The Happineſs of a People In the Wiſdome of their Rulers DIRECTING And in the Obedience of their Brethren ATTENDING Unto what Iſrael ought to do: RECOMMENDED IN A SERMON Before the Honourable GOVERNOUR and COUNCIL, and the Reſpected DEPUTIES of the Mattachuſets Colony in New-England. Preached at Boſton, May. 3d. 1676. being the day of ELECTION there.
By WILLIAM HƲBBARD Miniſter of Ipſwich.
Moreover thou ſhalt provide out of all the people able men, ſuch as fear God, men of Truth.
Let every ſoul be ſubject to the higher powers, for there is no Power but God.
Happy is the people that is in ſuch a caſe, yea happy is that people whoſe God is the Lord.
BOSTON, Printed by John Foſter. 1676.
WHereas it hath been cuſtomary and commendable in former and leſs curious times, it ſeems in this critical age, not only expedient, but neceſſary to ſend ſuch diſcourſes as the enſuing abroad into the world under the ſhadow & protection of ſome Worthyes, whoſe countenance & authority may defend them from any malevolence they may be incident unto: wherefore the following Sermon being by providence now called forth into publick view, I am neceſſarily emboldned to dedicate it unto your Names, not knowing to whom the patronage of it doth more properly belong. As it is a favour from you, I may the better expect it in that you gave the firſt occaſion to any Elucubrations of mind about it: As it is any teſtimony of Obſervance from me, none may better then you deſerve it. I never intended any further publication then the preaching, leſt ſuch Crambe bis cocta might not reliſh well in the Palates of this curious Age, ſo plentifully furniſhed with all varietyes of Wiſdome & Knowledge; but for their ſakes who by the exigence of the Times, and preſent diſtreſs of the Warre, were denied the opportunity to be of the Auditory, I have condeſcended to make it Legible. I ſhall not inſiſt upon any Apology aebout the Subject choſen to treat of, it giving ſo fair an occaſion to ſpeak of all the moſt important dutyes that either Rulers or People can be concerned in whatever juncture of affairs ſhould come upon them. It cannot be denied but in the latter end of the former year, the wiſeſt amongſt us were under ſad apprehenſions concerning the iſſue of the preſent troubles that were then come, and dayly coming upon us, in regard of the Rage of the Heathen ſo far let looſe againſt us, and thoſe that were concerned in the Election of Magiſtrates for this preſent year, were ready to fear they might beſpeak the perſons on whom the next Election ſhould fall with the words of the prophet, Thou haſt Cloathing, be thou our Ruler, and let this ruine be under thine hand. But Thanks be to Almighty God that hath verified that antient Proverb of the Hebrews, to our late experience, Cum duplicantur lateres, hinc venit Moſes: And as Iſrael was never brought into greater Streights then a little before Pharaoh and his Hoſt were to be drowned in the red Sea, ſo hath it in a ſence been with our ſelves. There could not but be a very ſad face of things in Iſrael, when their firſt King had by his ill Steerage and bad Conduct of affairs, after a long Tempeſt of Warre ſhipwracke himſelf, his Family, all his Kingdome in that fatal Battle on the mountains of Gilboa, But he whoſe ſole Prerogative it is to bring good out of evill, ordered that diſaſterous Calamity to become an occaſion to uſher in the greateſt proſperity that ever that Nation enjoyed either before or ſince that time. For as God when he had a purpoſe to exalt his people to be the Head of the Nations amongſt whom they lived, and not the tayle; he infuſed a ſpirit of Counſel and Wiſdome into the minds of their Leaders, Inſtructing them to find out the right and ready way of their future peace and tranquility; together with a ſpirit of Love and Obedience in the People to attend thereunto. It is a good O men unto Iſrael when the Goverment of the Tribes falls into ſuch hands as have Underſtanding in the times to know what Iſrael ought to doe; it will then be no hard matter to perſwade their Brethren to comply with their Commands. As every ſeaſon of a mans life carryes its particular dutyes along with it, ſo doth every age of the World bring with it particular dutyes as the work of that Generation; As it concerns every judicious Chriſtian to know the one, ſo it doth every Head or Leader of the Tribes to be acquainted with the other: as alſo prudently to obſerve the fit ſeaſon and peculiar manner of acting for the performing ſuch duties upon which narrow point depends the ſucceſs of al humane affairs & undertakings. Becauſe to every purpoſe there is time and judgment, therefore is the miſery of man great upon him, faith Solomon, i. e. Becauſe time and Chance hapneth to them all, the ſons of men that know not their times, are taken as Fiſhes in an evill net. If any thing be found hinted in the following Diſcourſe, that hath any tendency that way, or may become an help thereunto, as it is all I aimed at ſo ſhall I reſt abundantly ſatiſfied, if what is humbly offered in that kind, find favourable acceptance with your ſelves or others. As for the times in which, and the place where our Lot is caſt: although in many reſpects we may ſay with the Pſalmiſt, The Lines are fallen to us in pleaſant places, and that we have a goodly Heritage, yet muſt we owne, that what with the imperfections of our minds & Wills, & what with many other temptations that ly before us in the work of our Generation concurring therewith, we have met with a ſufficient degree of•ffliction and trouble, enough to ballance our hearts, and keep us from being exalted above meaſure: yet need not this be any Remora, or hindrance unto us, in the preſent duty and Service we are called unto, there being no reaſon to be rendred why we ſhould not walk together in Ʋnity, Love and Peace in thoſe things whereunto we have attained, becauſe in ſome others, and poſſibly thoſe of leſs moment, ſome may be otherwiſe minded. Concerning which minute and leſſer Differences, I ſhall not preſume here to offer any thing, tending to make the leaſt alteration in any of your judgments, being fully perſwaded that in all the main and eſſential matters of Religion, both of Faith and Order, as well as righteouſneſs, you are all of one mind & judgment, & will all both joyntly and ſeverally exert your moſt ſtrennous endeavours, for the promoting the honour and Glory of God, and the good of thoſe under your charge; In which endeavours if you ſhall perſiſt, it may be hoped that as hitherto God hath owned your ſelves, as well as your Predeceſſors, to become as a wall and defence to his vineyard here planted, ſo there may be ſtill found of you that ſhall help to build the waſte places, and raiſe up the foundations of many Generations; and that you (notwithſtanding the preſent Combuſtions) ſhall be called the Repairers of the Breach, and the reſtorers of pathes to dwell in. It is poſſible you may be importunately moleſted with the clamours of theſe or thoſe, to make this or that change in your courſe, to gratifie particular mens humours, of which you need take no more notice then the skilfull Pilot at the helme uſes to doe of the cryes of the unskilfull, fearfull Paſſengers that think that courſe will ruine the veſſel, which is the only way to preſerve it. There is an old Fable, that when there hapned a great contention about the weather, thoſe of the high Countryes complained that they were almoſt burnt up with drought for want of rain, and thoſe of the valleys ſaid they were almoſt drowned for want of Sun-ſhining dayes: Jupiter ſent them word by Mercury the weather ſhould be as it had been. Poſſibly ſome under your Goverment are as ready to complain of too much reſtraint, as others are of too much liberty. I humbly conceive, you cannot doe better, then to let things be as they have been heretofore, ſo to countenance and encourage thoſe that fear God and work rightiouſneſs, but ſharply to rebuke and timely to repreſs whatever is contrary to ſound doctrine, or apparently tends to hinder the power of Godlineſs, and progreſs of true Religion, with all other profaneſs or unrighteouſneſs, that under the ſhadow of your Government we may lead quiet lives in all godlineſs and honeſty, yet keeping in mind the wiſe caveate of our Saviour, that in gathering up the tares you root not up the wheat alſo. It is one great part of the unhappineſs of this life, that neither wiſe nor good men are all of one mind, but yet all due care had need be taken, that differences be made neither more nor greater then they are, or carried on with ſuch Animoſity or bitterneſs, as ſhould prejudice the intereſt of Religion, or welfare of the Commonwealth. Yea poſſibly the differences in our minds that occaſion moſt diſturbance ariſe only from that which they call〈…〉〈 in non-Latin alphabet 〉ſo as if things were not ſtrained at both ends further then the equity of the Rule will allow, all might well hold together, when the overſtraining of things is oft times ready to break all to pieces If God in whoſe hand our times are, and who ſets the bounds of our habitations, ſhall as he hath begun, goe on to perform his whole work upon his people, and ſend ſuch reſt unto his Churches here, that the Anſwer to be returned to the Meſſengers of the Nations ſhall be, The Lord hath founded our Sion, and that the poor of the people ſhall truſt in it. How can it better be improved, then by taking care that the Churches under your care in this Juriſdiction may be edified, walking in the fear of God, that the Lord our God may be with us as he was with our Fathers, that he may not leave us nor forſake us, nor our Poſterity after us. Which to effect, I humbly conceive, there is no way more probable, then by intereſting them as much and as ſoon as may be, in all the priviledges that Chriſtian Religion allows, & as they grow up, to engage them throughly and ſeriouſly in all the dutyes it requires; to take care that it be done by thoſe whom it more immediately concerns, is certainly a duty in ſpecial incumbent on your ſelves. To this end I may commend to your Conſideration, the Political Fathers of the Country, the example of Abraham, whom we find both approved & rewarded of God for commanding his children and his houſhold after him to keep the way of the Lord, and to doe Juſtice and Judgment, that the Lord might bring upon him that which he had ſpoken of him. If he were not much miſtaken who ſaid it was morally impoſſible to rivet Chriſtian Religion into the body of a nation without Infant Baptiſme, by proportion it will as neceſſarily follow that the neglect or diſuſe thereof, will as directly tend to root it out. How far the Command given to Joſhuah by God himſelf to circumciſe the Children of Iſrael, i. e. to take order that Circumciſion ſhould be uſed again among the people (by that meanes to nowl the reproach of Egypt from off the Children of Iſrael) may be looked upon as obliging to your ſelves I ſhall not now ſay, ye doubtleſs if what was written or hapned to them was intended as matter of example and admonition to us, upon whom the ends of the world are come, ſome uſe may and ought to be made of ſuch Declarations of Gods will. Whatever Indulgence may be judged needfull to be uſed to ſome that may be of different apprehenſions, I have adventured to ſay ſomething in the following Diſcourſe, for cleering the duty of Rulers in matters of Religion from miſtakes, and ſtating the bounds of moderate Toleration (ſo far as the time allotted for ſuch an exerciſe would allow) not ſo much for direction to your ſelves, as for the information of others who by their too much rigidneſs on the one hand, or laxneſs on the other, may be ready to obſtruct the Churches peace, but not promote the purity of Goſpel Worſhip, placidè contra ſentientem ferre is no ſmall piece of Chriſtian prudence, the want of which I fear hath done much hurt in this poor Country, as well as in other reformed Churches. Diſſenters in Religion being not much unlike the Seditious in the State, who by fair meanes may be gained, but by too much ſeverity are apt to run into uncurable oppoſition and obſtinacy. It muſt be owned for your future Honour that much hath been done by you to carry on the work of God in this Generation, yet may it be feared that his words will be found too true, (a man much employed and approved by your ſelves, while he was converſant in this world) that unleſs many things were done for the further ſetling of the matters of Religion amongſt us before this Generation went off the Stage, they that came after would have cauſe to ſay, that their Predeceſſors had left much of their work undone.
Thus craving your acceptance of this my ſmall mite, which I am willing to caſt into the Churches Treaſury, under the countenance of your Authority, I ſhall no further trouble you this way. I have made no materiall alteration in any expreſſion, nor addition of any thing but what was intended to have been ſpoken, if time would then have given leave.
The Lord fill you all with the Spirit of Wiſdome and Counſell, and make you as the men of his right hand, whome he hath made ſtrong for himſelf, and grant you may be found like David, who being choſen to be the Shepard of Gods Iſrael fed them according to the integrity of his heart, and guided them by the skilfulneſs of his hand, which is the Prayer of,
SOme Faults have eſcaped in the Preſs which the Reader is deſired to correct by reading. In p. 4. l. 28. head for Decades. l. 29. Decades for heads, p. 5. l. 19. beſt for bear. p. 7. l. 30. ſeveral for general. p 9. l. 6. read reſidence p, 17. l. 23. immerſed for emerſed. p. 18. l. 16. badges for bodyes. p. 19. l. 9 & 20. l. 36. Apologue for Apologus. p 27. l. 25. leave out, here. p. 22. l. 23. our worſt for or worſe. l, 21. vigor for rigor. l. 23. peccatur for peccat. p 33. l. 13 Iſacks for Iſraels. p. 37. l. 26. fifth for firſt. p. 39. l. 14. for haſt hate. p. 40. l. 13 tardus for territus. p. 43. l. 27. booty for body. p. 45. l. 18. rights for rites. l. 32 wars for way. The like errors in ſpelling or pointing, may be helped by them that read, as where each is printed for ſuch. p. 56. l. 36.
Of the Children of Iſſachar, which were men that had underſtanding of the times to know what Iſrael ought to do, the heads of them were two hundred, and all their Brethren were at their Commandment.
IF ever thoſe words of Wiſdome, Proverbs. 8.15. By me Kings Reign, and Princes decree Juſtice, were true of any of the Kings and Princes of the Earth, they were true of David, who in his publick, as well as private capacity approved himſelf a Man after Gods own heart; leaving an unimitable patern to the Kings of all ſucceeding ages, both of piety in obeying God and of wiſdome and juſtice in ruling over men: as if the Book wherein Samuel wrote the manner of the Kingdome, had been perfectly tranſcribed in his life and Government. It was not undeſervedly therefore, that after ſo large an edition of the whole Hyſtory of the Acts, and Reign of David, in the two firſt Books of the Kings, ſuch a conſiderable addition ſhould be made to that part of the Hyſtory, which concerned his entrance upon his Kingdome, in this twelfth Chapter of the firſt book of the Chronicles, where we have the triumphant manner thereof at large deſcribed, being attended therein with a great Hoſt as it is called, ver. 22. like the Hoſt of God: from which verſe, to the end of this Chapter, it is very remarkable how the Penman of this ſacred Chronicle, like ſome Divine Herauld, is Marſhalling the reſpective bands of the ſaid Hoſt, under the particular Banners of their ſeveral Tribes, aſſigning unto each, ſome diſtinct Character, as a ſpecial badg of honour according as they beſt deſerved, either for the skilfulneſs of their Captains and Leaders, the number and valour of their followers, & willingneſs or readineſs in both, to promote the deſign in hand, which was the turning the Kingdome of Saul unto David.
2Amongſt the reſt of the Tribes, as they are here ranked in this Chapter, ſpecial notice is taken of the Tribe of Iſſachar, of which Tribe although no great matter had been foretold in the Prophetical Benediction, either of Jacob or Moſes, yet is there here in the Text a very ſignal teſtimony given, both to their piety and prudence, to their unity and magnanimity, any of which cannot be conceived, but to tend more then a little to the ſucceſsful carrying on that great affair which now they had in hand: ſo as at that time, what Solomon ſaith of his vertuous Woman, Prov. 31.29. might very fitly have been ſaid of the Tribe of Iſſachar, many daughters have done virtuouſly but thou excelleſt them all.
In the words of the Text there are four things very obvious to the view of the obſervant Reader.
1. The Diſtribution of the whole Tribe into its integral parts or conſtituent Members, as to their political order, viz. the Heads and the Brethren; of which two united together conſiſted the body of the Tribe, as is here implyed.
2. The qualification of each part, fitly diſpoſing them to a regular performance of the duty incumbent on either, for the good of the whole. 1. Wiſdome, in thoſe that were the Heads, deſcribed both by its ſpecification, underſtanding of the times. 2. By its application, to know what Iſrael ought to do. 2. Willingneſs in the Brethren, to attend the advice and counſel of their Leaders, they were at their Commandment.
3. The regular and orderly proceeding of each part, the which is neceſſarily implyed in the words; that when the heads of the Tribe had counſelled and determined what was needful to be done, the Brethren were ready to put their reſolves in Execution. It was not in Iſſachar, as Anacharſis the Philoſopher, ſometimes complained of the tumultuous proceedings in the popular Common-wealth at Athens, that wiſe and grave men deliberated on things, but fools and mad men reſolved thereof: but at this time in Iſſachar, the body of the people were ready to put in execution what thoſe who had underſtanding in the times judged needful to be done.
4. The entire unity of the Tribe amongſt themſelves, declaring the unanimous conſent of the whole; in that it is ſaid, all their Brethren were at their Commandment, ſc. at the Commandment of the two hundred which were the Heads, which doth juſtly advance the gallantry of the Action of the tribe of Iſſachar in this affair, above that of any of the reſt of the Tribes by the ſame proportion, by which our Saviour preferred the bounty of the poor Widow above all the reſt of the Contributers; for as ſhe put into the Treaſury all which ſhe had, ſo doth this Tribe ſend all their whole Stock to increaſe the Hoſt of David: which if they were not ſo many thouſands as ſome of the other Tribes might ſend, yet ſeeing there were none that ſtaid3 behind, it was for want of number, but not of good-will, if they did not equal or exceed the reſt of the tribes.
I ſhall only paraphraſe a little upon the words, to give the ſenſe and meaning of them, before I commend any thing from thence to our preſent conſideration.
Of the Children of Iſſachar, theſe were the deſcendants of the fifth Son of Jacob by his Wife Leah, whoſe Lot as it ſeems to have fallen in one of the richeſt, and moſt fruitful ſoiles of the whole Land of Canaan, ſo was it more likely, as was foretold in Jacobs bleſſing to diſpoſe the Inhabitants, by reaſon of the robuſtickneſs of their body (an ordinary effect of the fertility of of any ſoyle) to couch down under a double burden of tribute then by any valour of their minds, to ſhake off the ſervile yoke. It may then not unſeaſonably here be demanded how it ſhould come to paſs, that this Tribe ſhould anſwer this honourable character given of them, whereby they may well be thought to have at this time had the precedency of all the reſt of the Tribes, both for their civil prudence, and military Diſcipline, as well as care of Religion. The reaſon given by ſome Interpreters ſeems not ſufficient to ſalve the knot, viz. of thoſe who ſay, that being given to Husbandry, that occaſioned them to be more curious obſervers of times, and ſeaſons; but nothing appears, why that may not as well be alleadged of moſt of the other tribes, whoſe fruitfull hills, & fertile, vales required alike prudent obſervation of times, & ſeaſons for their c•lture: God in nature having appointed a time, & a ſeaſon for every work & purpoſe that is to be done under the ſun; wherfore if it may be lawfull to make conjectures in things of this nature, it may more probably be conceived, that this Tribe by its natural ſcituation bordering upon the enemies countrey, or upon the account of its fertillity, being more deſirable, might thereby become more obnoxious to the invaſions of their neighbour enemies, the Philiſtines, and ſo might either become the very ſeat of warr, or a through-fare of military expeditions; and ſo by long experience of the Calamityes and ſervice of Warr, they might become as well expert in managing the affairs of Warr, as ſerious in the purſuit of the meanes tending to promote a ſetled, and laſting peace. It is commonly ſaid that experience is the Miſtriſs of fooles, yet without any diminution of their praiſe be it ſpoken, who attain wiſdom at an eaſier rate•It is oft obſerved that they are, or prove the wiſeſt of all other men, who have been trained up in her School: thoſe impreſſions laſt the longeſt, that have been made by the deepeſt inciſion. Hyſtorians ſay of this Tribe, that it was a land thirſty of bloud, a place where many fatal battles, had, before this time as well as after, hapned to have been fought: as that of Gideon in the valley of Jezreel; the late ſlaughter of Saul and the Iſraelites on the mountains of Gilboa, the victory over Benhadad and the Syrians neer Aphek, with ſome4 others, all hapning within the confines, or neer the Borders of the tribe of Iſſachar. Poſſibly many bloudy Skirmiſhes had alſo been fought during the reign of the former King within their precincts, whereby the People of this Tribe had been experimentally taught the miſeries and calamities of war, that are uſually produced or prolonged for want of wiſdome, and skilful conduct in them that have the chief command. They being conjoyned in one common miſery, they might the more eaſily be united in one common remedy, viz. the advancement of a more meet perſon to the chief place of Rule and Government in the Nation, one approved by their own experience for his skilful & ſucceſsful managing the affairs of War as well as warranted by the call of God, and therefore more likely to promote the welfare and tranquility of their own, together, with that of the reſt of the Tribes of Iſrael. For before this time, David was known to have behaved himſelf wiſely among the Servants of Saul, as one that knew how to go out, and to go in before the People.
