VOX TURTURIS vel COLUMBA ALBA ALBIONIS. THE VOICE OF THE TURTLE, OR, ENGLAND'S WHITE DOVE In the deluge of Division, the second time sent forth from God's Ark, to present a Peace-offering upon the Altar of Jehovah Shalom.  
Humbly proposing that divine direction, which the God of Peace hath revealed in his Word of truth, for determining Differences by an holy Ordinance of his own Institution, wherein himself is the sole Judge, Proverbs 16.33. Prov. 18.18.  
Showing how by this Divine way of God's Judgement, not only the great differences here in Church and State depending, may speedily and happily be determined with glory to God, Honour to the King, and happiness to the Kingdoms, but also all the greatest Controversies, both Civil and Sacred throughout Christendom may be Composed, the Effusion of Blood prevented, Many Prophecies conducing to an universal Peace fulfilled, the happy use of this holy Ordinance made known, and the name of God thereby manifested, and magnified among all Nations, which by Cruelty and bloody Division is Blasphemed even among Heathens.  
Per E.M. Arm. Christi servorum minimo minorem.  
Should not a people inquire at their God? to the Law and the Testimony, if they speak not according to this word, 'tis because there is no light in them,  Isa. 8.19, 20. 
Harken, and give ear to me, O my people, for a Law shall proceed from me, and I will bring forth my Judgement, for the light of the people.  Isa. 51.4. 
When I shall take a convenient time I will judge righteously, the earth, and all the Inhabitants thereof are dissolved, but I will establish the pillars.  Psal. 75.2.3. 
Per sortem Deus ipse in judicio sedet. Sicut enim Deus per Jethronem consulait ut causis levioribus ab aliis judicibus dijudicatis difficiles Moysis Cognitioni reservaretur: Sic Deus instituit, ut quae nulla cujusquam ingenii, vi & perspicientia causa dignosci posset, ad se per sortim judicium deferretur▪  Cartw. in Proverbs 16.33. 
LONDON, Printed for T.W. 1647.   

To the Gentle, Judicious, religious Reader: The humble address of the harmless Dove.  
THis Dove, like that of Noah, at the first sending forth found no rest for the sole of her foot, no place for her peace-offering; as in Mesech, and the tents of Kedar, whilst the Dove persuades, and pleads for peace; proposed and pressed an holy and happy way of peace; the Serpent prevented and perverted the progress thereof and preparation was made for war: She looked and laboured for peace, but there was no good and for the time of healing but behold trouble Jer. 14.19. The Land remained like a glassy sea mingled with fire; 
Rev. 15.2.  Every field of our albion so called quasi Olbyon, because happy and pleasant, was become like that place called Armagedon (1) craftiness of destruction as it is interpreted, Rev. 16.16. The whole land overspread with waters of Marah and Meribah of bitter strife bloody division; Waters like the fountains on which the third Angel poured out his Vials and they became blood like the rivers of Egypt (which was their first plague) all turned into blood or like that Sea on which the second Angel poured his Vials of wrath so that it became as the blood of a dead man and every living thing died therein Rev. 16.3.4. So deplorable was this deluge of deadly dissensions, 
Exod. 7.20.21.  that the Rod horse and his rider who had power to take peace from the earth, and that they should kill one another, etc. Rev. 6.4. may be said to have run a race of ruin through this wretched Land; and four of those seven Angels which stood before God with seven trumpets, might seem to have sounded in these three sorrowful Kingdom's Rev. 8. that seeming but a prophecy, the performance whereof is manifested in our unhappy Calamities: at the founding of the first of which Angels trumpet, there followed hail and fire mingled with blood which falling on the earth▪ the third part of the trees and all green grass was burnt up; are not a third part of our trees our strong men, our young men our provisions and fruits of the earth consumed? The two staves of beauty and bonds are broken, mentioned Zech. 11.7.10.11. the Bonds of unity and beauty of orderly government are broken, and we may fear the breach of the staff of bread comes marching towards us like Jehu, furiously, fearfully. At the sounding of the second Angel's Trumpet as it were a great mountain burning with fire, was cast into the Sea, and part of the sea he came blood. and the third part of the living creatures which were in the sea died, and the third part of the ships were destroyed. In this mare mortuum, and dead sea of dissensions, 'tis to be feared we have suffered shipwreck, of at least the third part of our martial men, Munition, and money, the three sinews of a State, besides the decay of Trading and Merchandizing, etc. At the sounding of the third Angel, there fell a great star from heaven, burning as it were a lamp and it fell upon a third part of the rivers, and fountains of waters, and the name of the star was called Wormwood, and the third part of the waters became wormwood, and many men died of the waters, because they were made bitter: The Lord having permitted that grand Impostor the devil, a dangerous deceiver from the beginning, Lucifer in the shape of an Angel of light to mix wormwood with the fountains of living waters the holy word of God; Many men by the wormwood of misinterpretation, and gall of misapplication thereof, have so imbittered those sweet and pleasant waters that they are to too many become aquae mortis destructive and deadly; which in truth in themselves are the clear Aquae vitae waters of life quickening and reviving the drooping dying soul; At the sounding of the fourth Angel, the third part of the Sun was smitten: Christ the Sun of righteousness obscured by the pride and infidelity of men; the third part of the Moon, the Church; and the third part of the Stars the Ministers and teachers; so as the third part of them was darkened; and the day was smitten, that it shone not, for a third part of it▪ and the night likewise; the light of the Gospel clouded by the night of black ignorance. Alas! 
I. am. 4.1, 2.  how is the gold become dim? how is the most fine gold changed? the stones of the Sanctuary are poured out▪ are scattered in every place in every corner of every street. The sons of Zion comparable to fine gold how are they esteemed as earthen pitchers the work of the hands of the potter? The Prince, the Peers, the Priests, all slandered and slighted, derided, despised destroyed. The whole Land is filled with bitterness and made drunk with wormwood. 
Lam. 3.15. Isa. 51.19, 20.  The mighty have stumbled against the mighty, and both are fallen together. The whole body is sick, and the whole heart is heavy. The Lord hath taken his peace from this people, Jer. 16.5. From the crown of the head, to the sole of the foot there is no whole part nothing but wound, and bruises and putrifying sores, Isa. 1.4 5 6. We may with grief of soul hear England's voice on high (like the voice in Rama●. Rachel weeping and that bitterly not to be comforted for her caeildrens because they mere not) lamenting the invaluable loss of the flower of her Nobility, 
Jer. 4.31.  Gentry and Commonalty in their bud of gallantry wallowing and weltering in dust and blood. Thus lofty Lucan; 
Bella per Albinios plusquam civilia Campos,  
Jusque datum sceleri, canimus, populum potentem  
In sua victrici conversu● viscera dextra  
— Quis talia fando nefanda  
Temperate a lacrimis?—  
— En quô discordia tristem,  
Perduxit populum? funestos reddidit agros,  
Vastavitque vias exhausit civibus urbes.   
So that it may be said of England, what the faithless, and therefore fearful men, which were sent to search the Land of Canaan, reported thereof to Moses, 'tis 〈◊〉 Land that eateth up the Inhabitants thereof, Num. 13.33. And that which ought ●ot steightly to escape Christian consideration for the building of this Babel of bitterness continuing of these Babylonish broils, 
Num. 14.17.  these Contentions carrying us headlong on 〈◊〉 confusion) the simple and ignorant multitude, as natural bruits made to be taken and destroyed, not knowing what they did, as silly sheep led unto the slaughter, Psal. 44. they were killed all day long, and accounted as sheep appointed to be slain; they were forced on both parts to tread mortar, made and moistened with their own blood.  
What heart not altogether adamantine, can do less, then take up the Prophet Jeremy's lamentation; 
Jer. 14.17.  Let mine eyes run down with tears night and day, and let them not cease: 
Lam. 1. 16.2.1●  For the virgin, the daughter of Zion is broken with a great breach, with a very grievous blow. There is no healing of thy bruise, thy wound is grievous: all that hear the bruit of thee, 
Nahum. 3.19.  will clap their hands over thee.  
In this sad and deplorable condition have these three Kingdoms now for a long season lain languishing: like an Oak cleft in shivers by wedges of its own body, like the mad Philistines, and as in the days of Midian, the Lord set every man's sword upon his neighbour, Judges 7.22. And the people were as meat to the fire, no man spared his brother, 
Judges 7. Isa. 9  Isa. 9.19. What will ye do now in the day of visitation, and of destruction? to whom will ye flee for help? and where will ye leave your glory? to whom will ye seek, and of whom will ye take counsel? Isa. 10.3.4. Gather together on heaps, 
Isa. 10.  gird yourselves, ye shall be broken in pieces; take counsel together, it shall be brought to nought, pronounce a decree, and it shall not stand, Isa. 8.10. If ye will be safe, Then sanctify the Lord, let him be your fear, and let him be your dread, 
Isa. 8.9, 10.  and he shall be as a sanctuary, etc. Bind up the testimony, seal up the Law; should not a people inquire at their God? to the law, and to the testimony, if they go not according to this word, there is no light in them. Isa. 13.14 Is there no balm in Gilead? is no Physician there? Jer. 8 22. 
Psal. 10.8, 9  The way of the Lord is an holy plain way, wherein the ignorant cannot err, Isa. 35.8.9. A straight way wherein they shall not stumble. jer. 31.9. vid. Deut. 17.8 9.15.  
If the Lord have in his complete Treasury of truth revealed a Divine way for curing our Contentions, and settling peace among the Mighty, 
God enjoins strict observation of his ordinances, Deut. 5.1.35.4.2.5.6.16.17.7.11.12.11.1.6.17.8, 9  to refuse that pious perfect way, and rely on our own humane powers or policies, is an argument either of ignorance and blindness, there is no light in us, or of pride or arrogance, that we will not seek after God, Psal. 10.4. That we take counsel, but not of the Lord, and had need beware the woe that waits on all stubborn contemners of God's counsels, Isa. 30.  
Observe the Lords gracious invitations and encouragements by language of love, to come and consult with him, and he cured by his divine direction and prescription; Come unto me all weary and heavy laden, I will ease and refresh you. Commit thy cause to the Lord he will bring forth thy judgement as the light; 
Psa. 37.5, 6, 7.33.  and thy righteousness as the day. Cast thy burden on the Lord etc. Ask of me things to come: stand in the ways, and behold, and ask for the old way, which is the good way, 
Isa. 51.  and walk therein, and ye shall find rest to your souls. Jer. 6.16. There is none to guide thee, none to lead thee one of the mire of thy miseries, none to take thee by the hand, of ad the sons that thou hast brought up. 
Man's extremity, God's opportunity, Isa. 63.5.59.16. Esa. 42.10, 11, 12.15, 16, 17, 18, 19.21.23.24.25. Jer. 33.6.9. Esa. 40.3.4.5.23.27.41.1.4.5.12.27. This righteous branch may return this Dove with an Olive Branch of Peace and truth, being sent out with a prosperous seed of Peace, Zech. 8.12. The day proposed in this Trtatise is a turning & seeking to God, consulting with, enquiring of, relying and waiting on God in his, own ordinance, all which are both commended &c commanded by God in his Word. Sors Intermentia divine predestinationis, non fortune famula. O●gen. Homil. 23. in Josh.  Thy sons lie in the heads of the streets, 〈◊〉 as wild bull in a net: Hear now, miserable and dranken, not with wine, but division: Behold, I will take the cup of trembling out of thy hand. Harken and give care to me, O my people: for a law shall proceed from me, and I will bring forth my judgement, for the light of my people. Behold, I will give them health and amendment: for I will cure them, and will reveal unto them the abundance of peace and truth: And it shall be to me, a name, a joy, a praise, and an honour, before all the nations of the earth, etc. Behold, the days come, that I will perform the good thing which I have promised; I will cause the Branch of righteousness to grow, and he shall execute judgement, and righteousness in the Land. Jer. 33.14.15. I will raise up a righteous Branch, and a King shall reign, and execute judgement and justice in the earth, Jer. 23 5, 6. The Lord is our judge, the Lord is our Law giver, the Lord is our King, he will save us, Isa. 33.22. The Lord will not fail his people, nor forsake his Inheritance, for judgement shall return to justice, and the upright in heart shall follow after it, Psa 94.14 15. He shall not fail till he have set judgement in the earth, and the Isles shall waire for his Law, Isa. 42.1.3.4. And again, Isa. 2.4. an universal peace is there prophesied to be performed by the Lord's Judgement between the Nations. Swords to be beaten into mattocks and spears into pruning hooks, and no more fight; and in the preceding Prophece●●t it is showed that God by Christ's judgement shall restore the state and government of things to their right use and order.  
What this Dove proposeth and presseth, is no other, then that the determination of the great differences depending between his Majesty and the Parliament, might be referred to the Lords judgement by divine Lott, being an holy way originally instituted by God himself to that peculiar end of ending Controversies, as by Prov. 18.18. and many precedents in holy writ, and the authority of Divines both ancient and moderns is plentifully proved. Neither is there any other way revealed in God's word, whereby so apparent, and immediate a judgement may be said to be given by God, as by this way of the divine Lott; And howsoever, by reason of the ignorance of some who know not, and therefore neither conceive, nor consider the holiness and happiness of this divine way; The infidelity of others, who either doubting of the truth of God's word, (or perhaps distrusting the justice of their own cause) dare not trust the judgement of God in the disposition of the Lott; The arrogance and self conceited obstinacy of others who prefer their own wisdoms, counsels or ways, before the judgement, Oracle, and ordinance of God: And because of the self-seeking ends of others, who principally prosecuting those designs which conduce to their own private purposes, profits and preferments, and so grow careless of promoting Gods glory, and the Kingdom's peace, but rather protract it) Although I say, by reason of these Remoraes, this sacred Ordinance, Judgement, and Decree of God, may want its due respect among the worldly wise (as the best and most divine matters and ordinances, which concerns God's glory, and the people's good, usually meet with strangest opposition) (the Devil and his agents labouring the prevention of all proceed tending to that purpose) yet the harmless Dove humbly desires, that all true lovers of God's glory, the King's honour and the Kingdom's peace and happiness, would be pleased throughly to peruse this Treatise (penned and published to no other end, than the glory of God, and peace of his people) and seriously to consider the matters especially those Texts of holy truth therein contained, and the happy effects which by the holy use of this sacred Ordinance may be produced and then doubtless they will confess the use hereof in this Kingdom's case, to be not only convenient, but necessary, and to be prefer●ea before any way or means of humans designment, in these seven several respects.  

