wickednesse 4. though Christ be no cause of their badnesse yet he permits it 5. In permitting them he puts forth a righteous judgement 6. He orders their badnesse for good Vse of Instruction 1. that their being Creatures of Christs making stamps Authority on them 2. When we rise against Government we rise against Christ 3. Ascribe the good of Government to Christ 4. Hence take a ground of patience under evil Governours 5. Christ must needs be glorious Vse of Exhortation in sixe passages out of Psal 2. 1. To be wise 2. To be instructed 3. to be in feare 4. To serve him 5. to rejoyce with trembling 6. To kisse the Son CHAP. X. OPens that setting up of Government is for the worlds good as appears 1. In that it is set to keep the world in order 2. Persons so set and kept enjoy propriety 3. Government promotes the increase of good things in our propriety 4. Government protects your Peace 5. Setting up of Government is when God makes some men able and willing to manage Publicke Affairs and draws others to consent and subject 6. This is notably for the good of not some but all ranks of men 7. It s extensive to the whole life of all those men 8. There is honour due to them who are thus set up for Government Vse of Instruction to shew 1. That God is a faithful Creator 2. Rulers had need be of much wisdom and publicknesse of spirit Vse 2 of Exhortation 1. To esteem them highly 2. To make honourable mention of them 3. To speak to God for them 4. To submit to every Ordinance 5. To testifie our thankfulnesse by service in person and in purse CHAP. XI UNfolds that Governours and Governments are apt to change which these six things will further informe you in 1. Governours change by death and in their manners while they live 2. Manners and forms of Government as well as Persons are liable to change 3. People change in their mindes and conditions 4. Change of Governments Governours and People causeth change of Laws 5. they change in their league and trade with Neighbour Nations 6. Jesus Christ King of Kings makes a change on Governours and Governments by sending Plague Sword or Famine on them Vse of Instruction 1. Lesser bodies will change 2. See the creatures vanity Vse of Exhortation to Princes 2. To exalt righteousnesse 2. To be little in their own eyes To All. 1. to raise up your hearts to minde things above 2. to be content in these turnes 3. to contend to have the change for better CHAP. XII SHews that Kings abuse their power for 1. they serve themselves more then others 2. they turn the power which should be for good to the hurt of others 3. Power was set against Christ in his person when he was on Earth 4. It is against Christ and his interest Now. 5. the power of Kings is given up to Christs enemies Vse of Instruction to see 1. the foundation of turns on Kingdoms viz. Departing from the right ends 2. How little Kings deserve the name of Sacred 3. Judge not of men or causes to be good by the greatnesse of them that follow them 4. Vndeceive your selves about the true value of earthly powers 5. that those in power be circumspect CHAP. XIII SHews that abuse of power tends to the breaking of power which is apparent 1. When those in power indulge their own lazinesse 2. When they take no account of under-officers 3. When they rule by will 4. When they look not after the execution of good Laws 5. When they are unjust 6. When they sinfully conform to neighbour Princes 7. When they persecute those who are good 8. When they interpose unduely in the things of God Vse 1. of Instruction to see the cause of great turns among us Vse 2. of Admonition to Princes 1. Take heed of your hearts in lawful things 2. Take heed of coveteous self-love 3. Exalt not your selves unduely 4. Anger and malice misbecome a Prince 5. Forget not the kindnesse of others to you 6. Look that your Courtiers prove not flatterers CHAP. XIV PRinces being wicked people grow wicked too because 1. Wickednesse in men of high place is misrepresented to the people 2. Wicked Princes leave good Laws unexecuted and sin unpunished 3. Then wickednesse comes to be established as by a Law 4. Because of the Priests of the Nation 5. People are migtily led by example Vse 1. To shew how much Rulers have to answer for 2. To shew that examples move much 3. To take notice of the wickedness in us 4. See how just it is to suffer from Princes when we grow sinful by them CHAP. XV. THat abuse of power and wickednesse of people adapt to Civil war How abuse of power works on good mens spirits How wickedness adapts See it thus 1. Pride in Princes produceth pride in people 2. Pride introduceth luxury 3. Luxury introduceth poverty 4. Poverty makes people discontented 5. Discontented people meditate their pressures 6. Pressed people hardly pay for any publick uses 7. People grow weary of their Trades 8. They feare more then they feel 9. There be Incendiaries that augment their fears 10. These incendiaries have many followers Vse 1. To Princes to consider their abuse of power 2. To people who complain of Wars yet are the cause of them 3. To admire Gods goodness that we have no more Civil Wars CHAP. XVI SHews that Civil Wars produce fatal Changes for 1. Then Government is destroyed 2. Equity and Laws are not then to be heard 3. Then Religion and devotion are stifled 4. Learning and Trading fall down dead 5. A rich people is made poor and a strong people weake 6. No safety to any then 7. Plantations are nipt in the bud 8. The victory of Civil Wars is much to be lamented Vse 1. Admire Gods goodnesse that we are a Nation 2. Consider how much we are engaged to those in power by whose care it comes to passe that Wars break not forth 3. Look on some inconveniences as eligible when they prevent what is fatal 4. It should be far from us to promote a Civil War CHAP. XVII NEighbour Princes fall off from us or come forth against us when we are in Civil War which is opened thus 1. God hath bounded and limited all Nations in their Territories 2. Confederacy is as needful for a Nation as a Person 3. It s of great concernment what and with whom confederacy is concluded 4. Islands have more liberty of choice as to their confederates then those that live in a Continent 5. We may have cause to break with those with whom we have been confederate 6. It s possible some may break unjustly from us 7. Those with whom we are in League may be devoured by their adversaries 8. It s possible notwithstanding confederacies abroad we may be disjoynt at home 9. This distraction tempts your friends to shake you off 10. It
20. 30. and as little will it become Princes now 5. Forget not the kindnesse of others to you and your engagements and promises to them Rulers must be men of truth Exod. 18. 2â— True in performing their promises It s a brand on King Joash that he remembred not the kindnesse that Jehojada had done unto him but slew his son Zechariah Prov. 17. 7. Excellent speech becometh not a foole much lesse does lying lips a Prince Ingratitude and unfaithfulnesse is bad in any but worse in a Prince who have wherewith to reward good service but do not 6. Look well that your Courtiers and Counsellers prove not flatterers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flatterers are Crows Prov. 26. 28. A flattering mouth worketh ruine How many such mouthes are about great ones and how much do they worke their ruine 1 Kings 22. 12. All the Prophets prophesied saying Goe up to Ramoth Gilead and prosper but that prosperity was his death v. 37. for the King died It s the unhappinesse of great ones that they have few to speak truth to them men rather seeke to please the humour of great men or to serve themselves upon them then to speak plaine and faithfully to them CHAP. XIV Vnfolds the seventh Position That Princes being wicked people grow wicked too because 1. The power and place of Princes present wickednesse under another hue 2. Then good Laws are not executed 3. Then wickednesse is established by a Law 4. Because then the Preists fall in 5. People follow examples of great ones Vses ALI sin is of a spreading nature and the sins of Princes are most spreading their sins undoe their power as you heard I and their people too as appears in the seventh Position Princes being wicked people grow wicked too Prov. 29. 12. If a Ruler hearken to lyes all his servants are wicked he will not want those that will feed a lying proud uncleane humour in them A wicked King makes a wicked Court the Court infects the City and the City the Country and one Country another Sin is an epidemical plague and soon spreads the infection and the strongest infection is from the highest powers as appears Because 1. Wickednesse in men of high place is misrepresented to the people it comes to them in another dresse and under another hue then indeed it hath people are so foolish to conceit all well that great ones do Joh. 7. 48. Do any of the Rulers believe they thought unbeliefe no sin because the Rulers believed not Pride in Princes is lookt on but as Statelinesse their Luxury living freely their Wantonnesse Court pleasure and merriment and their Oppression their praerogative What we would abominate coming from meaner persons we fall down and magnifie in them We read 2 Kings 3. 