to play an after game And wise men aâ—â—uâ— it the best way to put as little as may be to peradventure A man of understanding saith Solomon Prov. 12.27 is of an excellent Spirit the Hebrew word is of a cool Spirit Sedatus animo slow deliberate composed not hot which makes men quick and sudden in their resolves Theodosius that famous Christian Emperour noted for great wisdome also did that on the sudden in a passion that he had cause to repent of ever after To be flow to wrath argues great understanding in the wise mans account Prov. 14.29 It is reported of Heraclius the Treasurer of the said Theodosius that giving so far way to his passion as when the Saracens who were hired by the Emperour for the war came to demand their pay he refused payment and instead thereof passionately called them Arabick Dogs which so incensed them that they immediately set up their own Bâ—nnets which gave occasion to those infernal Locusts that came first out of the bottomless pit to overspread the face of the Christian World miserably tormenting the Inhabitants thereof for an hundred and fifty years where by the way may be noted hard words are the worst kind of pay can be made to such as venture their lives for the service of the common-wealth The same befell Rehoboam whose hard proud and haughty words were answered by a shower of as hard stones that fell heavy on the bones of his officers But to return much deliberation in publick affairs specially if the case be about matters of moment is rarely found a disadvantage As was said of that old Roman Fabius Maximus Cunct ando restituit rem he repaired that by deliberation and prudent delaying of matters which some others had almost ruined by their precipetant and heady adventures The like deliberation is of use in the enacting as well as in the executing of all civill Constitutions and Decrees Therefore wise Lawyers have been alwayes wont to account Lawes of difficult Tearms and doubtfull event had need be deliberately thought upon before they be enacted or put in execution Israels best venison was that which was longest in preparing 2. The second branch of the Application may respect those honoured persons who are like now or hereafter may be called unto or continued by this dayes Election in the place of Goverment as Leaders of this our Tribe I shall crave leave to suggest thus much unto you from the words of the text what God doth and man may justly expect from you sc That you be found such as have understanding of the times to know what Israel ought to doe The title here given is a sufficient intimation thereof The rest of your Brethren here present are but inferiour Members of that body of which you are the Head instruments subservient to your direction and guidance The foot moves not the hand is not lifted up without the order and command of the head You are the pins on whom hangs all the glory of the house of Israel therefore it behoves you to think of the charge that lies upon you We look upon you in this your capacity like the four and twenty Elders casting their Crowns at the feet of him that sits upon the Throne and ready to receive them only by his appointment as intending only to honour him therewith and not your selves They were wont to say amongst the Senators of Rome viderint Consules ne quid detrimenti capiat Respublica i. e. it is the care of the Consuls who had the executing part of the power of the People put into their hands to see that the Common-wealth receive no detriment I may yea must add this further to your selves ne quid detrimenti capiat Ecclesia i. e. you are as well to see that the Church under your charge and care receive no damage or disadvantage Consider the extent of your Commission this day to be sealed unto you both by God and his people Know therefore The concernments belonging unto you in reference to Israel are either Ecclesiastical or Political the latter are Civil Military so that as you see they are threefold Sacred Civil and Military I shall briefly as the matter will allow touch upon all three in their order 1. The sacred or Religious concernments of Israel are under your care and conduct Imperativè as they say though not Elicitivè I need not take up time it were not to spend but mispend it in proving that civil Rulers have to do in matters of Religion That Text alone Mat. 22.37 were enough to prove it Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy might c. Love is ready to summon in all the powers and faculties within its reach to attend the will of him whom it loves as its last end it was said by the Prophet the Merchandize of Tyre shall be holiness to the Lord may it not as well be said that the Magistracy of Rome as the Merchandize of Tyre was to be Holiness to the Lord. The Scepter of the Man childe by virtue of his subordination to the Lord Jesus was to rule all Nations with the Rod of iron as t is said Rev. 12. If any should say the Lord Jesus doth not need the help of the Civil Magistrate to carry on his Kingdome I answer although he doth not need it for he did carry on the work of his Kingdome when all the civil Magistrates of the world were combined against it that will not excuse Magistrates for non-performance of their duty when ever they are impowred thereunto To all such it may be said as Mordecai said to Esther who