A Sermon Preached 19 May 1669, Sermon
A SERMON Preach'd at The Election of the GOVERNOUR, AT BOSTON IN New-England, May 19th 1669.
By JOHN DAVENPORT.
Printed in the Year, 1670.
2 Sam. 23.3.
The God of Iſrael ſaid, the Rock of Iſrael ſpake to me, He that ruleth over men muſt be juſt, ruling in the fear of God.
THeſe words may be conſidered two wayes; 1. As holding forth a Prophecy of the Kingdom of the Meſſiah, who is the Mediator, Surety, and Head of the Covenant of Grace, for his People. In which Covenant David comforted himſelf whatever decayes ſhould befall him, or his houſe in after-times. 2. As holding forth a Rule for the choice and ordering of Rulers over men. According to this conſideration of the words, I purpoſe to handle them at th s time, as beſt ſuiting with the preſent occaſion. And ſo the words hold forth a Rule of Wiſdom, whereunto the Lord teacheth his People to apply their hearts, in ſetling Civil Government according to God's Ordinance, ſo as they may expect the preſence and bleſſing of God, through Jeſus Chriſt with them, and upon the Commonwealth.
I ſhall ſum up all in one Doctrinal Concluſion, which ſhall be this;
That it is the Ordinance of God, in reference to Civil Government in Commonwealths, that ſome men orderly choſen ſhould rule over other men: and in reference to the qualification of Rulers, that they be juſt, ruling in the fear of God.
Which is twofold. 1. Concerning the thing; that ſome men ſhould rule over others. 2. Concerning the qualification of the perſons that are to rule; that they be juſt, ruling in the fear of God. In this way of his Ordinance you ſee, in my Text, both theſe are joyned together, and noted as the Ordinance of God, in the Trinity of Perſons, God the Father ſaid it, who is called the God of Iſrael, by vertue of his gracious Covenant with them: and God the Son ſpake it, who is ſtiled, the Rock of Iſrael, for that title is aſcribed to Chriſt the Mediator, and ſecond Perſon: For they drank of the Spiritual Rock that followed them, 1 Cor. 10.4.and the Rock was Chriſt.
And they both ſpake it to David by the third Perſon, the Holy Spirit, who ſpake by David, ver. 2. But I ſhall handle them ſeverally.
1. The firſt, that in reference to Civil Order in the Commonweal, God hath ordained, That ſome men, orderly choſen, ſhould rule over other men.
It is not my purpoſe to diſcourſe of the ſeveral Forms of Government, Monarchical, Ariſtocratical, and Democratical, nor to trouble you with the divers readings of the words, according to the Original, being content to handle them as they are tranſlated, and read in all your Bibles. From whence the Doctrine is collected. And the firſt thing to be proved, is,
That Power of Civil Rule, by men orderly choſen, is Gods Ordinance. For,
1. It is from the Light and Law of Nature, and the Law of Nature is God's Law.
2. The orderly ruling of men over men, in general, is from God, in its root, though voluntary in the manner of coaleſcing: It being ſuppoſed that men be combined in Family-Society, it is neceſſary that they be joyned in a Civil-Society; that union being made, the power of Civil-Government, and of making Laws, followeth naturally, though the manner of union, in a Political Body, is voluntary. That we defend our ſelves from violence and wrong, is a conſequent of pure Nature: but that we do it by devolving our Power into the hands of Civil Rulers, this ſeems to be rather poſitively moral, than natural.
3. Becauſe this ſpecial Form of Civil Government of Commonweales, by men orderly choſen, the Scripture aſcribes unto God; and alſo Civil Government, adminiſtred by Judges and Magiſtrates, as Chriſt ſpake concerning Pilate, Joh. 19.11. Jeſus anſwered, Thou couldst have no power at all againſt me, except it were given thee from above: and they are ſaid to judge not for man, but for the Lord, 2 Chron. 19.6. hence they are called Gods, Pſal. 82.6, 7. as appointed by him, according to Chriſt's expoſition of thoſe words, Joh. 10.35. If he calleth them Gods, unto whom the Word of God was given. See what the Wiſdom of God, which is Jeſus Chriſt, ſaith in Prov. 8.15, 16. By me Kings reign, and Princes decree juſtice.
Object. In 1 Pet. 2.13, 14. Civil Government by Civil Rulers is called a humane Ordinance, ἀνθρωπίνη foreign.