1. In respect of the glory of God which will hereby be more advanced not only by committing of our doubtful and difficult differences to his divine determination, making and taking God for our only Judge, saying with Jehoshaphat, and the men of Judah; We know not what to do, but our eyes, hearts and hands, 
2. Chron. 20.12.  are towards thee, but also by the just, holy, and happy Judgement which the Lord will give by his own way of the divine Lott; Whereas if peace be procured by humane powers and policies, we are apt to attribute most to the arm of flesh, and sacrifice to our own nets, and the Lords glory is too often laid aside, as the Lord by his Prophet Jeremy complains; Wherefore say my people, 
Jer. 1.31.  we are Lords, we will come no more to thee?  
2. All motters in difference, both Sacred and Civil, in Church and State will be settled according to the will of Jesus Christ, himself being Judge, which will be more pleasing to God profitable and satisfactory to men.  
3. The King's Honour will be preserved, and his mind better satisfied, being won by divine judgement willingly to consent, not forcibly by Conquest and compulsion constrained to pass or sign Propositions.  
4. His Majesty will be more clearly satisfied touching his just Rights and Prerogatives, being assured that the King of Kings, who is the primitive of all Principalities, by whom, and from whom all powers are ordained and derived, knowing what is justly due to Princes, will give to Caesar, the things that are Caesar's, as to God the things that are Gods. And as concerning that party of the Nobility, Gentry, and Commonalty, which adhered to his Majesty in these unhappy wars▪ their punishments both pecuniary and corporal touching their lives, liberties, and estates, 
Deut. 17.8.9.15 Gods judgement by Lott will take off all aspersion of cruelty and oppression. Num. 15.34.35 Levit. 24.12.  being left to Divine disposition, rather than humane designment, will be a way more phasing to God, and more merciful, pions, and satisfactory in the sight of men. To this purpose you may please to peruse the 2 Chron. 28. in a case of the like nature between Judah and Israel, where the Prophet Oded presseth for fraternal pity and mercy to be showed to the conquered brethren. And Num. 25.34. The man that gathered sticks on the Sabbath day, and the son of the Israelitish woman that blasphemed, being convicted of their crimes, were not put to death, until Moses had inquired of God, and received commission from the great Judge of the world, for their execution.  
5. All future ●ewdes malice and resolutions of revenge, which might remain among Families in generations to come, will be much mitigated if not cleans remitted, when the desposition of the Lord, shall be discerned in dispatch of the differences.  
6. All Vows, Covenants and Oaths, made by either party in any matter of opposition one against the other, may by God's judgement (declaring the illegality of the matter sworns to be performed) be made void, and not binding, which by no humane Laws of dispensation could be discharged, freed, or made disobliging to the 〈◊〉 of the Covenanters, etc.  
7. Division and Effusion of Blood, (detestable to God, damnable among men; To the Devil and his disciples only delightful) will be prevented and avoided, 〈◊〉 minds touching all doubtful and difficult differences more clearly convinced, resolved▪ and satisfied by Gods own immediate judgement (against which no honest godly Christian will presume to murmur, dispute, or oppose;) And a pious, prosperous, s●●●, firm, lasting, found and well-grounded Peace with Truth, by the Prince of Peace, who is our Peace, truly and perfectly established. Which that the God of Peace by his blessed Son, on whose shoulders he hath set the government of Peace, with the assistance of his blessed Spirit of Peace, who is only able, may please speedily to perform, hearty prayeth, the unworthiest of God's servants, who is humbly   
Thine also in Christ Jesus, E.M.   

The Contents of the ensuing Treatise.  

CHAPTER I. OF the several acceptations, and derivation of the word Lott; of the division, and distinctions of the several sorts of Lots, And of the definitions and descriptions of Lots; but especially the Divine Lott, which is intended for the Subject of this Discourse.  
CHAP. II. Of the Persons, places, times, manner and subject matter, by whom, where, when, how, and upon what occasions, Lots have been, may, are, or aught to be used.  
CHAP. III. Of the manner how Divine Lots may be applied, and happily used for determining the great differences depending between His Majesty and the Parliament; and also all other dissensions fit to be decided by the Lord's judgement by Lott, in Church and State (not only in these Kingdoms, but also throughout Christendom) may be composed and reconciled. And of the conveniency, equality and necessity of this Divine way, of concluding the Contentions of this Kingdom. Showing also, how by the reviving of this Sacred way of Peacemaking many Prophecies in holy writ may be fulfilled.    

Errata.  
Page 6. line 4. for It, read the Feast of Purim. Pag. 26. l. 10. read before, next after minds in the 11. line page 35. live 20. for jizeh read jireh. Some other faults are escaped, which the Reader in his discretion may reform.   

