will not be honourable for the Commanders who should rather say as Themistocles did after a great victory wonne against the Persians walking up and downe among the slaine and seeing many agreat â—ooty which he disdained to stoope for but calling to them that stood by said Tâ—â—e hec 〈◊〉 qui Thâ—mistâ—cles 〈…〉 Ammiaâ— Marâ—â—l l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et involastâ— ad spolium Shâ—â—dl Luc. 12.42 It is recorded to Sâ—â—s eternall disgrace after his victory against Amalecke that he did fly upon the spoile 1 Sam. 15.19 Secondly give every one in the Family his pertion iâ— dâ—â— season Let Justice be as common as the Ayre wee breath in Eccles 4.1 Now to heare the cryes of the oppreâ—â—ed that have no Comforter would 〈…〉 to praise the dead that are already dead â—â—â—les 4.1 rather then the living that are yet alive It may be justice may be done where a publique advantage may come in another way upon men that have no great relation to some in high place but if they have any of these references be the person never so vile be the matter never so foule he shall finde friends to plead his cause and justice against such an one shall finde many a stop Brissâ—â— de forâ—◠〈◊〉 3. Constantine's Edict would befit a Parliament in this respect who published to the people If any of my Friends Courtiers Servants have wronged any man let him come to me without feare and I will not only right him but reward him Oh what account will Magistrates give in this particular for honouring friends above justice and above God Thirdly nourish not divisions and parties in the Family which is a great evill in a Steward Quia tempub fuâ—â—â—â—ent â—â—leiunt par â—â—es 〈◊〉 Tarn in Zâ—ph 3.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Naâ—â—n orat 21. Zach. 10.2 You are called the corner which joynes the building and by joyning strengthens it It was Athanasius his honour to be percutient bus Adamas dissentientibus Magneâ— God hath honoured you in the one the Lord grant yee may be like him in the other For your differences will occasion or at least foment divisions in the whole Kingdome Blessed be God our breach is not so great with those that agree with us in matters of Doctrine but that a little love would cover it doe not you widen it Wee have the example of Christ who hath therein left us a copie to write after He cared not for giving offence in matters of Piety When they told him the Pharisies were offended at him he answered Math. 15.14 let them alouâ— they be blind leaders of the blind Yet he was very carefull not to give offence in matters of liberty Math. 17.29 he payes tribute though it were not due lest he should offend them It was a just reproofe that the Marriners gave to the Phylosopher in a storme propounding questions of no moment 〈◊〉 l. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while wee are sinking thou art trifling And wee may well apply it to our selves Wee are wrangling about curiosities when this and the neighbouring Kingdome are perishing And it may justly provoke the Lord to give us up into the hands of our enmies to bring us to an accord And if I may have liberty to professe my feares I feare our present divisions may make way for the saddest perfecution that ever was knowne in England For Christ shall have the bitterest enemies in the last dayes The fourth beast is divers from all those that were before it exceeding dreadfull his teeth of iron and his nailes brasse which devoured and brake in peeces and stamped the residue with his feete Dan. 7.19 The Witnesses that did formerly prophesie in sackcloth and ashes Rev. 11.3 â— an expression of an afflicted and suffering condition in the latter dayes they shall be slaine and their dead bodies cast out and not allowed a buriall the most barbarous inhumanity And this bitter emnity shall be coloured over with the greatest shewes of holinesse Antichrist fights against Christ under his own banner he is compared to a whore whose lips drop as the honycombe Rev. 17.4 and she gives the wine of her fornication in a golden cup under so much flattery and shew of love and profession of zeale for Christ that many an honest and plaine hearted man who have not knowne the depths of Satan may be blinded with such delusions and may put forth their hand in the persecution with scorners Satan can creepe into Peter and for a private end cause him to dissemble and then Barnabas also may be carried away by the same dissimulation Fourthly use your Authority to engage the Saints to you who are the best of the Family and in them your strength lyes Zach. 1â— 5 Take heede how you grieve them that you doe not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 8 1â— Verberare Percutere Mâ—â— Vulnerare Tâ—â—m which are the sharpest stroakes and the deepest wounds It had beene but to little purpose for Joshua to have fought in the Valley had not Moses his hands