Anſw. Not to ſhew that it is a meer humane invention, and no Ordinance of God: for that is contradictory to Rom. 13.1. The Powers that be, are ordained of God. ver. 2. and he that reſiſteth, the Ordinance of God. But it is ſo called, 1. Becauſe men are the ſubject recipient of this Power. So the Syriack expreſſeth it, Leculhum benai auſho, Obey all ſons of men that are in Authority. 2. Becauſe the Choice hereunto is from God by men, Deut. 1.13. Bring you men of Wiſdom, and of Underſtanding, and known among your Tribes, and I will make them Rulers over you. 3. Becauſe humane Concernments are the proper objects of it. 1 Cor. 6.4.If then ye have judgments of things pertaining to this life, ſet them up which are leaſt eſteemed in the Churches. 4. Becauſe the good of humane Societies is the end of it. Therefore Durandus, in his Book, De Origine Juris, ſaith well, Civil Power, according to God's Inſtitution is of God, and according to its acquiſition and uſe, it is of man. And whereas Peter extends this ſubjection to two ſorts of objects; to the King as Supream, and to other Governors as ſent by him, for the puniſhment of evil doers, and for the praiſe of them that do well; He therefore eſtabliſheth the Ruling Power over men in all ſorts of Magiſtrates, who may be ſaid to be ſent by the King, either immediate (as ſome are ſent by expreſs deſignation of the Perſon to ſuch an office) or mediately, by his Royal Charter given to Corporations, to chooſe from among themſelves, ſuch as they account fit for ſuch a truſt. This is our caſe, who have by Patent from the King, liberty and power to chuſe a Governour, and Deputy-Governour, and a limitted Number of Aſſiſtants, inveſted with Magiſtratical Authority over the People. My Text ſaith, He that Ruleth over men, whether as Supream or Subordinate, as being ſent by him upon the Peoples choice, muſt be juſt, ruling in the fear of the Lord: Therefore we muſt diſtinguiſh between Family-Rulers, and Commonwealth-Rulers: Family-Rulers, viz. Husbands and Parents, are the Ordinance of God, without deſignation of the Perſons thereunto, by Commiſſion from the King, or Election of the People: but it is not ſo with Rulers of the Common-wealth: For the deſignation of theſe, or thoſe, to be Civil Rulers, leaving out others, is from God, by the Peoples free Choice, at leaſt by the Suffrages of the major part of them, wherein the reſt muſt acquieſce: This Power of Rulers of the Common-wealth is derived from the Peoples free Choice (therefore it is ſaid in the Doctrine, being orderly choſen) for the Power of Government, is originally in the People, and that Three Wayes:
1. Radically and vertually, as in the firſt Subject. For theſe Reaſons. 1. Becauſe, if living Creatures have radically in them a power of ſelf-preſervation, to defend themſelves from violence and wrongs; men united in Societies, being reaſonable Creatures, muſt have that power in a more reaſonable and honourable way, to put this power into the hands of Civil Rulers; nor doth a Community, in chuſing Civil Rulers, ſurrender ſo much their right and liberty to their Rulers, as their Power, both Active to do, and Paſſive to ſuffer unjuſt violence, ſo as the People ſhall not have Moral Power to do, or avenge injuries, proprio marte, without puniſhment. 2. Becauſe, if men United in a Civil Society, may give Magiſtratical Power to ſuch and ſuch, leaving out others; (then this Power was in this united Society; but it was not in them formally (for then all ſhould be Rulers) therefore this Power was in them only virtually; for Nemo dat quod non habet, None can give that which they have not either formally, or virtually in themſelves.
2. Communciatively, By way of free Donation; the People giving to this or that man, and not to others, the Ruling Power over them. For, 1. In regular actings of the creature, God is the firſt Agent; there are not two ſeveral and diſtinct actings, one God, another of the People: but in one and the ſame action, God, by the Peoples ſuffrages, makes ſuch an one Governour, or Magiſtrate, and not another. 2. God regulateth his People exerciſing their Power, in chuſing ſuch and ſuch, and not others, to Rule over them; therefore they have Power from God's Ordinance to do it: for none can regulate a Non Ens, nor will God by his Word regulate unwarrantable actions, as he doth this. Exod 18.21. Moreover, provide thou among all the People men of courage, fearing God, men dealing truly, hating covetouſneſs; and appoint ſuch over them, to be Rulers over thouſands, Rulers over hundreds, &c. Deut. 1.16, 17. And I charged your Judges, that ſame time, ſaying, Hear the Controverſies between your Brethren, and judge righteouſly between every Man and his Brother, and the Stranger that is with him; ye ſhall have no reſpect of perſons in judgment, but ſhall hear the ſmall as well as the great; ye ſhall not fear the face of man, for the judgement is Gods, &c.
