will prove a transgression of an high nature and so doth the word of truth tell you 2 Sam. 7.14 to deprive him of his honour will be rather prejudiciall then propitious to your proceedings They tell you that David a man after Gods owne heart 1 Chron. 22.8.9 1 Chron. 28.3.6 was not permitted to build a materiall typicall Temple made with hands because his hands had been in blood and yet surely his warres were undertaken for Gods cause by Gods direction and against Gods enemies Thou hast shed much blood and made great battells thou shalt not build an house unto my Name for thou hast shed much blood upon the earth in my sight Behold a sonne is borne to thee 2 Chro. 27.9 which shall be a man of rest for I will give him rest c. therefore his name is Salomon and I will send peace and quietnesse upon Israel in his dayes He shall build an house for my Name Thus said the Lord to David and thus say the Lords Prophets to you as Oded a Prophet of the Lord once said to the Israelites in a case of this nature Behold because the Lord God of your fathers was wroth with your brethren of Judah he hath delivered them into your hand and ye have slain them in a rage that reacheth up to heaven And now ye purpose to keepe under the children of Judah and Jerusalem as servants and handmaids unto you but are you not such that sinnes are with you before the Lord your God you have made great Battells against your brethren 1 Chr. 22.5.8 c. and shed much of their blood upon the earth in the fight of the Lord because therefore your hands have been in blood yee shall not build 〈◊〉 house to the Lords Name The worke is great the house is not for man but for the Lord God Yee cannot yee shall not build the Temple of the Lord yee shall not settle Religion in or by blood But divine Salomon the Prince of peace he shall build an house for the Arke of God a Temple for the Lord he is a man of rest God will give him rest and he will give rest to his Church in due time from their Enemies and send peace and quietnesse upon Israel In rest and quietnesse shall they his Israel be saved their strength is to sit still and waite the salvation of God by Christ he is our peace the government of peace is upon him his Church his Saints his servants wait for Reformation of errors and Reconciliation of all differences from his Wisdome Judgement Sentence and Decree and consulting onely with Christ in cases of weighty consequence not fit for flesh and blood to determine pray with divine David Let my sentence come forth from thy presences That mount Zion may heare and be glad Psal 84.11 and the daughters of Judah rejoyce because of thy righteous judgements Psal 97.8 Say among the Heathen that the Lord raigneth the World also shall be established that it shall not be moved he shall judge the people righteously How beautifull are the feet of those that bring tydings of Peace that declare and publish salvation saying to Zâ—â—â— the Lord raigneth no perfect peace but where the Lord is King and Judge Who will build up Ziou and then appeare in his glory c. Psal 102.15 16. So the Heathen shall feare his Name and the Kings of the earth his glory And now having humbly proposed to you though with much weakness Gods way for advancement of his glory by composing Controversies and setling Peace I shall shut up with the prayer and advice of holy David to his sonne Salomon and â—o the Princes of Israel 1 Chron. 22.12 13. The Lord give you wisdome and understanding and give ye charge over Israel even to keepe the Law of the Lord God Then shall you prosper if you take heed to observe the Statutes and the Judgements which the Lord commended Moyses for Israel And to the Princes of Israel ver 9. Now set your hearts and your soules to seeke the Lord your God and arise and so build the Sanctuary of the Lord God Psa 147.14.19.20 c. He setteth peace in thy borders c. He sheweth his Word his statutes hiss judgements to his chosen Israel he hath not dealt so with every nation neither have they known his judgements And touching the respecting or rejecting of Gods counsells wayes and judgements be pleased to peruse the first and second chapterâ— of Proverbs prescribed by the Pen of the Goly Ghost in the hand of Salomon I called they refused none regarded they would none of my judgements but set at nought my counsels Therefore shall they eat of the fruits of their owne way and be filled with their owne devises c. But if they will receive my words c. then shall they understand righteousnesse judgement and equity and every good way discretion shall preserve them understanding keepe them and judgement deliver them from every evill way FINIS
his peace from this people Jer. 16.5 From the crown of the head to the sole of the foot there is no whole part nothing but wound and bruises and putrifying sores Isa 1.4 5 6. We may with griefe of soule heare Englands voyce on high like the voice in Ramaâ— Rachel weeping and that bitterly not to be comforted for her caeildren because they mere not lamenting the invaluable losse of the flower of her Nobility Jer. 4.31 Gentry and Commonalty in their bud of gallantry wallowing and weltring in dust and bloud Thus lofty Lucan Bella per Albinios plusquam civilia Campos Jusque datum sceleri canimus populum potentem In sua victrici conversuâ— viscera dextra Quis talia fando nefanda Temperat a lacrimis En quô discordia tristem Perduxit populum funestos reddidit agros Vastavitque vias exhausit civibus urbes So that it may be said of England what the faithlesse and therefore fearfull men which were sent to search the Land of Canaan reported thereof to Moyses 't is 〈◊〉 Land that cateth up the Inhabitants thereof Num. 13.33 And that which ought â—ot steightly to escape Christian consideration for the building of this Babell of bitternesse continuing of these Babylonish broyles Num. 14.17 these Contentions carrying us headlong on 〈◊〉 confusion the simple and ignorant multitude as naturall bruits made to bee taken and destroyed not knowing what they did as silly sheep led unto the slaughter Psal 44. they were killed all day long and accounted as sheep appointed to bee slain they were forced on both parts to tread morter made and moystened with their owne bloud What heart not altogether adamantine can doe lesse then take up the Prophet Jeremies lamentation Jer. 14.17 Let mine eyes run down with teares night and day and let them not cease Lam. 1 16.2.1â— For the virgin the daughter of Zion is broken with a great breach with a very grievous blow There is no healing of thy bruise thy wound is grievous all that heare the bruit of thee Nahum 3.19 will clap their hands over thee In this sad and deplorable condition have these three Kingdomes now for a long season laine languishing like an Oake cleft in shivers by wedges of its own body like the mad Philistines and as in the dayes of Midian the Lord set every mans sword upon his neighbour Judges 7.22 And the people were as meat to the fire no man spared his brother Judges 7. Isa 9. Isa 9.19 What will ye doe now in the day of visitation and of destruction to whom will ye flee for helpe and where will ye leave your glory to whom will yee seek and of whom will ye take counsell Isa 10.3.4 Gather together on heaps Isa 10. gird your selves ye shall be broken in pieces take counsell together it shall be brought to nought pronounce a decree and it shall not stand Isa 8.10 If ye will be safe Then sanctifie the Lord let him be your feare and let him be your dread Isa 8.9 10. and he shall be as a sanctuary c. Bind up the testimony seale up the Law should not a people inquire at their God to the law and to the testimony if they goe not according to this word there is no light in them Isa 13.14 Is there no balme in Gilead is no Physician there Jer. 8 22. Psal 10.8 9. The way of the Lord is an holy plain way wherein the ignorant cannot erre Isa 35.8.9 A strait way wherein they shall not stumble Ier. 31.9 vid. Deut. 17.8 9.15 If the Lord have in his compleate Treasury of truth revealed a Divine way for curing our Contentions and setling peace among the Mighty God enjoynes strict observation of his ordinances Deut. 5.1.35.4.2.5.6.16.17.7.11.12.11.1.6.17.8 9. to refuse that pious perfect way and rely on our owne humane powers or policies is an argument either of ignorance and blindnesse there is no light in us or of pride or arrogance that wee will not seeke after God Psal 10.4 That we take counsell but not of the Lord and had need beware the woe that waites on all stubborne contemners of Gods counsells Isa 30. Observe the Lords gracious invitations and incouragements by language of love to come and consult with him and he cured by his divine direction and prescription Come unto mee all weary and heavy laden I will ease and refresh you Commit thy cause to the Lord he will bring forth thy judgement as the light Psa 37.5 6 7.33 and thy righteousnesse as the day Cast thy burthen on the Lord c. Aske of me things to come stand in the waies and behold and aske for the old way which is the good way Isa 51. and walke therein and ye shall find rest to your soules Jer. 6.16 There is none to guide thee none to lead thee one of the mire of thy miseries none to take thee by the hand of ad the sonnes that thou hast brought up Mans extremity Gods opportunity Isa 63.5.59.16 Esa 42.10 11 12.15 16 17 18 19.21.23.24.25 Jer. 33.6.9 Esa 40.3.4.5.23.27.41.1.4.5.12.27 This righteous branch may returne this Dove with an Olive Branch of Peace and truth being sent out with a prosperous seed of Peace Zech. 8.12 The day proposed in this Trtatise is a turning seeking to God consulting with inquiring of relying and waiting on God in his owne ordinance all which are both commended c commanded by God in his Word Sors Intermentia divine predestinationis non fortune famula Oâ—gen Homil. 23. in Josh Thy sonnes lye in the heads of the streets 〈◊〉 as wild bull in a net Heare now miserable and dranken not with wine but division Behold I will take the cup of trembling out of thy hand Hearken and give care to me O my people for a law shall proceed from me and I will bring forth my judgement for the light of my people Behold I will give them health and amendment for I will cure them and will reveale unto them the abundance of peace and truth And it shall be to me a name a joy a praise and an honour before all the nations of the earth c. Behold the daies come that I will performe the good thing which I have promised I will cause the Branch of righteousnesse to grow and he shall execute judgement and righteousnesse in the Land Jer. 33.14.15 I will raise up a righteous Branch and a King shall reigne and execute judgement and justice in the earth Jer. 23 5 6. The Lord is our judge the Lord is our Law giver the Lord is our King he will save us Isa 33.22 The Lord will not faile his people nor forsake his Inheritance for judgement shall returne to justice and the upright in heart shall follow after it Psa 94.14 15. He shall not faile till he have set judgement in the earth and the Isles shall waire for his Law Isa 42.1.3.4 And againe Isa 2.4 an universall peace is
for the event as give a perfect lot ô Lord. 1 Sam. 14.42 Also the res ipsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the subject matter of the Lottery as the inheritance to be divided is termed a Lot Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possessie quicquid cuique sortitò obvenisset Whatsoever is given to any one by Lot is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Hebrew language a Lot is called and that most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ghoral by which word they expresse the inheritance place and portion which by divine disposition is assigned to any or every one Dict-a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the same signification is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nachalah hareditas câ—u sors haereditaria according to this sence is Davids expression the Lot is fallen to me in a faire ground I have a goodly heritage In this sence the Land of promise is said to be the generall Lot of the children of Israell and therein the possession of every particular tribe the Lot which the Lord gave them So the Lord himselfe is truly said for so he is the Lot of the righteous as they are the Lot of the Lord. Hence Moses Deut. 32.9 The Lords portion is his people and Jacob is the lot of his inheritance And Jer. 10.16 The Lord is termed the portion of Jacob and Israel the red of his inheritance To this purpose the sweet singer of Israel The Lord is the portion of mine inheritance and of my cup thou shalt maintain my lot Troubles and persecutions in this vale of misery the Church militant are the Lot of the faithfull which the Lord allotteth to them for confirmation and obsigation of their faith and proofe of their patience But the rod of the wicked shall not rest on the Lot of the righteous Their troubles are many but yet transitory not perpetuall the Lord delivereth them out of all and after crowns them with joy and life eternall in the new Jerusalem which is likewise the Lot of all true believers Clerus the Clergy takes denomination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à sorte from a Lot and are so called either quia sorte fuerint electi sic sors sint Domini vel quod Dominus illorum esset portio either because the Clergy and all that served in any office or place in the Temple from the highest to the lowest were originally elected by Lot to their severall places of service as appeareth 1 Chron. 