beene lifted up upon the Mountaine and the successe varies not according to Joshua's fighting but Moses praying Revel 8.5 Judgements are executed upon the enemies by coales that are taken from the Incense Altar and are poured out in the same Censer in which the prayers of the Saints were offred And from thence came the earthquake the thunderings lightnings and voices Take heede of disobliging the Saints in truth I speake not for any that doe proudly appropriate to themselves the name losing their hearts and their prayers and all this for matters circumstantiall wherein our owne light is not fully cleere Indeed there will come a time when Ezekiels Temple shall be built and the Lord will shew his people the Paterne of his House and all the formes of it When New Jerusalem shall be built upon the foundation of the Apostles Doctrine Rev. 21.14 and men shall cleerely see how every thing is grounded thereupon But meane while agreeing in fundamentalls till the Lord cleere these things to us wee should pity on another pray one for another as comming all forth ex eodem utore ignorantia Tertul. Fiftly improve your Authority to perfect the Reformation begun Take care of your Masters goods lose not what is already wrought Hose 13 13. Doe not with Ephraim as an unwise stay long in the place of the breaking forth of children Yet thinke not that wee are already perfect looke unto that paterne which the Lord hath set forth in the latter dayes and see how far wee come short 2 Kin 13.18.19 and let us presse hard unto that marke to be content with low things is an Argument of low spirit and to write a nil ultra upon every new degree attained 〈◊〉 6.10 The Church indeed in this world will be only faire as the Moone which hath some spots and is
is The greatest Stewardship upon earth shall have an end Poct 2. Men shall not be alwaies Stewards God doth commonly put men out of their stewardship three waies Frst by the power of an enemy as Zedechiâ—h was put out of his stewardship by the King of Babylon when he was carried captive soyee may see an enimy in your habitations an enemy sitting upon your seates Esay 1.20 Dan. 4.32 Hose 5.12 Per brachium inteliigitur roour per occulum prudentia Cal. Privati potestatem non habent nee ullum jus gladii ut gladium us non tradidit Deus ita nec usum gladii ab iis reposcit Privatis dicitur mitte gladium tuum in vaginam A Magistratibus non geritis gladium frustra Iun. vindis p 56. Nemo de facto Regis presumat disputare veâ—utamen in populo regendo supeâ—io res habet scâ—legem per quam factus ut Rex Curiam sc Comites Parones qui cum viderint Regem sine frano fraenum sibi apponere tenentur Fleta l. 1. c. 17. S. 9. Iob. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Morbi si quid aliud nos mortalitatis admones Grot. in loe supplying your places and you your selves thrust out Secondly by the tumuls of the people there is a particular curse of God upon the Magistracy in taking off the hearts of the people from them Either openly and at once as in the case of Rehoboam and Nebuchadnezzar for their cruelty and oppression destroying their Land and slâ—tying their people God giving them up unto such cursed waies that their owne Subjects cast them out of their Dominions Or secretly and by degrees for God is not alwaies a Lyon to a State but sometimes a Moth and the Prophet Zach. 11.16 speakes of the withering of the shepheards right arme which is the decay of his authority and ruling power by degrees Some seditious Libells you know have beene scattered abroad of the peoples reassuming their power which doubtlesse is wicked for God never put the sword into the peoples hands but yet though it may be the sin of the people it may be the punishment of the Magistrate and the judgement of the Kingdome Thirdly by death at utmost then your stewardship shall have an end these relations are but for the time of this life and then these Robes shall be taken off then shall yee faile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint renders often for that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew Jer. 42.17 and 22. They shall dye or faile by the sword by the Famine and by the Pestilence and lay downe your honour in the dust And there is not a sicknesse or any bodily infirmity that befalls any of you but it is a Monitour to preach this Doctrine give an account of thy stewardship for thou canst not long remaine a Steward And this brings us unto the third point them shall not be only a laying downe of the present office and â—onour but it must be with an account Doct. 3 When men in the highest place are put out of their stewardship they must give an account of their carriage therein and the greater their trust is the heavier will their reckoning be An account unto men if you would once resolve to adjust the accounts and pay the debts of the Kingdome which by your owne promises yee are engaged to and