3. Limitively; For the People ſo give Magiſtratical Power unto ſome, as that ſtill they retain in themſelves theſe Three Acts, 1. That they may meaſure out ſo much Civil Power, as God in his Word alloweth to them, and no more, nor leſs. 2. That they may ſet bounds and banks to the exerciſe of that Power, ſo as it may not be exuberant, above the Laws, and due Rights and Liberties of the People. 3. That they give it out conditionally, upon this or that condition; ſo as, if the condition be violated, they may reſume their power of chuſing another.
Thus you ſee the firſt part of God's Ordinance, concerning Civil Rule and Government in Commonwealths, by ſome orderly choſen thereunto. The ſecond part of God's Ordinance in this matter, followeth, which is concerning the qualifications of ſuch Rulers over men.
2. That, as to the qualifications of Rulers over other men, it is God's Ordinance, that they be juſt, ruling in the fear of the Lord.
1. They muſt be juſt. They are to be termed juſt, in the ſenſe of this Text, whoſe wills are ſanctified and inclined by the Spirit of God, to perform to men whatſoever is due to them according to the Rules of the Word. 1. The principal and efficient hereof, is the ſanctifying Spirit: therefore it is ſaid, Eph. 5.9.the fruit of the Spirit is in all goodneſs and righteouſneſs, and truth. 2. The proper ſubject recipient of this gift of Grace, is the ſanctified will, into which it puts a bent and inclination unto righteoſneſs. For the faculties of the Soul are not by nature bent to that which is good, but contrary; Gen. 4.5. But unto Cain and his Offering he had no regard, wherefore Cain was exceeding wroth, and his countenance fell down. There may be light in the underſtanding, ſhewing what is good, but that which inclineth to good muſt be in the will, Rom. 7.18, 22. For to will is preſent with me, but I find no means to perform that which is good: for I delight in the Law of God concerning the inner-man. He is truly juſt, who acteth juſtly out of love to Righteouſneſs; unjuſt men may do juſt actions, upon other motives, as Abſolom pretended, 2 Sam. 15.4. O that I were made Judge in the Land, that every man which hath any matter of Controverſie might come to me, that I might do him right. And the unjuſt Judge acted in Luke 18.4, 5. Though I neither fear God, nor love man, yet becauſe this Widow troubleth me, I will do her right. 3. The effect of it is the performance of whatſoever is due to men. Hence Children doing their duties to their Parents, is ſaid to be juſt, Eph. 6.1. Children obey your Parents in the Lord, for this is right. And of Servants to their Maſters is ſaid to be juſt and equal, Col. 4.1. And all things due to men are performed by living righteouſly, Tit. 2.12. Teaching us, that denying ungodlineſs and worldly luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent world. 4. The Rule is, not mans corrupt Reaſons and Affections, but the Scripture. Mich. 6.8. He hath ſhewed thee, O man, what is good; and what doth the Lord require of thee but to do Juſtice, and Judgment, and to walk humbly with thy God. 2 Tim. 3.16. All Scripture is given by inſpiration from God, and is profitable for Doctrine, for Reproof, for Correction, for Inſtruction in Righteouſneſs.
Thus Rulers over men muſt be juſt, 1. In their perſonal Converſation, elſe that may be applyed to them in Rom. 2.1, 3. Therefore thou art inexcuſable, O man, whoſoever thou art that condemneſt, for in that thou condemnest another thou condemneſt thy ſelf, for thou that condemneſt dost the ſame things; and thinkest thou this, O man, that condemneſt them which do ſuch things, and doſt the ſame things, that thou ſhalt eſcape the judgment of God? 2. In their adminiſtration of Juſtice and Judgment towards all men impartially, and promiſed, Pſal. 72.2. Then ſhall he judge thy People in righteouſneſs, and thy Poor with equity. This God required, Exod. 18.21. Moreover, provide thou among all the People, men of courage, fearing God, men dealing truly, hating covetouſneſs, &c. And Job practiſed, Job. 29.14. and Samuel pleaded, when the People would alter the frame of Civil Government, Deut. 1.16, 17.1 Sam. 12.3. Behold, here I am, bear record of me, before the Lord and before his Anointed; whoſe Ox have I taken? or whoſe Aſs have I taken? or of whoſe hand have I received any bribe, to blind mine eyes therewith, &c. to the 6th verſ. Wherein he ſhewed, 1. His Integrity, in that he adjured them before the Lord. 2. His Modeſty, 1, In that he ſpeaks only negatively, that he had done them no wrong, though he could have ſpoken poſitively of much good they had received by his Government. 2, In that he mentioned the leſſer things, Oxen, and Aſſes, implying, that much leſs had he wronged them in greater things.