36. whatsoevor the King did pleased the people and if he do wickedly that will please them too and they are ready to fall in with their wickednesse 2. Wicked Princes leave Gods Law unexecuted and wickednesse unpunished and this layes the rains on the neck of the peoples lusts what are laws to them if not executed who would not be during in sin when he can escape free Under-Magistrates move according to the nature and motion of the Supreame If his motion be irregular theirs will prove excentrical if the one sell places the other will sell justice None look after Magistrates and they as little look to their unde officers and so all wickednesse hath a free course 3. Because we finde wickednesse established then as by a law and that opens all the fountains of hellish deeps and makes a deluge of sin to drown men in When wickednesse gets the Throne and mischeife is framed by a Law then as it is verse 21. wo be to the souls of the righteous and the blood of the innocent Honor virtutis praemium Honour should be the reward of virtue but when it is misplaced and become the reward of villany not virtue when prophanation of holy times and things shall be ushered in with his Majesties declaration and book of sports now he is scarce a good subject reputed that is not a good dancer and sporter then When roguish Stage-players shall passe as his Majesties servants who dares hinder the actings of their wickednesse and will not people follow it faster then they can act yes and it may be out act them too yes surely 4. Because of the Preists of the Nation It hath still been in all times like Prince like Preist Kings had their Bishops Bishops their Chaplains Chaplains their Friends and acquaintance to cry up his sacred Majesty his blessed memory and happy reigne when if sifted we shall not finde much truth in any of their assertions Ahab had his Prophets crying Goe up to Ramoth Gilead and prosper when God neither commanded the going up nor promised the prosperity Will it not promote ungodlinesse when the Leaders of the people cause them to erre and commend such bad examples to them like Prince and like Preist and Hos 4. 9. like Preist like people 5. People are mightily led by example and no example so potent as that of great ones men affect to please them hoping they may by their greatnesse do for them or fearing if they conforme not to them it may prove their prejudice Regis ad exemplum totus componitur orbis all the World is moulded by the example of their Kings What shoales of Drunkards will wallow in their mire and reele in your streets when the Prince loves bottels of Wine Good God! how will men stretch their wits to invent new oaths and curses when the Prince is a Blasphemer wickednesse seems to come off with a grace from these Grandees and how punctually will gracelesse ones follow their perverse wayes 1. How much have sinful Rulers to answer for not onely their own sins but other mens also how many sons of Bâ—lial do they bring forth by their example and multiply guiltinesse on their own accounts Princes implead people for faction sedition tumults and riots and not without cause But may not people indite them for bad example for setting the blurred coppies that they write after and may not Princes blame themselves for making the people first wicked and then rebellious Again see 2. Examples move much plus movent quam miracula yea more then miracles Miracles are cause of present wonder But are soon forgotten examples are repeated and daily before us Example is a short way to good or evil Oh! then look about you whoever you are that are above others Magistrates Ministers Captains Parents and Masters of Families you of all others should be burning and shining lights holding out the word of truth in your godly conversation to your people and souldiers Husbands Parents Masters obseve your duty in your dignity and so deport your sâ—lves as your Consorts Children Servants may see their rule in your actions 3. Take notice People what great wickednesse is
Σεισμος Μεγας OR HEAVEN EARTH SHAKEN A Treatise shewing how Kings Princes and their Governments are turned and changed By Jesus Christ as King of Kings and King of Saints Hagg. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus saith the Lord of Hosts Yet once it is a little while and I will shake the Heavens and the Earth and the Sea and the dry Land And I will shake all Nations By JOHN DAVIS M. A. sometime Lecturer at Christ Church in LONDON and now Pastour of a Congregation in Dover LONDON Printed by T. C. for Nathaniel Brooke at the Angel in Cornhill 1655. The Epistle of the Author to the Reader Christian Reader ALl men in the world are naturally acted by a principle either of Love or Feare and there is something in the ensuing Treatise to meet with both Men are greedily addicted to Novelty new fashions and opinions new straines and modes new matters and methods yea Pamphlets of news are taking and I feare me too much The Title tells you of a Great Earthquake or Heaven and Earth shaken which denotes the great and suddain turne and change of things Now while things are turning and changing they appeare new to us they have not the same face now they had before And surely men are more obliged to converse with News in things then News in Books Men compile your News-books but God makes News in things If what is here presented were forreigne and such as did not relate to you you might justly passe it by and pitch on that which is of more concernment to you But let me tell you there is no Turne or Change mentioned here but that which relates to you and wherein you are concerned and have been Actors one way or other for good or evil either provoking by your sins or interceding by your prayers and therefore me thinks you should love to read your selves over and the new things that you have made Turnes and Changes especially in great bodies of Kingdoms and Common-wealthes are great Turnes turnes of great and publick interest but not alwayes prosperous and so makes way for your feare The greatest States-men have studiously avoided as much as they could all Innovations knowing the trouble and danger that follows thereon lest while they designe the common good dregs should be stirred up in the spirits of people that they could not easily settle and allay again I heartily wish you the increase of a godly feare that amidst all the Turnes and Changes which you read of you may yet more and more experience that blessed turne and change of heart from darknesse to light from things below to things above from creatures to Christ and then all these Turnes shall not onely not hurt you but do you much good The Method I have observed and studied hath been to informe you as plainely and to apply that information as closly as I could I have laid things down by way of Propositions and those Propositions such as might make way for and give light to one another the foregoing to the following Propositions and all of them put together might acquaint you with that which was intended in this worke That you might the better take in and retaine things in your minde I have in every Chapter perfixed the several Propositions therein opened and most of them are all should have been in a differing letter from the body of the Book The XXI Chapter makes mention of twelve Sections which I confesse I intended for the heads of twelve several Chapters with such application as are in the other parts of the Book but I was afraid of being tedious I know uot how that which is here done will suite with the spirits of the godly-wise to whom I desire to approve my selfe in this businesse And if I might receive any incouragement from them it might easily draw forth my thoughts which I have had of the Turnes of Councils and Armies of Laws and Trading of Continents and Islands The great turnes at Sea as well as upon the Land of affairs concerning the Church as well as the State But I shall adde no more now but this petition That the God of all wisdome would wise us to know the Times and our duties in them and help us to serve our generation and to do the worke of the day in the day To live by faith and by faith and patience to possesse our soules until the coming of our Lord Jesus Christ in whom I am Your truely affectionate Brother to serve you in his Gospel IOHN DAVIS Errata PAge 20. l. 2. for eight r. seventh Page 43. for three r. third Page 75. for underpowers r. undercowers To the Reader REader this is a bookish-age and whereas Learning was heretofore graced by judicious Schollars it is now much vilified by illiterate scriblers What Scaliger said of France omnibus scribendi datur libertas paucis facultas All men may write but few are able to write is verified here in England All have liberty to write but few ability Hence it is that so many leane pamphlets and peices come forth daily treating of Inferiour and inconsiderate things This Author acquaints you with the great Shakings the great Alterations which God and Christ do make in Heaven and Earth upon performance of divine Promises He treats of the use and ministration of Angels therein he