Concerning Ministers Meddling with State Matters in their Sermons, application · Section 22 · complex remedies · magistrates
The ſecond part of the Directorie relating to the duty of Magiſtrates in the cure of our diſeaſes.
Hitherto then we have ſeen, how all profeſſors of Chriſtianity, but chiefly the Miniſters of the Goſpel, are taught what they ought to do towards the cure of our preſent diſeaſes, in their charge, by the adminiſtration and application of Divine love unto the ſymptoms thereof: but now we ſhall alſo, God willing, obſerve briefly, how all that have power and authority over others, but chiefly the ſupreme Magiſtrates of Nations knowing God, are taught what they ought to do towards a further cure of the ſame diſeaſes, by the adminiſtration and application of Divine Righteouſneſſe unto the ſymptoms thereof in their peculiar places.
I conceive then, that the holy Ghoſt hath ſet forth David in the 101. Pſalm, as a pattern of righteouſneſſe, to teach all Magiſtrates their duty, that they may learn to write after the copy which he hath ſet them. Let us then conſider, and contemplate in him the ſpirit of a true Chriſtian Magiſtrate, by the Analyſis of his words, and ſome ſhort obſervations to be made thereon.
The pattern of a true Chriſtian Magiſtrate ſet forth in Pſal. 101. Where of the brief Analyſis is given.
The propheticall King intending to make profeſſion of that which in the diſcharge of his Magiſtracie he was reſolved to perform; doth in the 1. ver: of the Pſalm declare three things by way of Preface. 1. The matter whereof he did purpoſe to ſpeak: I will ſing of mercy and judgement. 2. The Perſon to whom he would addreſſe his ſpeech: Ʋnto thee O Lord will I ſing. 3. The manner of delivering himſelf: I will ſing, I will ſing. Where we ſhall obſerve theſe foure points for an introduction.
1. What the ſumme and ſubſtance of a Magiſtrates employment is, whereupon all his thoughts ſhould be ſet: that it is MercieMercy and Judgement. MercieMercy is his work towards the godly and honeſt: Judgement towards the ungodly and diſhoneſt: towards thoſe, Protection and favour is the work of Mercy; towards theſe, to diſcover, and to puniſh them, is the work of Judgement. Whence we may further conclude, that to leave the vertuous without encouragement and protection; or the wicked without reproof and puniſhment, is not onelyonly want of judgement in a Magiſtrate, but crueltie againſt the State over which he is ſet; how much more then if he ſhould perſecute the godly, and favour the wicked?
2. That Magiſtrates ought to intend the performance of their duty for conſcience ſake towards God, and not for any other deſigne of their own, as many uſe to do: for David here ſets himſelf as in the preſence of God, to ſpeak, and make profeſſion of his duty unto him; Ʋnto thee O Lord (ſaith he) will I ſing. To thee, as to the great witneſſe of the ſincerity of my heart, in this profeſſion of my duty. And to thee, as to my Judge and Soveraigne, to whom I am accountable in all the works of my employment. For Magiſtrates judge not for men, but for the Lord: and happie would they be, if they could be mindfull of this.
3. That the profeſſions which Magiſtrates make of their duty, and of their reſolutions ought not to be addreſſed as to men; to cajole them with fair words, and gain credit with them: but as to God, in the nature of a religious promiſe, to bring an obligation voluntarily upon their own ſouls to perform their duty.
4. That Magiſtrates ſhould undertake the works of their calling with a great deal of cheerfulneſſe; and that to ſuch as are in places of eminent truſt, the diſcharge of their duty ſhould be the chief matter of their joy. For we ſee here with what cheerfulneſſe of minde David doth undertake his employment; I will ſing, I will ſing, ſaith he, twice repeating the expreſſion, once in reſpect of Mercy and Judgement; another time in reſpect of God. For his duty relates to both at once; materially to the one, and finally to the other. A worldly minded man coming to preferment, doth rejoyce that he is exalted above others; and hath gotten power to do his own will: But a godly man doth rejoyce in the aſſurance of Gods favour; Lift thou up the light of thy countenance (ſaith he) upon us: thou haſt put gladneſſe in my heart, more then in the time that their corn and their wine increaſed. Pſal. 4. 6. 7. And again, Thy ſtatutes (ſaith he to God) are my ſongs in the houſe of my pilgrimage. Pſal. 119. 54.