24.25.26 chapters as Aretius a late learned Writer in his Problemes confirmes Aret. de ossiciis Ecclesiasticis Problem 68. Or else because the Clergy are or ought to be the Lords peculiar Lot as was the tribe of Levi elected and selected separated and set apart specially from the rest of the Tribes for the Lords service for Election is also termed a Lot as Acts 1.26 Sort cecidit super Matthiam The Lot the Lords election fell upon Matthias Or els the Clergy is so called because God alone is ought to be accepted as their sole chief portion and to whom they have or ought to have solely and wholly separated dedicated themselves to serve the Lord in his Sauctuary whence also they received their subsistence For the Levites had no inheritance with their brethren but the Lord was their Lot and portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sors Lott is also used and taken for that part of the Lords flocke which is committed to the charge of any Pastor Acts 07 20.28 whereof the holy Ghost hath made him overseer as the Apostle saith And as that parish or flock is termed the Lott of the Pastor so may the Pastor be said to be the Lott of that flock or Parish as being thereunto allotted by the Lord So the Pastor and parish may be said to be mutually each others Lott so disposed of by the Lord. Many other acceptations Authors afford which I omit to recite as not very pertinent to the present purpose of this discourse fearing I have been overtedious in this point I shall therefore proceed to the next point considerable concerning Lotts which is the Derivation of the Word in the severall Languages of Greeke Derivation Latine English and some others whereof I shall endeavour brevity but withall set downe such Collections as I have made concerning the knowledge of the name and the Etimologie or derivation thereof much conduce into a more cleare knowledge of the nature property and condition of the thing it selfe Quandoquidem cum nomen ejus etimologiam vel notationem ut appellat Cicero rectè noveris tunc etiam naturam proprietatem conditionem effectum materiam formam vel finem rerum optimè nosse queas Seeing that by the right knowing of the name of things and the true Etimolegy or as Tully termes it notation thereof we may attaine the knowledge of the nature property condition effect matter forme and end of those things in more perfect manner Therefore nomen a name is so called quasi notamen quod notitiam facit because it affords a more perfect notice and a more notable knowledge of the nature of the thing named Whence Plato saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Qui intelligit nomina resetiam intelligit He that understands the names of things understands the things themselves And Isiderus saith Nomina si rerum nescis perit cognitio rerum Ignorance of the names hinders the knowledge of things themselves Nibil aliud est scientia nisi serre per causas originationes Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a true method of teaching the names ought first to be sought out sifted and searched into Quia rerum notitia â nominibus dependet the knowledge of things doth much depend upon the derivation and Etimologie of their names Now the Etimology of the word Lot in severall Languages I find very significant and proper to the end for which Lots were first ordained the ending of controversies and setling of Peace The word Lot as Martinius observes is a Saxon word and hath its derivation A lite quam terminat from strife which it determineth In the German tongue Lot is called los a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 litis from solving of doubts and difficulties and salving of differences and dissentions for which end it was primarily and principally ordained as herein afterwards I shall endeavour to demonstrate Likewise the word Lot as 't is the proper name of a man is rendred to signifie involutas colligatus involved rolled up wrapped up either because the instrumentall notes or signes the Lots as they are termed by which Lottery is used are usually folded and rolled up until they are drawn or else because upon the unfolding and opening thereof in extricable difficulties and knots are dissolved secret and hidden things and mysteries are unveyled and revealed and contentions to humane apprehensions irreconcileable are composed The Latin word sors signifying a Lot as Martinius Aretius and others affirm is derived from series which signifies a
one choice person to wit Eleazar drew for all Others that out of one Pot of Tickets containing the names of the portions one of each Tribe drew for the Tribe he was of Others lastly suppose that the Tribes names only were put into the Lot-pot and that each Tribe as it was drawn had his choice of which part he would yet undisposed of when he drew The first opinion seemes most probable and that first because once drawing so might well end all which could not be in the second where question might be who should draw first and secondly because it is not said that such a Tribe drew or was drawn first or second simply but that the Lot came out first or second for such a Tribe which agrees not with the third Num. 35.7 8. Losh 25.2 Now as the Land in generall was thus divided by Lot so in particular were the forty eight Cities assigned to the Levites divided among them by Lot according to their Families and whereas the Levites were divided into three Families according to Levi's three sons Kohath Gershom Merari and the Koathites subdivided into two ranks i.e. the Antonites or the issue of Aaron Kohath Nephew by his son Aâ—â—â—â— which alone had the Priesthod and the rest of that house which came not of Aaron Lots were cast among them for these their severall Families Iosh 21.8 in what Tribes there should Cities be assigned unto each and in conclusion the Aaronites had thirteene in Juda Simeâ—n and Benjamin the other Koathites ten in Ephraim Dan and the one halfe of Manasses and the Merarites twelve in Reuben Gad and Zebulâ—n the whole number forty eight At the return of the Jews unto the Land of promise from the Chaldean captivity a colonie was drawn by Lot for the peopling of Ierusalem one being taken of each ten and a tenth of the whole company for the storing of the City Yea the whole City it selfe was by lot shared in three parts by the three seditious Commanders in the time of the Roman siege Moreover Lots were used for partition of movables goods and chattells and the like as in the case of setting forth the tith of Bullocks Goats and Sheepe Levit. 27.32 And secondly in division of booties of prey and spoyles taken in warre Lorts are said to have been cast upon Jerusalem when it was sacked by the Chaldees and her people by Lot shared among the conquerours for slaves Obad. v. 11. Joel 3.3 Nahum 3.10 as the Nobles of Niniveh were shared by lot among the Medians or Scythians for slaves when it was severall times surprized by them And thirdly of goods gotten by pilage or stealth as David complaines that they had parted his garments among them and cast Lots upon his Vesture which is justly supposed to have been practised upon David 1 Sam. 19.11.12 but was certainly fulfilled in our Saviour Math. 27.35 Mark 15.24 Luk. 23.34 Ioh. 19.24 Such a Lot as this is alluded too by Solomon where he brings in theevish companions inviting to joyne and adventure with them saying Cost in thy lot among us Prov. 1 14. By Lott certaine persons were picked out to be saved or slain so David measured out the Moabites with two cords to be destroyed but with one cord to be saved alive as the Chald. Paraphr expounds the place 2. Sam. 8.2 and in this sence do Interpreters understand that place of Ezech. 24 6. where the Lord bids the Prophet pull the flesh piece by piece every piece of it out of the Pot or Caldron and cast no lot in it thereby signifying that the people should not be some saved and some destroyed but all utterly destroyed without distinction or difference In this kind was the lot cast on the two Goats for it was divisory meerly not divinatory to tell whether was fitter for service both being alike fit for it whereby the one was taken for the scape-goat to be sent out alive and saved the other left to be slain to make a sin sacrifice to God in behalfe of his people Among Prophane writers nothing is commoner than the use of Lotts in this kind Inheritances among coheires were by lot divided Saturns three Sons parted among them Heaven Sea and Hell by this way of Lottery Claros and Lacedaemon according to some Grammarians derive their names from hence that is Ex Near Eust ad Claros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Lacedamon quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Poloponnesus after right of possession by joynt conquest recovered was parted between Cresphontes Temenus and the sons of Aristodemus Thus Lotharius his foure sons parted the Realme of France amongst them after their Fathers decease Greg. Tur. hist l. 4. c. 22. Thus Fredereck the second King of Denmarks and Adelph Duke of Holst divided between them the Territory of the elder Iohn of Holst deceased without issue The goods and chattels of every Courtier deceased where a fourth part is to come to the Court is to be parted into foure parts by the Heire or Executor and Lots are to be cast whether he shall choose his three or the Court her fourth by the civill Law And our common Law alloweth this course of partition of Land among Partners or female coheires viz. that by dividing the land into parts as equall as may be and then wrapping up of scrolls of each part in as many waxen Balls to be drawn by the partners in order of yeares out of the bonnet of some other indifferent party In Cities new built and at the first foundation or altering of a state as also upon enfranchising forreigners or non-freemen each one used to have his house portion of land or tribe he should belong to assigned him by Lot a thing practised by Lycurgus in the Spartan Republique and by Aeneas also Aen. 5. and by Romulus at the founding of the Roman State In Egypt they yearly assigned by Lott to each man or Kindred what land they should till After Victories obtained over some Countries the Greek and Roman Conquerours were wont to divide the land by lott among the Souldiers Aristoph Dionys Hal. li. 2. or other of the people In Countries overburdened with multitudes of people or such as were unable to maintain the Natives by reason of a long and grievous Famin it was an usuall course to decide by lot who should remain at home and who remove to seek their fortunes abroad Liv. l. 5. In the Palestine expedition it was tryed by lot which should be first assaulted Tyre or Askalon A Prey taken in the field or in the sacking of a City were it goods or jewells or garments or beasts or mens persons it was ordinarily divided by lot A swift horse able to travell one hundred miles a day was put to lot with the rest of the prey and drawn for one Probus one of the Emperours name of which name there being foure and Probus still comming out of the Lot pot
place be appointed if the Prince and Parliament shall be so pleased apt and able persons on both sides selected and authorized truly to state and set down all things in difference betwixt the King and Subject Secondly that particular Propositions both concerning his Majesties and the Parliaments desires and demaunds by them be drawne into particular heads whereby what is expected by each from other may more clearly appeare Thirdly that all Propositions may be so stated and set down as that they may tend principally and onely to these ends 1. That the glory of God may be advanced and maintained in matter of Religion and Church-government 2 That his Majesties honour may be preserved in his just Rights and Prerogative 3 That the Peace and happinesse of the Kingdome and Subjects may be produced by establishing of the Lawes of the Land confirmation of the Liberty and property of the Subject and just priviledges of Parliament These are the three principall fundamentall and cardinall grounds out of which all particular Propositions can arise issue or proceed Zech. 8.19 Hos 6.6.1 2 3. Mercy is prepared for the Land if the people prepare to receive it at the Lords hand Ezr. 8.21 Levit. 23.27 28. Exod. 19.10 11 Esth 4.16 That three solemne dayes or set times of Humiliation fasting prayer and praise be published and proclaimed throughout the whole Realme to be set apart and celebrated for our preparation to meet the Lord in this way of his direction that we may seek of him a right way for deliverance from the judgements that do threaten the Land such a Fast as was prescribed by Ezr. 8.21 may be a faire president for this Land to proceed by Also like that Exod. 19.10.11 Moses commanded to sanctifie the people for three dayes and on the third day for on that day the Lord will come downe in the sight of all the people to have them ready prepared to meet the Lord. Queen Esther enjoyned a Fast to be kept when she was to go into the King for the Jewe deliverance Gather together all the Jewes saith she and neither eat nor drinke for three dayes night nor day When Lorts were cast for their destruction but fell for their deliverance whence the Feast of Purim was ordained to be celebrated by them and their posterity to all perpetuity When dissention was arisen between the servants of Isaac Gen. 26.20 21. and the servants of Abimelech touching the Well of water Isaac's servants digged three Wells before the contention was concluded the names of the first and second Wells were Esek and Sitnah signifying Contention and hatred for that they strove together but the third was Shibah signifying an Oath or covenant of reconciliation that was then and there made between them because by Oath or Covenant the contentions between Isaac and Abimelech and their servants were then concluded Thence the City was called Beershâ—ba i.e. the Well of the oath or covenant of conclusion Prayer preaching praises to be as peace-offerings for Prince Priest and people to make reconciliation for them Ezek. 45. That on the first day by all of what degree quality or profession soever hearty prayers be sent up by Prince Priest and People to the searcher oâ— all hearts for his holy and heavenly blessing on the endeavours of those who are on both sides selected for consultation about these great affaires of the Kingdome that God who is wonderfull in counsell and excellent in working would be pleased to be present with them and assist and direct them in the composing of such particular Propositions as conduce to his glory the Kings honour the Kingdomes happinesse and not to any their own particular ends and before purposes and that God would by his remembring Spirit put into their minds whose presence they stand and so make them wise and carefull to consider for what they stand and from whence the sentence and judgement of their demands and desires is to proceed even from the omniscient Lord who tryeth the hearts and reines We know not what to do but our eyes are towards thee 2 Chr. 20.12.13 Said Jehoshaphat al Iudah when they proclaimed a Fast and gathered together to aske counsell and inquire of God 2 Chran 19.6 7. seeth their inmost secretest thoughts is a God of pure eyes and cannot endure iniquity impiety nor injustice and of most perspective sight discerning the most subtill devices and cannot be deceived by any State-stratagems nor deluded by mentall reservations or subtill policies These considerations sadly premeditated will prevent all