Die Mercurii 28. April 1647. ORdered by the Commons assembled in Parliament That Mr. Ball doe from this House give thankes unto Mr. Strong for the great paines he tooke in the Sermon he preached on this day at Margarets Westminster before the House of Commons it being a day of publique Humiliation and that he doe desire him to Print his Sermon VVherein he is to have the like Priviledge in Printing of it as others in the like kinde usually have had H. Elsynge Cler. Parl. D. Com. I appoint Jo. Benson and Jo. Saywell to Print my Sermon William Strong THE TRUST AND THE ACCOVNT OF A STEVVARD Laid open in a Sermon preached before the Honourable House of Commons at Margarets Westminster upon Wednesday the the 28. of April 1647. being the day of their Publique Humiliation By William Strong Potes officio jurisdictionistuae fungi humanitatis memisse vel quia vos sub gladio estis Tertul. ad Scapulum c. 4 Confragosa in fastigium dignitatis via est non in praerupto tantum illic stabis sed in lubrico Sen. Ep. 14. LONDON Printed by Tho. Harper for John Benson and John Saywell and are to be sold at their Shops in Dunstans Church-Yard and at the Greyhound in Little-Britaine 1647. To the Honourable House of Commons Assembled in Parliament I Could not minde you of any thing better then that which God would have alwaies before your eyes your latter end and your last account that it is appointed for all men once to dye and after death the judgement that after death a mans workes follow him either in eternall punishment or rewards and that with God there is no respect of persons he that hath received but one talent shall give an account for no more and he that hath received five shall give an account for five the trust indeede and honour is the greater but so will also the account be to whom much is given of him much will be required It will be a dreadfull thing for all men with naked consciences to appeare before the Judgement Seate of Christ when the Thrones shall be set and the Bookes shal be opened and the dead shall be judged out of those things which are written in the bookes according to their workes But above all others the Accounts of Kingdomes and the accounts of soules must needes be dreadfull And yet Angels and men may stand amazed to consider with how much precipitancy and inadvertency men rush upon both these as in sinne men abstract the pleasure from the sting and therefore powre out themselves with greedinesse so in rule men abstract the honour and advancement from the account and judgement and then it s no wonder if with violence they are carryed after the one when they wholy cast off thoughts of the other I beseech you therefore let my counsell be acceptable to you which I know yee will all wish you had taken in the great day of your account Bee holy your selves even as the Lord is holy in all manner of conversation these white Robes and Crownes become none so well as they doe the Elders that as yee judge with God so God may dwell in you that yee may have a double Image not onely his Image upon you as Magistrates but his Image in you as Saints Yee have greater opportunities to improove greater temptations to resist greater oppositions to conflict with and which is most of all to be considered a greater account to make then other men and therefore neede more of Gods grace more of Gods presence and his blessing Yee have begun a worke of Reformation and yee have professed a more close walking with God then other men and are the first Parliament in this Nation that have undertaken by a publique Covenant with hands lifted up to the most high God to endeavour a perfect Reformation and that to begin at home in reforming your owne wayes 〈◊〉 l. 1. c. â— so that wee mry safely and without flattery give you the same encomium that is given by Lactantius to Constantine the Great Primus Romanorum Principum quirepudiatis erroribus Mijestatem Dei singulariis acveri cognovisti honorâ—sti These are the Titles that yee hold forth to the world knowne and read of all men therefore the eyes of the whole Christian world are upon you and the expectations of all the reformed Churches The Lord teach you to answere them That ye may have something which is suetable to your profession without that that may not be objected to you as a reproach which the Father doth to the Philosophers 〈◊〉 l. 3. c. 15. Quos non aliter intueri decet quà m medices quorum titusiremedia habent pixides venenâ— Least yee make sad the hearts and shame the hopes of the Saints and cause those who are both enemies to holinesse and to you to