And this much the Preface doth teach and direct Magiſtrates concerning their employment; the profeſſion of Davids reſolutions follow, wherein he declares, firſt, what he will endevour to do in his place and calling: ſecondly, to what effect, and end he will proſecute that endevour. That which he will endevour, doth concern partly himſelf in his own perſon, partly the perſons of other men.
Firſt, he reſolves to order himſelf towards the doing of that which is good; then towards the avoiding of that which is evill. Towards the doing of good, he not onelyonly reſolves upon the duty, but prays unto God for his preſence with him in it. The Duty reſolved upon, is ſet forth in the thing, to be followed, in the manner of following it, and in the means whereby it may be attained. The thing to be followed and aimed at, is a Perfect way. The manner of following Ver. 2 it, is with wiſdom; I will behave my ſelf wiſely in a perfect way. And the means whereby this aime may be attained, is to walk in his particular ſtation, with a frame of heart ſutable thereunto. His particular ſtation is his houſe; I will walk within my houſe. And the frame of heart ſutable to his aime is, with a perfect heart. A perfect heart towards God, will bring a man and keep him in his way, which is perfect. In the midſt of this reſolution, between the expreſſion of his aime, and of the means to attain it, a prayer is put up, for the aſſiſtance of Gods preſence with him in the undertaking. O when wilt thou come unto me: which doth preſuppoſe a promiſe layed hold of, that God would come and be with him: and it doth expreſſe his faith, and expectation of the fulfilling of that promiſe. A promiſe to this effect is given to all beleevers, in Iſa. 64. 5. Thou meeteſt him that rejoyceth, and worketh righteouſneſſe. But more expreſly David might look upon the promiſe made to Joſhua, and in his name to all faithfull Magiſtrates, where God ſaith: As I was with Moſes ſo I will be with thee; I will not fail thee, nor forſake thee: onelyonly be thou ſtrong, that thou mayeſt obſerve to do according to all the Law, &c. This Commandment he reſolves to do, by walking in that perfect way with a perfect heart; and therefore he expects the fulfilling of the promiſe made to the performance, and accordingly prays for the ſame. Thus then he ſets himſelf, not in his own ſtrength, but under the conduct of God, for the doing of that which is good: as for the avoiding of that which is evill, he takes up a twofold reſolution: firſt, to free himſelf from evill objects and ends, I will ſet no wicked thing Ver. 3 before mine eyes: (the originall is, no word of Belial: now Belial ſignifies one that is, without yoke and diſorderly; So that his meaning is more properly, I will not intend to be without yoke or to do any thing out of order.) Secondly, to free himſelf from the meanes and inſtruments ſubſervient thereunto; which are all the works of men turning away from the will of God. I hate the work of them that turne aſide, it ſhall not cleave to me.
Theſe are his reſolutions concerning himſelf, the things which he reſolves concerning others, are partly againſt thoſe that are vicious, partly for thoſe that are vertuous:
Againſt thoſe that are vicious, his reſolutions ſeeme to run in two Channels; the one under a more private, the other under a more publick relation; and in each reſpect his reſolutions againſt them have three parts or degrees. The firſt tends to a ſeparation from his acquaintance and familiarity; the ſecond to a baniſhment: and the third to an oppoſition and deſtructione of them.
In the Channell of private relations, he reſolves thus againſt the vicious,
Firſt, to ſeparate two ſorts of vicious men from his acquaintance and familiarity, the firſt are thoſe of a froward and perverſe heart; that is, men whoſe intentions and deſignes are perverted from the right way. A froward heart ſhall depart ver. 4 from me. The ſecond are thoſe who are willing, and ready to act evill, and put wicked deſignes in execution; I will not know a wicked perſon. In the Originall it is properly, a perſon doing evill.