will certainely by all men be expected at your hands would be unto many an unjust Steward in these dayes as the hand-writing upon the wall was to Bleshazzar and would have the same effect their countenances would change their thoughts trouble them the joints of their loines be loosed and their knees smite one against another To all such I say as one to the King saying he is for his accounts answerable to none â—â—racton l. 1 c. 1. satu sufficit ei ad poenam quod Dominum expectet ultorem and if a day for these mens Audits here never come yet this is enough there remaines for them an account unto God There is a story of one Usthazanes an Eunuch Tutor to Sapores the King of Persia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ozomen l 2. c. 3. a man of great honour at Court and an especiall Favourite who had formerly beene a Christian and afterwards for feare had fallen againe to the Idolatry of the Heathen and worshipped the Sun He seeing Simeon the Arch-Bishop of Seleucia passing by being carried to prison came to him and saluted him the Bishop with great indignation reproved him for his Apostacy and passed by with which he was so afflucted that he cast off his Courtly apparrell and put on blacke the habit of a mourner and with great bitternesse cryed out Oh wretched man that I am how shall I appeare before God whom I have denyed and what may I expect from him when Simeon my ancient friend will not owne me but turnes from me Unto God yee must give an account not only of your selves as men but also as Magistrates Cal. 6. â— â—om 14.12 Every man shall beare his owne burden every one of us shall give an account of him else unto God This I shall reduce to these two neads 1. As Magistrates yee shall give an account of your selves 2. Of the people committed unto you 1. Ye must give an account of your selves as Magistrats in these particulars 1. Of your ends in entring upon this great employment what it was that yee did propound to your selves when you desired it whether it was for a private advantage or for a publique service to be in a condition to honour God and further a Reformation that the Kingdome of Christ may be exalted Or else to be in an estate to secure your selves pleasure your friends and to make benefit of the times which is to be feared of many who either declined or deserted the service at first and have since desired it and laboured for it Then you shall give an account whether your end with Jehu was to raise your Families and to rote your selves in the Kingdome or whether with the bramble in Jothams parable your aimes were to have other men put themselves under any of your shadows that he might become King of the trees 2. Yee shall give an account of all your parts and how yee have used them for or against the truth Achitophel was a great Politician whose counsell was as if a man had asked at the Oracle of God Tertullus was an eloquent Oratour facundus sed malo publico of these they shall surely give an account Some men there are who by their parts of nature and abilities of language can turne themselves into any shape guild and varnish over any thing so as to put a faire glosse upon it who love diverticulaes and turne aside unto crooked waies Ps 125.5 can like unto the Planets moove with the Orbe and yet reserve to themselves their owne private and proper motion Can saile
Lord will say when you spread out your hands I will hide mine eyes and when yee make many prayers I will not heare you for your hands are full of blood And the best way to obtaine blessing for the Nation is Iâ—â— 31.23 to make it the habitation of justice and the mountaine of holinesse Saul for not executing justice had even destroyed the Nation so that when David came to the Crowne he saith the Land is weake Pâ—â—l 75.3 and all the inhabitants thereof are dissâ—lved I heave up the pillars of it And the speediest meanes to provoke God to execute judgement upon you is to deny the execution of judgement upon others For thus faith the Lord Ezech. 34.18.19.22 Behold I will judge between Cattell and Cattell betweene the Rams and the hee Goates Seemeth it a small thing unto you to have eaten up the good pasture but yee must tread downe with your feetethe residue of your pastures And to have drunke of the deepe waters but yee must foule the residue with your feete Because yee have thrust with side and with shoulder and pusht all the diseased with your hornes till yee have scattered them abroad Therefore will I save my flocke and they shall be no more a prey and I will judge betweene Cattell and Cattell c. 6. Yee shall give an account how the wealth of the Kingdome hath beene expended and imployed If yee refuse to do it unto men which wee assure our selves yee will not there is none can call you to an account here but there is an account that yee shall all give of it before the Lord. It s recorded for the glory of Joshua