blaspheme Let not pollicy give rules to piety and set the bounds to your Religion an evill that hath interwoven it selfe into even the very constitution and fabricke of most Christian States to appeare for God so farre as still to take care of themselves and to venture into this sea of Reformation so as they may see a safe harbour to put themselves into This is the way to lose all your labour It s an empty winâ— that brings forth fruit to it selfe if men fast to themselves rule for themselves live to themselves they will also dye to themselves what pretences soever men may fancy to themselves and what pleaâ—s they may have ut honeste piccare videantur Bee also a refuge to the Saints love holynesse in others there is not a greater testimony of holynesse in a mans selfe then iâ— he love the same in another God loves his owne Image wheresoever it is so should yee also there is nothing will honour you more before God and men Davids eyes in his Government were upon the faithfull so let yours be and let not the Kingdome have cause to continue the complaint that none are preferred or respected by you but friends kindred or creatures and if he be never so faithfull to God and never so serviceable to you if he come not under one of the fermer Titles whatever his desert or his condition be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. adver Julian 1. p. 64 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethic. l. 8. c. 12. Hister Aminahum par 2 c 4. Brisson de repub l. 8. c. 1 S. 19. Camerar operat succifiv l. 1. c. 12. yee have no respect to him no pray on him Surely that precept extends to you also doe goâ— to all but specially to the household of faith Nazian speakes it both of the goodnesse and wisdome of Constantius that he did in his government affect nothing more and laboured nothing more then the encrease of Christian Religion and the flour shing thereof For he wisely considered that as Christianity flourished so did Rome and the encrease of
not perfectly inlightened Yet let us set before us the purest paterne and strive to it In this last Church 1. The Doctrine of Christ shall be preached with so much evidence that all men shall be convinced in comparison of the light that now is it shall be as the light of the Sun which only makes it day Esay 31.26 2. The Ordinances shall be pure without all humane mixtures and contributions the Temple and all things therein shall be measured by the golden reede of the word Rev. 21 15 16. and Jehovah shall be one and the uncleane spirit with the false Prophet shall passe out of the Land Zach. 13.2 14.9 3. The members of this Church shall be holy Esay 54.11.12 the foundation shall be layd of Saphires the windowes of Agates the gates of Carbuncles There shall be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there Rev. 22.3 by reason of holynesse no neede of putting censures in execution for they shall write upon the bells of the horses holinesse to the Lord Zach. 14 20.21 And every pot in Jerusalem and Judah shall be holinesse to the Lord And in that day there shall be no more the Canaanite in the house of the Lord of Hosts And there shall be such a spirit of discerning that only open and prophane men shall be without but also every one that loves and makes a lye Rev. 22.15 4. From these Ordinances there shall be abundance of Converts for the more purity the more power When the waters shall ishue out of Ezechiels Temple every thing shall love where they come and the fish shall be as the fish of the great sea exceeding many Esech 47 9. 5. Their Communion with God shall be glorious and full of evidence The glory of the Lord and of the Lambe shall be to them Rev. 21 23. as the Sun in the Firmament a constant and a perfect Light for the more of Gods order the more of his presence the name of the City shall be Jehovah Shamah the Lord is there Ezech. 48.35 6. There shall be a perfect and sweet Communion one with another as Communion with God growes so doth the Communion of Saints grow the neerer the lives are to the Center the neerer they come one to another All divisions shall be taken away about the wayes of worship Jehovah shall be one and his name one Zach 14.9 they shall glorifie God with one minde and one mouth serve the the Lord with one shoulder Zeph. 3.9 Blesse God for the Reformation begun and strive to perfection Alwayes have an eye unto this paterne and so far as yee come short so much is wanting of that pitch that the Lord hath set forth as attainable in this life Sixtly follow your imployments as Magistrates yet so as you