Then to baniſh and cut off from all private ſociety, him that is a backbiter of his neighbour; who ſo privily ſlandereth his ver. 5 neighbour him will I cut off.
And thirdly, to oppoſe and put down as unſufferable the proud and ambirious, him that hath a high look and a proud heart, ver. 6 will not I ſuffer.
Having thus determined how to behave himſelf againſt thoſe that are vicious in reſpect of privat relations; he reſolves under the ſame relations for thoſe that are vertuous, that he will ſeeke them out, to bring them near unto himſelf, that they may abide with him. Mine eyes ſhall be upon the faithfull in the Land, that they may dwell with me.
The Channell of privat relations being thus reſolved upon, he comes to reſolve upon publick relations alſo. Where firſt, he reflects upon the vertuous, and determines to employ them, in publick ſervices; He that walketh in an upright way, he ſhall ſerve me. And then ſetting himſelf againſt the vicious in reference to publick affairs, he hath another threefold gradation of diſtance in dealing with them.
Firſt, To ſeparate all deceivers from amongſt his domeſticke ver. 7 ſervants. He that worketh deceite ſhall not dwell within my houſe.
Secondly, To baniſh all lyars from his ſight and preſence: He that telleth lies ſhall not tarry in my ſight.
Thirdly, To oppoſe and deſtroy diligently all the ungodly ver. 8 wicked. I will early deſtroy all the wicked of the Land.
Hitherto we have ſeen what David would endeavour, as a Magiſtrate in his place: the end and effect for which he would intend all this, is to do ſervice unto the people of God, that I may cut of all wicked doers from the City of the Lord.
And brief obſervations raiſed thereupon ſhewing, The Supreme end of a Magiſtrate, Which to attaine they muſt order themſelvs to their worke. By ſetling their relation towards God in their places, And how that is to be done.
Now, to gather briefly a Directory from hence for a Chriſtian Magiſtrate in his Charge; beſides that which the Preface of the Pſalme hath already ſuggeſted, and we have taken notice of; we may obſerve from the whole of this Profeſſion, and from the particulars of Davids reſolution, and their orderly coherence, theſe maximes of true Government.
Firſt, From the whole I gather this, That Chriſtian Magiſtrates knowing themſelves to be Gods Vice-gerents on earth, ought to do all for the maintaining of his intereſts amongſt men, and the fulfilling of his ends towards them: and nothing for any other end or intereſt.
For we ſee here, that as David doth ſet himſelf in ſubordination unto God, by thinking upon his Charge, with dependance upon him, and making his application with chearfulneſſe therein unto him: ſo the end of all his endeavours is, to procure the Peace and ſafety of the City of the Lord, which is his Church, that wicked doers may be ſeparated from it.
Secondly, From the particulars and their coherence, I gather theſe Concluſions.
1. That Magiſtrates ſhould wiſely order themſelves before they thinke of ordering other men: they muſt firſt looke to themſelves, and then to others.
For we ſee here, that David makes this the firſt part of his care; and what the Apoſtle ſaith of the fitneſſe of an Elder to Rule in the Church, muſt be ſaid of a Magiſtrate to Rule in the Common-wealth: If a man (ſaith he) know not how to rule his own houſe, how ſhall he take care of the Church of God? So we1 Tim. 2. 4. may ſay, if a man hath no care, and zeal to order his own way aright; how ſhall he take care, and be zealous to order the waies of other men to a publick good.
2. That all men but chiefly Magiſtrates, in looking to themſelves, ſhould ſettle before all other things clearly, the Relation which is betweene God and themſelves in their places.
For we ſee that David makes this the ground-work of all his other Reſolutions and Profeſſions: and the Reaſon of it is clear, not onelyonly becauſe Magiſtrates, who repreſent God on earth, can have no aſſurance of ſucceſſe, or ability to ſtand in their places, further than their relation unto God is clear and intire; but in generall there is a curſe denounced againſt all men, Whoſe heart departeth from the Lord, they ſhall be like the heath in the deſart, and not ſee when good commeth. Jer. 17. 5. 6. If a Subject on earth take upon him to Govern his fellow Subjects, without a Commiſſion from his Soveraigne, he is an uſurper: ſo is every Magiſtrate before God, though his right be good as to men; yet his ſpirit is an Uſurper of his place, if by ſettling his relation towards God, in his place; he receive not his Commiſſion from him.