CHAP. I. Of the several acceptions of the word LOT.  
THE various acception of the word Lot, as it hath produced several observations thereupon, so it hath met with many misinterpretations thereof: for being in several Languages diversely taken, 'tis thereby of many much mistaken: Likewise the use of Lets being ancient and sacred, hath in all Ages been frequent among men of all sorts: And having been so much in use, by man's corrupt and irreligious carriage hath been subject to much abuse: Neither aught that to seem strange, seeing there is no creature of Gods, nor any ordinance, be it civil or Sacred, howsoever good and holy in itself, but receiveth some sully, if not a deep tincture from the defiled fingers of the unlawful and irreverent users thereof, from the foul hands of the illiterate, ignorant, or ungodly, and superstitious abusers thereof, or from the false and filthy tongues and pens of the cunning contemners and opposers, and subtle supplanters of it. Among such hath the lot for a long time suffered, who for particular designs, and ends of their own, endeavour the utter abolition of this sacred Ordinance, and seek to smother and obstruct the Sacred use thereof; They cry down Gods divine way of determining differences, to the end they may fish more freely in troubled waters, and advance their own covetous and ambitious purposes, plots, and destructive devices.  
The Latin word sors, signifying in English a Lot, is often taken, or rather mistaken for Casus, fortuna accident. Chance, fortune, accident, hazard, or the like; as, sors objecit mihi fortem. Horat. And tuers sortem quam fortuna dedit. Ovid. But this must needs be in an ignorant, heathenish, atheistical sense; as the Philistims, 1 Sam. 6.9. their Priests and Soothsayers, when they advise to send away the Acke, made them mark which way it went; if to Bethshemesh, than 'twas God that plagued them with destruction by Emerods'; but if not, than it was a Chance that happened unto them. The wicked attribute almost all things to Fortune or Chance, whereas indeed there is nothing done without God's providence and decree: Quod sapientibus & piis singularis Dei providentia est, id insipientibus & profanis fortuna dicitur, Downham, in Ram. Dial. l. c. 5. Ignorantia causarum confuxis fortunam, Lactant. instit. lib. 3. c. 29. Folly, error and blindness, and (as also Cicero confesseth in his Acad. quaest. l. 5.) the ignorance of causes brought in the name of Fortune; When the event of the Lot which is only in God's disposal is attributed to Fortune, which in very truth is itself but a mere fiction. Sometimes 'tis taken for Conjecture, Divination, soothsaying, etc. but in a sinful and superstitious sense, as, ista vetula scit multa de sort, That old wife or witch seems to know many things by the conjecture, or by the superstitious use of Lots. Ovid styles Lots, faticinae sorts. And the Diviners, Soothsayers, Fortune-tellers, and superstitious abusers of this Oracle are styled fatidici. Darius' pro sortibus usus ost hinnitu equi, alii aspectu solis exorientis, Pet. Mart. So the Lot sometimes is taken for Destiny, Fate, fatal necessity, mystery. To facimus fortuna Deam coeloque locamus, Juvenal. Sometimes for possession, property, or right in a thing: as, Jerusalem fuit in sort Benjamin, Jos. 18.28. Mic. 2.5. sometimes for Division and parition of lands by Lot. Sometimes for succession of time, either from the natural Condition, or Divine disposition there of, Cum dies abscesserit, noctemque sors reduxerit. Sometimes 'tis termed capitale, the whole sum in a common bank or stock, wherein many have part, a principal sum of money borrowed, or laid out to usury: Quicquid accipitur ulira sortem, usura est. Etiam de sorte nunc venio in dubium. Terent. 'Tis also taken for a Prize, prey, booty, reward, had, obtained, given, or gained 1 For charge, office, state, condition, any kind or course of life, and for whatsoever befalls a man in any state, course, or condition of life, Isa. 17.14. Isa. 57.6. The event however casual, in relation to the instrument, yet falleth out certainly this or that, by Gods wholly disposing the instrument, 1 Sam. 14.41. Gratam sortem habemus. Ovid. We are content with our state or condition. Status ex dispositione Dei pendens. Sorte tua contentus abito. Sorte tori gaudens Ovid. Rejoicing that she was nobly married, for the soboles divinitùs data, the issue, offspring, fruit of the body: Saturni sors ego prima fui. Ovid. I was the first child that Saturn had. In marriage and children, good or bad success is sometimes said to be a Lot. Oftentimes 'tis taken for the judgement, sentence, and decree, whereby any thing is adjudged and assigned to any one: For the providence of God, the answer of God, the Oracle of God, so Martìnius. The vocation of the Elect here, and their right to glory hereafter is said to be their Lot, Ephes. 1.4.5. Col. 1.12. Acts 1.16. Dan. 12.13. Thou shalt rest and stand up in thy lot, at the end of the days. St. Augustine calls Predestination a Lot. In holy Writ we find that Almighty God was Consulted with, and answers thereupon returned by Lot. Thence even the very Heathen had an honourable esteem of this holy Oracle, 
Per sacras quaerere sorts, Ovid. Met. lib. 1.  Tibull. lib. 1. Ille sacras pu●ri sortester sustulit, Heathen Poets giving it the name of Sacred; showing more reverence to God's Ordinance then Christians do in these times. Sometimes Lot is taken for the signum quo sortimur, instrumentum, whereby the will of God is either lawfully or rashly sought out. The Divinatorii calculi, the signs, notes, or instruments by which Lottery is used and executed, whether beans, stones, barks, branches, gold, silver, wax, clay, paper, parchment, or the like, whereof the Lots are made, 
Aret. de sort.  and are termed in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sors, Lot, as Prov. 16.33. The lot is cast into the lap, etc. Sometimes for the event, as, give a perfect lot, o Lord. 1 Sam. 14.42.  
Also the res ipsa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the subject matter of the Lottery, as the inheritance to be divided, is termed a Lot. Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, possessie quicquid cuique sortitò obvenisset, Whatsoever is given to any one by Lot, is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
In the Hebrew language a Lot is called, and that most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ghoral by which word they express the inheritance, place, and portion, which by divine disposition is assigned to any or every one; 
Dict-a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Of the same signification is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nachalah, hareditas, c●u sors haereditaria: according to this sense is David's expression, the Lot is fallen to me in a fair ground, I have a goodly heritage. In this sense the Land of promise is said to be the general Lot of the children of Israel, and therein the possession of every particular tribe, the Lot which the Lord gave them. So the Lord himself is truly said (for so he is) the Lot of the righteous, as they are the Lot of the Lord. Hence Moses, Deut. 32.9. The Lord's portion is his people: and Jacob is the lot of his inheritance. And Jer. 10.16. The Lord is termed the portion of Jacob, and Israel the red of his inheritance. To this purpose the sweet singer of Israel; The Lord is the portion of mine inheritance, and of my cup: thou shalt maintain my lot. Troubles and persecutions in this vale of misery, the Church militant, are the Lot of the faithful, which the Lord allotteth to them for confirmation, and obsigation of their faith, and proof of their patience; But the rod of the wicked shall not rest on the Lot of the righteous. Their troubles are many, but yet transitory, not perpetual, the Lord delivereth them out of all, and after crowns them with joy and life eternal in the new Jerusalem, which is likewise the Lot of all true believers.  
Clerus, the Clergy takes denomination, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à sort from a Lot, and are so called either quia sorte fuerint electi, & sic sors sint Domini, vel quod Dominus illorum esset portio either because the Clergy, and all that served in any office or place in the Temple, from the highest to the lowest were originally elected by Lot to their several places of service, as appeareth 1 Chron. 24.25.26. chapters, as Aretius, a late learned Writer in his Problems confirms. 
Aret. de ossiciis Ecclesiasticis, Problem. 68  Or else because the Clergy are (or aught to be) the Lords peculiar Lot, as was the tribe of Levi, elected and selected, separated and set apart, specially from the rest of the Tribes, for the Lords service: for Election is also termed a Lot, as Acts 1.26. Sort cecidit super Matthiam, The Lot, the Lords election fell upon Mathias.  
Or else the Clergy is so called, because God alone is, & aught to be accepted as their sole & chief portion, and to whom they have, or aught to have solely and wholly separated & dedicated themselves to serve the Lord in his Sauctuary, whence also they received their subsistence; For the Levites had no inheritance with their brethren, but the Lord was their Lot and portion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sors, Lott, is also used and taken for that part of the Lords flock, which is committed to the charge of any Pastor, 
Acts 07 20.28.  whereof the holy Ghost hath made him overseer, as the Apostle saith. And as that parish or flock is termed the Lott of the Pastor, so may the Pastor be said to be the Lott of that flock or Parish, as being thereunto allotted by the Lord: So the Pastor and parish, may be said to be mutually each others Lott, so disposed of by the Lord. Many other acceptations Authors afford, which I omit to recite, as not very pertinent to the present purpose of this discourse, fearing I have been overtedious in this point.  
I shall therefore proceed to the next point considerable concerning Lots, which is the Derivation of the Word in the several Languages of Greek, 
Derivation.  Latin, English, and some others, whereof I shall endeavour brevity, but withal set down such Collections as I have made concerning the knowledge of the name, and the Etymology or derivation thereof, much conduce into a more clear knowledge of the nature, property, and condition of the thing itself. Quandoquidem cum nomen & ejus etimologiam, vel notationem. (ut appellat Cicero) rectè noveris▪ tunc etiam naturam, proprietatem conditionem, effectum, materiam, formam, vel finem rerum optimè nosse queas: Seeing that by the right knowing of the name of things, and the true Etimolegy, or (as Tully terms it) notation thereof, we may attain the knowledge of the nature, property, condition, effect, matter, form, and end of those things in more perfect manner. Therefore nomen (a name is so called) quasi notamen, quod notitiam facit, because it affords a more perfect notice, and a more notable knowledge of the nature of the thing named. Whence Plato saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Qui intelligit nomina, resetiam intelligit; He that understands the names of things, understands the things themselves. And Isiderus saith, Nomina si rerum nescis perit cognitio rerum: Ignorance of the names hinders the knowledge of things themselves. 
Nibil aliud est scientia nisi serre per causas, & originationes.  Wherefore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a true method of teaching, the names ought first to be sought out, sifted and searched into, Quia rerum notitia â nominibus dependet, the knowledge of things doth much depend upon the derivation and Etymology of their names.  
Now the Etymology of the word Let in several Languages, I find very significant and proper to the end for which Lots were first ordained, the ending of controversies and settling of Peace.  
The word Lot (as Martinius observes) is a Saxon word, and hath its derivation, A light quam terminat, from strife which it determineth. In the Germane tongue, Lot is called los a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 litis, from solving of doubts and difficulties, and salving of differences and dissensions; for which end it was primarily and principally ordained, as herein afterwards I shall endeavour to demonstrate. Likewise the word Lot (as 'tis the proper name of a man) is rendered to signify, involutas colligatus, involved, rolled up, wrapped up, either because the instrumental notes or signs, the Lots (as they are termed) by which Lottery is used, are usually folded and rolled up, until they are drawn, or else because upon the unfolding and opening thereof in extricable difficulties and knots are dissolved, secret and hidden things and mysteries are unveyled and revealed, and contentions to humane apprehensions irreconcilable are composed.  
The Latin word sors, signifying a Lot, as Martinius Aretius, and others affirm, is derived from series, which signifies a methodical course order, and rule, not per antephrasin, (as some malevolent ignorants would surmise) as merely casual and being void of order; but because in doubts indissoluble, Chaos-like confusion, and ambiguous matters; The Lot reduceth such distractions and divisions to a certain divine order and rule; When the Apostles doubted who should succeed in the place of the Apostate Judas, the Lot immediately decided that doubt, Act. 1. When the question grew among the nine Hero's, which of them should Duel with Hector, 
Hom. Iliad. 7. In adeunda haereditate haeredes disceptant de partibus, sorts adhibitae cuique declarant ordinem. Ideoque ab usu & eventu rectissime a serie sortes dictas esse judico. Aret. de sortibus, loc. 180.  the Lot determined that dispute, and fell upon Ajax, as Homer saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In any difference touching partition of Lands, goods, or the like; the readiest way to reconcile is by Lot: so that sors à serie may seem a very proper derivation, reflecting upon the use and end for which the God of peace and order prepared the Lot, viz. to be a peacemaker, a special means of settling contentions, and procuring peace. The earth and the inhabitants, 
* Dissolved, Ps. 75. & 3.  are divided and out of order, I will establish the pillars thereof, saith the Lord, Psal. 96.10. and the world shall be established, and I will judge the people in righteousness, and reunite their dis-jointed souls, left it run into an irrecoverable ruin.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying sors, a Lot, some seem to derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vocare, relating to the calling, condition, place, or profession which God hath conferred and cast upon any one as his lot or portion: or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à ligno, from the wood whereof the signs, or instrumental notes, or marks, the Lots were usually made. Or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bonus, formosus; beatus, from the goodness, 
The Clergy should be without blemish, defect, or deformity.  beauty and blessedness, which should always attend the Clergy (being the Lord's lot) both in purity of doctrine, and piety of life and conversation, or from the good, beautiful, and blessed operation, fruit and effect, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lot produceth, 1. Peace, which may well be ranked amongst the best, most beautiful, and blessed of all sublunary comforts, and then which the woeful experience of the contrary in these three Kingdoms for these three years past will force us to confess, nil delectabilius, si rerum seitur verus egendo valour; If the true worth of things be known by the want thereof. Therefore the words in the Chaldean and Arabian tongues which signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Lot, are in the native and genuine construction rendered dulce, a sweet, delightful desirable thing, as Martinius relates, and expounds the words. And this is no improper sympathising of the words, in regard the very feet of the Peace-bringer (as God himself tells us) are beautiful, and the Prince of peace himself hath pronounced the Peacemakers blessed. And this surely should move the Clergy to remember and give due respect to, and not to despise that divine Ordinance which originally gave them not only this denomination of Clergy, but also their place and dignity, vid. 1 Chron. 24 25.26. whole chapters. And withal, if without offence I may be so bold, I should pray them to consider the Covenant that God made with the Tribe of Levi, 
Mal. 2.4.5.6.  Mal. a Covenant of peace; and, as they were intended for Embasladours of peace, so they would preach and press peace, and withal their power promote and further those holy and divine ways that conduce to peace, magnifying God in those Ordinances (whereof this of the Lot is at this time a most useful one) which conduce to his glory, and the Kingdom's peace.  
I find also another, and that a proper derivation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying frango, to break or dissolve, which (Eustathins saith) is contracted from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Martinius sets down another most apt and pertinent derivation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not unlike this last, scil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Dici videtur quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (1) tollit controversiam.  1 Quia tollit, fraugit controversias, takes away and concludes Controversies; which suiteth directly with the end for which the Lot was ordained 〈◊〉 the effect which it operateth, Vide plus de hoc apud Martinium de sort. Aret. Problem. de offic. Eccles. 68 & 180. the sort. It was instituted in remembrance 〈◊〉 the Jews delivery from Haman, before whom Lots were cast day by day, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voco, to call, whence it is that in ordinary speech men are said to be of this or that vocation or calling.  and month by month for their destruction.  
Pur in the Syrian tongue also signifies, a Lot, Sors; thence the Feast of P●●●● the feast of Lots, mentioned Esther 9.27. ordained by special decree to be observed and celebrated by the Jews, and their posterity, in perpetuity as a memorial of God's merciful deliverance in their depth of misery. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek signifieth ignis, fire: vel per antiphrasin, quia ignem contentionis extinguit; By contraries, because it extinguisheth the fire of contention, as before Lot, à lite quam terminat, Lot, from the strife it determineth. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignis quia purgat, & purificat ab effe●●●, and that not improperly according to the nature of fire, because it purgeth & purifieth, disperseth, dispelleth, and cleareth those black and ominious clouds of contention, and deadly dissension, which if not reconciled may ruin whole flourishing Kingdoms upon the Rock of confusion. And thus hath it been plainly proved by the very derivation of the word & name of Lot in several languages to su●e very properly with the nature of the thing itself, and most aptly to answer the reason and end for which the Lot was by God originally instituted and ordained, and corresponding also very fitly to the purpose for which 'tis now proposed, videlicet, the advancing of God's glory, preserving the King's honour, and promoting the people's good in determining those differences which by humane endeavour can hardly be ever happily composed. But hereof More amply hereafter. I proceed now to the division and distinction of the several sorts of Lots.  
Touching the distinction and division of Lots, whereof there are several sorts, according to the several Authors treating on the subject, I shall use all possible brevity.  
Lyra sets down two sorts; 
Lyra in Num. c. 34. in Prov. 16. in Je. c. 1.  1. Divisory, used for dividing of any thing among divers persons, which he holds very lawful, if used without Avarice, revenge, or injury to any.  
2 Consultory used for determining of somewhat to be done, which he holds also lawful if in case of necessity it be used with due reverence, and the event expected from God; but unlawful otherwise, if used in trivial occasions, without reverence, and the event expected from any created power.  
Lavatur and Sheindler two sorts, Divisory, Divinatory; Divisoriae licita quibus haereditates, possessiones pradae, etc. dividuntur.  
Divinatoriae illicitae, quibus occulta investigantur, quisve rerum aut personarum futurus sit exitus.  
Serarius heapeth up several sorts, 
〈◊〉 Josh to. 2. c. 7.1.17. Tho. sum. part. 2 q. 95. art, 8. & de soctibus. cap. 2.3.4.  Sacra, profana; permissa, prohibita; bona & laudabilis; mala & reprehensibilis. Consultory and Divinatory; Serious, Ludicrous.  
Thomas Aquinas makes three sorts, viz. 

