his peace from this people Jer. 16.5 From the crown of the head to the sole of the foot there is no whole part nothing but wound and bruises and putrifying sores Isa 1.4 5 6. We may with griefe of soule heare Englands voyce on high like the voice in Ramaâ— Rachel weeping and that bitterly not to be comforted for her caeildren because they mere not lamenting the invaluable losse of the flower of her Nobility Jer. 4.31 Gentry and Commonalty in their bud of gallantry wallowing and weltring in dust and bloud Thus lofty Lucan Bella per Albinios plusquam civilia Campos Jusque datum sceleri canimus populum potentem In sua victrici conversuâ— viscera dextra Quis talia fando nefanda Temperat a lacrimis En quô discordia tristem Perduxit populum funestos reddidit agros Vastavitque vias exhausit civibus urbes So that it may be said of England what the faithlesse and therefore fearfull men which were sent to search the Land of Canaan reported thereof to Moyses 't is 〈◊〉 Land that cateth up the Inhabitants thereof Num. 13.33 And that which ought â—ot steightly to escape Christian consideration for the building of this Babell of bitternesse continuing of these Babylonish broyles Num. 14.17 these Contentions carrying us headlong on 〈◊〉 confusion the simple and ignorant multitude as naturall bruits made to bee taken and destroyed not knowing what they did as silly sheep led unto the slaughter Psal 44. they were killed all day long and accounted as sheep appointed to bee slain they were forced on both parts to tread morter made and moystened with their owne bloud What heart not altogether adamantine can doe lesse then take up the Prophet Jeremies lamentation Jer. 14.17 Let mine eyes run down with teares night and day and let them not cease Lam. 1 16.2.1â— For the virgin the daughter of Zion is broken with a great breach with a very grievous blow There is no healing of thy bruise thy wound is grievous all that heare the bruit of thee Nahum 3.19 will clap their hands over thee In this sad and deplorable condition have these three Kingdomes now for a long season laine languishing like an Oake cleft in shivers by wedges of its own body like the mad Philistines and as in the dayes of Midian the Lord set every mans sword upon his neighbour Judges 7.22 And the people were as meat to the fire no man spared his brother Judges 7. Isa 9. Isa 9.19 What will ye doe now in the day of visitation and of destruction to whom will ye flee for helpe and where will ye leave your glory to whom will yee seek and of whom will ye take counsell Isa 10.3.4 Gather together on heaps Isa 10. gird your selves ye shall be broken in pieces take counsell together it shall be brought to nought pronounce a decree and it shall not stand Isa 8.10 If ye will be safe Then sanctifie the Lord let him be your feare and let him be your dread Isa 8.9 10. and he shall be as a sanctuary c. Bind up the testimony seale up the Law should not a people inquire at their God to the law and to the testimony if they goe not according to this word there is no light in them Isa 13.14 Is there no balme in Gilead is no Physician there Jer. 8 22. Psal 10.8 9. The way of the Lord is an holy plain way wherein the ignorant cannot erre Isa 35.8.9 A strait way wherein they shall not stumble Ier. 31.9 vid. Deut. 17.8 9.15 If the Lord have in his compleate Treasury of truth revealed a Divine way for curing our Contentions and setling peace among the Mighty God enjoynes strict observation of his ordinances Deut. 5.1.35.4.2.5.6.16.17.7.11.12.11.1.6.17.8 9. to refuse that pious perfect way and rely on our owne humane powers or policies is an argument either of ignorance and blindnesse there is no light in us or of pride or arrogance that wee will not seeke after God Psal 10.4 That we take counsell but not of the Lord and had need beware the woe that waites on all stubborne contemners of Gods counsells Isa 30. Observe the Lords gracious invitations and incouragements by language of love to come and consult with him and he cured by his divine direction and prescription Come unto mee all weary and heavy laden I will ease and refresh you Commit thy cause to the Lord he will bring forth thy judgement as the light Psa 37.5 6 7.33 and thy righteousnesse as the day Cast thy burthen on the Lord c. Aske of me things to come stand in the waies and behold and aske for the old way which is the good way Isa 51. and walke therein and ye shall find rest to your soules Jer. 6.16 There is none to guide thee none to lead thee one of the mire of thy miseries none to take thee by the hand of ad the sonnes that thou hast brought up Mans extremity Gods opportunity Isa 63.5.59.16 Esa 42.10 11 12.15 16 17 18 19.21.23.24.25 Jer. 33.6.9 Esa 40.3.4.5.23.27.41.1.4.5.12.27 This righteous branch may returne this Dove with an Olive Branch of Peace and truth being sent out with a prosperous seed of Peace Zech. 8.12 The day proposed in this Trtatise is a turning seeking to God consulting with inquiring of relying and waiting on God in his owne ordinance all which are both commended c commanded by God in his Word Sors Intermentia divine predestinationis non fortune famula Oâ—gen Homil. 23. in Josh Thy sonnes lye in the heads of the streets 〈◊〉 as wild bull in a net Heare now miserable and dranken not with wine but division Behold I will take the cup of trembling out of thy hand Hearken and give care to me O my people for a law shall proceed from me and I will bring forth my judgement for the light of my people Behold I will give them health and amendment for I will cure them and will reveale unto them the abundance of peace and truth And it shall be to me a name a joy a praise and an honour before all the nations of the earth c. Behold the daies come that I will performe the good thing which I have promised I will cause the Branch of righteousnesse to grow and he shall execute judgement and righteousnesse in the Land Jer. 33.14.15 I will raise up a righteous Branch and a King shall reigne and execute judgement and justice in the earth Jer. 23 5 6. The Lord is our judge the Lord is our Law giver the Lord is our King he will save us Isa 33.22 The Lord will not faile his people nor forsake his Inheritance for judgement shall returne to justice and the upright in heart shall follow after it Psa 94.14 15. He shall not faile till he have set judgement in the earth and the Isles shall waire for his Law Isa 42.1.3.4 And againe Isa 2.4 an universall peace is
place be appointed if the Prince and Parliament shall be so pleased apt and able persons on both sides selected and authorized truly to state and set down all things in difference betwixt the King and Subject Secondly that particular Propositions both concerning his Majesties and the Parliaments desires and demaunds by them be drawne into particular heads whereby what is expected by each from other may more clearly appeare Thirdly that all Propositions may be so stated and set down as that they may tend principally and onely to these ends 1. That the glory of God may be advanced and maintained in matter of Religion and Church-government 2 That his Majesties honour may be preserved in his just Rights and Prerogative 3 That the Peace and happinesse of the Kingdome and Subjects may be produced by establishing of the Lawes of the Land confirmation of the Liberty and property of the Subject and just priviledges of Parliament These are the three principall fundamentall and cardinall grounds out of which all particular Propositions can arise issue or proceed Zech. 8.19 Hos 6.6.1 2 3. Mercy is prepared for the Land if the people prepare to receive it at the Lords hand Ezr. 8.21 Levit. 23.27 28. Exod. 19.10 11 Esth 4.16 That three solemne dayes or set times of Humiliation fasting prayer and praise be published and proclaimed throughout the whole Realme to be set apart and celebrated for our preparation to meet the Lord in this way of his direction that we may seek of him a right way for deliverance from the judgements that do threaten the Land such a Fast as was prescribed by Ezr. 8.21 may be a faire president for this Land to proceed by Also like that Exod. 19.10.11 Moses commanded to sanctifie the people for three dayes and on the third day for on that day the Lord will come downe in the sight of all the people to have them ready prepared to meet the Lord. Queen Esther enjoyned a Fast to be kept when she was to go into the King for the Jewe deliverance Gather together all the Jewes saith she and neither eat nor drinke for three dayes night nor day When Lorts were cast for their destruction but fell for their deliverance whence the Feast of Purim was ordained to be celebrated by them and their posterity to all perpetuity When dissention was arisen between the servants of Isaac Gen. 26.20 21. and the servants of Abimelech touching the Well of water Isaac's servants digged three Wells before the contention was concluded the names of the first and second Wells were Esek and Sitnah signifying Contention and hatred for that they strove together but the third was Shibah signifying an Oath or covenant of reconciliation that was then and there made