〈◊〉 〈◊〉 〈◊〉 Yea Paul himself declare it not only to be his judgement but the mind of God himself in those direct and plain Texts of the Epistles to the Romans Chap. 13.1 2 3 4 c. 1 Tim. 2.2 And Peter also in his Epistle Chap. 2.13 But to prevent any mistake here by speaking more particularly about the civil Magistrates Power and duty concerning matters of Religion it may be reduced to these three heads 1. The establishing the true Religion where it never was 2. The maintaining and upholding of it where it is 3. The reforming it where it is grown corrupt 1. Concerning the first of these It is made by learned and judicious Writers one of the undoubted Rights of Soveraignty to determine what Religion shall be publickly professed and exercised within their Dominions sci what in their Consciences is most agreeable to the word of God and the divine Law What reason can be rendred why the Popish Religion is professed only in Spain the Lutheran in some Kingdomes and Provinces of Europe the Calvinists in others an indulgence granted in some Kingdomes to differing professions but that the chief Rulers Kings or Princes of State are this or that way affected Why else doe wee in New-England that profess the doctrine of Calvin yet practise the discipline of them called Independant or Congregational Churches but because the authority of the Countrey is perswaded that to be most agreeable to the mind of God This is not to be understood as if it were to belong to civil Rulers to obtrude upon the Consciences of their Subjects and people the profession of what doctrine or Religion they please but that no perswasion in Religion can orderly become the publick profession of any people or person without liberty first obtained from the supream Rulers of the Nation For it is a most certain truth as Lactantius speaks there is nothing so voluntary as Religion which without the wills consent is nothing Another sayes also he that is compelled by law to serve God in this or that way serves not God but his prince The work of Rulers is therefore re◠her to keep men from doing evill then to compell them to doe good Thus did the first Christian Emperours of old shut up the Idol Temples not suffering their subjects to walk on in the practise of their former abominable Idolatryes but not compell them to embrace the Christian Faith As did Ezekiah and Josiah before break down the Grove and other Idolls not allowing their people publickly to commit Idolatry and if they did compell those of their own nation to attend the Celebration of the passeover and the like it was because that worship was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally enjoyned that people and they were to be cut off that did omit it But under the Gospel the Worship of God is more spirituall and requires Faith in the heart before the service of the outward man can be acceptable Now Faith is a perswasion wrought in the heart not ingendred by outward compulsion as saith Gregory Nova et inaudita est illa praedicatio qua verberibus exigit Fidem But more time need not be taken up in speaking to that which is taken for granted on all hands 2. In the second place therefore the same power is necessarily required to uphold maintain the true Religion which was at first to establish it that is to maintain the publick profession thereof Creation and providence are the issues of the same Being and Power If the true Religion had not been publickly professed without the countenance of the civill Power it is not like to be professed longer then the same power will give allowance or Command or encouragement Now this is or ought to be done 1. By taking care that publick Ministers be sent forth to preach the word of truth administer the Sacraments and celebrate all other rites and Ordinances that doe concern the true Religion Thus did Jehosophat in the 2. Cron. 17.7 8 9. So did the antient Christian Emperours by their Laws and Edicts with other civil Constitutions The Church by some is compared to hangings the Common-wealth to the walls the Church is the fruitfull Vine the Common-wealth the prop that supports it 2. By providing maintenance and other suitable encouragements for such Ministers in all their administrations according to the Apostolical practice Act. 6.24 and precept 1. Cor 9.5.6 7 9. c. For it will necessarily hold that if Ministers by divine Institution may expect maintenance and encouragement who should take care to see it done but the Rulers of Christian common-wealths God alwayes allotted a portion for those that ministred about holy things both before the Law and under the Law Abraham as a man of warre paid tithes to Melchizedek as a publick Minister of God in that place where he obtained his victory They will have an hard Task that will undertake to prove that Tithes in some sence are not moral as may be seen by the learned Mountagues discourse against Selden about that Subject But it is sufficient for our present purpose that those Texts under the New-Testament conclude it a moral duty with many other that might be cited to take care they be maintained 3. By setting up and encouraging the Schools of Learning for he that wills the end is supposed also to will the meanes It is not meet that the Israelits should alwayes goe down to the Philistines to sharpen their weapons which they are to use in fighting against the enemies of Gods Church or for whetting their tooles they must use in tilling Gods field Christian Emperours of old were wont to adorn Christian Temples with the Spoyles of the Gentiles Julian complaines that the Christians beat the heathen Philosophers with their owne weapons therefore did he subtilly contrive to deprive the Christians of the benefit of Schooles other meanes of humane Learning thinking that to be the likelyest meanes whereby to overthrow the Christian Religion T is true that the defect of Learning in the Apostles was supplyed by the extraordinary gifts of the Holy-Ghost but since those gifts are ceased because other ordinary means may be sufficient for that end God made Manna to follow the children of Israel from heaven till they had opportunity to sow and reap in the land of Canaan after which time the Manna ceased While Israel was without a teaching Priest without a Law they were also without the true God 2. Chron. 15.2 while the Scriptures were locked up in an unknown Language how can they be opened without the key of humane Learning or rightly divided without the study of the Workman as the Apostle speaks 2. Tim. 2.15 Of old time they had Colledges and Schools of Learning of which Elijah and Elisha were Presidents and Overseers What advantage the reformed Churches have had by their Princes and States erecting Schooles of Learning in their severall Dominions is so well known that there needs no more to be said
