Lot [...] frequent among other Nations, besides Gods owne people, the Jewes.

NEither was the use of Lotts lesse frequent among other Nations, then among Gods chosen people the Israelites:Plato de [...]. for Plato in his imaginary Modell of a Common-wealth, intended the most part of his Magistrates, to be designed yearly by Lot, for the preventing of, and meeting with the peevishnesse and way ward [...]sse of the people. For which intent he adviseth that [...]60. be Elected yearly by most voyces of the Commonalty out of foure rankes of Citizens, 90. out of each ranke, for Aldermen or Senators;Mr. Gatak. of the nature and use of Lots, p. 44. and the one halfe of them by Lot assigned to govern the City for that yeare: as also sixty Sheriffs to govern the territory thereunto belong­ing, which was divided into twelve parts; And furthermore it was yearly determi­ned by Lot, which part of the City should send Rulers into this or that part of the Country. And besides these three Surveighers of houses, edifices, highwayes, water­courses in and about the City; Five Clarks of the Market, a Master of the Revels, and three for Triers and disposers of prizes in solemn g [...]nes, and Judges for private Causes, to prevent Corruption, were all appointed by Lot.

Choice of Priests by lot.The choice of Priests, and such as undertook the charge of Sacred things was to be left to God himselfe, to dispose of by Lot, as it pleased him. Many of their Offi­cers likewise at Athens, both Civill and Sacred, were disposed of by Lot.

Officers both civill & sacred chosen by lot.The Athenian Senators sent to the Common Councell at Delphos, and their ordi­nary Councell of five hundred were all chosen by Lot: the Election being alter this manner; The names of all those in each Ward that were capable of that dig­nity were noted on little Tables, or tokens of brasse into one vessell, and as many Beans black and white, all but fifty black into another; and so each mans token being drawn out of the one, and a bean withall out of the other, either he past to further tryall, and held it if he were approved; or he was for that yeare rejected, as his Bean proved white or black: so fifty apiece being extracted out of each of the ten Wards, the number was made up of five hundred. And out of those so dig­nified with the Bean, nine were advanced by like course to further place of autho­rity named Rulers, or Regents: out of which were six Masters of the Ordinance [...] the King, or Master of the Ceremonies, the Major for the yeare, and the Marsh [...]. The nine Regents thus called out of the five hundred, Lots were cast againe for the ten Wards, which should rule first, which next, and so on to the yeares end: after­wards ten Presidents for the first seven dayes, and ten for the next seven, and so on till thirty five dayes were expired, the full time of their whole principality. Our of which ten, Lot was again drawn for a Commander or Provost, whose government lasted but one day of seven. Neither might any one of the ten have it above one day at once, because the keys of the Castle of Athens were in his keeping; seven of them had it as the black Bean favourd them; and three were necessarily debarted of it. Sigon. de Repub. Athen. l. 2. c. 3.

Iudges elected by Lot.For hearing and tryall of Causes a competent number of persons according to the quality of the suites to be heard, were assigned by Lot, as they drew Beans or Acorns with the letters upon them that belonged to those Courts: each of which persons so allotted received a rod from the Cryer, with the name of the Court writ­ten on it, or of the same colour that the letter was over the Court-gate, and then went with that, and his Bean or Acorn, unto that Court that had the letter on the one of the same colour with the other, and was there admitted for a Judge.

Besides these ordinary Judges, there were certain Arbitrators, or umpires by Lot assigned for deciding of lighter matters; which matters were divided among them by Lot. Their Clearks also of the Pleas, with ten Treasurers taken out of the best rank, ten Comptrollers or Auditors, ten Surveyors or Scavengers, ten Wardens of the Ports, ten Clerks of the Market, one Register, ten of Sheriffs and Bayliffs, ten Sacrists for superstitious services. And if any one presumed to come to Court or Councell not being designed by Lot, a penalty was laid upon him.

In Sparta the Competitors for any office, were sometime in order by lot admitted to passe the suffrages of the assembly.

At Syracusa in Cicily, Cican Verr. 4. Joves priest out of three chosen by Voyces out of three Fa­milies, was designed yearly by Lot.

At Rome the Vestall Nuns were elected by lot.Attic. l. 1. c. 12.

The two hundred Gentry of Rome, divided into tens, cast Lots for governing the State in course among themselves after Romulus his death, each ten their fifty daies, and each of the ten his five, &c. till all had taken their turnes: which Custome ex­pired at Na [...]a's Election.

The two Consuls so often as any extraordinary businesse fell out, that was to be done by them, and could not conveniently be done but by one of them (as the De­dication of a Temple, the nomination of a Dictator or Soveraign Generall, the keeping of Courts for creation of some new Officers, &c.) used by lot to decide whether of them should have the honour of it: and in time of War they cast lots also, which should go [...]o the wars, and which stay at home: And being both toge­ther in the same service with equall authority, they did sometime in the execution thereof by Lot daily take their turnes.

The Pretors parted the Government of the City between themselves by lot.

And by lot the Questors or Treasurers charge was assigned unto them: out of which Questors the Tribunes were sometime designed by lott; and out of the Tri­bunes were allotted certaine persons for forraigne Plantations.

In warlike employments Consuls & Praetors had their legions and armies by this course alotted them. Also such Tribes as should afford Souldiers for service: and such persons of each tribe as should serve were assigned by lot; And hence it fell out that M. Curius when a sudden Muster was made in his Consulship, & none of the youn­ger sort appeared, cast lots upon all Tribes, and citing him which was first drawn of that Tribe that come next to hand confiscated his goods, and sold him to be a slave.

Doubts in choice of Ediles or Surveyors (where divers Competitors had an equall number of voyces) were decided by Lot which of them should hold.

And in their Assemblies for election of Officers the Lot determined, which Com­panies or hundreds should be demanded their suffrages the first, and give the lead­ing voices.

Severall Pleas were ordinarily parted among them by lot, some to have and try Causes of treason, some of murder, some of extortion, and the like; and the the Judges tooke assistants to them which they elected by lott, as they themselves, were by lot appointed for the hearing of such Causes as were allotted to them.

Plin. sec. E­pist. 3. lib 9.In Vintage time Senators were made choice of by Lot, to attend the Court in the abscence of the rest by the appointment of Augustus.

Dion. Cass. lib. 55. Augustus by Lot set apart a certain number of Senators to consult with at con­venient times for preparation of Causes to be heard in the Court afterward: or ra­ther to dispatch businesses by without the Court, yet so as the whole Court might seem to have some hand in them: he did likewise assay by Lot to reform the Senat: he first parted the City into certain Regions and Wards, and then appointed the yearly Officers to share them amongst them, and to undertake the charge thereof, By lot he enjoyned two of those that had been Pretors formerly to be elected year­ly for the custody of the common Treasury.

In Tiberius his reigne, there were certaine persons assigned by lot to cleare the Lawes in some cases then questionable.

Vespasian assigned persons for redresse of wrongs done during the civill wars, and to rid the Courts of multiplicity of suits; which intermission of Justice had cloyed them with, Taeit. hist. l. 4. Suet. Vesp. c. 10.

Certain persons were assigned by Lot to mitigate harsh Lawes, Claud. c. 23.

Legates or Lievtenants were sometime designed by lot: in which case the use of Lotrery sometimes being questioned,Tacit. hist. l. 4. Cic. ad Attic. Epist. 17. Liv. hist lib. 43. & cic. Verr. 1. though it were by some opposed, yet the ma­jor part went with it [...] and would have it still retained as a soveraigne preservative against ambition and corruption; and a singular remedy for the preventing both of injury and envy: in which regard they esteemed it as a kind of divine Ordi­nance, where it was carried without fraud and covine, as it ought.

Panorm. ad 5. de sorti leg.Neither is the practice of civill Lottery unusuall in Italy, even at this day: for in Venice (the mirrour of Policy, and supposed modell of Plate's Platform) the Gen­try at twenty yeares of age come to the Generall Councell by Lot, (but otherwise not till twenty five yeares of age,Contaren. l. 1. Gat. of Lots p. 58. by the ordinary course: in Election of whom, every fourth of December, they that seek it, having made proof of their Gentry, have their names all cast into one pot, and brought to the Duke, before whom stands another pot with as many balls in it, wherof a fifth part is gilt, and all the rest silver only: the Duke draws out of the one each mans name, and a ball out of the other, which if it prove a golden one, he is thereupon admitted; if a silver one only, he stayeth at least a yeare longer.

When their Duke (the chiefe Magistrate) hath his designation, there is Lottery upon Lottery, and Voycing in a prolix and intricate manner, interchangeably mix­ed together the one with the other: the place being voyd either by deposition or decease, all their Gentry of thirty yeares of age or upward (and none under) as­semble and come in order as they sit (Lotts first being cast which side of them shall come in first) to the Lot-pot, having as many balls in it as there be of them in number, whereof thirty only be gilt, there a child draweth for each of them till for thirty of them, those thirty gilt ones be drawne. For which thirty the child draw­eth againe the second time out of another pot having nine gilt ones. The nine, withdrawing into a conclave, among themselves name forty such as have each of them six voyces at least: out of the forty so named, are twelve selected by Lot; which twelve choose twenty five, each at least by eight Voyces: of these twenty five are nine set apart by Lot, which nine do further nominate 45: those forty five againe reduced to eleven, the eleven chuse forty one of the chiese Senators, which forty one have power to elect a Duke. These forty one after an oath by them seve­rally taken, to elect whom they judge worthiest, and some other solemnities per­formed, write each of them in a scroll whom he thinketh good: the scrolls being mingled together, are drawn as they come, and the fitnesse of the person first drawn is discussed: who, if he have twenty five Voyces with him, used anciently to carry it without further ado: but now hee that hath most voices above that number, come he first or last to hand, hath the place. If none hath voices enough, they be­gin again, and continue till some be nominated that hath.

And in their yearly Assemblies at election of other Officers, all their Gentry [Page 19]that have suffrage in Councell, draw first for sixty gilt Balls out of two Pots by one Lottery: and after those sixty, for thirty six other gilt ones out of another by a second Lottery: and the thirty six that have thus drawn gilt Balls twice, have power to nominate to such offices as are then to be chosen: which is done in this manner, they go apart into certain conclaves by nine and nine, in foure Companies: where all those of each company in order of years draw out of a Lot-pot, balls with markes upon them for the severall offices; and according to the ball that each of them hath drawn, he nominates what Citizen he will for that office, who, if he hath six voices of those nine, the party yet holdeth; if not, another must be nominated by him till some one be so approved. By this meanes among those foure Companies are foure compettitors nominated for each of their offices, whereof one is chosen by most voices of the whole assembly, the Electors and the whole Kindred of the parties nominated being only first excluded.

In the Tuscan State, though not the Electors,Grimston. yet their offices are elected after the same manner: for dividing those that are capable of office into three rankes, and casting them into three boxes: out of the first they draw the Magistrates of highest place, the middle sort out of the second; and the lowest, out of the third: and ha­ving thus drawn five severall ones for each office, hee carrieth it that hath of the five the most voices in the Councell: which election standeth, and is alwaies con­firmed by the Duke.

Theodosius the Emperour, though at that time a great Commander, disdained not as a common Souldier in martiall services, to take his turn among the rest.

Hom. Iliad. n. Sophoc. [...]n Aiale. Ovid. Metam. l. 13. Hom. Iliac. 3. Plaut. in Timol.In Duells, a Champion hath been sometimes singled out by Lot, by lot it hath been determined which of them should give the onset.

By lot it was determined who should be enclosed in the belly of the wooden horse at the taking of Troy. Virg. Aen. 2.

Plaut. in Timol.By lott, Timoleon being to transport his Army over a river in the face of the ene­my tooke the rings of the severall Leaders, by drawing them to decide in what order they should p [...]sse, and when the ring of one of them that had a trophey en­graven on it, came first to hand, they left off further lotting, and very cheerfully made each of them with all the speed they could over, and so discomfited those for­ces that stood on the other side to inhibite their passage.