illegall and unjust Propositions and promote the way of proceeding by faire and cleare particulars Propositions and demands None will dare to make unjust demands if they consider who is the Judge and disposer And as Iehoshaphat to the Judges so give me leave to speak to both sides take heed what ye doe for the tryall is not appointed by the judgement of man but of the Lord and he will be with you in the cause and judgement wherefore now let the feare of the Lord be upon you take heed for there is no partiality with the Lord our God neither respect of persons nor receiving of reward The necessity of the use of Gods Iudgement by divine Lott being so just equall and impartiall As Azariah to Asa and all Judah and Benâ—amin 2 Chr. 15.1 2 That the Preachers and Ministers whom God hath made to be stars in the firmament of the Church to lead and guide the feet of the people in the waies of peace declare and unfold to the people the authority happinesse and holinesse of this way of proceeding shewing who was the originall author and the only disposer of lotts for what end God ordered them and what comfort may thence arise to the three Kingdomes Controversies will be concluded peace produced and the further effusion of blood prevented 3 That the Pastors admonish the people to prepare themselves to appeare before the Lord as Moses did at the delivery of the Law Thus will I do unto thee and because I will do so therefore prepare to meet thy God O Israel Isa 57.14.40.3 Is 62.10 Go through go through the gates prepare thou the way of the people Cast up cast up the high-way gather out the stones take up the stumbling block out of the way of my people Lift up a Standard for the people This way is not unlike that way Isa 35.8 prophecied There shall be a path and a way and the way shall be called holy the polluted shall not passe by it c. 4 That praise be rendred to our gracious God for directing us such a divine way of determining these unhappy differences and divisions which continued would bring the Kingdome to desolation and destruction Say among the Nations the Lord reigneth surely the world shall be stable and not move and he shall judge the people in righteousnesse vid. Psa 93.1.94.14.15.96.10 to the end Ps 97.1 2.98.9.99.1.102.13 to the end
Isa 42.10.11 12.44.23.25.29 27. Esa 59. Zech. 7.5 Almighty God at first revealed this holy and happy way to his own people only therefore David after he saith The lott is fallen unto me in a faire ground c. presently addeth I will blesse and praise the Lord who hath given me understanding to know and acknowledge so great mercies Isa 58.2 They seem to seeke me and delight to know my wayes as a Nation that did righteously and forsook not the ordinance of their God they aske of me ordinances of Justice they take delight to approach unto God c. 5 Cautions for Fasts that they be not performed singly and severally each side and party at severall times and for themselves severally and one against the other as hitherto it hath been which it may be feared hath caused God to with-hold his hand of mercy from us in regard we have without charity rather prayed for ruin then reconciliation one to another fasting for strife and debate to smite with the fist of cruelty having our hands defiled with blood God by his Prophet complaines of such fasts as also of the contemners of his Ordinance of Peace and Iustice Isa 58.2 our feet swift to shed bloud not knowing not willing to know the wayes of peace such fasts God hath not chosen with such sacrifices of bloud God is not well pleased Is 1.15 When ye spread forth your hands I will hide mine eyes from you yea when yee make many prayers I will not heare for your hands are full of bloud Your fasts feasts prayers praises Assemblies oblations sacrinces Sabbaths are all vain not valued but vilified not accepted not respected but rejected as hatefull detestable abominable Is 1.11 But our Fast must be an universall and unanimous Fast throughout the three Kingdomes joyning all in hearty prayer for the forgivenesse of the crying sins of the Kingdomes for the remission of the sins of each place and person therein and with single and sincere hearts forgiving each other forgetting all wrongs and renouncing all revenges even as God for Christs sake shall forgive us being members of one body whereof Christ is the head brethren in Christ God being the Father to whom alone belongeth revenge such sacrifice we may believe will prove acceptable In the second day that the like duties preaching praying and praising of God as on the first be performed religiously but Dove-like mourning and Bear-like roaring cannot well accord before the Lord We roar like Bears and mourne fore like Doves saith the Prophet Is 39.11 We look for judgement but there is none for salvation but it is far off Neither our praying fasting not preaching can prove acceptable in the sight of God the searcher of all hearts and tryer of reins unlesse the madness of our malicious minds be mitigated the hardnesse of our cruell hearts be mollified and the act of violence be out of our hands If we outwardly pretend to appear before God in the forme of Doves with a shew only of simplicity sorrow and innocence but in hearts be ravening Wolves stinging Serpents roaring Beares ready to teare and devour one another What fruit can fasting produce It is said 1 Chr. 10.13 14. of Saul that he died in his transgression which he committed against the Lord and his Word in that he asked not counsell of the Lord therefore he slew him and turned the Kingdome to David To put on the shew of a silly sheep the habit of a harm lesse Lamb yet inwardly to be subtill foxes and greeey wolves ready to supplant to worrey to râ—â—â— to destroy one another cannot but make our fasts or other sacrifices rather detestable then delightfull rather abominable then acceptable this is not the fall that God hath chosen and we may justly feare that the Lord hath protracted our peace making with-held the happiness of union from us only for our Cain like cruelty bloudy-mindednesse to our brethren Our fasts have not found the hoped for fruit our prayers have not prevailed for Peace nor hath our preaching been prosperous in the purposes and thing whereunto it was sent and appointed In the Civill law all appeal is denied from the sentence of a Lott because it is the sentence of the Lord who hath no superiour That after the holy duties religiously performed to prevent revolting from the judgement which God shall give by Lotts and revenging private wrongs passed before between particular parties that all both Prince and people Commanders and Souldiers Pastors and Flocks unanimously joyn in Covenant with Almighty God willingly to submit to that judgement which God shall give by lotts without any repining repugnancy or resistance thereafter and really to remit all wrongs without retaining any malice or mentall reservation of revenge hereafter A judicio sortis appellari non potest Baldus Bartol Jason apud Go. 2. ad Taur Le. 38. Greg. Toloss appel l. 2. Hee shall call the heavens that hee may judge his people Psal 50.5 Call my Saints together unto me those that have made a covenant with me The heavens shall declare his righteousnesse for God is judge himselfe Nehem 10. A pattern for the Covenant Ezra 10.5 Exod. 19.5 6. If ye will keep my Covenant then shall ye be my chiefe treasure above all people and yee shall be unto me also a kingdome of priests and an holy Nation And whereas we have joyned in Covenant and association one side against the other even to the death and destruction one of another Now all make Covenant each with other una voce uno animo uno corde Altogether with heart tongues and hands in thoughts words and deeds to maintain and preserve the glory of God in the true Protestant Religion the honour of the King in his just rights and Prerogatives and the welfare of the State and Kingdome in the Lawes of the Land the Liberty and property of the Subject and priviledges of Parliaments according as Almighty God by this his judgement shall declare and decree to renew our league of brotherly love and Christian amity to live in love endeavouring by all possible meanes to keep the unity of the Spirit in the bond of Peace all professing protesting and covenanting before Almighty God to defend and with their lives and estates to maintain Gods glory the Kings honour and the Kingdomes peace against revolters Jer. â—1 6 Proclaim all these words in the Cities of Judah and in the streets of Jerusalem saying heare ye the words of this Covenant and do them v. 3. And say thou unto them thus saith the Lord God of Israel cursed be the man that obeyeth not the words of this Covenant 2 Chron. 15. When Israel had for a long time bin without God without a Priest and without the Law and there was no peace to him that went out or in but great vexations on all the inhabitants of the Countries Nation destoryed of Nation City of City and God did vex them with all adversity Asa their King
upon the Prophecie and advice of Azariah assembled and gathered togther all Iudah and Benjamin and the stranger out of Ephraim Manasseh and Simeon to Ierusalem in the third month the 15th year of his raign and they sacrificed and entred into a Covenant to seeke the Lord God with all their heart and with all their soule that whosoever would not seeke the Lord should be put to death small or great man or woman and they sware unto the Lord and all Israel rejoyced at the oath for they had sworne with all their heart and sought him with their whole desire and hee was found of them and the Lord gave them rest round about And there was no more war unto the thirty fift yeare of the reigne of Asa Whence may be concluded how much so holy a Covenant conduceth to the peace of a divided Kingdome Let this be like that Covenant Num. 18.19 a Covenant of salt sure stable incorruptible Cautions in this Covenant to beware of mentall resurvations malevolent thoughts and murmurings remembring still in whose presence they stand the presence of that Lord who understandeth their thoughts before they are conceived in their minds who is omniscient omnipotent omnipresent we cannot deceive we cannot resist we cannot evade nor escepe his punishments his judgements his revenging hand We ought with David to acknowledge that Righteous art thou Psal 119.137 Jer. 50.5 O Lord and just are thy judgements And in Psal 119.126 I have sworn and will perform that I will keep thy righteous judgements Jer. 50.5 Come let us joyn our selves to the Lord in a perpetuall Covenant Now I purpose to make a covenant with the Lord God of Israel that he may turne away his wrath from us 1 Cor. 29.10 11. Is 59.21 As for me this is my covenant with them saith the Lord c. Esay 61.8 If we shall covenant with God with submission to obey his judgements then the Lord will keep his Covenant with us for remission of our sins release of our miseries and shewing abundance of mercies Hosea 2.18 And in that day will I make a covenant for them c. and I will breake the bow and the sword and the battell out of the earth and I will make them to lie down safely Isa 2.4 Job 5 23. Mic. 4.2 3 4 5. and Hos 2.18 You and performe unto the Lord your God let all that are round about him bring presents unto him that ought to be feared Psal 76.11 3 That on the third day or time on which the Lotts are to be cast the Sacred act from which we are to expect the declaration of Gods divine will for resolving of ouâ— doubts and dissolving and determining our dangerous and deadly differences the holy duties of praying preaching and praising God as on the two former dayes were prescribed be also now performed That the Min sters in a more speciall manner stir up the people to a most serious and hearty consideration as of the greatnesse so of the goodnesse of God as of the incomprehensible glory so of his incomparable mercy as of the infallible justice of God so of his infinite piety and pitty towards his people giving them to understand that as Almighty God vouchsafeth his testifying presence in an oath so his Majesty is pleased to vouchsafe his determining presence in a more immediate manner in this divine way of his own institution We read not of divine Lotts used by any of Gods servants but in case of greatest consequence and alwayes with most religious reverence exhort the people as David in 95. Psal v. 6. Come let us worship and fall downe c. In the election of Matthias by Lott the Apostles form of proceeding is a perfect president Act. 1.15 The Election is begun with wholsome exhortation Surgens Petrus in nâ—sdio Fratrum dixit c. Peter stood up in the midst of the Disciples took a text preached and perswaded the conveniency nay necessity of a new election by lot to make up the number of the twelve Secondly the election proceedeth with devout Prayer and pâ—â—â—â— supplication the persons and lotts being provided v. 24. And they prayed 〈◊〉 sayd c. Thirdly the election was determined by divine revelation v. 26. Bâ—vecidit sors super Matthiam The lott fell on Mutthias which was as Aret. saith Divinae vocis instar splendor quidam divinus as Dionys Per quens oftende batur Mâ—â—thiam in apostolatum esse assumendum He is the Rock his work is perfect for all his waies judgement a God of truth and without iniquity just and right is he Deut. 32.4 He whose dwelling is in the highest heavens whom the heaven of heavens is not able to containe will bow the heavens and deigne to come downe not in thunder and lightning as in the giving of the Law with terrour and astonishment to the people but with mercy and comfort sun-shine of favour beames of affection after these terrible stormes of tempestuous troubles will be intreated to dignifie his owne divine ordinance with his gracious presence will humble himselfe so as from the height of his Majesty to behold the depth of our misery descend to weake wormes of the earth and by this divine way of his owne direction and institution decide our distractive differences and determine our deadly dissentions and so deliver us from imminent nay almost inevitable ruine and confusion He that is the King of Kings Rex terrorum terrorum Regum The primitive of principalities He from whom all dominion is derived that standeth in the Congregation of the mighty and judgeth among the Gods He at whose presence the Mountaines of the mighty leap like Rams and the Jesser hills of the haughty skip like Lambs The boysterous waves of waters fled and and the swelling Seas fell backward at whose lookes the earth trembleth and if hee touch the mountaines they smâ—â—ke The Great Creator of heaven and earth will vouchsafe to take the judgement of an earthly cause into his heavenly hands Ps 104.32 with righteousnesse will he judge the world and the people and their matters with equity They know not neither will they understand that they walke on in darknesse who delight in division and desire the Sword for their arbiter umpire or judge All the foundations of the Land are dissolved and disordered it must be the Lord Gods worke to establish the Pillers thereof The Lord is known by executing judgement arise therefore O God and judge thou the earth for thou shalt inherite all Nations Psal 82.8 I will heart what God will speake for he will speake peace unto his people c. he maketh warres to cease in all the earth Psal 76. In Judah is God known c. In Salem is his tabernacle there brake he the arrowes of the bow the shield the sword and the battell Thou art more bright and puissant than the mountaines of prey The stout-hearted 〈◊〉 spoiled and none of the mighty men have found their hands Thou