The Heads of them:] there was amongſt the People of Iſrael as it were a threefold Common-wealth, as the learned Sigonius ſpeaks in his Treatiſe of the Commonwealth of the Hebrews, one was that of the whole People, of whom firſt the Judges, afterward the Kings were the chief Heads and Rulers. The other was of every City, which had its Head or chief Ruler; as we read in ſeveral places of the Scripture, as Judg. 9.30. 1 King. 22.36. 2 Chron. 34.8. The third was that of every Tribe, which had its Head or chief Ruler, 1 Chron. 27.16. 2 Chron. 19.11. called the Prince or Head of the Tribe: under whom were the chief Heads or Rulers of every Family in that Tribe: For as every Tribe conſiſted of ſeveral Families, unto one of of which might all the deſcendants of that Tribe be reduced, ſo was ſome one perſon, either by the eminency of his Gifts, or dignity of his Birth-right, uſually advanced to be the chief Ruler, or decades of that Family, according to the diſtribution of the People into ſo many Heads according to Jethro's advice, Exod. 18.21. At this time it ſeems there were two hundred Heads of the chief Families of the Tribe of Iſſachar, in whoſe wiſdome and integrity the reſt of the Tribe had ſuch confidence, that they were willing to refer the managing of all their civil Affairs, and great concernments to their prudence and diſcretion, engaging themſelves to be ready to put in execution whatever ſhould by their joynt conſent be determined and agreed upon. So ſweet was the accord between thoſe Heads, and their Brethren, that they ſeemed like one intire body, animated and directed by one and the ſame Spirit and Principle of life and Wiſdome.
That had underſtanding of the times:] Noting all that Wiſdome that belongs to Rulers Divine and Humane: For by times we are to underſtand things done in thoſe times, by a metonimy of the adjunct. And for the5 word underſtanding, it is expreſſed by two words in the Hebrew, yet not unfitly tranſlated by one, according to the uſe of our Language: the one ſeems to note the act of the mind, in way of ſimple apprehenſion: the other the act of the judgement, in way of accurate conſideration dijudicating of the time and ſeaſon with other circumſtances, diſcerning when all things are laid together in the ballances what doth preponderate, & ſo moſt needful to be attended: this expreſſion, Eſther. 1.12. is interpreted by knowing law and judgement, and ſuch are there called wiſe men; according to which notion Solomon tells us that a wiſe mans heart diſcerneth time and judgement, Eccl. 8.5. both the thing which, and the time when it is to be done. The Hebrew word here and elſewhere tranſlated underſtanding, means the ſame with that which in Latine is called Prudentia, or recta ratio agibilium, ſ•knowing the right reaſon of things that are to be done; it cometh from & hath a near cognation with a word that ſignifies to build. A wiſe man that hath any deſigne to bring about, is like an Architect, who firſt frameth in his minde an Idea of that which he purpoſeth to erect, whereby he may foreſee how one peice muſt depend upon another, and accordingly provide ſuch materials, as will bear ſuit together, for the carrying on his fabrick: for, as one ſaith well, they are not the wiſeſt men that know moſt, but they that know what is moſt uſeful and proper to bring about the deſigne they have in hand: nor can a man be thought rightly to underſtand a buſineſs that doth not ſee through the circumſtances, it is cloathed with: for many times the circumſtances may much alter a caſe; oft times it cometh to paſs, that thoſe things which conſidered in themſelves, and of their 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 Ac•it•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.
6To 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 walk7 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 Iſſ•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,
All which I ſhall8 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. Ʋbi 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, impuriumqueſua cuiquetribuens l•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 both9 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 the10 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 as tools and Inſtruments for others to work by, rather then any proper Agents to effect any thing of themſelves: In peace how would moſt people deſtroy themſelves by ſlothfulneſs and ſecurity? In war they would be deſtroyed by others, were it not for the wiſdome and courage of the valliant. If the virtue and the valour of the good did not interpoſe by their authority, to prevent and ſave, the vice of the bad would bring miſchief enough upon places to ruine both, elſe why is it ſo frequently intimated in the latter end of the book of Judges, that in thoſe dayes, when there was no king in Iſrael, but every man was left to do what ſeemed right in his own eyes, that theſe and thoſe enormityes brake forth, that violated all Lawes, and offered violence even unto nature it ſelf? Judg. 17.6. &. 18.1. &. 19 1. & 21.25. Thus if Order were taken away, ſoon would confuſion follow, and every evill work, James, 3.16. Nothing therefore can be imagined more remote either from right reaſon, or true religion, then to think that becauſe we were all once equal at our birth, and ſhall be again at our death, therefore we ſhould be ſo in the whole courſe of our lives. In fine, a body would not be more monſtrous and deformed without an Head, nor a ſhip more dangerous at Sea without a Pilot, nor a flock of ſheep more ready to be devoured without a Shepheard, then would humane Society be without an Head, and Leader in time of danger, which in a difficult caſe the Gileadites are forced to acknowledge, when they flee for refuge to Jep•hah, that mighty man of valour, to be their Captain and Head, to ſave them from the band of the children of Ammon, whom a little before they had caſt off, as an eye ſore and ſuperfluous branch of their family, not worthy to enjoy any part of inheritance amongſt his brethren.
The like muſt be acknowledged concerning the order of Adminiſtration, as hath been already ſaid concerning the order of conſtitution, whither in the church or ſtate. The order of Solomons houſhould, was an aſtoniſhing ſight to the Queen of Sheba, as well as the Wiſdome of his other contrivements. 1. King. 10.5. The Apoſtle Paul rejoyceth to behold the order of the Church of the Coloſſians, as well as their Faith. The ſame Apoſtle gives a ſpecial direction to the Church of Corinth, that all things be done decently and in order,〈…〉〈 in non-Latin alphabet 〉alluding to the adminiſtration of Rule in an Army marſhalled in its ſeveral ranks, under the wiſe conduct of skilfull Leaders, then which nothing can be more comely or comfortable to themſelves, & terrible to their enemies. On this account it ſeems to be, that ſuch ſevere11 Animadverſions have been made upon all occaſions on the violaters of Order, mark them that walk diſorderly, ſaith Paul, 2. Theſſ. 3.6.11. and have no fellowſhip with them. And in another place, he wiſhes they were cut off that troubled them, no doubt by their diſorderly acting. This is the firſt Command with promiſe, ſc. the obſervation of the Order eſtabliſhed by divine appointment, betwixt Superiours and Inferiours. No wonder therefore that when the people of Iſrael were ready, inſtead of puniſhing the diſorder and rebellion of Corah, and his company, to countenance the buſineſs, God himſelf ſteps in to quiet the Tumult, and by Moſes his mouth tells the preſent offenders, and in them all others of the like ſtamp, that as they would make an innovation in the camp, ſo he himſelf would make a new thing in the earth, that it ſhould open its mouth, and at once, without any further tryal or delay, ſwallow down and devour thoſe preſumptuous offenders, that had attempted to violate the order God himſelf had ſo newly eſtabliſhed in the Camp. Behold ye diſpiſers of order and Goverment, and wonder, that God whoſe glory it is to be ſtiled, long-ſuffering, Patient and ſlow to wrath, is ſo quick in puniſhing this ſin, as to prevent any future hope of mercy by Repentance, to thoſe ſo notorious breakers of Order. What were this but to Chaos the world again, and to make Inſtabilis terra, innabilis unda? God w•l therefore have after ages to read the greatneſs of this ſin, in the dreadfulneſs of the puniſhment therof. The earth is not willing to bear offenders of this nature, as we may ſee by the inſtance of the old world, whoſe inhabitants when they fill the earth with violence, they are cut down out of time, and carried off the earth with a flood. Abſalom that rebellious wretch, the earth is not willing to bear ſuch a burthen: yea hell it ſelf is as it were diſquieted by them from beneath, For that Kingdome of darkneſs is not without its order, without which it could not ſubſiſt, as our Saviour argues, if Satan were divided againſt himſelf his kingdome could not ſtand. And this is the firſt thing worthy our obſervation, in this excellent Platform of Polity. The ſecond followeth which is,
2. The wiſdome of their Conduct. Their Heads had ſuch underſtanding of the times, as to know what Iſrael ought to do.
In a curious piece of Architecture, that which firſt offers it ſelf to the view of the beholder, is the beauty of the ſtructure, the proportion that one piece bears to another, wherein the skill of the Architect moſt ſhews it ſelf. But that which is moſt Admirable in ſenſitive and rational beings, is that inward principle, ſeated in ſome one part, able to guid the whole, and influence all the reſt of the parts, with an apt and regular motion, for their mutual good and ſafety. The wiſdome of the Creatour was more ſeen in the breath of life, breathed into the Noſtrils of Adam, whereby he became a living ſoul, then in the feature and beauty of the goodly frame of his body,12 formed out of the duſt, as the Poet ſpeaks, Os homini ſublime dedit — The Architect of that curious piece hath placed the Head in the fore-front, and higheſt ſphear, where are lodged all the ſenſes, as in a Watch-Tower, ready to be improved upon all occaſions, for the ſafety and preſervation of the whole. There are placed thoſe that look out at the windows, to foreſee evil and danger approaching, accordingly to alarm all the other inferiour powers, to take the ſignal and ſtand upon their guard for defence of the whole. There alſo is the ſeat of the Daughters of muſick, ready to give audience to all reports and meſſages that come from abroad: if any thing ſhould occurre or happen nearer home, or further off, imparting either fear or evil, or hope of good; Their work is immediately to diſpatch meſſages through the whole province of nature, to ſummon all the other Members together, to come in and yield their aſſiſtance to prevent the miſchief feared, or prepare for the reception of the good promiſed, or pretended, as the nature of the caſe may require. Thus are all orders wont to be diſpatched and iſſued from the Cinque ports of the ſenſes in, and about the head, for the benefit and advantage of the whole body. Very fitly therefore in the body politick are the rulers by way of alluſion called Heads. And in caſe of inability to diſcharge thoſe functions, ſuch ſocieties may not undeſervedly be compared to the Palmiſts Idols, that have eyes but ſee not, and have ears but hear not. Suppoſe the hands be never ſo ſtrong for action, or the feet never ſo ſwift for motion, yet if there be not diſcretion in the head to diſcerne, or judgement to determine what is meet to be done for the obviating of evil and danger, or procuring of good, it will be impoſſible to ſave ſuch a body from ruine and deſtruction. If the Maſt be never ſo well ſtrengthened, and the Tackline never ſo well bound together, yet if there wants a skilful Pilot to Steer and Guide, eſpecially in a rough and tempeſtuous Sea, the lame will ſoon take the prey, as it hapned a little before this time, in the Reign of Saul, when the Philiſtines had ſo often harreſſed that Country, and placed their Gariſons in the very heart of the Land, and not long after, when in the days of Rehoboam, who had ſhields enough, ſome of Gold, with other weapons of War, many thouſand ſtalls of Horſes, with Horſemen proportionable to manage them, yet for want of wiſdome and underſtanding in the head of that rich and populous Kingdome, how ſoon is it become a prey to the firſt aſſaylant, as afterwards alſo in the dayes of Joaſh; when there was but a ſmall company of the Syrians that came againſt him, a great Hoſt was delivered into their hand, and all through that ill conduct of the Head of that Kingdome.
But by the way, here we are to mark, according to the ſence of the words already given; under the wiſdome of conduct, or underſtanding of the times, to know what Iſrael ought to do, is neceſſarily comprehended piety13 before God, as well as prudence amongſt men, according to the received rule of Scripture Language and Phraſe, where as Divines uſe to ſay, verba ſenſus denotant affectum cordis: therefore underſtanding to know Iſraels duty, requires a great deal of divine skill and ſpiritual wiſdome attained by Faith in Gods promiſes, diligent reading of the precepts of his Law, fervent and frequent prayer for divine aſſiſtance, by which means David became wiſer then his Teachers, yea, was accounted wiſe as the Angel of God to diſcerne good and bad, and to know all things that were in the earth. It was by a ſpecial Law required of God that the King in Iſrael ſhould have a copy of the divine Law, written out (by his own hand, ſay ſome of the Rabbines) and kept by him, that he might read therein all the dayes of his life, Deut. 17 19.20. that from thence he might receive direction how to govern his Kingdome, ſo that according to the excellent patern before us in the Text, it is requiſite that the Heads and leaders of Iſrael, ſhould be verſed in Divine, as well as in humane Law. Therefore we find, that when Solomon, after he was advanced to be the chief Head and Leader of Iſrael, when he had his Option granted him of God, could not ask any thing ſo well pleaſing to God, and ſo needful to himſelf, as wiſdome, or an underſtanding heart to judge the Iſrael of God, and to diſcerne between good and bad. As herein had David his Father before him approved himſelf, as a meet Shepheard over the flock of God, in feeding of them according to the integ•ity of his heart, and guiding them by the skilfulneſs of his hands, Pſal. 78. ult. That is he guided them by his counſel, and preſerved them by his power, in which two branches is contained the ſum of a Rulers office. And though in many caſes the rule is very plain and eaſie, and he that runs, as is ſaid, may read what Iſrael ought to do; yet things may be oft times ſo circumſtanced in Iſrael, that it is no eaſie matter to know what Iſrael ought to do: many times the right way lieth in a very narrow; the Channel may run between two dangerous precipices on either ſide, ſo that a man who hath not great underſtanding, Incidit in ſyllam volens vitare charybdin. A Ruler may oft times run into one or more evils, and it may be great ones too, that intended only to avoid ſome leſſer one, yea ſometimes he that reſolves to keep the middle of the Channel, yet for want of inſight and experience, not making allowance for emergent caſes & difficulties, not eaſie to be foreſeen, may by the ſetting of the Current be ſhipwracked on the oppoſite Shoar: (Si tempora, & rerum ſtatus ita circumvolvantur, ut adminiſtrandi ratio, cum illis conſentiens, ſit bona, faeliciter omnia contingent; at ſi tempora et res ipſae mutentur, poribit, qui in agendo rationem non mutat. As ſaid that great Italian Polititian)
A fitter Inſtance of which dangerous errour cannot be given, then that of Joſiah; who yet was one of the beſt Rulers that ever headed the Kingdome of Judah, for he, to prevent a leſſer inconvenience of having his own Kingdome14 (that lay between the two great Kings of Aſſyria and Egypt) made the ſeat and field of War, denies liberty to the Egyptian to paſs through his Kingdome, and ſo oppoſing him in an hoſtile way, is overcome and ſlain, and his Kingdome ſpoiled by him: it proving the moſt fatal Battel that ever was fought by any of the Kings of Judah, and which made way to the final overthrow of the Kingdome, and following Captivity of the People. So great miſchiefs oft times do attend the want of underſtanding to know what Iſrael ought to do. Rehoboam alſo and his people did both ſtrangely ruine themſelves by a contrary extream in this kind, in not underſtanding of the times to know what they ought to do, to avoid the danger which either of them feared. The King was afraid of being mated by his Subjects, puts on a garb of greater Majeſty then was uſual in his countenance and words, at that time, when a condeſcending carriage, with more mildneſs and gentleneſs had been more neceſſary, and in all probability, had ſaved both his Honour and his Kingdome: on the otherſide, the people acted by the ſame fatal and precipitant counſels of raſh and unadviſed perſons, to avoid the heavy yoke of the houſe of David, as they conceived, advanced one of the Servants of their former Kings, whoſe little finger proved indeed (as the other proudly ſpeaks) heavier then the loyns of the two former Kings, for the Kingdome was not able to ſtand long under the weight thereof, but was ſoon cruſhed and ruined by the tyrany of the ſucceeding Kings of the ten Tribes. The conſideration of ſuch dangerous conſequences, might obviate the heady and tumultuous humors of many, who upon the leaſt diſcontent againſt their Rulers, for want of ſucceſs, or the like, think of nothing leſs then of removing them out of the World, or out of the Government at leaſt, and ſubſtituting others in their room, which if they ſhould accompliſh, poſſibly might intangle them in the like, or a worſe miſchief then that which they expected to be delivered from, as many have found by ſad experience. Oft doth the remedy prove worſe then the diſeaſe. Infaeliciter agrotat eui plus mali venit a medico, quàm a morbo. As good to have no King in Iſrael as to anoint a Bramble over the reſt of the Trees. In the preſent exigent before us in the Text; the caſe appeared difficult a good while. There was Abner the Captain of the Hoſt of Iſrael, with the Son and Heir of the former King, engaged on the one ſide; David and a few of his Servants and followers on the other: yet to thoſe that had underſtanding of thoſe times, it doth at the laſt manifeſtly appear what Iſrael ought to do. Saul had outed himſelf of the Kingdome, by asking counſel of the Devil how to continue it in his family, who were therefore juſtly rejected of God; David was by a ſpecial mandate from God choſen to be King in his ſtead, which Abner and the Captains of the Hoſt can readily acknowledge, when prejudice and ſelf-intereſt is laid aſide and Conſcience but permitted to ſpeak. The Kingdome belonged15 unto David, not only in regard of ability and fitneſs, but alſo in point of right and title, as being the perſon deſigned of God for them to chooſe; yet is it ſomething long before the people are willing to underſtand it. Though wiſdome be alwayes too high for a fool, as Solomon ſpeaks, yet in the darkeſt times that ever befel the Iſrael of God, they that will do the will of God may by inquiry, ſtudy and prayer come to know what it is. However it doth hereby appear of how great concernment it is, for the Heads in Iſrael to know what Iſrael ought to do, leaſt otherwiſe they be drawn to do, that which in Iſrael ought not to be done. Gideon was a wiſe man, that judged Iſrael with great approbation of God and man, yet out of a ſuperſtitious conceit, will needs make an Ephod, which thing ought not to have been done in Iſrael, what followed? All Iſrael went a whoring after it, and ſo it became a ſnare to himſelf in his family, and to Iſrael alſo.
The body of a people are not much unlike the body of waters, which are not apt to move of themſelves, if let alone in their own receptacle, but as they receive an impreſſion from a forreign Element, or a power that is above them: and things that are ſoft and flexible are ſuſceptible of divers, yea contrary impreſſions. David by an inſinuating and melting ſpeech bowed the hearts of all the men of Iſrael as one man. They that have ſuch intereſt in them, had need know what they ought to do, ſeeing they may make them do almoſt what pleaſeth themſelves that are their Rulers: for Abſolom had bowed them as well as David, though it were the wrong way. All mens hearts are not in their own keeping; wiſe men can eaſily find keys that will open the Cabinet and take away the Treaſure; for tis ſaid, Abſalom ſtole away the hearts of the men of Iſrael. Thus in things of the greateſt moment, it is eaſie for Princes, and Leaders, and Heads of the Tribes to draw them that are their bones and their fleſh, as David ſpeaks to be of their mind and to engage in their quarrel, be it right or wrong. Many Inſtances of the like kind may be given out of prophane as well as Sacred Hyſtory, for the ſea of examples of this nature is withous bottome, whereby it will be found moſt evident, that thoſe who are the Heads and Leaders of any people may eaſily engage them in their own quarrels to their ruine and deſtruction, as often as otherwiſe.