Plaut. in Pericle. Pericles, to restrain his Souldiers inconsiderate eagernesse to fight, divided them into two parts, and by lot assigned some to fight, and others (that lighted on the white Bean) to rest the whilest, and make merry.

Joseph. Captiv. lib. 7. c. 35. Josephus, with his company being in a desperate condition, and they choosing ra­ther to dy than to fall into the hand of the enemy, and to be at his mercy, decided by Lot who should slay each other and by that means he escaped; his lot comming out with the last mans, whom he perswaded to surrender himselfe to the Romans.

Jos. captiv. l. 7. cap. 35.The Jewes besieged in Masada, at Eleazars instigation, chose by lot ten men to slay all the rest, with their wives and children, which being done, one of those ten again singled by lot dispatcht the other nine, and in the last place himselfe.

At Syracuse they used to deliver their minds in Court by Lot, which practice [Page 20]continued unto Tullie's time: and likewise the delivery of their minds in course after the order of Alphabet is celebrated for Di [...]nysius his act, who having drawne the letter M. when one jesting, said he would play the Mome, made answer that he would not play the Mome, but the [...] Monarch, which proved accordingly, for be­ing chosen Generall, he turned tyrant: whence grew the Proverb, to say, M. is his Lott.

In Voyages some were by Lott set ashore for discovery, principally where there was conceived to be difficulty or danger.

At Sea sometimes Lots have been cast, to determine who should row, and who were to have other employments.

It was the custome of all the Rhodian State, both rich and poore, to speak freely in their turns by Lot.

In Publique works, as at the building of Tyre ▪ and in private labours, as at Vul­cans Forge; and in mutuall combinations, as in assaulting the Cyclops, each man had his task or standing often assigned him by Lot. Aen. 1. Aen. 8, Hom. Odyss. 1.

P [...]ta. hist. l. 33. Sesostris the Egyptian King compelled Kings that were tributary to him, to draw his Coach in their turns by Lot, like horses in a Charret, when it pleased him once a yeare to ride in state.

Thus it doth appeare that the use of Lots hath been frequent among all sorts, both for the distribution of Civill and Sacred offices and employmems; and also it will be made clear, that it hath been no lesse frequent in the division of lands and possessions, goods and chattells, yea, oftentimes of rewards too (aswell as penalties) as honours and dignities.

Num. 26.55. & 33.54. & 36.2.1 For at the entrance of Gods people into the Land of Promise, the whole Country in generall was divided by Lot, by Gods own speciall appointment, among the twelve Tribes: Concerning the manner of Lottery in that particular busmesse, there is some diversity of opinion; 1 Some think, that the Lots of the Land were put into one pot, and the Tribes names into another, and that one choice person, to wit, Eleazar drew for all: Others that out of one Pot of Tickets containing the names of the portions, one of each Tribe drew for the Tribe he was of. Others lastly, sup­pose that the Tribes names only were put into the Lot-pot, and that each Tribe as it was drawn, had his choice of which part he would, yet undisposed of, when he drew. The first opinion seemes most probable, and that first, because once drawing so, might well end all: which could not be in the second, where question might be who should draw first: and secondly, because it is not said that such a Tribe drew, or was drawn first or second simply, but that the Lot came out first or second for such a Tribe, which agrees not with the third.

Num. 35.7, 8. Losh. 25.2.Now as the Land in generall was thus divided by Lot, so in particular were the forty eight Cities assigned to the Levites, divided among them by Lot according to their Families: and whereas the Levites were divided into three Families, accord­ing to Levi's three sons Kohath, Gershom, Merari: and the Koathites subdivided [Page 21]into two ranks, i.e. the Antonites, or the issue of Aaron, Kohath Nephew by his son A [...], which alone had the Priesthod, and the rest of that house which came not of Aaron; Lots were cast among them for these their severall Families,Iosh. 21.8. in what Tribes there should Cities be assigned unto each: and in conclusion the Aaronites had thirteene in Juda, Sime [...]n, and Benjamin; the other Koathites. ten in Ephraim, Dan, and the one halfe of Manasses; and the Merarites, twelve in Reuben, Gad, and Zebul [...]n: the whole number forty eight.

At the return of the Jews unto the Land of promise from the Chaldean captivity a colonie was drawn by Lot for the peopling of Ierusalem, one being taken of each ten, and a tenth of the whole company for the storing of the City. Yea, the whole City it selfe was by lot shared in three parts, by the three seditious Commanders in the time of the Roman siege.

Moreover Lots were used for partition of movables, goods and chattells, and the like, as in the case of setting forth the tith, of Bullocks, Goats and Sheepe, Levit. 27.32.

And secondly in division of booties, of prey and spoyles taken in warre, Lorts are said to have been cast upon Jerusalem when it was sacked by the Chal­dees, and her people by Lot shared among the conquerours for slaves, Obad. v. 11. Joel. 3.3. Nahum 3.10. as the Nobles of Niniveh were shared by lot among the Medians, or Scythians, for slaves, when it was severall times surprized by them.

And thirdly of goods gotten by pilage or stealth, as David complaines that they had parted his garments among them, and cast Lots upon his Vesture, which is just­ly supposed to have been practised upon David, 1 Sam. 19.11.12. but was certain­ly fulfilled in our Saviour, Math. 27.35. Mark 15.24. Luk. 23.34. Ioh. 19.24. Such a Lot as this is alluded too by Solomon, where he brings in theevish compani­ons inviting to joyne and adventure with them, saying, Cost in thy lot among us, Prov. 1 14.

By Lott certaine persons were picked out to be saved, or slain: so David measured out the Moabites with two cords to be destroyed, but with one cord to be saved alive, as the Chald. Paraphr. expounds the place, 2. Sam. 8.2. and in this sence do Interpreters understand that place of Ezech. 24 6. where the Lord bids the Prophet pull the flesh piece by piece, every piece of it out of the Pot or Caldron, and cast no lot in it, thereby signifying that the people should not be some saved and some destroyed, but all utterly destroyed without distinction or difference. In this kind was the lot cast on the two Goats (for it was divisory meerly, not divinatory to tell whether was fitter for service, both being alike fit for it) whereby the one was taken for the scape-goat, to be sent out alive and saved, the other left to be slain to make a sin sacrifice to God in behalfe of his people.

Among Prophane writers nothing is commoner than the use of Lotts in this kind: Inheritances among coheires were by lot divided: Saturns three Sons parted among them Heaven, Sea and Hell, by this way of Lottery. Claros and Lacedaemon according to some Grammarians derive their names from hence: that is,Ex Near Eust. ad Claros [...] and Lacedamon, quasi [...] i.e. [...].

Thus Poloponnesus after right of possession by joynt conquest recovered, was parted between Cresphontes, Temenus, and the sons of Aristodemus.

Thus Lotharius his foure sons parted the Realme of France amongst them after their Fathers decease.Greg. Tur. hist. l. 4. c. 22. Thus Fredereck the second King of Denmarks, and Adelph Duke of Holst divided between them the Territory of the elder Iohn of Holst de­ceased without issue. The goods and chattels of every Courtier deceased, where a fourth part is to come to the Court, is to be parted into foure parts by the Heire or Executor, and Lots are to be cast whether he shall choose his three, or the Court her fourth by the civill Law. And our common Law alloweth this course of partition of Land among Partners or female coheires, viz. that by dividing the land into parts as equall as may be, and then wrapping up of scrolls of each part in as many waxen Balls, to be drawn by the partners in order of yeares out of the bonnet of some other indifferent party.

In Cities new built, and at the first foundation or altering of a state as also upon enfranchising forreigners, or non-freemen, each one used to have his house, portion of land, or tribe, he should belong to, assigned him by Lot: a thing practised by Lycurgus in the Spartan Republique: and by Aeneas also, Aen. 5. and by Romulus at the founding of the Roman State.

In Egypt they yearly assigned by Lott to each man or Kindred what land they should till.

After Victories obtained over some Countries, the Greek and Roman Conque­rours were wont to divide the land by lott among the Souldiers,Aristoph. Dio­nys. Hal. li. 2. or other of the people.

In Countries overburdened with multitudes of people, or such as were unable to maintain the Natives by reason of a long and grievous Famin, it was an usuall course to decide by lot who should remain at home, and who remove to seek their fortunes abroad, Liv. l. 5.

In the Palestine expedition it was tryed by lot which should be first assaulted, Tyre or Askalon.

A Prey taken in the field, or in the sacking of a City, were it goods or jewells, or garments, or beasts, or mens persons, it was ordinarily divided by lot,

A swift horse able to travell one hundred miles a day, was put to lot with the rest of the prey, and drawn for one Probus (one of the Emperours name) of which name there being foure, and Probus still comming out of the Lot pot, to end the con­troversie, it was agreed on by all, that Probus the Emperour should have him, who said at first he was fitter for a flyer then a fighter, when the people thought he would have kept him to himselfe, and not have put him to lot with the rest of the booty.

In distribution of rewards, almes, and gifts, where every ones turne could not be served, or that which many had alike interest in, could not equally be divided, it was by Lot designed which way it should go, or to whom, Digest. l. 40. tit 5. leg. 24.

The two Tarquins, Titus and Araus decided by Lot, who should first kisse their of an Olive leafe. [Page 23]Mother the Oracle telling them, he should reigne that gave his Mother the first kisse: wherein Brutus went beyond them both in kissing his Grandmother the ground.

When 'tis questionable in some cases at civill Law, whither party is Plain­tiff, and whether Defendant (both commencing suit (as they may) at once) that doubt is commonly put to the decision of a lot Ʋlpian. l. 14.

At the Popes Election, the Cardinalls in the Conclave have their cells assig­ned them by lot.

At solemn Feasts, messes of meat were anciently assigned by lot unto each man in particular.

Among Gods people the Hebrews,Levit. 27.32. Thucyd. lib. 3. Gods part in the tith of their cattell was by lot set apart; and among the Heathen likewise, where by a solemn Vow a tenth of the increase of the fruits of the earth, or of their cattell, had been be­fore made over to their Idols, Dyonis-Hal. l. autiq. 1.

The Arabians formerly consecrated yearly a third part of their Cinamon, which the lot lighted on, to the Sun, and the Sun did fire that part of himselfe, as they fable. Among those heathen in their feastivall Lottery the messe first drawn was accompted holy, and held to be some Gods share; Mercuries most commonly, whom they deemed president of Lottery: that which is rather ter­med to be Mercuries Lot, then that which others say of an Olive leafe.

In the division of lands at the settling of new Colonies or estates, some part was usually by lot set apart for Sacred uses in the first place.

In former times they had a Custome,Herodot. lib. 3. when buyer and seller could not a­gree to draw Cutts (as we do) or cast crosse and pile, and by mication or shift­ing of finger, to decide whether should come to others price, and this kind of Lot was likewise employed in pecuniary penalties, where the offenders were too many to be all of them amerced. Augustus enforced every fifth man (of such as frequented not the Senat as they should) that the lot lighted on, to pay his fine for his absence, which was remitted to the rest. Yea in cases of life and death there was an especiall use of it: as when Melchi, Melchizedecks father, who having a purpose to sacrifice one of his sons cast lots with his Wife whether he or she should choose one of them to be exempted, and after that, upon the rest of them (She having chosen Melchizideck by that meanes preserved a lot was cast for one to be slain for a sacrifice, as 'tis surmised by the Pseudo- [...]thanas. hist. Meleh. Like that of Hesione the Trojan Kings Daughter, who by the deter­mination of a lot was to be exposed to a Sea-monster.

The Persian King tithed out his Magicians upon discovery of their frauds: and Combises his Army in his Ethiopian expedition for want of victualls se­questred a tenth part of themselves for the rest to make meat of: Augustus commanded the two Flori to cast lots for their lives, the one whereof offering himselfe without [...]ot to be slaine the other thereupon slew himselfe.Lots frequent and famous a­mong the Ro­mans.