between them because by Oath or Covenant the contentions between Isaac and Abimelech and their servants were then concluded Thence the City was called Beershâ—ba i.e. the Well of the oath or covenant of conclusion Prayer preaching praises to be as peace-offerings for Prince Priest and people to make reconciliation for them Ezek. 45. That on the first day by all of what degree quality or profession soever hearty prayers be sent up by Prince Priest and People to the searcher oâ— all hearts for his holy and heavenly blessing on the endeavours of those who are on both sides selected for consultation about these great affaires of the Kingdome that God who is wonderfull in counsell and excellent in working would be pleased to be present with them and assist and direct them in the composing of such particular Propositions as conduce to his glory the Kings honour the Kingdomes happinesse and not to any their own particular ends and before purposes and that God would by his remembring Spirit put into their minds whose presence they stand and so make them wise and carefull to consider for what they stand and from whence the sentence and judgement of their demands and desires is to proceed even from the omniscient Lord who tryeth the hearts and reines We know not what to do but our eyes are towards thee 2 Chr. 20.12.13 Said Jehoshaphat al Iudah when they proclaimed a Fast and gathered together to aske counsell and inquire of God 2 Chran 19.6 7. seeth their inmost secretest thoughts is a God of pure eyes and cannot endure iniquity impiety nor injustice and of most perspective sight discerning the most subtill devices and cannot be deceived by any State-stratagems nor deluded by mentall reservations or subtill policies These considerations sadly premeditated will prevent all illegall and unjust Propositions and promote the way of proceeding by faire and cleare particulars Propositions and demands None will dare to make unjust demands if they consider who is the Judge and disposer And as Iehoshaphat to the Judges so give me leave to speak to both sides take heed what ye doe for the tryall is not appointed by the judgement of man but of the Lord and he will be with you in the cause and judgement wherefore now let the feare of the Lord be upon you take heed for there is no partiality with the Lord our God neither respect of persons nor receiving of reward The necessity of the use of Gods Iudgement by divine Lott being so just equall and impartiall As Azariah to Asa and all Judah and Benâ—amin 2 Chr. 15.1 2 That the Preachers and Ministers whom God hath made to be stars in the firmament of the Church to lead and guide the feet of the people in the waies of peace declare and unfold to the people the authority happinesse and holinesse of this way of proceeding shewing who was the originall author and the only disposer of lotts for what end God ordered them and what comfort may thence arise to the three Kingdomes Controversies will be concluded peace produced and the further effusion of blood prevented 3 That the Pastors admonish the people to prepare themselves to appeare before the Lord as Moses did at the delivery of the Law Thus will I do unto thee and because I will do so therefore prepare to meet thy God O Israel Isa 57.14.40.3 Is 62.10 Go through go through the gates prepare thou the way of the people Cast up cast up the high-way gather out the stones take up the stumbling block out of the way of my people Lift up a Standard for the people This way is not unlike that way Isa 35.8 prophecied There shall be a path and a way and the way shall be called holy the polluted shall not passe by it c. 4 That praise be rendred to our gracious God for directing us such a divine way of determining these unhappy differences and divisions which continued would bring the Kingdome to desolation and destruction Say among the Nations the Lord reigneth surely the world shall be stable and not move and he shall judge the people in righteousnesse vid. Psa 93.1.94.14.15.96.10 to the end Ps 97.1 2.98.9.99.1.102.13 to the end
Isa 42.10.11 12.44.23.25.29 27. Esa 59. Zech. 7.5 Almighty God at first revealed this holy and happy way to his own people only therefore David after he saith The lott is fallen unto me in a faire ground c. presently addeth I will blesse and praise the Lord who hath given me understanding to know and acknowledge so great mercies Isa 58.2 They seem to seeke me and delight to know my wayes as a Nation that did righteously and forsook not the ordinance of their God they aske of me ordinances of Justice they take delight to approach unto God c. 5 Cautions for Fasts that they be not performed singly and severally each side and party at severall times and for themselves severally and one against the other as hitherto it hath been which it may be feared hath caused God to with-hold his hand of mercy from us in regard we have without charity rather prayed for ruin then reconciliation one to another fasting for strife and debate to smite with the fist of cruelty having our hands defiled with blood God by his Prophet complaines of such fasts as also of the contemners of his Ordinance of Peace and Iustice Isa 58.2 our feet swift to shed bloud not knowing not willing to know the wayes of peace such fasts God hath not chosen with such sacrifices of bloud God is not well pleased Is 1.15 When ye spread forth your hands I will hide mine eyes from you yea when yee make many prayers I will not heare for your hands are full of bloud Your fasts feasts prayers praises Assemblies oblations sacrinces Sabbaths are all vain not valued but vilified not accepted not respected but rejected as hatefull detestable abominable Is 1.11 But our Fast must be an universall and unanimous Fast throughout the three Kingdomes joyning all in hearty prayer for the forgivenesse of the crying sins of the Kingdomes for the remission of the sins of each place and person therein and with single and sincere hearts forgiving each other forgetting all wrongs and renouncing all revenges even as God for Christs sake shall forgive us being members of one body whereof Christ is the head brethren in Christ God being the Father to whom alone belongeth revenge such sacrifice we may believe will prove acceptable In the second day that the like duties preaching praying and praising of God as on the first be performed religiously but Dove-like mourning and Bear-like roaring cannot well accord before the Lord We roar like Bears and mourne fore like Doves saith the Prophet Is 39.11 We look for judgement but there is none for salvation but it is far off Neither our praying fasting not preaching can prove acceptable in the sight of God the searcher of all hearts and tryer of reins unlesse the madness of our malicious minds be mitigated the hardnesse of our cruell hearts be mollified and the act of violence be out of our hands If we outwardly pretend to appear before God in the forme of Doves with a shew only of simplicity sorrow and innocence but in hearts be ravening Wolves stinging Serpents roaring Beares ready to teare and devour one another What fruit can fasting produce It is said 1 Chr. 10.13 14. of Saul that he died in his transgression which he committed against the Lord and his Word in that he asked not counsell of the Lord therefore he slew him and turned the Kingdome to David To put on the shew of a silly sheep the habit of a harm lesse Lamb yet inwardly to be subtill foxes and greeey wolves ready to supplant to worrey to râ—â—â— to destroy one another cannot but make our fasts or other sacrifices rather detestable then delightfull rather abominable then acceptable this is not the fall that God hath chosen and we may justly feare that the Lord hath protracted our peace making with-held the happiness of union from us only for our Cain like cruelty bloudy-mindednesse to our brethren Our fasts have not found the hoped for fruit our prayers have not prevailed for Peace nor hath our preaching been prosperous in the purposes and thing whereunto it was sent and appointed In the Civill law all appeal is denied from the sentence of a Lott because it is the sentence of the Lord who hath no superiour That after the holy duties religiously performed to prevent revolting from the judgement which God shall give by Lotts and revenging private wrongs passed before between particular parties that all both Prince and people Commanders and Souldiers Pastors and Flocks unanimously joyn in Covenant with Almighty God willingly to submit to that judgement which God shall give by lotts without any repining repugnancy or resistance thereafter and really to remit all wrongs without retaining any malice or mentall reservation of revenge hereafter A judicio sortis appellari non potest Baldus Bartol Jason apud Go. 2. ad Taur Le. 38. Greg. Toloss appel l. 2. Hee shall call the heavens that hee may judge his people Psal 50.5 Call my Saints together unto me those that have made a covenant with me The heavens shall declare his righteousnesse for God is judge himselfe Nehem 10. A pattern for the Covenant Ezra 10.5 Exod. 19.5 6. If ye will keep my Covenant then shall ye be my chiefe treasure above all people and yee shall be unto me also a kingdome of priests and an holy Nation And whereas we have joyned in Covenant and association one side against the other even to the death and destruction one of another Now all make Covenant each with other una voce uno animo uno corde Altogether with heart tongues and hands in thoughts words and deeds to maintain and preserve the glory of God in the true Protestant Religion the honour of the King in his just rights and Prerogatives and the welfare of the State and Kingdome in the Lawes of the Land the Liberty and property of the Subject and priviledges of Parliaments according as Almighty God by this his judgement shall declare and decree to renew our league of brotherly love and Christian amity to live in love endeavouring by all possible meanes to keep the unity of the Spirit in the bond of Peace all professing protesting and covenanting before Almighty God to defend and with their lives and estates to maintain Gods glory the Kings honour and the Kingdomes peace against revolters Jer. â—1 6 Proclaim all these words in the Cities of Judah and in the streets of Jerusalem saying heare ye the words of this Covenant and do them v. 3. And say thou unto them thus saith the Lord God of Israel cursed be the man that obeyeth not the words of this Covenant 2 Chron. 