1. Divisoria, quâ quaritur quid cuique sit exhibendum, determining what each shall have.  
2 Consulteria, quâ quaeritur quid sit agondu●●, Enquiring what were best to be done: to implore a divine sentence, judgement, or decree by Lot, is not only lawful, but commanded by holy Writ in case of necessity.  
3 Divinatoria quá quaritur quid sit futurum, Searching what shall hereafter ensue. Most learned Writers are of the same opinion with Aquinas.    
Divisoriae cui aliquid sit adjudicandum, ut in divisione agrorum, bonorum, etc. Consultoriae quibus quaritur quid potissimùm sit agendum; aut quid sit futurum, ut sunt Divinatoriae.  
Peter Martyr, a late learned Writer setteth down the same sorts of Lots, 
Pet. Mart. in 1. Sam. cap. 10.  with the same cautions and observations in the use thereof, as hereafter shall be showed.  
Peucer & Krackevitz set down three sorts, but in another sort, 
Peucer de Divin. C. de sort Krakevitz in Je. c. 1.  Sortilegium triplex.  

1. Divinum, divinitùs rectum & directum, Lot's divine, divinely disposed, and directed, guided, and governed immediately by God himself.  
2  ceu politicum, Civil or Politic used for the ending of strifes, law-suites, or other great contentions, or the parting of Lands, Goods, Gifts, Legacies, or the collations, of honours, offices, places, etc.  
3 Divinatorium & superstitiosum, Divinatory and superstitious, whereby men presume upon unwarrantable grounds to find out hidden matters, and guess at future events without any precept, direction or precedent in God's word, and this by most Authors is held diabolical.   
The two former being piously applied, may prove most profitable and prosperous means of ending the bloody divisions in these three Kingdoms.  
Perkins mentioneth three sorts in his Cases of Conscience. 

1 Civil or Politic, used as before is expressed for ending of▪ strifes and contentions, dividing possessions, goods and places.  
2 Sporting used (as he saith) commonly for the setting up of Bankrupts, dicing etc.  
3 Divining, used for the foretelling of future events; The first warrantable in cases of weight and necessity, with prayer, and other religious duties preceding. The other two notable abuses, having no warrant in God's word.    
Eastius maketh four sorts; 
East. hist. of the Gospel.  

1 Political for election of Magistrates in cases of War, in places of the Commonwealth, etc. approved by many.  
2 Ludicrous for sport and pastime, questioned and disallowed by most, and by him denied as unlawful.  
3 Diabolical, for Divination, Soothsaying, &c, condemned of all as dangerous, damnable.  
4 Divine, appointed, approved, directed by God, confirmed by the practice of Patriarches, Prophets, Apostles in the Old and New Testament, and by the opinion and writings of the most learned Divines, both ancient and modern.    