2. They muſt Rule in the fear of God; Which contains in it all matters of Religion contained in the firſt Table of the Law, whereof the filial, reverential, obediential fear of God is the ſumme and foundation and head-points; Eccleſ. 12.13. Let us hear the end of all: Fear God, and keep his Commandments, for this is the whole duty of man. 1 Prov. 7. The fear of the Lord is the beginning of knowledge: The fear of God is a ſanctifying gift of Grace, wrought by the Holy Ghoſt in the hearts of the Elect, proceeding from a right knowledge of God, whence they exalt him above all, and are inclined to the obedience of his revealed will in all things. 1. The fountain hereof is ſanctifying Grace; therefore I call it a gift of Grace; Let us have grace, whereby we may ſo ſerve God, Heb. 12.28.&c. 2. The principal efficient hereof is the Holy Ghoſt, Iſa. 11.2. And the Spirit of the Lord ſhall reſt upon him. 3. The ſubject recipient of it is the heart of the Elect, Jer. 32.40. And I will make an everlaſting Covenant with them, that I will never turn away from them to do them good, but I will put my fear in their hearts, that they ſhall not depart from me. 4. The riſe of it is from a right knowledge of God, Jer. 22.15, 16. Did not thy Father eat, and drink, and proſper, when he executed Judgment and Juſtice, when he judged the cauſe of the afflicted, and Poor, he proſpered: was not this becauſe he knew me, ſaith the Lord. 1. In his Soveraignty, Jer. 10.6. 2. In his Immenſity, Iſa. 40.15, &c. Behold the Nations are as a drop of a bucket, and are counted as the duſt of the ballance, &c. 3. In his Omnipreſence, Pſal. 130.7. Whither ſhall I go from thy Spirit? or, whither ſhall I flee from thy preſence? 4. In his Juſtice; It is a fearful thing to fall into the hands of the living God, Hoſ. 3.5. 1 Sam. 12.24. 5. The property of it is, Heb. 10.31.1. To exalt God above all, as the higheſt object of our ſubmiſſion. Prov. 22.4. By humility and the fear of the Lord, are riches, honour, and life. 2. Affiance, Pſal. 147.11. But the Lord delighteth in them that fear him. 3. Love, Deut. 10.12. And now Iſrael, what doth the Lord thy God require of thee, but to fear the Lord thy God, and to ſerve him, and love him.
And God is thus exalted, 1. When his word prevaileth above all other words, Iſa. 66.2. To him will I look, even to him that is of an humble and contrite ſpirit, and trembleth at my word. Acts 5.28, 29. Did not we ſtraitly command you, that you ſhould not teach in this Name? Then Peter and the Apoſtles anſwered and ſaid, We ought rather to obey God than Men. 2. When the Omnipreſence of God, cauſeth us to approve our ſelves, and wayes, to him. Gen. 17.1. I am God alſufficient, walk before me, and be thou upright. Job 1.5. He ſanctified his Sons, and offered burnt Offerings; for Job thought, It may be my Sons have ſinned, and blaſphemed God in their hearts. Eccleſ. 8.12. Though a ſinner do evil an hundred times, and God prolong his dayes, yet I know it ſhall be well with them that fear the Lord, &c. 3. When the fear of God overcometh all carnal fears. Dan. 3.16, 17, 18. Shadrach, Meſhach, & Abednego, anſwered and ſaid to the King, O Nebuchadnezzar, we are not careful to anſwer thee in this matter; behold, the God whom we ſerve is able to deliver us from the burning fiery furnace & he will deliver us out of thine hand, O King: but if not, be it known unto thee, O King, that we will not ſerve thy God, nor worſhip the golden Image which thou haſt ſet up. Heb. 11.27.
Hence follows, 1. A firm cleaving to God, in the obedience of Faith, Deut. 10.20. Thou ſhalt fear the Lord thy God, thou ſhalt ſerve him, and cleave to him. Thus they muſt fear God in their perſons.
2. In their Families, Pſal. 101.2. I will do wiſely in the perfect way till thou comeſt to me, I will walk in the uprightneſs of my heart, in the middeſt of mine houſe. Now therefore fear the Lord and ſerve him in uprightneſs and in truth, Joſh. 24.14.and put away the Godds which your Fathers ſerved beyond the flood, and in Egypt, and ſerve ye the Lord.