15. When Israel had for a long time bin without God without a Priest and without the Law and there was no peace to him that went out or in but great vexations on all the inhabitants of the Countries Nation destoryed of Nation City of City and God did vex them with all adversity Asa their King
VOX TURTURIS vel COLUMBA ALBA ALBIONIS THE VOICE OF THE TVRTLE OR ENGLANDS WHITE DOVE In the deluge of Division the second time sent forth from Gods Arke to present a Peace-offering upon the Altar of Jehovah Shalom Humbly proposing that divine direction which the God of Peace hath revealed in his Word of truth for determining Differences by an holy Ordinance of his owne Institution wherein himselfe is the sole Judge Proverbs 16.33 Prov. 18.18 Shewing how by this Divine way of Gods Judgement not onely the great differences here in Church and State depending may speedily and happily be determined with glory to God Honour to the King and happinesse to the Kingdomes but also all the greatest Controversies both Civil and Sacred throughout Christendome may be Composed the Effusion of Blood prevented Many Prophecies conducing to an universall Peace fulfilled the happy use of this holy Ordinance made knowne and the name of God thereby manifested and magnified among all Nations which by Cruelty and bloody Division is Blasphemed even among Heathens Per E.M. Arm. Christi servorum minimo minorem Should not a people enquire at their God to the Law and the Testimony if they speake not according to this word 't is because there is no light in them Isa 8.19 20. Hearken and give eare to me O my people for a Law shall proceed from me and I will bring forth my Judgement for the light of the people Isa 51.4 When I shall take a convenient time I will judge righteously the earth and all the Inhabitants thereof are dissolved but I will establish the pillars Psal 75.2.3 Per sortem Deus ipse in judicio sedet Sicut enim Deus per Jethronem consulait ut causis levioribus ab aliis judicibus dijudicatis difficiles Moysis Cognitioni reservaretur Sic Deus instituit ut quae nulla cujusquam ingenii vi perspicientia causa dignosci posset ad se per sortim judicium deferretur Cartw. in Proverbs 16.33 LONDON Printed for T.W. 1647. To the Gentle Judicious religious Reader The humble addresse of the harmlesse Dove THis Dove like that of Noah at the first sending forth found no rest for the sole of her foot no place for her peace-offering as in Mesech and the tents of Kedar whilest the Dove perswades and pleads for peace proposed and pressed an holy and happy way of peace the Serpent prevented and perverted the progresse therof and preparation was made for war She looked and laboured for peace but there was no good and for the time of healing but behold trouble Jer. 14.19 The Land remained like a glassie sea mingled with fire Rev. 15.2 Every field of our Albyon so called quasi Olbyon because happy and pleasant was become like that place called Armagedon 1 craftinesse of destruction as it is interpreted Rev. 16.16 The whole land over-spread with waters of Marah and Meribah of bitter strife bloody division Waters like the fountaines on which the third Angell poured out his Vials and they became blood like the rivers of Egypt which was their first plague all turned into bloud or like that Sea on which the second Angell poured his Vials of wrath so that it became as the bloud of a dead man and every living thing died therein Rev. 16.3.4 So deplorable was this deluge of deadly dissentions Exod. 7.20.21 that the Rod horse and his rider who had power to take peace from the earth and that they should kill one another c. Rev. 6.4 may be said to have run a race of ruine through this wretched Land and foure of those seven Angels which stood before God with seven trumpets might seeme to have sounded in these three sorrowfull Kingdomes Rev. 8. that seeming but a prophesie the performance whereof is manifested in our unhappy Calamities at the founding of the first of which Angels trumpet there followed haile and fire mingled with bloud which falling on the earth the third part of the trees and all green grasse was burnt up are not a third part of our trees our strong men our young men our provisions and fruits of the earth consumed The two staves of beauty and bonds are broken mentioned Zech. 11.7.10.11 the Bonds of unity and beauty of orderly government are broken and we may feare the breach of the staffe of bread comes marching towards us like Jehu furiously fearfully At the sounding of the second Angels Trumpet as it were a great mountain burning with fire was cast into the Sea and part of the sea he came bloud and the third part of the living creatures which were in the sea died and the third part of the ships were destroyed In this mare mortuum and dead sea of dissentions 't is to be feared we have suffered shipwracke of at least the third part of our martiall men Munition and mony the three sinews of a State besides the decay of Trading and Merchandizing c. At the sounding of the third Angel there fell a great star from heaven burning as it were a lamp and it fell upon a third part of the rivers and fountains of waters and the name of the star was called Wormwood and the third part of the waters became wormwood and many men died of the waters because they were made bitter The Lord having permitted that grand Impostor the divell a dangerous deceiver from the beginning Lucifer in the shape of an Angell of light to mix wormwood with the fountaines of living waters the holy word of God Many men by the wormwood of mis-interpretation and gall of misapplication thereof have so imbittered those sweet and pleasant waters that they are to too many become aquae mortis destructive and deadly which in truth in themselves are the cleere Aquae vitae waters of life quickning and reviving the drooping dying soule At the sounding of the fourth Angel the third part of the Sun was smitten Christ the Sun of righteousnesse obscured by the pride and infidelity of men the third part of the Moon the Church and the third part of the Stars the Ministers and teachers so as the third part of them was darkened and the day was smitten that it shone not for a third part of it and the night likewise the light of the Gospell clouded by the night of blacke ignorance Alas I. om 4.1 2. how is the gold become dim how is the most fine gold changed the stones of the Sanctuary are poured out are scattered in every place in every corner of every street The sons of Zion comparable to fine gold how are they esteemed as earthen pitchers the worke of the hands of the potter The Prince the Peers the Priests all slandered and sleighted derided despised destroyed The whole Land is filled with bitternesse and made drunke with wormwood Lam. 3.15 Isa 51.19 20. The mighty have stumbled against the mighty and both are fallen together The whole body is sicke and the whole heart is heavy The Lord hath taken