sheweth that all power is Christs that the Princes of the earth have all their power from him he informes of what use Government and Governours are how subject to change what 's the evil of abusing power what 's the cause of Civil Wars and Fatal Turnes He tells you how severely the Lord Christ will deale with the Potentates of the earth whose power is erected against him and his which are things of an high nature and well handled Though Galen said of Moses workes Multa dicit nil probat and Augustine of Manichaeus dixit abiit he gave no reason of what he said yet it is far otherwise with this Author who judiciously and solidly makes good what he hath asserted The Matter Method and Composition are waters from his own Cistern and hony from his own Hive He hath not larded his book alieno adipe with the fat of other men The work speakes for it selfe being elaborate well compacted and weighty through words of truth and doubtlesse will finde acceptance amongst those who have their senses exercis'd to discern of such things It s most true which Erasmus saith Nihil morosius hominum judiciis nothing is more peevish then the judgements of men what one magnifies another vilifies and what is vilified by one is magnified by another yet it is some comfort that mens judgements are like their pallats what suites not with one doth with another and where the wine is good few will distaste it Reader buy and try if thou be pleasured or profited the Author hath his aime if neither he will not be provoked knowing Nunquam tam bene agitur
Indians and English in the West-India All his golden Mines will never be so sweet as the vengeance will be bitter Let his cursed cruel Inquisition be as precious to him as his right eye yet God will plucke it out God will cast it down He will no more beare with an Inquisition in Spain then with an High-Commission Court in England I wish that France and Savoy would consider of their Massacres and if they do not all the world shall acknowledge Christ his just shaking-devastations in many years war and other wayes of vengeance on them 3. Will Christ account with Princes and shake them then surely meaner men shall not escape Magistrates Ministers Counsellers Captains Parents Masters look about you Christ is on his circuit hath began his Audit look well to your accounts Princes are not too great nor you too little for him to account withal he will deale punctually he will not shuffle over things with you Hearken he calls venite ad judicium Come to judgement what can you answer for your times and talents your meanes and mercies your deliverances and salvations your covenants and engagements Are you yet more holy heavenly watchful faithful fruitful will your relations blesse God for you for your counsel instruction reprehension exhortations prayers and examples Can you say you are free from the blood of your people children souldiers and servants If they perish is it on their own account you having freed your souls in the faithful discharge of your duty 4. In all oppression from powers its a just ground for people to appeale to Christ whose Office it is to supervise their actings and to shake them Exod. 2. 23. Israel sighed by reason of their bondage and their cry came up to God we tread on wormes and goe over where the hedge is lowest It s no new thing for might to oppresse right but if men cannot have right on earth there is none can hinder a man from looking to heaven it was a notable appeale of David from King Saul to Jehovah 1 Sam. 24. 15. The Lord be judge and judge between me and thee and plead my cause and judge me on thee its emphatical that thrice he repeats the word judge The Lord be judge and judge between me and thee and judge me out of thy hand How pathetically doth the same David addresse himselfe to God Psalm 35. 23. Stir up thy selfe and awake to my judgement unto my cause my God and my Lord. Evigila expergiscere watch and arise and surely he will do so I remember what Mr. Henry Burton a late Martyr told me that being in trouble before the highest powers and having appealed to the King and finding no redresse he expressed himselfe thus Well I appeale to the King of Kings and so may we in like cases Learne farther that judicial proceedings against Princes is stamped with remarkable Characters of Christ on them for he shakes them Thus in the prophesies of John Revel 6. The sixe Seales containe the several steps of plaguing the heathenish Roman Empire At the opening of the first Seale v. 2. there appears a white Horse Christ riding on the word of truth and going on Conquering and to Conquer heathenisme The second Seale and red Horse shews the bloody wars that Christ raiseth against them The third Seale and black Horse denotes scarcity of bread by which Christ afflicts them The fourth Seale and pale Horse includes warres famine plague and all which Christ brought in upon them Upon opening the fifth Seale you have the cry of the Saints under their persecutions which Christ heares attentively The sixth Seale utterly ruines the heathenish Empire the great day of Christ his wrath being come upon it so that it was not able to stand The opening of the seventh Seale presents you with a Vision of seven Angels with seven Trumpets and they relate Christs his shaking and ruinating the Empire while Christian and no marvel seeing it became Arrian and persecuting Totus Mundus Arrianus The foure first Trumpets sound the fatal ruine of the Westerne Empire when Christ stirred up the Goths and Vandals in four incursions upon it The fifth and sixth Trumpet which are two of the Vae Tubae the woe Trumpets they sound out Christ his shaking of the Easterne Empire in that he gives passage to Mahomet and his company in the fifth Trumpet and in the sixth Trumpet to the Turkes We read in Rev. 16. 1. of seven Vials which contain Christ his shaking the Kingdome of Antichrist for they are the last plagues on the Beast Thus you see eminent Characters of Christ his judging all his adversaries even from Johns time to this very day both his Heathenish and Antichristian enemies To those who are in high place of power I beseech them to suffer a word of exhortation from one who daily prays for them Oh! how good is it for men to meditate on Christ and his shaking on Christ and his accounting with them think not because you have Sword and Counsel Armies and Navies that now your mountaine is so strong it shall never be moved They once thought so who are now shaken out and the entertainment of such thoughts again will be the ready way to a repeated shaking T is true God hath blessed you with a series of good successes and by them turned others out of their seats and placed you in I hope and heartily wish that their sinnes their crying sinnes may never be found among you for if they be Christ can raise up others to shake you out as he raised up you to shake others The good God forbid that ever that day should arise among us But rather of the riches of his mercy grant your establishment by Judgement and Righteousnesse that so you may be called repairers of our breaches the restorers of paths to dwell in Much of the impetuous violence of the streames of wickednesse would be dryed up by the due consideration of Christ his coming to shake Princes are great Masters and subjects are their servants and Col. 4. 1. Masters give unto your servants that which is just and equal knowing that ye also have a Master in Heaven Let all that know and feare God give unto Christ the honour due unto his Name In that he shakes Kings and Princes he is decked with glory and sets up his Throne for vengeance Thus the Church doth Rev. 5. 12. Worthy is the Lamb to receive power and riches and wisdome and strength and honour and glory and blessing CHAP. VIII Shewes 1. That All power is in Christ 2. It s his due upon taking our nature 3. Though it be his due yet is it given to him 4. Though it be his due and given him yet he hath little glory of it 5. He will exalt himselfe in great Turnes to take up his glory by them Vses of Instruction and Exhortation KIngs and Princes are the greatest persons and the