Thus did Jeroboam, Ahab, Jehu and others perſwade the people of Iſrael, after their own example, to embrace the abominable idolatry of the Calves which brought inevitable and fatal ruine upon the whole Kingdome of the ten Tribes, as well as upon their owne families. Cato was wont to ſay of the people of Rome, (and it is as true of any other ſort of people) that they were like ſheep, in that it was eaſier to drive or lead a whole flock or multitude of them, then any one ſingle creature amongſt them. By all which Conſiderations it is manifeſt that things are no where like, ſo ſuccesfully to16 be carryed on as where they who are concerned in the leading of Church or ſtate, have ſuch underſtanding of the times, as to know what Iſrael ought to doe.
3. The third thing conſiderable in this unparalleld pattern of civill polity is the unity of their Counſels. That which in this juncture of affairs before us in the text, was apprehended as moſt meet for Iſrael to doe, is by the joynt advice and counſel of the heads of this tribe propounded, and by the whole body of the people conſented unto, and approved, ſuch a rare pattern of unity is ſeldome found in our times. Let a body politick be never ſo well proportioned, as to its conſtitution, and form of goverment, & never ſo well furniſhed with wiſe and able men for its conduct and guidance, yet if the ſeveral members be not well tuned together, by a ſpirit of love and unity, there will never be any good harmony in their Adminiſtrations. Where the whole multitude is not of one heart, and of one mind, as was ſaid of them in the Acts. Chap 4.32. there will appear little beauty or ſtrength, and no ſucceſs in any of their motions. In the beautifull Syſtem•of the world, which yet is compounded of ſundry Elements, and thoſe of differing qualityes one from the other, yet is there ſuch a neceſſary and mutual connection between the parts, that they are all ſo firmly knit one to another, that it is altogether impoſſible to make any breach in their union: rather will thoſe ſeveral bodies forget the propertyes of their own nature, then the•e ſhall be any Chaſma or Vacuum amongſt them, which would tend to a diſſolution of the whole. Thus in the body politick, where it is animated with one entire ſpirit of love and unity, and ſetled upon laſting and ſure foundations of quietneſs and peace, all the ſeveral members, muſt and will conſpire together to deny, or forbear the exerciſe of their own proper inclinations, to preſerve the union of the whole; that there be no Schiſme in the body, as the Apoſtle ſpeaks: Therefore where the higher bodyes in Church or ſtate, cannot deſcend (and that of their own voluntary inclination without forcible compulſion) and the lower and groſſer ones cannot aſcend up to meet the other, any man may eaſily read the deſtiny of ſuch a ſociety, It had been much better for Rehoboam to have denyed himſelf, and become the ſervant of his people, and ſubjects for that one day, rather then to have made them his enemies, if not his lords (for they were the greater Kingdome) for ever after. David was forced to yield to as much as that came to, if not ſomething more, when he complains, the ſons of Z•viah are too hard for him, rather then to make a breach between himſelf & his men of warr, in that difficult time, when himſelf was yet weak, and the Kingdome not firmly or fully ſetled in his hand. David was wiſe as an Angel of God, to know what he had to doe; and doth not connive at their ſin, although he doth for that time forbear to execute the puniſhment, leaving17 things to a more convenient ſeaſon. Jeruſalem, ſayes the Pſalmiſt, is builded as a city that is compact together: when the parts of a building are ſo artificially framed one into another, that they are as it were cemented, and knit together by a vital ſpirit of love, the more weight is laid upon them, the firmer and ſtronger they grow: but where they are diſjoynted, one part helps to weaken, and overthrow the other. Cyrus is ſaid to have overthrown the impregnable city of Babylon, by drawing the great channel of Euphrates, into ſeveral ſmall rivulets, which, had they continued in one main ſtream, he could never have done. It is not the ſtorms and tempeſts, though never ſo boiſterous, while they are on the outſide, or upon the ſurface of the earth, that make any commotion therein, but the vapors that are inſenſibly gotten into its bowels, that make it quake and tremble. It is not the outward force and violence that ruines a commonwealth, ſo much as a ſpirit of diviſion, and contention ariſing from jealouſies, prejudices, & animoſityes from within themſelves, which doth moſt dangerouſly threaten, and moſt certainly foretell its deſtruction, as our Saviour himſelf ſpeaks, an An houſe or Kingdome divided againſt it ſelf cannot ſtand. The ſwift ſhips that are driven by the fierce winds, or carryed with the raging waves of the ſea, yet ſo long as they who ſit at their helmes are united in their counſels and endeavours, moſt commonly do avoid the danger of ſhip-wrack, being turned this or that way, upon occaſion, at the will of the governour, but if they who are to manage them cannot agree amongſt themſelves, they may eaſily be emerſed, and whole navies of them become but ludibrium Ventorum. Unity of Counſell is one of the chief foundations of civill Polity: But if the foundations be diſſolved, what can the righteous doe? but mourn in ſecret, when they foreſee, but cannot prevent the miſeryes that are coming upon a factious, divided and ſelf-deſtroying people. It was a ſad time in Iſrael, when one half of the people followed Tib•i the ſon of Ginath; the other half followed Om•i; whence might neceſſarily be inferred the deſtruction of one ſide or of the other, as ſoon after came to paſs in that people. Or elſe may endanger the ruine of the whole, as too often hath been ſeen in the world, that when leſſer ſocietyes have been divided amongſt themſelves, they have but the ſooner become a prey to a ſtronger power. Which if it had not been experienced in moſt of the ſtates, and ſocietyes of the Chriſtian world, and in all the latter, as well as antient revolutions of the nations; where any order of Goverment, either civill or eccleſiaſtical hath been eſtabliſhed, might have been exemplifyed by particular inſtances. Faelix quem faciunt &c. happy are they that can take warning by the harms they have obſerved in preceeding times. Such diviſions, eſpecially in the Church of God, are in a great meaſure to be aſcribed to the policy of Satan, who endeavours by all wayes and meanes to foment diviſions, amongſt thoſe of the18 Church, by that courſe to ruine them, while in the mean time, he provides for the quiet of his own Kingdome, the world. God alſo may be ſaid to do it, being provoked by the pride and tyranny, with other wickedneſs of the ſons of men, judicially to mingle a perverſe ſpirit in the midſt of a nation, & ſuffering their princes to be deceived, and to deceive their people, as the prophet ſpeaks of Egypt. Iſa. 19.13, 14. Cauſing them to erre in every work thereof as a drunken man ſtaggereth in his vomit. But the meritorious and procuring cauſe of thoſe ruinous and deſtructive counſells ariſes from the weakneſs or wickedneſs of a people themſelves: It being obſerved as one of the bleſſings God was pleaſed to caſt in to ſome heathen ſtates, as a reward of their wiſdome and prudence, with other moral virtues, viz. their long peace, and flouriſhing proſperity upon the earth. It is much to conſider, that all Aſia can agree together in the worſhip of a Diana, and the Image that fell down from Jupiter, while one ſingle Church in the city of Corinth cannot long hold together in the worſhip of the true God, nor retain the rites of his worſhip, and the regular uſe of the ſacred bodyes of love and unity, without ſuch ſhamefull diviſions, and ſcandalous breaches, as they are ſharply rebuked for by the Apoſtle, in both his Epiſtles to that Church, imputing the root of thoſe diviſions to the luſts of the fleſh, Are ye not carnal, and walk as men? 1 Cor. 3.3.
But this being a matter of ſo great concernment for the good and welfare of Societyes whither Chriſtian or civill, it may not be amiſs to enquire into the true grounds and reaſons of ſuch Unity, or the way how it may be brought about. The firſt and principal is, a clear diſcovery of the right way of their peace and proſperity, it being taken for granted, that this is, or ought to be the end that all Societyes generally ayme at, ſc. a quiet poſſeſſion of what they already have, with enlargement of their proſperity, if attainable, But if there be no agreement in the meanes that ſeem moſt directly to tend to that end, but that apprehenſions are divided about that, they may be as much divided for ever: For at this time, and a little before, the Iſraelites were taken with a fond deſire of a Kingly Goverment, yet not being at an agreement amongſt themſelves about the perſon, or the manner of his Goverment, they were divided into factions till their minds by ſad experience came to be convinced, that David was the perſon, not only called, but qualified of God for that great ſervice. which Amaſa expreſſes in the name of the reſt of the Tribes, Thine are we David, and on thy ſide thou ſon of Jeſſe, ſo that nothing can be ſuppoſed more directly to tend to the creating and maintaining, unity in the counſells and affections of a people, then cleer convincing light, and a demonſtrative evidence, that what is propounded, is•he direct and proper meanes to bring about the end generally aymed at; othewiſe, it will be ſaid Scinaitur incertum ſtudia in contraria vulgus19 The poor man by his wiſdome, ſaith Solomon, delivered the city. And the wiſe woman of Abel ſaved the city by propounding ſo meet an expedient, as gained acceptance in all apprehenſions. Otherwiſe it may fall out as Solomon ſaith, Ec. 10.15. the labour of the fooliſh wearyeth every one of them, for they know not how to find the way to the city. Where wiſdome is wanting to direct mens actions, labour will be endleſs, & the iſſue miſchief, or diſappointment at the beſt. When once the people of Rome were ready to mutiny upon quarrel that fell out between the Citizens of the higher, and thoſe of the lower ranke, Menippus healed the breach by a wiſe Apologus of the contention between the belly, and the members in the body natural, which carryed ſuch a convincing evidence along with it, that all partyes at variance were ſoon agreed about the way of their own welfare. The like wiſe medium was propounded by Jotham, in the ninth of Judges, but it could not be attended, becauſe God had ſent an evill ſpirit amongſt them, as the text there ſpeaks.
2. The mutual intereſt that the members of the ſame Society have in the affections of each other, gives great advantage to promote this Unity, if duly conſidered. There was no ſmall argument in the words of Abram uſed to Lot, Let not us fall out, for we are Brethren. Nature leaves a ſtrange inſtinct upon thoſe of the ſame kind, even amongſt the bruit creatures to defend one another, and to revenge the injury done to their owne kind: ſuch inclinations uſe to work more ſtrongly with thoſe that are endued with reaſon. The joynt intereſt of people in the ſame family, nation or religion, tends much this way: Joab could not have uſed a more pathetical argument to his brother Abiſhai, then the mention of [our people, and the cityes of our God. ] whereby to engage him to a mag•animous combate with the common enemy; as alſo the promiſe of mutual aſſiſtance each to other, and no doubt the preceding exhortation to magnanimity, took the firmer hold on either of their hearts to conſider their neer relation each to other. David engages much on this account, For my Brethren and Companions ſake, I will now ſay peace be within thee, Pſal. 122 8. On the other hand, when the minds of perſons, are either leavened with pride, or diſcontented, or their ſpirits imbittered with jealouſies or prejudices againſt each other, it cannot but much hinder this deſired Unity. When the envy of Ephraim, and the ve•ing of Judah ſhall ceaſe one toward another Iſa 11.13. they may the more eaſily ſubdue all other of their enemies.
3. This comes to paſs by the prudent and condeſcending behaviour of thoſe that are leaders of others, who by their diſcreet behaviour may doe much to maintain Love and unity in Societyes, for want of which oft times it is miſerably loſt. The ſoft anſwer pacifieth wrath, and the ſoft tongue breaketh the bone, ſaith Solomon. Gideon by a mild and gentle anſwer prevented a quarrel betwixt him and the Ephraemites, which afterwards upon the like20 occaſion brake forth into a bloudy warr, in the dayes of Jeptah. David bowed the hearts of all the men of Iſrael as one man, by an inſinuating ſpeech as by his diſcreet behaviour in former times he won the hearts of all Sauls ſervants, notwithſtanding that inveterate prejudice, envy and malice of their maſter againſt him. Duro con duro non ſat bon muro, ſay the Italians; a firm wall will not be made up of hard ſtones, without the mixture of ſome more yielding matter to cement them together. That may eaſily be drawn by love, that will not be driven by a mighty force. The rigor of a Command may be much ſweetned by the gentleneſs of the expreſſion. Paul, though now the aged, will rather for loves ſake beſeech, or intreat a favour of Philemon, then enjoyne a duty. Moſes his calling the Iſraelites Rebells, was more like to increaſe the Rebellion of their wills againſt God, then any way alter that evill diſpoſition of their minds. Joabs peremptory adjuring of David, although in that exigent, it gained the preſent end he aimed at, yet it for ever after loſt his intereſt in his Sovereigns heart, the harſhneſs of the words being harder to be digeſted then the matter contained in them. Many times alſo the difficulty of a meſſage is much ſweetned by the courteous diſpoſition of them that bring it, as the third meſſenger ſent by the king of Iſrael to Elijah, ſeems to find by experience. Rehoboams yoke had not ſeemed ſo intollerable, if it had with more gentle words been impoſed; wherefore following kings chuſe rather to expreſs their non-aſſent to the demands of their ſubjects by an Adviſ•ra•le Roy, then by an harſh and abſolute refuſal. When Themiſtocles once told the Adriens, to whom he was ſent to demand tribu•e, that he would bring two mighty Gods to overcome them, Love and Eloquence, it was replyed to him, that they had two mightier then they, ſc Poverty and impoſſibility, or elſe very probably the other might eaſily have prevailed. This way of procuring unity and peace is as much ſeen in matters of Religion, as in things of another nature, where as a late Author truly ſaith, by paſſionate, hot and eager Diſputes peace is alwayes loſt, and truth is ſeldome or never found.
4. In the fourth and laſt place, This is brought about by the influence and aſſiſtance of Divine Grace, ſo diſpoſing the wills and affections of men that unity and peace are thereby both procured and preſerved. For if God be provoked to ſend an evil Spirit, as he did betwixt the men of Shechem, and the houſe of Millo, the wiſeſt Counſels ſhall not prevail, as at that time was delivered them by Jotham a very ſage Apologus, yet it could not prevent that wicked conſpiracy between the men of Shechem, and Abimelech, for God had purpoſed by that means to puniſh them both, ſo that a mutual fire is kindled, whereby the men of Shechem & the houſe of Millo are devoured one by another: when a mans ways pleaſe the Lord, his very Enemies ſhall be at peace with him, much more eaſie it is to expect that ſuch may obtain peace one with21 another, when God is ſtiled the God of love and peace, it is therein implyed not only that he is the approver of thoſe Bleſſings, but the Author and Giver of them. It was prophecied of Solomons Reign, that there ſhould be an abundance of Peace, and ſo it was fulfilled, till God ſtird him up Adverſaries, which put an end to his peace: So as if God will give a Commiſſion to any Inſtruments, to take away peace from this or that part of the Earth, it may not be expected, to continue longer there; for he will either mingle a perverſe ſpirit amongſt their Counſellors, as was threatned to Egypt, or hide the Counſels of peace from the eyes of the People, or their Leaders, whence they may be daſhed together to their mutual deſtruction and ruine.
4. The fourth and laſt thing conſiderable in this exact pattern of a civil ſtate, is the height of their courage and reſolution. It is a ſign of great proſperity and ſucceſs in any enterpriſes, when the Brethren are valiant and reſolute in the execution, as their Leaders are wiſe in their conduct. That obedience to the commands of their Superiours, is intended in a great meaſure, in the Text, I deny not, but what might be required here of that nature, may be gathered from what was ſaid under the Head of order, treated of in the firſt place. In this place therefore I ſhall confine my ſelf, only to that of their courage and reſolution, which though in the laſt place to be ſpoken to, yet is not the leaſt thing conſiderable in a flouriſhing ſtate: for otherwiſe through the cowardize and ſlothfulneſs of a people with other vices attending thereon, after ages may eaſily loſe all that riches, wealth and honour, which the wiſdome and valour of the preceding have obtained: as may be ſeen in the dayes of the Judges that ſucceeded Joſhuah, and of the Kings that ſucceeded David and Solomon. Hyram concludes the proſperity of Iſrael from the wiſdome of David, and Solomon his ſucceſſour; to be ſure, when wiſe Leaders are attended with valiant people, it is eaſie to foretell the proſperity of ſuch a nation. The very name of David and his mighty men that were with him, though weary and weak-handed (as Achitophel wiſely ſuggeſted) was enough to fright Abſolom and all the men of Iſrael from purſuing their advantage: I ſhall here therefore take occaſion to diſcourſe ſomewhat of that eminent vertue, ſo neceſſary for the flouriſhing of a people, diſpoſed into a well ordered polity. Valour is an inward virtue of the minde enabling us to perſiſt in our duty notwithſtanding the difficulty or danger thereof. They are not a little miſtaken, that think nothing is required to valour, but a daring confidence to fight. ut non pena martyrem, ſic nec pugna fortem, ſeà cauſa facit. It is a lawful ſtriving as the Apoſtle tells us, that deſerves the Garland, we muſt know therefore, that there are four ingredients neceſſary to the conſtitutioo of a valiant minde.
1. The firſt is magnanimity, or greatneſs of mind, when the Spirit is raiſed to ſuch a degree of courage, as not to ſtoop to low, and mean things,22 though it ſhould be to compaſs ſome ſeeming great adventage. It was the commendation of the worthies of God, that they accepted not of deliverance, ſc. upon low and baſe terms, which may be impoſed by Adverſaries. Paul will rather dy then make his glorying void: a valiant mind will rather lay down his life then keep it upon diſhonourable terms. If the men of J•beſh-Gilead, or Ahab afterwards, had accepted of their lives or peace, upon the ignominious tearms offered by the ſuppoſed Conquerer, it had been a thing unworthy of the Iſrael of God. Nor will Nehemiah loſe his honour, as he was Governour, by fleeing to ſave his life in an hiding place of ſecurity. So neither doth Chriſtian humility require a man to ſtoop to any thing, unbecoming his Faith and Profeſſion. Paul that can yield to any thing for the honour of God, and good of others, yet will yield to nothing, nor give place for an hou••to them that will lay a ſnare for their liberty. And in another caſe of a civil nature, the ſame Apoſtle, although no Souldier, but of Chriſt Jeſus, ſtands upon his honour, and the priviledge of his freedome, when he is not fairly treated according to the dignity of a Roman. Is it lawful to ſcourge a Roman? ſuch was Pauls humility as an Apoſtle of Jeſus Chriſt, that he can be content to receive forty ſtripes of his own Nation, yet hath ſo much magnanimity that he will not yield to receive one of an Heathen, where he hath a civil right to plead an exemption. Such magnanimity becomes the Iſrael of God, as was ſaid of Gideons Brethren, that each one ſhould reſemble the Children of a King. If it be ſaid, that in ſuch a caſe a man can do no other good, then to ſhew his will; it may be ſaid, in magnis voluiſſe ſat eſt, in matters of great moment, it is enough if a man ſhews but the reſolution of his mind.
2. A ſecond ingredient, is Confidence or boldneſs, not to be afraid of the danger or evil ſuppoſed, though it ſhould be death it ſelf. It ſeemed Joab and Abner were followed with valiant men, when they can ſo readily lay down their lives, at the command of their Captains. The Righteous are bold as a Lyon, ſaith Solomon, not afraid of danger, though never ſo great, either felt or feared. David will not be afraid though an Hoſt ſhould encamp againſt him, Pſal. 27.3. Fear is an embondaging affection but the true Iſrael of God are called unto liberty, therefore it becomes not them through the fear of death to be ſubject unto bondage: it was a notable ſpirit of valour that diſcovered it ſelf in that Engliſh Captain, under his King in France, who being ſent to diſcover the Enemies Camp, and his numbers, was no whit diſcouraged (by the great diſproportion that might be obſerved betwixt themſelves and the enemy) but returned this anſwer, That there was a very great many of them, enough to kill, enough to take Priſoners, and enough to run away beſides, all which came to paſs ſoon after, according to his confident preſage. There hath been an extraordinary23 ſpirit of Courage, that ſome of Gods people have been endued withal, when Gods Spirit was ſaid to come upon them, as upon Sampſon, Judg. 14.15. when he met a Lyon, and Judg. 15.14.8. when he ſmote the Philiſtines hip and thigh; and David, when he engaged with Goliah, or Jonathan and his Armor-bearer engaging againſt the Philiſtines, and undertaking a whole Garriſon of them at once. Thus when the Spirit of God doth in any eminent manner excite and ſtir up, or actuate that innate valour of their minds, they are and will be enabled to do great things. Many a mans courage would ſerve him to fight very valiantly were he but aſſured to come off with victory or ſucceſs, at leaſt without loſs of life: but true valour argues ſuch a confidence of mind, as enables a man to look Death in the face in cold blood, as we uſe to ſay, and not to be daunted with the countenance of that King of Terrour. As was ſeen in Joab, 2 Sam. 10.12. who is reſolved to behave himſelf valiantly, leaving the iſſue and ſucceſs to God, to do what ſhould ſeem good in his ſight. Why ſhould not every true Iſraelite having the ſame cauſe, the ſame ſpirit of Faith, the fame promiſes, have experience of the ſame courage and confidence of minde in their meaſure.