Zerubbabel that they emptyed the golden oyle out of themselves Zach. 4 12. for to maintaine the Candlesticke Now for Magistrates on the contrary to empty the Candlesticke to fill themselves Heb. 2.5 1.15.16 to enlarge their desires as hell not be satisfied to take up all with the net with the angle and then to rejoyce because their portion is made fat and their meate plenteous Hose 12.8 and say blessed be the Lord for I am rich they shall finde no iniquity in mee will be to their dishonour for ever How cunning so ever mens contrivances are yet surely the Lord will dilligently search it out Psal 10.14 for he heholds mischlife and spite to requite it with his hand he is a God of knowledge 1 Sam. 2.3 and by him actions are weighed For all these things God will bring you to judgement when your stewardship shall have an end 2. As yee shall give an account for your selves so for those also committed unto your charge and put under your command Heb 13. ly Ezech. 3.18 As Ministers in their places are to watch over mens soules as those that must give an account that if the people dye in their sins their blood shall be required at their hands So are Magistrates set over Kingdoms Common-wealths as those that must give an account of them that God hath subjected to their authority God many times doth in judgement to a people Psâ—y 19.4 shut them up in the hand of a cruell Lord and let a fierce King rule over them Make them the flocke of the slaughter and raise up a Shepheard in the Land who will not visit those that be cut off neither shall seeke the yong 〈◊〉 11.16 nor heale that which is broken nor feede that which standeth still But shall eate the flesh of the fat and teare the clawes in peecees Though this be a judgement upon the people to set a Leopard to watch over their Cities 〈◊〉 34.10 Nâ—â—â—â—â—untur 〈…〉 poâ—â—us lâ—bditoâ—â—â—â— â—â—d pâ—o pro pius qâ—ae in cuâ—odia subditoâ—â—â— commiâ—etunt Aqum in Roâ—â— 14.12 Vâ—â—â—quisque reddet rationem de fâ—â—tâ—s al enis qâ—atâ—â—â— alâ—â—rum vita ad no stâ—am cutam â—eâ—tinâ—â— aliornâ—â— peâ—â—ata ex officâ—â— nostâ—i negligentia proveniâ—â—â— lâ—st ibid. Bâ—â—â—â—de leg consuerud Angl. 〈…〉 yet this people will the Lord require at the Magistrates hand For thus saith the Lord God Behold I am against the Shepheards and I will requirâ— my flock at their hand and cause them to cease from feeding the flocke neither shall the shepheards feede themselves any more for I will deliver my flocke from their mouth that they may not be meate for them c. And the accounts of Kingdomes will be dreadfull for to whom much is given of them much will be required and therefore it will be good for you to call your selves to an account before hand and to judge your selves ere yee be judged of che Lord. I will conclude this with the serious advice of a great Lawyer of our owne to the Judges of this Nation Sedem judicandi quae est quasi Thronus Dei non presumat quis ascendere insipiens indoctus ne lucem ponat in tenebras tenebras in lucem ne in manu indocta modo furientis gladio feriat innocentem liberet nocentem c. Sitting in the seate of Judicature he doe not judge contra leges prece vel pretio lest he be himselfe judged by him who hath said vengeance is mine and I will repay and with him there is no respect of persons Now that you may behave your selves as good Stewards and be able at the end of your shewardships to give a good account I shall with all humility set before you these six directions and conclude First make no private advantage of any publique Trust Build not your houses upon the Kingdomes ruines if you doe they will not stand for the foundation is laid in a curse and that which is gathered of the Hire of an Harlot Mich. 17. Proveâ— bâ—aliter loquitur hoc rediturum ad merâ—â—dem lâ—orti hoc est in nihilum quia Dominus talibus divitiis malediect ideoque in funum statimi abire necesse est Cal. Eccles 9.15 Mar. 10.29.30 shall returne to the Hire of an Harlot I confesse men pay ill and reward their best servants for their greatest services but with forgetfulnesse and disregard But there is a reward that comes from God only there is no man that denyes himselfe in any thing whether Father or Mother Wife or Children House or Landâ— for Christ But the promise is he shall have an hundred fold more in this life and in the world to come eternall life And surely Heaven Will make amends for all your services I am perswaded God hath given many of you such Heroicall and Princely spirits that you would not for all the world in this respect have your glorying made voyd And if any shall doe otherwise They will get to themselves a blot a wound and a dishonour that will never be wiped off Surely in maximafortunâ— minima est licentia that may be lawfull for other men that for you may not be expedient It may befit the common souldiers to be scrambling for the spoile but it