knows but thou art come to the Kingdome for such a time as this but if any desire further satisfaction in this point they may consult the learned discourses of all Protestant Writers upon this Subject whether Lutheran or Calvinist Gerhard Grotius sundry Episcopal learned Divines of our own Nation as well as those of our own place and perswasion treating of this Subject specially Mr. Nye his learned Defence of the lawfulness of the Oath of Supremacy and power of the Civil Magistrate in Ecclesiastical Affairs and subordination of Churches thereunto whom I the rather chuse to instance in because he hath extracted the quintescence and marrow of all our modern Divines whether of the Episcopal or other perswasions and one also never suspected of or condemned for deviating declining or receding from former principles by him self taken up which it may be others as innocent are yet not altogether to free from the suspition of that so it may appear that all sober Divines do joyntly agree in this conclusion Nor is this Doctrine any new upstart invention but a Truth owned by the Doctors and Fathers of the Church as they are called in Constantines time That first and famous Christian Emperour was wont to say of himself that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as others were 〈◊〉 〈◊〉
own nature seem most directly tending to such an end yet falling in conjunction with other things produce a contrary effect Thus are the most probable means oft disappointed being prevented by time and chance which they wanted wisdome to foresee for want of which foresight great is the misery that men bring upon themselves and others yet is not a superficial wisdome sufficient for this purpose many may be deceived by a plausible appearance of things into which they have not a through insight and discerning By a mistake of this nature Absalom and all the heads of the people that were with him ruined themselves and one another and so were overthrown not having understanding of the times in that juncture of affairs The Cousel of Acâ—itâ—phel says Hushui is not good at this time which in all those dayes was as the Oracle of God and was so in that exigent if it had been discerned by the heads of the people then present as to the design they had in hand no doubt but at that time Davids Prayer to which the Almighty said Amen was to take place for the turning the Counsel of Achitophel into foolishness but according to Man the ruine of Absalome and his party proceeded from their not understanding of the times which made them neglect the good counsel of Achitophel as it is called 2 Sam. 17.14 To know what Israel ought to do By Israel we are most commonly to understand not the person but the posterity of Jacob who were more frequently stiled after that honourable appellation imposed on him after his wrestling with and prevailing over the Angel then by that name he received from the casual event which hapned at his birth whence he was called Jacob. But in this place by Israel we are by another Trope as often elsewhere to understand the holy people in covenant with God separated and distinguished thereby from the rest of the people of the world which is emphatically to be noted here for as Wisdome is properly the knowledge of the right way to the best end so is the end that Israel ought to aime at far differing from that which the rest of the World designe to themselves consequently the means or wisdome that must be improved for that end must be far differing also as neither flowing from the same fountain nor resting on the same Principles or Foundation but altogether Eccentrick thereunto To give an instance suitable to the occasion before us the end of civil policy or Goverment in the Rulers of this World is that Men may live peaceably and quietly one with another therefore looking unto no higher end no wonder if they pitch upon no other means then those that seem most probable to bring about that end viz. attendance unto those Rules of Righteousness and wayes of honesty that are known by the light of nature called jus gentium or jus naturale But the end that Israel ought to aime at is that men may lead a quiet life in all godliness and honesty as Paul speaks 1 Tim. 2.2 which one Text were enough to confute all those that would debar civil Rulers from intermedling in matters of Religion but how far they may and ought to interpose their authority in things of that nature there may be occasion to speak more afterward by Gods assistance Otherwise it would follow that the Magistrate is only to take care that men may live quietly and peaceably one with another whither they live honestly or no but by the Apostles Rule if the Magistrate is to take care that they may live honestly as well as quietly and peaceably he must in like manner see that they live godlily as well as honestly which necessarily implies that he ought to take care for godliness in the observation of the first Table as well as for honesty in the observation of the second Further also where the end that Israel aims at may be coincident with that which is aimed at by the rest of the world yet may not Israel take that liberty to compass that end which others of the World may at least use to do for Israel must not do evil that good may come thereof For as the Apostle James saith the wisdom