their faces harder then a stone and have refused to returne Surely they are poore they are foolish for they know not the way of the Lord nor the judgement of their God I will get me to the great men and will speake unto them for they have known the way of the Lord and the judgement of their God but these have altogether broken the yoke and burst the bonds c. Jer. 5.3.4 5. My people is foolish they have not known me they are foolish children and have none understanding The children of men are vanity and the chiefe men are lies Psal 62.9 vide Isa 41.28.29 they are wise to doe evill but to doe good they have no knowledge Jer. 4.22 for they have perverted their way and forgotten the Lord their God They have changed my judgements into wickednesse for they have refused my judgements and statutes and have not walked in them Ezek. 5 6. O yee disobedient children returne and I will heale your rebellions Jer. 3.20 21 22. Thy wayes and thy inventions have procured thee these things c. Jer. 4.18 Therefore thus saith the Lord stand in the wayes and behold and aske for the old way which is the good way and walke therein Isa â—55 6 7. Thy children shall be taught of the Lord much peace shall bee to them Isa 54.13 and yee shall find rest for your soules Jer. 6.16 Aske of me things to come Isa 45.11 Should not a people inquire at their God to the Law and the testimony the Lords judgement the surest testimony of truth Then shall ye goe out with joy and be led forth with peace c. And it shall be to the Lord for a name and for a praise for an everlasting signe that shall not be taken away Isa 55.12 13. This people have J formed for my selfe they shall shew forth my praise Isa 43.21 How happy and honourable a thing were it for England to be the first in reviving this ordinance of the Lord for advancement of his glory I shall pray pardon for my presumption in presenting these texts of truth to the grave and pious consideration of the great Counsell of the Kingdome It will I hope Prov. 1.5.33 prove no hinderance to the happinesse of their proceedings to take along with them the Counsell of the everlasting Counseller nor to aske counsell of that onely wise Counseller who is wonderfull in counsell and excellent in working Where no counsell is the people fall but where many counsellers are there is health Prov. 11.14 Deceit is in the heart of them that imagine evill but to the counsellers of peace shall be joy Prov. 12.20 Many devises are in the heart of man but the counsell of the Lord that shall stand Prov. 19.20 There is no wisdome neither understanding nor counsell against the Lord Prov. 21.30 The Lord breaketh the counsell of the heathen the politique worlding and bringeth to nought the counsels of the people Psa 33.10.11 Human judgements are often erronious and sinfull Psal 58.1 2. Doe ye indeed spoake righteousnes O congregations doe yee judge uprightly O yee sons of men yea in heart ye work wickednes you weigh the violence of your hands in the earth But the counsell of the Lord shall stand for ever God standeth in the assembly of gods he judgeth among gods How long c. all the foundations of the earth are out of course I have said ye are gods c. but yee shall die like men c. O God arise therefore judge thou the earth for thou shalt inherite all nations Psal 82. vid. Psal 14. The Lord shall sit for ever hee hath prepared his Throne for Judgement The Lord is knowne by executing judgement For hee will judge the world in righteousnesse and the people with equity And they that know thy Name will trust in thee c. Psal 9. Thou hast not failed them that seeke thee The wicked is so proud he seeketh not for God he boasteth of his hearts desire blesseth himselfe in his owne time contemneth the Lord in his ordinances Yet he saith in his heart I shall never be moved nor come into danger God hath forgotten he hideth his face and will never see will not regard Yet thou hast seen it thou beholdest mischiefe and wrong that thou maist take the matter into thine owne hands the poore commiteth himselfe unto thee for thou art the helper of the helplesse Thou preparest thâ—â— heart and bend thine eare to judge the cause that earthly man cause to feare no more Let not man prevaile put them in feare that they may know they are but men Psa 10. The Prophet David also a man after Gods heart adviseth to commit our cause to God to cast our burthen on the Lord prayeth that his sentence may come forth from the Lords presence Isa 28.15 and that the Lord may behold equity shewing that by the holy waies of Gods word he had been kept from the paths of the cruell man of the destroyer Psal 17.2.4 and Psal 16.7 saith I will praise the Lord David never set upoÌ„ weighty matter without consulting with the Lord. who hath given me counsell c. And 't is evident that holy David did most frequently in cases of difficulty consult with the Lord by Lott being assured that the Lord would maintain hiâ— Lott And so did Moses Joshuah Samuel c. Prophets Patriarks Apostles David presumed not to make choice of or settle any person of the sonnes of Aaron the tribe of Levi in any place or office of the Lords service in the Temple of his own will appointment and pleasure but left all both high and low to the Lords owne Election by Lott as before is shewed and likewise appeares 1 Chron 24.25 26. chapters Wee read it recorded of King Uzziah that he did uprightly in the sight of the Lord 2 Chro. 26.4 5. while he sought the Lord in the dayes of Zechariah who understood the visions of God and when he sought the Lord Sudden elevated prosperity an occasion of sudden ruine causeth forget fulnesse of the Author and man to trust in themselves which procureth their perdition God made him to prosper And God did help him marvellously till he was mighty But when he was made strong his heart was lifted up to his destruction ver 15.16 An example well worth your meditation and serious observation while hee consulted with God sought God tooke counsell of God in all his great enterprises God made him to prosper and made him mighty But then marke the occasion of his fall his heart was so lifted up and hee would exceed his commission meddle with matters concerning the Lords service which pertained not to his place It perteyneth not to thee Uzziah though a King to burne Incense to the Lord Goe forth of the Sanctuary for thou hast transgressed and thou shalt have 〈◊〉 honour of the Lord God ver 18. Though his zeale and intention seemed good yet because they
there prophecied to be performed by the Lords Judgement between the Nations Swords to be beaten into mattocks and speares into pruning hookes and no more fighting and in the preceding Propheceâ—â—t it is shewed that God by Christs judgement shall restore the state and government of things to their right use and order What this Dove proposeth and presseth is no other then that the determination of the great differences depending between his Majestie and the Parliament might be referred to the Lords judgement by divine Lott being an holy way originally instituted by God himselfe to that peculiar end of ending Controversies as by Prov. 18.18 and many presidents in holy writ and the authority of Divines both ancient and moderns is plentifully proved Neither is there any other way revealed in Gods word whereby so apparent and immediate a judgement may be said to be given by God as by this way of the divine Lott And howsoever by reason of the ignorance of some who know not and therefore neither conceive nor consider the holinesse and happinesse of this divine way The infidelity of others who either doubting of the truth of Gods word or perhaps distrusting the justice of their owne cause dare not trust the judgement of God in the disposition of the Lott The arrogance and selfe conceited obstinacy of others who preferre their owne wisdomes counsells or wayes before the judgement Oracle and ordinance of God And because of the selfe-seeking ends of others who principally prosecuting those designes which conduce to their owne private purposes profits and preferments and so grow carelesse of promoting Gods glory and the Kingdomes peace but rather protract it Although I say by reason of these Remoraes this sacred Ordinance Judgement and Decree of God may want its due respect among the worldly wise as the best and most divine matters and ordinances which concerns Gods glory and the peoples good usually meet with strangest opposition the Devill and his agents labouring the prevention of all proceedings tending to that purpose yet the harmlesse Dove humbly desires that all true lovers of Gods glory the Kings honourâ— and the Kingdomes peace and happinesse would be pleased throughly to peruse this Treatise penned and published to no other end then the glory of God and peace of his people and seriously to consider the matters especially those Texts of holy truth therein contained and the happy effects which by the holy use of this sacred Ordinance may be produced and then doubtlesse they will confesse the use hereof in this Kingdomes case to be not onely convenient but necessary and to be preferâ—ea before any way or meanes of humans designment in these seven severall respects 1. In respect of the glory of God which will hereby be more advanced not onely by committing of our doubtfull and difficult differences to his divine determination making and taking God for our onely Judge saying with Jehoshaphat and the men of Judah Wee know not what to doe but our eyes hearts and hands 2. Chron. 20.12 are towards thee but also by the just holy and happy Judgement which the Lord will give by his owne way of the divine Lott Whereas if peace be procured by humane powers and policies wee are apt to attribute most to the arme of flesh and sacrifice to our own nets and the Lords glory is too often layd aside as the Lord by his Prophet Jeremy complaines Wherefore say my people Jer. 1.31 we are Lords we will come no more to thee 2. All motters in difference both Sacred and Civill in Church and State will be setled according to the will of Jesus Christ himselfe being Judge which will be more pleasing to God profitable and satisfactory to men 3. The Kings Honour will be preserved and his mind better satisfied being wonn by divine judgement willingly to consent not forcibly by Conquest and compulsion constrained to passe or signe Propositions 4. His Majesty will be more cleerely satisfied touching his just Rights and Prerogatives being assured that the King of Kings who is the primitive of all Principalities by whom and from whom all powers are ordained and derived knowing what is justly due to Princes will give to Caesar the things that are Caesars as to God the things that are Gods And as concerning that party of the Nobility Gentry and Comminalty which adhered to his Majesty in these unhappy warres their punishments both pecuniary and corporall touching their lives liberties and estates Deut. 17.8.9.15 Gods judgement by Lott will take off all aspersion of cruelty and oppression Num. 15.34.35 Levit. 24.12 being left to Divine disposition rather then humane designement will be a way more phasing to God and more mercifull pions and satisfactory in the sight of men To this purpose you may please to peruse the 2 Chron. 28. in a case of the like nature between Judah and Israel where the Prophet Oded presseth for fraternall pitty and mercy to be shewed to the conquered brethren And Num. 25.34 The man that gathered sticks on the Sabbath day and the sonne of the Israelitish woman that blasphemed being convicted of their crimes were not put to death untill Moyses had inquired of God and received commission from the great Judge of the world for their execution 5. All future â—ewdes malice and resolutions of revenge which might remaine among Families in generations to come will be much mitigated if not cleans remitted when the desposition of the Lord shall be discorned in dispatch of the differences 6. All Vowes Covenants and Oathes made by either party in any matter of opposition one against the other may by Gods judgement declaring the illegality of the matter sworns to be performed be made voide and not binding which by no humane Lawes of dispensation could be discharged freed or made disobliging to the 〈◊〉 of the Covenanters c. 7. Division and Effusion of Blood detestable to God damnable among men To the Devill and his disciples onely delightfull will bee prevented and avoided 〈◊〉 mindes touching all doubtfull and difficult differences more cleerly convinced resolved and satisfied by Gods owne immediate judgement against which no honest godly Christian will presume to murmure dispute or oppose And a pious prosperous sâ—â—â— firme lasting found and well-grounded Peace with Truth by the Prince of Peace who is our Peace truly and perfectly established Which that the God of Peace by his blessed Sonne on whose shoulders he hath set the government of Peace with the assistance of his blessed Spirit of Peace who is onely able may please speedily to performe heartily prayeth the unworthiest of Gods servants who is humbly Thine also in Christ Jesus E.M. The Contents of the ensuing Treatise CHAPTER I. OF the severall acceptations and derivation of the word Lott of the division and distinctions of the severall sorts of Lots And of the definitions and descriptions of Lotts but especially the Divine Lott which is intended for the Subject of this Discourse CHAP. II.