for the event as give a perfect lot ô Lord. 1 Sam. 14.42 Also the res ipsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the subject matter of the Lottery as the inheritance to be divided is termed a Lot Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possessie quicquid cuique sortitò obvenisset Whatsoever is given to any one by Lot is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Hebrew language a Lot is called and that most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ghoral by which word they expresse the inheritance place and portion which by divine disposition is assigned to any or every one Dict-a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the same signification is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nachalah hareditas câ—u sors haereditaria according to this sence is Davids expression the Lot is fallen to me in a faire ground I have a goodly heritage In this sence the Land of promise is said to be the generall Lot of the children of Israell and therein the possession of every particular tribe the Lot which the Lord gave them So the Lord himselfe is truly said for so he is the Lot of the righteous as they are the Lot of the Lord. Hence Moses Deut. 32.9 The Lords portion is his people and Jacob is the lot of his inheritance And Jer. 10.16 The Lord is termed the portion of Jacob and Israel the red of his inheritance To this purpose the sweet singer of Israel The Lord is the portion of mine inheritance and of my cup thou shalt maintain my lot Troubles and persecutions in this vale of misery the Church militant are the Lot of the faithfull which the Lord allotteth to them for confirmation and obsigation of their faith and proofe of their patience But the rod of the wicked shall not rest on the Lot of the righteous Their troubles are many but yet transitory not perpetuall the Lord delivereth them out of all and after crowns them with joy and life eternall in the new Jerusalem which is likewise the Lot of all true believers Clerus the Clergy takes denomination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à sorte from a Lot and are so called either quia sorte fuerint electi sic sors sint Domini vel quod Dominus illorum esset portio either because the Clergy and all that served in any office or place in the Temple from the highest to the lowest were originally elected by Lot to their severall places of service as appeareth 1 Chron. 24.25.26 chapters as Aretius a late learned Writer in his Problemes confirmes Aret. de ossiciis Ecclesiasticis Problem 68. Or else because the Clergy are or ought to be the Lords peculiar Lot as was the tribe of Levi elected and selected separated and set apart specially from the rest of the Tribes for the Lords service for Election is also termed a Lot as Acts 1.26 Sort cecidit super Matthiam The Lot the Lords election fell upon Matthias Or els the Clergy is so called because God alone is ought to be accepted as their sole chief portion and to whom they have or ought to have solely and wholly separated dedicated themselves to serve the Lord in his Sauctuary whence also they received their subsistence For the Levites had no inheritance with their brethren but the Lord was their Lot and portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sors Lott is also used and taken for that part of the Lords flocke which is committed to the charge of any Pastor Acts 07 20.28 whereof the holy Ghost hath made him overseer as the Apostle saith And as that parish or flock is termed the Lott of the Pastor so may the Pastor be said to be the Lott of that flock or Parish as being thereunto allotted by the Lord So the Pastor and parish may be said to be mutually each others Lott so disposed of by the Lord. Many other acceptations Authors afford which I omit to recite as not very pertinent to the present purpose of this discourse fearing I have been overtedious in this point I shall therefore proceed to the next point considerable concerning Lotts which is the Derivation of the Word in the severall Languages of Greeke Derivation Latine English and some others whereof I shall endeavour brevity but withall set downe such Collections as I have made concerning the knowledge of the name and the Etimologie or derivation thereof much conduce into a more cleare knowledge of the nature property and condition of the thing it selfe Quandoquidem cum nomen ejus etimologiam vel notationem ut appellat Cicero rectè noveris tunc etiam naturam proprietatem conditionem effectum materiam formam vel finem rerum optimè nosse queas Seeing that by the right knowing of the name of things and the true Etimolegy or as Tully termes it notation thereof we may attaine the knowledge of the nature property condition effect matter forme and end of those things in more perfect manner Therefore nomen a name is so called quasi notamen quod notitiam facit because it affords a more perfect notice and a more notable knowledge of the nature of the thing named Whence Plato saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Qui intelligit nomina resetiam intelligit He that understands the names of things understands the things themselves And Isiderus saith Nomina si rerum nescis perit cognitio rerum Ignorance of the names hinders the knowledge of things themselves Nibil aliud est scientia nisi serre per causas originationes Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a true method of teaching the names ought first to be sought out sifted and searched into Quia rerum notitia â nominibus dependet the knowledge of things doth much depend upon the derivation and Etimologie of their names Now the Etimology of the word Lot in severall Languages I find very significant and proper to the end for which Lots were first ordained the ending of controversies and setling of Peace The word Lot as Martinius observes is a Saxon word and hath its derivation A lite quam terminat from strife which it determineth In the German tongue Lot is called los a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 litis from solving of doubts and difficulties and salving of differences and dissentions for which end it was primarily and principally ordained as herein afterwards I shall endeavour to demonstrate Likewise the word Lot as 't is the proper name of a man is rendred to signifie involutas colligatus involved rolled up wrapped up either because the instrumentall notes or signes the Lots as they are termed by which Lottery is used are usually folded and rolled up until they are drawn or else because upon the unfolding and opening thereof in extricable difficulties and knots are dissolved secret and hidden things and mysteries are unveyled and revealed and contentions to humane apprehensions irreconcileable are composed The Latin word sors signifying a Lot as Martinius Aretius and others affirm is derived from series which signifies a
each of them till for thirty of them those thirty gilt ones be drawne For which thirty the child draweth againe the second time out of another pot having nine gilt ones The nine withdrawing into a conclave among themselves name forty such as have each of them six voyces at least out of the forty so named are twelve selected by Lot which twelve choose twenty five each at least by eight Voyces of these twenty five are nine set apart by Lot which nine do further nominate 45 those forty five againe reduced to eleven the eleven chuse forty one of the chiese Senators which forty one have power to elect a Duke These forty one after an oath by them severally taken to elect whom they judge worthiest and some other solemnities performed write each of them in a scroll whom he thinketh good the scrolls being mingled together are drawn as they come and the fitnesse of the person first drawn is discussed who if he have twenty five Voyces with him used anciently to carry it without further ado but now hee that hath most voices above that number come he first or last to hand hath the place If none hath voices enough they begin again and continue till some be nominated that hath And in their yearly Assemblies at election of other Officers all their Gentry that have suffrage in Councell draw first for sixty gilt Balls out of two Pots by one Lottery and after those sixty for thirty six other gilt ones out of another by a second Lottery and the thirty six that have thus drawn gilt Balls twice have power to nominate to such offices as are then to be chosen which is done in this manner they go apart into certain conclaves by nine and nine in foure Companies where all those of each company in order of years draw out of a Lot-pot balls with markes upon them for the severall offices and according to the ball that each of them hath drawn he nominates what Citizen he will for that office who if he hath six voices of those nine the party yet holdeth if not another must be nominated by him till some one be so approved By this meanes among those foure Companies are foure compettitors nominated for each of their offices whereof one is chosen by most voices of the whole assembly the Electors and the whole Kindred of the parties nominated being only first excluded In the Tuscan State though not the Electors Grimston yet their offices are elected after the same manner for dividing those that are capable of office into three rankes and casting them into three boxes out of the first they draw the Magistrates of highest place the middle sort out of the second and the lowest out of the third and having thus drawn five severall ones for each office hee carrieth it that hath of the five the most voices in the Councell which election standeth and is alwaies confirmed by the Duke Theodosius the Emperour though at that time a great Commander disdained not as a common Souldier in martiall services to take his turn among the rest Hom. Iliad n. Sophoc â—n Aiale Ovid. Metam l. 13. Hom. Iliac 3. Plaut in Timol. In Duells a Champion hath been sometimes singled out by Lot by lot it hath been