3. In the third place, Patience is alſo requiſite, enabling them quietly to bear with all the evils they may meet with by reaſon of the diuturnity of the Act. If thou faint in the day of adverſity, ſaith Solomon, Prov. 24.10. thy ſtrength is but ſmall. It is obſervable, that God never brought about any great matter of moment, for the ſalvation of his people, but he calld the Inſtruments therein to the exerciſe of great patience before it were accompliſhed; ſo that in their experiences, they muſt ſay, Qui cupit optatam curſu — Multa tulit fecitque&c. At Iſraels firſt coming out of Egypt, God would not carry them by the way of the Spyes, though that was nigh, (a journey of a few dayes) leſt they ſhould faint and be diſcouraged when they ſee war. And as afterward God would try Gideons Army, before he would call them forth to war; for when that Generation that came out of Egypt upon tryal, manifeſted ſuch untractibleneſs and impatience under the hazard and difficulties of war, God ſaw meet to lay them wholly aſide, and train up their poſterity by degrees to inure and accuſtome them to bear the difficulties and hazards thereof. Amongſt Davids ſmall number that followed him while he was at Ziglag, one third part tis ſaid, was ſo faint, that they could not go over the Brook Bezor, but they were not denied their equal proportion in the ſpoile, which ſhewd their tarrying behind proceeded not from the want of valour in their minds, but from weakneſs in their bodies, which are but jumanta, or vehicula animorum: ſo that patience under evil, is very neceſſary for a Souldier.
4. In the laſt place Perſeverance, whereby we endure unto the end. This24 is a law in the civil as well as ſpiritual combate, that there muſt be holding out to the end, without which the Crown is not to be expected. It was one part of the Sacramentum militare, by which the Roman Souldiers were wont to be liſted of old, not only that they ſhould not be unwilling to dye for the Common-wealth, and engage to do whatever their Emperour ſhould command, but that they ſhould never forſake the Camp while there was need of their ſervice. And to this principle was all their ſucceſs in their Wars to be aſcribed: that they were unwearied therein, of whom it was truly ſaid, that though they were ſaepius in praelio, nunquam in bello victi; though they loſt many Battels, yet their valour was ſo great, that they would never yield to adverſity. Moſes will not allow the two Tribes and an half to ſit ſtill after their own inheritance was cleared of the Enemy, till they had alſo helped to put their Brethren into the poſſeſſion of theirs, Numb. 32.6. And in the 78 Pſalm, the Pſalmiſt complains of the Children of Ephraim, that they turned back in the day of Battel, like a broken Bow. A true ſpirit of valour will alwayes ſtand bent to the ſame mark, not deceiving thoſe that truſt thereunto. The courage of Davids mind held good after his body grew faint and weak, whereby we ſee that perſeverance is the property of a valiant minde, as well as confidence or patience.
Theſe four Conſiderations premiſed, offer a ſeaſonable word of Advice to every one that is come hither this day. As John the Baptiſt was furniſhed from that meaſure of heavenly wiſdome he was endued with, to give a ſatiſfying anſwer to ſeveral that came to him with this queſtion, What ſhall we do? Luke. 3. ver. 10, 12, 14. So may any wiſe Scribe inſtructed to the Kingdome of God, from this text be ſupplyed to give an anſwer to every perſon here preſent, and met together upon this ſolemn occaſion, that ſhall enquire, what they ſhall doe, in reference to the buſineſs before us: I preſume there is none here preſent, but will be found in one of theſe three capacityes, either of an Elector, or one elected, or a Subject under the charge of thoſe who are like to be continued in, or choſen to the office of an Head or Ruler in this our tribe. each one may from the premiſes, hear ſomething ſpoken unto him in the language of that Capacity wherein he ſtands before the Lord this day.
For order ſake, I ſhall in the firſt place addreſs my ſelf to ſpeak unto you that are met here as Electors. There was joy in Iſrael when the Tribes were now met together to eſtabliſh the Kingdome in the hands of David, as is ſaid in the laſt verſe of this Chapter. By proportion this day was wont to be a joyfull day unto us, being as it were the ſolemnizing of the Birth-day of our little State, the renewall of our Goverment, with all our civill priviledges. The Advice I ſhall preſent you with at this time is by way of Caution in the words of the Apoſtle, Gal. 5.13. You are now called to the exerciſe25 of your civill Liberty (wherein much of your other libertyes are bound up) Uſe not your liberty for an occaſion to the fleſh, but by love to ſerve one another. Thoſe that doe but ſeriouſly conſider, how much the honour of God, as well as their own good and welfare is concerned in the regular, and conſcientious proceeding in this buſineſs of Election, cannot but have a ſolemn awe upon their hearts in this work, and judge that the putting a Solemnity upon the grandeur of the day, is the leaſt part of the ſervice thereof. I might here minde you, that although it uſes to be accounted ore•o the higheſt civill priviledges a people can enjoy, to have the liberty to chooſe their owne Rulers, and not to be impoſed upon in that kinde; yet if this matter be not carefully lookt unto, ſo as to be both prudently and conſcienciouſly carryed on, it may become an occaſion of the greateſt bondage; as hath been too ſadly verefied almoſt in all the elective ſtates and kingdoms in the world. The fatal inſtance of Abſalom makes it appear, how eaſie a matter it is to court a well meaning people into ſuch a falſe conceit of liberty, as may end in the ruine both of Electors and Elected. As was ſeen in the perſon forementioned, as in Abimelech and his Tribe long before. For they were upon the Election of a King. Certainly if they were accounted curſed deceivers, that having a male in their flock, ſhall vow and offer to the Lo•••corrupt thing, Mal 1.14. what may we think of them that being called〈…〉of their Brethren with the ſupream power of Rule & Go•〈◊〉, (〈◊〉•f the higheſt ſervice for the glory of God & good of men) ſh•〈…〉with fact on or prejudice, or byaſſed with ſelf intere•,〈…〉as to chooſe perſons to ſuch a ſervice, as are neither〈…〉acceptable to wiſe men; or in in their choiſe to〈…〉thoſe that are, I mean not to attend the directions given by God himſelf, Exod 18.27. Able men fearing God &c. Yea it is expreſly commanded them, Deut. 17.15 Thou ſhalt in any wiſe ſet him••ng over thee whom the Lord thy God ſhall chuſe: whom is God ſaid to chuſe, but thoſe whom he hath not only called but fitted for ſuch office by the gifts of wiſdome and grace, which were wont to be ſignified by the holy oyle uſed to be powred on them. God doth in theſe dayes mediately ſeem to point at ſuch to rule as he was wont of old immediately to call forth to ſuch ſervice. What ever ſtrange concurrence might be obſerved in the perſon of Saul, between the raſhneſs of the people to inforcing Samuel to the preſent choyce of a king, and the raſhneſs of the king in moſt of his enterpriſes (which proved a bad Omen from his firſt anoynting) whereby at laſt he ruined himſelf, and many of his people) yet was be furniſhed with extraordinary gifts, as ſoon as he was called to the exerciſe of his goverment. It may ſtill be expected in a true ſence, that a divine Sentence ſhould be in the mouth of the King, and Ruler in Iſrael.
2426I will not here ingage in any diſpute whither it it be either neceſſary, or convenient for a free people to uſe their liberty in oft changing their Magiſtrates or chief Rulers. Concerning inferiour Officers, ſuch as are Fiſcalls & Treaſurers, whoſe places (by reaſon of the profit they uſually are attended with) are more liable to temptation & corruption, there is no matter of danger in their change. Wiſe Hannibal, while he was Pretor at Carthage, got an Act from the Senate for the changing of ſuch great Officers every year, having obſerved how ready they were all to hold together to the obſtruction of juſtice, and oppreſſion of the people. But for the ſupream Rulers, of whom one ſayes well, that quaſi cor Reipubliae, quod mutare non expedit, i. e. that being as the heart and vitals of the Common-wealth, it is not expedient to run an hazzard in often changing of them. Another ſpeaks to the ſame purpoſe, That unleſs a Countrey be very full of skilfull and expert men, by often changing their Rulers, the Goverment will fall into the hands of rude and ignorant Mechanicks. But where the wiſdome of any Countrey hath by long experience, ſeen cauſe to continue the ſame Rulers, they had need be well adviſed, that ſhould promote any innovation, eſpecially in any difficult Juncture of affairs: It cannot but be dangerous to put the helm into the hands of an unexperienced P•lot in a tempeſtuous or ſtormy ſeaſon. In ſuch caſes it is moſt an end found true, as the Spaniards ſay, the evill that is preſent, is better then the good that is to come; for ſo many times a ſmall inconvenience and infirmity, is charged into an unſufferable evill. The people of Iſrael, no doubt would ſoon have found the little finger of Abſoloms vices, heavier then the loynes of all Davids Infirmityes. It was good Counſell which a wiſe man of Capua once gave his fellow Citizens, that before they cut off the old Senators, they ſhould find new ones that were better to place in their room, which when upon tryal they were not able to doe, they were eaſily perſwaded to continue the former in place. Let wiſdome and knowledge be found in our Electors, as well as in our elected Rulers, and that will be the ſtability of our times, and the ſtrength of Salvation. Our Election is the foundation of our Goverment. A ſmall and inconſiderable error in the Foundation, may put the whole Building much out of order. As in the body natural, a defect in the firſt conc•ction is ſeldome helped by the ſecond, ſo will it be found in the body politick. And in all ages, ſuch as are the Rulers, ſuch will be the people both in Church and ſtate. Therefore how doth it concern thoſe that have an oppertunity in their hands, not only to keep it, but to improve it and manage it aright, for the upholding and maintaining good order and diſcipline, both in Church and State; For if I miſtake not, any man may make both a true prognoſtick, & diagnoſtick of the athletick State of your people, through the whole order of your Goverment, both eccleaſtical and civill, by your Elections, and the27 quality of the perſons you chuſe into places of truſt, be they Superiours or Inferiours; in things ſacred as well as civill.
I am bold to ſpeak the more on this hand, that I might imprint upon all your minds, that are any way concerned in Election, a conſcientious care of your duty, and faithfull diſcharge of the truſt committed to you. It was one of the laſt requeſts that Moſes made unto the God of the ſpirits of all fleſh, juſt as he was ready to reſign up his charge, that a man might be ſet over the Congregation, which might both goe in and out before them, that the Congregation of the Lord be not as ſheep that have no ſheheard, Num. 17.16.17. Leſt they ſhould there by be left to wander every one after his owne immagination, and ſo degenerate into corrupt and fooliſh wayes to their owne deſtruct on. I am not ignorant that the lot of this dayes Election is in a great part caſt into the lap, the diſpoſal thereof from the Lord we expect to know by and by: but I ſpeak for the future, and in way of caution to take heed to our Elections, for our (All) depends upon it. It was a ſad preſage of evill times approaching upon Jeruſalem, when the people were driven to ſuch miſerable ſhifts, as to ſhrowd themthemſelves under the skirts of unmeet perſons, only for the ſake of meat and clothing. Iſ•i. 3.6, 7. for they are the things leſt requiſite in him who is called to be an Healer, A poor and wiſe child, is better then an old and fooliſh King, ſaith Solomon, Eccleſſ 4.12. And for a man to be put into the Prieſts office, not qualified thereunto, only to eat a morſel of bread, may prove a curſe to the place, and people, as well as to that perſon, as was pronounced againſt the Family of Eli, 1. Sam. 2.36.
If any ſhould here expect that a character ſhould here be given, how to judge of ſuch men as may be accounted meet to be heads or leaders of Iſrael, the text is a full deſcription, ſuch as have underſtanding of the times to know what Iſrael ought to doe; and they who are ſuch doe diſcover themſelves, or may be diſtinguiſhed from others by theſe qualifications.
1. The fear of the Lord, and the love of Righteouſneſs. The fear of the Lord is the beginning or chief part of wiſdome as the text tells us. He that is not wiſe for himſelf or for his owne ſoul, will never be wiſe for the common-wealth. They that are not of Iſrael, will not much care to know what Iſrael ought to doe. David that was a companion of them that fear the Lord, is eaſily induced to ſeek the good of all ſuch, Pſal. 122.8. What Plato ſaid of Philoſophers, we may ſay of the men that fear God, (which is the beſt wiſdome) who wiſhed that they were the only kings, or that kings were only ſuch. David, owned by God himſelf to be a man after his own heart, was the ſtandard by which his Succeſſors were meaſured: amongſt whom you will find, that to doe that which was right, was rather a diminution then otherwiſe, unleſs it could be added, with a perfect28 heart, as did David his father. So, as to know or doe that which is right, unleſs it were out of integrity of their hearts, and conformity to the mind of God, doth not in Gods account denominate a man wiſe, or one that knows what Iſrael ought to do. God may make uſe of the common gifts of the ſpirit, or natural endowments of men unſanctifyed for the good of his people & often doth when the Goverment is by providence unavoidably devolved upon them; but it may be queſtioned, whether a people can expect a bleſſing under Rulers of their own voluntary choyce, whoſe piety may upon certain & good grounds be ſuſpected, or denied, whatever their other qualifications may be.
2. Humane Learning in conjunction with the former. Such as by the benefit of natural parts Experience, Education, and ſtudy, have advantage above others to be acquainted with the affairs of the world abroad, as well as with the Laws and Cuſtomes of their own people at home. For ſeing perſons of that alloy have generally the chief managing of affairs in other Nations, as much of that as may be had, cannot but be neceſſary for the better ordering the affairs of Iſrael. It was no doubt ſome advantage to the officers of Hezekiah, in their treating the meſſengers of the Aſſyrian, that they underſtood the Syrian tongue as well as their owne. It may be preſumed that no man, unleſs a We•e•n Sceptick, ever did account Moſes leſs fit to be a Leader unto Iſrael becauſe he was learned in all th•wiſdome of the Egyptians, a man mighty in words and in deeds. Nor Paul the leſs fit to be an Apoſtle, becauſe he ſpake with tongues more then all the reſt of the Apoſtles. Yea it appears that upon that account he is called a choſen Veſſel, the better qualifyed to be a Doctor to the Gen•s. And if J•ptah had not had underſtanding of the times, ſc. the knowledge of things done in forepaſſed times, as well as in the preſent, it may well be queſtioned whither he had been ſo fit to have been an head of the G•leadites as afterward he proved: if he had not been able to have diſputed with arguments of reaſon, as well as weapons of warr, he could not have managed the quarrel ſo ſucceſfully as he did. The chief Leaders of Iſrael before he Kings, were called Judges, a potiori parte; though the chief part of their work uſually was to be Captains of their warrs, yet they received their title from their power of Judging, which certainly required skill and knowledge of the Lawes, by which they were to judge, which how well it could be attained without help of humane learning. I doe not underſtand. It was well replyed by an officer of State to a Nobleman, that made ſmall account of learning in the education of his ſon, (aiming at no higher learning then to be able to ride an horſe, or fly an hawke) that if it were ſo, then Noble mens Sons muſt be content that mean mens children ſhould govern the Kingdom.
3. Conſtancy or ſteadineſs is another property of a wiſe man; at leaſt of one fit to be a Leader of others. Not but that a wiſe man may ſometimes29 change his mind, and his wiſdome may lead him ſo to do: Sometimes we ſay, ſecundae cogitationes ſunt meliores, but to be of a fickle, unconſtant minde, is the character of one, as Jacob ſaid to Reuben, that will never excel: He is unſtable as Water, which is, neither eaſie to be kept in any bounds, nor obſervant of one conſtant motion, but apt to change upon every occaſion. Inſtability in our wayes, is an argument both of want of faithfulneſs before men, and of ſincerity before God. Homo quadratus is the fitteſt to manage a truſt: That is the figure that ſtands ſureſt; wiſe men that act upon principles, are like an Houſe built upon a foundation that will not turn aſide by a ſudden and violent ſtorm. Sceptical men, none knows where to have them, they will not be bound to be of the ſame mind on this morning, that they were of on the laſt night: Solomon therefore adviſes to fear God and the King, and not to meddle with them that are given to change, Prov. 24.21. Theſe are Inquieta ingenia of Quick ſilver tempers, that are never quiet in any place, yet would alwayes be uppermoſt, which are obſerved to be the moſt dangerous in any ſtate. A wiſe man alwayes ſailes by the ſame Compaſs, though not alwayes by the ſame wind. Particular actions may be changed upon occaſion, though the ſame mark be ſtill aimed at.
Moderation is another property of wiſdome, for if peace and truth be the beſt end, that all ought to aime at moderate and pacifick wayes and principles, that run not in extreams, are certainly the directeſt wayes that lead thereunto. Therefore it is obſerved that men of moderate and peaceable tempers, are both the wiſeſt, and moſt uſeful men in all Societies, Extreams are alway•s dangerous: for as the Philoſopher ſayes of virtue, that it lies in the middle between two vices, as the extreams are oppoſites on either hand, ſo may truth generally be found in the middle between two Errors. Some men think they can never run far enough from that they hate, whereas wiſemen can ſee as dangerous a precipice of error before them as that which they left be•ind them. This is too too evident in moſt of the controverſies which have been bandyed for, and againſt in our times. In moſt of which he that hath taken the leaſt view of the managing of ſuch controverſies, will finde that men of rigid and ſevere ſpirits, have miſſed both of peace and truth, the deſigne of all good and wiſe men. Thus did the Donatiſts in Africa, and the Novatians about Rome of old, who ſeparated from all other Chriſtians, ſave thoſe of their own perſwaſion, till at laſt, there were none left either to joyn with or ſeparate from, the ſpinning of thread too fine, doth but draw the wool beyond the ſtaple, and will never hold in the weaving. Thus hath it been found in theſe laſt dayes of Reformation, the Religion of many proving like precious Liquor, too often diſtilled, till at laſt all evaporates into meer fume: ſome that could not be content to keep company with their honeſt minded Brethren, in the middle Kegion of revealed Truth,28〈1 page duplicate〉29〈1 page duplicate〉30(the moſt wholſome practical points of Doctrine) have ſoared ſo high aloft that they have as well loſt themſelves, as thoſe they pretended conſcience to depart from, whoſe root is rottenneſs, and their bloſſome gone up as duſt, as the Prophet ſpeaks, Iſai. 5.24. The Apoſtle Paul gives this caution to the Romans, to be wiſe to ſobriety〈…〉〈 in non-Latin alphabet 〉. which words have an elegancy in the Greek, not eaſie to be expreſt in our Language. Rom. 12.3.
Pareus obſerves in his time, that they who did nimium〈…〉〈 in non-Latin alphabet 〉ſectari, did more hurt then good in the Reformation of the Church, Matth. 23.
It is that which highly commended the wiſdome of Baſilius Magnus in thoſe times of controverſie, in which his Lot did fall, that his moderation lead him to abſtain from ſome expreſſions in the controverſies then ſtirring (with great freedome and boldneſs uſed by others) that he might not be the envy of words and phraſes, draw upon himſelf, and in him upon the Church of God, an inevitable, and unneceſſary danger. As a great Divine of ours notes out of Gregory Nazian. "If the like wiſdome and Moderation had been obſerved in thoſe that earneſtly contend for truth, ſo as not to load the truth they maintain with hard & ſevere (though it may be true) expreſſions, that beget more obſtinacy in the Adverſaries, and it may be ſuſpition in the weak, or unreſolved looker on; differences amongſt men might be more ſoberly compoſed and the truth with more aſſurance entertained, Dr. R. on Pſal. 110. p. 372.