by the Prophet Amos I will power of my Spirit upon your young men And chosen of such to be Nazarites is it not thus If any think I am too long upon this Theam they may consider the readiest way to obtain a return of the like favour or a continuance of the former is thankfully to acknowledge what is as well as what hath been He that hath done this can do yet more God is but waiting for an opportunity of our thankfulness and humility to turn his face toward us that we may be saved 5. Gods providential dispensations toward his People ordinarily hold a proportion with his former promises God is ordinarily wont to be with his People while they are with him for although he may out of his absolute Soveraignty turn aside out of the ordinary road of his dealings without giving us an account as he did with Job And with the whole Church Psal 43.17 All this is come upon us yet have we not forgotten thee nor dealt deceitfully in thy Covenant and Gods dispensations toward his Elect in their particular persons are more various yet as to Provinces and people that profess his Name God doth usually suit his dispensations with the wayes of his people in all ages it hath been so specially under the Law under the Gospel God hath been pleased to order events something otherwise though still it is found a truth that Godliness hath the promise of the life that now is and that which is to come yet may it be observed that in the primitive times when was evidenced the great pourings out of the Spirit may be greater then ever shall be again till the general Resurrection there were never sadder calamities that befel the people of God in all former ages Herein was God pleased to discover the power of his Grace in not suffering the Bush to be consumed though the fire was increased seven fold even by that admirable way of manifestation of the faith and patience of the Saints was the World convinced of the truth of the Gospel that he who was in them that professed it was greater then he that was in the World which opposed it in that all the World could do they could not put a stop to the progress of Christs Kingdome Their hearts were then raised to so eminent a degree of holiness and piety being refined by that fire of persecution from their Dross that they could discerne the least buddings of sin and the first rise of any worldly lusts which made them ready to condemn themselves under those several fiery Tryals in the Furnace of affliction wherein they were Gods chosen Jerusalem as if those judgements of the Sword of persecution were only occasioned by some defection in their sincerity and â—or want of upright walking with God And sure there might be cause even for that virgin and pure Church to condemn themselves for some spots or wrincles in their garment which is abundantly evident in those expressions uttered in the Epistles to the seven Churches in Asia so that their afflictions through the admirable concurrence of divine providence might happen for correction as well as for temptation and tryal If we of this Country the many Churches here seated should look our faces in the Glasse may not we have cause to take up the like complaint concerning our selves which they often did or were bound to do Rev. 2.5 They that shall wisely and seriously consider the several ingredients in this cup of trembling we have been made all to drink of more or less may give a near guess at the disease either we have laboured under or are running into It uses to be a rule with the Divine Physitian as well as others obstare principiis and venienti occurrere morbo If any dare be confident to say they are not far gone of some dangerous Spiritual malady it self what if God will have his Servants in the first planting of the Gospel in the West have some experience of the like changes with them in the East parts of the World or cause it to befal us as it did Nehemiah in the building of the Temple after the return from Babylon that they were forced to carry the Weapon of War in the one hand and the Trowel in the other And what if it should be found that Israel hath sinned and it is as yet hid from our Rulers as well as from our selves there hath been some things objected against the proceedings with the Indians both in times foregoing as well as later relating both to the present war and former peace of which it were sad if there were cause to say Haec dici potuisse non potuisse refelli But I intend not to meddle with things out of my line or above my Sphear Therefore leaving those things that are yet latent or doubtful and come to those things about which we may all agree I fear that as before it hath been said by some God hath a controversie with New-England so now that the rod of affliction hath not only budded and blossomed but brought forth its fruit may we not all conclude that there are some matters of offence that God hath against us that notwithstanding all threatnings and solemn warnings both by the word as well as by the works of God could not be reformed Therefore God was not willing to lay aside his quarrel against us And for this and that transgression would no turn away the punishment of New-England I shall instance but in two things as to my own observation most likely to render us obnoxius to such severe animadversions from the Almighty and wherein we have been as I apprehend most apt to offend 1. Spiritual Pride 2. A Spirit of Worldly-mindedness wishing that whatever else hath been reckoned amongst provoking evils by other hands upon like occasions might seriously be considered and amended That which leads me to pitch upon the two forementioned evils as the procuring cause of these sad corrective dispensations of God toward us is because it is most probable that it is something that lies as a worm at the root and vitals of Religion threatning and endangering a great decay and withering of the power of godliness that neither civil not ecclesiastical censures can reach which is the matter to be reformed some secret heart evill that is likely to bring a Consumption upon the very vitals and power of Religion and such are those two premised evils For the first of these viz. 1. Spiritual Pride it is ready to hide it self like Saul amongst the stuffe being too often found mingled with good things and commendable vertues vitia caetera in peccatis ipsis superbia in ipsis recte factis timenda pride is oft to be found in things well done This sin hath that advantage that it is not only consistent with but is apt as it were to spring from our very graces and good works or arise among them as Tares were found in the field where wheat was
to pass that this Tribe should answer this honourable character given of them whereby they may well be thought to have at this time had the precedency of all the rest of the Tribes both for their civil prudence and military Discipline as well as care of Religion The reason given by some Interpreters seems not sufficient to salve the knot viz. of those who say that being given to Husbandry that occasioned them to be more curious observers of times and seasons but nothing appears why that may not as well be alleadged of most of the other tribes whose fruitfull hills fertile vales required alike prudent observation of times seasons for their câ—lture God in nature having appointed a time a season for every work purpose that is to be done under the sun wherfore if it may be lawfull to make conjectures in things of this nature it may more probably be conceived that this Tribe by its natural scituation bordering upon the enemies countrey or upon the account of its fertillity being more desirable might thereby become more obnoxious to the invasions of their neighbour enemies the Philistines and so might either become the very seat of warr or a through-fare of military expeditions and so by long experience of the Calamityes and service of Warr they might become as well expert in managing the affairs of Warr as serious in the pursuit of the meanes tending to promote a setled and lasting peace It is commonly said that experience is the Mistriss of fooles yet without any diminution of their praise be it spoken who attain wisdom at an easier rateâ— It is oft observed that they