are Kings as they are Kingly men he sets them up and then they are Kings and pulls them down and then they are as other common men 1 Sam. 15. 1. The Lord sent Samuel to annoint Saul to be King of his people there he is set up there he is a King but v. 23. because thou hast rejected the word of the Lord He hath also rejected thee from being King there he is pulled down He gave the Kingdome power and strength and glory to Nebuchadnezzar made him King of Kings Dan. 2. 3. But he un-kings him yea un-mans him too Dan. 4. 25 31 32. Oh King Nebuchadnezzar to thee it is spoken The Kingdome is departed from thee there he is un-kinged and v. 32. They shall drive thee from men and thy dwelling shall be with the beasts of the feild there he is un-manned He annointed Hazael King over Syria and Jehu over Israel 1 King 19. 15 16. Yea all the Kingdomes of men are solely at his disposal and he giveth them to whomsoever he will Dan. 4. 32. 2. He either blesseth or blasteth men in the worke of Government Upon Him is first and resteth the spirit of wisdome and understanding of counsel and might to judge and reprove with all Isa 11. 2 3. and Dan. 2. 21. He giveth wisdome to the wise and knowledge to them that know understanding and again Dan. 4. 16. Let his heart be changed from mans and let a beasts heart be given to him When Saul was annointed King over Israel 1 Sam. 10. v. 16. It s said of him Thou shalt be turned into another man and v. 9. God gave him another heart He doth not say a new heart a holy heart but another heart a heart differing from the heart he had while he was a private person then he minded his fathers Asses and family-occasions but now he had another heart a heart for government a heart for publicke affaires and their management Jesus Christ divides wisdome and folly among the Grandees of the world Solomon was the wisest Prince that ever was But his sonne Rehoboam was not so he was but a little removed from a foole Eccles 10. 16. They are men or children according as he makes them 3. What wisdome and power they have they cannot put forth without him Sometime they appeare stronger then men another time weaker then children Now none so wise as they and by and by none so foolish and all according as Christ enlargeth or contracteth them They assume power to make or unmake to establish or null Lawes but sure they are wofuly out if they leave him out Grant they are the high ones yet sure he is higher then they we deny not but they have an Image on them that makes them better then other men but still they are but men and he is better then they It s his prerogative to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law-giver Jam. 4. 12. and he gives law to them and they cannot without him lay law on their people He is one there is one Law-giver and the onely one there is no more They cannot make Laws without him but he doth without them Let their hearts meditate high and great things yet their hearts are in his hand Prov. 21. 1. and he turns them as seemeth him good 4. Their Continuation and succession is from him 1. Sam. 15. 28. The Lord hath rent the Kingdome of Israel from thee this day and hath given it to a neighbour of thine that is better then thou This Solomon acknowledgeth 1 King 3. 7. Oh Lord my God thou hast made thy servant King instead of David my father How much of King craft is laid out to settle and perpetuate governments on heires and successors but how little can this pretend to without Christ Dan. 5. 26 27. He is the great Numberer and Ponderer Belshazzars Kingdome was numbered and finished he was weighed in the ballance and found wanting This King David knew well 2 Sam. 5. 12. He perceived not that men so much nor that Joab or Abner but that the Lord had established him King over Israel Hence is that conclusion from wise Daniel Chap. 2. 21. He changeth times and seasons he removeth Kings and setteth up Kings 5. Bad Kings as well as good reigne by Christ Christ had in especial manner the visible administration of the Kingdomes of Israel and Judah and their Kings were anointed by him but how few good among them all Now because this may seeme a hard saying give me leave to open it in these sixe passages 1. Good men may be bad Kings their grace makes them good but it s their gifts and the acting of them fits them for their Kingship David was a good man a man after Gods one heart but when out of pride he numbered the people in that he was no good King for it brought a plague upon them 2 Sam. 24. Hezekiah was a good man but in vaine ostentation shewing the Ambassadors of the King of Babylon his Treasure in that he was no good King 2 King 20. Asa was a good man but when he imprisoned the Seer and oppressed some of the people in that he was no good King 2 Chron. 16. 10. 2. The badnesse of men or of Kings is not from Christ though we say bad Kings reigne by him yet we do not say their badnesse is by him we abhor the thoughts of making him the author of sin who is the holy One of God 1. All his Commandements are right his Statutes pure his Law perfect there is not the least hint there to warrant any wickednesse but still that which is contrary is commanded He commands no wickednesse 2. It s far from the heart of Christ to worke any wickednesse in their hearts you must father your sin somewhere else Christ will never own it accuse accuse as you have just cause your selves your wicked corrupt natures but you must acquit him 3. Neither doth Christ stirre up unto any wickednesse his spirit is a holy spirit and no inviting or encouraging men to sin comes from that spirit 3. Though he is no cause of their badnesse yet they could not be and so not be bad but that he suffers it If it were the absolute Decree of God that there should be no bad men nor Kings sure there should be none Its impossible any thing should be so against his will for then he were not happy in himselfe and so not God But surely all grant it s his will to suffer it to permit it to be and is there not something more though sin be evil yet is it not good that sin have a being God would not so much as suffer sin in the World but that he knows how to produce good out of it and may not he will the production of good and is it not to worke like himselfe to bring good out of evil Gen. 50. 20. Ye thought evil against me saith Joseph to his Brethren that
flattery is it both of dead and living to count their memory blessed who were so crooked and cursed in their courses 3. Judge not of men or causes to be good by the greatnesse of them that own them and follow them When Christ was in the world Joh. 7. 48. the question was Have any of the Rulers or Pharisees believed on him any of your great wise men No I warrant you they know better they are more wise then so v. 49. but this people this poor people giddy people nay cursed people that know not the Law Luke 23. 35. The Rulers derided him and Luke 24. 20. Our chiefe Preists and Rulers delivered him to be condemned to death and to be crucified You must not make the great ones of the earth your example for then you will follow wickednesse 4. Undeceive your selves about the true value of earthly powers The Trappings of power are not so good as we count for because power it selfe may be so soon and grossly abused Grace grace is most desirable which is proper and active to correct these abuses and cannot serve to these wicked inversions 5. Lastly is it any undue inference that seeing Kings have abused their power to call upon those who take their places on them to be circumspect very circumspect what hath been may be again what hath been abused may be abused Mistake me not I am far from bespattering those whom I am bound to honour surely Gods great deliverances and his peoples blood are fresh upon their hearts and will raise up a redoubled consideration in them how to honour God and serve their present generation in the management of publick affairs CHAP. XIII Proceeds to the sixth Pos which shews That abuse of power tends to the breaking of power which is apparent 1. When those in power indulge their lazinesse 2. VVhen they take no account of under-Officers 3. VVhen they rule by will 4. VVhen they look not after excâ—â—ution of good Laws 5. But are unjust And 6. Sinfully conformable to neighbour Princes 7. Vndue enterposal in the things of God And 8. Persecute those who are good Vses GOvernments you heard were apt to change yea to change from good to bad and from bad to worse and that brings in a breach Sin and sorrow are inseparable companions if sin goe before sorrow will follow after To be clothed with power is an honour but to abuse power is a sin and such a sin as will make way for ruine desolation and destruction Hence your sixth Position The sins of Princes whereby they abuse power carry a tendency with them to breake their power All their power is from Christ and all sin is against him and surely he will never maintaine his own power in a way against himselfe As Princes have power over other men so they sin in that power they sin as they are men and they sin as they are men in place as Princes Now their Princely sins are those that break their Princely power as thus 1. Indulging of a lazie spirit tends to break their power They gladly accept of the honour revenues and observance of their places but transferre the care to others Corona curarum nidus A Crown is a nest of cares they love the Crown but will not undertake the care They are too nice and delicate they must not misse their meals their naps their sports no not for a publick good No wonder then if God cause that to passe from them which they so put away from themselves and make that over to others in the honour which they long before made over to them in the worke and service 2. When Princes take no account of their Ministers it tends to break power I know its impossible Princes should performe all their duties in their own person They have much lieth upon themselves and they have more to transferre to others Its a wasting sin to put off what is inherent in themselves and t is no lesse to transferre to others and take no account of them They must have their Ministers that 's granted but their Ministers must be accounted with or else all will