Martinius Dictionar. Theologicum.  Martinnus sets down three sorts; 

1 Divine, which by God's command and instinct is used, and this is not to be practised, but with prayer to God preceding, who declares certainly his will in humane dubitation, Jos. 7. 1 Sam. 10. Jon. 1. Act. 1.  
2 Humane, which are lawful for men to use in those things which are subject to their will and liberty. This is termed sort politica, a politic Lot: 
A Lot is sometimes styled a●● instrument whereby Dei voluntas, aut legitime, aut temere exquiritur. Legitimae sortis exempla sunt, Levit. 16. Num. 26. Deut. 1. & 31. & lib. Jos. de illegitima sorte multa in historiis superstitionum Gentium. Martin, ib.  being either first Divisory in parting common goods, Levit. 16. Jos. 18. or secondly Consultory in things of free Election, as when among persons which seem to be alike fit for place or employment, some one is elected. Here beginneth a special note, which is, that Lots are not rashly to be used, but then at length when a matter cannot otherwise conveniently be decided or concluded, and truly with reverence of God, without temptation or contempt of him, and without any imposture.  
3 Diabolical, abused to inquire curiously of things, either past, or to come. This kind of Lot is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because chief 'twas used for Divination.  
4 Sorts judiciorum apud Romanos erant (saith Martin.) the Romans used Lots of judgements, or judicial Lots. Servius in Aen. 6. non audiebantur causae nisi per sortem ordinatae; Causes were not heard, unless ordinated by Lot.    
Sortior 

1. sort●●s mitto, I cast a Lot;  
2. Sorts eligo, I choose by Lot;  
3. Secundum sortis casum assigno & do, I assign and give according as the Lot falls;  
4. Serte dispono, I dispose by Lot;  
5. Ordino generalitèr, etiam sine sort, I ordain generally, also without Lot.  
6 Sorte accipio, I receive and accept by Lot.  
7. Obtine● tanquam sort, I obtain or gain as it were by Lot.   Sortiri & dimicare, seem to bear the same acception. Apud Sueton in Augusto cap. 13. where sortiri est sorte legere vitam vel mortem; at dimicare, ferro decernere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Duel or determine by the Sword. Micare is also sortiri. nempe, sortiri per digitos subitò expanses sub certo numero. Micare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hence Causabonus saith dimicare to duel or fight is derived, which is properly by Lot or mication to put an end to controversy. Thence it was taken for taking away Controversy any way: but because it was often done by the Sword, it is put for pugnare, to fight in the same manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and cernere, to discern Varro in Parmenone micandum erat cum Grace. Utrum illius numerum, an ille meum sequatur.  
Thus much touching the division and distinction of Lots. I shall now proceed to the definition and description thereof, which is no less various than the division.  

Definition of divine lots.  Touching the description and definition of Lots, I shall not endeavour to describe or define the several sorts thereof, but principally, and only that which I intent as the subject of my present discourse, which is the divine Lot, and the divisory or politic Lot.  
Now those descriptions and definitions which Authors afford, seem to be drawn either from the operation, fruits, and effects which the use of these Lots do produce, or from the end and final cause for which they were ordained.  
St. Augustine upon the ●0th Psalm, describes a Lot thus: Sors res est in humana dubitatione, indicans divinam voluntatem; or thus, as Peter Martyr quotes it: Sors nihil aliud est, quam Judicium divinae voluntatis in humana dubitatione. A divine resolution of humane ambiguity and haesitation; A divine declaration of Gods will and pleasure in humane dubitation. 
Diez in Matthioe festum.  Divina voluntatis decretum. A divine decree of God's divine will as Diez on 06 Mathias Election. Divinum judicium & voluntatis Dei solennis testificatio.  
Which descriptions doubtless are meant of divine Consultory Lots, which in cases difficult and doubtful were prescribed by God, to be used in a pious religious manner, answerable hereunto is that expression of St. Ambrose, where he styles Lottery a divine trial: Sors voluti divino pendet examine, Ambros. A divine sentence: 
Ambros. de Tob. cap. 20,  Electi sunt due judicie humano, & electus de duobus unus judicio divino, August in Psal. 30. de Matthia, Act. 1.26. Ubi ex fide integra & oratione praemissâ s●rs ducitur; ea que Dei voluntas continet in occulto, (that the Lot discovereth to men Gods hidden will) Sors declarat in manifesto, Orig. in Josh. hom. 23. the lot maketh it known openly what God decreeth secretly: Dei judicium quod est in occulto, sors pandit in publico: 
Orig, in Josh. hom. 23.  ib. Which sayings all may be well understood of Gods approving will, what he would have done, or not have done of us, and must be restrained to divine lots alone, which God hath appointed to be used to that purpose. Accordingly it is true what St. August. Solent quae sorte dantur divinitùs dari. 
August. de Gen. a lit. lib. 10. c. 18.  Those things that fall to us by Lot, are given us of God, according to that of the Psalmist, Psal. 16.6, 7. the lines or lot are fallen unto me in pleasant places▪ yea, I have a fair heritage, I will bless the Lord for it. Dionysius saith that the election of Mathias by lot was a divine revelation: I sta sors (saith he) fuit splendour quidom divinus per quem ostendebatur quod Mathias in Apostolum assumendus erat; A certain Divine splendour, whereby was showed that God had chosen Mathias to be his Apostle, Praecedente oratione, non jam casu sed providentiâ sors divinum judicium deferebat, 
Aret. super. Act. 1.  Origen. ibid. Aretius saith that the lot falling on Mathias, was divina vocis instar: & Mathias non minùs divinitùs erat electus quàm reliqu● undecim, A divine voice or choice, declaring that he was no less divinely elected then any other of the eleven, whom Christ himself personally and immediately called to follow him.  