are or prove the wisest of all other men who have been trained up in her School those impressions last the longest that have been made by the deepest incision Hystorians say of this Tribe that it was a land thirsty of bloud a place where many fatal battles had before this time as well as after hapned to have been fought as that of Gideon in the valley of Jezreel the late slaughter of Saul and the Israelites on the mountains of Gilboa the victory over Benhadad and the Syrians neer Aphek with some others all hapning within the confines or neer the Borders of the tribe of Issachar Possibly many bloudy Skirmishes had also been fought during the reign of the former King within their precincts whereby the People of this Tribe had been experimentally taught the miseries and calamities of war that are usually produced or prolonged for want of wisdome and skilful conduct in them that have the chief command They being conjoyned in one common misery they might the more easily be united in one common remedy viz. the advancement of a more meet person to the chief place of Rule and Government in the Nation one approved by their own experience for his skilful successful managing the affairs of War as well as warranted by the call of God and therefore more likely to promote the welfare and tranquility of their own together with that of the rest of the Tribes of Israel For before this time David was known to have behaved himself wisely among the Servants of Saul as one that knew how to go out and to go in before the People The Heads of them there was amongst the People of Israel as it were a threefold Common-wealth as the learned Sigonius speaks in his Treatise of the Commonwealth of the Hebrews one was that of the whole People of whom first the Judges afterward the Kings were the chief Heads and Rulers The other was of every City which had its Head or chief Ruler as we read in several places of the Scripture as Judg. 9.30 1 King 22.36 2 Chron. 34.8 The third was that of every Tribe which had its Head or chief Ruler 1 Chron. 27.16 2 Chron. 19.11 called the Prince or Head of the Tribe under whom were the chief Heads or Rulers of every Family in that Tribe For as every Tribe consisted of several Families unto one of of which might all the descendants of that Tribe be reduced so was some one person either by the eminency of his Gifts or dignity of his Birth-right usually advanced to be the chief Ruler or decades of that Family according to the distribution of the People into so many Heads according to Jethro's advice Exod. 18.21 At this time it seems there were two hundred Heads of the chief Families of the Tribe of Issachar in whose wisdome and integrity the rest of the Tribe had such confidence that they were willing to refer the managing of all their civil Affairs and great concernments to their prudence and discretion engaging themselves to be ready to put in execution whatever should by their joynt consent be determined and agreed upon So sweet was the accord between those Heads and their Brethren that they seemed like one intire body animated and directed by one and the same Spirit and Principle of life and Wisdome That had understanding of the times Noting all that Wisdome that belongs to Rulers Divine and Humane For by times we are to understand things done in those times by a metonimy of the adjunct And for the word understanding it is expressed by two words in the Hebrew yet not unfitly translated by one according to the use of our Language the one seems to note the act of the mind in way of simple apprehension the other the act of the judgement in way of accurate consideration dijudicating of the time and season with other circumstances discerning when all things are laid together in the ballances what doth preponderate so most needful to be attended this expression Esther 1.12 is interpreted by knowing law and judgement and such are there called wise men according to which notion Solomon tells us that a wise mans heart discerneth time and judgement Eccl. 8.5 both the thing which and the time when it is to be done The Hebrew word here and elsewhere translated understanding means the same with that which in Latine is called Prudentia or recta ratio agibilium sâ— knowing the right reason of things that are to be done it cometh from hath a near cognation with a word that signifies to build A wise man that hath any designe to bring about is like an Architect who first frameth in his minde an Idea of that which he purposeth to erect whereby he may foresee how one peice must depend upon another and accordingly provide such materials as will bear suit together for the carrying on his fabrick for as one saith well they are not the wisest men that know most but they that know what is most useful and proper to bring about the designe they have in hand nor can a man be thought rightly to understand a business that doth not see through the circumstances it is cloathed with for many times the circumstances may much alter a case oft times it cometh to pass that those things which considered in themselves and of their
own nature seem most directly tending to such an end yet falling in conjunction with other things produce a contrary effect Thus are the most probable means oft disappointed being prevented by time and chance which they wanted wisdome to foresee for want of which foresight great is the misery that men bring upon themselves and others yet is not a superficial wisdome sufficient for this purpose many may be deceived by a plausible appearance of things into which they have not a through insight and discerning By a mistake of this nature Absalom and all the heads of the people that were with him ruined themselves and one another and so were overthrown not having understanding of the times in that juncture of affairs The Cousel of Acâ—itâ—phel says Hushui is not good at this time which in all those dayes was as the Oracle of God and was so in that exigent if it had been discerned by the heads of the people then present as to the design they had in hand no doubt but at that time Davids Prayer to which the Almighty said Amen was to take place for the turning the Counsel of Achitophel into foolishness but according to Man the ruine of Absalome and his party proceeded from their not understanding of the times which made them neglect the good counsel of Achitophel as it is called 2 Sam. 17.14 To know what Israel ought to do By Israel we are most commonly to understand not the person but the posterity of Jacob who were more frequently stiled after that honourable appellation imposed on him after his wrestling with and prevailing over the Angel then by that name he received from the casual event which hapned at his birth whence he was called Jacob. But in this place by Israel we are by another Trope as often elsewhere to understand the holy people in covenant with God separated and distinguished thereby from the rest of the people of the world which is emphatically to be noted here for as Wisdome is properly the knowledge of the right way to the best end so is the end that Israel ought to aime at far differing from that which the rest of the World designe to themselves consequently the means or wisdome that must be improved for that end must be far differing also as neither flowing from the same fountain nor resting on the same Principles or Foundation but altogether Eccentrick thereunto To give an instance suitable to the occasion before us the end of civil policy or Goverment in the