neglect not your duty as private Christians Make use of all for your spirituall and eternall good that being faithfull in that which is another mans God may give you that which is your owne Consider your selves to be Stewards and make your accounts even day by day when you come from judging publiquely then judge your selves in secret before a higher Trybunall then your owne that you may give an account with joy and not with griefe in the end Thinke of your Honour so that you forget not your Office yee are but Stewards So rejoyce in your Office that you remember your end Yee shall not be alwaies Stewards So glory in your receipts and exaltations that you forget not the account of your stewardship And this in the name of the Lord who hath given to his Ministers great liberty of speech I charge you before God and the Elect Angels and before Jesus Christ who shall judge quicke and dead at his appearing and in his Kingdome So this shall be a joyfull voice to you Give an Account of your Stewardship for yee may be no longer Stewards FINIS
holinesse in the Church was the glory and stability of the commonwealth Bee tenderly affected to the people that God hath put under you the Titles of Fathers and Nurses call for bowels The difference that the Philosopher gives betweene a King and a Tyrant is the one rules for himselfe and the other for the Subject And in an Epistle to Alexander he did tell him that a Magistracy was appoinied by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe good to the Commonwealth and not to oppresse it or insult over it It s said of the Pelican that her yong one being hurt by a Serpent she doth recover them with her owne bloud which Franzius doth apply as a glorious resemblance of Christ But John the 2 King of Portugall did make it an Embleme of a good Magistrate and caused that bird to be put into his escuttchion to minde him and his successors of their duty to be willing to be spent for the people Let not the glossy condition of this world deceive you there is a time to be borne and a time to dye a time to put off your Robes as well as to put them on It s a Ceremony that they use at the Popes inauguration one stands with two Reedes or Canes in his hands on the one a burning torch one the other a little course flaxe which he lights and by and by its out and this he doth thrice and the Master of the Ceremonies cryes Sancte Pater sit transit gloria mundi Have you such considerations alwaies with you that yee may never enter into your house but with an expectation to be called by God unto his Barre as soone as you rise The Lord make you such as feare God men of truth and hating covetousnesse that what yee doe or have done for this poore distressed people that wereas sheepe not having a shepheard may be all fruite abounding to your Account So prayes the unworthiest of the Ministers of Christ and the meanest of your servants in the Gospel WILLIAM STRONG A Sermon Preached before THE HONORABLE HOVSE OF COMMONS at Margarets Westminster on the 28th of Aprill 1647. being the day of Publique HUMILIATION and FASTING LUKE 16.2 Give an Account of thy Stewardship for thou maist be no longer Steward GReat men have anciently had their Monitors remembrancers unto them Fanâ— est fistihbus â—aâ—asse Agathe clearegâ— Quarenti causam respondit Rex ego qui sum Steania signlâ— sum geâ— tâ—rt Satus Auson both of their originall and their duty The Sicilian Prince had his earthen place to tell him daily that he was but a Potters Son Philip of Macedon had his Page who cryed every morning in his hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aelian var. Histor l. 8. c. 15. Brisson deformâ—l p. 358. And the Romane Triumphers in the height of all their glory had a Servant behinde them who did suggest Hominem memento te Great men shall not find a greater difficulty Magnus est dives qui non ideo se magnum pulat quia diver est Austin de tempore Rev. 25. Bern. then to keepe their hearts low when their places are high As in spirituall things it is hard being fallen to remember whence wee are fallen So in temporall things being risen it is hard to remember from whence wee arose Rara Virtus est humilitas purpurata It s a thousand to one but as they say of the Pope at his instalment mutatio nominis becomes mutatio hominis And men called Gods by Office are apt to conceive themselves to be Gods by Essence There is a double curse that is come upon every Creature and every condition of the Creature since the fall It is deceiving it raiseth mens expectations and it is defiling it drawes out their corruptions God hath set up his Ministers in an especiall manner for this end Intelligâ— percustoder Dutes Pasto res Prophetas Sacerdetes verbi Ministies quorum onmium 〈◊〉 exâ—ubiaâ— agereâ—â—â— saâ—ute ae securitate populi c. Marlor in Esayant â— a Laâ—â—de in l. c. Mr. Newconâ—ens Ser. before both Houses Iuly 7. 