fall It keeps them in due awe and order to think they must to an audit give account of their stewardship Places and justice will be bought and sold publick treasures exhausted publick negotiations slighted and what care they when they know they shall be let alone How unworthily may men betray their trust dishonour their Prince and wrong the Nation yea do it boldly when they know they shall goe unexamined and so unpunished Princes devest themselves of their highest power by this neglect and its jusâ— they should fall short of the reverence they expâ—ct in the hearts of those who are under them 3. When will is Law then down goes rule Non debet Princeps dominari sed Ratio The Prince that is the Prince in his will should not beare sway but Reason Government hath no such enemy as self-willednesse never do Princes lose so much of their power as when they exalt their will against Law they think they gain but then they lose most 4. Neglect of looking after the execution of good Laws much infeebles their power Kings should be living laws Reges vivae leges their carriage so regular as to command imitation and their care great to see good laws executed Execution makes good Laws alive and good Laws well executed makes Kings live for their power is advanced in their execution and neglect herein is fatal and ruinous to them 5. Injustice tumbles down Chairs of State Prove 16. 12. The Throne is established by righteousnesse but Mic. 7. 3. It s doing evil with both hands when the Prince asketh and the Judge asketh for a reward When that is acted which we read of 1 Sam. 8. 14. when the oppressed cry and are not eased when might overcomes right it s a woful victory and such an one as they shall have no cause to triumph in for Christ will cause them to vomit up all their sweet morsels and to repent of their unjust dealings 6. Sinful conformity to neighbour Nations doth no good It displeased God and his servant Samuel when the people cryed out Make us a King 1 Sam. 8. 6. and the great argument was they would be like other Nations So verse 6. Give us a King to judge us and verse 5. Make us a King to judge us like all the Nations When we conforme to their pride their fashions their excesse their wantonnesse will not this undermine us 7. Undue interposal in the things of God will pull down the powers of men God hath reserved it for his own wisdome power and holinesse to give the Law of his worship His teare is not to be taught by the precepts of men or made good by their powers The patterne of the Tabernacle and Temple is to be fetched from God alone we are not tyed to waite for mens
commands to serve God they may make our services to be more safe in the practice but not more righteous in themselves Gods command is a sufficient warrant and its high presumption for any to interpose therein to corrupt or crosse his service 8. Unjust persecution and prosecution of the good and quiet of the Land cracks authority They are to be terrour to evil doers and then their authority comes forth in the power of it but they must not be terrours to those that doe well nor strengthen the hands of the wicked and sad those whom God would not have sadded This will never stablish any government Christs interest is in his people the best way for Princes to maintaine their interest is to fall in with Christs interest His people are his annointed ones and they must doe them no harme Zach. 12. 3. Jerusalem is a burdensome stone all that burden themselves with it shall be cut in pieces though all the people of the world be gathered together against it 1. See the cause of the great turns that have been among us Former ages cannot parallel our stories you know how God hath set up his Throne for Judgement and called the great and mighty ones to the barre and cut them off And oh that now these who yet remaine would turn their eyes hither and see though it be late first see the true cause that cracked all former greatnesse and be humbled confesse their sins in their desolations and if they cannot see their fins as cross to God let them abhor them as enemies to their own State Oh! that they would accept of this counsel To breake off their sins by righteousnesse and their iniquities by turning to the Lord that so if possible there may be a return of their tranquillity Suffer I beseech you yet once more a word of admonition the Lord make it precious healing balme to you 1. Watch over your hearts in lawful things and with all keeping keep your hearts therein It s lawful surely to eate and drink and for you to eate of the fat and drink of the sweet yea to feast your selves daily But t is not lawful to feed without feare Jude 12. Eccles 10. 16. Wo unto thee oh Land when thy Princes eate in the morning It s lawful to eate but not to eate unseasonably Prov. 31. 4. It s not for Kings O Lemuel it s not for Kings to drink wine or Princes strong drink least they drink and forget the law and pervert the judgement of any of the afflicted it s not for Kings so to drink as their drinking shall make them light and frollick so as to forget the law the afflicted and their cause Math. 11. 8. They that weare soft cloathing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wearing them daily are in Kings houses But we read withal Zach. 1. 8. I will punish the Princes of the Kings children and all that are cloathed with strange apparel If the softnesse of their apparel betoken a greater softnesse of their temper it is not their being in Kings houses shall save them from punishment Strange apparel Jun. Indumento alienigenarum apparel in imitation of strangers people of another Nation when they frame themselves into the garbe of a Conquering people whether Egyptian or Babylonian and testifie their spirit by their habit Omnes qui exoticis vestibus levitatem animi prodebant Drufius Such who betrayed the levity of their minds by their phantastical apparel Probabile est saith Calvin Aulicos stulta affectatione mutasse vestes Its likely the Courtiers out of a foolish imitation changed their garments I would our Courtiers were not guilty of new fangled fashions and garish garments paintings and powderings spots of beauty and naked breasts opening their shop-windows as if their modesty were put to saile You may questionlesse sometimes relaxe your minde from your serious and weighty employments and follow your Recreations and Pleasures but take heed of being lovers of pleasure that will make you poor men Prov. 21. 17. and to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of pleasures more then lovers of God will render you worse then poor even wicked men beware your pleasures be not your masters for then you will serve diverse lusts as well as pleasures Tit. 3. 3. Malus si regat servus est tot dominorum quot vitiorum One saith If an evil man rule he is servant of so many Masters as he hath vices Look on the pleasures of the flesh as the bane of your spirits and your Courtly pompe to be but so much pageantry When Agrippa Acts 25. 23. is said to come with great pompe it s in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a great phancy great pompe is no more Worthy is the record of that great and good Courtier Moses Heb. 11. 25. who chose rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season 2. Beware of covetous self-love the canker of publick places Exod. 18. 21. The men there to be chosen Rulers must be hating covetousnesse When Samuel would deter the people from a King 1 Sam. 8. 11 12. He pleads He will take your sons for himselfe for his horsmen to run before his Chariots to care his ground to reap his Harvest it s all His His His wicked Princes pretend publick transactions and necessities when the maine is to fill their own Coffers they spare neither their own children nor strangers bnt exact their Customes from them Math. 17. 25. But exceeding terrible is that of Jeremiah to such Jer. 17. 11. He that getteth riches and not by right shall leave them in the midst of his dayes and at his end shall be a foole 3. Exalt not your selves unduely for that will bring you down Prov. 16. 18. Pride goeth before destruction and an haughty spirit before a full proud speeches gestures carriages should be abhorred by you It s one thing to keep a due distance another thing to be proud It s one thing to maintaine your place and another thing to be haughty It was the fault of good Hezekiah that his heart was lifted up I but it was his great commendation that he humbled himselfe for the pride of his heart Be not wise in your own eyes but give eare to the wisdome of the Ancient and the petitions of the poor 4. Anger and malice misbecome any wise man much more a Prince Irasuror brevis est Anger is a short madnesse and malice is illwill continued and both should be banished from you How famous was Moses for his government and yet the meekest man of all the earth Perit judicium quando res transit in affectum you will lose your judgement when your affections are distempered Eccl. 7. 9. Anger resteth in the bosome of fools and folly should be far from them that govern How ill did Sauls anger become him when he calls Jonathan the son of a perverse rebellious woman 1 Sam.