3. That no Magiſtrate can have any ſettlement of his relation towards God, or pretend to any Commiſſion from God in his place: except his ſpirit be ordered towards him in theſe three things.
Firſt, Except he know the way of Perfection, wherein God doth appoint him to walk. For this is the chief point of his Commiſſion, or rather the whole ſubſtance thereof.
Secondly, Except he intend, and reſolve to follow that way, behaving himſelf therein wiſely and conſiderately, to fit all occaſions thereunto; and with a ſincere and upright heart, to approve himſelf to God therein; For if he doth not this, he hath not accepted of his Commiſſion (although he may know fully the contents thereof) and conſequently hath no right to his place.
Thirdly, Except he deſire and affectionatly waite for Gods preſence, and aſſiſtance with him in the executiou of his charge, to be able to do all things in his name; for if he doth not this, he doth renounce his dependance upon his Soveraign, and againſt the tenor of his Commiſſion, he takes upon him to execute his power in his own name, which makes him ipſo facto, to forfeit all his right to his place.
Theſe maximes are clearly to be inferred from the matter and order of the parts of Davids reſolution, in ver. 2. and being manifeſt Truths in themſelves, I ſhall not inſiſt to prove them, but proceed to other obſervations.
How he may be ſure of Gods preſence with himſelf in his place.4. That no Magiſtrate can hope for Gods preſence with him, or ſucceſſe in his publick place: who doth not walk in his houſe privatly ſo with his familiars, as to keep his heart perfect towards God. Fot if his heart be moſt upright towards God in ſecret, it will never be intire in publick concernments; and if his life and perſonall carriage at home be not exemplary, it will never be juſt and without offence abroad. This maxime alſo doth clearly follow upon the latter part of Davids reſolution. ver. 2.
By taking care aſwell of preventing evill, as of doing good.5. That the care which Magiſtrates ſhould take for themſelves, ought not to be onelyonly for good purpoſes and reſolutions which ſhould be proſecuted: but it muſt alſo be extended unto the apprehenſion, and prevention of evils which are incident unto the ſtations of men in publick places, that they may be prudently avoided.
This maxime as it is clearly in it ſelf a true Rule of Prudencie: ſo it is evidently, to be inferred from the matter of Davids reſolution in ver. 3. compared with that which went before in ver. 2.
6. That Magiſtrates looking to the evils incident to the ſtations of men in publick places, to prevent the ſame ſhould reflect upon the two fountains thereof; Namely, their owne irregular deſignes from within, and the works of men that turn aſide cleaving to them without. For as theſe are the two evils which David reſolves to free himſelf from ver. 3. ſo they are dangers more eminently incident to Magiſtrates than to other men.
Firſt in their own ſtations.Firſt, Magiſtrates are more liable to be tempted to diſorderly courſes (the text cals this to ſet matters of Belial before their eyes) than other men: becauſe of their places; wherein as they are free from the yoak of fear which others muſt apprehend, who are accountable to their Superiours of their waies: ſo by reaſon of the power which they have over others, they are more ſuſceptible of pride, of ſelf-conceitedneſſe, of being flattered into licentious reſolutions of freedom; and to reſentments of injuries, and ſo to be tranſported to deſignes which are not orderly, but againſt or above the Laws which others are ſubject unto.
Secondly, Magiſtrates are more liable to be acceſſary to the guilt of other mens ſins, than men of privat places: for evill and diſſolute men, who ſtudy nothing but voluptuouſneſs, make it their whole work to creep into favour about them, and ſubtile men, who ſtudy nothing but profit and greatnes, oft-times to the prejudice of the meaner ſort, by oppreſſive waies, inſinuate themſelves alſo about them, if they then authorize and countenance theſe in their deſignes, either openly by commands, or ſubtily by wincking at them, and giving them a ſhelter; the guilt of all ſuch mens wickedneſſe doth cleave unto them. For not onelyonly theſe whoſe life it is wholly to depend upon thoſe that are in power; but alſo all other men that are under their charge, bring guilt upon them, and make them acceſſary to ſin, except they repreſſe and reprove the evill which they find in them, nnd ſhew their hatred againſt all thoſe that turne aſide from the direct way of godlineſſe and honeſty, of juſtice and ſobriety.