methodicall course order and rule not per antephrasin as some malevolent ignorants would surmize as meerly casuall and being voyd of order but because in doubts indissoluble Chaos-like confusion and ambiguous matters The Lot reduceth such distractions and divisions to a certaine divine order and rule When the Apostles doubted who should succeed in the place of the Apostate Judas the Lot immediatly decided that doubt Act. 1. When the question grew among the nine Hero's which of them should Duell with Hector Hom. Iliad 7. In adeunda haereditate haeredes disceptant de partibus sortes adhibitae cuique declarant ordinem Ideoque ab usu eventu rectissime a serie sortes dictas esse judico Aret. de sortibus loc 180. the Lot determined that dispute and fell upon Ajax as Homer saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In any difference touching partition of Lands goods or the like the readiest way to reconcile is by Lot so that sors à serie may seem a very proper derivation reflecting upon the use and end for which the God of peace and order prepared the Lot viz. to be a peace-maker a speciall means of setling contentions and procuring peace The earth and the inhabitants * Dissolved Ps 75. 3. are divided and out of order I will establish the pillars thereof saith the Lord Psal 96.10 and the world shall be established and I will judge the people in righteousnesse and reunite their dis-jointed soules left it run into an irrecoverable ruine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying sors a Lot some seeme to derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocare relating to the calling condition place or profession which God hath conferred and cast upon any one as his lot or portion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à ligno from the wood whereof the signes or instrumentall notes or markes the Lots were usually made Or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonus formosus beatus from the goodnesse The Clergy should be without blemish defect or deformity beauty and blessednesse which should alwayes attend the Clergy being the Lords lot both in purity of doctrine and piety of life and conversation or from the good beautifull and blessed operation fruit and effect which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lot produceth 1. Peace which may well be ranked amongst the best most beautifull and blessed of all sublunary comforts and then which the wofull experience of the contrary in these three Kingdomes for these three yeares past will force us to confesse nil delectabilius si rerum seitur verus egendo valor If the true worth of things be knowne by the want thereof Therefore the words in the Chaldean and Arabian tongues which signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lot are in the native and genuine construction rendered dulce a sweet delightfull desirable thing as Martinius relates and expounds the words And this is no improper sympathizing of the words in regard the very feet of the Peace-bringer as God himselfe tells us are beautifull and the Prince of peace himselfe hath pronounced the Peace-makers blessed And this surely should move the Clergy to remember and give due respect to and not to despise that divine Ordinance which originally gave them not only this denomination of Clergy but also their place and dignity vid. 1 Chron. 24 25.26 whole chapters And withall if without offence I may be so bold I should pray them to consider the Covenant that God made with the Tribe of Levi Mal. 2.4.5.6 Mal. a Covenant of peace and as they were intended for Embasladours of peace so they would preach and presse peace and withall their power promote and further those holy and divine wayes that conduce to peace magnifying God in those Ordinances whereof this of the Lot is at this time a most usefull one which conduce to his glory and the Kingdomes peace I find also another and that a proper derivation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying frango to breake or dissolve which Eustathins saith is contracted from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Martinius sets downe another most apt and pertinent derivation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not unlike this last scil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dici videtur quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 tollit controversiam 1 Quia tollit fraugit controversias takes away and concludes Controversies which suteth directly with the end for which the Lot was ordained 〈◊〉 the effect which it operateth Vide plus de hoc apud Martinium de sorte Aret. Problem de offic Eccles 68. 180. de sorte It was instituted in remembrance 〈◊〉 the Jewes delivery from Haman before whom Lots were cast day by day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voco to call whence it is that in ordinary speech men are said to be of this or that vocation or calling and moneth by moneth for their destruction Pur in the Syrian tongue also signifies a Lot Sors thence the Feast of Pâ—â—â—â— the feast of Lots mentioned Esther 9.27 ordained by speciall decree to be observed and celebrated by the Jewes and their posterity in perpetuity as a memorial of Gods mercifull deliverance in their depth of misery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek signifieth ignis fire vel per antiphrasin quia ignem contentionis extinguit By contraries because it extinguisheth the fire of contention as before Lot à lite quam terminat Lot from the strife it determineth Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignis quia purgat purificat ab effeâ—â—â— and that not improperly according to the nature of fire because it purgeth purifieth disperseth dispelleth and cleereth those black and ominious clouds of contention and deadly dissention which if not reconciled may ruine whole flourishing Kingdomes upon the Rocke of confusion And thus hath it been plainly proved by the very derivation of the word name of Lot in severall languages to suâ—e very properly with the nature of the thing it selfe and most aptly to answer the reason and end for which the Lot was by God originally instituted and ordained and corresponding also very fitly to the purpose for which 't is now proposed videlicet the advancing of Gods glory preserving the Kings honour and promoting the peoples good in determining those differences which by humane endeavour can hardly be ever happily composed But hereof More amply hereafter I proceed now to the division and distinction of the severall sorts of Lots Touching the distinction and division of Lots whereof there are severall sorts according to the severall Authors treating on the subject I shall use all possible brevity Lyra sets downe two sorts Lyra in Num. c. 34. in Prov. 16. in Je. c. 1. 1. Divisory used for dividing of any thing among divers persons
and definitions which Authors afford seem to be drawn either from the operation fruits and effects which the use of these Lots do produce or from the end and finall cause for which they were ordained St. Augustine upon the â—0th Psalme describes a Lot thus Sors res est in humana dubitatione indicans divinam voluntatem or thus as Peter Martyr quotes it Sors nihil aliud est quam Judicium divinae voluntatis in humana dubitatione A divine resolution of humane ambiguity and haesitation A divine declaration of Gods will and pleasure in humane dubitation Diez in Matthioe festum Divina voluntatis decretum A divine decree of Gods divine will as Diez on 06 Matthias Election Divinum judicium voluntatis Dei solennis testificatio Which descriptions doubtlesse are meant of divine Consultory Lots which in cases difficult and doubtfull were prescribed by God to be used in a pious religious manner answerable hereunto is that expression of St. Ambrose where he stiles Lottery a divine tryall Sors voluti divino pendet examine Ambros A divine sentence Ambros de Tob. cap. 20 Electi sunt due judicie humano electus de duobus unus judicio divino August in Psal 30. de Matthia Act. 1.26 Ubi ex fide integra oratione praemissâ sâ—rs ducitur ea que Dei voluntas continet in occulto that the Lot discovereth to men Gods hidden will Sors declarat in manifesto Orig. in Josh hom 23. the lot maketh it known openly what God decreeth secretly Dei judicium quod est in occulto sors pandit in publico Orig in Josh hom 23. ib. Which sayings all may be well understood of Gods approving will what he would have done or not have done of us and must be restrained to divine lots alone which God hath appointed to be used to that purpose Accordingly it is true what St. August Solent quae sorte dantur divinitùs dari August de Gen. a lit lib. 10. c. 18. Those things that fall to vs by Lot are given us of God according to that of the Psalmist Psal 16.6 7. the lines or lot are fallen unto me in pleasant places yea I have a faire heritage I will blesse the Lord for it Dionysius saith that the election of Matthias by lot was a divine revelation I sta sors saith he fuit splendor quidom divinus per quem ostendebatur quod Matthias in Apostolum assumendus erat A certain Divine splendor whereby was shewed that God had chosen Matthias to be his Apostle Praecedente oratione non jam casu sed providentiâ sors divinum judicium deferebat Aret. super Act. 1. Origen ibid. Aretius saith that the lot falling on Matthias was divina vocis instar Matthias non minùs divinitùs erat electus quà m reliquâ— undecim A divine voice or choice declaring that he was no lesse divinely elected then any other of the eleven whom Christ himselfe personally and immediatly called to follow him Orig. in Josh c. 18. De ratione sortium homil 23. Ephes 1.11.12 Colos 1.12 Gratias agentes Deo patri qui dignos idoneos nos fecit iâ— partem sortis sanctorum in lumine St. Paul Ephes 1.11.12 saith In Christo sorte vocati sumus as Origen observeth praedestinati secundùm propositum ejus qui omnia operatur secundum Consilium voluntatis sua ut simus in laudem gloria ejus Whereby the Apostle noteth the impartiality of this divine way of election and teacheth that as all the works of God are without respect of merit so to be a Christian is Gods free gift shewing that both himselfe and the rest of the Apostles were chosen in Christ by lot by the free mercy of God without any merit of theirs according to the counsell of Gods divine pleasure that as from him and by him and for him are all things so in his name and according to his way and will revealed to his praise and glory should all our intentions and actions be directed To this purpose St. August saith Praedestinationem gratiam posse diei sortem Predestination and Grace may be termed or called lots Secundùm interiorem veró intellectum saith Origen Paulus videtur judisarâ— quam dicit In parte sortis sanctorum Ephes 1.11 Colos 1.12 Origin Josh hom 23. sorte vocati in Christo nonsolùm in hominibus sed in supernis virtutibus sors agatur Et quod in occultis habetur apud Deum sortis gubernatione etiam hominibus demonstratur Quod ita gestum esse nonsolùm in terris arbitror verùm etiam in coelestibus c. Origen upon those fore-cited places of St. Paul and other places of the old and new Testament seems to be of opinion that lots are used not only among men upon earth terrestriall fraile morealls but even among the supernall and celestiall principalities and powers and * The Angels in heaven had their severall places charges assigned to them who should rule this or that Province Dan. 10.13.21 who tend this or that person Mat. 18.10 who governe this or that Church Rev. 1.20 Orig. in Luc. hom 13. Pet. Mart. com loc 7. Cart. com in Prov. 18.18 spirits in heaven grounding his opinion upon that text Deut. 32.8 when the high God diuided to the Nations their inheritance When he separated the sons of Adam he appointed the borders of the people according to the number of the Angels of God according to the 70 translation The Lords portion is his people and Iacob the lot of his inheritance Whence he inferreth that by Lot God had Israel for his peculiar lot and people Peter Martyr termes Lottery or the religious use of divine Lots Modus consuleudi Deum inquirendi per divinum consilium A divine way or meanes of consulting and advising with Almighty God of inquiring and desiring divine counsell and direction in caset of doubt and difficulty and to that purpose saith that sortiri nihil aliud est quam aliquid agere ex eujus eveuta rem incognitum possumus deprehendere Use of Lots is nothing else but the way or meants by whose event hidden and secret matters are brought to light and knowledge according to that of Cartwright in Prov. 18.18 usus sortis valet ad rerum reconâ—itiffimarum per vestigationem quomadmodum soeps ad eam rem adhibita est the use of Lots is very prevalent for the pervestigation and discovery of the most recondite things and to that purpose hath often been applied And in another place upon that text saith that Sort est Dei mundi juditis quasi vicarius quâ Deus ipse de rebus dubâ—â—t nulla hominum artâ— aut ingonio investigandis decernis The Lot is as it were the Vicegerent or deputy of God who is the Judge of the whole world whereby he doth discover and determine such doubtfull and obscure matters as by the art and wit of man cannot be discerned and found out And the same Author saith
didst cause thy judgements to be heard from heaven Surely the wrath of man shall turne to thy praise the remainder of their rage shalt thou restrain Awake Aâ—â—se put on thy strength O Albion put on thy garments of beauty O Brâ—ttain trust in God alone by Abrahams example Isa 51. Heare ye that follow righteousnesse looke unto the rocks whence yet are hewen c. hearken unto me for a law shall proceed from me and I will bring forth my judgement for alight of the people v. 4. My righteousnesse is neer I will judge the people the Isles shall wait for me and trust unto me Arise O England be bright O Brittain for thy light is come the glory of the Lord is come Awake as in the ancient dayes as in the generations of old remember and revive that ancient ordinance of the Lords owne institution directed for composing of contentions Remember and bee ashamed bring tâ—againe to mind O ye R unagates remember the former things of old Isa 35.8.9 Ier. 31.9 Via Divina non devia non Diabolica sicut illa Sauguinolenta Zach. 4.6.7 the glory of the Lord is risen upon thee Isa 60.1 Awake awake and stand up O Jerusalem which hast drunk at the hand of the Lord the cup of his wrath thou hast drunken the dregs of the cup of trembling and wrung them out There is none to guide thee among all the sons whom thou hast brought forth neither is there any that taketh thee by the hand of all the sous that thou hast brought up These things are come unto thee destruction desolation and the sword therefore heare this now thou afflicted Thus saith the Lord the Lord and thy God that pleadeth the cause of his people Behold I have taken out of thy hand the cup of trembling c. Isa 5.1.17 18. c. What have I here saith the Lord that my people is taken away for nought and they that rule over them cause them to howle and lament Therefore my people shall know my Name behold therefore they shall know in that day that I am he that doth speaks behold is is I. How beautifull upon the mountaines are the feet of him that bringeth good tidings that publisheth peace that saith unto Sion thy God reigneth Isa 52.5.6.7 That giveth to the Lord his due glory by committing their cause and casting their burthen upon the Lord and leaving the determination of their differences to his divine judgement by that holy way that he hath prescribed in his holy Word rather then the destructive way of the bloody Sword if the Lord will please to arise and have mercy upon Sion The Prophet Zachary will shew you how non in exâ—rcitu c. Not by army nor by strength but by my Spirit saith the Lord and they shall bring forth the principall stone with shouting and crying Grace grace unto it That the Ministers doe admonish the people humbly to wait on God in his holy ordinance implore his aid for our reconciliation and rest and rely on his saving sentence he will give a perfect lott and just judgement whereby we shall be delivered from the heaviest of his temporall judgements the Sword The consideration of Gods greatnesse may humble the haughty and hardened hearts of the people The meditation of his mercy may mollifie their malicious and bloody minds to be more tender-hearted one towards another being children of one Father and brethren in Christ Jesus