given by Interpreters concerning Parables which is to observe the scope to which it is applyed In all Christs Parables ther are two things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his intention in the former is commonly declared in the latter This Parable ends at the 8 verse and the Application begins at the 9. And I say unto you make unto your selves friends of the Mammon of unrighteousnesse that when yee faile they may receive you into everlasting habitations He that is faithfull in that which is least is faithfull also in much In hac Paralela Christus monet 1. Vtommbus medu duâ—eant pâ—exâ—mu benâ—facere 2 Ejusmodi benefieia qua proximo exhibemus non perite sed in vitam 〈…〉 fervaâ—i 3 Decet verum usum 〈◊〉 tempâ—ralium c. Calv. Chemnit Stella A Lap. Gasp M. loc in loc and he that is unjust in the least is unjust also in much If therefore yee have not been faithfull in the unrighteous Mammon who will commit to your trust the true riches and if yee have not beene faithfull in that which is another mans who shall give you that which is your own From whence the scope of the Parable seemes evidently to be this To exhort all men that are betrusted by God heere with Estates Honours Authority and opportunity to make use of all these unto spirituall ends the glory of God gaining the love and refreshing the bowells of their fellow servants and thereby laying up a good foundation for themselves that they may lay hold of eternall life That having beene faithfull in the Mammon of unrighteousnes God may be pleased to trust them with the true Treasure And this exhortation is pressed from the example of the unjust Steward who knowing the time of his Stewardship was but short improoved his trust power and authority Insolertia 〈◊〉 similitudiuis sita est non tu factâ— improbitate Grot iuleâ— Noâ— aliquande faciâ—us damnamus tamen laudamus ingentilum Chemâ—â—t to make provision for himselfe And the Lord commended the unjust Steward propter solertiam non improbitatem Because he had done wisely There is a sharpe reproofe contained in these words the Children of this world are wiser in their generation then the Children of Light Surely the Children of Light should be as wise in their Generation to accomplish spirituall and eternall as the Children of this world are to accomplish their worldly and temporall ends In the words wee have three things First his Office and condition he is a Steward Secondly his deposition and ejection The same rich man who committed to him this trust doth for his unfaithfulnesse therein cast him out Thou maiest be no longer Steward Thirdly the Account that he must give when he goes out of his Office of all his receipts and expences the goodnesse that he hath received and the goods that he hath wasted And from hence these three observations doe arise First all men even those in the highest Place and the greatest Honour are but Stewards unto God Secondly their Stewardship shall have an end they shall not be alwaies Stewards 〈…〉 elegaoter Episâ—â—â—â— vel pastâ—râ—â— typum getit Petistâ—etiam exteâ—diaâ— principes seculates qui Regnu vel Provin â—â—â—gubernâ—â—dup asicâ—untur Demque ad quemiunque patrem familiar quâ—alâ—â— rum cuâ—am â—â—rit vel ad quamvu Christianum qui conscientia sâ—a curam habâ—t Salmeton trall 29. in Parah Thirdly when they goe out of their Stewardship they shall give an Account And these three shall be the bounds of our present discourse First of his Office and condition he is a Steward This is by some applyed to the Magistracy by some to the Ministry by some to all Rulers of what kinde soever by some unto every particular person who hath received some tallents from God and is betrusted with his goods whether it be riches Honours Authority Parts or whatsoever else to be imployed for the glory of God the good of others and his owne spirituall and eternall advantage All men even those in the highest Place and greatest Honour are but Stewards unto God In the opening whereof I shall propound to you foure generall considerations First you are Stewards and that is a Title of the greatest trust God hath indeed immediately but one Steward Jesus Christ the Mediator the man of his right-hand the Father hath given all things into his hands Io. 3.35 5 22. Math 28 11. Io. 17.2 Isalm 8.6 1 Cor. 15.27 Heb. 2 8. Eph 1 22. 1 Cor. 15.28 Heb 2.13 Io. 17.4 hath put all things in subjection under his feete The dispensation and administration of both Covenants is committed unto him He hath made him the Head of the Church and over all things for the Churches sake and at his hands will the Lord require all these He shall then give an account of his Stewardship when he shall give up his Kingdome to God even the Father that God may be all in all But Jesus Christ hath many under-Stewards in the administration of all things here below Eph. 1.11 3.10 Dan. 10 11. The Angels are therefore called Principallities if good things be to be dispenced An Angell comes to Daniel and tells him thou art greatly beloved If wars be to be raised Dan. 10.19.20 An Angell goes forth to fight against the King of Persia and then the Prince of Gracia shall come Generally the spirit of the living Creatures it in the wheeles Enech 1.20 Next unto the Angels Pro. 8.15 16. Io. 5.22 27. 