that descendeth not from above is earthly sensual devilish such as mens ends are such will the means be which they make use of to bring about those ends yea oft times worldly men will make use of very evil means to bring about a good end The Rule Israel ought to walk by is to suffer rather then to sin so our Saviour Christ tells his Disciples what is that custome of the Gentiles but will not allow them so to do Mat 20.25 26. In the particular case before Issâ—char and the rest of the Tribes of Israel at this time it was not difficult to know what they ought to do if they did but consider the call of God in anointing David to be King as well as the qualifying him with Royal gifts for that purpose which considerations alone could not be counterballanced by all the allegations on the behalf of the house of Saul which was now rejected of God which Abner knew to be true as he confessed afterward although he set himself to uphold the contrary Faction Their Brethren were at their Commandment in the Hebrew it is they were at their mouth The mouth being the Organ designed for the forming of words where by to express the conceptions of the minde it is oft put to signifie Words or Commandments that are uttered thereby as it is here translated in the Text. Hereby is noted the unanimity and sweet agreement between the Heads and the People of this Tribe as if one Spirit had run through the whole body thereof An happy presage of good success in the business they had now in hand if the rest of the Tribes were in like manner affected as is very probable they were in a great measure This Spirit of unity and obedience being most exemplarily found in this Tribe of Issachar the strength also of their courage and resolution is necessarily implied here as if they were ready to adventure their lives in whatever service they might be put upon like the Souldiers of the Centurion in the Gospel who were always ready to come or to go or to do whatsoever their Commander should put them upon If any should ask whither the knowledge of what Israel ought to do is intended of the Heads of the Tribe only or of the Brethren also I answer of both according to due proportion that which the Heads of the Tribe advised unto was apprehended by their Brethren as most behooful for their several good accordingly they are with meet courage and resolution of minde ready to put the same in execution Guidance belongs to their Leaders Obedience to their followers whose wisdome it is to obey rather then dispute the Commands of their Superiours The words present us with as perfect a pattern and as compleat a model of
a well tempered principallity or common-wealth as any where we meet with in all the sacred Hystory and that in these four respects 1. As to the beauty of their Order 2. As to the Wisdom of their Conduct 3. As to the Vnity of their Counsels 4. As to the Strength of their Courage and Resolution All which I shall endeavour to make out before I commend any thing to your thoughts by way of Application These are as four Elements to the political World where these do all meet they will make any part of the earth a Paradise like those four Rivers that watered Eden It must needs be a flourishing state where may be seen due order in the constitution of a Goverment and administration thereof True Wisdom in the Rulers Entire Unity in the people joyned with meet Courage for the execution of the prudent commands of their Leaders of such a place it may be said that it is beautifull as Tirzah comely as Jerusalem terrible .c. Cant. 6.4 In the first place I call it the Beauty of their Order and so it is whether we respect their Constitution or their Administration Vbi Ordo dominatur saith Nazianzen pulchritudo splendescit that is where Order prevailes Beauty shines forth It was Order that gave Beauty to this goodly fabrick of the world which before was but a confused Chaos without form and void Therefore Job when he would set out the terribleness of the grave and the dismal state of death he calls it the Land of darkness and the shadow of death without any Order Job 10.22 For Order is as the soul of the Universe the life and health of things natural the beauty and strength of things Artificial When the prophet Isaiah would describe a place designed to destruction Isa 34.11 he sayes the line of confusion and the stones of emptiness shall be stretched over it The better to understand this we may consider what Order is The Schools tell us it is Parium impuriumque sua cuique tribuens lâ—a apta dispositio Such a disposition of things in themselves equall and unequal as gives to every one their due and proper place It suited the wisdom of the infinite and omnipotent Creator to make the world of differing parts which necessarily supposes that there must be differing places for those differing things to be disposed into which is Ordhr. The like is necessary to be observed in the rational and political World where persons of differing endowments and qualifications need a differing station to be disposed into the keeping of which is both the beauty and strength of such a Society Naturalists tell us that beauty in the body arises from an exact symmetry or proportion of contrary humours equally mixed one with an other so doth an orderly and artificial distribution of diverse