following the precept and pattern of our Saviour Be ye mercifull as your heavenly Fathen is mercifull so their Fast will be more religious their preaching more profitable and their prayer more acceptable whilest they forsake their courses of cruelty and follow the way of love truth peace and unity O this wor unity is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely word of comfort that can make us happy Albion can have no hope of recovery till she heare of the sweet names of Peace and Unity which of an Albion she is like to become an Acheldama of an Eden Garden a gastly Golgatha cruelty and division cry her down exinanite exinanite down with her down with her even to the ground cry the bloody brood of cursed Cain and have drawn the line of vanity of cruelty over her God is pleased in mercy to reveale and revive this holy way of reconciliation whereby to recover restore and raise her up again Ier. 29.11 vid. Isa 46.13 and 49.7 8 9 adfinem Their speech bewrayeth them as they say to Peur to be of Ashdod or Egipt that bring into the Church of Christ the way of the Sword to be of the bloody brood of cruell Cain or cursed Corah who preach and teach that the foundation of the Church of Christ Christs church not to be built in or by bloud who is the Prince of Peace should be layd in the blood of the members of his body that pretend or intend to settle and reforme the Christian Religion by the slaughter of Christians the true faithfull servants and Saints of God in whose sight their death is right deare and pretious These new Builders like those of the old world to get them a name upon earth make brick of their own devising and build them a Babel a Tower that they hope may reach up to heaven yet when they have all done they shall have but brick for stone and slime for morter and the end will be confusion So too too many in these times to get them a name and opinion of being more holy then other men touch me not I am of purer mold then thou art to make themselves greater and raise themselves higher make brick of their owne pretended purity seeming sanctity and forme of godlinesse endevouring by cruelty and policy to build them a Tower a Babel of power and supreme Authority that shall gaine them the kingdome of Heaven and kingdomes on Earth and when they have all done it is but the brick and stime of mortall corruption and haughty ambition and vaine frustrated imagination And they can prognosticate to themselves no fairer end then Babels was confusion in conclusion Dissentions are workes of darknesse wrought by the prince of darknesse the Divell Let us cast away the works of darknesse and put on the armour of light Rom. 13.12 1 Cor. 1.10.11.16 thence comes warre And if needs there must be warre and that war be Gods and concerning his cause as 't is or hath been professed in such a warre 't is fit to use such wayes and weapons such rules and orders as the onely wise and invincible Generall the Lord of Hosts directeth and prescribeth In such an holy warre The noble Army of Martyrs the chiefest servants of God alwayes used holy Armes divine Artillery arma ocelefiae they put on the armour of God their loynes girded with verity their feet shod with the preparation of the Gospell of peace they had on the brest-plate of righteousnesse but above all they tooke the shield of
Faith wherewith they were able to quench all the fiery darts and evade the violent vollies of short which their most deadly enemies could discharge against them Why then may not in this unhappy warre the arme of God rather then the arme of flesh bee happily used Why not the holy sword of the Spirit rather then the bloody sword of sinfull flesh Why not divine points of heavenly doctrine to penetrate and illuminate and convince the faculties of the soule rather then endevour to beat religion into the braine with a Pole-axe or pierce the heart by Pike or Pistoll Why not the holy ordinances of a mercifull God Canons of comfort tending to peace and conversion Before the murdering preces of mercilesse man hurrying to perdition and confusion under which sad and lamentable condition the three Kingdomes have for a long season layne languishing The Prophets Quere Is it because there is no God in Israel that we goe to inquire c. How long shall the sword devoure know ye not that it will be bitternesse in the end Should not a people inquire at their God to the Law the testimony the Ordinance the Oracle of God If they go not his way of peace 't is because there is no light in them He that hateth his brother is in darknesse 1 Jo. 2.9 10 11. where then shall he appeare that murdereth his brother For the manner of making drawing and using of Lotts I find not either in Gods word or other Divine writings any certain prescript forme or rule of necessity to be practised and followed The use thereof being frequent among the people of God and many other Nations the forme of making and using the Lott in such or such a manner or way hath bin left to humane designement For though the Lott be Gods immediate ordinance God himselfe being the originall author thereof and the sole and onely disposer of the event thereof as 't is before manifestly and plentifully proved yet where God leaves a matter indifferent in the manner of use the restriction of this indifferencie is left to secondary causes as in case of the Lot It is left to humane disposure for the manner how and the materialls whereof Lots may be made whether written or printed in Paper Parchment or the like Vellam or cut in wood or the barke of a Tree as some have used it or ingraven in any mettall Bone Ivory or other matter In. act 1. Maier The most Ancient as by a late learned Writer is observed used Beanes black or white Letters of the Alphabet or Globules which were either gilded or silvered as among the Venetians or covered over with wooll as among the Gemcans c. as Petrus Gregorius sheweth in tit de Elect. Pet. Martyr in his common place chap. 8. part 1. of Vrim and Thummim Where it is to bee noted that only the King or else the father of the Consistory had power to consult or propose the matter to the Priest the Priest only had the power to resolve and secondly the matter proposed must not be triviall but of moment great difficulty It is observed by Peter Martyr out of an old expositor of the Law called Kimhi upon Judges 20.27 that it was the manner among the Hebrews when they asked any question or counsell of God by Lott touching publike or weighty matters to come to the Priest apparelled with his Ephod garment and standing before the Arke of the Lord upon whose Ephod were set twelve precious stones wherein the names of the ten Tribes were engraven together with the names of the Patriarks Abraham Isaac and Jacob and also all the letters of the Hebrew Alphabet It behoved him that asked a question to turn his face to the Priest and his speech was neither to be so lowd as he might plainly be heard nor yet so low as if he had only prayed with his inward cogitations but in such wise as Anna prayed 1 Sam. 1.13 where it is said that she only moved her lips and said nothing that might be heard After this the Oracle was shewed to the Priest in this manner By the power of the holy Spirit certain letters did arise and eminently appeare above the others as some say the letters which gave the answer were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An example is taken from 2 Sam. 2.1 when David asked the Lord Shall I go up into any of the Cities of Judah the Lord answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go up Here it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeared out of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schimeon as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levi and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehudah Others affirm that the letters which represented the Oracle were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. that they did after a strange manner joyne themselves into perfect syllables and entyre words and made the answer compleat And this is that Vrim and Thummim which is mentioned in the holy Scriptures Which Peter Martyr calleth Lot and reckoneth the Vrim and Thummim among the several sorts of divine Lotts and stileth that way of consulting with God Lotts by which Gods counsell was asked as in the 8. chap before cited appeareth Rabbi Solomon thinketh that such was the manner of Lotts as that the names of every of the Tribes were written in severall Scrolls which being thrown into a pot were afterward drawn by the chiefe Priest Cicero in his book de Divinations affirmeth that when Numerius Suffecius had cut in sunder a flint stone the Lotts made in an Oak leaped out and that at the same time an Olive tree dâ—d sweat Hony and that therefore a little Chest was made of the same tree into which the Lotts were cast These were called Prenestine Lots which were very famous in times past In Plautus wee read of Lotts made of Firre and Poplar trees which were cast into a vessell of water and according as every Lott arose first or last from the bottome so the matter was decreed Pausanius saith that Lotts were wont to be done out of a pot made of Clay and that one Cresphon in the division that was made of Peloponnesus to handle the matter that the field of Missena might fall out to his share he corrupted the Priest Temenus for he dried other Lotts by the Sun but Cresphons by the fire and therefore Cresphons Lotts being longer before they were made wet he obtained the field of Missena In a word it is evident from what hath been said that Lotts have been of frequent use in all ages and among all Nations especially Gods owne people and are very justifiable by the Scriptures of the Old and New Testament even in such cases wherein the one party holdeth his right and interest in the matter controverted to be unquestionable as may be certainly concluded from the practice of Samuel who knowing assuredly that God had appointed and
unto it and his rest shall be glorious In cases of bitter contentions and bloudy divisions This tree of life whose fruit healeth the Nations hath directed us to appeale to his judgemenâ— for reconciliation he will thereby composâ— our Controversies and make his owne Name glorious by concluding and ceasing controversies among his people and by that meanes bring all Nations to submit to his divine judgement Answerable hereunto is that of the second of Isa 2 3 4 5. where 't is prophesied that in the last dayes the mountaine of the Lord shall be upon the top of the mountaines and all Nations shall flow unto it And he shall judge among the Nations and they shall beat their swords into mattocks and their speares into pruning-hookes and shall fight no more c. vid. Jer. 3.17 18. They shall follow no more the hardnesse of their heart the house of Judah shall walke with the house of Israel and they shall come together out of the land of the north c. Now what judgement is intended by these Prophecies and whether this divine way of Gods judging in cases of difference may not be received within the compasse of these Prophecies I would be glad to learne Seeing there is not that I can find in the whole booke of God any other imediate way of divine judgement whereby differences may be decided particularly provided and ordained by God himself to that end but onely this sacred ordinance In holy Writ I find but two divine Oracles or sacred wayes of consulting with Almighty God in cases of extreme difficultie whereby a certaine plaine visible and immediate response and resolution might be received videlicet Urim and Thummim and the Lott The former was a more mysticall and obscure way this not unlike that way before mentioned Isa 35.8 9. for by Lott a plaine certaine and imediate resolution was alwaies returned prompt and facile to any ordinary capacity That way of Urim and Thummim is abolished but this sacred way of the Lott no lesse Antient and holy then the former as a most usefull holy and happy way of Gods divine judgement ordained for determining of doubtfull difficult and dangerous differences is still retained as by these pacificall Proverbs of the 16.33 and the 18.18 appeares being both Canonicall and Morall Scripture and so perpetuall divinity besides many presidents both Ancient and moderne of the use thereof before herein premised And truly I beleeve this may be justly said of this sacred Ordinance that it was never piously used and performed nay when by irreligious Infidels practised but it ever brought glory to God and good to the users thereof that all men may see and confesse that the Lord is holy in all his wayes and just in all his judgements And doubtlesse this holy way is of especiall happy use for resolving of doubtfull cases discovering of hidden and recondite matters and determining of difficult and mighty differences among mighty persons For where Controversies by humane endevours cannot be decided and the parties on both sides so stout that otherwise they cannot be appeased by this meanes the matters may be composed and the men pacified In cases of this nature those that have the best causes and the clearest consciences will desire to have their differences thus decided For he that is confident of the justice of his Cause needs not doubt the judgement of God and the way of the Lord is strength to the upright man but feare shall be for the workers of iniquity Prov. 10.29 They shall goe into the holes of the rocks c. Isa 2.19 20 21. In cases of this difficult condition when they say unto you Isa 8.19 Enquire at them that have a spirit of divination and at the southsayers which whisper and murmâ—r The divine spirit will tell you that those divinatoâ—y spirits are deceitfull and have no warrant from the divine word of God That both North and Southsayers are more subtile then solid and their words are but wind A dry mind not fit to fan or cleanse Jer. 4.11 That whisperers are lyers and murmurers against Gods divine direction deserve to have their mouthes stopt Thou art wearied in the multitude of thy counsels c. Isa 47.12 13.14 That a woe is pronounced by the Prophet against them that take counsell but not of the Lord that cover with an hypocritis all covering not of his spirit That State poâ—icies are often State fallacies and that divine directions though delivered by a simple Dove are to be preferred before any Machiavilian machinations contrived by subtill Serpents if you would be advised who so wise as the Wonderfull Counseller the Prince of Peace who is wonderfull in counsell and excellent in working Ier. 32.10 he will direct you to him that hath the spirit of wisdome and counsell c. Isa 11.2 Isa 45.11.21.22.23.24 Thus saith the Lord c. Aske of me things to come c. aske after the old way c. Should not a People inquire at their God from the living to the dead will ye deviate from the way of the living Lord to the dead Letter of your owne lawes from the divine law of the Lord to the humane lawes counsells and devises of the crafty Achitophels of the Land will ye deviate from the way of Peace to the way of Warre to the Law of Armes of Harmes God directs you to goe to the Law and to the Testimony to the statute judgement ordinance prescribed by Gods word If they speake not according to his Word it is because there is no light in them He that hateth or indeavoureth to supplant or oppresse his brother abideth in darknesse and he that despiseth Gods Counsell and Ordinance conducing to Peace remaineth in the shadow of death Doe ye esteeme the heavenly wholsome counsell of God in his word of truth or the crafty cruell courses and counsells of men more Isa 50.10.11 If God be God follow him but if Baal be hee If Mars or Machiavel be your Gods the bloudy sword or State stratagems follow them Is it because there is no God in Israel that ye goe to inquire of Baalzebub the god of Eckron Is there no balme in Gilead no Physitian there Is it because the Lord hath prescribed in his Word no holy way of ending Controversies that the cursed way of Cain-like cruelty must make the conclusion How long will it be before ye restraine the people from persecuting and oppressing their brethren know ye not that it will be bitternesse in the end Is there no efficacy in the ordinances of God and yet so much eminency in the ordinances of men Are the judgements of men so righteous and shall not the Judge of the whole world doe right Shall the ordinances of men be commended and commanded and the Ordinance of God contemned and condemned as uselesse or illicite Heare the Lords expostulation with his owne people Have I that brought you out of the land of Egypt and led you through the