Rulers of this World is that Men may live peaceably and quietly one with another therefore looking unto no higher end no wonder if they pitch upon no other means then those that seem most probable to bring about that end viz. attendance unto those Rules of Righteousness and wayes of honesty that are known by the light of nature called jus gentium or jus naturale But the end that Israel ought to aime at is that men may lead a quiet life in all godliness and honesty as Paul speaks 1 Tim. 2.2 which one Text were enough to confute all those that would debar civil Rulers from intermedling in matters of Religion but how far they may and ought to interpose their authority in things of that nature there may be occasion to speak more afterward by Gods assistance Otherwise it would follow that the Magistrate is only to take care that men may live quietly and peaceably one with another whither they live honestly or no but by the Apostles Rule if the Magistrate is to take care that they may live honestly as well as quietly and peaceably he must in like manner see that they live godlily as well as honestly which necessarily implies that he ought to take care for godliness in the observation of the first Table as well as for honesty in the observation of the second Further also where the end that Israel aims at may be coincident with that which is aimed at by the rest of the world yet may not Israel take that liberty to compass that end which others of the World may at least use to do for Israel must not do evil that good may come thereof For as the Apostle James saith the wisdom that descendeth not from above is earthly sensual devilish such as mens ends are such will the means be which they make use of to bring about those ends yea oft times worldly men will make use of very evil means to bring about a good end The Rule Israel ought to walk by is to suffer rather then to sin so our Saviour Christ tells his Disciples what is that custome of the Gentiles but will not allow them so to do Mat 20.25 26. In the particular case before Issâ—char and the rest of the Tribes of Israel at this time it was not difficult to know what they ought to do if they did but consider the call of God in anointing David to be King as well as the qualifying him with Royal gifts for that purpose which considerations alone could not be counterballanced by all the allegations on the behalf of the house of Saul which was now rejected of God which Abner knew to be true as he confessed afterward although he set himself to uphold the contrary Faction Their Brethren were at their Commandment in the Hebrew it is they were at their mouth The mouth being the Organ designed for the forming of words where by to express the conceptions of the minde it is oft put to signifie Words or Commandments that are uttered thereby as it is here translated in the Text. Hereby is noted the unanimity and sweet agreement between the Heads and the People of this Tribe as if one Spirit had run through the whole body thereof An happy presage of good success in the business they had now in hand if the rest of the Tribes were in like manner affected as is very probable they were in a great measure This Spirit of unity and obedience being most exemplarily found in this Tribe of Issachar the strength also of their courage and resolution is necessarily implied here as if they were ready to adventure their lives in whatever service they might be put upon like the Souldiers of the Centurion in the Gospel who were always ready to come or to go or to do whatsoever their Commander should put them upon If any should ask whither the knowledge of what Israel ought to do is intended of the Heads of the Tribe only or of the Brethren also I answer of both according to due proportion that which the Heads of the Tribe advised unto was apprehended by their Brethren as most behooful for their several good accordingly they are with meet courage and resolution of minde ready to put the same in execution Guidance belongs to their Leaders Obedience to their followers whose wisdome it is to obey rather then dispute the Commands of their Superiours The words present us with as perfect a pattern and as compleat a model of
abstain from some expressions in the controversies then stirring with great freedome and boldness used by others that he might not be the envy of words and phrases draw upon himself and in him upon the Church of God an inevitable and unnecessary danger As a great Divine of ours notes out of Gregory Nazian If the like wisdome and Moderation had been observed in those that earnestly contend for truth so as not to load the truth they maintain with hard severe though it may be true expressions that beget more obstinacy in the Adversaries and it may be suspition in the weak or unresolved looker on differences amongst men might be more soberly composed and the truth with more assurance entertained Dr. R. on Psal 110. p. 372. The words of the wise saith Solomon are heard in quiet more then the cry of him that ruleth among fools i.e. A wise man that speaks without clamour noyse or contention gains more credit to his words by the weight of the matter then another can do by the obstreperous noise and loud sound they are wont to be uttered withal The like wisdome doth moderation discover in things of a civil nature where many times the rigorous exaction of the strict letter of the rule of Justice proves unjust in the issue and most unprofitable to the Cumini sectar himself or his instruments According to the usual saying summum jus est summa injuria The Duke of Burgundy began a quarrel with the Switzers about the Toll of a load of Calve-skins wherein he lost his life and all his treasure 5. Peaceableness is another property of Wisdome which ought to be esteemed by the tendency it hath toward the obtaining the great end that all ought to aym at sc the honour of God and good of Societies which is much more promoted by peace then by the proceeding of force The Woman of Abâ—l whom the Scripture commends for her wisdome discovered her wisdome by her peaceable Counsel The poor wise man saved the City by wise counsel not by weapons of War Eccles 9.15 when a great King came against it besieged it built Bulwarks against it There is nothing more easie then to begin a War as nothing more difficult then to manage it aright or bring it to a good issue therefore is peace in a wise mans eye a rich booty Contention saith Solomon is like the breaking forth of water therefore his advice is to leave off before it be medled with Prov. 17.14 Dâ—lcâ— bâ—llum inexpertis is a true saying i. e. War uses to be welcome to none but those that never made tryal thereof as I fear New-England may find by woful experience which will leave a reflection of the deeper guilt if any have had any needless hand in the inviting of such an unwelcome guest into the Country But I judge charitably of the present Auditors and dare not censure others It was the spirit of David one wise as the Angel of God and no mean Warriour neither I am for peace but when I speak they are for War Psal 120.7 It seemed then David used not Wars but when necessity forced him thereunto In matters of Religion who is it that gains by Contention it is the duty of every Christian to contend for the Faith once delivered to the Saints but they ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks Eph. 4.15 least otherwise the loss of love is more matter of grief then the truth we suppose we have gained is matter of rejoycing