materials make a comely Building while homogeneous bodyes as the depths of waters in the Sea and heaps of sand on the Shore run into confused heaps as bodyes uncapable to maintain an order in themselves So that it appears whoever is for a parity in any Society will in the issue reduce things into an heap of confusion That God who assumes to himself the the title of being the God of Glory is the God of peace of Order and not of Confusion 1. Cor. 14.33 compar'd with ver 40. He is so in his Palace of the world as well as in his temple of his Church in both may be observed a sweet subordination of persons and things each unto other As for his Temple of the Church whither we consider the Sanctum Sanctorum the Holy of Holyes or the middle part or the outward Court a distinction of order may be observed in all Look we into the third heavens the high and holy place as a royal Pavilion pitched by the Almighty for the recidence of his Glory although it be furnished with Inhabitants suitable to the nature of that celestial throne yet are they not all of one rank and order there are Cherubims as well as Seraphims Arch-Angels as well as Angels Thrones and Dominions as well as Principalityes and Powers There are also as in a middle rank the Spirits of just men made perfect though no unclean thing may enter in yet have they not attained their perfection in Glory but do yet expect an addition of Glory but in the outward Court as there are diversityes of gifts so there are of places and order some that are to rule and go before others that are to be subject and to follow Obey them that have the rule over you and submit your selves Heb. 13.17 If we shall but descend and take notice of the firmament the pavement of that glorious mansion place although it be the roof of this lower world may we not there see one star differing from another in glory There is placed the Sun the lord and ruler of the day as well as the Moon that rules the night together with the stars as the common-people of that upper region who yet doe immediately veyle their glory and withdraw their light when their bridegroom cometh forth of his chamber In the firmament of the air may we not see the lofty eagle in his flight far surmounting the little choristers of the valleys The like disproportion who observes not amongst those creatures that take their pastime in the deep waters or that range upon the high mountains hunting for cheir prey And hath not the same Almighty Creator and disposer of all things made some of the sons of men as far differing in height of body one from the other as Saul from the rest of the people than whom he was higher from the shoulders upward or as much as the sons of Anak did excel Zacheus in procerity of stature And are not some advanced as high above others in dignity and power as much as the cedars of Lebanon the low shrubs of the valley It is not then the result of time or chance that some are mounted on horse-back while others are left to travell on foot That some have with the Centurion power to command while others are required to obey The poor and the rich meet together the Lord is the maker of them both The Almighty hath appointed her that sits behind the mill as well as him that ruleth on the throne And herein hath he as well consulted the good of humane nature as the glory of his own wisdome and power Those of the superiour rank but making a supply of what is wanting in the other otherwise might not the foolish and the ignorant be like to loose themselves in the Wilderness if others were not as eyes to them The fearful and the weak might be distroyed if others more strong and valiant did not protect and defend them The poor and the needy might starve with hunger and cold were they not fed with the morsells and warmed with the fleece of the wealthy Is it not found by experience that the greatest part of mankind are but
about this Argument What considerable benefit this place hath already reaped and as t is hoped may further receive by this one Colledge in the Countrey founded and hitherto carried on by the pious care and religious endeavore of our former worthy Leaders and other liberal Benefactors is sufficiently demonstrable to the view of the World 4. By the calling of Synods or Councils as need may require to discusse points of Religion in controversie and to hear matters of differences and determine them and be of use when ever there is want or truth or peace in the Churches Some are ready to attribute too much to the power or use of Synods which make others or the other hand ascribe too little to them For although civil Rulers are not absolutely tyed up to their determination further then they are grounded upon the word of God As if the secular powers were alwayes bound to submit to the decrees of the Ecclesiastical Senate as is practised in the Church of Rome yet if orderly called and duely managed of what great use they have been in all ages and still may be the experience of all times can abundantly testifie as the learned Crakenthorpe in his elaborate discourse about the first general Council hath fully evidenced nor can it ever be made out that any general Council where all the Requisites essential to such a Council were found have erred in their decrees about any matter of Faith or fundamental Article thereof as