Most famous and usuall was the Roman practice in this kind, termed there­fore by them their ancient Law, or their Countrey custome: whose manner it [Page 24]was when some troopes of their Souldiers had deserted their Colours, left their stations, carried themselves cowardly in fight, or disorderly otherwise, for frighting of all, and saving of some; to draw out by lot sometime more some­time fewer, but most usually a tenth part of all that were faulty, or deepest in fault, by an ignominious kind of death to be made an example to others, the rest of them punished only with some other kind of disgrace. This tithing of Delinquents to death by lot, was attempted by Caligula but practised at seve­rall times by Appius, Jul. Caesar, Augustus, Antonie, Apronius, Crassus, Galba, Macrinus: Nor is this kind of military discipline out of use with Martiall men among us at this day, with whom Souldiers that are taken tardie are per­mitted, sundry of them together, to cast the Dice for their lives on the Drums head, some of them to be punished or executed, and some to be cleered and saved.

The use of Lotts was also very frequent in these Dominions among the an­cient Brittaines (as Cambden in his Britannia saith) in matters of doubt and difficulty,Cambden. fol. 135. English Saxons. and although sometimes in a superstitious divinatory manner, and in matters not fit thereby to be inquired of, yet never without all possible reve­rence and prayer preceding: Contrary to the irreligious course of these later distempered times, where Gods sacred ordinance is most impiously abused in all manner of vain & vile wayes of lusorious sporting, playing, Dicing, Carding, Lotteries, and the like, whereby God is dishonoured, and men therefore justly thereby cheated and abused, and yet these wicked wayes continually practised by many not of the meanest, yea, maintained by some of our Clergy in presse and pulpit. And that holy way which God ordained for setling peace and unity, is abused by prophane sports and vile vanity whilest we runne on in a most de­structive way of ruine and misery by bloody violence and barbarous cruelty. So that we may lament with David Woe is me that I am constrained to dwell in Mesech, &c. Gods holy ordinance instituted for ending differences and setling peace is utterly despised and wee like the men of Mesech make ready for warre. And no marvell seeing Cambden derives the Brittaines from Iaphets line,Ezek. 38. whence the Prophet Ezekiel proves Gog and Magog the princes, and the men of Mesech to spring, and so by a derivative line, the Brittaines may seeme to spring from thence or to have affinity to the men of Mesech, both seeming to spring from the same [...]ine of Iaphet; But from the terrible destruction there threatned after their divisions and warres, The God of peace deliver and pro­tect the poore distressed Brittaines, that they never partake of the fearfull judge­ments there menaced to the men of Mesech, though they seeme to suite with them in their contentious cruell courses.

How this sacred Ordinance may be used and applyed as a soveraigne Medicine to heale the unhappy divisions of this distracted Kingdome, and to cure and compose these destructive dissentions and contentions between the King and Parliament.

1. THat a Treaty, time and place be appointed, if the Prince and Parliament shall be so pleased, apt and able persons on both sides selected, and autho­rized, truly to state and set down all things in difference betwixt the King and Subject; Secondly, that particular Propositions, both concerning his Majesties and the Parliaments desires and demaunds, by them be drawne into particular heads, whereby what is expected by each from other, may more clearly ap­peare. Thirdly, that all Propositions may be so stated and set down as that they may tend principally and onely to these ends, 1. That the glory of God may be advanced and maintained in matter of Religion and Church-government.

2 That his Majesties honour may be preserved in his just Rights and Pre­rogative.

3 That the Peace and happinesse of the Kingdome and Subjects may be pro­duced by establishing of the Lawes of the Land, confirmation of the Liberty and property of the Subject and just priviledges of Parliament.

These are the three principall, fundamentall; and cardinall grounds out of which all particular Propositions can arise, issue, or proceed.

Zech. 8.19. Hos. 6.6.1, 2, 3. Mercy is pre­pared for the Land, if the people prepare to receive it at the Lords hand. Ezr. 8.21. Levit. 23.27, 28. Exod. 19.10, 11 Esth. 4.16.That three solemne dayes or set times of Humiliation, fasting, prayer and praise, be published and proclaimed throughout the whole Realme to be set a­part and celebrated, for our preparation to meet the Lord in this way of his direction; that we may seek of him a right way for deliverance from the judge­ments that do threaten the Land: such a Fast as was prescribed by Ezr. 8.21. may be a faire president for this Land to proceed by. Also like that Exod. 19.10.11. Moses commanded to sanctifie the people for three dayes, and on the third day (for on that day the Lord will come downe in the sight of all the people) to have them ready prepared to meet the Lord.

Queen Esther enjoyned a Fast to be kept, when she was to go into the King for the Jewe deliverance; Gather together all the Jewes (saith she) and neither eat nor drinke for three dayes, night nor day, When Lorts were cast for their de­struction, but fell for their deliverance, whence the Feast of Purim was ordai­ned to be celebrated by them and their posterity to all perpetuity.

When dissention was arisen between the servants of Isaac, Gen. 26.20, 21. and the servants of Abimelech touching the Well of water, Isaac's servants digged three Wells before the contention was concluded: the names of the first and second Wells were Esek and Sitnah, signifying Contention and hatred, for that they strove together; but the third was Shibah signifying an Oath or covenant of recon­ciliation that was then and there made between them, because by Oath or Co­venant the contentions between Isaac and Abimelech, and their servants were [Page 26]then concluded. Thence the City was called Beersh [...]ba, i.e. the Well of the oath or covenant of conclusion.

Prayer, prea­ching, & prai­ses to be as peace-offe­rings for Prince, Priest and people to make reconci­liation for them, Ezek. 45.That on the first day by all of what degree, quality, or profession soever, hear­ty prayers be sent up by Prince, Priest and People to the searcher o [...] all hearts, for his holy and heavenly blessing on the endeavours of those who are on both sides selected for consultation about these great affaires of the Kingdome, that God who is wonderfull in counsell, and excellent in working, would be pleased to be present with them, and assist and direct them in the composing of such particular Propositions as conduce to his glory, the Kings honour, the King­domes happinesse, and not to any their own particular ends and before purposes, and that God would by his remembring Spirit put into their minds whose presence they stand, and so make them wise and carefull to consi­der for what they stand, and from whence the sentence and judgement of their demands and desires is to proceed, even from the omniscient Lord, who tryeth the hearts and reines,We know not what to do, but our eyes are towards thee. 2 Chr. 20.12.13 Said Jehosha­phat, & al Iudah when they pro­claimed a Fast, and gathered together to aske counsell and inquire of God. 2 Chran. 19.6, 7. seeth their inmost secretest thoughts, is a God of pure eyes, and cannot endure iniquity, impiety, nor injustice; and of most per­spective sight, discerning the most subtill devices, and cannot be deceived by any State-stratagems, nor deluded by mentall reservations, or subtill policies.

These considerations sadly premeditated, will prevent all illegall and unjust Propositions and promote the way of proceeding by faire and cleare particu­lars, Propositions and demands; None will dare to make unjust demands if they consider who is the Judge and disposer. And as Iehoshaphat to the Judges, so give me leave to speak to both sides; take heed what ye doe, for the tryall is not appointed by the judgement of man but of the Lord, and he will be with you in the cause and judgement: wherefore now let the feare of the Lord be up­on you; take heed, for there is no partiality with the Lord our God, neither respect of persons, nor receiving of reward.

The necessity of the use of Gods Iudge­ment by divine Lott, being so just, equall and impartiall. As Azariah, to Asa, and all Judah and Ben­ [...]amin. 2 Chr. 15.1. 2 That the Preachers and Ministers whom God hath made to be stars in the firmament of the Church, to lead and guide the feet of the people in the waies of peace, declare and unfold to the people the authority, happinesse and holi­nesse of this way of proceeding, shewing who was the originall author and the only disposer of lotts, for what end God ordered them, and what comfort may thence arise to the three Kingdomes: Controversies will be concluded, peace produced, and the further effusion of blood prevented.

3 That the Pastors admonish the people to prepare themselves to appeare be­fore the Lord as Moses did at the delivery of the Law. Thus will I do unto thee, and because I will do so; therefore prepare to meet thy God, O Israel. Isa. 57.14.40.3. Is. 62.10. Go through go through the gates: prepare thou the way of the peo­ple; Cast up, cast up the high-way, gather out the stones, take up the stumbling block out of the way of my people. Lift up a Standard for the people. This way is not unlike that way, Isa. 35.8. prophecied: There shall be a path and a way, and the way shall be called holy; the polluted shall not passe by it &c.

4 That praise be rendred to our gracious God for directing us such a divine [Page 27]way of determining these unhappy differences and divisions which continued would bring the Kingdome to desolation and destruction,Say among the Nations, the Lord reig­neth: surely the world shall be stable, and not move, and he shall judge the people in righteousnesse, vid. Psa. 93.1.94.14.15.96.10. to the end. Ps. 97.1, 2.98.9.99.1.102.13. to the end. Isa. 42.10.11, 12.44.23.25.29, 27. Esa. 59. Zech. 7.5. Almighty God at first revealed this holy and happy way to his own people only; therefore David after he saith. The lott is fallen unto me in a faire ground, &c. presently addeth, I will blesse and praise the Lord who hath given me understanding to know and acknowledge so great mercies. Isa. 58.2. They seem to seeke me, and delight to know my wayes as a Nation that did righteously, and forsook not the ordinance of their God: they aske of me ordi­nances of Justice, they take delight to approach unto God, &c.

5 Cautions for Fasts, that they be not performed singly and severally, each side and party at severall times, and for themselves severally, and one against the other as hitherto it hath been, which (it may be feared) hath caused God to with-hold his hand of mercy from us, in regard we have without charity ra­ther prayed for ruin, then reconciliation one to another fasting for strife and debate, to smite with the fist of cruelty, having our hands defiled with blood,God by his Prophet com­plaines of such fasts, as also of the contem­ners of his Or­dinance of Peace and Iu­stice. Isa. 58.2. our feet swift to shed bloud, not knowing, not willing to know the wayes of peace: such fasts God hath not chosen, with such sacrifices of bloud God is not well pleased Is. 1.15. When ye spread forth your hands, I will hide mine eyes from you: yea, when yee make many prayers I will not heare, for your hands are full of bloud. Your fasts, feasts, prayers, praises. Assemblies, oblations, sa­crinces, Sabbaths are all vain; not valued, but vilified; not accepted, not re­spected, but rejected as hatefull detestable abominable Is. 1.11.

But our Fast, must be an universall and unanimous Fast, throughout the three Kingdomes joyning all in hearty prayer for the forgivenesse of the crying sins of the Kingdomes, for the remission of the sins of each place, and person therein, and with single and sincere hearts forgiving each other, forgetting all wrongs and renouncing all revenges, even as God for Christs sake shall for­give us being members of one body, whereof Christ is the head, brethren in Christ, God being the Father to whom alone belongeth revenge: such sacrifice (we may believe) will prove acceptable.

In the second day that the like duties, preaching praying, and praising of God, as on the first, be performed religiously: but Dove-like mourning, and Bear-like roaring cannot well accord before the Lord; We roar like Bears, and mourne fore like Doves, saith the Prophet Is. 39.11. We look for judgement, but there is none; for salvation, but it is far off.

Neither our praying, fasting not preaching, can prove acceptable in the sight of God the searcher of all hearts and tryer of reins, unlesse the madness of our ma­licious minds be mitigated, the hardnesse of our cruell hearts be mollified and the act of violence be out of our hands. If we outwardly pretend to appear before God in the forme of Doves, with a shew only of simplicity sorrow and inno­cence, but in hearts be ravening Wolves, stinging Serpents roaring Beares, ready to teare and devour one another. What fruit can fasting produce?

It is said 1 Chr. 10.13, 14. of Saul, that he died in his transgression which he [Page 28]committed against the Lord and his Word in that he asked not counsell of the Lord therefore he slew him, and turned the Kingdome to David.