1 Tim. 6.15 Christ imployes Magistrates and Ministers as his Steward 's also And as Christ shall give an account to his Father at the giving up of his Kingdome So shall they render an account to Christ at the giving up of their stewardship That it is a great trust committed unto Magistrates to be Stewards under Christ all the Titles given unto them in Scripture doe fully manifest If a Kingdome be to be supported they are the foundations of the earth upon which it stands Ps 82 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If it be to be defended Ps 47.9 yet are the sheilds of the earth If the City be besieged yee are the barres of the gates If an assault be made yee are the repairers of the breach If wounds bee given yee are the Chyrurgeons and the healers If the State be distempered Hose 116. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vectes Chald. Schindl Drusius Ternov Esay 58.12 Esay 3.7 〈◊〉 Sept. Ps 15.7 yee are the Phisitians All these Titles denote the highest trust But yet because the more fully yee know your receipts the better ye will be able to judge of your accounts Let us therefore more particularly look into that trust which the Lord hath as to Stewards committed unto you in these six particulars First God hath betrusted you with the Lawes of this Land which are the foundations upon which the Kingdome stands That ancient hedge by which wee have beene
keept hitherto from running first into a Common and then into a Wildernes A hedge ad seperationem ad munitionem which hedge never any did attempt to breake but a Serpent did bite him which boundstones never any did attempt to remove but they were hurt therewith Eccles 10.8 These Lawes are the common inheritance and patrimony of every free-borne Subject the common refuge and Asylum of every oppressed soule These are committed to you as Stewards in a double respect in the legislative and the Judiciary power The legislative power I say is yours because in you all the Lawes of the Land begin they are by you propounded by you desired Flet al. 1 â—7 Sect. 6. Rex Anglia leges sine subditarum assâ—nsu mutare non potest nec subjectum populum renitentem o nerare impâ—sitionibus peregiâ—â—is quare papulus ejus libere fruâ—tur bonis suâ— legibuâ— quas cupit regulatus c. Foâ—â—escue de laud legum Angl. c 9 Rex meliut per altos quam per seâ—psum judiciareddâ—t quo proprio â—â—e nullus regum Angliae juduiumprese reusus est ibid. c. 8. p. 24. Esay 58.6 Amos 5.21.24 Iosh 7.10 And Laws they cannot be unlesse by you consented to Lex Regia non est quicquid de voluntate Regis tantummodo praesumptum est sed quod magnatum suorum consilio assensu definitum fuerit Take heed therefore that you leave no unjust or unnecessary Lawes unrepealed Take heed there bee no unjust or dangerous Lawes enacted lest you establish iniquity by a Law The Iudiciary power also is yours See that Iustice be executed according unto Law without partiality without delay God expects that in your fastings you should loose the bands of wickednesse unty the heavie burdens let the oppressed goe free and that you should breake every yoke God will not smell in your solemne Assemblies unlesse Justice run downe like water and judgement as a mighty streame Seeke judgement releeve the oppressed then come pray to me and reason with me this is the Lords order Esay 1.15 or else God will answer you as he did Joshua praying Wherefore lyest thou upon thy face Israel hath sinned in the accursed thing What accursed things there are among you God knowes There is a great cry of accursed things in the Nation The children call for bread and there is none to breake it to them The Subjects cry for justice and there is none to dispence it It is an honorable title indeed for Magistrates to be called the shields of the earth but very dishonourable for them to become scuta praedatorum as the ordinary Glosse renders that place shields of Psal 74.9 and shelters for Robbers Mountaines of prey Ps 74.20 that the high places of the Earth should be full of the habitations of cruelty Secondly God hath be trusted you with the lives liberty and property of this Great people Lam. 4.20 Sub cuju cutela sperate adluc respirare possumus Tarnov in loc Esa 2â— 23. 24. Esa 32.1.2 Nah. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testudo militaris sub qua milites tecti murumsubcunt Drus in loc Hab. 1.14 and for all these you must give an account Ye are the breath of our nostrils the naile fastened in a sure place upon which the vessells of all quantities hang. If our liberties be to be defended ye are our hiding place If they be to be vindicated ye are our covering under whose shadow next under the shadow of the wings of the Almighty we hope to be safe If the lives of the Subjects of England be not protected if their Property be not preserved if their liberties be not vindicated but they are left even as fishes of the Sea that have no King but the great ones devoure the lesse without controll truly at your hands will the Lord require it And though you may be able by your power now to preserve your selves from those violences and oppressions which formerly you were liable to equally with other men yet know that not only your owne good Esa 22.24 but the good of the whole depends upon you There must hang upon you cups as well as flaggons A good Magistrate ought to bee in the Common-wealth as the soule in the body which is tota in qualibet parte Thirdly God hath betrusted you with the Religion Ordinances and worship of God in this Kingdome and in an especiall manner with this great worke of Reformation which he did so unexpectedly begin and hath so far made bare his Arme to carry on against the highest opposition that could be made by the power or policie of this and the neighbouring Kingdomes Rom. 3.2 The Apostle saith The Oracles of God were committed to the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so committed that they were concredited not for their owne persons only but that they might bee transmitted by them to their posterity So are the Ordinances of God committed unto you that you may transmit them Surely the stability of the Kingdom stands in the Religion of it If the Lord cast the house which he hath sanctified for his name out of his sight 2 Chron. 7.20 he will quickly pluck you up by the roots out of the land which he hath given you Ezek. 16.39 If he throw downe your eminent place Ezech 10.2 they shall quickly strip you of all your cloaths take away your faire Jewells and leave you naked and bare Iniqua nonquam regna perpotuo â—â—anent Sen. Thyest 2.1 for the fire that burnes the City is taken off the Altar Vbi non est sanctitas pietas fides instabile regnum Wisdome and knowledge shall be the stability of thy times and strength of salvation the feare of the Lord is his treasure Esay 33.6 If you would not have the Kingdome to be rooted up let not Religion be rooted out Let it be only Mariana's opinion ut nihil princeps de Religione statuat And let it ever be thought an evil consequence amongst reasonable men that because Magistrates cannot constraine mens consciences Revel 17.5 therefore they may not restraine their actions their errours Surely Rome is Mystery Babylon the Great mother of the Harlots Rev. 17.13.14.16.17 Quam â—upâ—o ataÌ„ habeti 〈…〉 â—â—tam consensione Imperato 〈◊〉 obs quiumâ—â—am certa sit 〈…〉 râ—â— aliena◠〈…〉 nerum tan demilla ultâ—â—â— vastatio 〈◊〉 idemest a 〈◊〉 utriusque Brightin in Revel 17. Downames Treat concern Antichrist l. 1. c 9 and as it was the sinne of the ten Kings to give their Kingdomes to the beast to receive his mark in their right hand and in their fortheads Submit themselves and use their power to cause those under their authority to do the like So when the Lambe shall overcome them which shall be by their conversion not their destruction and they shall hate the where eat her flesh and burne her with fire they shall then use their power against her in the same way that they
soules that should not live this is to abuse their power in the Gospell So for Magistrates to make use of their authority to inrich their families gaine to themselves a party pleasure their friends and crush their adversaries this is to abuse their power in the Kingdome this is wasting your Lords goods for which he will call you to an account Here give me leave to mind you First Leâ— est quasi organon divinitus datum quo societates humanae optime regantur Stephan â—nn vindiciacâ—â—tr Tyran q. 3. p. 99. Leges consuetudines Anglia c. That the Laweâ— of this Land are not yours you are but stewards they are Gods Lawes and the Lawes of the people And though they be not as the Laws of the Medes and Persians unalterable yet there is some thing sacred in them while they remaine Lawes as being the rules of the common justice of the Kingdome The Magistrates are legum custodes ministri therefore it is not in their power to dispence with the Law at pleasure which is their rule in judging as it is the peoples in obeying except only in some extraordinary emergencyes for the preservation of the publick which the providence of man cannot foresee Poteste Regis juris est qui cum sit author juris non debet inde nasci injuriarum occasio unde juranascuntur quod ex officio suo aliis prohibere necesse haber id 〈…〉 persona propria committere non debet Potellasenim juris solius Dei est injuriae vero Dâ—aboli cujus opera secerit ejus Minister erit Fleta l. 1. c. 17. S. 8. Si Lex violata