like them that angle for small fish with a golden Hook Not that any truth of God ought upon any pretence to be undervalued nor any precept of God be counted little but every thing is beautiful in his season where the urging of some truth of less moment may certainly endanger the breach of peace which is a greater good I know not but it might with more acceptation have been forborn for we know our Saviour Christ did not nor the Apostles after him at every season declare such Truths as the Hearers were not capable to receive For all necessary and fundamental Truths we cannot be too resolved in Contention for them But for Opinions of less certainty and moment where wise and good men have alwayes needed a latitude wherein to differ and turn aside one from the other it can be no part of wisdome to be too eager or rigorous about them some with the Disciples Luke 9.54.55 are ready to think he deserves no less then to be destroyed by fire from Heaven if he follows not them whom yet our Saviour justly reproves for giving too much way to their own Spirits 6. Condescension may in the next place be added as another property of Wisdome Humility the ground of condescension is nearly allyed to wisdome both are the procreant causes of great Blessings to the Sons of men Prov. 22.4 The wisdome that is from above is gentle easie to be entreated No man ever thought that Abraham was the less wise because more willing to yield in the controversie between him and Lot Those parts of the natural body that are the most yielding are the stronger and most useful were all the other members of our body as hard and as stiff as the Bones how uncomfortable would our Actions and motions be If any finde it better to break then bow they may thereby gain some reputation for their wilfulness but not for their wisdome This must alwayes be understood of things lawful and expedient to be yielded to else Moses the meekest man upon Earth will not bate an hoof nor Paul the most humble of all Christians will not yield or give place for an hour both which in other cases could deny themselves and yield very far 7. Deliberation is the last property of Wisdome which I need mention it can hardly be thought to consist with Wisdome to do any thing rashly in matters of moment Temerity of Counsels argues rather height of folly and pride then depth of wisdome for in so doing we should lay aside Reason our most faithful and best Councellour and commit our affairs into the hands of passion and affection or worse cum res transit in affectum perit omne judicium they loose their wisdome that suffer themselves to be transported with passion Deliberandum diu quod semel statuendum it had need be a long time deliberated upon that is to be appointed for ever after For although our statutes be not unalterable like those of the Medes and Persians yet that which is maturely agreed upon at the first will stand in the less need of alteration or abrogation the frequency of either of which abates much of the rigour of the Laws and honour of the Law-makers Many things in humane affairs admit not of second thoughts notwithstanding they are generally known to be the best In bello non bâ—s â—ccat therefore sayes Solomon with good advice make War and manage it likewise with the same care lest there be no room
to play an after game And wise men aâ—â—uâ— it the best way to put as little as may be to peradventure A man of understanding saith Solomon Prov. 12.27 is of an excellent Spirit the Hebrew word is of a cool Spirit Sedatus animo slow deliberate composed not hot which makes men quick and sudden in their resolves Theodosius that famous Christian Emperour noted for great wisdome also did that on the sudden in a passion that he had cause to repent of ever after To be flow to wrath argues great understanding in the wise mans account Prov. 14.29 It is reported of Heraclius the Treasurer of the said Theodosius that giving so far way to his passion as when the Saracens who were hired by the Emperour for the war came to demand their pay he refused payment and instead thereof passionately called them Arabick Dogs which so incensed them that they immediately set up their own Bâ—nnets which gave occasion to those infernal Locusts that came first out of the bottomless pit to overspread the face of the Christian World miserably tormenting the Inhabitants thereof for an hundred and fifty years where by the way may be noted hard words are the worst kind of pay can be made to such as venture their lives for the service of the common-wealth The same befell Rehoboam whose hard proud and haughty words were answered by a shower of as hard stones that fell heavy on the bones of his officers But to return much deliberation in publick affairs specially if the case be about matters of moment is rarely found a disadvantage As was said of that old Roman Fabius Maximus Cunct ando restituit rem he repaired that by deliberation and prudent delaying of matters which some others had almost ruined by their precipetant and heady adventures The like deliberation is of use in the enacting as well as in the executing of all civill Constitutions and Decrees Therefore wise Lawyers have been alwayes wont to account Lawes of difficult Tearms and doubtfull event had need be deliberately thought upon before they be enacted or put in execution Israels best venison was that which was longest in preparing 2. The second branch of the Application may respect those honoured persons who are like now or hereafter may be called unto or continued by this dayes Election in the place of Goverment as Leaders of this our Tribe I shall crave leave to suggest thus much unto you from the words of the text what God doth and man may justly expect from you sc That you be found such as have understanding of the times to know what Israel ought to doe The title here given is a sufficient intimation thereof The rest of your Brethren here present are but inferiour Members of that body of which you are the Head instruments subservient to your direction and guidance The foot moves not the hand is not lifted up without the order and command of the head You are the pins on whom hangs all the glory of the house of Israel therefore it behoves you to think of the charge that lies upon you We look upon you in this your capacity like the four and twenty Elders casting their Crowns at the feet of him that sits upon the Throne and ready to receive them only by his appointment as intending only to honour him therewith and not your selves They were wont to say amongst the Senators of Rome viderint Consules ne quid detrimenti capiat Respublica i. e. it is the care of the Consuls who had the executing part of the power of the People put into their hands to see that the Common-wealth receive no detriment I may yea must add this further to your selves ne quid detrimenti capiat Ecclesia i. e. you are as well to see that the Church under your charge and care receive no damage or disadvantage Consider the extent of your Commission this day to be sealed unto you both by God and his people Know therefore The concernments belonging unto you in reference to Israel are either Ecclesiastical or Political the latter are Civil Military so that as you see they are threefold Sacred Civil and Military I shall briefly as the matter will allow touch upon all three in their order 1. The sacred or Religious concernments of Israel are under your care and conduct Imperativè as they say though not Elicitivè I need not take up time it