Orig. in Josh. c. 18. De ratione sortium. homil. 23. Ephes. 1.11.12. Colos. 1.12. Gratias agentes Deo patri qui dignos & idoneos nos fecit i● partem sortis sanctorum in lumine.  St. Paul, Ephes. 1.11.12. saith, In Christo sort vocati sumus, as Origen observeth, praedestinati secundùm propositum ejus qui omnia operatur secundum Consilium voluntatis sua, ut simus in laudem gloria ejus: Whereby the Apostle noteth the impartiality of this divine way of election, and teacheth that as all the works of God are without respect of merit: so to be a Christian is God's free gift, showing that both himself and the rest of the Apostles were chosen in Christ by lot, by the free mercy of God, without any merit of theirs, according to the counsel of God's divine pleasure, that as from him, and by him, and for him, are all things, so in his name, and according to his way, and will revealed to his praise and glory, should all our intentions and actions be directed.  
To this purpose St. August. saith, Praedestinationem & gratiam posse diei sortem, Predestination and Grace may be termed or called lots, Secundùm interiorem veró intellectum (saith Origen) Paulus videtur judisar● quam dicit, In parte sortis sanctorum, 
Ephes. 1.11. Colos. 1.12. Origin Josh. hom. 23.  & sort vocati in Christo, nonsolùm in hominibus, sed in supernis virtutibus sors agatur; Et quod in occultis habetur apud Deum, sortis gubernatione etiam hominibus demonstratur: Quod ita gestum esse nonsolùm in terris arbitror, verùm etiam in coelestibus, etc. Origen upon those forecited places of St. Paul, and other places of the old and new Testament, seems to be of opinion that lots are used, not only among men upon earth, terrestrial frail morealls, but even among the supernal and celestial principalities and powers, and 
* The Angels in heaven had their several places & charges assigned to them, who should rule this or that Province, Dan. 10.13.21. who tend this or that person, Mat. 18.10. who govern this or that Church, Rev. 1.20. Orig. in Luc. hom. 13. Pet. Mart. come. loc. 7. Cart. come. in Prov. 18.18.  spirits in heaven, grounding his opinion upon that text, Deut. 32.8. when the high God divided to the Nations their inheritance; When he separated the sons of Adam, he appointed the borders of the people according to the number of the Angels of God, according to the 70 translation. The Lord's portion is his people, and jacob the lot of his inheritance: Whence he inferreth, that by Lot God had Israel for his peculiar lot and people.  
Peter Martyr terms Lottery, or the religious use of divine Lots, Modus consuleudi Deum, inquirendi per divinum consilium, A divine way or means of consulting and advising with Almighty God, of enquiring and desiring divine counsel and direction in caset of doubt and difficulty; and to that purpose saith, that sortiri nihil aliud est quam aliquid agere, ex eujus eveuta rem incognitum possumus deprehendere: Use of Lots is nothing else but the way or meants by whose event, hidden and secret matters are brought to light and knowledge: according to that of Cartwright in Prov. 18.18. usus sortis valet ad rerum recon●itiffimarum per vestigationem quomadmodum soeps ad eam rem adhibita est; the use of Lots is very prevalent for the pervestigation and discovery of the most recondite things, and to that purpose hath often been applied. And in another place upon that text saith, that Sort est Dei mundi juditis quasi vicarius, quâ Deus ipse de rebus doublet, & nulla hominum art● aut ingonio investigandis decernis. The Lot is as it were the Vicegerent or deputy of God, who is the Judge of the whole world, whereby he doth discover and determine such doubtful and obscure matters as by the art and wit of man cannot be discerned and found out: And the same Author saith also upon the same text, that the singular and special use of a Lot is shown, and was ordained for the continuing of concord and unity, and composing of strife and enmity, especially among the mighty. Hoc autem proverbio Balomon specialem & singularem esse sortis usum designat ad concordiam alendam, & in componendis litibus & dirimendis controversiis, maxim●cùm inter magnates contentio aboritur, indicans, lights inter magnates agrè & difficulter tol●● docens similitèr concordiam & pacem ut inter omnes sic praecipuè inter magnites & eos qui principatum obtinent colendam & fovendam esse; ut quae difficulter, semel violatae, recuperetur & redintegretur; quod clientelis, societatibus pecunia confis●●●●tuò non cedunt, & cedere sibi infamiae ducunt, cum quod sorte divimitur, ad neutrius infamiam redundat: neutrius enim aut sapientie aut potentiâ, aut opibus in hoc jud●●● praejudicatur. But in this Solomon sets forth the special and singular use and end of Lots to be for the nourishment of concord and amity, and the composing of contentions, and taking away of Controversies, especially among the mighty, showing that strife among Princes, Potentates, and Rulers of the people are very hardly decided, teaching likewise that peace and unity, as among all men, so especially among the mighty, ought principally to be preserved and cherished, in regard that love among such being once violated, is not without much difficulty and danger recovered and restored, because each side confiding in their friends powers and policies hold it infamous to yield or submit either to other: whereas, when the controversy is decided by Lot, it redoundeth to the infamy of neither, for the wealth, wisdom, power, or valour of neither is hereby prejudiced or disparaged.  
Also the same Author in Prov. 16. v. 33. styleth a lot judicium Dei, the judgement of God, God's immediate judgement, and saith that Deus ipse sedet in judicio per sortem, God himself is present, and sits in judgement by the lot, grounding his opinion upon the very words of the text itself, in sinum conjicitur sors à Jehovah autem est totum judicium ejus, tota dispositia, tota ratia, Whereby is confirmed the event of a divine lot to be the evident judgement of God: the Lot is cast into the lap, but the whole judgement thereof, the whole reason and disposition is of the Lott.  
St. jerous upon those words in the Canticles 4.1. spoken of the Church, Eces speciosaes, etc. oculi tui, oculi columbarum, 
Hieron. super Cant. hom.  behold thou are fair my love etc. thine eyes are the eyes of Doves: hath a very considerable observation concerning this subject of Lots: which I here the rather insert and relate because it alludeth in some sort, both to the title and subject of this present discourse, and will not (I hope) be held impertinent, in regard the Dove is sent to present a peace-offering by this holy way of the Lort.  
The words of St. jerom are these; Quòd autem oculi ejus comparantur columbis, ab hoc profactò contingit, quia divinas scripturas ne● jam secundùm literam sed secundùm spiritum intelligat, & aspiciat in eyes spiritualia mysteria: Columba enim est indicium Sp. sancti, spirituali ergo sensis intelligere lege●s & prophatas, h. e. oculos colu●b a habere; That the eyes of the Church are compared to Doves. Hence it comes, because she understands the holy Scriptures, not according to the letter, but according to the spirit, and therein beholds spiritual mysteries: for a Dove is the emblem of the holy Ghost: in a spiritual sense therefore not in a literal, to understand the Law and the Prophets, that is, to have oculos columbe, the eyes of a Dove.  
And Jerom proceeding in that interpretation▪ saith thus; In Psalmis verò hujusmodi ani●● a pennas sibi dari columba desiderat ut volare possit in intellectum spiritualium misteriorum & requiescere in ●●riis sapi●●tia: Sed & si dormire quio possit hoc est collocari & requiescere in medio sortium, atque intelligere sortium rationem, & cognoscare divi●● judicii causas no●● solù●● penna quibus in spiritualibus intellectibus volet, pro●●tuntur ei sed dear●entate pennae, id est, verbi & rationis ornament● decoratae scapula quoque ejus in speci● auri fieri dicuntur, ubi constantia fidei & dognatun● stabilitas judicatur perfectorum: In the Psal. The devout soul desires the wings of a Dove, that she may fly into the understanding of spiritual mysteries, and to rest in the Courts of wisdom: wherein if any shall have the happiness to repose▪ that is, to be placed and enjoy rest in the midst of lots, and to understand the reason of lots, and know the causes of that divine judgement not only wings whereby he may fly into spiritual understanding are promised to him, but also silver wings, id est, to be decorated and beautified with the ornament of elegant language, and right reason. Yea, and also feathers of pure gold, that is to say, resolution and constancy of faith, and stability and firmness of perfect arguments, and firm resolutions to maintain the same; To have the discerning eyes of a Dove, is to see with a spiritual eye into the lofty learning of divine lots; to have the silver wings of a Dove, is to fly to the spiritual understanding of the reason of divine lots; and to have the golden feathers of a Dove, is with spiritual faith and wisdom, to mount into the transcendent knowledge of the mysterious causes of that divine judgement; to know and remember the divine author thereof, the God of peace, and the holy end for which this Sacred Oracle and divine ordinance was originally instituted, to wit, composing of differences, and settling of peace and unity.  
St. Hieron. on Prov. 18.18. thus defines a Lot, Sors est occulta & incomprehensibilis praedestinatio ex divinâ regula procedens, quae inter potentes, dum singulis propria assignat. dijudicat; The lot is an hidden, and incomprehensible predestination proceeding from a divine rule, so judging between the mighty; that what is justly due to each one the Lot asigneth, being guided and governed by God alone. As Eastius in his history of the Gospel upon that place of Hierom observeth and thereupon saith thus, I wonder then how any frail and mortal worm dares deride or despise so high and holy an ordinance.  
Dudley Fennor, a divine modern writer, defines a Lot thus, Sors est medium à Deo constitutum quo Deus ipse controversias quae aliter ab hominibus dirimi non possunt, componit; The Lot is a way or means instituted by God himself; whereby he composeth those controversies, which otherwise cannot be decided or determined among men; remedium quo nullum facilias, nullum felicius, A remedy to prevent ruin, than which none can be more ready and, easy, none can be more holy and happy.  
The Apostles persisted in the ancient custom of the Church under the Law in difficult cases to cast Lots, 
Maier in act. 1.2.26.  for they had no signe, which of the two proposed was most worthy, and therefore left the Election to the Lord. Neither was their Lott in vain; for if lots being cast in (Jonah by common ignoble and heathenish persons) had the due effect much more by the Apostles preparing to it by preys & invocation of the lord 
Election by Lot, God's judgement.  Calvin in Act. 1. As there is an abuse so there is a good use of Lots, as by the Apostles practice appeareth. The corruption of the abusers doth no more vitiate nor vilify this sacred Ordinance, than the adulterate vanity of the Caldees genuine Astrology, or an heretical Reader the holy Scripture, an ungodly preacher, the word of God, or an unworthy receiver, the Eucharish In this Election we may discern the conveniency and necessity of God's judgement by lot in case of difficulty by the Apostles care and piety to wait on God. Commit a doubtful case to God's determination in the way prescribed in his Word; Inquire of God, address themselves to the Law and the testimony, not presumptuously rely on their own judgement (though doubtless they might, with much more safety than any of the most sanctified of these times) but go to god in his own way, whereby they gave him the glory and the good redounded to themselves; For whereas (as Mayer saith) they seemed to esteem more of joseph then Mathias, as naming him first, and givin him two names of excellent signification. Barsabas the son of rest, surnamed justus, signifying his singular honesty; yet God contrary to their opinion preferreth Mathias and leaveth joseph. Thereby teaching them and us not to glory in the estimation of men, but study to be approved of God, and in our opinion and acceptance of others, not to give too much way to our own wilful partial humour, by neglecting the one party, and respecting too much the other, but rather in a case of doubtful difficulty, to leave the judgement to the Lord by lot, lest we should seem to sleight God's judgement, or to fight against God, in preferring our own wills before his, which naturally all men incline unto being partially affected to their own desires and designs, which are weak and wretched, and whose hearts are deceitful above all things, rather than to submit to the Lords wisdom, which cannot be deceived and who seethe not as man seethe but giveth to every one what is justly due, To Caesar the things that are Caesar's▪ and to God the things that are Gods.  
Seeing then Lots in general are God's ordinance, and have been used by the holiest and best of God's servants with such good success, the use of them under the old Testament ought not so to prejudice the use of them now, as that it should be counted an imperfection in these days to cast lots upon any just occasion (which tends to God's glory in settling peace and unity among his people, than which nothing is more pleasing to God) seeing none will affirm that whatsoever was in use then, is an imperfection now, especially of matters moral, which all Divines hold to be perpetual, and none can deny the Proverbs of Solomon to be sound canonical moral Divinity: And this Augustine also acknowledgeth, where he confesseth Lots upon Ministers to be lawful, 
August. Epist. 119. c. 20.180. Conc. 2. ad Doct. Christis 28.  especially in the time of persecution if it be disputed amongst them who shall tarry, that the Church may not be lest desolate, or they being slain, it is by Lot to be decided who shall supply the place. And with him consents Gregory. 1 Reg. 14. and Origen. Nom. 23. in Jos. It followeth in the next place, that something be said touching the persons, places, times, manners, cases, & occasions; who where, how, and when Lots have been used, and are still in use, a brief collection whereof in the ensuing chapter appeareth.   

CHAP. II.  
IT was the opinion of Origen, and others of the learned Fathers grounded on the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Septuagints translation of Deut, 32.8. and other places of Scripture that Lots were not only used among men on earth, but even by the Lord himself among the celestial powers and Angels in heaven, who had their several places and charges assigned to them by Lot, who should rule this or that Province Dan. 10.31. who tend this or that person, Mat. 18 10. Acts 12.15. who govern this or that Church. Rev. 1.20. Quod ita gestum esse non solum in terris arbitror, verumque etiam in coelestibus; & hujusmodi sortem quae apud Deum distinguitur, etiam illo tempore habitam cum divideret & constitueret excelsus gentes▪ & disseminaret filios Adam, & constitu●rit fi●es g●●tium secundùm 〈…〉 lorum Dei: Which thing was not usual upon earth alone, but in heaven also with God himself, who allotted to the Angels according to their several excellencies the tuition of the Nations of the earth, at what time they were disposed of into their several territories, Origen, in Jesus Nave. cap. 18. 〈◊〉. 23.  