the same Author doth assert For although what Grotius sayes cannot be denied that the Sovereign power is not tyed to the judgement of Physitians in the case of a wound nor of a Geometrician in the measuring of Land yet is he much mistaken that from thence shall inferre that the civil power need make no use or can receive no benefit or direction about such cases in question before he gives his final determination in and about the same The priests lips should preserve knowledge and of old they were in all arduous and difficult cases to repair to the Priest and to the Judge that should be in those dayes Deut 17.9.12 By proportion of that Text it is no hard matter to gather what is the use and benefit and what the power of Synods in a christian state 5. By preventing the spreading and growth of corrupt Doctrine and heretical Opinions I confess it is not easie to hit the joynt in this controversie yet for the satisfaction of their minds that may need or desire I shall adventure to say something to this question and that in this order laying down some propositions that may by degrees lead unto a meet conclusion about Toleration or Suppression of differing Opinions for some men will call that Religion Heresie in which good Christians are bound to worship the God of their Fathers Therefore all that formerly hath or at present doth pass up and down the World under the name of Heresie Schisme or corrupt Doctrine is not without due ground so to be judged and condemned I shall not here entertain you with any sharp invective or declaiming against a boundless toleration of all Religions least it should be an insinuation that some here present are inclined that way which I believe there was never any occasion given to suspect 1. In the first place therefore I shall lay down this as an undoubted Position that it is scarce possible to give any general rule about Toleration that will suit with all times and places but much must be left to the prudence and discretion and religious care of Civill Rulers A weak body as some have said ought not to suffer that out of charity to another which a stronger may and it may as truely be said that a stronger need not to suffer that which a weaker must which some say was the case of Holland with the rest of the united Provinces who have softened the sharpness of all differences about Religion found in other places so troublesome by a more general freedome for the exercise of differing Religions or differing perswasions about Christian Religion or connivance at them then other States judged meet that they might thereby gain the more hands to strengthen themselves against their common Enemies The rule given by some others that whatever may consist with the interest of Religion and safety of the Common-wealth is too indefinite For if the Civil Rulers will say that then it is not safe to allow any to dissent from the publick profession established by Law what shall become of the weak and infirme they must of necessity be driven to suffer ship-wrack of their Consciences and of their lives and estates it being impossible that all Consciences can quietly submit to the Religion of the state Doubtless as much tenderness as may should be used out of pity to the infirmities of mens understandings seeing in many things we sin or offend all That golden Rule laid down by our Saviour is of excellent use if it were attended Alteri ne feceris c. to do no otherwise to others then we would they should do to us if we were in their condition And indeed it may seem not only unchristian but very unreasonable to deny that to others which our friends and our selves have or may desire or need from others a special Law of Humanity toward strangers was given by God to the Children of Israel from the consideration of what had been their own case in Egypt before 2. Such Opinions in Doctrine or professions and practises in Religion as are attended with any foul practical evils as most Heresies have been ought to be prohibited by publick Authority and the broachers or fomenters of them punished by penal laws according to the nature of the offence like other fruits of the flesh God never appointed a Sanctuary for Satan nor City of Refuge for presumptuous offenders As Joab was taken from the Horns of the Altar whether he was fled so let all such heretical transgressors that fly for refuge to the Altar of their Consciences seeing their practises and Opinions argue rather searedness then tenderness of Conscience and therefore such weeds justly deserve the exercise of his power to root them up that bears not the Sword in vain The deeds of the Nicholaitans every good Christian be he an head or member of the Christian state ought to hast and endeavour the extirpation of such roots of bitterness out of the Garden of God 3. Any Doctrine undenyably tending to the disturbance of the civil state ought to be suppressed and the publick profession yet by civil Authority forbidden and the disobedient to be proceeded against as wholsome and meet Laws provide in such cases for Salus populi est suprema lex the safety of the people is the supream Law our Saviour neither preached nor practised sedition no more should any of his followers his command was to give unto God the things that are Gods and to render to Cesar the things that are Cesars