determined which of them should give the onset By lot it was determined who should be enclosed in the belly of the wooden horse at the taking of Troy Virg. Aen. 2. Plaut in Timol. By lott Timoleon being to transport his Army over a river in the face of the enemy tooke the rings of the severall Leaders by drawing them to decide in what order they should pâ—sse and when the ring of one of them that had a trophey engraven on it came first to hand they left off further lotting and very cheerfully made each of them with all the speed they could over and so discomfited those forces that stood on the other side to inhibite their passage Plaut in Pericle Pericles to restrain his Souldiers inconsiderate eagernesse to fight divided them into two parts and by lot assigned some to fight and others that lighted on the white Bean to rest the whilest and make merry Joseph Captiv lib. 7. c. 35. Josephus with his company being in a desperate condition and they choosing rather to dy than to fall into the hand of the enemy and to be at his mercy decided by Lot who should slay each other and by that means he escaped his lot comming out with the last mans whom he perswaded to surrender himselfe to the Romans Jos captiv l. 7. cap. 35. The Jewes besieged in Masada at Eleazars instigation chose by lot ten men to slay all the rest with their wives and children which being done one of those ten again singled by lot dispatcht the other nine and in the last place himselfe At Syracuse they used to deliver their minds in Court by Lot which practice continued unto Tullie's time and likewise the delivery of their minds in course after the order of Alphabet is celebrated for Diâ—nysius his act who having drawne the letter M. when one jesting said he would play the Mome made answer that he would not play the Mome but the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monarch which proved accordingly for being chosen Generall he turned tyrant whence grew the Proverb to say M. is his Lott In Voyages some were by Lott set ashore for discovery principally where there was conceived to be difficulty or danger At Sea sometimes Lots have been cast to determine who should row and who were to have other employments It was the custome of all the Rhodian State both rich and poore to speak freely in their turns by Lot In Publique works as at the building of Tyre and in private labours as at Vulcans Forge and in mutuall combinations as in assaulting the Cyclops each man had his task or standing often assigned him by Lot Aen. 1. Aen. 8 Hom. Odyss 1. Pâ—ta hist l. 33. Sesostris the Egyptian King compelled Kings that were tributary to him to draw his Coach in their turns by Lot like horses in a Charret when it pleased him once a yeare to ride in state Thus it doth appeare that the use of Lots hath been frequent among all sorts both for the distribution of Civill and Sacred offices and employmems and also it will be made clear that it hath been no lesse frequent in the division of lands and possessions goods and chattells yea oftentimes of rewards too aswell as penalties as honours and dignities Num. 26.55 33.54 36.2 1 For at the entrance of Gods people into the Land of Promise the whole Country in generall was divided by Lot by Gods own speciall appointment among the twelve Tribes Concerning the manner of Lottery in that particular busmesse there is some diversity of opinion 1 Some think that the Lots of the Land were put into one pot and the Tribes names into another and that
upon the Prophecie and advice of Azariah assembled and gathered togther all Iudah and Benjamin and the stranger out of Ephraim Manasseh and Simeon to Ierusalem in the third month the 15th year of his raign and they sacrificed and entred into a Covenant to seeke the Lord God with all their heart and with all their soule that whosoever would not seeke the Lord should be put to death small or great man or woman and they sware unto the Lord and all Israel rejoyced at the oath for they had sworne with all their heart and sought him with their whole desire and hee was found of them and the Lord gave them rest round about And there was no more war unto the thirty fift yeare of the reigne of Asa Whence may be concluded how much so holy a Covenant conduceth to the peace of a divided Kingdome Let this be like that Covenant Num. 18.19 a Covenant of salt sure stable incorruptible Cautions in this Covenant to beware of mentall resurvations malevolent thoughts and murmurings remembring still in whose presence they stand the presence of that Lord who understandeth their thoughts before they are conceived in their minds who is omniscient omnipotent omnipresent we cannot deceive we cannot resist we cannot evade nor escepe his punishments his judgements his revenging hand We ought with David to acknowledge that Righteous art thou Psal 119.137 Jer. 50.5 O Lord and just are thy judgements And in Psal 119.126 I have sworn and will perform that I will keep thy righteous judgements Jer. 50.5 Come let us joyn our selves to the Lord in a perpetuall Covenant Now I purpose to make a covenant with the Lord God of Israel that he may turne away his wrath from us 1 Cor. 29.10 11. Is 59.21 As for me this is my covenant with them saith the Lord c. Esay 61.8 If we shall covenant with God with submission to obey his judgements then the Lord will keep his Covenant with us for remission of our sins release of our miseries and shewing abundance of mercies Hosea 2.18 And in that day will I make a covenant for them c. and I will breake the bow and the sword and the battell out of the earth and I will make them to lie down safely Isa 2.4 Job 5 23. Mic. 4.2 3 4 5. and Hos 2.18 You and performe unto the Lord your God let all that are round about him bring presents unto him that ought to be feared Psal 76.11 3 That on the third day or time on which the Lotts are to be cast the Sacred act from which we are to expect the declaration of Gods divine will for resolving of ouâ— doubts and dissolving and determining our dangerous and deadly differences the holy duties of praying preaching and praising God as on the two former dayes were prescribed be also now performed That the Min sters in a more speciall manner stir up the people to a most serious and hearty consideration as of the greatnesse so of the goodnesse of God as of the incomprehensible glory so of his incomparable mercy as of the infallible justice of God so of his infinite piety and pitty towards his people giving them to understand that as Almighty God vouchsafeth his testifying presence in an oath so his Majesty is pleased to vouchsafe his determining presence in a more immediate manner in this divine way of his own institution We read not of divine Lotts used by any of Gods servants but in case of greatest consequence and alwayes with most religious reverence exhort the people as David in 95. Psal v. 6. Come let us worship and fall downe c. In the election of Matthias by Lott the Apostles form of proceeding is a perfect president Act. 1.15 The Election is begun with wholsome exhortation Surgens Petrus in nâ—sdio Fratrum dixit c. Peter stood up in the midst of the Disciples took a text preached and perswaded the conveniency nay necessity of a new election by lot to make up the number of the twelve Secondly the election proceedeth with devout Prayer and pâ—â—â—â— supplication the persons and lotts being provided v. 24. And they prayed 〈◊〉 sayd c. Thirdly the election was determined by divine revelation v. 26. Bâ—vecidit sors super Matthiam The lott fell on Mutthias which was as Aret. saith Divinae vocis instar splendor quidam divinus as Dionys Per quens oftende batur Mâ—â—thiam in apostolatum esse assumendum He is the Rock his work is perfect for all his waies judgement a God of truth and without iniquity just and right is he Deut. 32.4 He whose dwelling is in the highest heavens whom the heaven of heavens is not able to containe will bow the heavens and deigne to come downe not in thunder and lightning as in the giving of the Law with terrour and astonishment to the people but with mercy and comfort sun-shine of favour beames of affection after these terrible stormes of tempestuous troubles will be intreated to dignifie his owne divine ordinance with his gracious presence will humble himselfe so as from the height of his Majesty to behold the depth of our misery descend to weake wormes of the earth and by this divine way of his owne direction and institution decide our distractive differences and determine our deadly dissentions and so deliver us from imminent nay almost inevitable ruine and confusion He that is the King of Kings Rex terrorum terrorum Regum The primitive of principalities He from whom all dominion is derived that standeth in the Congregation of the mighty and judgeth among the Gods He at whose presence the Mountaines of the mighty leap like Rams and the Jesser hills of the haughty skip like Lambs The boysterous waves of waters fled and and the swelling Seas fell backward at whose lookes the earth trembleth and if hee touch the mountaines they smâ—â—ke The Great Creator of heaven and earth will vouchsafe to take the judgement of an earthly cause into his heavenly hands Ps 104.32 with righteousnesse will he judge the world and the people and their matters with equity They know not neither will they understand that they walke on in darknesse who delight in division and desire the Sword for their arbiter umpire or judge All the foundations of the Land are dissolved and disordered it must be the Lord Gods worke to establish the Pillers thereof The Lord is known by executing judgement arise therefore O God and judge thou the earth for thou shalt inherite all Nations Psal 82.8 I will heart what God will speake for he will speake peace unto his people c. he maketh warres to cease in all the earth Psal 76. In Judah is God known c. In Salem is his tabernacle there brake he the arrowes of the bow the shield the sword and the battell Thou art more bright and puissant than the mountaines of prey The stout-hearted 〈◊〉 spoiled and none of the mighty men have found their hands Thou