Then alſo in the perſons of others.7. That Magiſtrates walk not in a perfect way in reſpect of their places, although they free both themſelves and their attendants from evill; except they alſo take notice of others that are without, to oppoſe the vicious, and advance the vertuous both in private and publick occaſions.
This axiome is evident from the whole matter of Davids profeſſion, eſpecially from ver. 4. till the end: and the reaſon of it will appear if the nature and motion of a perfect way, be compared with the nature & motion of a Magiſtrates place; for the place of a Magiſtrate is wholly relative and towards others; except therefore his way be perfect againſt evill, and for good in teference to others, it doth not anſwer his place: and except it be ſo as well in private as in publick, it is not perfect: for although a good man may be an ill Magiſtrate for want of Ruling parts; yet no man that is ill can be a good Magiſtate, though his parts be never ſo eminent. Becauſe an evill man, as he makes no conſcience of ſin in private, ſo he will never be zealous for vertue, nor againſt vice in publick: All that he will do, will be onelyonly for himſelf, to ſave his owne credit, that he may not be cryed out againſt; For if his heart be evill. he hath no love to Judgement and Mercy, as they are works good to all, as they are acceptable to God who hath commanded them, and as they are proper to his place of Rule; but onelyonly as they make a ſhew before men, and ſerve ro keep up his reputation amongſt them.
By cutting off the incorrigible,8. That by oppoſing vice in others privatly and publickly, Magiſtrates do not enough to remove the wicked from places of Truſt, and to ſhew their diſlike of men; except alſo they uſe meanes to cut them off from the ſociety over which they are ſet, and eſpecially if they be found incorrigible.
This is plainly Davids reſolution, in his perfect way of walking, as appears by ver. 5. 7. & 8.
Eſpecially of foure ſorts9. That Magiſtrates walking in their places in a perfect way, ſhould take notice as well of thoſe that plot perverſe deſignes, as of thoſe that put them in execution; but amongſt all theſe the ſlanderer, the proud, the deceiver and the lyar, are eſpecially to be hunted out of all places of truſt, and caſt out of the Common-wealth; for theſe foure may be compared to the wheeles of Satans Chariot, on which he rides through the ſocieties of mankind, to diſturbe the Peace and Happineſſe, by the corruption of our nature, which Magiſtrates are appointed to curb and reſiſt. This is that which David reſolves upon in ver. 4. 5. & 7. and by experience we find that without the diſcovery and removall of theſe foure ſorts of wicked men, there can be no Peace and quietneſſe in humaine Societies.
By ſeeking out, and calling the vertuous to places of employment,10. That the way of a Magiſtrate is not perfect although he thus oppoſe vice, except he alſo ſeek out thoſe that are vertuous; and make uſe of them for privat and publick occaſions of employment.
This is manifeſtly Davids reſolution in ver. 6. and the perfect way of Magiſtracy can no more ſubſiſt without the uſe of good inſtruments, than conſiſt with the employment of evill ones: as therefore the removing of the one is neceſſary, ſo is the finding out and calling of the other: nor can there be a greater cauſe of corruption in Civill Government, than the want of care to finde out and employ vertuous men therein.
11. That no man ought to be intruſted with any acceſſe, or privacy about the Magiſtrate, but he that is faithfull in the Land; and no man employed by him in any ſervice, but he that is upright in his way.