The words of the wiſe ſaith Solomon are heard in quiet, more then the cry of him that ruleth among fools, i.e. A wiſe man that ſpeaks without clamour, noyſe or contention gains more credit to his words by the weight of the matter, then another can do by the obſtreperous noiſe and loud ſound they are wont to be uttered withal.
The like wiſdome doth moderation diſcover in things of a civil nature; where many times the rigorous exaction of the ſtrict letter of the rule of Juſtice, proves unjuſt in the iſſue, and moſt unprofitable to the Cumini ſectar himſelf, or his inſtruments. According to the uſual ſaying, ſummum jus eſt ſumma injuria. The Duke of Burgundy began a quarrel with the Switzers about the Toll of a load of Calve-skins, wherein he loſt his life, and all his treaſure.
5. Peaceableneſs is another property of Wiſdome; which ought to be eſteemed by the tendency it hath toward the obtaining the great end, that all ought to aym at. ſc. the honour of God, and good of Societies, which is much more promoted by peace, then by the proceeding of force. The Woman of Ab•l whom the Scripture commends for her wiſdome, diſcovered her wiſdome by her peaceable Counſel. The poor wiſe man ſaved the City, by wiſe counſel, not by weapons of War, Eccleſ. 9.15 when a great King31 came againſt it, beſieged it, built Bulwarks againſt it. There is nothing more eaſie then to begin a War, as nothing more difficult then to manage it aright, or bring it to a good iſſue: therefore is peace in a wiſe mans eye a rich booty. Contention ſaith Solomon, is like the breaking forth of water, therefore his advice is, to leave off before it be medled with, Prov. 17.14 D•lc•b•llum inexpertis, is a true ſaying, i. e. War uſes to be welcome to none, but thoſe that never made tryal thereof, as I fear New-England may find by woful experience, which will leave a reflection of the deeper guilt, if any have had any needleſs hand in the inviting of ſuch an unwelcome gueſt into the Country. But I judge charitably of the preſent Auditors, and dare not cenſure others.
It was the ſpirit of David, one wiſe as the Angel of God, and no mean Warriour neither, I am for peace, but when I ſpeak they are for War, Pſal. 120.7. It ſeemed then David uſed not Wars but when neceſſity forced him thereunto.
In matters of Religion, who is it that gains by Contention: it is the duty of every Chriſtian to contend for the Faith once delivered to the Saints, but they ought〈…〉〈 in non-Latin alphabet 〉as the Apoſtle ſpeaks, Eph. 4.15. leaſt otherwiſe, the loſs of love is more matter of grief then the truth we ſuppoſe we have gained is matter of rejoycing, like them that angle for ſmall fiſh with a golden Hook. Not that any truth of God ought upon any pretence to be undervalued, nor any precept of God be counted little, but every thing is beautiful in his ſeaſon, where the urging of ſome truth of leſs moment, may certainly endanger the breach of peace, which is a greater good, I know not, but it might with more acceptation have been forborn, for we know our Saviour Chriſt did not, nor the Apoſtles after him, at every ſeaſon declare ſuch Truths, as the Hearers were not capable to receive.
For all neceſſary and fundamental Truths, we cannot be too reſolved in Contention for them: But for Opinions of leſs certainty and moment, where wiſe and good men have alwayes needed a latitude, wherein to differ and turn aſide one from the other, it can be no part of wiſdome to be too eager or rigorous about them, ſome with the Diſciples, Luke 9.54.55. are ready to think he deſerves no leſs then to be deſtroyed by fire from Heaven, if he follows not them, whom yet our Saviour juſtly reproves for giving too much way to their own Spirits.
6. Condeſcenſion, may in the next place be added, as another property of Wiſdome. Humility, the ground of condeſcenſion is nearly allyed to wiſdome, both are the procreant cauſes of great Bleſſings to the Sons of men, Prov. 22.4. The wiſdome that is from above is gentle, eaſie to be entreated. No man ever thought that Abraham was the leſs wiſe, becauſe more willing to yield in the controverſie between him and Lot. Thoſe parts of the natural body that are the moſt yielding are the ſtronger and moſt32 uſeful, were all the other members of our body as hard, and as ſtiff as the Bones, how uncomfortable would our Actions and motions be. If any finde it better to break then bow, they may thereby gain ſome reputation for their wilfulneſs but not for their wiſdome.
This muſt alwayes be underſtood of things lawful and expedient to be yielded to, elſe Moſes the meekeſt man upon Earth, will not bate an hoof, nor Paul the moſt humble of all Chriſtians, will not yield, or give place for an hour; both which in other caſes could deny themſelves, and yield very far.
7. Deliberation, is the laſt property of Wiſdome which I need mention, it can hardly be thought to conſiſt with Wiſdome to do any thing raſhly in matters of moment. Temerity of Counſels argues rather height of folly and pride then depth of wiſdome; for in ſo doing, we ſhould lay aſide Reaſon, our moſt faithful and beſt Councellour, and commit our affairs into the hands of paſſion and affection, or worſe, cum res tranſit in affectum, perit omne judicium: they looſe their wiſdome, that ſuffer themſelves to be tranſported with paſſion. Deliberandum diu, quod ſemel ſtatuendum, it had need be a long time deliberated upon, that is to be appointed for ever after. For although our ſtatutes be not unalterable, like thoſe of the Medes and Perſians, yet that which is maturely agreed upon at the firſt, will ſtand in the leſs need of alteration or abrogation: the frequency of either of which abates much of the rigour of the Laws, and honour of the Law-makers. Many things in humane affairs admit not of ſecond thoughts, notwithſtanding they are generally known to be the beſt. In bello non b•s•ccat: therefore ſayes Solomon, with good advice make War, and manage it likewiſe with the ſame care, leſt there be no room to play an after game. And wiſe men a••u•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 B•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 lives33 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
ſo that as you ſee, they are threefold, Sacred, Civil, and Military, I ſhall briefly as the matter34 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 tis 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〈…〉〈 in non-Latin alphabet 〉as others were〈…〉〈 in non-Latin alphabet 〉Yea Paul himſelf declare it not only to be his judgement but the mind of God himſelf, in thoſe direct and plain Texts of the Epiſtles to the Romans, Chap. 13.1, 2, 3, 4, &c. 1 Tim. 2.2. And Peter alſo in his Epiſtle Chap. 2.13: But to prevent any miſtake here, by ſpeaking more particularly about the civil Magiſtrates Power and35 duty concerning matters of Religion, it may be reduced to theſe three heads. 1. The eſtabliſhing the true Religion where it never was. 2. The maintaining and upholding of it where it is. 3. The reforming it where it is grown corrupt.
1. Concerning the firſt of theſe; It is made by learned and judicious Writers, one of the undoubted Rights of Soveraignty to determine what Religion ſhall be publickly profeſſed and exerciſed within their Dominions. ſci. what in their Conſciences is moſt agreeable to the word of God, and the divine Law. What reaſon can be rendred why the Popiſh Religion is profeſſed only in Spain, the Lutheran in ſome Kingdomes and Provinces of Europe, the Calviniſts in others; an indulgence granted in ſome Kingdomes to differing profeſſions, but that the chief Rulers, Kings or Princes of State are this or that way affected? Why elſe doe wee in New-England that profeſs the doctrine of Calvin, yet practiſe the diſcipline of them called Independant, or Congregational Churches, but becauſe the authority of the Countrey is perſwaded, that to be moſt agreeable to the mind of God.
This is not to be underſtood, as if it were to belong to civil Rulers to obtrude upon the Conſciences of their Subjects and people, the profeſſion of what doctrine or Religion they pleaſe; but that no perſwaſion in Religion can orderly become the publick profeſſion of any people or perſon, without liberty firſt obtained from the ſupream Rulers of the Nation. For it is a moſt certain truth, as Lactantius ſpeaks, there is nothing ſo voluntary as Religion, which without the wills conſent is nothing. Another ſayes alſo, he that is compelled by law to ſerve God in this or that way ſerves not God but his prince. The work of Rulers is therefore re•her to keep men from doing evill then to compell them to doe good. Thus did the firſt Chriſtian Emperours of old, ſhut up the Idol Temples, not ſuffering their ſubjects to walk on in the practiſe of their former abominable Idolatryes, but not compell them to embrace the Chriſtian Faith. As did Ezekiah and Joſiah before break down the Grove and other Idolls, not allowing their people publickly to commit Idolatry, and if they did compell thoſe of their own nation to attend the Celebration of the paſſeover and the like, it was becauſe that worſhip was〈…〉〈 in non-Latin alphabet 〉literally enjoyned that people, and they were to be cut off that did omit it. But under the Goſpel the Worſhip of God is more ſpirituall, and requires Faith in the heart before the ſervice of the outward man can be acceptable. Now Faith is a perſwaſion wrought in the heart, not ingendred by outward compulſion, as ſaith Gregory, Nova et inaudita eſt illa praedicatio, qua verberibus exigit Fidem. But more time need not be taken up in ſpeaking to that, which is taken for granted on all hands.
2. In the ſecond place therefore, the ſame power is neceſſarily required to uphold & maintain the true Religion, which was at firſt to eſtabliſh it,36 that is to maintain the publick profeſſion thereof. Creation and providence are the iſſues of the ſame Being and Power. If the true Religion had not been publickly profeſſed without the countenance of the civill Power, it is not like to be profeſſed longer then the ſame power will give allowance or Command or encouragement. Now this is or ought to be done,
1. By taking care that publick Miniſters be ſent forth to preach the word of truth, adminiſter the Sacraments, and celebrate all other rites and Ordinances, that doe concern the true Religion. Thus did Jehoſophat, in the 2. Cron. 17.7, 8, 9. So did the antient Chriſtian Emperours by their Laws and Edicts, with other civil Conſtitutions. The Church by ſome is compared to hangings, the Common-wealth to the walls; the Church is the fruitfull Vine, the Common-wealth the prop that ſupports it.
2. By providing maintenance, and other ſuitable encouragements for ſuch Miniſters in all their adminiſtrations, according to the Apoſtolical practice Act. 6.24. and precept 1. Cor 9.5.6, 7, 9. &c. For it will neceſſarily hold, that if Miniſters by divine Inſtitution may expect maintenance and encouragement, who ſhould take care to ſee it done but the Rulers of Chriſtian common-wealths. God alwayes allotted a portion for thoſe that miniſtred about holy things, both before the Law, and under the Law. Abraham as a man of warre paid tithes to Melchizedek as a publick Miniſter of God in that place, where he obtained his victory, They will have an hard Task that will undertake to prove that Tithes in ſome ſence are not moral, as may be ſeen by the learned Mountagues diſcourſe againſt Selden about that Subject. But it is ſufficient for our preſent purpoſe that thoſe Texts under the New-Teſtament conclude it a moral duty, with many other that might be cited, to take care they be maintained,
3. By ſetting up and encouraging the Schools of Learning, for he that wills the end is ſuppoſed alſo to will the meanes. It is not meet that the Iſraelits ſhould alwayes goe down to the Philiſtines to ſharpen their weapons, which they are to uſe in fighting againſt the enemies of Gods Church, or for whetting their tooles they muſt uſe in tilling Gods field. Chriſtian Emperours of old were wont to adorn Chriſtian Temples with the Spoyles of the Gentiles. Julian complaines that the Chriſtians beat the heathen Philoſophers with their owne weapons, therefore did he ſubtilly contrive to deprive the Chriſtians of the benefit of Schooles, & other meanes of humane Learning, thinking that to be the likelyeſt meanes whereby to overthrow the Chriſtian Religion. Tis true that the defect of Learning in the Apoſtles was ſupplyed by the extraordinary gifts of the Holy-Ghoſt, but ſince thoſe gifts are ceaſed, becauſe other ordinary means may be ſufficient for that end. God made Manna to follow the children of Iſrael from heaven, till they had opportunity to ſow and reap in the land of Canaan, after which time the37 Manna ceaſed. While Iſrael was without a teaching Prieſt, & without a Law, they were alſo without the true God, 2. Chron. 15.2. while the Scriptures were locked up in an unknown Language, how can they be opened without the key of humane Learning, or rightly divided without the ſtudy of the Workman, as the Apoſtle ſpeaks. 2. Tim. 2.15. Of old time they had Colledges and Schools of Learning, of which Elijah and Eliſha were Preſidents, and Overſeers. What advantage the reformed Churches have had by their Princes and States erecting Schooles of Learning in their ſeverall Dominions, is ſo well known that there needs no more to be ſaid about this Argument. What conſiderable benefit this place hath already reaped, and as tis 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 heretical38 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 conſideration39 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, Mat. 22.21. Therefore for all known incendiaries in Church or ſtate; ſuch as are the Jeſuites, Munſterian Anabaptiſts, Wolves in Sheeps-cloathing, Devils in humane ſhape, who ever pleaded for their exemption from penal Laws, but thoſe that are, or would, if they might be like unto them. Likewiſe all ſuch as expoſe the religion profeſſed by the countenance of publick Authority to vulgar contempt may juſtly fall under the ſame condemnation: concerning theſe as well as the former, I may ſay to the civil Rulers of the Country as David ſaid to Solomon, in another caſe, Thou art a wiſe man, and knoweſt what thou oughteſt to do unto them, 1 King. 2.9.
4. For ſimple Hereſie, or misbelieving any truth in Religion, though fundamental, if not ſeditiouſly or Blaſphemouſly held forth, there ſeems neither rule from the word of God, nor reaſon from the nature of the thing, why any ſhould undergoe capital puniſhment. Nor doth it appear to be the judgment of the beſt Proteſtant Writers, that they ſhould be ſo proceeded againſt. They that deſire to underſtand more of this Subject may peruſe the Writings of the moſt judicious Profeſſors of Divinity in the famous Univerſityes of Proteſtant Nations, whither Lutheran or Calviniſt, as may be ſeen in the Common places & Diſputations of Gerrard, Voſtius. Ameſius and others. The Law in Deut. 13. will not reach the caſe, which ſeems to reſpect40 Apoſtacy or Blaſphemy rather then hereſy ſimply conſidered. Yet, as one ſaith, men cannot be too cautelous and wary how they make others in that damnable Series ſeriouſly and ſolemnly profeſſing the contrary, yea by experience it hath commonly been found that ſuch proceedings have in the iſſue tended more to the advantage of errour, and prejudice of truth then otherwiſe ..
The Magdeburgenſes and Oſiander tell us in their centuryes, what was the ſucceſs of capital puniſhment infl•cted upon the Priſcillianites, hac ratione haeriſis haec magis confirmata, quam extincta fuit. As they ſpeak out of Sulpitius Severus, ſc. that Hereſie (in it ſelf abominable & odious enough) was rather confirmed then extinguiſhed thereby: ſome have thought there hath been no better effect of the ſame courſe in following times. ad judicium ſanguinis, ſaid Luther, territus ſum, etiam ubi meritum abundat; Luther wanted no fervour againſt falſe doctrine, yet was ſlow to conſent to ſanguinary puniſhment, left occaſion be taken thereby in following times to ſlaughter the innocent ſheep of Chriſt, as came to paſs amongſt the Jewes of old, and ſince among the Papiſts. Yet notwithſtanding there is no doubt but the civill power may and ought to non-licentiate him that ſhall take upon him as a Phyſitian to preſcribe to the people poyſonous Drugs inſtead of wholſome food or phyſick, although they may not puniſh him that ſhall declare that to be his opinion, unleſs he offend the Lawes by his irregular manner of ſo doing. Doubtleſs they that are nurſing Fathers of their people, ought as well to prevent poyſon as to provide bread for them: which ſeems to be all that was intended by the authority of the Countrey in the Laws formerly made againſt Hereticks. If the owner or keeper of the Vineyard ſhall make a thorn hedge about it, if any man by violence breaking in, ſhall wound or deſtroy himſelf, where will the blame be found, in them that made the hedg ſo ſharp and ſtrong, or in them that attempted without leave violently to break in? Thoſe hereticks, ſaith Voetius, that ſhall deny the fundamentals of the Chriſtian Religion, Arrians and Socinians, Conventus corum nec publici, nec privato-publici ſunt ferendi, if with publick ſafety they may be forbidden. Their religion, as he ſpeaks being little better then refined Mehumitaniſme, directly tending to the deſtruction of ſouls.
It was a notable Stratagem Amphilochius uſed to convince Theodoſius th•Emperour, of his duty in ſuppreſſing the Conventieles or meetings of the Ar•ians. The good Biſhop refuſed to ſalute the Emperours ſon, newly alſo created Emperour, which Theodoſius his father taking ill, as if he had forgotten his duty, whereupon, the ſaid Amphilochius returned upon him with theſe words, "vides, O Imperator quam aegrè ignominiam filii tui patiare, imo vero illis, qui in illum inſultant, vehementer ſucoenſes: credere igitur mihi ve•im, hujus Ʋniverſitatis Rectorem Deum, eos qui contra filium ſuum unigenitum41 loquuntur Blaſphemias, itidem deteſtari et tanquam ingratos erga Servatorem et Patronem ſuum odio proſequi, i. e. Thou ſeeſt O Emperour, how hardly thou art able to bear the reproach done to thy ſon, yea thou art vehemently offended with them that inſult over him, I would have you believe me, that God the Ruler of this Univerſe doth in like manner deteſt them that ſpeak Blaſphemies againſt his only begotten ſon, and doth hate them as very ungratefull to their Saviour and Deliverer.Whereupon the Emperour forthwith enacted a Law, that forbad any aſſemblyes ſhould be held by the hereticks.
5. In the laſt place, for thoſe Opinions which are inconſiſtent with the truth of Religion, and power of godlineſs, and where thoſe that profeſs them may in charity be ſuppoſed to have in them aliquid Dei, as Calvin, or aeliquid Chriſti, as Bucer was wont to ſay, the caſe is far otherwiſe. For though I would not be underſtood to plead for a Toleration of the leaſt evil, (for all error is in it ſelf a fruit of the firſt ſin, and part of the curſe) any further then neceſſity requires there ſhould be an allowance made for humane infirmityes in this ſtate of imperfection. That which is wanting ſayes Solomon, cannot be numbred, as that which is crooked cannot be made ſtraight. Yet why there may not be an indulgence, or connivance at them that in ſome things (not fundamental) may not be ſo far perſwaded of the truth of every thing profeſſed or practiſed in the Religion eſtabliſhed, as to joyn with others in all outward acts of worſhip, being in other reſpects orderly and peaceable, but deſire to worſhsp God according to their owne perſwaſion, I underſtand not. Paul was permitted to dwell quietly in his owne hired houſe, no doubt but that he worſhipped God, according to the Inſtitution of the Goſpel. Act. 28, 30. For as Magiſtrates and civill Rulers ſhould not Gallio like, let truth and errour run together in a race, catch it who can; ſo neither ſhould they Gyant-like ſtrain up all under their power to their owne meaſure, or bringing them down to their owne ſize, as was ſaid of Procruſtes, that uſed ſo to deal with his Gueſts. It ſeems not equal to force all others to keep our Pace. Beſides, they may be thought to diſpute under too much diſadvantage, when they know all the Arguments of their adverſaries will conclude in Ferio whatſoever the medium may be. Or to what end ſhould men be put to produce either Scripture or reaſon to confirm the Religion they profeſs, if as Jacobus Acontius ſayes out of Tertullian, they can expect no other Anſwer, then from the executioner or officer of Juſtice.
3. The third and laſt branch of the Magiſtrates care about Religion, is to reform it when it is grown corrupt, or is in tendency thereunto.