1643. 1 Pet. 1 1â—.13 not only to be his Remembrancers for some apply that unto them as an Act of Office Esay 62.6 but to be your Remembrancers and Monitors in his name who in them speakes from Heaven I will not be negligent saith the Apostle to put you alwaies in remembrance of these things though yee know them and be stablished in the present truth Yea I thinke it meete as long as I am in this Tabernacle to stir you up by putting you in remembrance And the Lord awaken his Watchmen and your Remembrancers that they cease not to warne you night and day with teares Wee must minde you of your condition You are made of the same clay with other men that your hearts be not lifted up above your Brethren Wee must cry unto you Earth Earth â—et 22. â—â— Earth heare the word of the Lord. Which the ensuing words intimate to be spoken of the King though many Interpreters apply them to the Kingdome Wee must minde you of your dissolution you shall dye like men as other ordinary men doe Psal 8◠◠〈…〉 Regi 〈◊〉 Comâ— Epâ—cter â—s 4â— 1â— 2 Cor 5.10 Heb. 12.23 Col. 3.25 4.1 Iob. 3â— 14.21.22 Nay in a worse manner Man being in honour and understanding not may be compared to the Beasts that perish And wee must minde you of your Account tell you there is a higher then the highest and that you who now judge others shall be your selves judged For wee must all appeare before the Judgement Seate of Christ and then the present differences and distances shall be done away you shall be stripped of all these Robes and stand upon equall tearmes before God Index quisque juâ—icit suâ— supâ—â—nuâ— Indâ—cem 〈…〉 Chrylolog Serm. 26. with the meanest under your command Nay if you proove unjust Stewards upon worse tearmes gaining nothing by your present honour but this that you shall have the greater Account to make and the more dreadfull Sentence to expect And the higher your advancement hath been heere the lower shall your abasement be hereafter There is among Interpreters great difference about the occasion connexion and application of this Parable in somuch that Cajetan ventured to say Applicationem hujus Parabolae Cajetan in loc Quasi spiritus sanctut simictudines a scopâ— altenas ossumpserit ut perâ—aâ— nos dâ—ceret mysteria eâ—lâ—stia Sal. meron in Parabolas Evang. tractat 29. In Parabolis seâ—pus dicentu primo attendendus est Glass Phiâ—ol sacr l. 2. p 451. non solum difficilem esse sed impossbilem Which Salmeron blames him for as speaking unadvisedly with his lips But I am resolved not to trouble you or detaine you with any strife of words Judging no controversie to befit a day of Humiliation but the Lords controversie That wee may finde out the meaning of the Parable let us take that ordinary Rule
keept hitherto from running first into a Common and then into a Wildernes A hedge ad seperationem ad munitionem which hedge never any did attempt to breake but a Serpent did bite him which boundstones never any did attempt to remove but they were hurt therewith Eccles 10.8 These Lawes are the common inheritance and patrimony of every free-borne Subject the common refuge and Asylum of every oppressed soule These are committed to you as Stewards in a double respect in the legislative and the Judiciary power The legislative power I say is yours because in you all the Lawes of the Land begin they are by you propounded by you desired Flet al. 1 â—7 Sect. 6. Rex Anglia leges sine subditarum assâ—nsu mutare non potest nec subjectum populum renitentem o nerare impâ—sitionibus peregiâ—â—is quare papulus ejus libere fruâ—tur bonis suâ— legibuâ— quas cupit regulatus c. Foâ—â—escue de laud legum Angl. c 9 Rex meliut per altos quam per seâ—psum judiciareddâ—t quo proprio â—â—e nullus regum Angliae juduiumprese reusus est ibid. c. 8. p. 24. Esay 58.6 Amos 5.21.24 Iosh 7.10 And Laws they cannot be unlesse by you consented to Lex Regia non est quicquid de voluntate Regis tantummodo praesumptum est sed quod magnatum suorum consilio assensu definitum fuerit Take heed therefore that you leave no unjust or unnecessary Lawes unrepealed Take heed there bee no unjust or dangerous Lawes enacted lest you establish iniquity by a Law The Iudiciary power also is yours See that Iustice be executed according unto Law without partiality