Ambrosan Luc. c. 1. summus sacerdos adhac sorte quaeritur. The high Priest is elected by Lot.  St. Ambrose also upon the first of Luke, and many (not of former times only, but of later days also, and those of good esteem and note) affirm that the high Priest in the old Testament was elected by Lot. Beda in Act. c. 1. Alexan. de Alice s●● part. 2. q. 185. in. 4 Tom. de sort. c. 2. & Cajotan. in Luc. c. 1. Bulling. in Act. c. 1 Perkins aurea armill. c. 22. Schindl. Lexlc. Pontaglot, Luc. 1.9. The Hebrews, saith Mayer on the first of the Acts v. 26. were wont to begin no weighty business, but having first consulted with the Lord, and the Bible by Lot.  
By whom, where in what cases, and upon what occasion Lots have been used, and where they are still in use, is the next point considerable.  
The Apostles of Christ parted among themselves (as Prochorus writeth) the whole world to preach and plant the Gospel in. 
Proch. hist. Joan. c. 1.  And in like manner the 72. Disciples, which of them should accompany and attend on each Apostle, as the Levites did on the Priests, and John's lot light for Asia, and Prochorus his Lot for to attend on John. And in the Jewish Church for the more ready and orderly performance of Sacred offices, the divisions thereof were made among them by Lot: where the whole body of the tribe of Levi was sorted into ranks; 
1 Chron. 25.8.9.  & first the Priests all divided, into twenty four Companies according to their Families, which took their courses by turns, every week after week in order, the order of their courses being determined by lot, to take away all murmuring, that none might complain as being less regarded and cast behind others: And accordingly the Levites were divided into twenty four Companies, 
1 Chron. 14. ●. etc.  and appointed to attend the former companies of Priests: but who, which, and when, was decided likewise by Lot. Moreover, the Priests that were of each company cast lots for the sharing of offices among themselves (ut tolleretur materia querimoniarum, for the avoiding of emulation and discord in the Church:) as also for the better settling of servises, namely who should tend the Altar of Incense, who the Table of holy Bread, who the dressing of the Lamps, who the Altar of burnt-offerings, who should feed the fire, etc. as from the books of the Jewish Liturgies is very evident.  
Zachary the Priest of the course of Abi●, went in by lot to burn Incense, Luk. 1.9 The Levites Musical, and Porters decided by Lot, what course should be observed in their ministerial and musical employments by the one, and which gates of the Temple should be waited at by the other, 1 Chron. 26.13.  
The election of Mathias to be an Apostle, was by lot, Act. 1.26. Classius in meditat. Sacr. sup festum Matth. dicit sortem esse judicium Dei immediatum, & solennem divinae voluntatis testificationem. Et res (viz. Electio Matthia) ad ejusmodi fuit inst●tuenda i, e. per sortem, ut omnibus constaret, non tam hominum suffraglis quam Dei arbitrio & voluntate rem omnem peragi. & in Act. 1.26. prec●ti dixerunt, Tu Domine qui corda nosti omnium ostende utrum elegeris ex his duobus, v. 25. D●di●●e dic●●●ur s●●tes Du●ru● i●●●rum virorum, i. ●. in ●●●am aut 〈◊〉 ●●●j●cisse, 〈◊〉 extracta post modum certam de r● cogn●scenda sent●ntiam pat●fac●r●nt. S●rs ●●cidit super Matthiam: Si● Dous hoc judicio manifestè declaravit Matthiam esse divi●●ùt desig●●tum & electum Christi Apost●l●m sortibus, qua in pop●le dei ●●aut oli●● in usu ad explorandum Dei voluntatem certam, Cajet. Levit. 16.8. Numb. 33.58. 1 Sam. 10.20. Prov. 16.33.18.18. The Apostles used Lots here, because as the Lord had immediately called the eleven, so it was a fit supply of the twelfth room, that not men, but God should elect one, Mayer in Act. 1.26. Mathias non minus di●●itùs electus quam reliqui undecem.  
It was St. Austius desire to have it determined by lot amongst the Pastors of God's people, where divers of them are in a City, which of them should stay by it, and who retire themselves in time of public persecution, that neither the stayer might be taxed with presumption, nor the removers with cowardice, August. Epist. 80. According to which rule the Geneva Ministers to this day (as it is reported by some) use to cast Lots who shall visit the Pesthouse, Bar●. in Io●. c. 1.  
Lots were used also in the distribution of civil services among God's people ordinarily, and that first in a military matter, wherein the Levites quarrel, that had his Concubine ravished, so that she died upon it at Gibia in Benjamin: the other Tribes resolved to go up against Benjamin by lot, viz. who of them should be Warriors, and who bring in provisions for those that abode abroad in the field: which thing without much tumult in a Democracie could not easily have been determined otherwise, judg. 20.9, 10. Pet. Martyr, and Fran. junius: and secondly in a City business, where the same people after their Babylonian captivity cast Lots among themselves, who should take the burden of bringing in wood for the Altar, by Ezra's own direction.  

Lot● frequent among other Nations, besides Gods own people, the Jews.  
NEither was the use of Lots less frequent among other Nations, then among God's chosen people the Israelites: 
Plato de 〈◊〉.  for Plato in his imaginary Model of a Commonwealth, intended the most part of his Magistrates, to be designed yearly by Lot, for the preventing of, and meeting with the peevishness and way wardness of the people. For which intent he adviseth that ●60. be Elected yearly by most voices of the Commonalty out of four ranks of Citizens, 90. out of each rank, for Aldermen or Senators; 
Mr. Gatak. of the nature and use of Lots, p. 44.  and the one half of them by Lot assigned to govern the City for that year: 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, highways, 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 himself, to dispose of by Lot, as it pleased him. Many of their Officers likewise at Athens, both Civil and Sacred, were disposed of by Lot.  

Officers both civil & sacred chosen by lot.  The Athenian Senators sent to the Common Council at Delphos, and their ordinary Council 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 brass into one vessel, and as many Beans black and white, all but fifty black into another; and so each man's token being drawn out of the one, and a bean withal out of the other, either he passed to further trial, and held it if he were approved; or he was for that year 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 Regent's: out of which were six Masters of the Ordinances the King, or Master of the Ceremonies, the Major for the year, and the Marsh●●●. The nine Regent's thus called out of the five hundred, Lots were cast again for the ten Wards, which should rule first, which next, and so on to the years end: afterwards ten Precedents for the first seven days, and ten for the next seven, and so on till thirty five days 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 favoured them; and three were necessarily debarted of it. Sigon. de Repub. Athen. l. 2. c. 3.  

judges elected by Lot.  For hearing and trial of Causes a competent number of persons according to the quality of the suits 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 Crier, with the name of the Court written on it, or of the same colour that the letter was over the Courtgate, 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 Clerks 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 Bailiffs, ten Sacrists for superstitious services. And if any one presumed to come to Court or Council 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 pass the suffrages of the assembly.  
At Syracuse in Sicily, 
Cican Verr. 4.  Jove's priest out of three chosen by Voices out of three Families, was designed yearly by Lot.  
At Rome the Vestal Nuns were elected by lot. 
Attic. l. 1. c. 12.   
The two hundred Gentry of Rome, divided into ten, cast Lots for governing the State in course among themselves after Romulus his death, each ten their fifty days, and each of the ten his five, etc. till all had taken their turns: which Custom expired at Na●●a's Election.  
The two Consuls so often as any extraordinary business 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 Sovereign General, the keeping of Courts for creation of some new Officers, etc.) 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 equal authority, they did sometime in the execution thereof by Lot daily take their turns.  
The Praetors parted the Government of the City between themselves by lot.  
And by lot the Questors or Treasurer's charge was assigned unto them: out of which Questors the Tribunes were sometime designed by lot; and out of the Tribunes were allotted certain persons for foreign Plantations.  
In warlike employments Consuls & Praetors had their legions and armies by this course allotted them. Also such Tribes as should afford Soldiers 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 Aediles or Surveyors (where divers Competitors had an equal number of voices) 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.  
Several 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 took assistants to them which they elected by lot, 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 absence 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 Senate: 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 enjoined two of those that had been Praetors formerly to be elected yearly for the custody of the common Treasury.  
In Tiberius his reign, there were certain persons assigned by lot to clear the Laws in some cases then questionable.  
Vespasian assigned persons for redress of wrongs done during the civil 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 Laws, Claud. c. 23.  
Legates or Lieutenants 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 sovereign 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 civil Lottery unusual in Italy, even at this day: for in Venice (the mirror of Policy, and supposed model of Plate's Platform) the Gentry at twenty years of age come to the General Council by Lot, (but otherwise not till twenty five years 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, whereof a fifth part is gilded, and all the rest silver only: the Duke draws out of the one each man's 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 year longer.  
When their Duke (the chief Magistrate) hath his designation, there is Lottery upon Lottery, and Voicing in a prolix and intricate manner, interchangeably mixed together the one with the other: the place being void either by deposition or decease, all their Gentry of thirty years of age or upward (and none under) assemble and come in order as they sit (Lots 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 drawn. For which thirty the child draweth again 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 voices at least: out of the forty so named, are twelve selected by Lot; which twelve choose twenty five, each at least by eight Voices: of these twenty five are nine set apart by Lot, which nine do further nominate 45: those forty five again reduced to eleven, the eleven choose forty one of the chiefe 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, writ each of them in a scroll whom he thinketh good: the scrolls being mingled together, are drawn as they come, and the fitness of the person first drawn is discussed: who, if he have twenty five Voices with him, used anciently to carry it without further ado: but now he that hath most voices above that number, come he first or last to hand, hath the place. If none hath voices enough, they begin again, and continue till some be nominated that hath.  
And in their yearly Assemblies at election of other Officers, all their Gentry that have suffrage in Council, 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 four Companies: where all those of each company in order of years draw out of a Lot-pot, balls with marks upon them for the several 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 means among those four Companies are four 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 ranks, 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 several ones for each office, he carrieth it that hath of the five the most voices in the Council: which election standeth, and is always confirmed by the Duke.  
Theodosius the Emperor, though at that time a great Commander, disdained not as a common Soldier in martial 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 Duels, 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 lot, Timoleon being to transport his Army over a river in the face of the enemy took the rings of the several Leaders, by drawing them to decide in what order they should p●sse, and when the ring of one of them that had a trophy 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 inhibit their passage.  

Plaut. in Pericle.  Pericles, to restrain his Soldiers inconsiderate eagerness 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 whilst, and make merry.  

Joseph. Captiv. lib. 7. c. 35.  Josephus, with his company being in a desperate condition, and they choosing rather to die 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 coming out with the last man's, whom he persuaded to surrender himself to the Romans.  