why dost thou judge thy brother wee shall all appeare before the Judgement seat of Christ as it is written Warre among Christians and neglect of the use of this Ordinance occastoneth the Lords name to be blasphemed Conversation of Christians should winn others to follow their faith and glorifie God in Christ Heb. 13.7 1 Phil. 1.2.3.17 2 Tim. 2.19 Rom. 1.21.22 Let whosoever nameth the name of Christ depart from evill from dissention This way ordained not in vain by the Lord nor set down in his Word to no purposo every knee shall bow c. Why then should the Heathen reproch and scoffe at the Christian for their cruelty and barbarous bloudy-mindednesse one against another saying Where is that God that Christ that Prince of peace which they so boast of Cannot or will not he reconcile them why doth he suffer them thus bruitishly to butcher one another cannot he be or will they not trust him to become their Arbiter Umpire Iudge to end their differences and settle peace among his people Thus whilest the name of God and Christ should by the use of his holy Ordinance be magnified by such as are called by his Name godly Christians by their inhumane cruelty and irreligious carriage in the neglect of his holy Ordâ—nance his holy Name is blasphemed and that among Turkes and Infidels whereof the Lord himselfe Isa 52.5 complaines Now therefore what have I here saith the Lord that my people are taken away for nought and those that rule over them cause them to howle and my Name continually is blasphemed as also the Apostle speakes that by ill carriage of Christians the name of God and Christ is blasphemed among the Gentiles I said not in vaine to the seed of Jacob Seeke you me I the Lord doe speaks righteousnesse and declare righteous things looke unto me and yee shall be saved all the ends of the earth shall be saved for I am God and there is none other No part of Gods word is uselesse or superfluous not any ordinance of God therein unnecessary or vaine The wicked are so proud they will not seeke after God Psal 10.45 To refuse or resist any way or ordinance of God is to fight against God To neglect or despise this holy ordinance is to dishonour God by disobedience to his direction 'T is an argument of guiltinesse or infidelity in the refusers of guilt in that they dare not endure or abide the test touch-stone or tryal of the truth or else of infidelity in that either they doe not believe the word prescribing this Ordinance Or else they dare not or will not trust God in the dispoâ—â—tion of the Lott Though the word be plaine in that point and cleere as the Sunne Prov. 16.33 Reasons why this way ought to be embraced and used before any humane way First because 't is a most holy way in three respects 1. In regard of the Author or first instituter thereof 2. In respect of the ends for which it was ordained 3. In respect of the meanes to attaine those ends Gods divine way of judgement The Author and Instituter is God himselfe as hath been plentifully proved in the precedent part of this Treatise The ends three 1. Gods glory which should they come in competition wee ought to preferre before the salvation of our soules Secondly ending the present differences preventing of future dissentions Thirdly setling and establishing of a firme and lasting Peace then which among Gods people nothing more pleasing to God more profitable to themselves The meanes wherby those ends are attained viz. the divine judgement makes this way the most happy for both sides for many reasons the fittest to be used Secondly in respect of the equality and justice of this way of proceeding and tryall being without corruption fraud deceit or guile without force or compulsion without any partiality Thirdly because the mouths of murmurers and malitious men will hereby be stopped and no default or defect deceit or mistake injury or falsity can be attributed to this judgement Fourthly in regard 't is satisfactory to the mindes and consciences of all good men who will believe and honour the Judgement in respect of the Judges integrity who cannot erre or doe wrong Fifthy because the use hereof is an exercise and an evidence of our faith and obedience A true tryall is hereby made whether wee believe his Word observe his Ordinances and dare trust his Judgement Sixthly because this being an ordinance of God there is as strict a Precept given by God in his Word for the due keeping and observing thereof as of any the Lords lawes and Commandements Isa 58.2 They seek me daily and will know my wayes even as a people that did righteously and had not forsaken the statutes of their God they aske of me the ordinances of Iustice they would seeme to draw neare unto God c. Deut. 30.10.15.16 and many other places of Scripture with promises of plentifull blessings thereunto annexed and menaces and curses for neglect thereof And if humane ordinances must not without much danger bee disobeyed I wonder how the wisest and the mightiest men dare despise the divine Ordinances of the Almighty Lord of Heaven and Earth Considering that Sacred and severe Injunction there prescribed with promise of life and good to the obedient observers death and evill to the disobedient deserters thereof Seventhly because the further effusion of blood will hereby be prevented all parties better contented and all future malice feuds and discontents among many Families and persons in the Kingdomes forgiven if not forgotten removed if not obliterated which when they shall discerne the the divine hand and judgement of God in determination of the differences will remaine more cleerely satisfied touching the same and one towards another Eightly all businesses may hereby bee Transacted with glory to God and without vain-glory blame accusation or dishonour to either party In this tryall the Victor cannot sacrifice to his owne Nett attribut any praise to the arme of flesh nor the evicted receive any foyle or disgrace from the hand of the Adverse party in regard the Lord is the onely agent and the judgement disposition and event is onely of the Lord. Whereas if either party should relinquish their former Tenents and condiscend to any Propositions which they formerly before the unhappy warre commenced refused to assent unto it might be held and accounted as an argument either of much weaknesse or wickednesse in them in not yeilding thereunto before so much Christian bloud was spilt and so much misery calamity distraction and damage had been brought to the Kingdome by their standing out Ninthly in case of differences in Religion this divine way without all peradventure will prove the most pious prosperous and most pleasing to God and men if we consider these ensuing particulars First the glory of God is primarily and imediatly concerned and to be considered herein viz. the salvation of his soule which hath special
relation to and dependeth much upon the doctrine and discipline of that Church whereof he is a member Thirdly the chiefe and continuall care of every man ought to be first the glorifying of God and secondly the salvation of his soule Now if differences arise touching the way which is the most pious and best way to glorifie God and attain the salvation of soules which is the purest way of divine worship which Church hath the most orthodox doctrine discipline whether shall the doubting conscience go for satisfaction in those points It will be answered to the Scriptures which are Gods Testaments his revealed will the Touchstone of Truth Thither we are to appeale for satisfaction But then put case as in truth it is that diversity of Interpretations have bred diversity of opinions and divisions and so controversies increase and grow end esse Mens corrupt constructions have troubled the Fountaine of living waters with the mud of their mis-interpretations the Word of truth which would give light to the whole world like the Sunne in his brightnesse an infallible standard of true doctrine and determiner of all Controversies is hid under the bushell of mens mystie-clouded understanding and apprehension and that which should be a cure for our contentions is by mans misprision made an occasion of further difference and determination of the differences of Interpretation Surely he that in the beginning was the Word and the Word that was with God and that Word which was and is God will be the fittest Judge of the Interpretation of the Word of truth That Word by which all things were made and without it was nothing made must make peace betweene the Interpreters of the Word or it will never be made That Word in which was and is life and the Life the light of men the Light that shineth in darknesse the true light that lightneth every man that commeth into the world the way the truth and the life must shew us the true way the way of truth the true way of life eternall He must teach us the way of Peace Lead us in the paths of Peace declare unto us by the light of his divine judgement which way is most conducible to his glory and his peoples good which Interpretation hee best approveth of which way of doctrine and discipline is most pleasing to God and profitable for his Church Reveale that way of Keligion or Reformation which is most agreeable to the will and word of Jesus Christ Prov. 16.11 Prov. 2.6 to whom the Judgement is to be committed None but God onely can reveale the way of life We can know nothing of God clearly and perfectly untill God himselfe manifesteth it unto us Psal 103.7 and 147.19.2 Dan. 3. J cause to walke in the way of righteousnesse and in the midst of the paths of judgement Prov. 8.20 And without this way of divine judgement Controversies will rather increase then cease Divisions be multiplyed rather then diminished Therefore let us pray with holy David Arise O Lord judge thou the earth for thou shalt inherit all Nations And in this point the Dove declares her selfe an Independent to the world For man by humane power or policy without advising with Almighty God and receiving his divine resolution to set up a Set forme of Discipline and Religion such as he in his opinion shall conceive most agreeable to Gods word and then inforce as he in his opinion shall conceive most agreeable to Gods word and then inforce all to fall downe and worship in that forme and way or inflict punishment on the refusers their course is evill and their force not right Jer. 23.10 't is next doore to Nebuchadnezzars Image and Idolatry If we would have a Religion established consonant to Gods will and Word let us consult with the Lord and convince the consciences of opposers by the Judgement of Jesus Christ the way of the Lord the oracle of God prescribed in his holy Word not the way of the Sword or other humane way or ordinance which can be but a sandy foundation whereon to ground Religion or Reformation A sacred necessity of the use hereof in differences in religion the Lord ought to be trusted with the interpretation of his own word The Testator with the meaning of his Testament And I thinke I may presume that the wisdome of our wisest men the most prudent and potent Pillers of our State and Church will nor presume an infallibility of judgement in themselves a gift so divine that our most rarely-gifted Divines will not dare to attribute it to themselves it being a quality so incompatible to or with any sublunary creatures And we may feare to find errour in Scripture interpretation aswell as in life and conversation among the sonnes of Levi the most sanctified Clergy who being well advised will neither shame nor be ashamed of that sacred Ordinance which gives them that title of Clergy but looke upon it as that Starre in the East whereby with the Wise men they may be led to Christ the light of the Gentiles and the glory of his people Israel Whereby the Sunne of righteousnesse with healing under his wings the day-spring from on high may visit us giving light to them that sit in darknesse and the shadow of death Luke 2.32 and guiding our feet in the way of peace Luk. 1.78.79 For he is the Fountaine of our peace and felicity and we should be zealous of his glory which leads me to the tenth reason Tenthly It is an excellent occasion cause and meanes of glorifying God whereof man should be most carefull God being the beginning from which all thing spring from whence proceedeth every good and perfect gift the meanes by whom we live move and have our well being and the end unto which all things tend and to the advancement of whose glory we should bend all our endeavours purposes and practises For his glory is most deare to him Exod. 7.4.5 He will not give it to another Esa 42.8 and 48.11 therefore man should beware lest he intend or indeavour to rob God of his glory by preferring humane before divine Counsells wayes and courses by respecting mans and rejecting Gods ordinances c. No Peace will be on earth no true love or good will among men nor good will of God towards men unlesse glory be given to God on high as by the doxology of the Angels appeares Gods glory is the supreme end of all divine revelation Ephes 2.7 of all his workes So the Heathen shal feare thy name and all kings of the earth thy glory The Doves addresse to the Divines Mal. 2.1 2 3 c. If they had stood in my counsell and had declared my words and my ordinances to my people then they should have turned them from their evil way and from the wickedness of their inventions Ier. 24.22 I create the fruit of the Lipps to bee peace I will heal c. But the wicked are like the raging
Sea that cannot rest whose waves cast up mire and durt Isa 57.19.20 Isa 52.7 How beautiful upon the mountains are the feet of him that declareth and publisheth peace that declareth good things and publisheth salvation saying unto Zion thy God raigneth Christ is the Prince of peace prime only peace-maker if we refuse to make him our umpire our Iudge we rob him of his honour his office Their course is evill and their force is not right Jer. 23.10 Mal. 1.6.7.8 Mal. 4.4 Jer. 13.15 16.57 Eph. 1.5.6 Jo. 11.4.48 Exod. 9.16 Psa 50.15 Prov. 16.4 of mans life Psa 6.4.5 Psa 9.13.14 and service Psa 101.1 Zach. 7.5 6. Jo. 3.28 29. 