without delay God expects that in your fastings you should loose the bands of wickednesse unty the heavie burdens let the oppressed goe free and that you should breake every yoke God will not smell in your solemne Assemblies unlesse Justice run downe like water and judgement as a mighty streame Seeke judgement releeve the oppressed then come pray to me and reason with me this is the Lords order Esay 1.15 or else God will answer you as he did Joshua praying Wherefore lyest thou upon thy face Israel hath sinned in the accursed thing What accursed things there are among you God knowes There is a great cry of accursed things in the Nation The children call for bread and there is none to breake it to them The Subjects cry for justice and there is none to dispence it It is an honorable title indeed for Magistrates to be called the shields of the earth but very dishonourable for them to become scuta praedatorum as the ordinary Glosse renders that place shields of Psal 74.9 and shelters for Robbers Mountaines of prey Ps 74.20 that the high places of the Earth should be full of the habitations of cruelty Secondly God hath be trusted you with the lives liberty and property of this Great people Lam. 4.20 Sub cuju cutela sperate adluc respirare possumus Tarnov in loc Esa 2â— 23. 24. Esa 32.1.2 Nah. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testudo militaris sub qua milites tecti murumsubcunt Drus in loc Hab. 1.14 and for all these you must give an account Ye are the breath of our nostrils the naile fastened in a sure place upon which the vessells of all quantities hang. If our liberties be to be defended ye are our hiding place If they be to be vindicated ye are our covering under whose shadow next under the shadow of the wings of the Almighty we hope to be safe If the lives of the Subjects of England be not protected if their Property be not preserved if their liberties be not vindicated but they are left even as fishes of the Sea that have no King but the great ones devoure the lesse without controll truly at your hands will the Lord require it And though you may be able by your power now to preserve your selves from those violences and oppressions which formerly you were liable to equally with other men yet know that not only your owne good Esa 22.24 but the good of the whole depends upon you There must hang upon you cups as well as flaggons A good Magistrate ought to bee in the Common-wealth as the soule in the body which is tota in qualibet parte Thirdly God hath betrusted you with the Religion Ordinances and worship of God in this Kingdome and in an especiall manner with this great worke of Reformation which he did so unexpectedly begin and hath so far made bare his Arme to carry on against the highest opposition that could be made by the power or policie of this and the neighbouring Kingdomes Rom. 3.2 The Apostle saith The Oracles of God were committed to the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so committed that they were concredited not for their owne persons only but that they might bee transmitted by them to their posterity So are the Ordinances of God committed unto you that you may transmit them Surely the stability of the Kingdom stands in the Religion of it If the Lord cast the house which he hath sanctified for his name out of his sight 2 Chron. 7.20 he will quickly pluck you up by the roots out of the land which he hath given you Ezek. 16.39 If he throw downe your eminent place Ezech 10.2 they shall quickly strip you of all your cloaths take away your faire Jewells and leave you naked and bare Iniqua nonquam regna perpotuo â—â—anent Sen. Thyest 2.1 for the fire that burnes the City is taken off the Altar Vbi non est sanctitas pietas fides instabile regnum Wisdome and knowledge shall be the stability of thy times and strength of salvation the feare of the Lord is his treasure Esay 33.6 If you would not have the Kingdome to be rooted up let not Religion be rooted out Let it be only Mariana's opinion ut nihil princeps de Religione statuat And let it ever be thought an evil consequence amongst reasonable men that because Magistrates cannot constraine mens consciences Revel 17.5 therefore they may not restraine their actions their errours Surely Rome is Mystery Babylon the Great mother of the Harlots Rev. 17.13.14.16.17 Quam â—upâ—o ataÌ„ habeti 〈…〉 â—â—tam consensione Imperato 〈◊〉 obs quiumâ—â—am certa sit 〈…〉 râ—â— aliena◠〈…〉 nerum tan demilla ultâ—â—â— vastatio 〈◊〉 idemest a 〈◊〉 utriusque Brightin in Revel 17. Downames Treat concern Antichrist l. 1. c 9 and as it was the sinne of the ten Kings to give their Kingdomes to the beast to receive his mark in their right hand and in their fortheads Submit themselves and use their power to cause those under their authority to do the like So when the Lambe shall overcome them which shall be by their conversion not their destruction and they shall hate the where eat her flesh and burne her with fire they shall then use their power against her in the same way that they