were not to spend but mispend it in proving that civil Rulers have to do in matters of Religion That Text alone Mat. 22.37 were enough to prove it Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy might c. Love is ready to summon in all the powers and faculties within its reach to attend the will of him whom it loves as its last end it was said by the Prophet the Merchandize of Tyre shall be holiness to the Lord may it not as well be said that the Magistracy of Rome as the Merchandize of Tyre was to be Holiness to the Lord. The Scepter of the Man childe by virtue of his subordination to the Lord Jesus was to rule all Nations with the Rod of iron as t is said Rev. 12. If any should say the Lord Jesus doth not need the help of the Civil Magistrate to carry on his Kingdome I answer although he doth not need it for he did carry on the work of his Kingdome when all the civil Magistrates of the world were combined against it that will not excuse Magistrates for non-performance of their duty when ever they are impowred thereunto To all such it may be said as Mordecai said to Esther who knows but thou art come to the Kingdome for such a time as this but if any desire further satisfaction in this point they may consult the learned discourses of all Protestant Writers upon this Subject whether Lutheran or Calvinist Gerhard Grotius sundry Episcopal learned Divines of our own Nation as well as those of our own place and perswasion treating of this Subject specially Mr. Nye his learned Defence of the lawfulness of the Oath of Supremacy and power of the Civil Magistrate in Ecclesiastical Affairs and subordination of Churches thereunto whom I the rather chuse to instance in because he hath extracted the quintescence and marrow of all our modern Divines whether of the Episcopal or other perswasions and one also never suspected of or condemned for deviating declining or receding from former principles by him self taken up which it may be others as innocent are yet not altogether to free from the suspition of that so it may appear that all sober Divines do joyntly agree in this conclusion Nor is this Doctrine any new upstart invention but a Truth owned by the Doctors and Fathers of the Church as they are called in Constantines time That first and famous Christian Emperour was wont to say of himself that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as others were 〈◊〉 〈◊〉
about this Argument What considerable benefit this place hath already reaped and as t is hoped may further receive by this one Colledge in the Countrey founded and hitherto carried on by the pious care and religious endeavore of our former worthy Leaders and other liberal Benefactors is sufficiently demonstrable to the view of the World 4. By the calling of Synods or Councils as need may require to discusse points of Religion in controversie and to hear matters of differences and determine them and be of use when ever there is want or truth or peace in the Churches Some are ready to attribute too much to the power or use of Synods which make others or the other hand ascribe too little to them For although civil Rulers are not absolutely tyed up to their determination further then they are grounded upon the word of God As if the secular powers were alwayes bound to submit to the decrees of the Ecclesiastical Senate as is practised in the Church of Rome yet if orderly called and duely managed of what great use they have been in all ages and still may be the experience of all times can abundantly testifie as the learned Crakenthorpe in his elaborate discourse about the first general Council hath fully evidenced nor can it ever be made out that any general Council where all the Requisites essential to such a Council were found have erred in their decrees about any matter of Faith or fundamental Article thereof as the same Author doth assert For although what Grotius sayes cannot be denied that the Sovereign power is not tyed to the judgement of Physitians in the case of a wound nor of a Geometrician in the measuring of Land yet is he much mistaken that from thence shall inferre that the civil power need make no use or can receive no benefit or direction about such cases in question before he gives his final determination in and about the same The priests lips should preserve knowledge and of old they were in all arduous and difficult cases to repair to the Priest and to the Judge that should be in those dayes Deut 17.9.12 By proportion of that Text it is no hard matter to gather what is the use and benefit and what the power of Synods in a christian state 5. By preventing the spreading and growth of corrupt Doctrine and heretical Opinions I confess it is not easie to hit the joynt in this controversie yet for the satisfaction of their minds that may need or desire I shall adventure to say something to this question and that in this order laying down some propositions that may by degrees lead unto a meet conclusion about Toleration or Suppression of differing Opinions for some men will call that Religion Heresie in which good Christians are bound to worship the God of their Fathers Therefore all that formerly hath or at present doth pass up and down the World under the name of Heresie Schisme or corrupt Doctrine is not without due ground so to be judged and condemned I shall not here entertain you with any sharp invective or declaiming against a boundless toleration of all Religions least it should be an insinuation that some here present are inclined that way which I believe there was never any occasion given to suspect 1. In the first place therefore I shall lay down this as an undoubted Position that it is scarce possible to give any general rule about Toleration that will suit with all times and places but much must be left to the prudence and discretion and religious care of Civill Rulers A weak body as some have said ought not to suffer that out of charity to another which a stronger may and it may as truely be said that a stronger need not to suffer that which a weaker must which some say was the case of Holland with the rest of the united Provinces who have softened the sharpness of all differences about Religion found in other places so troublesome by a more general freedome for the exercise of differing Religions or differing perswasions about Christian Religion or connivance at them then other States judged meet that they might thereby gain the more hands to strengthen themselves against their common Enemies The rule given by some others that whatever may consist with the interest of Religion and safety of the Common-wealth is too indefinite For if the Civil Rulers will say that then it is not safe to allow any to dissent from the publick profession established by Law what shall become of the weak and infirme they must of necessity be driven to suffer ship-wrack of their Consciences and of their lives and estates it being impossible that all Consciences can quietly submit to the Religion of the state Doubtless as much tenderness as may should be used out of pity to the infirmities of mens understandings seeing in many things we sin or offend all That golden Rule laid down by our Saviour is of excellent use if it were attended Alteri ne feceris c. to do no otherwise to others then we would they should do to us if we were in their condition And indeed it may seem not only unchristian but very unreasonable to deny that to others which our friends and our selves have or may desire or need from others a