In clearing of which I need not ſtay long, this part of their power ſo undeniably following upon the other two ex natura rei. To whom doth it belong more properly to repair the houſe, then to them that firſt laid the42 foundation and ſet it up. As the firſt famous Kings of Iſrael prepared the matter, and erected the Temple of God〈◊〉Jeruſalem, ſo the following Kings took it to be their duty to repair and put it in order again.
Solomon put out Abatha•as an unmeet perſon from the office of the prieſthood, no reaſon can be rendred why the Kings and Princes of our times may not do the like if the caſe be the ſame, or if the like unworthineſs be found in the perſons of them that miniſter about holy things. Idolatry was ſuppreſſed by Aſa, Jehoſaphat, Hezekiah and Joſiah, and the worſhip of God reſtored to the firſt Inſtitution. What hath been done by Chriſtian Emperours and Kings in all former ages to our preſent dayes, is well known by the Hiſtory of thoſe times, by the Laws, Edicts and Conſtitutions left upon Record, enacted by their power. But ſtill we muſt keep in our minds, that the power ſo exerted by the civil Magiſtrate, ſupream o•ſubordinate, is to be underſtood, cumulativè not privativè, ſo they that take it to be their duty to aboliſh Catholicorum Hierarchiam, doe not in the ſtead thereof eſtabliſh Poli icorum〈…〉〈 in non-Latin alphabet 〉Uzz ah muſt not meddle with the exerciſe of the Prieſts office, although he may and•ught to require thoſe that enjoy ſuch offices to perform their duty. As Paul, or the Colloſſians may or ſhould exhort Archippus to fullfill the miniſtry he hath received in the Lord to fullfill it The Magiſtrate may require, and command it, and prevent the corruption of the Church, by removing ſuch, and ſubſtituting others in their room, and in their ſtead.
2. We are in the next place to conſider of the political concernments of thoſe who are the Heads of Iſrael, the which are of two ſorts, Civil or Military. i. e. take care it be done by them whom it concerns.
1. For the civill concernments of the Le•ders in Iſrael, there are exigen•s in reference to this as well as the former, that require much prudence and skill to know what Iſrael ought to doe in and about the ſame.
There are two things principally to be attended here, 1. The moderation of the civill power to a due Temperament. 2. The faithfull improvement of it for the publick good. For the firſt, it is very true which a learned perſon obſerves, that power is a l•quor very apt to overflow, i•what veſſ•l ſoever it is put, unleſs it be temp•red with a due proportion of Wiſdome and Goodneſs, and is apt though never ſo neceſſary in it ſelf, to prove pernicious and deſtructive to them that are concerned in it. It is very obſervable that God gave Iſrael Laws, Judicial as well as Ceremoniall, leaving as little as might be to the arb•triment of civill Rulers. And that hath been the continual care of prudent Law givers, to abate the height of Soveraignty by a meet Temperament of ſome of the inferiour Sort. Such were the Ephori at Sparta of old, the Tribunes at Rome, and the Delegates of people in moſt modern Kingdomes and States, as well as amongſt our ſelves. And43 it is noted by a very judicious Interpreter, that when the people of Iſrael would not be ſatisfied without a king, God ordered Samuel to write the manner of the Kingdome in a Book. 1. Sam. 10.25. "That is the fundamental Laws of the Kingdome to temper Monarchy with a liberty befitting his owne people, and with equity toward a Nation, which of its own free will did chuſe a King, and with a benignity of Goverment of Brethren of the ſame race, to withſtand the abuſe of an abſolute power, which the peoples blind deſire might have cauſed the new King to have run into, As Diodate ſpeaks upon that Text
As for the improvement of this power, the titles given to ſuch Rulers in the Text, and other places of the Scripture, as a ſufficient intimation of the duty of thoſe that are called to the exerciſe thereof,
As they are heads, ſo they ought to go before the members of the civil body by their pious and grave examples. as well as by their prudent Counſels, and their juſt and wholſome Laws: for tis true which one hath longum iter per praecepta, breve & efficax per exempla, examples of Rulers are always obſerved to take more place with their people then their precepts. Poſterity will as much honour the p•e•y of him that left a good patern of honeſty or bounty, as they will the wiſdome of him that left a good body of juſt and uſeful Laws. And ſome Princes have inherited the title and ſurname of good and liberal, as well as for other perfections of wiſdome or juſtice. This way alſo is more fruitful in the propagating and increaſing virtues, Autor eſt b•norum conſequentium, qui bonum relinquit exemplum. As on the other hand a people are apt to be leavened and hardened in vice by the evil example of their Governours. Have any of the Rulers believed on him, as they ſpeak i•John? you know David would not yield to an unequal Diſtribution of the body, although thereby greater advantage might have accrued to his own perſon, by which ſelf-denying example, ſo good a cuſtome; or ſtanding Law in Iſrael had its firſt original. We know alſo how much benefit hath followed ſuch Examples in Nehemiah and others, who have been a means to provoke others to the like acts of goodneſs and charity by their practices.
They are as Pillars that uphold the Foundation of the ſtate, which in a ſenſe may be ſaid to be built thereon. David complains of the diſſolution of the ſtate in thoſe times, before he was called to bear up the pillars of it. Rulers indeed if they are built like arches, that claſp in all round together, the more weight there is laid upon them, the firmer they ſtand, but being diſunited, or not joynted in well together, they weaken the authority of each other and haſten the ruine of the whole. It was noted of Themiſtocles and Ariſtides, who alwayes had their private quarrels at home, that when they were ſent abroad upon publick ſervice, they never carried their particular co•teſts b•yond the bounds of their own Country: a commendable patern for others44 to imitate. who as they are called alſo, Corner ſtones ought carefully to endeavour not only to keep up, but unite the whole building together.
They are the Watch-men ſet upon the Gates of Jeruſalem, to deſcry danger afar off, which hath its truth in reference to civil Magiſtrates, as well as ſpiritual Watch-men, by the conſent of the beſt Interpreters.
It is not ſafe to give falſe Alarms, becauſe it may occaſion true ones to be the leſs regarded; nor yet to give an uncertain ſound, for who then can be prepared for the Battel? yet in ſuch caſes a godly jealouſie ſhould not be complained of, if a Watch-man ſhall cry an Enemy, when a Friend cometh, he ought more to be commended for his care, then blamed for his errour, as ſome have ſaid.
They are nurſing Fathers to Iſrael, and Phyſitians to Gilead; it is the office of the head, not only to prevent the evill that may befall the other members of the body, but alſo to heal it: And therefore they muſt be endued with much patience to bear with the frowardneſs of thoſe to whom they ſtand ſo related. Neither muſt they heal the wound ſlightly, for fear of the ſmart, for ſometimes it will fall out that impatiens aegrotans crudelem facit medicum.
They are Law-givers, to preſcribe wholſome Lawes and Rules of Living; the Fountains of Juſtice, whence flow the ſtreames that refreſh and make fruitfull the heritage of Iſrael. Yea, Magiſtratus eſt animata Lex, a Ruler is a living Law. The Law, ſayes one, is an heart without affection, a mind without paſſion, a treaſurer to keep what we have, and a ſteward to diſtribute what we ought to have. But it had need be conſidered that the life and virtue of Lawes lyes in their execution, therefore the making of more Lawes then need or can be executed, may weaken the authority of them that are in force, and neceſſary to be attended. Yea it is found by expeience that lenity in the executing of Lawes, is more hurtfull then ſeverity. The beſt way to keep an inſtrument in good tune, is to leave the ſtrings upon a ſharp, they being naturally apt to fall of themſelves. And mankind is continually bent to declining. And Politicians uſe to account violation of Lawes, not ſo hurtfull as non-execution. In this ſence he that is ſlothfull in his work is brother to him that is a great Waſter, Prov. 18 9.
They are Lords, as well as Law-givers. Nothing more truly denoting Lordſhip, then a power to give Lawes. No debt is more juſtly due then Homage tribute to the Lords of a people, which if it were freely paid, need not be exacted; where we are required to render to God the things that are Gods, in the ſame clauſe it is added likewiſe, to Ceſar the things that be Ceſars. Yet the leſs of the dead fly of covetouſneſs that is found in the oyntment, the more precious will the ſavour thereof be found. A wiſe citizen of Genoa once told an Agent of the Duke of Millayn, to whom at that time they of Genoa were Subjects, that they ſhould deal with their Tributaries,45 as men uſe to doe with the herb Bazil, which being gently ſtroked, yields a pleaſant ſavour, but being preſſed, ſends forth an unſavoury ſmell.
In fine, they are Gods, whoſe wiſdome and goodneſs they ought to imitate as well as his power: He by his wiſe providence maintains a ſweet harmony in the whole world, though made up of contrary Elements; all which notwithſtanding peace and concord is maintained in the univerſe, by a wiſe and equal temperament of thoſe ſeveral qualities.
There need be no exact enquiry into the crotchets of this or that perſons particular fancy, ſo they be ordered to keep in tune with their companions.
There is a Town in Germany called Mindin, which the Hyſtory of that Country tells us, it received its name, from an agreement in that place betwixt the Emperour and ſome of the neighbour Princes; the name ſignifying mine and thine. It were well for the Chriſtian world if there had been an occaſion to build more ſuch like Cities; but this iron age hath been more ſucceſsful, or rather fatal in pulling down the old, then in building up new Cities. It were the preſage of happy times at hand, if once there were a good agreement eſtabliſhed between the power of the Rulers, and liberty of their Subjects, that neither might encreaſe upon the others rites and liberties. Thus much of the civil affairs relating to the Heads of Iſrael.
2. In the ſecond place, the Military concernments of Iſrael call for no little prudence and skill, ſometimes as much ſtreſs and difficulty is found here as in the former. Intricaſies may be ſo interwoven, that it may prove very difficult to know what Iſrael ought to do. The Church is ſometimes compared to a Lilly among Thorns; there will need Gloves of iron to handle ſuch thorns and pricking Bryars. Theſe may want alſo as well courage to know how, as wiſdome to know what to do. Dolus an virtus — yea ſometimes God may be provoked to vex a people with all adverſity. He may raiſe ſuch a tempeſt in a Nation, as both head and Members may be at their wits end, not knowing what to do. Hence it hath been found in former times, that no manner of perſons ever gained more intereſt in the hearts of People, then thoſe that have manfully undertook, and ſucceſsfully accompliſhed their warrs. Gideon is a Judge by Gods Election, and might have been a King by the peoples but David muſt be a King by the call and conſent of both. In former times, none were Kings but ſuch as had been Captains, they being accounted the fitteſt to govern a People in time of peace, that had led them, or ſaved them in time of War. That valiant atchievement of Saul againſt the Amonites reconciled him to all his People with the higheſt degree of acceptance, and ſtopped the mouthes of all the Sons of Belial that were opened againſt him, at his firſt call to the Kingdome. Yet will it be found a truth, what that warlike people of Rome were wont to ſay, Parvi ſunt foris arma, niſi eſt conſilium domi. I ſhall only therefore here crave46 leave to commend ſome conſiderations to your acceptance on this account, as are obvious to them that have had the leaſt acquaintance with the ſacred Hyſtory.
1. It is never ſafe to take a Dog by the ears: ſo Solomon tells us, Prov. 26.17. that is to meddle with an unneceſſary ſtrife, or begin a War without juſt ground. This is one part of the power of the Sword, which as the Magiſtrate beareth not in vain, ſo neither muſt he take it in vain. for he that ſo taketh the Sword, as our Saviour ſpeaks, Mat. 26.52. may expect to periſh by the Sword: there is nothing more neceſſary then ſelf preſervation; and our friends as our Country are part of our ſelves. Noc is actual confederation alwayes neceſſary for taking up Arms in the behalf of our friends, as appears by the Inſtance of Abraham and Lot, yet had there need be great care had, that an unneceſſary war be not undertaken, for the War is on one ſide an hainous evil or Murder, on both it is a Judgement.
2. War ought not to be made without good advice, Prov. 20.18. & 24.6. which is to be underſtood as well of the managing, as of the firſt engaging in a War. Joſiah by over haſty reſolves engages himſelf and his people in a fatal War, which proved the ruine of both. Tis true, when a Nation or people are ripe for a judgment, God doth judicially bring it upon them, yet according to the mediate cauſality, it may be the imprudencies, indiſcretion, and want of Faith in Gods promiſes, not asking counſel at Gods Oracle, that may be the immediate cauſe. David though he had alwayes managed his war with the greateſt ſucceſs, yet he may ſeem the moſt timerous warriour in the World, but it was from an holy fear; he never daring to enter or begin a Battel where he was not ſure of God to be his Second, or rather his Leader, Therefore we finde that he made more uſe of Gods Ephod, then of Goliahs Sword. Gideon though in Gods account a mighty Man of valour, yet to his own ſenſe ſeems a very fearful and weak man, becauſe his dependance was upon Gods word, more then his own valour.
3. Offer violence to no man, Luke. 3.14. a neceſſary rule for all men of warre to walk by; ſo then we muſt not doe wronge to the innocent be they Indians or Engliſh. David was in a temptation to doe wronge to the inocent in Nabals family, by having the ſword in his hand, but he bleſſed God for the advice ſent him in the mouth of a woman, which prevented his unſheathing it againſt the innocent.
4. Let not him that putteth on his harneſs boaſt himſelf as he that puts it off. 1. Kings. 20 10.11. It is not the wiſeſt way to divide the Bears skin, before the bear be killed. They that overcome before they begin to fight, never may have cauſe to boaſt of their victory. Upon ſerious thoughts the ſad loſſes and ſlaughter that have befaln this poor Countrey, in the preſent warre, can be imputed to nothing more then to the contempt of our enemies;47 or overweening thoughts of our owne skill and courage. It is never good to deſpiſe a ſmall enemy.
5 Let them that undertake a Warr firſt ſit down and count whither they can with ten thouſand, deal with them that come againſt them with twenty thouſand. Luke. 14.31. The Iſraelites in the wilderneſs, and the Jewes in Jeremiahs time will needs ſtand it out with their enemies, and try the battel, when they have neither promiſe nor probability of ſucceſs. The advice which once Herennius in Italy gave to his Country-men is very conſiderable, the ſubſtance of which was that they ſhould deal courteouſly with their enemies (ſome of whom they had at that time in their hands) if they feared•h•y might not ſafely deſtroy them, and thereby draw upon themſelves the hatred of a people too hard for them. Sometimes it may be much better to ask Counſell at Abel, and end the matter without bloud, then to let the young men (as Abners phraſe is) play with the ſword, which may prove bitterneſs in the end. Sometimes a victory will ſcarce countervail the charge or the hazzard and difficultyes it may be accompanied with, which made a Prince once return this ſorrowfull reply to one that did congratulate his Victory, that ſuch an other would have undone him. Such is the ſolemn Diſpenſation of God to our ſelves in the preſent warr with the Indians, that we muſt ſay, the God of our Salvation hath not anſwered us, but by terrible things in righteouſneſs. And we may commend it to poſterity, as ſometimes was ſaid by the Hiſtorian multo ſanguine ac vulneribus•a victoria ſtetit i. e. we muſt write upon it, that our victoryes have coſt us much blood and many wounds. But the Almighty the Lord of Hoſts can turn New-Englands B•n•ni into a Benjamin, which he grant for his mercyes ſake.
6. Wiſdome is better then weapons of warr, for wiſdome delivered the city when the ſtrength of the Inhabitants failed. And wiſdome wil direct when the iron is blu•t Jo•b deſerved to be captain more for his conduct then his courage, though he were not defective in the latter. And may it not be ſaid of many of our young men, that have to ſadly fallen by the edge of the Sword of late, that it was for want of ſomething elſe, more then for lack of courage.
It being obſerved eminently how the old inmate valour of the Engliſh nation ſtill lives in their poſterity of which Com•es once ſaid, that there was no nation more greedy of Battel, nor more impatient of delays that way then the Engliſh.
As Arrows in the hand of a mighty man, ſo are Children of the youth, ſays the Pſalmiſt, pſal. 127.4. and the prophet Zech. 9.13. ſpeaks of fi•ling the bow with Ephraim, now the reaſon why the Arrow miſſes the mark moſt uſually is, in not taking right aime, or in not ſending forth the Arrow with meet ſtrength. Our Children bleſſed be God, have not been afraid48 to ſpeak with the Enemy in the Gate, yet hath death ſtrangly found them unawares, not allowing them liberty to bid defiance to their Enemies, ſheltered by the covert of the woods, while themſelves lay in open view of danger.
7. Looking up to God, who is the Lord of Hoſts, he turns the ſcale of victory to which ſide he pleaſes. He taught Davids hands to War, and his fingers to fight, he was a man of War from his Youth, experienced in all feats of Arms, difficulties of Wars, hazard of Battel, and danger of ſecret Ambuſhments, yet was he alwayes fearful of encountring until he ſaw God marching before him in the head of his Army, 1 Chron. 14, 15. He was deſigned of God to cut down the Trees of the Wilderneſs that overſhadowed the Vine brought out of Egypt, which never thrived nor became very fruitful till David had the pruning of it, or the dreſſing of the Ground where it was planted.
Thoſe that are Leaders of Iſrael, whether in things Civil or Military, have need of one other gift alſo beſides wiſdome and courage, and faith in Gods promiſes, viz. Patience, that after they have done the will of God, and ſerved their Generation, they may expect their reward from God, and not from men. David ſo found it that upon every occaſion his people were ready either to fall from him, or arm againſt him; which made him bleſs God for keeping him from the ſtrivings and tumults of the people, as well as from the raging of his Enemies Qui regit, ſaid Luther, ſignum eſt in quod Satan omnia jacula dirigit. Magiſtrates are as the Butts againſt which Satan caſts all his Arrows. However, it is their duty to continue conſtant in their ſervice: and if they, after all their labour, and difficulties, and hazards of all ſorts, wherein they may have ventured their lives far for the good of others, they come to be crowned with Thorns inſtead of Laurel. It is no more then what the chief Captain of our Salvation underwent before them. But thus much may ſuffice for the ſecond Branch of the Application, reſpecting ſuch as may be called to ſupply the place of heads in Iſrael.
3. The third and laſt reſpects the people in general, or who ever are as Subjects under the care and conduct of the heads in Iſrael, to all of whom I may ſay, in the words of our Sauiour, Luk. 10.37. go & do you likewiſe, Here is a compleat patern in the Text. Do you all ſay as Huſh〈◊〉ſaid, His and theirs will we be whom God and his people, by this dayes Election ſhall continue in, or call unto the place of Government in this our Tribe. God in his Providence, hath in a way of ſubordination caſt you under the charge of ſuch heads, as have underſtanding of the times to know what Iſrael ought to do, the inference is both very cogent, & very natural, be you at their command. You are called to do, not diſpute the lawful commands of them who are over you in the Lord, and that by your own choice. A notable General once going49 out of Rome, and making a ſpeech to the people, as the manner then was, before his departure out of the city, among other things told them, that if any of them thought themſelves wiſe enough to manage the warre, they ſhould goe along with him to aſſiſt him by their counſel, or elſe rule their tongues at home, for he ſhould manage things not it may be, to their expectation, but as he ſaw occaſion. It is obſerved in the hiſtory of the flouriſhing Commonwealth of the Romanes, that much of their ſucceſs could be aſcribed to nothing more, under the overruling hand of divine providence then the ſtrict diſcipline and obſervation of order amongſt them, both civill in the Common-wealth in time of peace, and military abroad in the time of warre. One reports of a Souldier under Auguſtus, that in the proſecution of a battle, being about to ſlay one of his enemies that then was in his power, hearing a retreat ſounded, forbore, uſing theſe words, malem obedire Duci, quàm occidere Hoſtem, accounting the glory of obedience to his Commander greater then that of victory over his enemy. Here were a large field to expatiate in if time and other occaſions would give leave to let the diſcourſe run on that ſubject, but conſidering in regard of the preſent diſtreſs of the war that hath lyen ſo long upon us, that ſomething may be expected from me on that account, either to ſearch after the cauſe, why all this great evill is come upon us, or by propounding ſomething by way of remedy, I ſhall in the next place apply my ſelf to ſpeak ſomething as God ſhall aſſiſt, that way.