the flocke This becomes not a faithfull Steward Secondly with Wisedome Magistrates had neede be wise even as an Angell of God that you may so manage your Authority as it were to take the people by guile to gaine upon their hearts for he that is not in the hearts of the people shall have little command of their persons or actions You are to engage all sorts to you and to take heede how you disoblige any in an unjust way Especially let your wisdome be seene in managing the publick Treasure of the Kingdome with frugality and for the publique good because upoÌ„ this the eies of the generallity are most fixed that the people may see that you seeke not theirs but them Prodigality of the publique purse will ever disoblige the people to their Rulers When Magistrates shall pleasure friends raise servants advance kindred by other mens estates The Turkes call tribute sacrum populi sanguinem Quem profundeto aut aliô quam ad populum defendendum convertere nesas est Postdl l. 3. derep Ture l. 4. h. 11.5 and hold it an abhominable thing to imploy it to any but a publique use For Magistrates as possessors to slay the people and not hold themselves guilty and their owne Shepheards not to pity them to be lavish in the expence of the Treasures of the Kingdome that in every publique businesse because it is the publique so much shall be expended when even the Tithe would suffice These things take off exceedingly the hearts of people from their Governours You should so sweeten your Government with wisdome that it neither become burdensome nor loathsome Zeâ—h 1â— 16 Carcant sibl Reges Iudices ne conquaetentes repellant vel peâ—verâ—è judicent ob quod in judicio justi Iudâ—â— filii Dei Dei coâ—â—uent c. If not your right arme will quickly wither and your right eye in judgement will be put out Fourthly to quicken you to all this there are three Arguments in the Text. First you shall be accused unto your Lord for wasting his goods and no men have more accusers then those in publique place 'T were well if this were not one of the sins under which this Land groanes sc speaking evill of dignities Flera c. 17. S. 10. and cursing the Rulers of the people You shall be accused if things miscarry in your hand by a seduced party by an oppressed people and the teares of the oppressed will come up before the Lord Zach. 3.1 Dan. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notandum est duplicem personam Angelii imponi primò subscriptores Dei facit in decteto Postea dicit postulare quod Angeli suis votis expectant humiliari cunctos moitaleâ— uno consensu quasi u. no ore eos accusant coram Deo Cal. in loc Bracton l. 1. c. 2. because they have no Comforter There is a cry in teares as well as in blood The Devils will accuse you Sathan stands at Joshua's right hand to resist him The Angels will accuse you the judgement that came upon Nebuchadnezzer that oppressing Prince who gathered the riches of the Nations like Egges Was by the Decree of the Watchers and the demaund by the word of the Holy One. And your consciences also will with this unjust Stewards accuse you in that day when God shall judge the secrets of all men according to the Gospel Cumquis habuerit justum Judicem conscientiam suam testem nihil time at nisi causam Secondly the Text tells you that unfaithfulnesse in a temporall trust shall be punished with spirituall and eternall Judgements For he that is unfaithfull in the least will be unfaithfull also in much If you have not beene faithfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notandum est quo loco divinae mundanae fint habendae mundus habendas eas pâ—o re maâ—ima sed Christut disertè testatur quod sit minimum Chemnit in loc Dan. 4.17 Qui dat regnum coeleste solis piis dat regnum terrenum piis impiis Aug. Imperium Turncum quid est uifi miea canibus projecta Luth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethâ—â— l. 1. c. 5. in the Mammon of unrighteousnessc who will commit unto you the true Treasure If you have not beene faithfull in that which is another mans c. Heere wee are to observe three things 1. The opposition betweene things