To put on the shew of a silly sheep the habit of a harm lesse Lamb yet inward­ly to be subtill foxes, and greeey wolves, ready to supplant to worrey to r [...], to destroy one another cannot but make our fasts or other sacrifices rather de­testable then delightfull, rather abominable then acceptable: this is not the fall that God hath chosen: and we may justly feare that the Lord hath protracted our peace making with-held, the happiness of union from us, only for our Cain like cruelty, bloudy-mindednesse to our brethren: Our fasts have not found the hoped for fruit, our prayers have not prevailed for Peace, nor hath our preach­ing been prosperous in the purposes, and thing whereunto it was sent and ap­pointed.

In the Civill law all appeal is denied from the sentence of a Lott, be­cause it is the sentence of the Lord, who hath no supe­riour.That after the holy duties religiously performed to prevent revolting from the judgement which God shall give by Lotts, and revenging private wrongs passed before between particular parties; that all, both Prince and people Com­manders and Souldiers, Pastors and Flocks, unanimously joyn in Covenant with Almighty God willingly to submit to that judgement which God shall give by lotts, without any repining, repugnancy, or resistance thereafter, and really to remit all wrongs without retaining any malice, or mentall reservation of revenge hereafter.

A judicio sortis appellari non po­test. Baldus Bar­tol. Jason apud Go. 2. ad Taur. Le. 38. Greg. To­loss. appel. l. 2. Hee shall call the heavens, that hee may judge his peo­ple. Psal. 50.5. Call my Saints together unto me, those that have made a covenant with me. The hea­vens shall de­clare his righ­teousnesse, for God is judge himselfe. Ne­hem. 10. A pat­tern for the Covenant, Ezra 10.5. Exod. 19.5, 6. If ye will keep my Covenant, then shall, ye be my chiefe treasure above all people, and yee shall be unto me also a kingdome of priests, and an holy Nation.And whereas we have joyned in Covenant and association, one side against the other, even to the death and destruction one of another: Now all make Covenant each with other, una voce, uno animo, uno corde, Altogether with heart tongues, and hands in thoughts words and deeds, to maintain and preserve the glory of God in the true Protestant Religion, the honour of the King in his just rights and Prerogatives, and the welfare of the State and Kingdome in the Lawes of the Land, the Liberty and property of the Subject, and privi­ledges of Parliaments according as Almighty God by this his judgement shall declare and decree to renew our league of brotherly love and Christian amity, to live in love endeavouring by all possible meanes to keep the unity of the Spirit in the bond of Peace, all professing, protesting and covenanting before Almighty God to defend, and with their lives and estates to maintain Gods glory the Kings honour, and the Kingdomes peace against revolters Jer. [...]1.6. Proclaim all these words in the Cities of Judah, and in the streets of Jerusalem, saying, heare ye the words of this Covenant and do them. v. 3. And say thou unto them thus saith the Lord God of Israel cursed be the man that obeyeth not the words of this Covenant. 2 Chron. 15. When Israel had for a long time bin without God without a Priest and without the Law and there was no peace to him that went out or in but great vexations on all the inhabitants of the Countries. Nation destoryed of Nation, City of City, and God did vex them with all adversity. Asa their King upon the Prophecie and advice of Azariah assembled and gathered togther all Iudah and Benjamin, and the stranger out of Ephraim Manasseh and Si­meon to Ierusalem in the third month the 15th year of his raign; and they sacrificed [Page 29]and entred into a Covenant to seeke the Lord God, with all their heart, and with all their soule, that whosoever would not seeke the Lord, should be put to death, small or great, man or woman; and they sware unto the Lord and all Israel rejoyced at the oath: for they had sworne with all their heart, and sought him with their whole desire, and hee was found of them and the Lord gave them rest round about. And there was no more war unto the thirty fift yeare of the reigne of Asa: Whence may be concluded how much so holy a Covenant conduceth to the peace of a divided Kingdome. Let this be like that Covenant, Num. 18.19 a Covenant of salt, sure, stable, incorruptible.

Cautions in this Covenant, to beware of mentall resurvations, malevolent thoughts and murmurings, remembring still in whose presence they stand, the pre­sence of that Lord who understandeth their thoughts before they are conceived in their minds; who is omniscient, omnipotent, omnipresent, we cannot deceive, we cannot resist, we cannot evade nor escepe his punishments, his judgements, his re­venging hand: We ought with David to acknowledge, that Righteous art thou, Psal. 119.137. Jer. 50.5. O Lord: and just are thy judgements. And in Psal. 119.126. I have sworn, and will per­form that I will keep thy righteous judgements. Jer. 50.5. Come let us joyn our selves to the Lord in a perpetuall Covenant. Now I purpose to make a covenant with the Lord God of Israel that he may turne away his wrath from us 1 Cor. 29.10, 11. Is. 59.21. As for me, this is my covenant with them, saith the Lord, &c. Esay 61.8. If we shall co­venant with God, with submission to obey his judgements, then the Lord will keep his Covenant with us for remission of our sins, release of our miseries, and shewing abundance of mercies, Hosea 2.18. And in that day will I make a covenant for them, &c. and I will breake the bow, and the sword, and the battell out of the earth, and I will make them to lie down safely, Isa. 2.4 Job 5 23. Mic. 4.2, 3 4 5. and Hos. 2.18. You and performe unto the Lord your God let all that are round about him, bring pre­sents unto him that ought to be feared, Psal. 76.11.

3 That on the third day or time on which the Lotts are to be cast the Sacred act from which we are to expect the declaration of Gods divine will for resolving of ou [...] doubts, and dissolving and determining our dangerous and deadly differences, the holy duties of praying, preaching, and praising God, as on the two former dayes were prescribed, be also now performed.

That the Min sters in a more speciall manner stir up the people to a most serious and hearty consideration, as of the greatnesse, so of the goodnesse of God, as of the incomprehensible glory, so of his incomparable mercy, as of the infallible ju­stice of God, so of his infinite piety and pitty towards his people, giving them to understand, that as Almighty God vouchsafeth his testifying presence in an oath, so his Majesty is pleased to vouchsafe his determining presence in a more immediate manner in this divine way of his own institution.

We read not of divine Lotts used by any of Gods servants, but in case of greatest consequence, and alwayes with most religious reverence exhort the people as David in 95. Psal. v. 6. Come let us worship and fall downe, &c. In the election of Matthias by Lott, the Apostles form of proceeding is a perfect president, Act. 1.15. The E­lection is begun with wholsome exhortation: Surgens Petrus in n [...]sdio Fratrum [Page 30]dixit, &c. Peter stood up in the midst of the Disciples, took a text, preached and per­swaded the conveniency, nay, necessity of a new election by lot, to make up the num­ber of the twelve. Secondly, the election proceedeth with devout Prayer and p [...] supplication; the persons and lotts being provided, v. 24. And they prayed, [...] sayd, &c. Thirdly, the election was determined by divine revelation. v. 26. B [...]ve­cidit sors super Matthiam, The lott fell on Mutthias: which was as Aret. saith, Divinae vocis instar, splendor quidam divinus, as Dionys. Per quens oftende batur M [...] ­thiam in apostolatum esse assumendum.

He is the Rock, his work is perfect: for all his waies judgement: a God of truth, and without iniquity, just and right is he, Deut. 32.4. He whose dwelling is in the highest heavens, whom the heaven of heavens is not able to containe, will bow the hea­vens, and deigne to come downe, not in thunder and lightning, as in the giving of the Law with terrour and astonishment to the people; but with mercy and com­fort, sun-shine of favour, beames of affection, after these terrible stormes of tempe­stuous troubles, will be intreated to dignifie his owne divine ordinance with his gracious presence, will humble himselfe so, as from the height of his Majesty, to be­hold the depth of our misery, descend to weake wormes of the earth, and by this divine way of his owne direction and institution decide our distractive differences, and determine our deadly dissentions, and so deliver us from imminent, nay almost inevitable ruine and confusion. He that is the King of Kings, Rex terrorum, & ter­rorum Regum; The primitive of principalities.

He from whom all dominion is derived, that standeth in the Congregation of the mighty, and judgeth among the Gods; He at whose presence the Mountaines of the mighty leap like Rams, and the Jesser hills of the haughty skip like Lambs, The boysterous waves of waters fled and, and the swelling Seas fell backward, at whose lookes the earth trembleth and if hee touch the mountaines they sm [...]ke; The Great Creator of heaven and earth will vouchsafe to take the judgement of an earthly cause into his heavenly hands,Ps. 104.32. with righteousnesse will he judge the world and the people, and their matters with equity. They know not, neither will they understand, that they walke on in darknesse, who delight in division, and desire the Sword for their arbiter umpire or judge. All the foundations of the Land are dissolved, and disordered, it must be the Lord Gods worke, to establish the Pillers thereof. The Lord is known by executing judgement, arise therefore, O God, and judge thou the earth, for thou shalt inherite all Nations, Psal. 82.8. I will heart what God will speake, for he will speake peace unto his people &c. he maketh warres to cease in all the earth. Psal. 76. In Judah is God known, &c. In Salem is his taber­nacle: there brake he the arrowes of the bow, the shield the sword and the battell. Thou art more bright and puissant than the mountaines of prey; The stout-hearted [...] spoiled, and none of the mighty men have found their hands. Thou didst cause thy judgements to be heard from heaven. Surely the wrath of man shall turne to thy praise: the remainder of their rage shalt thou restrain. Awake, A [...]se, put on thy strength. O Albion, put on thy garments of beauty, O Br [...]ttain trust in God alone by Abrahams example, Isa. 51. Heare ye that follow righteousnesse, looke unto the [Page 31]rocks whence yet are hewen, &c. hearken unto me, for a law shall proceed from me, and I will bring forth my judgement for alight of the people, v. 4. My righteousnesse is neer, I will judge the people: the Isles shall wait for me, and trust unto me. Arise, O England, be bright, O Brittain; for thy light is come, the glory of the Lord is come, Awake as in the ancient dayes, as in the generati­ons of old: re­member and re­vive that anci­ent ordinance of the Lords owne institution dire­cted, for compo­sing of conten­tions. Remember and bee ashamed, bring t [...]againe to mind, O ye R un­agates, remem­ber the former things of old. Isa. 35.8.9. Ier. 31.9. Via Divina, non devia non Dia­bolica, sicut illa Sauguinolenta. Zach. 4.6.7. the glory of the Lord is risen upon thee, Isa 60.1. Awake, awake, and stand up, O Je­rusalem which hast drunk at the hand of the Lord, the cup of his wrath, thou hast drunken the dregs of the cup of trembling, and wrung them out. There is none to guide thee among all the sons whom thou hast brought forth: neither is there any that taketh thee by the hand, of all the sous that thou hast brought up. These things are come unto thee, destruction, desolation, and the sword, therefore heare this now, thou afflicted: Thus saith the Lord, the Lord, and thy God, that pleadeth the cause of his people. Be­hold, I have taken out of thy hand the cup of trembling, &c. Isa. 5.1.17, 18. &c. What have I here, saith the Lord, that my people is taken away for nought, and they that rule over them, cause them to howle and lament: Therefore my people shall know my Name; behold, therefore they shall know in that day, that I am he that doth speaks, behold is is I. How beautifull upon the mountaines are the feet of him that bringeth good tidings, that publisheth peace, that saith unto Sion, thy God reigneth. Isa. 52.5.6.7. That giveth to the Lord his due glory, by committing their cause, and casting their burthen upon the Lord, and leaving the determination of their differences to his divine judgement by that holy way that he hath prescribed in his holy Word, ra­ther then the destructive way of the bloody Sword, if the Lord will please to arise and have mercy upon Sion; The Prophet Zachary will shew you how, non in ex­ [...]rcitu, &c. Not by army, nor by strength, but by my Spirit, saith the Lord, and they shall bring forth the principall stone with shouting, and crying, Grace, grace unto it.

That the Ministers doe admonish the people humbly to wait on God in his holy ordinance, implore his aid for our reconciliation, and rest, and rely on his saving sentence; he will give a perfect lott, and just judgement, whereby we shall be de­livered from the heaviest of his temporall judgements, the Sword.