despisers of his Divine direction remember the severe punishment that was inflicted by God upon Gorah and his Company And unto this people thou shalt say Thus saith the Lord Behold I set before you the way of life and the way of death I call heaven and earth to witnesse I have herein set before you life and good death and evill choose therefore life that the Land may be preserved from Ruine Jer. 21.8 Deut. 30.19 Who is on the Lords side let them come unto the Lord cleave unto the Lord commit their cause to the Judgement sentence and decree of Justice it selfe the great Judge of heaven and earth who will in the first place settle Religion and Church-government in such fort as shall conduce to the glory of God Give to God the things that are Gods Exod. 32.26 and wil give to the King to Caesar the things that are Caesars in his just rights and prerogatives and to the Kingdome Parliament and People what is their just dues in Lawes Liberties Priviledges and properties by this divine holy happy way without effusion of blood or further Contention The Doves expressions and intentions being but sutable to the nature of Doves truly simple and innocent she desires the integrity of her meaning may not be blemished by mis-interpretation she is assured the Lott is a divine way of determining differences and a farre more holy and happy way then any of humane designment which her Author will be humbly ready before the right Honourable the high Court of Parliament or the reverend Assembly of Divines by divine authority to make good but the forme for the use thereof she leaves to the learned and religious to reform if they please Si qd novisti rectius istis Candidus nuperti si non haec temnere noli Having shewed though with much weaknesse how divine Lotts may be used and applyed for composing the present Controversies depending in Church State between his Majesty and his Parliament and the form of making and drawing the Lotts as the Lord was pleased to put into my mind a more pertinent compleat and perfect manner and way then which no doubt the wise and learned may find out It resteth now that somewhat be said touching the lawfulnesse holinesse and happinesse of this way of determing differences and of the Sacred necessity and conveniency of the use thereof in cases of greatest difficulty Civill or Sacred rather then the Sword or any other humane way or meanes not onely here but also throughout Christendome and all parts of the world where God Almighty is acknowledged as the great and just Judge in Heaven and Earth and how the holy use thereof may be an happy fulfilling of divers Prophecies in the book of God contained The lawfulnesse of this Sacred Ordinance I hope and believe no religious or learned man no good and true Christian will presume to oppose or deny especially in cases of such difficulty as by legall meanes cannot otherwise be happily justly and clearly decided and determined First in regard it is an holy Ordinance originally instituted by God himselfe for ending of differences And also an holy Oracle ordained for the discovery of hidden matters by humane indeavours inscrutable and uninvestigable as in the first chapter of this discourse is plentifully proved and confirmed by divine authority ancient and moderne Secondly because not onely the holy word of God doth likewise confirme the lawfulnesse of the use thereof by Gods speciall direction and the practise of the Patriarkes Prophets and Apostles but also the opinion of the best Divines both ancient and moderne and the frequent and happy use thereof upon severall occasions both in former later and even in these times doe manifestly attest the same The Apostles use thereof cleares that Prov. 18.18 Isa 5.16 The Lord of Hosts shall be exalted in judgement and the holy God shall be sanctified in justice Isa 48.11 Let Mount Zion rejoyce and the daughters of Judah be glad because of his righteous judgements Psa 50.6 The heavens shall declare his righteousnesse for God is judge himself as in the second chapter appeareth Thirdly this is no Typicall thing or Ceremony of the old Leviticall law which by the comming of Christ vanished or was to be abrogated or abolished but is set downe and prefixed in the firmament of Gods word as most happy and usefull in a Maxime Axiome statute and Rule of morall and so perpetuall divinity among the Proverbs of Salomon which are no lesse Canonicall then any other part of holy Writ being all holy Canons of sound morall divinity as Master Cartwright a religious and learned Expositor of that Booke in his Preface thereunto affirmeth and if any shall object and say 't is there exprest as a prescription not a precept and so may be a matter of meere indifferency for to be used or not used I conceive under favour of the learned that all divine directions in Gods word may be said to amount not onely to instructions but even to Injunctions especially where the direction is given for use of any of Gods Ordinances and the ends of the use and practise thereof tends immediatly to the advancement of Gods glory and the good and happinesse of his Church and people As herein it must needs follow by making God the Judge and Peace-maker betweene his people which divine direction if they shall refuse to make use of amounteth to at least a contempt of this counsells if not a Rebellion against his command as it must be if Gods prescriptions ought to be received as precepts I put these cases if an obstinate Patient refuse the prescription of the learned Physitian all men will confesse he wilfully and deservedly suffereth losse of life The great Physitian of Heaven prescribeth a cure for our contentions if we neglect or reject it who can deny but porditio tua ex te Hos 13.9 ô Albyon will be a proper motto for so obstinate a Nation this destruction is of thy selfe O England but in God is thine helpe Againe in the other case resembling this of ours if a loving Master shall graciously offer himselfe to be Umpire Arbiter or Judge between his divided Servants to determine their differences and they shall ungratefully and ungratiously reject so Fatherly a favour and fall to the Sword what shall we call this but Contumatious disobedience if not Rebellion yea the Lord by his Prophet Isaiah is pleased to pronounce them Rebellious and that with a witnesse too even a woe therunto annexed Woe to the Rebellious that take counsell but not of me that cover with a covering but not by my spirit we ought not to believe but to try the spirits whether they be of God or no 1 Jo. 4.1 who brag so much of the spirit and yet dare take the Sword out of Gods hand and with confidence in the Arme of flesh in a sensuall divellish manner fly in the face of God by defacing his Image
wildernesse Have I been as a wildernesse unto Israel or a land of darknesse Jer. 2.31 Wherefore saith my people then Wee are Lords we will come no more to thee Isa 45.19 I said not in vaine unto the seed of Jacob Seeke ye me v. 22. Looke unto me yee shall be saved all the ends of the earth shall be saved Will ye forsake the Fountain of living waters which will never faile ye and dig ye pits broken pits of your owne power and policies which may prove fallacies and will hold no waters of true continuing comfort Truly the hope of the hills is but vaine nor the multitude of the mountains but in the Lord our God is the health of Israel Jer. 3.13 The high look of man shall be humbled and the Lord onely exalted Isa 2 11.12.13.14.15.16.17.19 Isa 51. I even I am he that comfort you Who art thou that fearest man c. and forgettest the Lord thy maker c v. 12.13 No perfect Peace in our case without consulting receiving the resolution of the great Peace-maker Zech. 8.3 A City of truth 1 Cor. 3. â—1 Psa 147.2.14 Quo facilius preceptum eo gravius peccatum not the hills of our haughty ones nor muâ—titudes nor mountaines of our Mighties can make us happy All our Powers and policies wealth and Armies without a pious Peace cannot preserve us from ruine And for a firme and well-grounded Peace wee cannot be assured nor ever secured except the Propositions for Peace bee confirmed setled and perfected by the Judgement