temporall riches honours authority parts learning c. and things spirituall and eternall The one is that which is teast men commonly looke upon them as great things Jer. 45.5 seekest thou great things for thy selfe though they were not so in subsistance Yet they were in apparance But Christ saith that they are the least of all the gifts of God which God doth bestow upon the basest of men It is Christ and grace and the things that concorne a better life which the Lord esteemes as great things and so wee should account them The one is the mammon of unrighteousnesse because they commonly proove an occasion of sinning and are a meanes to become a snare to the owners but it is only Christ and grace that is the true Treasure as the foode so the riches that endure to everlasting life The one is another mans that is chiefely committed to a man as a Steward for the good of others and it is this worlds good which a man neither brings with him neither shall he carry with him when he departs but grace and glory are a mans owne a treasure that no man shall take from him 2. Observe the end why the Lord doth commit these temporall blessings unto men sc as a tryall of their faithfulnesse as men doe their servants of whose fidelity they have no assurance they commit to them first things of lesse consequence that as they shew forth faithfulnesse in these His verbis inclusa est tacita comminatio negandâ— bonâ— spititualia 〈◊〉 qui abutuntur corporalibus hac 〈◊〉 puniendum 〈◊〉 qui male dâ—â—prulat bona â—â—â—fitoris ut inâ—â—â—â—um Deus judâ—â—t aeternir 〈◊〉 they may betrust them with greater 3. The usuall punishment that God doth inflict upon men for abusing temporall blessings is to deny them spirituall and eternall When mens authority and estates shall draw out their pride oppression and licentiousnesse that they beate their fellow-servants and eat and drinke with the drunken they becomming beasts in their lives it s no wonder if at death they be compared to the beasts that perish and that abusing temporall mercy God is justly provoked to deny them grace here and glory hereafter And it will be enough to silence them all at last day to tell them because they were not faithfull in the unrighteous Mammon therefore the Lord did not commit unto them the true treasure Thirdly he shall be turned out of his stewardshippe in wrath for his unfaithfulnesse and be cast out as an abhominable branch the must be no longer Steward And this brings us unto the second point proposed which
seemingly to such a Port with a full gale and yet with a side winde turne about to a quite contrary point of the Compasse Some men there are whose words are full of homonon yes various accâ—ptations Ier. 9.5 who have taught their tongues to speake ambuiguities that no man can tell what they say Ps 58 2. because he cannot know what they meane And whose actions are full of intricacies and perplexities like some hurtfull beasts they love confusa vestigia They weigh the violence of their hands Psal 94.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thâ—s 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. â— 2 that they may be sure to doe it within compasse So as to have for it a faire pretence they commit evill artificially and by rule they frame mischeife by a Law they doe nothing but under a cloake of covetousnesse or malicionsnesse according to the hidden things of dishonesty that men may have nothing directly against them and so they wrap it up Of all this abuse of parts yee shall give an account in that day 3. Yee shall give an account of all that power and authority that God hath given you among the people and how it hath beene improved by you to win men unto God to advance his honour to countenance holinesse and discountenance profanesse and blasphemies in the Nation Yee are not Gods by Condition but by Commission only therefore yee must rule with God and for him it is an evill that proceeds from the Ruler Micheâ— 5. Eccles 10.6 Rom. 1 32. Psal 12.8 Duo fitâ—t genera cusloâ—om Alâ— circuneuat per civitatem quibus esse cuâ—a debet ne qâ—il turbetur inter Caves Alii excabias aguntiun cen bus ut patâ—rum sit piaeâ—â—â—m adverâ—â—t extâ—â—â—num hostem â—â—ud mâ—â—eris obeunt Ecclesiaslici hoc eiwlis Wagistrattis Brightâ— in l.c. Rev. 4â— when folly is set in great dignity and the rich sit in low place not to honour men according to their worth is evill but to exalt men for their wickednesse is abominable for the wicked walke on every side when the vilest men are exalted Wee reade Cant. 5.7 that the Church of God in her desertion