The time was not long ſince, that we in New-England might have ſaid with Job, the eye that ſaw us, whither of friends or foes, was ready to bleſs us, or envy our proſperity, and might be ready to ſay as Balam ſometimes did, (when his eyes were opened) as the beholding of the tabernacle of God amongſt us, in the midſt of the Standards of our four united Colonyes, encamping round about, How goodly are thy tents O Jacob, and thy Tabernacles O Iſrael? Surely there is no divination againſt Jacob nor enchantment againſt Iſrael. When the Candle of God ſhined upon our head, by whoſe light we walked through darkneſs. We waſhed our ſteps with butter, and the rock poured us out rivers of oyl, as Job ſpeaks. When God firſt brought this vine out of another land where it might be much over ſhadowed, he caſt out the heathen, and planted it, he cauſed it to take deep root, and it was ready to fill the land; the hills began to be covered with the ſhadow of it, its boughs began to look like goodly cedars: it might have been ſaid in ſome ſence, that we ſent our boughs to the Seas, and our branches to the rivers: But now we may take up the Lamentation following, Why are our hedges broken down and the wild boar out of the wood doth waſte it, and the wild beaſt out of the field doth devour it? It is burnt with fire, it is cut down, we periſh at the rebuke of his countenance; yet is he the Almighty, we have looked50 up to him to behold and viſit this vine, but he ſeems not as yet willing to look down upon us, he ſeems only to look on, not willing to engage in our quarrels, as a way-faring man that turns aſide for a night, as a mighty man that cannot ſave. May we not expoſtulate further with the Pſalmiſt, The heathen are come into thine inheritance, O God, The dead bodyes of thy Servants, ſome of them have they given to be meat to the fowles of heaven, the fleſh of thy ſervants to the beaſts of the earth, Their bloud have they ſhed like water, and there is none to bury them. How long Lord, wilt thou be angry for ever, ſhall thy jealouſie burn like fire before thou pour thy wrath upon the heathen that have not, and will not know thee, nor call upon thy Name? How hath the Lord covered our Sion with a cloud in his anger; how many men and women here preſent may ſay, we are the men and the women, the perſons that have ſeen affliction by the rod of his wrath. Here is one like old Jacob ready to ſay, his gray hairs will be brought down with ſorrow to the grave, and that he ſhall go mourning thither after the children of his old age. There is another with Rachel. weeping and will not be comforted, becauſe her children are not: they are gone into captivity never to return, or removed into the other world by the ſword of the enemy. Doth not many an one ſit ſolitary in widdowhood, that before might take much content in the husband of her youth; that now of the children which they brought into the world, have none to take them by the hand. Surely affliction doth not ſpring out of the duſt, nor doth trouble ariſe out of the ground: Doubtleſs there is ſome root of bitterneſs, whence this Gall & wormwood of affliction hath proceeded, After this and that time of ſeeking God, we looked for deliverance, and behold trouble came. Many ſad troubles have befaln us in former years, and now one of the ſoreſt is come upon us, the Sword, and that of a cruel enemy, which uſes not to be drawn upon Gods owne people till leſſer chaſtiſements have proved ineffectual. But ſome may ſay for what great evill is it, that God hath thus changed his hand toward us, and what may be the cauſe of this great Anger?
I ſhall offer my thoughts in a few words.
1. In the firſt place I can preſume none reflect upon the conſtitution of our Goverment, either in Church or State. Wiſe Maſter-builders have laid the foundation of the Building, a better who can deſire to be laid, either for the liberty of the people, or juſt power of them that rule? Were not our foundations laid with Saphyres, and our ſtones with fair colours? Was not the patern in the mount, the rule that was attended in the laying of our platform of Order? Was there any Temptation upon the minds of them that were concerned in that work to ſwerve there from to the right hand or to the left. Or if any diſpoſition, or the leaſt inclination had been diſcerned that way, had you not power to have laid thoſe aſide & placed others51 in their room and ſtead? Much might be ſaid here if there were need.
2. If you enquire into the ſucceſſion of our Leaders, and ſuccenturiation of the perſons called to ſupply the room of them that having ſerved their generation, are now fallen aſleep in the Lord. Have they not acted according to former principles, and ſhewed the ſame ſpirit of Faith and Holineſs Zeal for Gods glory and purity of worſhip, the ſame love to God and his wayes? Have they built hay or ſtubble upon the Foundation formerly laid? It hath alwayes been the humour of thoſe that follow to be ready to complain of the preſent age wherein they live, which Solomon checks as proceeding from want of judgment, Eccleſſ. 7.10. Thou enquireſt not wiſely concerning this matter. Every age doth not yield a David nor a Solomon. Yet it is obſerved, things went well in Judah in Rehoboams time. 2 Chron. 12.12. ſo long as the ordinances were duly obſerved about Gods worſhip, good judgment and juſtice executed, and in many of the Princes and people good things were found. Much more was this to be acknowledged in the reign of Aſa, and Jehoſaphat, though of them it might be ſaid, non nulla deſiderantur. yet they aimed at the beſt patern in Sincerity. Their hearts were perfect with the Lord their God, as was the heart of David their father. Poſſibly ſome upon every Check and frown of providence againſt us, may be ready with Saul to call for the Lot to be caſt, and will be too forward without a perfect Lot, to ſay the cauſe is in Saul or in Jonathnn, or in the people. Or elſe adde there is ſome Achan in the camp, and Jonas in the Ship, that muſt immediately be made a ſacrifice to divine Juſtice, as they may miſconceive. We muſt not lye for God, and need be carefull we doe not entitle divine Providence to the miſtakes of our minds, and make God ſpeak that by his providence, which never entred into his heart. Of many outward changes it is moſt certain, that we can know neither love nor hatred thereby. Some men may be ready to ſay, there is too much indulgence towards men of corrupt mindes, and it is to be feared in ſome of our Rulers too. It is two to one if ſome doe not ſay the contrary. For we know what animadverſions have been made by men of other perſwaſions, none had need give any occaſion to ſuch miſconſtructions of Gods hand, by an ungrounded ſuiting of times with events. Were it not a more probable way for us to know our own duty, (that is the ſureſt way to know the mind of God concerning our ſelves) and engage to doe it, letting alone thoſe things wherein poſſibly we may not be all of one minde: Forgetting therefore thoſe things that are behind, as the Apoſtle ſpeaks, let us ſet upon thoſe things that are before us, wherein we are all agreed upon our duty, leaving the other to the deciſion of further light and after times. Deus et dies revelabit. A divided language hindred the building of Babel, and forced the undertakers to deſiſt. as the Poet expreſſes it, one ſayes make that rope faſt, the other lets it fly. How then52 can we conceive it ſhould tend to build up Sion. No doubt but an unguided and indiſcreet zeal in many to promote, or profeſs their opinions in the moſt publick manner, hath done much mi•chief in the world. And poſſibly a like errour to ſuppreſs them, by undue meanes hath done ſome. Let no mans good be evill ſpoken of, Peradventure ſome men might have let fall their opinions or errors, as the Traveller did his cloake, if they had not been too boiſterouſly and rudely ſet upon by their oppoſites. If we find cor bonum & honeſtum, as one ſaid of Swenkfeld, though there want caput regulatum Calvini; we ſhould not caſt away the gold becauſe of the droſs mingled with it. Although they are in a great error that out of love to the wine, ſwallow down the dregs after it, yet they are in a greater that refuſe the good liquor becauſe of the Lees in the bottome. The beſt wheat hath its chaff. God may reveal more of his mind to thoſe that differ from us as well as to our ſelves, could we but have patience to wait his leiſure. And we ſhould the rather commiſerate the infirmityes of other mens underſtandings, becauſe our own are not as yet arrived at perfection. So much modeſty becomes every Chriſtian, as not to condemn all he doth not underſtand, ſo neither to call for fire from heaven againſt any that may differ from him. Nor is every one to be taxed as a party in the caſe, that is not ſo forward as another to call for a civill ſword, to end the controverſie. Poſſibly ſome in the world have already experienced the verification of our Saviours words, in this ſenſe, they that take up the ſword ſhall periſh with the ſword. Paul tells us Rom. 14.5.6. he that keepeth or regardeth the day, regardeth it to the Lord: He that regardeth not the day to the Lord he doth not regard it. All mans Conſciences are not enlightened in the ſame degree. Were it not better to debate the cauſe with our neighbours, with thoſe we diſſent from, and not ſo pe•emptorily to entitle Gods truth to the private apprehenſions of our ſelves, or our owne party, in ſuch caſes where poſſibly the whole truth is not revealed; ſuch proceedings it may be, doe but embolden diſengaged ſlanders by to complain of both, as befell Beza, & Eraſtus in their conteſt about Lay-Elders.
4. It cannot be denied but that theſe corruptions have too too many abounded amongſt us that uſually are concomitant, with long peace and outward proſperity. Standing waters are more apt to corrupt and grow putrid. The beſt tempered blades are apt to abate of their edge by diſuſe or to be eaten with ruſt. But are not all ſcandalous evils been witneſſed againſt by Authority both Civil and Eccleſiaſtical, by executing wholſome Laws, and Church cenſures: are not evil doers removed, that all Iſrael may hear, and fear, to run into preſumptuous evils? and are there not many hopeful buds ſpringing up amongſt the riſing Generation, on whom that bleſſed promiſe, Iſai. 44.3. begins to take place, I will pour my Spirit upon thy Seed, and my Bleſſing upon thy off ſpring. Is there not ſound in them a great53 readineſs to give up themſelves to the work and ſervice of their Generation. Such as have offered themſelves willingly, and have not loved their lives to the death. You have had Preſidents of your Colonies and Colledges, that have been bred or brought up in the Country; Hath not God in a great meaſure been ready to make good what he hath ſpoken by the Prophet Amos I will power of my Spirit upon your young men. And choſen of ſuch to be Nazarites, is it not thus? If any think I am too long upon this Theam, they may conſider the readieſt way to obtain a return of the like favour, or a continuance of the former, is, thankfully to acknowledge what is, as well as what hath been. He that hath done this, can do yet more. God is but waiting for an opportunity of our thankfulneſs and humility to turn his face toward us that we may be ſaved.
5. Gods providential diſpenſations toward his People ordinarily hold a proportion with his former promiſes: God is ordinarily wont to be with his People, while they are with him: for although he may out of his abſolute Soveraignty turn aſide out of the ordinary road of his dealings without giving us an account, as he did with Job: And with the whole Church, Pſal. 43.17. All this is come upon us, yet have we not forgotten thee, nor dealt deceitfully in thy Covenant, and Gods diſpenſations toward his Elect in their particular perſons are more various; yet as to Provinces and people that profeſs his Name God doth uſually ſuit his diſpenſations with the wayes of his people, in all ages it hath been ſo, ſpecially under the Law: under the Goſpel, God hath been pleaſed to order events ſomething otherwiſe: though ſtill it is found a truth, that Godlineſs hath the promiſe of the life that now is, and that which is to come; yet may it be obſerved, that in the primitive times, when was evidenced the great pourings out of the Spirit, may be greater then ever ſhall be again till the general Reſurrection; there were never ſadder calamities that befel the people of God in all former ages. Herein was God pleaſed to diſcover the power of his Grace, in not ſuffering the Buſh to be conſumed, though the fire was increaſed ſeven fold, even by that admirable way of manifeſtation of the faith and patience of the Saints was the World convinced of the truth of the Goſpel, that he who was in them that profeſſed it, was greater then he that was in the World which oppoſed it, in that all the World could do, they could not put a ſtop to the progreſs of Chriſts Kingdome. Their hearts were then raiſed to ſo eminent a degree of holineſs and piety, (being refined by that fire of perſecution from their Droſs) that they could diſcerne the leaſt buddings of ſin, and the firſt riſe of any worldly luſts, which made them ready to condemn themſelves under thoſe ſeveral fiery Tryals in the Furnace of affliction (wherein they were Gods choſen Jeruſalem) as if thoſe judgements of the Sword of perſecution, were only occaſioned by ſome defection in their ſincerity, and54•or want of upright walking with God. And ſure, there might be cauſe even for that virgin and pure Church to condemn themſelves for ſome ſpots or wrincles in their garment which is abundantly evident in thoſe expreſſions uttered in the Epiſtles to the ſeven Churches in Aſia: ſo that their afflictions through the admirable concurrence of divine providence might happen for correction, as well as for temptation and tryal. If we of this Country, the many Churches here ſeated, ſhould look our faces in the Glaſſe, may not we have cauſe to take up the like complaint concerning our ſelves, which they often did, or were bound to do, Rev. 2.5. They that ſhall wiſely and ſeriouſly conſider the ſeveral ingredients in this cup of trembling (we have been made all to drink of more or leſs) may give a near gueſs at the diſeaſe either we have laboured under, or are running into. It uſes to be a rule with the Divine Phyſitian as well as others obſtare principiis, and venienti occurrere morbo. If any dare be confident to ſay, they are not far gone of ſome dangerous Spiritual malady it ſelf, what if God will have his Servants in the firſt planting of the Goſpel in the Weſt, have ſome experience of the like changes with them in the Eaſt parts of the World? or cauſe it to befal us as it did Nehemiah in the building of the Temple after the return from Babylon, that they were forced to carry the Weapon of War in the one hand and the Trowel in the other.
And what if it ſhould be found that Iſrael hath ſinned, and it is as yet hid from our Rulers, as well as from our ſelves? there hath been ſome things objected againſt the proceedings with the Indians; both in times foregoing as well as later, relating both to the preſent war, and former peace, of which it were ſad if there were cauſe to ſay, Haec dici potuiſſe, & non potuiſſe refelli. But I intend not to meddle with things out of my line, or above my Sphear. Therefore leaving thoſe things that are yet latent or doubtful, and come to thoſe things about which we may all agree, I fear, that as before it hath been ſaid by ſome, God hath a controverſie with New-England, ſo now that the rod of affliction, hath not only budded and bloſſomed, but brought forth its fruit, may we not all conclude, that there are ſome matters of offence, that God hath againſt us, that notwithſtanding all threatnings, and ſolemn warnings both by the word as well as by the works of God, could not be reformed Therefore God was not willing to lay aſide his quarrel againſt us. And for this and that tranſgreſſion would no turn away the puniſhment of New-England. I ſhall inſtance but in two things, as to my own obſervation, moſt likely to render us obnoxius to ſuch ſevere animadverſions from the Almighty, and wherein we have been, as I apprehend, moſt apt to offend, 1. Spiritual Pride. 2. A Spirit of Worldly-mindedneſs: wiſhing, that whatever elſe hath been reckoned amongſt provoking evils by other hands upon like occaſions; might ſeriouſly be conſidered and amended.
55That which leads me to pitch upon the two forementioned evils, as the procuring cauſe of theſe ſad corrective diſpenſations of God toward us, is becauſe it is moſt probable, that it is ſomething, that lies as a worm at the root and vitals of Religion, threatning and endangering a great decay, and withering of the power of godlineſs, that neither civil not eccleſiaſtical cenſures can reach, which is the matter to be reformed, ſome ſecret heart evill, that is likely to bring a Conſumption upon the very vitals, and power of Religion; and ſuch are thoſe two premiſed evils. For the firſt of theſe, viz.
1. Spiritual Pride, it is ready to hide it ſelf like Saul amongſt the ſtuffe, being too often found mingled with good things and commendable vertues, vitia caetera in peccatis ipſis, ſuperbia in ipſis recte factis timenda, pride is oft to be found in things well done. This ſin hath that advantage, that it is not only conſiſtent with, but is apt as it were to ſpring from our very graces. and good works, or ariſe among them, as Tares were found in the field where wheat was at firſt ſown, and alſo found growing; men may accidentally come to be lifted up, upon the conſideration of their gifts, parts, priviledges, yea graces and duties well performed. Pride, though no weed elſe, was found in Paradiſe it ſelf, no wonder then if it ſhould be found in the beſt Churches upon the Earth.
2. Spiritual pride is an evil, the very beſt of Gods Children are incident unto, witneſs David and Hezekiah, in whom it did not only bud but bloſſome, and Paul the very chief of the Apoſtles, in whom it had ſome kind of root, and might have budded, if it had not been nipped by the thorn in the fleſh, ſent him in mercy from God, that he might not be exalted above meaſure, and ſo fall into the ſame condemnation of the Devil.
God will rather have his people poor and humble, then rich and proud, rather pent up in a corner, then roomthy, and ſwoln with pride, rather diſtreſſed and oppreſſed, then enlarged to wandring and ſecurity; yea if it be but to prevent the prevailing, or the appearance of ſuch a diſtemper. Seró medicina paratur, &c. therefore God will prevent the firſt riſe of evil in his people; that there may be no ſpot found amongſt them, ſo unbecoming his Children.
3. Spiritual pride is a ſin very provoking and offenſive in the ſight of God He will hold ſuch at a diſtance, it is not the ſpot of his Children. Davids Murder and Adultry ſhall ſooner be pardoned without publick pennance, then his ſpiritual pride. There is be compelled to make a publick confeſſion and recantation of this evil, when he ſees the Angel ſtanding with a drawn Sword over Jeruſalem. What h•ve theſe poor ſheep done, let thine hand be againſt me, and againſt my fathers houſe, 2 Sam. 24. Nor can Hezekiahs pride be paſſed by, till he humble himſelf greatly, and all Jeruſalem with him, 2 Chron. 32.26. Yea Paul himſelf ſhall be buffeted, as well as feel the thorn56 in the fleſh, for the removal of the badge of this offenſive evil.
4. This is not the firſt time that this ſin hath been putting up head in New-England, and ſolemnly teſtified againſt in this place; ſed verbum ſat ſapienti.
5. There may be cauſe to fear, yea and to declare alſo that ſpirituall pride is too evident in New-England at this time; notwithſtanding all complaints and humbling providences of God in former times. Not to make any mention here of that effeminate childiſh pride in habit, attire (which it is much the grave and prudent example of the Sober, and wiſer perſons, the reſtraint of the heads of Familyes cannot reform without the help of civill Lawes) and that in thoſe of the meaner ſort, where it moſt reigns and is moſt offenſive. Let all things be done decently and in order. What ever the pride of any mean perſons may prompt them to think, whatever is not according to order; is very indecent; ſc. for the peaſant to equal the prince, or imitate him in garbe or in gate, or for the handmaid to emulate her miſtriſs. Will not this occaſion the baſe to behave themſelves proudly againſt the Honourable, a fore-runner of ſad confuſion breaking in upon a degenerating people. Iſa. 3 Kings Daughters were of old threatned for their ſtrange Apparrel, which it may be did not much exceed ſome of our dayes. Soft Raiment is the cognizance of Kings houſes, not the badge of pilgrims and ſtrangers Familyes. Yet had the children of princes and Kings daughters their ornaments which it was not cuſtomary for others to imitate. The prudent husband-man uſes more to be delighted in the buſie, active yet ſable Bee, then in the gaudy Butterfly, which it may be ranges all over the field to get only fine colours wherewith to paint her wings, from thoſe flowers whence the other diligent creatures fetch both wax and honey, wherewith they both build their houſes, and furniſh them with proviſion, to feed themſelves, and refreſh their owners, while the other are but the object of childrens ſport.