And how that ſhould be done. Theſe are the two Characters of perſons, whom David reſolves to ſeek out and call to himſelf, ver. 6. and till Magiſtrates make it a chief maxime of State to follow his example herein, it will never go well with them in their Government. It is not he who commends himſelf, & that is offered by the ſolicitation of friends unto a place; but he whom God commends by his abilities, and ſuch Characters as theſe who is fit to be employed it were greatly to be wiſhed; if it could alſo be hoped, that theſe who have the diſpoſall of places, would make it an unalterable maxime of State, to reject all ſutors for places, and to admit of none but whom they themſelves ſhould chuſe, and call upon the diſcovery of their abilities, and of theſe Characters found in them: Namely, that they are faithfull in the Land, and perfect in their way. He is faithfull in the Land, who is true to the publick good thereof; who hath not ſought his own private advantage, before the intereſt of the Common-wealth: ſuch a one may be truſted with a publick place, that he will not abuſe it for his own ends; and he is perfect in his way, whoſe courſe of life is ſincere and conſcionable; and who is carefull to maintain his integrity without offence towards all. If none but ſuch were ſought out for publick places, the affairs of States and Common-wealths, would indeed be ſucceſsfull; but as long, as the maximes and intereſts of factions and parties (which all along deſtroy humane ſocieties) are followed, and private aimes bear rule over the ſpirits of thoſe that rule in a State; theſe characters of men fit for places will never be regarded, nor the courſe to chuſe and call thereunto taken up by any.
12. That the aime of a godly and wiſe Magiſtrate is, not to ſerve himſelf in his place but others: nor his ultimate end, to ſerve others ſo much in their temporall conveniences, as to protect the City of God, and free it from the diſturbance of Gods ſervice and all cauſes of trouble.
And why he ought mainly to intend this.This is profeſſedly Davids end in ver. 8. and if we firſt look upon a Magiſtrate as Gods ſubſtitute and Deputy; and then if we grant that no Deputy can be counted faithfull to him that hath deputed him, except he mainly intend that which his Superiour doth aime at: then this cannot be denied, that the Magiſtrates ultimate end, muſt needs be the ſafety and proſperity of the City of the Lord; for God having created all for his own glory, hath given the world unto Chriſt; and Chriſt having Redeemed all for the glory of his Father, hath given all to his Church, where God doth dwell with men. So that for the Churches ſake which is the City of God, all Government is maintained and appointed by God in the world; If then a Magiſtrate doth not deſigne his paines to protect this City, and make it free from the moleſtation of wicked doers, he doth not fulfill the mind of God in his place; and is ſo far from behaving himſelf wiſely in a perfect way, that he fals ſhort of the main end of his employment, and will be circumvented by the folly of his own deceitfulneſſe; for God will certainly overturne, be-foole and diſappoint all the contrivances of men, though never ſo crafty and powerfull, which are not anſwerable unto this great end of ſetting up his Sonne: and he will turne out of their places all Magiſtrates and Governours of the Nations, which Rule the World onelyonly for themſelves, or for temporall advantages, rather than for the conveniency and protection of his Citie: if we beleeve that Chriſt hath a rod of Iron in his hand; and that he is now daſhing all the Nations in pieces, and turning the Rulers thereof out of their way, who have not kiſſed and ſerved him with fear; we ought to be ſo wiſe as to conſider that at laſt no intereſt but that of Chriſtianity will hold out.
What the cauſe is of the preſent troubles and changes of government in the world, and among our ſelves.