special Law of Humanity toward strangers was given by God to the Children of Israel from the consideration of what had been their own case in Egypt before 2. Such Opinions in Doctrine or professions and practises in Religion as are attended with any foul practical evils as most Heresies have been ought to be prohibited by publick Authority and the broachers or fomenters of them punished by penal laws according to the nature of the offence like other fruits of the flesh God never appointed a Sanctuary for Satan nor City of Refuge for presumptuous offenders As Joab was taken from the Horns of the Altar whether he was fled so let all such heretical transgressors that fly for refuge to the Altar of their Consciences seeing their practises and Opinions argue rather searedness then tenderness of Conscience and therefore such weeds justly deserve the exercise of his power to root them up that bears not the Sword in vain The deeds of the Nicholaitans every good Christian be he an head or member of the Christian state ought to hast and endeavour the extirpation of such roots of bitterness out of the Garden of God 3. Any Doctrine undenyably tending to the disturbance of the civil state ought to be suppressed and the publick profession yet by civil Authority forbidden and the disobedient to be proceeded against as wholsome and meet Laws provide in such cases for Salus populi est suprema lex the safety of the people is the supream Law our Saviour neither preached nor practised sedition no more should any of his followers his command was to give unto God the things that are Gods and to render to Cesar the things that are Cesars
Mat. 22.21 Therefore for all known incendiaries in Church or state such as are the Jesuites Munsterian Anabaptists Wolves in Sheeps-cloathing Devils in humane shape who ever pleaded for their exemption from penal Laws but those that are or would if they might be like unto them Likewise all such as expose the religion professed by the countenance of publick Authority to vulgar contempt may justly fall under the same condemnation concerning these as well as the former I may say to the civil Rulers of the Country as David said to Solomon in another case Thou art a wise man and knowest what thou oughtest to do unto them 1 King 2.9 4. For simple Heresie or misbelieving any truth in Religion though fundamental if not seditiously or Blasphemously held forth there seems neither rule from the word of God nor reason from the nature of the thing why any should undergoe capital punishment Nor doth it appear to be the judgment of the best Protestant Writers that they should be so proceeded against They that desire to understand more of this Subject may peruse the Writings of the most judicious Professors of Divinity in the famous Universityes of Protestant Nations whither Lutheran or Calvinist as may be seen in the Common places Disputations of Gerrard Vostius Amesius and others The Law in Deut. 13. will not reach the case which seems to respect Apostacy or Blasphemy rather then heresy simply considered Yet as one saith men cannot be too cautelous and wary how they make others in that damnable Series seriously and solemnly professing the contrary yea by experience it hath commonly been found that such proceedings have in the issue tended more to the advantage of errour and prejudice of truth then otherwise .. The Magdeburgenses and Osiander tell us in their centuryes what was the success of capital punishment inflâ—cted upon the Priscillianites hac ratione haerisis haec magis confirmata quam extincta fuit As they speak out of Sulpitius Severus sc that Heresie in it self abominable odious enough was rather confirmed then extinguished thereby some have thought there hath been no better effect of the same course in following times ad judicium sanguinis said Luther territus sum etiam ubi meritum abundat Luther wanted no fervour against false doctrine yet was slow to consent to sanguinary punishment left occasion be taken thereby in following times to slaughter the innocent sheep of Christ as came to pass amongst the Jewes of old and since among the Papists Yet notwithstanding there is no doubt but the civill power may and ought to non-licentiate him that shall take upon him as a Physitian to prescribe to the people poysonous Drugs instead of wholsome food or physick although they may not punish him that shall declare that to be his opinion unless he offend the Lawes by his irregular manner of so doing Doubtless they that are nursing Fathers of their people ought as well to prevent poyson as to provide bread for them which seems to be all that was intended by the authority of the Countrey in the Laws formerly made against Hereticks If the owner or keeper of the Vineyard shall make a thorn hedge about it if any man by violence breaking in shall wound or destroy himself where will the blame be found in them that made the hedg so sharp and strong or in them that attempted without leave violently to break in Those hereticks saith Voetius that shall deny the fundamentals of the Christian Religion Arrians and Socinians Conventus corum nec publici nec privato-publici sunt ferendi if with publick safety they may be forbidden Their religion as he speaks being little better then refined Mehumitanisme directly tending to the destruction of souls It was a notable Stratagem Amphilochius used to convince Theodosius thâ— Emperour of his duty in suppressing the Conventieles or meetings of the Arâ—ians The good Bishop refused to salute the Emperours son newly also created Emperour which Theodosius his father taking ill as if he had forgotten his duty whereupon the said Amphilochius returned upon him with these words vides O Imperator quam aegrè ignominiam filii tui patiare imo vero illis qui in illum insultant vehementer sucoenses credere igitur mihi veâ—im hujus Vniversitatis Rectorem Deum eos qui contra filium suum unigenitum loquuntur Blasphemias itidem detestari et tanquam ingratos erga Servatorem et Patronem suum odio prosequi i. e. Thou seest O Emperour how hardly thou art able to bear the reproach done to thy son yea thou art vehemently offended with them that insult over him I would have you believe me that God the Ruler of this Universe doth in like manner detest them that speak Blasphemies against his only begotten son and doth hate them as very ungratefull to their Saviour and Deliverer Whereupon the Emperour forthwith enacted a Law that forbad any assemblyes should be held by the hereticks 5. In the last place for those Opinions which are inconsistent with the truth of Religion and power of godliness and where those that profess them may in charity be supposed to have in them aliquid Dei as Calvin or aeliquid Christi as Bucer was wont to say the case is far otherwise For though I would not be understood to plead for a Toleration of the least evil for all error is in it self a fruit of the first sin and part of the curse any further then necessity requires there should be an allowance made for humane infirmityes in this state of imperfection That which is wanting sayes Solomon cannot be numbred as that which is crooked cannot be made straight Yet why there may not be an indulgence or connivance at them that in some things not fundamental may not be so far perswaded of the truth of every thing professed or practised in the Religion established as to joyn with others in all outward acts of worship being in other respects orderly and peaceable but desire to worshsp God according to their owne perswasion I understand not Paul was permitted to dwell quietly in his owne hired house no doubt but that he worshipped God according to the Institution of the Gospel Act. 28 30. For as Magistrates and civill Rulers should not Gallio like let truth and errour run together in a race catch it who can so neither should they Gyant-like strain up all under their power to their owne measure or bringing them down to their owne size as was said of Procrustes that used so to deal with his Guests It seems not equal to force all others to keep our Pace Besides they may be thought to dispute under too much disadvantage when they know all the Arguments of their adversaries will conclude in Ferio whatsoever the medium may be Or to what end should men be put to produce either Scripture or reason to confirm the Religion they profess if as Jacobus Acontius sayes out of Tertullian they can expect no other Answer