The consideration of Gods greatnesse may humble the haughty and hardened hearts of the people: The meditation of his mercy may mollifie their malicious and bloody minds, to be more tender-hearted one towards another, being children of one Father. and brethren in Christ Jesus, following the precept and pattern of our Saviour, Be ye mercifull, as your heavenly Fathen is mercifull, so their Fast will be more religious, their preaching more profitable, and their prayer more accepta­ble, whilest they forsake their courses of cruelty, and follow the way of love, truth, peace and unity. O this wor unity is the [...], the onely word of comfort that can make us happy. Albion can have no hope of recovery, till she heare of the sweet names of Peace and Unity, which of an Albion she is like to become an Acheldama, of an Eden Garden, a gastly Golgatha, cruelty and division cry her down, exinanite, exinanite, down with her, down with her, even to the ground, cry the bloody brood of cursed Cain, and have drawn the line of vanity, of cruelty over her: God is pleased in mercy to reveale, and revive this holy way of reconci­liation, whereby to recover, restore, and raise her up again,Ier. 29.11. vid. Isa. 46.13. and 49.7, [Page 32]8 9 & adfinem. Their speech bewrayeth them (as they say to Peur) to be of Ashdod, or Egipt, that bring into the Church of Christ, the way of the Sword, to be of the bloody brood of cruell Cain, or cursed Corah, who preach and teach that the foundation of the Church of Christ,Christs church not to be built in or by bloud. who is the Prince of Peace, should be layd in the blood of the members of his body, that pretend or intend to settle and reforme the Christian Religion by the slaughter of Christians, the true, faithfull servants and Saints of God, in whose sight their death is right deare and pretious. These new Builders, like those of the old world, to get them a name upon earth, make brick of their own devising, and build them a Babel, a Tower that they hope, may reach up to heaven; yet when they have all done, they shall have but brick for stone, and slime for morter, and the end will be confusion: So too too many in these times, to get them a name and opinion of being more holy then other men (touch me not, I am of purer mold then thou art) to make themselves greater, and raise themselves higher, make brick of their owne pretended purity, seeming sanctity and forme of godlinesse, endevouring by cruelty and policy, to build them a Tower, a Babel of power and supreme Authority, that shall gaine them the kingdome of Heaven, and kingdomes on Earth, and when they have all done, it is but the brick and stime of mortall corruption, and haughty ambition and vaine frustrated ima­gination; And they can prognosticate to themselves no fairer end then Babels was, confusion in conclusion.

Dissentions are workes of darknesse, wrought by the prince of darknesse the Divell,Let us cast a­way the works of darknesse, and put on the armour of light. Rom. 13.12. 1 Cor. 1.10.11.16. thence comes warre; And if needs there must be warre, and that war be Gods, and concerning his cause (as 'tis or hath been professed) in such a warre 'tis fit to use such wayes and weapons, such rules and orders as the onely wise and invincible Generall, the Lord of Hosts directeth and prescribeth. In such an holy warre, The noble Army of Martyrs, the chiefest ser­vants of God alwayes used holy Armes, divine Artillery, arma ocelefiae; they put on the armour of God, their loynes girded with verity, their feet shod with the preparation of the Gospell of peace, they had on the brest-plate of righteousnesse, but above all, they tooke the shield of Faith wherewith they were able to quench all the fiery darts, and evade the violent vollies of short, which their most deadly enemies could discharge against them; Why then may not in this, un­happy warre the arme of God rather then the arme of flesh bee happily used? Why not the holy sword of the Spirit, rather then the bloody sword of sinfull flesh? Why not divine points of heavenly doctrine to penetrate and illuminate and convince the faculties of the soule, rather then endevour to beat religion into the braine with a Pole-axe, or pierce the heart by Pike or Pistoll? Why not the ho­ly ordinances of a mercifull God, Canons of comfort tending to peace, and conver­sion. Before the murdering preces of mercilesse man hurrying to perdition and con­fusion, under which sad and lamentable condition the three Kingdomes have for a long season layne languishing. The Prophets Quere; Is it because there is no God in Israel, that we goe to inquire, &c. How long shall the sword devoure, know ye not that it will be bitternesse in the end? Should not a people inquire at their [Page 33]God? to the Law, the testimony, the Ordinance, the Oracle of God; If they go not his way of peace, 'tis because there is no light in them; He that hateth his brother is in darknesse, 1 Jo. 2.9, 10, 11. where then shall he appeare that murdereth his brother.

For the manner of making, drawing, and using of Lotts, I find not, either in Gods word or other Divine writings, any certain prescript forme or rule of neces­sity to be practised and followed; The use thereof being frequent among the people of God, and many other Nations, the forme of making and using the Lott in such, or such a manner or way, hath bin left to humane designement. For though the Lott be Gods immediate ordinance, God himselfe being the originall author thereof, and the sole and onely disposer of the event thereof, as 'tis before manifestly and plen­tifully proved: yet where God leaves a matter indifferent in the manner of use, the restriction of this indifferencie is left to secondary causes; as in case of the Lot; It is left to humane disposure for the manner how, and the materialls whereof Lots may be made, whether written or printed, in Paper, Parchment, or the like, Vellam; or cut in wood, or the barke of a Tree, as some have used it, or ingraven in any met­tall, Bone, Ivory, or other matter.In. act. 1. Maier. The most Ancient (as by a late learned Writer is observed) used Beanes, black or white, Letters of the Alphabet, or Globules which were either gilded or silvered, as among the Venetians, or covered over with wooll, as among the Gemcans, &c. as Petrus Gregorius sheweth in tit. de Elect.

Pet. Martyr, in his common place, chap. 8. part 1. of Vrim and Thummim. Where it is to bee noted, that only the King, or else the father of the Consistory had power to consult, or pro­pose the mat­ter to the Priest: the Priest only had the power to resolve, and secondly the matter propo­sed must not be triviall, but of moment & great difficul­ty.It is observed by Peter Martyr, out of an old expositor of the Law, called Kim­hi, upon Judges 20.27. that it was the manner among the Hebrews, when they asked any question or counsell of God by Lott, touching publike or weighty mat­ters, to come to the Priest apparelled with his Ephod garment, and standing before the Arke of the Lord, upon whose Ephod were set twelve precious stones, wherein the names of the ten Tribes were engraven, together with the names of the Patri­arks Abraham, Isaac and Jacob; and also all the letters of the Hebrew Alphabet: It behoved him that asked a question, to turn his face to the Priest, and his speech was neither to be so lowd as he might plainly be heard; nor yet so low, as if he had only prayed with his inward cogitations: but in such wise as Anna prayed, 1 Sam. 1.13. where it is said, that she only moved her lips, and said nothing that might be heard. After this the Oracle was shewed to the Priest in this manner: By the power of the holy Spirit certain letters did arise, and eminently appeare above the others; as some say, the letters which gave the answer were [...]. An exam­ple is taken from 2 Sam. 2.1. when David asked the Lord, Shall I go up into any of the Cities of Judah? the Lord answered, [...], go up. Here (it is said) [...] ap­peared out of the name [...] Schimeon: as [...] out of the name of [...] Levi: and [...] out of the name of [...] Jehudah. Others affirm, that the letters which represented the Oracle, were [...] i.e. that they did after a strange manner joyne themselves into perfect syllables, and entyre words, and made the answer compleat. And this is that Vrim and Thummim which is mentioned in the holy Scriptures. Which Peter Martyr calleth Lot, and reckoneth the Vrim and Thummim among the several sorts of divine Lotts, and stileth that way of consulting with God, Lotts, by which Gods counsell was asked, as in the 8. chap, before cited appeareth.

Rabbi Solomon thinketh that such was the manner of Lotts, as that the names of every of the Tribes were written in severall Scrolls; which being thrown into a pot, were afterward drawn by the chiefe Priest.

Cicero in his book de Divinations affirmeth, that when Numerius Suffecius had cut in sunder a flint stone, the Lotts made in an Oak leaped out, and that at the same time an Olive tree d [...]d sweat Hony; and that therefore a little Chest was made of the same tree, into which the Lotts were cast: These were called Prenestine Lots, which were very famous in times past. In Plautus wee read of Lotts made of Firre and Poplar trees, which were cast into a vessell of water; and according as every Lott arose, first or last from the bottome, so the matter was decreed. Pausanius saith, that Lotts were wont to be done out of a pot made of Clay, and that one Cresphon in the division that was made of Peloponnesus, to handle the matter, that the field of Missena might fall out to his share, he corrupted the Priest Temenus; for he dried other Lotts by the Sun, but Cresphons by the fire: and therefore Cres­phons Lotts being longer before they were made wet, he obtained the field of Mis­sena. In a word, it is evident from what hath been said, that Lotts have been of frequent use in all ages, and among all Nations, especially Gods owne people, and are very justifiable by the Scriptures of the Old and New Testament, even in such cases wherein the one party holdeth his right and interest in the matter con­troverted to be unquestionable, as may be certainly concluded from the practice of Samuel, who knowing assuredly that God had appointed, and he himselfe had an­nointed Saul to be King, yet doubted not to commit the matter unto Lotts, as be­ing assured of the infallible justice of that sacred Ordinance, wheras another perhaps would have said, shall a matter of such weight be put to hazard? perhaps the Lotts will fall out otherwise, and so will exclude this man from being King, as Pe­ter Martyr well observeth,Pet. Martyr. loc. com. c. 8. part. 1. but his faith was firmly resolved and assured, that the Lord was just and holy in all his Oracles, his Ordinances, his wayes, his judge­ments. Moyses in the same manner in his own cause, upon the matter of Corah and his company in their Rebellious carriage, charging Moses and Aaron with assum­ing a larger extent of prerogative then the Lord had lent them,Num. 16. The rods with the names of each Tribe written thereon, were no other then Lotts. Num. 17. a g [...]eater Commissi­on then God had given them; Yee take too much upon you Moses and Aaron, Marke hereupon the meeke demeanour of Moyses, you sonnes of Levi (said he) ye take too much upon you, and therefore let each one take his Censer [his Lot, &c.] and goe before the Lord, and let God be the just Judge, whom he hath chosen, let God shew by the Censor, to whom he hath given the Authority of King, Priest, &c. Is our Religion, our lives, our estates, liberties, or what is more deare and pretious to us, in Controversie; if we distrust not the justice of our cause, why should we doubt the Judgement of our God?

But to proceed to the manner how the differences now depending, may be de­termined by the Lords judgement by Lott: When upon a treaty the differences in particular shall be truly stated, and for each side and part by the persons appointed, for that purpose certainly set down; that briefe heads or titles of each particular proposition in difference to be written in severall small papers or Parchments cut [Page 35]into equall proportions, and two Lotts written with the severall briefe titles of the severall Propositions; And for distinction, to discern, which is for his Majestle, and which for the Parliament, two severall Motto's be appointed and nominated to be written with the severall titles of the said Propositions in the said papers or parch­ments respectively, wherein the severall Propositions are inscribed: [...] lea. 23.6. The Kings own Motto, Dieu & mon droit (if to his Majestie it shall so seeme meet) to denominate his demand or Proposition: And, Jehovah Tsidkenn. The Lord our righteousnesse, for the Parliament: (if to the Parliament it shall so seem good.) And in respect that both parts professe the maintenance of the same matters, and both appeale to God (though in a wrong way, it may be doubted, by the sword) to declare who is in the right, this divine way may happily not seem unsutable to the present occasion, and being the same it pleased God to put into my thoughts. I humbly pray it may be without ostence, either to my Soveraigne, or his Parliament) to publish.

For example in some particulars, of composure of the Lotts, thus viz.

If the proposition in difference be, whether Episcopall, or Presbyteriall govern­ment, or the way of Independency (as 'tis termed) a divine way not to be despised, be the most right in Gods sight, the King maintaining Episcopacy, the Parliament Peesbytery: His Majesties Lott may be thus, Dieu & mon dr [...]it, Episcopall govern­ment: the Parliaments thus, Jehovah Tsidkenu, Presbyterian government: The In­dependants thus, Jehovah Jizeh, Discipline and doctrine according to Gods word.