't is the royall Robe of his infinite Majesty Psa 104.1 And all meanes furthering the same are available to salvation Psal 50.23 Rom. 4.20.21 Divine providence having made it my Lott who am lesser then the least of the servants of Christ to treat of the sacred Ordinance of divine Lott Let not the Divines and reverend Clergy disdaine if som texts of holy truth be directed to them from the mouth of the Almighty touching this point of glorifying God and teaching the people his lawes and statures and ordinances And now ô ye Priests this commandement is for you If yee will not heare it nor consider it in your heart to give glory unto my Name saith the Lord of Hoasts I will even send a curse upon you and will curse your blessings yea I have cursed them already because ye doe not consider it in your heart Behold I will corrupt your seed and cast dung upon your faces c And ye shall know that I have sent this commandement unto you that my Covenant with Levi might stand My Covenant was with him of life and peace Not warre and destruction not a covenant with death and agreement with hell The law of truth was in his mouth and he walked with me in peace and equity and did turne many from iniquity He taught Gods people to know the wayes and walke in the paths of Peace turned their hearts from inclining to strife and debate their heads from imagining mischiefe against their brethren held their hands from smiting with the fist of wickednesse or being defiled with blood stopt their feet from running the race of Ruine shedding innocent bloud For the Priests lips should pleserve knowledge and the people should seeke the law at his mouth For ye are the messengers of the Lord to that purpose But yee are gone out of the way ye have caused many to fall by the Law ye have broken the covenant of Levi of life and peace saith the Lord Therefore have J also made you despised and vile before the people because yee kept not my wayes but have been partiall in the law Have wee not all one Father Hath not one God made us why doe we transgresse every one against his brother and breake the covenant of our Fathers yee have wearied the Lord with your words when ye say c. Where is the God of judgement As God is the God not of confusion but of peace so he meant and sent his Ministers to be Embassadours of peace not contention And if God in his Law his Word have instituted and prescribed a way an ordinance of Peace where shall the people seeke the knowledge of this Law this Ordinance this Statute but at the mouths of his Ministers Is it lawfull for them to goe out of this way to cause the people to fall from this Law to be partiall touching the Law to teach what part thereof they like and neglect what part they dislike Doe ye not weary the Lord with your words and wayes when ye deny or doubt of the way of his divine judgement If a tender Father shall offer his judgement to be Umpire Arbiter judge between dissenting Brethren his children who refuse such a Fatherly favour and fall by the Sword and so fall to the Sword ought not the Priest to tell those contentious brethren of their Rebellious disobedience and shew and direct then the divine way of reconciliation Jf J be a Father where is mine honour if a master where is my feare saith the Lord unto you O priests that despise my name and if ye aske wherein in that ye say the way and ordinance of the Lord is not to bee regarded and ye offer blind and lame and uncleane sacrifice humane deviser in stead of divine directions And 1 Sam. 2 29.30 Marke the Lords expostulation with Eli Wherfore have ye kicked against my sacrifice and mine offering which I commanded in my Tabernacle and honourest thy children above me to make your selves fat of the first fruits of the offering of my people But it shall not be so for them that honour me I will honour and they that despise me shall be despised Behold the dayes that I will cut off thine arme and the arme of thy fathers c. May not the Lord say the like to the despisers of his Ordinance wherefore have you preferred the issues of your owne braines before my Instituted Ordinance to make your selves rich and glorious thereby I will cut off your power and authority c. Remember the law of Moses my servant with the statutes Judgements and ordinances wich I commanded c. The Prince Parliament Prophet Priest and People may please to observe and remember those texts touching the Lords glory and his ordinances I shall conclude this point with that of the Prophet Ieremiah Heare ye and give care be not proud for the Lord hath spoken it Give glory to the Lord your God before he bring darknesse and before your feet stumble in the darke mountaines and while yee looke for light he turne it into the stadow of death and make it as darknesse But if yee will not heare this my soule shall weep in secret for your pride vide Psal 10.4.5 The wicked is so proud he seeketh not for God but worldly goods Gods judgements are high above his sight c. Zech. 4.10 Thus saith the Lord Stand in the waies and behold aske for the old way which is the good way and walk therin and ye shall find rest for your soules Jer. 6.16 Jer. 25.5 Turn again now every one from his evill way and from the wickednes of your Inventions c. 'T is a most holy happy and honourable way in respect of the Authority Antiquity ends and use thereof Aske for the old way c. whatsoever things are written afore-time are written for our learning c. Rom. 14.4 'T is a most plaine perfect easie ready way and as full of felicity as facility Quo facilius preceptum eò gravins peccatum Who hath despised the day of small things By how much the divine way precept or direction is more easie by so much the negâ—ect thereof is more heavy more sinfull This judgement of the Lord will be a most firme foundation whereon to build Bethsalem Jerusalem a safe lasting and
well-grounded peace Wee may observe that ship to be most frequently and furiously tossed and tumbled with waves and tempests that anchors in the mud and slitting flexible yeilding earth Wee may find it so in those ships of state which anchor too terrenely which confide in their own crackt counsells too much in the mud of their own imaginations the durt of their own devises the brittle earthen pitcher of their own policies That Peace is most safe that is grounded on the rock of Christ Jesus his divine counsell judgement and direction upon God the rock of our salvation that state remaines but in a weake and tottering condition that hath not the salvation of the Lord for their walls and bulwarkes But that State or People which dare cast their burthen on the Lord in case of danger division destruction commit their cause to his heavenly disposition and contentedly and confidently say The Lord is our Iudge Isa 33.22 c. per totum the Lord is our Law-giver the Lord is our King he will save us they shall dwell on high their defence shall be in the mountaint of the Rocke surely there the mighty Lord will be unto them as a place of floods and broud rivers c. Their eyes shall see the King in his glory Ierusalem a quiet habitation a tabernacle that cannot bee removed Isa 32.16 c. Iudgement shall returne to Iustice and all Nations shall fellow after it Iudgement shall dwell in the desart and justice remain in the fruitfull fields And my people shall dwell in the Tabernacle of Peace and in sure dwellings and in safe resting places And the worke of Iustice shall be peace even the worke of Justice and quietnesse and assurance for ever I shall conclude with these Admonitions exhortations of the Lord by his Prophet Which the Dove humbly directs to the Prince Parliament Clergy and People of the Land Isa 50.10 11. Who is among you that feareth the Lord let him heare the voice of his servant he that walketh in darknesse and hath no light let him trust in the Name of the Lord and stay upon his God Behold all you kindle a fire and are compassed about with sparkes walke in the light of your fire and in the sparkes that ye have kindled This shall ye have of mine hand ye shall lie down in sorrow Ezek. 15.7 I will set my face against them they shall go out from one fire and another fire shall devour them Woe to the rebellious that take counsell but not of me c. Isa 30.1 2 3. vide Isa 10 and Isa 29.14 15. Woe unto them that seek deepe to hide their counsell from the Lord c. vid. ver 16.17.18.19.20.21.22.23.24 Both Prophet and Priest doe wickedly wherfore their way shall be unto them as slippery wayes in darknesse they shall be driven forth fall therein for I wil bring c. Jer. 23.11 12. Woe is me now for my soule fainteth because of the murtherers Jer. 4.31 The conclusion of one warre may be the commencement of another even to confusion And Isa 51.4 Hearken unto me my people and give care unto me ô my people for a law shall proceed from me and I will bring forth my judgement for the light of the people And Isa 45.7 I forme the light and create darknesse I make peace and create evill I the Lord doe all these things v. 11. Aske of me things to come concerning my sons and concerning the workes of mine hands command you mee And Isa 46.8 Remember this and be ashamed bring it to mind O you transgressors Remember the former things of old for I am God c. My counsell shall stand and I will doe whatsoever I will ver 9.10 Heare me ye stubborne-hearted that are far from justice I will bring neere my justice c. ver 12.13 And Isa 47.10 11. Thy wisdome and thy knowledge they have caused thee to rebell and thou hast said in thine heart I am and none else Therefore shall evill come upon thee and thou shalt not know the morning thereof c. And Isa 48 18.19 Thus saith thy Redeemer the holy one of Israel I am the Lord thy God which teacheth thee to profit and lead thee by the way that thou shouldest goe O that that thou hadst hearkened to my statutes then had thy peace been as a river c. For mine own sake for mine own sake will J doe it for how should my Name be polluted Surely J will not give my glory to another vr 11. And Jer. 8.7 Even the Storke the Turtle the Crane and the Swallow know their appâ—â—â—ted times but my people know not the judgements of the Lord. How doe ye say we are wise and the law of the Lord is with us The wise men are ashamed they are afraid and taken Lo they have rejected the word of the Lord and what wisdome is in them ver 8.9 Jer. 7.27.23 But thou shalt say unto them this is a Nation that heareth not the voice of the Lord their God nor receiveth discipline truth is perished and is cleane gone out of sheir mouth Thou shalt speake all these words unto them but they will not heare thee c. Jer. 7.27.28 Therefore Behold the dayes come saith the Lord that it shall no more be called Topheth nor the valley of Benhinnow but the valley of slaughter c. ver 30. O that mine head were full of water and mine eyes a fountaine of teares that I might weep day and night for the slain of the daughter of my people Oh that I had in the wildernesse a cottage of way faring men that I might leave my people and goe from them for they be all adulterers and an assembly of Rebells Shall I not visit for these things saith the Lord and shall not my soule be avenged on such a Nation as this upon the mountaines will I take a lamentation c. And I will make Jerusalem an heape and a den of dragons c. who is wise to understand this c. why doth the land perish c. And the Lord saith Because of oathes the Land mourneth their course is evill and their force is not right Jer. 23.10 God standeth in the assembly of gods he judgeth among gods Psal 82.1 They know not understand nothing they walke in darknes albeit the foundations of the earth be moved ver 5. because they have forsaken my law which I set befor them And have walked after the counsell and stubbornnesse of their own wicked heart c. Jer. 9 1.2.9.10.11.1â—.13 Woe to the rebellious that take counsell but not of me c. Jer. 11.24 They are all rebellious traytors walking craftily they are brasse and yron they are all destroyers Jer. 6.28 This people hath an unfaithfull and rebellious heart they are departed and gone c. Jer. 5.23 Thou hast stricken them but they have not sorrowed consumed them but they have refused to receive correction they have made
VOX TURTURIS vel COLUMBA ALBA ALBIONIS THE VOICE OF THE TVRTLE OR ENGLANDS WHITE DOVE In the deluge of Division the second time sent forth from Gods Arke to present a Peace-offering upon the Altar of Jehovah Shalom Humbly proposing that divine direction which the God of Peace hath revealed in his Word of truth for determining Differences by an holy Ordinance of his owne Institution wherein himselfe is the sole Judge Proverbs 16.33 Prov. 18.18 Shewing how by this Divine way of Gods Judgement not onely the great differences here in Church and State depending may speedily and happily be determined with glory to God Honour to the King and happinesse to the Kingdomes but also all the greatest Controversies both Civil and Sacred throughout Christendome may be Composed the Effusion of Blood prevented Many Prophecies conducing to an universall Peace fulfilled the happy use of this holy Ordinance made knowne and the name of God thereby manifested and magnified among all Nations which by Cruelty and bloody Division is Blasphemed even among Heathens Per E.M. Arm. Christi servorum minimo minorem Should not a people enquire at their God to the Law and the Testimony if they speake not according to this word 't is because there is no light in them Isa 8.19 20. Hearken and give eare to me O my people for a Law shall proceed from me and I will bring forth my Judgement for the light of the people Isa 51.4 When I shall take a convenient time I will judge righteously the earth and all the Inhabitants thereof are dissolved but I will establish the pillars Psal 75.2.3 Per sortem Deus ipse in judicio sedet Sicut enim Deus per Jethronem consulait ut causis levioribus ab aliis judicibus dijudicatis difficiles Moysis Cognitioni reservaretur Sic Deus instituit ut quae nulla cujusquam ingenii vi perspicientia causa dignosci posset ad se per sortim judicium deferretur Cartw. in Proverbs 16.33 LONDON Printed for T.W. 1647. To the Gentle Judicious religious Reader The humble addresse of the harmlesse Dove THis Dove like that of Noah at the first sending forth found no rest for the sole of her foot no place for her peace-offering as in Mesech and the tents of Kedar whilest the Dove perswades and pleads for peace proposed and pressed an holy and happy way of peace the Serpent prevented and perverted the progresse therof and preparation was made for war She looked and laboured for peace but there was no good and for the time of healing but behold trouble Jer. 14.19 The Land remained like a glassie sea mingled with fire Rev. 15.2 Every field of our Albyon so called quasi Olbyon because happy and pleasant was become like that place called Armagedon 1 craftinesse of destruction as it is interpreted Rev. 16.16 The whole land over-spread with waters of Marah and Meribah of bitter strife bloody division Waters like the fountaines on which the third Angell poured out his Vials and they became blood like the rivers of Egypt which was their first plague all turned into bloud or like that Sea on which the second Angell poured his Vials of wrath so that it became as the bloud of a dead man and every living thing died therein Rev. 16.3.4 So deplorable was this deluge of deadly dissentions Exod. 7.20.21 that the Rod horse and his rider who had power to take peace from the earth and that they should kill one another c. Rev. 6.4 may be said to have run a race of ruine through this wretched Land and foure of those seven Angels which stood before God with seven trumpets might seeme to have sounded in these three sorrowfull Kingdomes Rev. 8. that seeming but a prophesie the performance whereof is manifested in our unhappy Calamities at the founding of the first of which Angels trumpet there followed haile and fire mingled with bloud which falling on the earth the third part of the trees and all green grasse was burnt up are not a third part of our trees our strong men our young men our provisions and fruits of the earth consumed The two staves of beauty and bonds are broken mentioned Zech. 11.7.10.11 the Bonds of unity and beauty of orderly government are broken and we may feare the breach of the staffe of bread comes marching towards us like Jehu furiously fearfully At the sounding of the second Angels Trumpet as it were a great mountain burning with fire was cast into the Sea and part of the sea he came bloud and the third part of the living creatures which were in the sea died and the third part of the ships were destroyed In this mare mortuum and dead sea of dissentions 't is to be feared we have suffered shipwracke of at least the third part of our martiall men Munition and mony the three sinews of a State besides the decay of Trading and Merchandizing c. At the sounding of the third Angel there fell a great star from heaven burning as it were a lamp and it fell upon a third part of the rivers and fountains of waters and the name of the star was called Wormwood and the third part of the waters became wormwood and many men died of the waters because they were made bitter The Lord having permitted that grand Impostor the divell a dangerous deceiver from the beginning Lucifer in the shape of an Angell of light to mix wormwood with the fountaines of living waters the holy word of God Many men by the wormwood of mis-interpretation and gall of misapplication thereof have so imbittered those sweet and pleasant waters that they are to too many become aquae mortis destructive and deadly which in truth in themselves are the cleere Aquae vitae waters of life quickning and reviving the drooping dying soule At the sounding of the fourth Angel the third part of the Sun was smitten Christ the Sun of righteousnesse obscured by the pride and infidelity of men the third part of the Moon the Church and the third part of the Stars the Ministers and teachers so as the third part of them was darkened and the day was smitten that it shone not for a third part of it and the night likewise the light of the Gospell clouded by the night of blacke ignorance Alas I. om 4.1 2. how is the gold become dim how is the most fine gold changed the stones of the Sanctuary are poured out are scattered in every place in every corner of every street The sons of Zion comparable to fine gold how are they esteemed as earthen pitchers the worke of the hands of the potter The Prince the Peers the Priests all slandered and sleighted derided despised destroyed The whole Land is filled with bitternesse and made drunke with wormwood Lam. 3.15 Isa 51.19 20. The mighty have stumbled against the mighty and both are fallen together The whole body is sicke and the whole heart is heavy The Lord hath taken