Let all due teſtimony be borne againſt this kind of pride, ſo abounding; but it is another ſort, ſpiritual pride, that is ſo offenſive in the ſight of God, and is indeed the root whence the other ſprings, with many other hainous evils that are apt to provoke the Lord to jealouſie: and which is the ſin of the profeſſing part of the Country as well as of others: which is but too evident in the conceitedneſs of mens gifts of their priviledges, liberties and Eſtates, whence is apt to proceed elateneſs of minde, haughty looks, ſupercilious contempt of others, needleſs ſeparation from, rigid cenſures of men equal to, if not better then themſelves; implacableneſs, with other each like diſpoſition of minde. This is the root from whence ſpring all thoſe ſcandalous breaches, ſharp contentions, paroxiſmes of diviſion; for only by pride ſays Solomon, Prov. 13.10. comes contention: from this fountain ſprings thoſe bitter ſtrifes, in Towns and Churches, that prove like a noli me tangere, that admit of no healing or remedy, but like ſome incurable diſeaſe57 convert the meanes applyd for the remedy to increaſe the malady.
Diſorders of all ſorts ſpring from hence, and that in every reſpect; for hence it is that Leaders are not good enough to command, and that Followers are too good to obey; the Centurion in the Goſpel found no ſuch difficulty in his way, I ſay to one go and he goeth, of them that are under me, to another come and he cometh; yet was he a man under the authority of others, as himſelf acknowledgeth. This was of old a preſage of ruining diſſentions in old Rome, Pompeiusvè parem, Caeſarvè priorem, quis ferre poteſt. when there are ſuch Chaſmaes and hiatus's in the ſuperiour or inferiour parts of a ſtate, they are ſad Omens, portending ru•ne. The obſervation of the fifth Command, that firſt Command of promiſe, as was ſaid before, leads the way to the due obſervance of all the reſt. Were you not afraid to ſpeak againſt my Servant Moſes? God was never reconciled to that proud, ſtiff-necked unſubdued Generation that murmured and rebelled againſt Moſes & Aaron, but conſumed them in the Wilderneſs. From this root of bitterneſs alſo proceed thoſe other evill fruits of Jealouſies, Envy, &c. not that holy Jealouſie, or fear concerning others, the Apoſtle had over the Corinthians, which he calls a godly Jealouſie leſt Satan ſhould beguile them. This is nothing but a regular fear leſt any thing ſhould diſturb the peace or violate the purity of what we love: But the other is an ungrounded fear leſt others ſhould out-doe us, or be preferred before us; not willing others ſhould ſtand by us or near us, attended with a kind of hatred if they d•e. This pride alſo is the root of the evill affections of Envy, which is like ſalt water, which makes the ſtreighteſt thing ſeem crooked that is put into it. This is a great vanity, of which the wiſe man complained, that for every right work a man ſhould be envyed of his neighbour, which yet ſprings from this root of pride. Some entertain ſuch an opinion concerning themſelves, as they conceive nothing can be well done if they have not an hand therein, whereas Paul is content and rejoyceth that Chriſt is preached though himſelf be ſhut up in priſon, that the truth is at liberty though himſelf be in bonds. This ſpirit of pride maintains that office of Lying, which was complained of not long ſince in this place, detracting from, or defrauding of others. Hence alſo is that Self-willedneſs, that ſpirit of revenge whereby ſome cannot bear to be oppoſed, but muſt be chief, and will have their wills though they turn evrey ſtone. Tantaene animis coeleſtibus irae. But with too many as he ſaid tis true, mors mihi pro regno. This ſpirit of willfull Revenge was it, that brought that ſore ſcourge of God upon ſome parts of the Chriſtian world, for it made ſome that could not, as the Poet ſpeaks, flectere Superos, Acharonta movere, that they might be revenged on thoſe, from whom they might have received ſome leſſer injury, for it called the Saracens and Moors into Spain, from whence it could never be recovered again in ſeven hundred years. This opened the Gates of Buda, that impregnable58 Bulwark of Hungary, to let in the Turks, that ſome might have their wills of their Chriſtian neighbours and friends, to revenge a private injury with a publick and perpetual miſchief. Thus this pride of mens hearts will make them turn Indians, that they may be revenged of their Brethren. Abram will rather recede from his right then contend with his Brother, when the Cananite and Perizzire was then in the land. O my ſoul come not thou into their ſecret: unto their aſſemblyes be not thou united, mine honour, for in their anger they ſlew a man, and in their ſelf-will they digged down a wall Gen. 49.6. This is the firſt of the two grand evills amongſt us as it is to be feared.
2. The ſecond is like unto this as to its ſecret and prevailing nature, and alike odious in the ſight of God, ſc. That ſpirit of Covetouſneſs and inordinate love of the world, that is ſo inconſiſtent with the love of the Father. This ſin lyes as a Barr of ſeperation betwixt God and his people; ye cannot ſerve God and Mammon. This is a luſt that will drown mens Souls in perdition, 1. Tim. 6. much more their Bodyes and eſtates. This is apt to choak the fruit of the moſt hopefull Soyl; direct Idolatry, and Apoſtacy, no wonder therefore it is called the root of all evill. Yet doth this ſin ſlily inſinuate it ſelf into the heart of the forwardeſt Profeſſors, and is ready to ſpeak to them as the Serpent did to Eve, hath God indeed ſaid you may not meddle with this or that deſirable fruit of the world. This is a ſin apt to ly in wait for and eaſily enſnare a Reforming people. This will not be the firſt time that it hath been ready to bane Reformation, as may be ſeen Hag. 1.5. for it may ſtand with the higheſt outward form of Religion, Church memberſhip, pure Worſhip, and the ſtricteſt kind of diſcipline, witneſs the Phariſes that were ſo ſtrict obſervers of the Law, & as touching the righteouſneſs thereof, blameleſs. And Judas that carried the Bag, yet was a pentioner of Satan, though outwardly in the viſible Kingdome of Chriſt, yea in his Family, yet as little ſuſpected as any of the reſt. What complaints have been made againſt this ſin in the Church, and Lawes made againſt it in the Commonwealth, yet ſtill it lives and hides it ſelf as if there were no coming at it. It lyes ſecretly lurking in the hearts of Profeſſors, and is brooded by pretence of one thing or other Neceſſity, Frugality, Sobriety &c. Saul can put a ſpecious pretence not only of civill prudence, but of Religion alſo, upon his covetous, practice & way, expreſly contradicting the Command of God. The Ballances of deceit were in the hand of Ephraim, with a ſecret love to oppreſs in his Marchandize, yet who can find any Iniquity in his Dealings, that were ſin? Hoſ. 12.8. How are mens deſires apt to be enlarged after the world as hell & their hearts unſatiſfied as the grave, that makes them able to devour widdows houſes, yet never ſay it is enough. They that firſt came over hither for the Goſpel could not well tell what to doe with more Land then a ſmal number of acres yet now men more eaſily ſwallow down ſo many hundreds and are not ſatiſfied. 59If they be but never ſo little ſtreightned, they muſt remove where they may have room enough; that can part with a good neighbourhood, and the the beautifull heritage of Church communion, or Goſpel Worſhip, to pitch with Lot in the Confines of Sodom. There was a ſad curſe laid upon Jerecho the city of the Moon, an emblem of this lower world, which reformed churches ſhould trample under their feet; that whoever ſhould build it again, ſhould lay the foundation thereof in his firſt-born, and ſet up the gates thereof in his youngeſt ſon, which it is well if ſome mens hearts doe not miſgive them, as if the hand of God that hath been writing bitter things againſt us, hath not amongſt others written ſome ſuch thing as this. Is not this to ſet up new Gods? Is it a wonder then that we find war in our gates. God is knocking the hands of New-England people off from the world, and from new Plantations, till they get them new hearts, reſolved to reform this great evill. Theſe things may ſeem harſh, yet when the Lord is crying aloud in his providence, who can forbear ſpeaking in this kind. The Lyon hath roared, who will not fear, the Lord hath ſpoken, who can but propheſie A•3.8 Nivard in Burgundy once told his fellow brethren, Bernard & Guido, (who had newly renounced the world, and entred into Monaſteryes, telling their other brother, that they had left him all their earthly poſſ•ſſions) that they had made no•equal diviſion, taking heaven for themſelves, and leaving him what was here below, It may be God hath obſerved ſome of his children here doing the contrary, too ready to exchange the Kingdome of heaven for earthly poſſeſſions and therefore ſayes he will undoe that bargain, as we uſe to doe the moliſh bargains of our Children. If this be the guize of New England, or that there appears any diſpoſition that way, It is no wonder if God our great Land-lord, layes his arreſt upon our tillage, and ſtraines for his glory, as our divine Aſtronomer tells us in the prognoſtick of this preſent year.
Thus honoured and reſpected in the Lord, you that are the Heads and Leaders of our Tribes, I have endeavoured to ſet before you the two great Evills that I humbly conceive may moſt probably be lookt upon, not as the leaſt of the procuring cauſes of theſe chaſtiſements; in letting looſe the rage of the Heathen againſt us, ſo far as any deſerving cauſe may be found in us.
God tells his people of old, that he will move them to jealouſie by them that are no people, and provoke them by a fooliſh nation, i. e. by thoſe whom they deſpiſed and moſt contemned. Deut. 32.21. How have we been too apt to ſpeak contemptibly of the Indians, as if one of us could drive hundreds of them; It may be it hath been ſo in former times, when God put the dread of us upon them that were round about us. Sampſon after his Delilah enchantments, thought to have done as at other times, but he wiſt not that God was departed from him. There is a great deal of odds, when God is with his people, and when he is againſt them. Providences have ſeemed60 ſtrangely to work againſt us, but it may be to humble us and prove us, that he may doe us good in the latter end. God may have other ends alſo that he aims at in theſe ſolemn Dsſpenſations, that doe not yet appear: and when he hath performed his whnle work upon our Zion, he will puniſh the ſtout heart of our enemies as we truſt,
One other end that God may have, may be to teach us Warre, as was ſaid Jud. 3.2. at leaſt thoſe that knew nothing of it before, which in a Sence is true of moſt of us. The knowledge of any thing that is gotten by experience is quite another kind from that which is acquired by other meanes. We knew nothing of the practick of warr, we ſhould never have learnt by all our Trainings and Artilleryes in former times: and it is well if they have not taught us ſomething elſe, which God is now unteaching us. We ſee now plainly that it is one thing to drill a Company in a plain Champagne and another to drive an enemy through the deſert woods. Yet Gods Iſrael need not be diſcouraged, God may be in the midſt of us, though we doe not yet ſo manifeſtly diſcern him as we wiſh for, and is going up with a ſhout Pſa. 45.7. He uſes to ſit as a Refiner over his fire. And when he hath prepared the Soyle by ploughing and harrowing he will caſt in the precious Seed. Light is ſown for the righteous, & joy for the upright in heart. They that ſow in tears, ſhall reap in Joy. God doth not at any time willingly afflict the Children of men, but at no time over afflict them.
If you enquire what remedy may be preſcribed againſt the two forementioned evils, feared to be too far grown, or growing upon us: I ſhall at preſent adviſe but to this one Catholick remedy; and that is Chriſtian charity, there is a medicament which they call Ʋnguentum Apoſtolorum ſo named from the number of the ingredients, this I now mentioned may more properly be ſo called, but rather the example and authority then the number of the Apoſtles, who in their writings as well as their Lord and Maſter in his Doctrine did ſo much inſiſt upon it, Above all theſe put on charity, Col. 3.14. Charity is the fulfilling of the Law; ſo as if that had been duely attended in our hearts and lives, as well as in our profeſſions, it would have at firſt prevented the miſcarriages of our Churches, and may on that ground be the moſt likely means to heal us and revive things amongſt us, to their primitive ſtate of purity and perfection, for when did iniquity abound, but when the love of many began to wax cold. When a learned man in the former age once read ſome part of the Goſpel, he ſuddenly broke forth into theſe words, aut hoc non eſt evangelium. aut nos non ſumus evangeli•i, ſo may one ſay of our times, when he reads 1 Cor. 13. aut hac non eſt charitas; aut nos non ſumus charitate imbuti. The genuine race of this heavenly plant is almoſt worne out of knowledge in the world. Paul complains in his time that all men ſought their own things, and none the things of Jeſus Chriſt: what would that holy Apoſtle ſay, that had the care61 of all the Churches ſtill lying upon his heart, if he were alive and preſent amongſt us in this generation.
If I had the tongue of Men and Angels, and but one hours time to ſpeak unto you, I could not better improve it, then by preſſing upon you a conſcientious care and endeavour to exerciſe and practiſe this excellent grace, this moſt chriſtian virtue, which might be thought a ſuperfluous thing thus to preſs, as one not long ſince expreſſed, did we only know the Goſpel and not the lives of them that profeſs it.
And I ſeriouſly affirm, I know no way elſe to advance the name of Chriſtianity to its priſtine glory in the world. The flouriſhing beauty of this heavenly grace, was that which did ſo ſtrangely metamorphoſe the viſage and face of things at firſt in the world, when was fulfilled that of Iſaiah, that the wolf and the lamb ſhould dwell together, and the leopard lye down with the kid. It was the verdant luſtre of this divine grace, that turned the rough and barren wilderneſs of the world into a fruitful Carmel, or fragrant Sharon. When the Chriſtian World had firſt put on this precious attire of Charity, the ſmell of its Garments were like Lebanon, as a field which the Lord had bleſſed. This ſpirit turned Shevir and Hermon thoſe Lions dens and mountains of Leopards, into the holy and peaceable mountain of the Lord, where was found nothing that ſhould hurt or deſtroy. But alas when this terras aſtraea reliquit, when this ſpirit of love began to decay; then did iniquity and unrighteouſneſs break in upon the Chriſtian world like a torrent that carried all before it. Then did the Churches Sharon return back into the wilderneſs again, and then the excellency of Carmel began to ſhake off its fruits. Then did they nothing but hurt and deſtroy in all Gods holy Mountains: then was the Temple of God become a den of Thieves, a cage of ravenous and unclean birds, and ſo hath continued ever ſince, and ſo is like ſtill to remain, till the times of the Gentiles be fulfilled and the years of Antichriſt be run out, unleſs a mighty ſpirit of Grace be poured upon the World: For ever ſince the fatal feuds and diſſentions paganized and degenerated Chriſtendome, as one not unaptly tells them, are become the ſcandal of the Mahometans in the Eaſt, and we the pretended reforming Proteſtants of Europe, the divided ſects of Luther and Calvin are become, if not the ſcorn of, yet leſs tremendous to thoſe at Rome. And we may have great cauſe to fear, that the decay of this Grace in New-England, hath in a great meaſure been the procuring cauſe that hath brought this black Cloud upon the beautiful face of our Sion in theſe ends of the Earth. Paul complained in his time of a great decay of Charity, even where other gifts abounded: he tells the Corinthians they were carnal, and walked as men, not for want of other gifts of knowledge which puffed up but for want of charity, which only edifies: in thoſe times he found but few Timothies that cared for the good of others, but many Demaſſes that fought their own good, and many62 Diotrephers that ſought their own exaltation, and pre•erment, with the under valuing and contempt of others: could Chriſtians but be perſwaded to put off this private ſelfiſh worldly Spirit, and put on humility, and charity, and man feſt a publick Spirit; how would it again revive the glory of New-England Churches.
We have many complaints amongſt us, could we but get our hearts ſtored with this Chriſtian virtue, it would prove as a Balm out of Gilead, a ſovereign remedy againſt all our troubles. This Grace of charity in the compleat and perfect exerciſe thereof would heal all our diviſions, reform all our vices, root out all our diſorders, make up all our breaches. This would cure all the morellianiſme, and libertiniſme in the Brethren of New-England Churches; and it would cure alſo all the Prelacy, and Preſbyterianiſme in the Elders of the ſaid Churches: we ſhould preſently then have better thoughts one of another, for love thinketh no harm. So for other Maladies and Diſtempers in our minds, or diſtreſſes in our outward Eſtates, Charity would be like the Widows Oyle, that would never ceaſe running till it had filled all the veſſels. This would pay all our debts, and defray all our publick charges, This would relieve all our diſtreſſed friends, it would anſwer all the neceſſities of Church and State. This would feed all our poor, and clothe all our naked Brethren, and ſupport all our Widows and Fatherleſs ones. It would maintain all our Miniſters ſo, that they who preach the Goſpel ſhould live of the Goſpel: and this would at a more honourable rate, and without repining afford the bread of the Governour. In a word what would not charity do of this kinde: publick Faith hath in ſeveral ages been bankrupt, but publick charity never was yet. The Churches Treaſury of the primitive times, that was ſupplied only with this ſpring of charity was never drawn dry. Yea although the primitive chriſtians were to encounter with all kinde of adverſity, they conflicted with Famine and Nakedneſs, with all kind of wants, yet was their Treaſury never waſted. All the powers of the Earth were combined againſt them, and of Hell too, yet it never failed: I tell you if we could ſet up ſuch a Bank of Chriſtian Charity in New-England, it would prove a richer Store-houſe then all the Spaniſh Mines or Banks of Venice, or Amſterdam. This would make ſuch an equal diſtribution of the things of this life through the whole Camp of Iſrael, that he who gathered much ſhould have nothing over, and they that gathered little ſhould havo no lack: for this with contentment would make godlineſs the greateſt gains to all that traded therein. Then would one Chriſtian Brother, Neighbour and Friend, aſſiſt and ſtrengthen each other, and all endeavours would be firmly engaged to promote the common good.
Thus Honoured, Reverend, much reſpected and beloved in the Lord I have endeavoured to commend ſomething to your conſideration from theſe63 words, ſpeaking firſt unto you all in your ſeveral and diſtinct capacities, and at the laſt have attempted to bind you up all together in one bundle with the Bond of Charity, that bond of perfectneſs, could all the heads and Leaders of our Tribes be twiſted together by the Spirit of love, it would make a threefold Cord that could not eaſily be broken: it would make our Forces how weak ſoever in themſelves become an hoſt like the hoſt of God, though not in numbers, yet in virtue and power againſt which our Enemies ſhould not be able to ſtand up. Were our Jeruſalem thus compacted together, the Gates of Hell with all their inſtruments would never be able to undermine it, or prevail againſt it. Sed hic labor, hoc opus eſt. It muſt be from him, who hath the ſeven Spirits in his right hand, whence this Spirit muſt be expected. The time and the work of the Day commands me to have done, and indeed I have but little more to add, which is only thus much;
It was the obſervation of a wiſe Statesman in the former age, concerning that famous and flouriſhing Common-wealth of the Romanes of old; In republicâ Romanâ cives erant utiliſſimi, & optimé compoſiti, qui aut conſules populo favebant aut tribuni in partes ſenatus inclinabant, i e. The Common-wealth of Rome never flouriſht ſo well, as when thoſe in the higheſt place of Authority were wont to favour the intereſt of the Peoples Delegates, and on the other hand, when the delegates of the people were moſt apt to incline to the Rulers to maintain the dignity and authority of all ſuch. By proportion I may add, it would tend not a little to the advancing a Chriſtian ſtate, where Elders of Churches are very tender of the liberty of the Brethren, and the Brethren likewiſe are regardful of the office, power of their Elders; where the elder people do encourage the younger with their gentle and courteous behaviour, as well as with their grave Examples, and prudent Counſels; and the younger ſort of people are ready to reverence the aged, not behaving themſelves proudly againſt the ancient, where the rich are liberal bountiful and compaſſionate to the poor, and the poor are likewiſe thankful and reſpective to the other, and alwayes will when they meet, be ready to bleſs each other in the name of the Lord, as Boaz and his Reapers in the field. When thoſe of Zebulun have cauſe to rejoyce in their going out, and the Children of Iſſachar dwell quietly and live comfortably together in their Tents at home, calling the people to the mountains to offer the Sacrifice of Righteouſneſs. When one doth joyfully gather the fruits of the Earth, as the other ſhall ſuck the abundance of the Seas, and of the treaſure hid in the Sands. How good and how pleaſant would it be for any one to ſee the Heads and Brethren of each of our Tribes, thus to dwell together in Unity? doubtleſs it would be as the precious oyntment on the head of Aaron our high Prieſt, as the dew of Hermon, and that which deſcended on the mountains of Sion, when the Lord commanded his Bleſſing even Life for evermore.
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The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the Text Creation Partnership web site.
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.