yet springs from this root of pride Some entertain such an opinion concerning themselves as they conceive nothing can be well done if they have not an hand therein whereas Paul is content and rejoyceth that Christ is preached though himself be shut up in prison that the truth is at liberty though himself be in bonds This spirit of pride maintains that office of Lying which was complained of not long since in this place detracting from or defrauding of others Hence also is that Self-willedness that spirit of revenge whereby some cannot bear to be opposed but must be chief and will have their wills though they turn evrey stone Tantaene animis coelestibus irae But with too many as he said t is true mors mihi pro regno This spirit of willfull Revenge was it that brought that sore scourge of God upon some parts of the Christian world for it made some that could not as the Poet speaks flectere Superos Acharonta movere that they might be revenged on those from whom they might have received some lesser injury for it called the Saracens and Moors into Spain from whence it could never be recovered again in seven hundred years This opened the Gates of Buda that impregnable Bulwark of Hungary to let in the Turks that some might have their wills of their Christian neighbours and friends to revenge a private injury with a publick and perpetual mischief Thus this pride of mens hearts will make them turn Indians that they may be revenged of their Brethren Abram will rather recede from his right then contend with his Brother when the Cananite and Perizzire was then in the land O my soul come not thou into their secret unto their assemblyes be not thou united mine honour for in their anger they slew a man and in their self-will they digged down a wall Gen. 49.6 This is the first of the two grand evills amongst us as it is to be feared 2. The second is like unto this as to its secret and prevailing nature and alike odious in the sight of God sc That spirit of Covetousness and inordinate love of the world that is so inconsistent with the love of the Father This sin lyes as a Barr of seperation betwixt God and his people ye cannot serve God and Mammon This is a lust that will drown mens Souls in perdition 1. Tim. 6. much more their Bodyes and estates This is apt to choak the fruit of the most hopefull Soyl direct Idolatry and Apostacy no wonder therefore it is called the root of all evill Yet doth this sin slily insinuate it self into the heart of the forwardest Professors and is ready to speak to them as the Serpent did to Eve hath God indeed said you may not meddle with this or that desirable fruit of the world This is a sin apt to ly in wait for and easily ensnare a Reforming people This will not be the first time that it hath been ready to bane Reformation as may be seen Hag. 1.5 for it may stand with the highest outward form of Religion Church membership pure Worship and the strictest kind of discipline witness the Pharises that were so strict observers of the Law as touching the righteousness thereof blameless And Judas that carried the Bag yet was a pentioner of Satan though outwardly in the visible Kingdome of Christ yea in his Family yet as little suspected as any of the rest What complaints have been made against this sin in the Church and Lawes made against it in the Commonwealth yet still it lives and hides it self as if there were no coming at it It lyes secretly lurking in the hearts of Professors and is brooded by pretence of one thing or other Necessity Frugality Sobriety c. Saul can put a specious pretence not only of civill prudence but of Religion also upon his covetous practice way expresly contradicting the Command of God The Ballances of deceit were in the hand of Ephraim with a secret love to oppress in his Marchandize yet who can find any Iniquity in his Dealings that were sin Hos 12.8 How are mens desires apt to be enlarged after the world as hell their hearts unsatisfied as the grave that makes them able to devour widdows houses yet never say it is enough They that first came over hither for the Gospel could not well tell what to doe with more Land then a smal number of acres yet now men more easily swallow down so many hundreds and are not satisfied If they be but never so little streightned they must remove where they may have room enough that can part with a good neighbourhood and the the beautifull heritage of Church communion or Gospel Worship to pitch with Lot in the Confines of Sodom There was a sad curse laid upon Jerecho the city of the Moon an emblem of this lower world which reformed churches should trample under their feet that whoever should build it again should lay the foundation thereof in his first-born and set up the gates thereof in his youngest son which it is well if some mens hearts doe not misgive them as if the hand of God that hath been writing bitter things against us hath not amongst others written some such thing as this Is not this to set up new Gods Is it a wonder then that we find war in our gates God is knocking the hands of New-England people off from the world and from new Plantations till they get them new hearts resolved to reform this great evill These things may seem harsh yet when the Lord is crying aloud in his providence who can forbear speaking in this kind The Lyon hath roared who will not fear the Lord hath spoken who can but prophesie Aâ— 3.8 Nivard in Burgundy once told his fellow brethren Bernard Guido who had newly renounced the world and entred into Monasteryes telling their other brother that they had left him all their earthly possâ—ssions that they had made noâ— equal division taking heaven for themselves and leaving him what was here below It may be God hath observed some of his children here doing the contrary too ready to exchange the Kingdome of heaven for earthly possessions and therefore sayes he will undoe that bargain as we use to doe the molish bargains of our Children If this be the guize of New England or that there appears any disposition that way It is no wonder if God our great Land-lord layes his arrest upon our tillage and straines for his glory as our divine Astronomer tells us in the prognostick of this present year Thus honoured and respected in the Lord you that are the Heads and Leaders of our Tribes I have endeavoured to set before you the two great Evills that I humbly conceive may most probably be lookt upon not as the least of the procuring causes of these chastisements in letting loose the rage of the Heathen against us so far as any deserving cause may be found in us God tells his