Let Magiſtrates then, if they deſire to ſtand, learn to underſtand this intereſt, what it is: for nothing will preſerve them from danger but the maintaining of it; becauſe nothing can direct them in a way pleaſing to God, and permanently good, but what is anſwerable to theſe Rules, and leads to this end. And who is ſo blind as not to ſee, that the not obſerving of theſe Rules by thoſe that were in places of government over us, and the miſſing of this end, hath brought all theſe changes and alterations upon them and us? And therefore it is a certain and eaſie prognoſtication to ſay; That if thoſe who now govern us, take not up theſe Rules and Maximes of State to govern juſtly themſelves under God, and us thereby; but think to doe all their will by ſtanding upon their ſword, they will aſſuredly find themſelves deceived. It is cleare enough that the miſgovernment of thoſe who are conquered, did overthrow them, and not the wiſe conduct and might of thoſe that have conquered them. If therefore our preſent Emperour-Power govern not themſelves in their places any other way than their predeceſſors have done; their own want of rule in the profeſſion of Chriſtianity, will condemne them, and the fruits of their own doings will execute the ſentence of deſtruction and conquer them, although from without no enemy ſhould appeare to invade them. That which the Pſalmiſt hath ſaid, is verified in our ſight before all the world, That Promotion cometh neither Pſal. 75, 6, 7.from the Eaſt nor from the Weſt, nor from the Deſert, either South or North, but God is the Judge, he putteth down one, and ſetteth up another. If promotion could have been upheld to thoſe that were in place, by helps from any parts round about us; they could not have been put out of place; for all poſſible endeavours from all parts were uſed to keep them in: but it is manifeſtly Gods hand that hath put down ſome amongſt us, & ſet up others. And why hath he put down ſome? He hath done it as a Iudge; their wayes were ripe for judgement: and he would continue them in their places no longer. They ſought themſelves more than mercy and judgement therein. And why hath he ſet up others? He hath done this alſo as a Iudge: that the courſe of mercy and judgement may be ſtill maintained in the earth; that thoſe who are intruſted with his power to rule others, ſhould walk with him in a perfect way, and deſtroy all evill doers from the Citie of the LORD: Which if they doe, they ſhall be eſtabliſhed; but if they do it not, they ſhall be put down and judged, as others were before them.
That the preſent Rulers are Conquerours. And how conſcionable men ought to behave themſelves towards them. Notwithſtanding the doubtfulneſſe of their title and claim of right to their places.
Now to bring this matter yet neerer home, to the purpoſe in hand; I ſuppoſe that none is able to deny this, That God hath given to thoſe that are now over us in places of Rule, a conqueſt of all that have hitherto oppoſed them in their deſignes; and to call them conquerours of the State that lately was, as I conceive it no injury to themſelves, nor reproach to the conquered, nor diſparagement to us that are under the power of their conqueſt (ſeeing it is manifeſtly Gods will it ſhould be ſo, and who can reverſe it?) ſo I hope that God who hath ſet them up, will incline their hearts to ſet themſelves as his inſtruments in their places to be conquered by the perfect way of his Rule; that therein by the law of Love, they may conquer all ſuch as feare his judgements, and hate not thereby to be reformed. And as it is my duty to wiſh and deſire this for them (ſeeing they are now under God over me:) ſo I am bound to pray unto him that it may be ſo with them, through his grace towards them: And if I am bound thus to pray for them, I am alſo obliged to doe what I can to procure it unto them. For I take this to be a cleare Rule in Chriſtianity, Whatſoever I ought to pray for, I ought alſo to procure and labour for by all the meanes I can in the way of my calling. Now ſome of the meanes by which I can in the way of my calling help to procure the grace I pray for unto them, are theſe:
1. That I ſhould make my paths ſtraight towards them, giving them no cauſe of offence in any thing, leſt my Miniſtery in the Goſpel be blamed.
2. That I ſhould apply my ſelfe in love towards them, to heale what I find amiſſe; and not ſet my ſelf to turn the lame out of the way, and make any thing worſe.
3. That I ſhould follow peace and holineſſe with them, and conſequently not ſet my ſelfe to ſtrive obſtinatly againſt them; farre leſſe to oppoſe them even in things that are juſt before God and Man, and neceſſary to preſerve common ſafety and quietneſſe.