yet God hath scattered and suppressed them Blessed for ever blessed be his Name Oh! that all high and low Governours and governed would follow after righteousness and judgement That that would be the stability of their rule and peace Fiat justitia ne ruat Mundus Let justice run down like a streame and righteousness like a mighty torrent then shall our peace be abundant and our prosperity be increased Who ever lost by doing well or gained by evil doing Gaine is what remaines to a man omni damno deducto when all his loss is computed Righteousness may suffer for the present but it will greatly advantage in the end CHAP. XVI Opens the ninth Position That Civil VVars cause fatal Turnes which appears in that 1. Government is destroyed 2. Laws are not heard 3. Religion is slaine 4. Learning and Trading are dead 5. A rich people are made poor 6. No safety to any 7. Plantations are nipt in the bud 8. The victory is to be lamented Vses COncord and agreement is the health of a State and when a State is in health their little yea their least things grow and grow prosperously Concordia parvae res cresunt their little number and learning their little estate and traffick yea their religion and good manners all grow But sedition is the sicknesse that infeebles their strength so that no person in his place can well performe his duty it pines away their comfort and convulsions them into an irregular motion sedition doth so much I but Civil War is a sicknesse unto death yea the death it selfe of a Common-wealth Hence your ninth Position Civil Wars produce ruinous fatal Turnes and changes Farewel all publick life activity and comfort when Civil wars prevaile A State may live and live gallantly in a war-faring condition as in Holland l but it is the States of the Vnited Provinces Their arrows must be tyed together among themselves though headed to wound their adversaries A Kingdome divided against it selfe cannot stand See this in these eight passages ensuing 1. Civil war destroyes government That which you heard was set up by Christ and so much for the good of the World is here taken away We may justly take up a bitter lamentation to see the Magistrate and Officers of justice and peace to be despised Lam. 2. 6. In the indignation of his anger he hath despised the King here here is that sad state of Bâ—llum omnium contra omnes a war of all against all as it s spoken of Ishmael Gen. 16. 12. His hand against every man and every mans hand against him so here but most deplorable it is to see those who beare the sword of justice slighted put down abused The honour of Citizens and people is collected into their Magistrates Judges and Justices of the Peace but here in Civil wars it is buried laid in the dust 2. Equity and Laws are not heard in Civil wars Those Laws that guide men to their edification and peace are not regarded Silent leges inter arma The Laws are silent when weapons speak Barbarus Hostis Vt fera plus valeant legibus arma facit The barbarous souldier makes weapons more prevaile then Law Let the law speak never so much reason peace and profit yet they slight it Now will and lust is law lawlesse law We pitty men in Bedlam in their frensy fits deprived of reason acting more like beasts then men In Civil wars insaniunt omnes all men are mad cutting their own throats slaying the life of all their comforts at once Laws are Gods wisdome found and held out by men for our good but how little is God or man their wisdome or our own good regarded here Nothing but oppression and unjustice pillaging and plundering is looked after Terras Astraea reliquit Judgement is turned away backward and justice standeth afar off for truth is fallen in the street and equity cannot enter 3. Civil wars slayes Religion and Devotion Victa jacet pietas You shall meet with oathes cursing raging railing but no prayer they fight and destroy but call not upon God Fugêre pudor verumque fidesque In quorum subiere locum fraudesque dolique Insidiaeque vis Amor sceleratus habendi Modesty truth and faithfulnesse are fled away and cozenage and deceit are come in their place Let the faithful servants of Christ cry aloud and not spare tell them again and again of their sins and transgressions yet who believeth their report Let me allude to that in Lam. 2. 6. They violently take away the Tabernacle and destroy the places of the Assembly and cause the solemne Feasts and Sabbaths to be forgotten in Sion and no remembrance of any thing but of their Abominations 4. Down fall Learning and Trading which maintaine the glory of a Nation alas they are now quite dead Study of Tongues and Arts Philosophy Divinity the Secrets of Nature the Mysteries of the Gospel are now laid aside The Methods of training up Children to be serviceable in Church or State are undervalued How extensive is this evil that reacheth the child unborn who hath cause to curse it in that it shall want good education Men now had rather have bare shops then shops well furnished their shops empty rather then full for an enemy The Husbandman will not plow when he hath not hopes to reape or sow those feilds which he thinkes Horse or Foot will trample or eate up Non ullus aratro Dignus honor squallent abductis arva colonis Et curvae rigidum falces conflantur in ensem There is now no respect to the Plough the feilds lie fallow because the husbandmen are taken away and crooked sickles are turned into cruel swords Merchants are now embargoed they cannot receive their returns because they are surprized by the way and they are unwilling to send forth least they should adde to their surprizers 5. Civil wars make a rich people poor and a strong people weake Divitiae sanguis reipublicae Riches are the blood of the Common-wealth but these wars strick so in that veine that the Common-wealth even bleeds to death Trading being stopped hinders the coming in of wealth and Souldiers will take care to ease you of what you have It s not any good cause but money that many fight for Souldiers of fortune or rather without fortune would not care if both sides were beaten and undone so they might have to swill and pipe to hunt and whore withal Mistake me not I abhor to reflect on honest Commanders or souldiers I believe our Nation can produce the most and best of them in the World and which is a wonder souldiers being used to take away what is precious God hath engaged us to that rank of men for all the precious things we do enjoy But yet we know all are not so and that many Families can speak by sad experience 6. No safety to any in war Nulla salus bello so much is
laid it onely on his shoulders Psal 2. 6. He hath set his King on his holy hill set him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to pour out I have annointed and set him by my eternal counsel and decree yea the Father hath passed it with an oath Psal 110. His swearing is to be extended not onely to his Priestly but also to his Kingly Office so that he will never repent of his choice His right is then by the best Election 2. He hath right by Donation and that is a right with the highest love All power is given to him Math. 18. in heaven and in earth Aske of me and I will give thee the Heathen His Kingdome is all of love The Father loves and gives him the Kingdome The Son loves the Father and us and gives himselfe to us with command to love him and one another he calls us his little flock and assures us It is the Fathers good pleasure to give us the Kingdome also 3. He hath his right by Birth it is his Birthright So he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First-borne of every creature Col. 1. 16. v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First-borne from the dead Psal 2. 7. Thou art my Son and then follows the inheritance and possession v. 8. I will give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession Inheritance is the portion of a Son and his inheritance hath present possession with it although his father live for ever 4. Christ hath his right by Purchase He layes down a considerable price for his Kingdome Isa 53. 10. He makes his soul an offering for sin and then follows He shall see his seed and prolong his dayes that is having poured out his soul his blood as a drink-offering to his Father he shall prolong the dayes of his Kingdome and the good pleasure of the Lord shall prosper in his hand 5. Lastly his Conquest gives it him 1 Cor. 15. 