sentence and decree of the great Peace-maker who is our peace who is more puissant then the Mountaines of prey and in pious Policies more wise then all the wise men of the world combined and conjoyned who will nullifie and disappoint all their counsels even when he pleaseth catch them in their craft and snare them in their own net Jerusalem is builded as a City at unity in it selfe Nisi Dominus Aedificaverit other foundation can no man lay except the Lord whose Tabernacle is at Salem build Bethsalem Jerusalem all humane labour is but lost And in this respect there is a sacred necessity of the use of this holy Ordinance there being no other way of Gods judgement for the perfecting of our peace prescribed in Gods word Zech. 4.10.7.6 Who hath despised the day or way of small things This way of the Lord prescribed by his Word however despicable in the eyes of sinfull mortalls Who art thou ô great mountaine thou shalt be a plaine for neither by an Army nor by strength but by my Spirit by my selfe by the way of my Word shall the work of Peace be finished saith the Lord of hosts vide Isa 2.11 to the end of the chapter In a second respect there is also a sacred necessity of the use of this holy way in respect of the equall and impartiall proceedings for tryall of differences depending betweene King and Parliament 1. In regard the King is under Christ the next and imediate Supreme Governour of these Kingdomes and the Parliament the supreme Court of Judicature in these Kingdomes Now neither Party can appeale to any person or Court superiout to them but Christ and the Court of Heaven And for either party to become Judges in their owne case is hardly consistent with the lawes of God or man And therefore wee must needs conclude Christ under God to be the most equall convenient and just Judge for determining the differences Thirdâ—y in respect of the Covenants Vowes or Oathes which have passed on both sides which being made before and to God I conceive under favour cannot by any humane meanes consent compulsion or Authority bee dispensed withall dissolved or disanulled nor the consciences of those men that made It may be seared lest for oathes the Land mourneth in teares of bloud when so many lives have been shed and spilt or tooke such Covenants Vowes or Oathes satisfied or cleered untill they shall be convinced by this or some other Divine way of the Lords judgement concerning the truth or falsity justnesse or unjustnesse of their owne Tenent and demands which they have Covenanted vowed and sworne to defend and maintaine especially when the parties on both sides have Covenanted expresly and directly one against the other to maintaine things diametrically opposite there the one party cannot without breach of his Covenant or violation of his vow or oath yeeld to the other in that particular neither ought by the rules of reason or Religion or any warrant which I find in the word of God to be forced or compelled thereunto An instance hereof in this case concerning Episcopacy which the King hath vowed to maintaine the Parliament Covenanted to eradicate In this case the King cannot yeeld unto the Parliaments demands without violation of his oath neither ought his Majesty as I conceive under favour to be compelled thereunto it being against his oath unlesse the Lord shall so give judgement and thereby declare the Presbyterie or other Government which the King or Parliament shall propose to be Iâ—re divino or fitter to be established in this Kingdome As hereby the Lord will surely and truly shew upon Propositions of severall formes which is most consonant to his Word and will He will give to God the the things that are Gods And surely in all Ecclesiasticall cases of this nature wherein the glory of his Name is so much concerned the judgement of God is more proper and fit then the judgement of man Againe in the case of the Militia the Question being desired to whom of right the same appertaines man by the Sword cannot be so competent a Judge as the Lord by whom all powers are ordained and ordered may be by the Lett in this case or any other concerning God the King or Kingdome He by whom Kings reigne and Princes decree justice He by whom Princes rule and the Nobles and all the Iudges of the earth is the fittest judge Pro. 8.15.16 For where the sword â—â—ts as chief justice tâ—ere might goes away with right There jus potestatis not potestas juris is predominant there we find no power of right but that right which power obtains bears the sway justice is justled out by strength of hand but by the righteous judgement of the Lord the right of the Militia and all other matters in difference wil be justly disposed We know that the judgement of God is according to truth Psa 19.9 Rom. 2.2.6.11 None ought to judge another but by warrant from God in right or title especially where the Judges lay claime to the same thing in question He wil give to Caesar the things that are Caesars Tribute to whom tribute Custome to whom custome to all and every one their proper due In this divine judgement as we cannot faile of right so we need not feare any wrong where the Lord is Judge there is no partiality nor respect of persons Give me leave to aske the Apostles question
well-grounded peace Wee may observe that ship to be most frequently and furiously tossed and tumbled with waves and tempests that anchors in the mud and slitting flexible yeilding earth Wee may find it so in those ships of state which anchor too terrenely which confide in their own crackt counsells too much in the mud of their own imaginations the durt of their own devises the brittle earthen pitcher of their own policies That Peace is most safe that is grounded on the rock of Christ Jesus his divine counsell judgement and direction upon God the rock of our salvation that state remaines but in a weake and tottering condition that hath not the salvation of the Lord for their walls and bulwarkes But that State or People which dare cast their burthen on the Lord in case of danger division destruction commit their cause to his heavenly disposition and contentedly and confidently say The Lord is our Iudge Isa 33.22 c. per totum the Lord is our Law-giver the Lord is our King he will save us they shall dwell on high their defence shall be in the mountaint of the Rocke surely there the mighty Lord will be unto them as a place of floods and broud rivers c. Their eyes shall see the King in his glory Ierusalem a quiet habitation a tabernacle that cannot bee removed Isa 32.16 c. Iudgement shall returne to Iustice and all Nations shall fellow after it Iudgement shall dwell in the desart and justice remain in the fruitfull fields And my people shall dwell in the Tabernacle of Peace and in sure dwellings and in safe resting places And the worke of Iustice shall be peace even the worke of Justice and quietnesse and assurance for ever I shall conclude with these Admonitions exhortations of the Lord by his Prophet Which the Dove humbly directs to the Prince Parliament Clergy and People of the Land Isa 50.10 11. Who is among you that feareth the Lord let him heare the voice of his servant he that walketh in darknesse and hath no light let him trust in the Name of the Lord and stay upon his God Behold all you kindle a fire and are compassed about with sparkes walke in the light of your fire and in the sparkes that ye have kindled This shall ye have of mine hand ye shall lie down in sorrow Ezek. 15.7 I will set my face against them they shall go out from one fire and another fire shall devour them Woe to the rebellious that take counsell but not of me c. Isa 30.1 2 3. vide Isa 10 and Isa 29.14 15. Woe unto them that seek deepe to hide their counsell from the Lord c. vid. ver 16.17.18.19.20.21.22.23.24 Both Prophet and Priest doe wickedly wherfore their way shall be unto them as slippery wayes in darknesse they shall be driven forth fall therein for I wil bring c. Jer. 23.11 12. Woe is me now for my soule fainteth because of the murtherers Jer. 4.31 The conclusion of one warre may be the commencement of another even to confusion And Isa 51.4 Hearken unto me my people and give care unto me ô my people for a law shall proceed from me and I will bring forth my judgement for the light of the people And Isa 45.7 I forme the light and create darknesse I make peace and create evill I the Lord doe all these things v. 11. Aske of me things to come concerning my sons and concerning the workes of mine hands command you mee And Isa 46.8 Remember this and be ashamed bring it to mind O you transgressors Remember the former things of old for I am God c. My counsell shall stand and I will doe whatsoever I will ver 9.10 Heare me ye stubborne-hearted that are far from justice I will bring neere my justice c. ver 12.13 And Isa 47.10 11. Thy wisdome and thy knowledge they have caused thee to rebell and thou hast said in thine heart I am and none else Therefore shall evill come upon thee and thou shalt not know the morning thereof c. And Isa 48 18.19 Thus saith thy Redeemer the holy one of Israel I am the Lord thy God which teacheth thee to profit and lead thee by the way that