In the Controversie touching the proper right of the Militia, thus the Kings Lot, Dieu & m [...]n dr [...]it, Militia mihi regni: The Parliaments thus Militia Regno, & sic decateris. For all other matters in difference two or more Lotts as the case requireth, may be composed in the same manner. Thus all chiefe Officers of trust for Church Kingdome and State may be elected;Lotts for all in competition Blanks for all but one, and that to have this inscripti­on: Whom God shall choose. so the Election being left to the wise and just disposall of God, all siding partiality and other differences and deceits will be avoi­ded. Thus Delinquents may have their Clergy, their lotts for their lives, and so their death or life shall be left to the pleasure of the Lord, not the humour of revengefull men. The like touching pecuniary mulct upon their estates, vid. Nunth. 15.33.

Now of the casting or drawing of Lotts, whether into the lap, the pot, the bagg or urn, non refert, 'Tis meerly matter of indifferency. But touching the manner how the Lotts may be cast, and drawn upon the present occasion.

Thus the Lord God hath directed me, that after the Celebration of the third so­lemne day of fasting and prayer in some spacious Church, or place which the Lord shall choose, Dout. 17.8, 9. appointed for that purpose, on the Communion table there be set, three Chalices, and the Lotts; one for his Majestie, another for the Parliament be provided for every particular difference.

As 1 Chron. 24.6. Shemaiah the sonne of Nathanael the Scribe of the Levites, wrote the Lotts before the King and the Princes, and the high Priest, and the chiefe Fathers of the Priests and the Levites; So that one particular person be appointed, or more, for making any writing the severall Lotts in the presence of King, Parlia­ment, and Clergy, or other indifferent men on both sides, who are to see to the equall composing of them, that no outward distinction may be discerned by the [Page 36]party or parties, who are selected to draw indifferently between both parties: for which purpose some of the chiefe of the Clergy, who are esteemed most religious, upright, and conscionable, may happily be most fit, of those not above one, to each part, and these to draw by turn, and neither of these to see the Lotts, not speak with any concerning them, untill they have drawn them out of the Chalice or Cup, into which they are put to be drawn.

That only two Lotts at one time (or three Lotts, as in some cases occasion may require) which concern the same point in difference, be cast into the middle Chalice on the Table; and then the Lott which is drawn, and taken to be put into the Cha­lice which standeth at the upper end of the Table, and the Lott which is left behind in the middle Chalice, to be put into the Chalice at the lower end of the Table. That the particular Lotts be put into the middle Chalice successively two or three at a time, and thence drawn, one for each party, by one of the two persons appointed for that purpose, untill the Lotts be all drawn.

Then the Lotts in the upper Cup to be opened; whereby it may appeare what Lotts are by God given to the King, and what to the Parliament; thus there will be no feare or danger of the deceit either of Composers or drawers.

Let murmurers against Gods judgement herein, and despisers of his Divine di­rection, remember the severe punishment that was inflicted by God upon Gorah and his Company.

And unto this people thou shalt say: Thus saith the Lord, Behold, I set before you the way of life, and the way of death. I call heaven and earth to witnesse, I have herein set before you life and good, death and evill, choose therefore life, that the Land may be preserved from Ruine.Jer. 21.8. Deut. 30.19.

Who is on the Lords side, let them come unto the Lord, cleave unto the Lord, commit their cause to the Judgement, sentence and decree of Justice it selfe, the great Judge of heaven and earth, who will in the first place settle Religion and Church-government in such fort as shall conduce to the glory of God: Give to God the things that are Gods: Exod. 32.26. and wil give to the King, to Caesar the things that are Caesars, in his just rights and prerogatives: and to the Kingdome, Parliament, and People what is their just dues in Lawes, Liberties, Priviledges, and properties, by this di­vine, holy, happy way, without effusion of blood, or further Contention.

The Doves expressions, and intentions, being but sutable to the nature of Doves, truly simple, and innocent, she desires the integrity of her meaning, may not be ble­mished by mis-interpretation, she is assured the Lott is a divine way of determining differences, and a farre more holy and happy way, then any of humane designment, which her Author will be humbly ready before the right Honourable, the high Court of Parliament, or the reverend Assembly of Divines, by divine authority to make good, but the forme for the use thereof, she leaves to the learned and religious to re­form if they please. Si qd novisti rectius istis, Candidus nuperti, si non haec temnere noli.

Having shewed (though with much weaknesse) how divine Lotts may be used and applyed for composing the present Controversies depending in Church & State, between his Majesty, and his Parliament, and the form of making and drawing the Lotts, as the Lord was pleased to put into my mind (a more pertinent, compleat, and [Page 37]perfect manner and way then which, no doubt the wise and learned may find out.) It resteth now that somewhat be said touching the lawfulnesse, holinesse, and hap­pinesse of this way of determing differences, and of the Sacred necessity and con­veniency of the use thereof, in cases of greatest difficulty Civill or Sacred, rather then the Sword, or any other humane way or meanes, not onely here, but also throughout Christendome, and all parts of the world, where God Almighty is ac­knowledged as the great and just Judge in Heaven and Earth, and how the holy use thereof may be an happy fulfilling of divers Prophecies in the book of God contained.

The lawfulnesse of this Sacred Ordinance, I hope and believe no religious or learned man, no good and true Christian will presume to oppose or deny, especially in cases of such difficulty, as by legall meanes cannot otherwise be happily, justly, and clearly decided and determined.

First, in regard it is an holy Ordinance originally instituted by God himselfe for ending of differences: And also an holy Oracle ordained for the discovery of hidden matters by humane indeavours inscrutable and uninvestigable, as in the first chapter of this discourse is plentifully proved and confirmed by divine authority ancient and moderne.

Secondly, because not onely the holy word of God doth likewise confirme the lawfulnesse of the use thereof by Gods speciall direction, and the practise of the Patriarkes, Prophets, and Apostles, but also the opinion of the best Divines, both ancient and moderne, and the frequent and happy use thereof upon severall occasi­ons, both in former, later, and even in these times doe manifestly attest the same;The Apostles use thereof cleares that. Prov. 18.18. Isa. 5.16. The Lord of Hosts shall be exal­ted in judge­ment, and the holy God shall be sanctified in justice. Isa. 48.11. Let Mount Zion rejoyce, and the daughters of Judah be glad, because of his righte­ous judge­ments. Psa. 50.6. The heavens shall declare his righteousnesse, for God is judge himself. as in the second chapter appeareth.

Thirdly, this is no Typicall thing or Ceremony of the old Leviticall law, which by the comming of Christ vanished, or was to be abrogated or abolished, but is set downe, and prefixed in the firmament of Gods word, as most happy and use­full in a Maxime, Axiome, statute, and Rule of morall, and so perpetuall divinity a­mong the Proverbs of Salomon, which are no lesse Canonicall then any other part of holy Writ, being all holy Canons of sound morall divinity, as Master Cart­wright, a religious and learned Expositor of that Booke, in his Preface thereunto affirmeth, and if any shall object and say 'tis there exprest as a prescription, not a precept, and so may be a matter of meere indifferency, for to be used or not used; I conceive (under favour of the learned) that all divine directions in Gods word may be said to amount not onely to instructions, but even to Injunctions, especial­ly where the direction is given for use of any of Gods Ordinances, and the ends of the use and practise thereof tends immediatly to the advancement of Gods glory, and the good and happinesse of his Church and people. As herein it must needs follow, by making God the Judge and Peace-maker betweene his people; which divine direction if they shall refuse to make use of, amounteth to at least a con­tempt of this counsells, if not a Rebellion against his command, as it must be, if Gods prescriptions ought to be received as precepts. I put these cases, if an obsti­nate Patient refuse the prescription of the learned Physitian, all men will confesse [Page 38]he wilfully and deservedly suffereth losse of life. The great Physitian of Heaven prescribeth a cure for our contentions, if we neglect or reject it; who can deny, but porditio tua ex te. Hos. 13.9. ô Albyon, will be a proper motto, for so obstinate a Nation, this destruction is of thy selfe O England, but in God is thine helpe.

Againe, in the other case resembling this of ours, if a loving Master shall graci­ously offer himselfe to be Umpire, Arbiter, or Judge between his divided Servants, to determine their differences, and they shall ungratefully and ungratiously reject so Fatherly a favour, and fall to the Sword, what shall we call this but Contumati­ous disobedience, if not Rebellion, yea, the Lord by his Prophet Isaiah is pleased to pronounce them Rebellious and that with a witnesse too, even a woe therunto an­nexed, Woe to the Rebellious, that take counsell, but not of me, that cover with a cove­ring, but not by my spirit: we ought not to believe, but to try the spirits, whether they be of God or no,1 Jo. 4.1. who brag so much of the spirit, and yet dare take the Sword out of Gods hand, and with confidence in the Arme of flesh, in a sensuall divellish manner fly in the face of God, by defacing his Image, destroying their Brethren; Surely (as our Saviour said in another case) ye know not of what spirit yee are, Ibid. v. 7.8.12.20.21. Gen. 9.6. which despise the sword of the Spirit, the way of peace prescribed by the word of God, and desire to be tried by the destructive sword of malitions man. To deny, despise, or neglect the use of this holy Ordinance is an argument that wee disesteeme Gods word, or vilifie his Ordinances, and account them matters of indifferency, to be used, or not used at our pleasure: or that they are unnecessary, vaine, superfluous, unprofitable and uselesse, which even to thinke is a prophane and blasphemous opinion.

Againe, in the fourth place, God is a God, nay, the God of Peace, he delighteth in nothing more then Peace, Vnity, and Amity among his People, and the word of God is a perfect word, a most compleat Treasury, wherein are contained all things conducing to his glory, and the good and welfare of his Church and people; Now as nothing is more distastful to God, nor prejudiciall to his people then division and dissention,Is there no balme in Gi­lead, &c. so nothing more acceptable to God, nor beneficiall to them then Peace▪ Can it then be doubted or denied, but that our good God hath in his word (the Treasury of Truth) prescribed some cure for Contentions, and some means to settle Peace;Psal. 85.8. Psa. 50.1.4.5.6 God shall judge his peo­ple: and those that are his wil not refuse his judgement. And if we will with holy David hearken what the Lord God will say; we may find that he will speake peace to his people, ye may heare the Lord tell you Proverbs 18.18. The Lott causeth contentions to cease, and settleth peace between the mighty. There are mighty differences, between mighty persons, the King, and the Parliament, there is no Supreme Court or persons for either party to make ap­peale unto, but the Court and Lord of Heaven, and what Judge I pray you? what Arbiter? what umpire more fit to decide and determine these mighty differences betweene these mighty parties, then the most mighty, most mercifull, most wise, most just Judge of Heaven and Earth? and by what way more proper and impar­tiall then this way of the Lord, the Lott, whereby the whole disposition of the businesse, is done by the Lord, not by the Lott: For although the Lotts and Pro­positions are composed and proposed by man, Deus ipse sedet in judicio per sortem, [Page 39]God sits in judgement by the Lott, and disposeth of the event thereof, The Lott is cast into the Lapp by man, but a Jehovah est totum judicium, tota ratio, tota dispositio, The whole judgement reason, and disposition of the event is of the Lord. It then this Sacred Ordinance being of Gods owne ordination and institution, were never abrogated nor abolished, but remaines morall and perpetuall, so lawfull, so usefull, so divine, so holy so happy, tending immediatly to Gods glory, in leaving the con­clusion of our differences to his divine Judgement, what reason can be shewed why the Sacred use thereof should be rejected, and the devouring Sword received and preferred before the Lord in his owne way, seeing bloudshed is not onely uni­versally throughout the Scripture prohibited, but also fearfull threatnings thereunto added, as the most crying sinne which pierceth the Heavens, and pulleth downe upon the offenders inevitable maledictions, and execrable punishments.