3. They muſt exerciſe it in their Civil Government in the Common-wealth, Pſal. 2.10, 11. Be wiſe now therefore ye Kings, be learned ye Judges of the Earth; ſerve the Lord in fear, and rejoyce in trembling, Pſal. 27.5.
III. Theſe two, Juſtice and the fear of God, muſt be conjoyned by Gods Ordinance in Rulers over men, if they would have his preſence, aſſiſtence, and bleſſing with them in their publick Adminiſtrations.
Reaſ. 1. From the order of the conjunction of Juſtice with the fear of God, which is as of the Effect with the Cauſe; therefore the fear of God is firſt to be exerciſed, and Juſtice is to be regulated by it. The Scripture plentifully ſhews what a ſtrong and powerful influence and efficacy, the true fear of God exerteth in reference to all Moral duties among men; Moderation in Joſeph, who would not abuſe his publick Authority unto private revenge, giving this for his Reaſon, I fear God, Gen. 50.19, 20. Mercy with the Midwives preſerving the Male-Infants, Exod. 1.21. Juſtice in Judges againſt Uſury and Oppreſſion, 2. Chron. 6, 7.Neh. 5.9. and his different carriage from former Governours, in eaſing the People of burthenſome Charges, what he could, Pſal. 14.15. againſt the prophaning of the Temple, and of the Sabbath, and neglect of the Prieſts and Levites, and the Marriages of ſtrange Wives, Chap. 13.
Reaſ. 2. From the great Truſt committed to Civil Rulers,
1. To do Juſtice, according to Scripture-Rules, 2 Chron. 19.6, 7.
2. To ſee that others do juſtly towards one another; for he is the Miniſter of God for thy good, Rom. 13.4.&c.
3. To protect men in every good way. 1 Tim. 2. 2. Pray for Kings, and for all that are in Authority, that we may lead a quiet and peaceable life, in all godlineſs and honeſty.
4. To uphold the Churches walking in the order of the Goſpel. Iſa. 49.23. Kings ſhall be thy nurſing Fathers, and Queens thy nurſing Mothers, &c.
5. Their End ſhould be to exalt Chriſt in diſpenſing his Government in Textu, Pſal. 2.10, 11. & 72.1. to 18.
Ʋſe. Exhortation. 1. To the Freemen, who are entruſted by the Community, to chuſe Magiſtrates by their ſuffrages, to follow the counſel of Jethro to Moſes, Exod. 18.21. Moreover, provide thou among all the People, men of courage, men fearing God, hating covetouſneſs, &c. as Moſes did, verſ. 25. which alſo Moſes gave to the Tribes, Deut. 1.13.
Motive. 1. The choice of good Rulers will be a ſign and pledge of Gods intendment to bleſs their Government and his People thereby. For when God gives Rulers, whom he intends to make a bleſſing to his People, they ſhall be ſuch as are bleſſed of him in Chriſt for the good of that People, Iſa. 1.25, 26. Then I will turn mine hand upon thee, and burn out thy droſs, till it be pure, and take away all thy tinn; and I will reſtore thy Judges as at the firſt, and thy Counſellors as at the beginning. If this be neglected, the Government will not be bleſſed, and the welfare of the People will be ruined. But if Chriſt bleſs the Governours, he ſhall be our peace, whatſoever Enemies come againſt us, or riſe up among us: And he ſhall be our peace, when Aſhur ſhall come into our Land,Mic. 5.5, 6. &c. he will raiſe ſeven Shepherds, and eight principal Men, that ſhall be our Relief. But you have no Inſtance in Scripture, that ever God was with a People to bleſs them, in a courſe of ſpecial Providence, when they that feared not God, were their Rulers, by their own conſent and choice: Let Chriſt therefore have the preheminence in all things, and in your choice of Rulers for the Commonwealth; and in order thereunto, ſee that they whom you chooſe to be Rulers, be men interreſſed perſonally in Chriſt: For when they that are called to Ruling Power, ceaſe to exert it in ſubſerviency to the Kingdom of Chriſt, there will be an end of New-England's Glory, and Happineſs, and Safety.
Mot. 2. You muſt ſubmit to their Authority, and perform all duties to them, whom you have choſen to be your Rulers, whether they be good or bad, by vertue fo the Relation between them and you; So Wives to their Husbands, though Unbelievers, 1 Cor. 7.13. And Servants to their Maſters though froward, 1 Pet. 2.18. Therefore as this ſhould Caution Women and Youngmen to beware of chuſing bad Husbands, and Maſters; ſo, and much more, it ſhould Caution you in your chooſing publick Rulers, if you mind the publick or private good of yours.