thou shouldest goe O that that thou hadst hearkened to my statutes then had thy peace been as a river c. For mine own sake for mine own sake will J doe it for how should my Name be polluted Surely J will not give my glory to another vr 11. And Jer. 8.7 Even the Storke the Turtle the Crane and the Swallow know their appâ—â—â—ted times but my people know not the judgements of the Lord. How doe ye say we are wise and the law of the Lord is with us The wise men are ashamed they are afraid and taken Lo they have rejected the word of the Lord and what wisdome is in them ver 8.9 Jer. 7.27.23 But thou shalt say unto them this is a Nation that heareth not the voice of the Lord their God nor receiveth discipline truth is perished and is cleane gone out of sheir mouth Thou shalt speake all these words unto them but they will not heare thee c. Jer. 7.27.28 Therefore Behold the dayes come saith the Lord that it shall no more be called Topheth nor the valley of Benhinnow but the valley of slaughter c. ver 30. O that mine head were full of water and mine eyes a fountaine of teares that I might weep day and night for the slain of the daughter of my people Oh that I had in the wildernesse a cottage of way faring men that I might leave my people and goe from them for they be all adulterers and an assembly of Rebells Shall I not visit for these things saith the Lord and shall not my soule be avenged on such a Nation as this upon the mountaines will I take a lamentation c. And I will make Jerusalem an heape and a den of dragons c. who is wise to understand this c. why doth the land perish c. And the Lord saith Because of oathes the Land mourneth their course is evill and their force is not right Jer. 23.10 God standeth in the assembly of gods he judgeth among gods Psal 82.1 They know not understand nothing they walke in darknes albeit the foundations of the earth be moved ver 5. because they have forsaken my law which I set befor them And have walked after the counsell and stubbornnesse of their own wicked heart c. Jer. 9 1.2.9.10.11.1â—.13 Woe to the rebellious that take counsell but not of me c. Jer. 11.24 They are all rebellious traytors walking craftily they are brasse and yron they are all destroyers Jer. 6.28 This people hath an unfaithfull and rebellious heart they are departed and gone c. Jer. 5.23 Thou hast stricken them but they have not sorrowed consumed them but they have refused to receive correction they have made
unto it and his rest shall be glorious In cases of bitter contentions and bloudy divisions This tree of life whose fruit healeth the Nations hath directed us to appeale to his judgemenâ— for reconciliation he will thereby composâ— our Controversies and make his owne Name glorious by concluding and ceasing controversies among his people and by that meanes bring all Nations to submit to his divine judgement Answerable hereunto is that of the second of Isa 2 3 4 5. where 't is prophesied that in the last dayes the mountaine of the Lord shall be upon the top of the mountaines and all Nations shall flow unto it And he shall judge among the Nations and they shall beat their swords into mattocks and their speares into pruning-hookes and shall fight no more c. vid. Jer. 3.17 18. They shall follow no more the hardnesse of their heart the house of Judah shall walke with the house of Israel and they shall come together out of the land of the north c. Now what judgement is intended by these Prophecies and whether this divine way of Gods judging in cases of difference may not be received within the compasse of these Prophecies I would be glad to learne Seeing there is not that I can find in the whole booke of God any other imediate way of divine judgement whereby differences may be decided particularly provided and ordained by God himself to that end but onely this sacred ordinance In holy Writ I find but two divine Oracles or sacred wayes of consulting with Almighty God in cases of extreme difficultie whereby a certaine plaine visible and immediate response and resolution might be received videlicet Urim and Thummim and the Lott The former was a more mysticall and obscure way this not unlike that way before mentioned Isa 35.8 9. for by Lott a plaine certaine and imediate resolution was alwaies returned prompt and facile to any ordinary capacity That way of Urim and Thummim is abolished but this sacred way of the Lott no lesse Antient and holy then the former as a most usefull holy and happy way of Gods divine judgement ordained for determining of doubtfull difficult and dangerous differences is still retained as by these pacificall Proverbs of the 16.33 and the 18.18 appeares being both Canonicall and Morall Scripture and so perpetuall divinity besides many presidents both Ancient and moderne of the use thereof before herein premised And truly I beleeve this may be justly said of this sacred Ordinance that it was never piously used and performed nay when by irreligious Infidels practised but it ever brought glory to God and good to the users thereof that all men may see and confesse that the Lord is holy in all his wayes and just in all his judgements And doubtlesse this holy way is of especiall happy use for resolving of doubtfull cases discovering of hidden and recondite matters and determining of difficult and mighty differences among mighty persons For where Controversies by humane endevours cannot be decided and the parties on both sides so stout that otherwise they cannot be appeased by this meanes the matters may be composed and the men pacified In cases of this nature those that have the best causes and the clearest consciences will desire to have their differences thus decided For he that is confident of the justice of his Cause needs not doubt the judgement of God and the way of the Lord is strength to the upright man but feare shall be for the workers of iniquity Prov. 10.29 They shall goe into the holes of the rocks c. Isa 2.19 20 21. In cases of this difficult condition when they say unto you Isa 8.19 Enquire at them that have a spirit of divination and at the southsayers which whisper and murmâ—r The divine spirit will tell you that those divinatoâ—y spirits are deceitfull and have no warrant from the divine word of God That both North and Southsayers are more subtile then solid and their words are but wind A dry mind not fit to fan or cleanse Jer. 4.11 That whisperers are lyers and murmurers against Gods divine direction deserve to have their mouthes stopt Thou art wearied in the multitude of thy counsels c. Isa 47.12 13.14 That a woe is pronounced by the Prophet against them that take counsell but not of the Lord that cover with an hypocritis all covering not of his spirit That State poâ—icies are often State fallacies and that divine directions though delivered by a simple Dove are to be preferred before any Machiavilian machinations contrived by subtill Serpents if you would be advised who so wise as the Wonderfull Counseller the Prince of Peace who is wonderfull in counsell and excellent in working Ier. 32.10 he will direct you to him that hath the spirit of wisdome and counsell c. Isa 11.2 Isa 45.11.21.22.23.24 Thus saith the Lord c. Aske of me things to come c. aske after the old way c. Should not a People inquire at their God from the living to the dead will ye deviate from the way of the living Lord to the dead Letter of your owne lawes from the divine law of the Lord to the humane lawes counsells and devises of the crafty Achitophels of the Land will ye deviate from the way of Peace to the way of Warre to the Law of Armes of Harmes God directs you to goe to the Law and to the Testimony to the statute judgement ordinance prescribed by Gods word If they speake not according to his Word it is because there is no light in them He that hateth or indeavoureth to supplant or oppresse his brother abideth in darknesse and he that despiseth Gods Counsell and Ordinance conducing to Peace remaineth in the shadow of death Doe ye esteeme the heavenly wholsome counsell of God in his word of truth or the crafty cruell courses and counsells of men more Isa 50.10.11 If God be God follow him but if Baal be hee If Mars or Machiavel be your Gods the bloudy sword or State stratagems follow them Is it because there is no God in Israel that ye goe to inquire of Baalzebub the god of Eckron Is there no balme in Gilead no Physitian there Is it because the Lord hath prescribed in his Word no holy way of ending Controversies that the cursed way of Cain-like cruelty must make the conclusion How long will it be before ye restraine the people from persecuting and oppressing their brethren know ye not that it will be bitternesse in the end Is there no efficacy in the ordinances of God and yet so much eminency in the ordinances of men Are the judgements of men so righteous and shall not the Judge of the whole world doe right Shall the ordinances of men be commended and commanded and the Ordinance of God contemned and condemned as uselesse or illicite Heare the Lords expostulation with his owne people Have I that brought you out of the land of Egypt and led you through the