is evill intreated by two sorts that should have succoured her the Watchmen that gee about the City some interpret the Ministers whose watch is mainely conversant about those within for what have wee to d ee to judge them them that are without And the Reepers of the walls the Magistrates who are to watch for the Church against enemies without for their safety and protection the Church of God is wounded by the one and disgraced by the other if this use be made of power whether Civill or Ecclesiasticall men shall surely given an account thereof to him who is ready to judge the quicke and dead 4. Yee shall give an account how under your Government Religion hath beene reformed or corrupted There are in Ordinances different degrees of purity sometimes the sea is of Glasse cleere as Christall Rev 15 2. Rev 16 〈◊〉 Ezech 47.3 4. sometimes it s of glasse mixed with fire and sometimes it becomes as the bloud of a dead man And there are different degrees of growth and beauty in Ordinances sometimes when the Lord measures the waters that issue out of the Sanctuary they are to the knees and are to the loines and sometimes they are but to the ancles Now Magistrates are watchmen and as their great care should be to keepe God in the Nation so their vigilancy should especially be exercised in observing by what steps the glory of the Lord departs Ezech. 10 4 18 11 23. Therefore the Lord doth exactly set downe in Scripture how far Religion was corrupted in every Kings Reigne and how far that corruption was by authority countenanced how Jeroboam had his Idolatry and that unto this were added the statutes of Omri and the workes of the house of Ahab sc Mich. 6.16 in the worship of Baal and they did cause the people to walke in their counsells that the Lord might make them a desolation And how afterward the women mourned for Tamuz Ezech. 8.10 11.14 16. Videntur hi 70 fuisse Senatores concilii Sanhedrim erat hic summus Iudaeorum Senatus A Lap. 2 Kin. 10.30 31 1 Kin. 15.14 and the ancients of the people worshipped the Sun and all sorts of creeping things even all the abominations of the Gentiles And the Lord in Scripture exactly records how far the Reformation went in every Kings reigne Jehu tooke away the Idolatry of Baal but yet he retained the Calves Asa went far in a Reformation yet the Lord observes that the high places were not taken away 2 Cron. 17.6 In the dayes of Jehosophat the Reformation rose higher and he tooke away the high places and the groves out of Judah And in Josias time when there was the throwest Reformation that wee reade of in the Scripture yet the Lord observes that there were remnants of Baal Zeph. 1 4 5 6. and the Chemarions with the Priests some that did worship the host of heaven worshipping and swearing by God and by Malcham those that turned backe from the Lord and that sought not the Lord nor inquired after him It s recorded to the dishonour of the ten Kings that through their inadvertency and by their authority Rev 17.13.17 I 〈◊〉 sed 〈◊〉 pâ—eâ—atis â—oâ—inâ— palliata they countenanced Popery and gave their power and their Kingdomes to the beast to set up that ly And there is a mistery of iniquity in all ages under the forme of godlynesse to destroy the power unto which Magistrates if they be not very vigilant may easily concurre and of this also yee shall give an account 5. Yee shall give an account how the publique justice of the Kingdome hath beene administred Next unto Gods owne immediate honour he hath taken care that justice be dispenced betweene man and man next to holynesse he loveth righteousnesse and judgement Ps 33.5 And this he hath committed into your hands as he hath put the word into the hands of his Ministers and they only in a publique way are to dispence it in Gods name So hath he put the sword into the hands of the Magistrates and as it is Gods word that is preached by the one so it is the justice of the Lord that is executed by the other Dent. 33.21 This is the way to remove evill from the Nation then stood up Phineas and prayed say some Ps 106.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interpellarit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—judâ—eâ—rit Montan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—pt Esâ—y 1.15 and executed judgement say others for the originall word will beare both so the plague ceased The best prayers of Magistrates for the remooving of evill from a Nation are by letting justice run downe speedily and they will surely finde that all their prayers are ineffectuall unlesse this concur with them the