Mot. 3. If men unjuſt, and that fear not God, be choſen Rulers of the Common-wealth, all the People are in danger of being puniſhed by the wrath of God for the ſins of their Rulers; Bad men being in publick place, will give bad counſel to corrupt Religion, Ezek. 11.1, 2. Jaazaniah and Palatiah, Princes of the People, are ſaid to be the men that imagine miſchief, and deviſe wicked counſel in the City; the end will be ruine. See when the men of Shechem choſe a bramble, Abimelech, to be their Ruler, ſee Judg. 9.2, 14, 15, 23, 52, 53. The ſins of Jeroboam, and of thoſe that ſucceded him, their corrupting Religion, ruined not only their own Families, but alſo all Iſrael, which was threatned, 1 King. 14.15. For the Lord ſhall ſmite Iſrael as when a Reed is ſhaken in the Water, and he ſhall weed Iſrael out of this good Land, which he gave to their Fathers, and ſhall ſcatter them beyond the River, becauſe they have made groves, provoking the Lord to anger. The ſame befel Judah for the ſins of Manaſſeh, Jer. 15.4. And for the ſins of other Rulers, by corrupting Religion, and unrighteous dealings, whereof the Prophets complained.
Exhort. 2. To thoſe, who by the conſent of the Freemen, Ʋſe. are according to Gods Ordinance, to be inveſted with Magiſtratical Power and Authority, to obſerve Moſes his Charge to the Judges, Deut. 1.16, 17. And I charged your Judges that ſame time, ſaying, Hear the Controverſies between your Brethren, and judge righteouſly, &c. and Jehoſhaphats, 2 Chron. 19.9, 10. Be wiſe therefore ye Rulers, and conſider that your Life, and all our Good, your Proſperity and Protection lies, not in this or that Politick deſign, or whatſoever elſe under the Sun, but alone in Gods gracious Preſence with you, Pſal. 4.6, 7. Oh! provoke him not to depart from us, but ſeek the continuance of his preſence with us, and fix your thoughts on the things which tend to aſſure Gods ſpecial providential Preſence with us. The things incumbent on you, in order hereunto, are ſuch as reſpect either Perſons or Things; my deſire is to ſpeak in love to the Truth and Peace.
1. For Perſons: Provide for the Protection, Encouragement, and Liberty of all thoſe whom God owneth to be his People, that fear him; take care that they be not trodden under foot, nor ſwallowed up, nor expoſed to the rage and contempt of men; only for thoſe that walk orderly, and peaceably, not offenſively to one or other, or to the Church of God; though they differ from others in their Apprehenſions and Perſwaſions, though miſguided; yet are willing to receive Light in Gods way and time: Theſe are to God as the Apple of his Eye, and let their Safety be alſo to you. Be not ready to receive ill reports againſt them. Jer. 20.10. Report ſay they, and we will report, &c. Pſal. 15.3. nor receiveth a falſe report againſt his neighbour, 1 Tim. 1.19.
2. For Things: They are either the things of God, or the things of Men: 1. For the things of God; the publick Profeſſion and Practice of Religion, which is in great danger by two extreams; miſguided Zeal, and Formallity: Let the Honourable Court therefore approve themſelves to Rule in the fear of God, by their perſonal knowing, imbracing, and obeying the Goſpel of Chriſt; and by their protecting the Churches that are orderly gathered, and walk according to Goſpel-Rules, from the violence and injuries of their oppoſers, remembring that dreadful threatning, Iſa. 60.12. For the Nation and the Kingdom, that will not ſerve thee, ſhall periſh, &c.