unum liabet persu glum Asylum sceleratorum omnium foret Qui vindicando sceleri gladium a lege accepit scelus ipsum adversus legem armateâ— Jun. â—in dict 〈…〉 tyran q. 3. p. 109. Pet. Matâ—n 1 Sam. 11. Host 5.10 Braclon l. 10.8 Iudex non debet judicate delege sed secundum legem alioquie roerentur omnia Aug. lib. de verâ— Relig. Antiâ—rhus tertiuâ— Asiae Rex omnibus Regni sui Vâ—bibusscripsit 〈◊〉 â—â—quid in literis qua ejus nomine scribereatur legibus repugâ—aret credereat se ignaro scriptas fulsse propterea non parerent Dionys Hâ—hcarn l. 1. Si Leâ—es Regibus potiores sunt si Reges Legibus ut servi Dominis patere renentur quit non legi quam regi patere malit Quis regilegem violanti obsequatur 〈…〉 contr Tyran q. 3. p. 107. Rex non est Regm proprietatius nec usus 〈◊〉 Hedienullum â—egnum est in quo non licear singulis 〈…〉 jursuum persequi ita ut sâ—pius Rex quam prâ—â—tus 〈◊〉 cadat ibid. p. 116. nor his wisdome prevent And in these cases salut populi est suprema lex but in a common and ordinary way of justice the Law should be as the publique standard to measure all by The Magistrate indeede should take care and be exact in the Lawes that he makes that nothing in them be wanting or redundant nothing burdensome to the people But being by serious advice and publique consent established as Lawes if the Magistrate goe against them he shall incurre the sentence of being one that remooves the boundes Rex ipse non debet esse sub homine sed sub Deo sub Lege quia Lex Regem facit Digna vox est ex Majestate regnantis Legibus alligatum se Principem profiteri majus est Imperio Legibut submittere Principatum Secondly that the Liberty and Property of this People are not yours You are not Lords but Stewards You cannot graunt Immunities or Impunities which the Law doth not Leges vitae necisque potestatem habent non Reges As you ought not to restraine those whom the Law sets at liberty So you ought not to enlarge those whom the Law hath bound Surely clementior pastor est qui lupum necat quam qui servat he that is more mercifull then the Law in this respect is cruell And for property the meanest Subject hath as true a Title unto his estate as the greatest All things in this Kingdome indeede are yours ad Imperium to command them according to Law and for the necessity of the Nation But they are not yours ad Patrimonium to dispence them at your pleasure to whom when and in what manner will you Thirdly the Religion of the Kingdome is not yours It was Jeroboams brand and will be to the end of the world that under his Government the defection in Religion was made that he was the Son of Nebat that made Israel to sin And it will be Jehu's dishonour for ever that he made Reformation but an Act of Pollicy to establish the Kingdome upon himselfe and his Posterity Surely God did never commit a people to the hand of a Magistrate so as to devest himselfe of his Authority over them but that they should be so under the Magistrate as that they continue Gods people still and it is just with God that a people should be oppressed and broken in judgement if willingly they follow such commands Hose 5.11 Fourthly Dan. 4.7 Psal 47.9 2 Chron. 1â— 6 the Publique Justice of the Kingdome is not yours But God the most High rules in the Kingdomes of mortall men the sheilds of the earth belong to God he is with you in judgement and when yee submit your consciences cast downe your Crownes rule with him and for him then he is greatly exalted Thirdly being Stewards you must imploy all that is committed to you with wisedome and faithfulnesse Luc. 12.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fidelâ—s est dispensator qui non quod suum est quaeris sed quae Iesu Christi cujus vices gerit Quodque cedit in aedificationem augmentum Ecclesiae in cujâ—â— gratiam fibi omnia commissa sunt Sâ—ella in Luc. Jâ—sh 19.49 Tyrannuâ— non solum est sine â—lrulo led exâ—â—citio for the good of the Family For these are the qualifications of a Steward mentioned by Christ himselfe Who is that faithfull and wise Steward whom his Lord shall make ruler over his Household First with faithfulnesse to give them their meate in due season To improove your Authority to the utmost for the publique good not only to deny your selves but forget your selves and with Joseph to provide for the whole Land of Aegypt and yet to procure no possessions for himselfe or his sonnes therein with Josua to give the people of Israel possession of the Land of Canaan and reserve nothing in it for himselfe This is the difference that the Phylosopher makes betweene a King and a Tyrant the one seekes his owne and the other the peoples good For Magistrates to eate the fat Totserè possunt esse capita tyrannidis quot sunt species oppressionis Nâ—c solum Rextyrannus dici Injustè imperaâ—â— potest fed euam ahi qui tytâ—â—hicè dominautur Greg Theloss Syntag. jur l. 6.20.9 drinke the sweete feede themselves and not