4. That I ſhould look carefully to them, to be able when God doth give me opportunity, to inſtruct, exhort and warn them, leſt any faile of the grace of God, and walk not worthy of the vocation wherewith they are called: For by theſe means God peradventure may make me a good inſtrument, and a veſſell of honour in his own hand towards them, if I be purged from the earthly diſtempers of humane paſſions. And what although I ſhould ſee no great appearance of being received by them, in that which I offer and mean well, according to the Goſpel? What although I ſhould perceive no redreſſe of any thing, but rather an increaſe of publick troubles and grievances? What although all hopes of peace and ſettlement ſhould more and more flye from us? ſhould I therefore leave off to do my duty? ſhall I ceaſe to pray for thoſe that are over me? ſhall I not endeavour that they may know Gods wil in their places, and receive grace to doe it? ſhall I be weary of well doing towards all? I hope none will adviſe this. I therefore ſhall not need to ſcruple a compliance and concurrence with any, in things juſt and lawfull in themſelves. For let the Title of thoſe that ſtand now with power in the places of Rule, be what it will, whether it be called a conqueſt of the former ſtate yea or no? and whether as Conquerours they may juſtly claim all the rights which the State could pretend unto yea or no? Or whether it be a vindication of the inherent power and liberty in the body of a Nation from the hands of thoſe that had enſlaved it yea or no? Or whether it be the neceſſity of a naturall defence of the Rights and Priviledges of the people, againſt thoſe that by power ſeek ſtill to invade the ſame yea or no? Or whether it be (as ſome terme it) an irregular uſurpation and abuſe of power and truſt in thoſe that are ſervants to make themſelves maſters yea or no? or what Title ſoever elſe may be given to their ruling ſtate and power; it maketh no matter to me in reſpect of Chriſtianity, and thoſe fore-named duties; becauſe in Chriſtianity thoſe are duties which I muſt intend without reſpect of perſons, at all times, and towards all men (except I can truly judge that they have ſinned the ſin unto death, which I hope none will judge of theſe) for ſuppoſe as to men, that their ſtanding had no place, and ſhould be thought not onelyonly in reſpect of the Nationall, but even of naturall lawes, altogether unjuſt: yet if I muſt look upon them as they are by Gods permiſſion and direction ſet up; and from him; if I find them, as over me, in places of Government; ſo ſuch in whoſe hand he hath put the full adminiſtration of his power over the whole Nation, I muſt conclude that by vertue of his command, I am bound to pray for them, that they may have grace to manage their Power and Talents rightly, according to his will, and for the good of the Nation, and for the City of God therein: for whoſe ſake alſo I ought to aſſiſt them with my beſt abilities received for publick ſervice, to inable them ſo to doe. Upon this account therefore I wiſh from my heart, that every one of them may be in their lives and charges as perfect and upright in the way of God, as David was, and as zealous to advance all good, and deſtroy all wicked doers from the Citie of the Lord, as he profeſſeth himſelfe to be. What ever the title and claim to right may be in others, who ſtand as competitors with, or againſt thoſe that are in poſſeſſion, I take not upon me to determine either way: no man hath made me a judge or a divider of rights between the great ones of the world; my way in the Goſpel is to prejudge none in that which God hath given them, but to ſerve all through love in that which is good: As for that right which God doth give to power (For the moſt high of all ruleth in the Kingdome of Dan. 4. 17.men, and giveth it to whomſoever he will, and ſetteth up over it the baſeſt of men) I ſhall leave it to his own effectuall determination, by the ſetting up of one and putting down of another: for the actuall poſſeſſion of Gods place over men, by the adminiſtration of his ſupream power, in the hand of one, and out of the hand of another, is that by which I muſt take notice of his determination of the matter. As for my ſelfe, my whole work is to judge of mine own wayes how to keep them pure and without offence towards all, how to hold forth the word of life, and thereby to ſtirre up every one to follow the example of Chriſt Ieſus, by walking in love as he hath loved us, and in holineſſe as he is holy, and how to follow peace, and reconcile differences which are deſtructive to Church and State, in a Goſpell-way, chiefly when God doth open a doore of utterance unto me; and this is all that I am to meddle withall in my place and calling; and as I hope without humane reſpects and worldly ends, never to be wanting to this; ſo beyond this line, nor conſideration, no man nor thing, God willing, ſhall ever draw me. It is a ſmall matter to me, what any may think or ſay of my preſent medling in this buſineſſe and this way, yet I ſhall never refuſe to give a true reaſon to any that ſhall diſcreetly ſeek it, of my proceedings; but to anſwer the partiall cavils and interpretations which paſſionatly ſelfe-willed and conceited men ſhall intend to put upon my actions, I ſhall alwayes think it below my care and Calling, and regard it no more than the noyſe of a Dogges barking.