I ſhall add a few Caveats. 1. Take heed of a various management of matters of Religion, to the advantage of the preſent poſtures and condition of your Civil Affairs. The things of Chriſt ſhould be as Joſephs Sheaf, to which all other ſhould bow. When they are made to cringe and bend to mens Policies, they are no longer the things of Chriſt: All Gods Truths are Eternal and Unchangeable by men: Give them all at once the ſoveraignty of your Souls, and have not the leaſt thought of making them bend to ſerve your worldly ends, but cleave to the Truth of the Precepts, and live by the Truth of the Promiſes; for performance whereof, the God of Truth hath engaged his Alſufficiency. 2. Take heed and beware that you deprive not any Inſtituted Chriſtian Church, walking according to Goſpel Rules, of the Power and Priviledges which Chriſt hath purchaſed for them by his precious blood, and given unto them, Mat. 16.19. God calls Civil Rulers to protect and preſerve ſuch Churches; if he hath given them liberty, and you ſubject them to bondage; if he hath given them power in their proper concernments within themſelves, and you countenance and uphold others to exerciſe power over the Churches, in ſuch things to whom Chriſt never gave ſuch puwer; you will have a ſad reckoning. Remember Jeptah's Argument, againſt the encroachments of the Amonites upon the Rights of Iſrael, Judg. 11.14. 3. Avoid carefully impoſing upon the Churches any thing that Chriſt hath not put upon them, viz. 1. Mens Opinions, eſpecially when they are ſuch as prevailed in an hour of Temptation, though conſented to by the major part of a Topical Synod, yet diſliked by ſome of themſelves, and by other godly Miniſters, both in this Countrey, and in other Countries, ſo that they are things Controverted and under Diſpute. Impoſe not ſuch things upon Churches, leſt Contentions ariſe in the Churches about Opinions, which are no part of the Faith once given to the Saints, for which we are called to contend earneſtly, Jude 3. 2. A ſtanding Council, for which we find no warrant in the New-Teſtament, nor Example in the Primitive Churches, nor in Succeeding Ages, for ſome hundred years after Chriſt. Nor is it ſafe for the Churches, which are thereby ſubjected under an undue Power out of the Church, which under a pretence — of helping the Church with their Light, bereave them of their Power; in re propriâ, binding them to reſt in their Deciſions, and to practiſe accordingly. As for occaſional Councils, two extreams muſt be avoided. 1. A total rejecting Councils: For, when the need of any Church requireth ſuch helps, through want of Light, or of conſent within it ſelf, in weighty and difficult queſtions, it is their Liberty, and Prudence, and Duty, voluntarily to ſeek help from others choſen by that Church, being approved for their Orthodoxy, and Faithfulneſs to Chriſt, and to his Cauſe, and Intereſt; And when their Counſel is given, it is the Duty of the ſaid Church to try it by the Scripture; and if it be found to agree with the Oracles of God, to acquieſce in it, elſe not; according to that Rule, 1 Theſ. 5.21. 2. A preferring the Judgment of a Council when it ſuits? with mens own minds, wills, and ends, above any Light for the contrary, though it be held forth from the Word of God, ſo as to reſt in what the Council ſaith, without conſidering whether it be according to the holy Mind and Will of God, declared in the Scriptures. This is an abuſe of Councils, which hath ſharpned the Pens of Godly Learned men in their Writings againſt it, not only againſt Popiſh Councils, which bind People to receive their Superſtitious Devices and Impoſitions, as matters of Faith; but againſt other Councils, which have too peremptorily and abſolutely obtruded their own Determinations without Scripture-proof. Hence Luther affirmed of the firſt general Council at Nice (which was accounted the beſt) That he underſtood not that the Holy Ghoſt ſpeak in it; and that the Canons and Articles thereof, were but Hay, and Straw, and Stubble. And Beza (in his Preface to the New-Teſtament) ſaith, That ſuch was the folly, ignorance, and ambition of many Biſhops, in the beſt times, that you would have ſuppoſed the Devil to have been Preſident in their Aſſemblies. And, long before theſe, Nazianzen complained, That he never ſaw good end of any, and reſolved never to come at them more; yet he lived under the good Emperour Theodoſius. When Councils ſeek to pleaſe themſelves and other men, more then to ſerve Chriſt, their Concluſions will be anſwerable to their ſcope. Hence the German Interim was agreed upon by ſundry Miniſters to pleaſe the Emperour, but other Orthodox Miniſters diſſented, and wrote againſt it. The Synod in England, under the Prelacy, publiſhed Superſtitious Ceremonies; againſt which many godly learned Miniſters wrote, and were ſilenced; who are, to this day, called, The good Old Nonconformists: The late Reverend Teacher, to reeſtabliſh a Church, publiſhed a Catechiſm for the Children of it, wherein he taught them concerning the Power of Councils; that the Queſtion is carried to the Council, but the Cauſe ſtill remaineth in and with the Church. This ſhall ſuffice, for the preſent, to have been ſpoken to the Care that the Honourable Court is to Exerciſe about the things of God. The next things to be ſpoken to briefly, are the things of men; they are righteous Adminiſtrations of Juſtice in matters of this Life. Theſe wheels alſo you are to ſet going. 