Many Prophecies may be fulfilled by the use of this sacred Ordinance, this holy way of God. There shall be a path and a way, and the way shall be called holy: the polluted shal not passe by it, for he shall be with them, and walk in the way,Isa. 35.8, 9, 10. and the Fooles shall not erre. There shall be no Lyon, nor noysome beast, &c. A straight way wherein they shall not stumble, Jer. 31.9. By this holy way of the Lords Judge­ment in Controversies, the lowest and weakest in estate, degree, or understanding, shall not be oppressed, despised, or injured; so the loftiest and worthiest shall not be preferred, accepted, or exalted, but just judgement shall be executed. And the neglect of this sacred way in cases convenient is an argument of Gods high displeasure, and an evident signe of the universall confusion of the cruell contem­ners thereof, as in the 24 h of Ezech. 6. God sets it downe as a signe of epidemi­call destruction to that bloudy City, where the use of the Lott is denyed to them. Wee on the bloudy City, &c. let no Lott fall upon it.

Also for the old way, which is the good way, walke therein, and ye shall find rest unto your soules. Jer. 6.16. Isa. 35.8 9.10. Jer. 31.7.9. This holy way the Saints will not refuse, but the wicked either shall not have the happinesse at all to use it, or else shall for a time, till God call them, oppose it, but the righteous shall revive and receive it, with glory to God, good and gladnesse to themselves. 'Tis a way of righteousnesse, in respect of God and man; In respect of the righteous judge­ment thereby given by God, and secondly of the righteousnesse that men are taught thereby. For when Gods judgements are abroad on the earth, the Inhabitants will learne righteousnesse, Isa. 42. Christ Jesus, to whom God, Jo. 3.35. hath commit­ted all power and judgement, shall by his judgement set all things in order upon earth.Ier. 23.5.6. A King shall reigne and prosper, and execute judge­ment and Iu­stice on the earth, &c. Judah shall be saved; and Is­rael dwell safe­ly, and they shall call him the Lord our righteousnesse Servants, Pro­phets, Priests, blind, deafe, dumbe, Mat. vide Isa. 29. ver. 13. to the end of the chapter.

Behold my servant, &c. Hee shall bring forth judgement to the Gentiles, Isa. 42.1. He shall bring forth judgement in truth. He shall not faile till he have set judgement in the earth: And the Isles shall wait for his Law, v. 34. and v. 10.11. God char­geth the Inhabitants of the Isles, and the Townes of Kedar (a place of irreconcile­able contention by the Prophet David's relation) to give glory unto the Lord, promising v. 16. to bring the blind by a way of his owne; To make darknesse light before them, and crooked things straight, blaming his servants for their [Page 40]blindnesse, his Messengers for their deafnesse, and those that should be lights of others for their darknesse, either for their ignorance in not discerning the Lords way of judgement, or negligence in not directing his people that way, or wilfull obstinacy in cleaving and adhering too, and confiding in humane counsells wayes or courses, rather then the Lords divine directions, telling the people that he is wil­ling to magnifie and exalt the Law, for his righteousnesse sake, as in the ensuing verses of this chapter appeareth, together with heavy threatnings against his owne people, because they walked not in his wayes, nor were obedient to his Law, to the end of the chapter.

If this way of the Divine Lott be a way of the Lord, a Judgement, Sentence, Decree,Acts 17. God hath appoin­ted a day in which he will judge, &c. Jer. 33.14.15. Behold the dayes come, saith the Lord, that I will per­form the good thing which I have promised, &c. I wil cause the branch of righteousnesse to grow up, & he shall exe­cute judge­ment & righ­teousnesse, &c. At that day a man shall look to his Maker, and his eyes to the holy one of Israel, and not to the Al­tar, the workes of his hands, or fancies of his own braines, &c. Isa. 17.7. Acts 17.31. Jer. 25.15, 16. Blood purged out of the mids of Jerusalem, as the Lord pro­mised, Is. 4.4. Isa. 43.7. Jer. 31.19. It shall be to me a name, a joy, a praise and an honour before all the Nati­ons of the earth. Statute, Law, and Ordinance of the Lord, wherby Christ Jesus may gaine glory to himselfe from all Nations of the earth, by making them one flock, under one Shepheard, by the way of his owne judgement, bringing Jewes and Gentiles, Christians and Turks, Heathens and Infidels, to be of the same sheepfold under his government, as by this Prophecy may be intended: If Christ shall not faile till he have set Judgement on the earth, Psal. 94.15. Isa. 42.4 viz. set all things in good order. The whole earth, for the most part, especially Christendome being at this time in terrible tumultuous turmoiles, combustions and bloody contentions concerning Religion, and other matters of civill government: Doubtlesse it may be a blessed fulfilling of this Prophecy, if all the differences both concerning Church and State being truly stated, were referred to the judgement and resoluti­on of the Lord himselfe by this way of his owne prescription. By this meanes the barbarous way of warre the heaviest of Gods judgements more fit for heathe­nish brutish people then Christians would be avoided, effusion of bloud prevented, and the glory given to the Lord alone, to whom it is onely and justly due, and for which end God made man, and so the name of God being spread ever the face of the earth. All Nations might be taught it, and brought to the use of this blessed way of Reconciliation. To difpise or neglect this way of the Lord, and goe the way of cruel­ty and violence, the way of the Sword, is to change the Judgements of the Lord into wickednesse, and to refuse and contemne the Judgements and Statutes of the Lord, as the Lord by his Prophet complaines, Ezek 5.5, 6, 7.

Surely the way of Cain like cruelty, Bloudy butchering of our Brethren, can be no way acceptable, but rather detestable to the God of Peace, no satisfactory way of Judgement to the consciences of men, no sound foundation whereon to settle Reformation, or build the Church of Christ. The judgement of Christ in this way of divine Lott, will appeare more consonant to the Word, and will of God, more Pious and prosperous among men. If we seriously consider these ensu­ing Prophecies.

Isa. 9.5, 6, 7. Surely every battell of the warriour is with noise, and with tumbling of Garments in blood: but this shall be with burning, and fuell of fire. For unto us a Child is borne, a Sonne is given; the government is upon his shoulder: and be shall call his name wonderfull, Counseller, &c. the Prince of Peace. The increase of his Government, and Peace shall have none and: Hee shall sit upon the Throne and [Page 41]kingdome of David, to order and stablish it with Judgement and Iustice. Jer. 23.5, 6. Jer. 33.14. Behold, the dayes come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall raigne and prosper, and shall execute judgement and justice in the earth. In his day Judah shall be saved, and Israel dwell safely, and this is the Name whereby they shall call him the Lord our righteousnesse.

In cases of difficulty and difference, the Prince of peace, the wonderfull Coun­seller, the true King of the Israel of God, may well be a more competent, and cove­nient Judge, then the bloody Sword, which though victorious, yet cannot by its Conquest so convince the minds & consciences of men, as therby to invest the Con­querour with a true right and just title to things therby obtained. Peace, amity, uni­ty, how pious, how pretious, how prosperous among Brethren, both Gods Testa­ments are a plentifull testimony, and if no Text to prove it might be produced, yet the wofull experience of the want thereof, would sufficiently confirme it. But if jarres, divisions, dissentions, dangerous, doubtfull difficult arise, (as offences will and doe come) why should not the determination thereof be referred to the judge­ment of Justice it selfe.

If the rod of Pride bud, and spread, and cause and raise contentions among the ambitious sonnes of men; Then shall the bud of the Lord be beautifull and glorious, Isa. 11.1. And there shall come a rod out of the stock of Ishai, on whom shall rest the Spirit of the Lord, the spirit of wisdome and understanding of counsell, and strength of knowledge, &c. And he shall judge, but how? not after the manner of men, after the sight of his eyes, or hearing of his eares. But with righteousnesse and equity shall he judge the poore, and meeke of the earth; and hee shall smite the earth with the rod of his mouth, &c. Isa. 2.11. to the end. The haughtinesse of men shall bee hum­bled, Isa. 11.1. the loftinesse of men shall be abased, and the Lord onely shall be exalted in that day. Cease yee from man whose breath is in his nostrills for wherein is hee to be esteemed. Isa. 3.13, 14. The Lord standeth up to plead, yea, he standeth up to judge the people. The Lord shall enter into judgement with the ancients of his people. Isa. 4.2. And what shall bee the fruits of his Judgement, why Justice being the girdle of his loynes, &c. The wolfe shall dwell with the lambe, the leopard ly down with the kid, the calfe the lyon▪ and fat beasts shall rest toge­ther, and a little child shall lead them, &c. They shall not hurt nor destroy in all his holy mountaine [his Church:] for the earth shall be full of the knowledge of the Lord, &c. Jer. 31.34. Blessed fruits of a more blessed stocke, When the Lord shall wash the fi [...]hinesse of the daughters of Zion, and purge the bloud of Jerusalem out of the middest thereof by the spirit of judgement. Isa. 4.4. That Israel may be glad and the daugh­ters of Judah rejoyce because of Gods righteous judgements. Jer. 23.5, 6. [...]3.14.15, So shall the heathen feare, when the Lord shall build up Zion, and shall appeare in his glory, vid. Zech. 4.6.6 12, 13.15.8.21. Jer. 33.9. Psa. 165.12. cause his power to be knowne to the sonnes of men, &c. If a bitter root bearing wormwood and gall shall be found among you, to whom will ye seeke for health and helpe; why in that day, the root of Ishai shall stand up for a signe unto the people, and the Nati­ons shall seeke unto it, and his rest shall be glorious. In cases of bitter contentions [Page 42]and bloudy divisions; This tree of life, whose fruit healeth the Nations, hath di­rected us to appeale to his judgemen [...] for reconciliation, he will thereby compos [...] our Controversies, and make his owne Name glorious by concluding and ceasing controversies among his people, and by that meanes bring all Nations to submit to his divine judgement.

Answerable hereunto is that of the second of Isa. 2▪ 3, 4▪ 5. where 'tis prophesied, that in the last dayes, the mountaine of the Lord shall be upon the top of the mountaines, and all Nations shall flow unto it. And he shall judge among the Nations, and they shall beat their swords into mattocks, and their speares into pruning-hookes, and shall fight no more, &c. vid. Jer. 3.17, 18. They shall follow no more the hardnesse of their heart, the house of Judah shall walke with the house of Israel, and they shall come together out of the land of the north &c. Now what judgement is intended by these Prophe­cies and whether this divine way of Gods judging in cases of difference may not be received within the compasse of these Prophecies, I would be glad to learne? Seeing there is not (that I can find) in the whole booke of God any other imedi­ate way of divine judgement, whereby differences may be decided, particularly provided and ordained by God himself to that end, but onely this sacred ordi­nance: In holy Writ I find but two divine Oracles or sacred wayes of consulting with Almighty God in cases of extreme difficultie, whereby a certaine plaine vi­sible, and immediate response and resolution might be received (videlicet) Urim and Thummim, and the Lott. The former was a more mysticall and obscure way; this not unlike that way before mentioned, Isa. 35.8, 9. for by Lott a plaine, certaine, and imediate resolution was alwaies returned, prompt and facile to any ordinary capacity: That way of Urim and Thummim is abolished, but this sacred way of the Lott (no lesse Antient and holy then the former) as a most usefull, holy, and happy way of Gods divine judgement, ordained for determining of doubtfull, dif­ficult and dangerous differences is still retained, as by these pacificall Proverbs, of the 16.33. and the 18.18. appeares, being both Canonicall and Morall Scripture, and so perpetuall divinity; besides many presidents, both Ancient and moderne, of the use thereof before herein premised. And truly, I beleeve this may be justly said of this sacred Ordinance, that it was never piously used and performed, nay, when by irreligious Infidels practised, but it ever brought glory to God, and good to the users thereof; that all men may see and confesse, that the Lord is holy in all his wayes, and just in all his judgements.