25. He must reigne and put all his enemies under his feet he must reigne and his enemies must be destroyed yea he destroyes that which destroyeth all namely Death he then lives and reignes reignes and conquers and justly reignes because he justly conquers Equity is surely attractive and none hath more of that then Christ and therefore unto him should we look 2. Christ hath not onely right but the most incomprehensible qualification for his Government Here on earth many have right who have not wisdome to rule Christ hath superlatively all right and all qualification He is the wisdome and power of God 1 Cor. 1. 24. In him dwells all the fullnesse of the Godhead bodily All treasures of knowledge are hid in him His anointing is with oyle of gladnesse above his fellows He hath the spirit but not by measure and that spirit resting on him Isa 11. 2. all which shew the person of Christ to be most heavenly and that with which we should most be taken 3. Christs Administrations are the highest and purest Rev. 15. 3. His wayes are just and true Psal 85. 10. Here mercy and truth meet together righteousnesse and peace kisse each other He is most absolute accountable to none but his Father He rules by will and justly too because his will is a Law what is Tyranny in the Creature is Equity in Christ His exalting his will to be our Law is righteous in him and good to us for Men to do so is to intrench on his prerogative and render themselves obnoxious to his vindictive power He makes the Subjects he rules over Psal 149. 2. Let Israel rejoyce in him that made him Let the children of Zion be joyfull in their King Their King is their Maker and therefore requireth the most observance from them 2 Cor. 10. 5. Every thonght is to be under a happy captivity to the obedience of Christ Let Tyrants be never so crafty and cruel they may restraine the body and gag the tongues of men but they cannot reach their thoughts But Christ layes his dominion there leaves us not one thought to be at our own disposal but requires all to come under him It is for the poor low governments here to be tied to Time and Place Christ rules over all all persons and things allwayes He makes all and preserveth what he hath made and orders righteously that which he hath preserved He hath gladium justitiae the sword of Justice by which he cuts up vice and defends his own people and he hath gladium belli the sword of War to destroy his incorrigible enemies Let them gather together he will scatter them let them make their nests in the Stars yet thence he will plucke them down Let them lay their plots deep and magnifie themselves to do great things yet he will turn their wisdom into foolishnesse and their plots to the advance of his own designes 4. Christs Communications are the largest 1 Joh. 5. 20. He hath given us understanding to know him that is true Men may propound something for your knowledge but they cannot give the understanding but Christ triumphs in this to give wisdome to the simple and knowledge to them that have no understanding Phil. 1. 29. Vnto you it s given on the behalfe of Christ not onely to believe but also to suffer for his sake Acts 5. 31. God hath exalted him to be a Prince and a Saviour to give repentance to Israel and remission of sin When he left the World he bequeaths no worse legacy to his Disciples then what himselfe had enjoyed Joh. 14. 27. Peace he leaves with them yea his peace to relieve their troubled and fearful hearts Eph. 4. 8. and 1◠When he ascends up on high he led captivity captive and gave gifts unto men Verse 12. He gave some Apostles and some Prophets some Evangelists some Pastors and Teachers for the perfecting of the Saints for the worke of the Ministery for the edifying of the body of Christ 2 Tim. 4. 7 8. To all that love his appearance and that have fought the good fight and kept the faith he as a righteous Lord and Judge hath laid up and will give a Crown of righteousnesse Now summe up all to give knowledge and faith and so all other graces to give repentance and remission of sins grace and gifts gifts to men and those men to his Church and hereafter a Crown of righteousnesse What are if these are not large Communications Every man is a friend to him that giveth gifts and shall not the consideration of Christ his bountiful giing make us desirously longing after that Title of true honour to be called his friends We have seen King Jesus upon the Throne and his Throne all glorious we have seen his Right his Qualifications Administrations and Communications Let us now in the second place veiw the Properties of his Kingdome 1. His
he forgives them but hides them from men also should men know all our faults we should never live by them in quiet yet some faults one or two may know but when they divulge what they know when it s neither for the good of the offender nor warning of others this is detraction and evil communication which the Apostle tels us corrupts good manners 3. Suppose thy Brother sin and his sin be open and know yet when you aggravate that sin beyond measure aggravate it more then a greater sin in your selves when you meditate how to render him odious and hated rather then reformed and amended yea though his soul be humbled you continue to hold sin and guilt upon him is not this to reproach him 4. What meane you to blame the Intention of any man when you cannot blame the Action Surely in this case we go beyond our line and make our selves judges of evil thoughts and render our selves condemned for want of love and Christian affection Again we may indirectly reproach another when we deal unduely with the good of another Qui negat aut tacuit minuit laudatque remisse 1. When we deny that good that is in them God is bountiful in giving of his grace and our duty it is to own his grace in others as well as in our selves now when we deny it what do we but offer injury to God and to those who have his grace to God who gave and to them who have received it we make by denying as if he had not given nor they received such grace from him 2. When we hide or cloud anothers gifts or graces It s the due of grace to be transparent that those that have it may be honoured and God in them and others may be exampled but when we draw a mist over it and seek to darken that which shines we discover our selves too much unlike the children of light 3. Gifts and graces are ofttimes so great and so drawn out into action by Gods providence that they cannot be hid Now to go about to lessen them in the esteem of others to render those graces low and weake which indeed are high and mighty This I say is a most unworthy and unchristian practice Thus they dealt with our Saviour they could not deny but that a great miracle was wrought but they envyed him the honour of doing of it and therefore they say He casteth out Devils by Beelzebub the prince of Devils But I hope God will teach us to abhor this devilish spirit 4. When God causeth his grace given to others to shine we are not onely to praise him for it but to praise his grace in them and to praise them in whom God hath planted this grace and our commendation should be according to the truth and highth of grace with highest commendations Now when the lustre of anothers gifts or grace is such that it draweth forth praise from us and we cannot but represent it as worthy yet when we praise it poorly with but 's and stopps with ifs and ands with disparaging circumlocutions God and wise men cannot but accuse us of reproaching in such a faint praising 7. A seventh Law of Nature is against Pride against all undue exalting of our selves attributing too much to and vaunting our selves Now see how much the Gospel-Doctrine is an enemy to this pride It tells you that pride of life is in the world and not of the Father 1 Joh. 2. 26. That God scattereth the proud from the imaginations of their hearts Luk. 1. 51. Be ye therefore cloathed with humility for God resisteth the proud and giveth grace to the humble humble your selves therefore under the mighty hand of God and he shall exalt you in due time 1 Pet. 5. 5 6. 8. To be just to give every one their due and not to respect persons in judgement is surely a loude speaking Law highly commanded and commended in the Gospel Rom. 13. 7. Render therefore to all their dues Tribute to whom tribute honour to whom honour is due I wonder how those who from their practice have procured the name of Quakers can pretend so much to justice as indeed they do and yet deny honour to those in authority Respect is their due as well as obedience reverent deportment toward and before them as well as performing their commands and if they say they must not gratifie the flesh in giving Titles to men I may more truely say they gratifie their own flesh by not giving of them 9. It follows as that conclusion which cannot be denied That we must deale well with them who are the meanes of our peace Supplications prayers intercessions and giving of thanks must be for those that are in authority 1 Tim. 2. 