1. If upon reviſal of your Body of Laws any one be found to be unjuſt and oppreſſing, let it be expunged, and altered; And for thoſe that are good, provide for good execution. 2. Let the ſoveraign Dictates of Nature, be conſtantly attended by you, which Chriſt notes to be the ſum of all Moral Duties, in the two Tables, Quod tibi furi non vis, alteri ne faeceris, Mat. 7.12. Would you enjoy peace and liberty in Profeſſing and Practiſing according to the Rules of the Word, as you are perſwaded; let others alſo that fear God, and walk orderly and juſtly, and peaceably with them, enjoy the like Peace and Civil Liberties, leſt other Rulers be encouraged by your Example, to meaſure to us again, with what meaſure we mete unto others, they accounting, as we do them. This is threatned in Mat. 7.2. I ſhall conclude with a brief reminding you of the firſt beginning of this Colony of the Maſſachuſets, which I have the better advantage, and more ſpecial engagement to do; being one of them, by whom the Patent, which you enjoy, was procured; and to whom it was committed, by King Charles the firſt, and His Majeſties moſt Honourable Privy Council. My Name was not mentioned in the Patent, becauſe I deſired it might be left out, leſt the then Biſhop of London, who was of the Privy Council, ſhould have an ill eye upon me for my appearing ſo far in that work, whereunto he was oppoſit: but in expences for any Helps to promove the Work, in the firſt beginnings of it, I bore my part, meerly for the ſervice of Chriſt, and for the help of his People, I not knowing that ever I ſhould remove unto theſe parts, by vertue of that Patent. When it was obtained, and committed to us, we were made a Corporation for New-England, and accordingly acted, in ſundry Meetings, and choſe Mr Endicot to be the firſt Governour, and ſent him hither; and for his encouragement, we gave him an Houſe at Salem, which was built for the uſe of the Corporation in London; and he carried with him two Miniſters. The next year the Corporation in London, underſtanding that honourable Mr Winthrope, inclined to remove himſelf and Family to New-England, choſe him to be Governor, who came to Boſton, and with him we ſent the Patent, to prevent future inconveniencies; and God bleſſed it to that end, as it appeared ſoon afterward. In the firſt General Court, after his Arrival, the Civil Order was ſettled in a Select Company of Free Planters, ſuch as were accounted moſt fit to manage publick Truſt, to Chriſt's Ends; theſe chooſe a Governour, and Deputy-Governour, and a limited number of Aſſiſtants, inveſted with Magiſtratical Power, and Deputies from the reſpective Plantations, according to the Patent, which gave liberty to order Civil Affairs, as they found beſt. Churches alſo were gathered in a Congregational way, and walked therein, according to the Rules of the Goſpel, with much peace and conſent among themſelves, which that now bleſſed Servant of Chriſt, Mr John Cotton, the firſt Teacher to this Church, ſo approved, that he wrote unto me, being then in Holland, to encourage my coming to New-England, that the Order of the Churches and of the Commonwealth was ſo ſettled, by common Conſent; that it brought to his mind, the New Heaven and New Earth, wherein dwells Righteouſneſs, adviſing me to come hither free from Engagements to others. But Satan, in a ſhort time, ſtir'd up Strifes and Diſſentions, to the great diſturbance of the Churches and of the Countrey, which God at laſt mercifully quieted; nor hath the Goſpel come unto you empty handed, but hath brought unto you in its right hand, Spiritual Good Things, through Jeſus Chriſt, with Eternal Salvation to thoſe that believe in him; And in its leſt hand, Riches, and Honour, with Protection and Deliverances from Enemies of all ſorts. Now therefore take heed and beware, that the Lord may not have juſt cauſe to complain of us, as he did of thoſe in Jer. 2.21. & Rev. 2.4. leſt you loſe by Gods puniſhing Juſtice, what you received from his free Mercy, leſt he remove the golden Candleſticks, and the burning and ſhining Lights in them, as he hath already done many eminent Lights; and wo to them from whom the Goſpel is removed, for their abuſing it, and the Meſſengers of it. Would you yet ſee good dayes, and enjoy good things as in times paſt? Obey the counſel that the Spirit gave to the Church at Epheſus, Rev. 2.5. And to the Angel of the Church in Sardis, Rev. 3.2, 3. And take the courſe that Jehoſhaphat took, and was bleſſed therein, and all Judah with him, 2 Chron. 17.3. The Lord was with Jehoſhaphat, becauſe he walked in the firſt wayes of his Father David: And ſee that your fruitfulneſs in good, anſwereth the coſt & pains that God hath been at with you in his Vineyard, leſt the Lord be provoked to deal with us, as he did with his ancient Vineyard, Iſa. 5. from the firſt to the eight verſe.
FINIS.
End of the text · John Davenport, A Sermon Preached 19 May 1669 (1670)