And doubtlesse this holy way is of especiall happy use, for resolving of doubtfull cases, discovering of hidden and recondite matters, and determining of difficult and mighty differences among mighty persons; For where Controversies by hu­mane endevours cannot be decided and the parties on both sides so stout, that other­wise they cannot be appeased, by this meanes the matters may be composed, and the men pacified.

In cases of this nature, those that have the best causes, and the clearest conscien­ces, will desire to have their differences thus decided. For he that is confident of the justice of his Cause, needs not doubt the judgement of God: and the way of [Page 43] the Lord is strength to the upright man: but feare shall be for the workers of ini­quity, Prov. 10.29. They shall goe into the holes of the rocks &c. Isa. 2.19 20 21.

In cases of this difficult condition, when they say unto you Isa 8.19. Enquire at them that have a spirit of divination, and at the southsayers which whisper and murm [...]r. The divine spirit will tell you that those divinato [...]y spirits are deceit­full, and have no warrant from the divine word of God. That both North and Southsayers are more subtile then solid, and their words are but wind. A dry mind not fit to fan or cleanse Jer. 4.11. That whisperers are lyers, and murmu­rers against Gods divine direction, deserve to have their mouthes stopt. Thou art wearied in the multitude of thy counsels &c. Isa. 47.12, 13.14. That a woe is pronounced, by the Prophet against them that take counsell but not of the Lord: that cover with an hypocritis all covering, not of his spirit. That State po [...]icies are often State fallacies and that divine directions, though delivered by a simple Dove, are to be preferred before any Machiavilian machinations contrived by subtill Serpents, if you would be advised, who so wise as the Wonderfull Counseller, the Prince of Peace? who is wonderfull in counsell and excellent in working,Ier. 32.10. he will direct you to him that hath the spirit of wisdome and coun­sell &c. Isa. 11.2. Isa. 45.11.21.22.23.24. Thus saith the Lord, &c. Aske of me things to come, &c. aske after the old way, &c.

Should not a People inquire at their God? from the living to the dead? will ye deviate from the way, of the living Lord, to the dead Letter of your owne lawes? from the divine law of the Lord, to the humane lawes, counsells, and devises of the crafty Achitophels of the Land? will ye deviate from the way of Peace to the way of Warre, to the Law of Armes, of Harmes? God directs you to goe to the Law and to the Testimony, to the statute judgement, ordi­nance prescribed by Gods word: If they speake not according to his Word, it is because there is no light in them. He that hateth, or indeavoureth to sup­plant or oppresse his brother abideth in darknesse, and he that despiseth Gods Counsell and Ordinance conducing to Peace remaineth in the shadow of death. Doe ye esteeme the heavenly wholsome counsell of God in his word of truth? or the crafty cruell courses and counsells of men more? Isa. 50.10.11. If God be God follow him, but if Baal be hee, If Mars or Machiavel, be your Gods, the bloudy sword or State stratagems follow them. Is it because there is no God in Israel, that ye goe to inquire of Baalzebub the god of Eckron? Is there no balme in Gilead, no Physitian there? Is it because the Lord hath prescribed in his Word no holy way of ending Controversies, that the cursed way of Cain-like cruelty must make the conclusion? How long will it be before ye restraine the people from persecuting and oppressing their brethren? know ye not that it will be bitternesse in the end? Is there no efficacy in the ordi­nances of God and yet so much eminency in the ordinances of men? Are the judgements of men so righteous and shall not the Judge of the whole world doe right? Shall the ordinances of men be commended and commanded and the Ordinance of God contemned, and condemned as uselesse or illicite? Heare [Page 44]the Lords expostulation with his owne people: Have I that brought you out of the land of Egypt and led you through the wildernesse Have I been as a wilder­nesse unto Israel or a land of darknesse? Jer. 2.31. Wherefore saith my people then Wee are Lords we will come no more to thee? Isa. 45.19. I said not in vaine unto the seed of Jacob Seeke ye me. v. 22. Looke unto me yee shall be saved: all the ends of the earth shall be saved. Will ye forsake the Fountain of living waters, which will never faile ye? and dig ye pits, broken pits of your owne power and poli­cies, which may prove fallacies and will hold no waters of true continuing comfort?

Truly the hope of the hills is but vaine, nor the multitude of the mountains, but in the Lord our God is the health of Israel,Jer. 3.13. The high look of man shall be humbled, and the Lord onely exalted, Isa. 2, 11.12.13.14.15.16.17.19. Isa. 51. I, even I am he that comfort you. Who art thou that fearest man, &c. and forgettest the Lord thy ma­ker, &c? v. 12.13. No perfect Peace in our case without consulting, & receiving the resolution of the great Peace-maker. Zech. 8.3. A Ci­ty of truth. 1 Cor. 3. [...]1. Psa. 147.2.14. Quo facilius preceptum eo gravius pecca­tum. not the hills of our haughty ones, nor mu [...]titudes nor mountaines of our Mighties can make us happy; All our Powers and policies, wealth and Armies, without a pious Peace cannot preserve us from ruine. And for a firme and well-grounded Peace, wee cannot be assured, nor ever secured, except the Propositions for Peace bee confirmed, setled, and perfected by the Judgement, sentence, and decree of the great Peace-maker, who is our peace, who is more puissant then the Mountaines of prey: and in pious Policies more wise then all the wise men of the world com­bined and conjoyned; who will nullifie and disappoint all their counsels even when he pleaseth catch them in their craft, and snare them in their own net.

Jerusalem is builded as a City at unity in it selfe; Nisi Dominus Aedificaverit other foundation can no man lay, except the Lord whose Tabernacle is at Sa­lem, build Bethsalem, Jerusalem all humane labour is but lost. And in this respect there is a sacred necessity of the use of this holy Ordinance, there being no other way of Gods judgement for the perfecting of our peace prescribed in Gods word. Zech. 4.10.7.6. Who hath despised the day or way, of small things? This way of the Lord prescribed by his Word however despicable in the eyes of sinfull mortalls. Who art thou ô great mountaine? thou shalt be a plaine: for neither by an Army, nor by strength but by my Spirit, by my selfe, by the way of my Word shall the work of Peace be finished saith the Lord of hosts, vide Isa. 2.11. to the end of the chapter.

In a second respect, there is also a sacred necessity of the use of this holy way, in respect of the equall and impartiall proceedings for tryall of differences de­pending betweene King and Parliament. 1. In regard the King is under Christ the next and imediate Supreme Governour of these Kingdomes, and the Par­liament the supreme Court of Judicature in these Kingdomes. Now neither Party can appeale to any person or Court superiout to them but Christ and the Court of Heaven. And for either party to become Judges in their owne case is hardly consistent with the lawes of God or man. And therefore wee must needs conclude Christ under God to be the most equall, convenient, and just Judge for determining the differences.

Third [...]y in respect of the Covenants, Vowes or Oathes, which have passed on both sides, which being made before, and to God (I conceive under favour) [Page 45]cannot by any humane meanes consent compulsion or Authority bee dispensed withall, dissolved or disanulled; nor the consciences of those men, that made,It may be sea­red, lest for oathes the Land mourn­eth in teares of bloud, when so many lives have been shed and spilt. or tooke such Covenants, Vowes or Oathes satisfied or cleered untill they shall be convinced by this or some other Divine way of the Lords judgement concerning the truth or falsity, justnesse or unjustnesse of their owne Tenent and demands, which they have Covenanted, vowed, and sworne to defend and maintaine, especially when the parties on both sides have Covenanted expresly and directly one against the other, to maintaine things diametrically opposite, there the one party cannot without breach of his Covenant, or violation of his vow or oath yeeld to the other in that particular, neither ought by the rules of reason or Religion, or any warrant which I find in the word of God, to be forced or compelled thereunto.

An instance hereof in this case concerning Episcopacy, which the King hath vowed to maintaine, & the Parliament Covenanted to eradicate. In this case the King cannot yeeld unto the Parliaments demands without violation of his oath, neither ought his Majesty, as I conceive (under favour) to be compelled there­unto, it being against his oath unlesse the Lord shall so give judgement, and thereby declare the Presbyterie or other Government which the King or Par­liament, shall propose to be I [...]re divino, or fitter to be established in this King­dome: As hereby the Lord will surely and truly shew upon Propositions of se­verall formes, which is most consonant to his Word and will. He will give to God the the things that are Gods. And surely in all Ecclesiasticall cases of this nature, wherein the glory of his Name is so much concerned, the judgement of God is more proper and fit then the judgement of man.

Againe in the case of the Militia, the Question being desired to whom of right the same appertaines, man by the Sword cannot be so competent a Judge as the Lord (by whom all powers are ordained and ordered,) may be by the Lett, in this case or any other concerning God, the King or Kingdome. He by whom Kings reigne and Princes decree justice. He by whom Princes rule and the Nobles and all the Iudges of the earth, is the fittest judge, Pro. 8.15.16. For where the sword [...]ts as chief justice t [...]ere might goes away with right. There jus potestatis, not potestas juris, is predominant, there we find no power of right but that right which power obtains, bears the sway, justice is justled out by strength of hand, but by the righteous judgement of the Lord, the right of the Militia, and all other matters in difference wil be justly disposed. We know that the judgement of God is according to truth Psa. 19.9. Rom. 2.2.6.11. None ought to judge another (but by warrant from God) in right or title especially where the Judges lay claime to the same thing in question. He wil give to Caesar the things that are Caesars. Tri­bute to whom tribute, Custome to whom custome, to all and every one their proper due: In this divine judgement, as we cannot faile of right so we need not feare any wrong: where the Lord is Judge, there is no partiality, nor re­spect of persons. Give me leave to aske the Apostles question, why dost thou judge thy brother? wee shall all appeare before the Judgement seat of [Page 46]Christ, as it is written,Warre among Christians and neglect of the use of this Or­dinance occa­stoneth the Lords name to be blasphe­med. Conver­sation of Chri­stians should winn others to follow their faith, and glo­rifie God in Christ, Heb. 13.7. 1 Phil. 1.2.3.17. 2 Tim. 2.19 Rom. 1.21.22. Let whosoever nameth the name of Christ depart from e­vill, from dis­sention, This way or­dained not in vain by the Lord, nor set down in his Word to no purposo. every knee shall bow, &c.

Why then should the Heathen reproch and scoffe at the Christian for their cruelty, and barbarous bloudy-mindednesse one against another, saying. Where is that God, that Christ that Prince of peace, which they so boast of? Cannot, or will not he reconcile them? why doth he suffer them thus bruitishly to butcher one a­nother? cannot he be? or will they not trust him to become their Arbiter. Umpire. Iudge to end their differences and settle peace among his people. Thus whilest the name of God and Christ should by the use of his holy Ordinance be magnified by such as are called by his Name, godly Christians, by their inhumane cruelty, and irreligious carriage in the neglect of his holy Ord [...]nance, his holy Name is blasphemed and that among Turkes and Infidels▪ whereof the Lord him­selfe Isa. 52.5. complaines; Now therefore what have I here saith the Lord that my people are taken away for nought and those that rule over them cause them to howle and my Name continually is blasphemed; as also the Apostle speakes, that by ill carriage of Christians, the name of God and Christ is blasphemed among the Gentiles.

I said not in vaine to the seed of Jacob; Seeke you me: I the Lord doe speaks righteousnesse and declare righteous things: looke unto me and yee shall be saved: all the ends of the earth shall be saved for I am God and there is none other. No part of Gods word is uselesse or superfluous; not any ordinance of God therein unnecessary or vaine. The wicked are so proud they will not seeke after God, Psal. 10.45. To refuse or resist any way or ordinance of God is to fight against God. To neglect or despise this holy ordinance, is to dishonour God by disobedience to his direction.

'Tis an argument of guiltinesse or infidelity in the refusers: of guilt in that they dare not endure or abide the test▪ touch-stone or tryal of the truth, or else of infidelity in that either they doe not believe the word prescribing this Ordinance. Or else they dare not or will not trust God in the dispo [...]tion of the Lott; Though the word be plaine in that point, and cleere as the Sunne, Prov. 16.33.