1 2. and why because they are meanes of our quiet and peaceable living The Elders that rule well that labour in word and doctrine must be accounted worthy of double honour 1 Tim. 5. 17. We must obey and submit our selves to them for they watch for our souls as they that must give account Heb. 13 17. 10. It s a general conclusion that enemies must be opposed There be some enemies are like the Amalekites with whom we must never make peace we must give our old man with its affections and lusts no quarter we must mortifie and crucifie them Eph. 6. 12. You must wrastle against principalities and powers the rulers of the darknesse of this world against spiritual wickednesse in high places Therefore be strong in the Lord and in the power of his might V. 10. Put on the whole armour of God that ye may be able to stand and withstand in the evil day V. 11. 13. Stand therefore with your loynes girt about with truth having on the brestplate of righteousnesse the sheild of faith the helmet of salvation and the sword of the spirit There be other enemies which we must pitty and pray for do good to them although they deale ill with us Math. 5. 44. Love your enemies and do good to them that hate you is a sweet Gospel-straine and of a high nature and there be many more such precious passages which you shall not meet with in the Naturalists some of them we shall gather together and now set before you You are borne again of the spirit 1 Pet. 1. 3. you have union with Jesus Christ who is a spiritual living Principle and hath life in himselfe as the Father hath and hence flowes your spiritnal activity and joy your lively hope by the resurrection of Christ from the dead The best the world can brag of is but a dead hope but your hope is lively and the livelinesse of your hope ariseth from a life after death a resurrection yea from the resurrection of Christ and so from his life and death You are in Christ as branches in the Vine and members in the head one with him as husband and wife are one
is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not angry with me if I wish you so well that I would not have you to think or write above what God hath written in his word or workes There be some things in all Arts that God hides from men as Sympathys and Antipathies in natural Philosophy the returnes of Agues by set fits in Medicinal practice and in your own way the cause of the ebbings and flowings of the Sea You are not infallible in what you think you know you are apt enough to erre as you are men Humanum est errare but how much more apt if you proceed by erroneous principles and doctrines Is it nothing to you that God hath stirred up the spirits and pens of those who are godly and wise to appeare against your way I should much suspect my selfe to be in the way of Balaam when I should meet with so many Angels Ministers Messengers of God coming against me You may mistake and so mispeake as that Divination may easily turn into a lye Isa 44. â—5 and God may blast that reason into madnesse that is so abused and then how sad will your case be when you must be ranked with those who are without whose property is described to be such who love and make a lye Rev. 22. 15. Oh remember how unduely and nnworthily you have perplexed and rejoyced the hearts of people you have put them in feare where no feare was and rejoyced them when you had no good ground for it You have raised up hopes in them like spiders webbs which a little time hath easily swept away and you have driven many to despaire when God gave no cause for such desperation How infectious have your principles and practices been How many have been misled by you Think on your Schollers whom you have trained up to follow your steps if you walke awry how can they walke right Doth it not or may it not pitty your heart to see so many young ingenious hopeful Gentlemen to be corrupted by you It may be God may give you repentance which I heartily wish but they may be hardned in their vanity and never returne and will not that fall sad on you when you shall remember that you have a generation in the pit beneath whom your false teaching and corrupt example hath begotten You cannot be so inobservant in your own way but you doe know that God from heaven doth beare witnesse against your weather-wisdome making that prove faire that you foretel to be foul and foule to be fair Now if you are so much out in that which is lowest in your way may you not much more mistake in higher pretences Surely since you are so confident of things to come which yet God and Nature hath not actually determined you might be more bold to call up things past if you can tell a person what shall befal him you may as well tell what hath befallen him Why doe you not bend your thoughts that way and not this is it not because it would not be so taking with men and withal it would decry your skill Remember and forget not you must give account of your wayes and workes thinke seriously of it Will your proceedings be owned by Christ another day will he say to you Euge bone serve Well done thou good and faithful servant thou hast been faithful in thy Predictions I will make thee Lord of ten Cities enter into thy Masters joy Will he not rather accuse you for abusing your selves and others for mispending your parts and paines and snarling at those who reproved you Your sins are great but not unpardonable Oh that God would give you repentance unto life like those we read of in Acts 19. 19. Many believed and among those Many that used curious Arts brought their Bookes together and burned them before all men If you will stile your dealings Arts others and rightly too will call them Curious Now there was cause enough to burne their Books then May there not be as much in your Books now I shall adde no more onely leave it to God and your consciences and descend to give a word to your disciples I cannot but from my soul pitty you to see your youth and ingenuity so dangerously intangled Astrological Predictions are fine cobwebs to catch young wits Give eare to a plaine word It s possible you may meet with something that is and may be called Art But is there nothing else is there not something far worse No evil was ever so audacious at first as to appeare unmasked and in its own colours the worst of things sometimes put on the best of names and pretences I should be too impudent in writing against what is Art and so Gods wisdome in the creature and you would be too negligent and grosse if you espouse mens phantasies and wickednesse for Art for Gods wisdome in the creature All men desire to know and those that know something desire to know more Scientiâ— non habet inimicum nisi ignorantem I blame not your desire of knowledge but wish you to goe on in it and that your desires may end in attainment but take heed what and how you know All knowledge of excellent objects innobles the minde Excellens objectum intellectum perficit I beseech you weigh whether such principles as you are taught and have sucked in will make your minde one jot better and not rather much worse I know they insinuate not barely by pretending to augment your knowledge but knowledge in relation to your practice of something to be done by you and that hereafter nay of what God will doe by you and to you and these considerations are taking and snaring To pretend to advance knowledge onely without practice would be vaine speculation to know onely what concerns other men would seeme a busibodinesse to tell you what is past is but to recall what you had some knowledge of before but to tell you what is to come and to come from God this takes much with you But deare hearts be not deceived How came the spirit of God to them that they can reveale so much to you They goe but God sent them not and they declare but what the visions of their own heart I am not ignorant that there is somewhat of singularity by which they ingraciate themselves men affect to be and doe something more then others to be as all men are to know as all men know is but a common being and knowledge but to be of higher straines and extract to be of more accomplisht perfection is that which men strive for and they pretend to bring you unto Bona verba These are good words indeed but looke well to it lest while you aime to be higher then other men you fall not beneath the lowest Christians and while you strive to know what you should not you grow ignorant of what you should The knowledge of God and a mans selfe are the greatest Sciences and they