Jos. captiv. l. 7. cap. 35.  The Jews besieged in Masada, at Eleazar's 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 dispatched the other nine, and in the last place himself.  
At Syracuse they used to deliver their minds in Court by Lot, which practice continued unto tully'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 drawn 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 General, 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 custom of all the Rhodian State, both rich and poor, to speak freely in their turns by Lot.  
In Public works, as at the building of Tyre▪ and in private labours, as at Vulcan's Forge; and in mutual 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 Chariot, when it pleased him once a year to ride in state.  
Thus it doth appear that the use of Lots hath been frequent among all sorts, both for the distribution of Civil and Sacred offices and employmems; and also it will be made clear, that it hath been no less frequent in the division of lands and possessions, goods and chattels, 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 God's people into the Land of Promise, the whole Country in general was divided by Lot, by Gods own special 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 seems 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 general 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 into two ranks, i.e. the Antonites, or the issue of Aaron, Kohath Nephew by his son A●●●●, which alone had the Priesthood, and the rest of that house which came not of Aaron; Lots were cast among them for these their several Families, 
Iosh. 21.8.  in what Tribes there should Cities be assigned unto each: and in conclusion the Aaronites had thirteen in Juda, Sime●n, and Benjamin; the other Koathites. ten in Ephraim, Dan, and the one half 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 colony was drawn by Lot for the peopling of jerusalem, one being taken of each ten, and a tenth of the whole company for the storing of the City. Yea, the whole City itself 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 moveables, goods and chattels, and the like, as in the case of setting forth the tith, of Bullocks, Goats and Sheep, Levit. 27.32.  
And secondly in division of booties, of prey and spoils taken in war, Lorts are said to have been cast upon Jerusalem when it was sacked by the Chaldees, and her people by Lot shared among the conquerors 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 several times surprised by them.  
And thirdly of goods gotten by pillage or stealth, as David complains 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. joh. 19.24. Such a Lot as this is alluded too by Solomon, where he brings in thievish companions inviting to join and adventure with them, saying, Cost in thy lot among us, Prov. 1 14.  
By Lott certain 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 sense 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 Cauldron, 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 merely, not divinatory to tell whether was fit 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 behalf of his people.  
Among Profane writers nothing is commoner than the use of Lots in this kind: Inheritances among coheires were by lot divided: Satur's 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 joint conquest recovered, was parted between Cresphontes, Temenus, and the sons of Aristodemus.  
Thus Lotharius his four sons parted the Realm of France amongst them after their Father's decease. 
Greg. Tur. hist. l. 4. c. 22.  Thus Fredereck the second King of Denmark's, and Adelph Duke of Holst divided between them the Territory of the elder john 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 four parts by the Heir or Executor, and Lots are to be cast whether he shall choose his three, or the Court her fourth by the civil 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 equal as may be, and then wrapping up of scrolls of each part in as many waxed Balls, to be drawn by the partners in order of years out of the bonnet of some other indifferent party.  
In City's new built, and at the first foundation or altering of a state as also upon enfranchising foreigners, 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 Republic: 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 Conquerors were wont to divide the land by lot among the Soldiers, 
Aristoph. Dionys. Hal. li. 2.  or other of the people.  
In Country's overburdened with multitudes of people, or such as were unable to maintain the Natives by reason of a long and grievous Famine, it was an usual 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 tried 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 jewels, or garments, or beasts, or men's persons, it was ordinarily divided by lot,  
A swift horse able to travel one hundred miles a day, was put to lot with the rest of the prey, and drawn for one Probus (one of the Emperor's name) of which name there being four, and Probus still coming out of the Lot pot, to end the controversy, it was agreed on by all, that Probus the Emperor should have him, who said at first he was fit for a flyer than a fighter, when the people thought he would have kept him to himself, and not have put him to lot with the rest of the booty.  
In distribution of rewards, alms, and gifts, where every one's turn 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 kiss their of an Olive leaf. Mother the Oracle telling them, he should reign that gave his Mother the first kiss: wherein Brutus went beyond them both in kissing his Grandmother the ground.  
When 'tis questionable in some cases at civil 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 Ulpian. l. 14.  
At the Pope's Election, the Cardinals 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 God's people the Hebrews, 
Levit. 27.32. Thucyd. lib. 3.  God's part in the tith of their cattles 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 cattles, had been before made over to their Idols, Dyonis-Hal. l. autiq. 1.  
The Arabians formerly consecrated yearly a third part of their Cinnamon, which the lot lighted on, to the Sun, and the Sun did fire that part of himself, as they fable. Among those heathen in their festival Lottery the mess first drawn was accounted holy, and held to be some God's share; Mercury's most commonly, whom they deemed precedent of Lottery: that which is rather termed to be Mercury's Lot, then that which others say of an Olive leaf.  
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 Custom, 
Herodot. lib. 3.  when buyer and seller could not agree to draw Cutts (as we do) or cast cross 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 Senate 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 especial use of it: as when Melchi, Melchisedec's 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 means 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 King's 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 victuals sequestered 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 himself without ●ot to be slain the other thereupon slew himself. 
Lot's frequent and famous among the Romans.   
Most famous and usual was the Roman practice in this kind, termed therefore by them their ancient Law, or their Country custom: whose manner it was when some troops of their Soldiers 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 several times by Appius, Jul. Caesar, Augustus, Antony, Apronius, Crassus, Galba, Macrinus: Nor is this kind of military discipline out of use with Martial men among us at this day, with whom Soldiers that are taken tardy 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 cleared and saved.  
The use of Lots was also very frequent in these Dominions among the ancient Britons (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 ways 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 ways continually practised by many not of the meanest, yea, maintained by some of our Clergy in press and pulpit. And that holy way which God ordained for settling peace and unity, is abused by profane sports and vile vanity whilst we run on in a most destructive way of ruin 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, etc. God's holy ordinance instituted for ending differences and settling peace is utterly despised and we like the men of Mesech make ready for war. And no marvel seeing Cambden derives the Britons from japhets 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 Britons may seem to spring from thence or to have affinity to the men of Mesech, both seeming to spring from the same ●ine of japhet; But from the terrible destruction there threatened after their divisions and wars, The God of peace deliver and protect the poor distressed Britons, that they never partake of the fearful judgements there menaced to the men of Mesech, though they seem to suit with them in their contentious cruel courses.   

How this sacred Ordinance may be used and applied as a sovereign Medicine to heal the unhappy divisions of this distracted Kingdom, and to cure and compose these destructive dissensions 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 demands, by them be drawn into particular heads, whereby what is expected by each from other, may more clearly appear. Thirdly, that all Propositions may be so stated and set down as that they may tend principally and only to these ends, 1. That the glory of God may be advanced and maintained in matter of Religion and Church-government.  
2 That his Majesty's honour may be preserved in his just Rights and Prerogative.  
3 That the Peace and happiness of the Kingdom and Subjects may be produced by establishing of the Laws of the Land, confirmation of the Liberty and property of the Subject and just privileges of Parliament.  
These are the three principal, fundamental; and cardinal 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 solemn days or set times of Humiliation, fasting, prayer and praise, be published and proclaimed throughout the whole Realm 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 fair precedent for this Land to proceed by. Also like that Exod. 19.10.11. Moses commanded to sanctify the people for three days, and on the third day (for on that day the Lord will come down in the sight of all the people) to have them ready prepared to meet the Lord.  
Queen Esther enjoined a Fast to be kept, when she was to go into the King for the Jewe deliverance; Gather together all the Jews (saith she) and neither eat nor drink for three days, 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 dissension was arisen between the servants of Isaac, 
Gen. 26.20, 21.  and the servants of Abimelech touching the Well of water, Isaac's servants digged three Wells before the contention was concluded: the names of the first and second Wells were Esek and Sitnah, signifying Contention and hatred, for that they strove together; but the third was Shibah signifying an Oath or covenant of reconciliation that was then and there made between them, because by Oath or Covenant the contentions between Isaac and Abimelech, and their servants were then concluded. Thence the City was called 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 affairs of the Kingdom, that God who is wonderful in counsel, 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 King's honour, the Kingdom's happiness, and not to any their own particular ends and before purposes, and that God would by his remembering Spirit put into their minds whose presence they stand, and so make them wise and careful 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 reins, 
We know not what to do, but our eyes are towards thee. 2 Chr. 20.12.13 Said Jehoshaphat, & all judah when they proclaimed a Fast, and gathered together to ask counsel and inquire of God. 2 Chran. 19.6, 7.  seethe 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 subtle devices, and cannot be deceived by any State-stratagems, nor deluded by mental reservations, or subtle policies.  
These considerations sadly premeditated, will prevent all illegal and unjust Propositions and promote the way of proceeding by fair and clear particulars, Propositions and demands; None will dare to make unjust demands if they consider who is the Judge and disposer. And as jehoshaphat to the Judges, so give me leave to speak to both sides; take heed what ye do, for the trial 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 fear 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 God's judgement by divine Lott, being so just, equal and impartial. 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 ways of peace, declare and unfold to the people the authority, happiness and holiness of this way of proceeding, showing who was the original author and the only disposer of lots, for what end God ordered them, and what comfort may thence arise to the three Kingdoms: Controversies will be concluded, peace produced, and the further effusion of blood prevented.  
3 That the Pastors admonish the people to prepare themselves to appear 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 highway, 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. prophesied: There shall be a path and a way, and the way shall be called holy; the polluted shall not pass by it etc.  
4 That praise be rendered to our gracious God for directing us such a divine way of determining these unhappy differences and divisions which continued would bring the Kingdom 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 righteousness, 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 lot is fallen unto me in a fair ground, etc. presently addeth, I will bless and praise the Lord who hath given me understanding to know and acknowledge so great mercies. Isa. 58.2. They seem to seek me, and delight to know my ways as a Nation that did righteously, and forsook not the ordinance of their God: they ask of me ordinances of Justice, they take delight to approach unto God, etc.  
5 Cautions for Fasts, that they be not performed singly and severally, each side and party at several times, and for themselves severally, and one against the other as hitherto it hath been, which (it may be feared) hath caused God to withhold his hand of mercy from us, in regard we have without charity rather prayed for ruin, than 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 complains of such fasts, as also of the contemners of his Ordinance of Peace and justice. Isa. 58.2.  our feet swift to shed blood, not knowing, not willing to know the ways of peace: such fasts God hath not chosen, with such sacrifices of blood God is not well pleased Is. 1.15. When ye spread forth your hands, I will hid mine eyes from you: yea, when ye make many prayers I will not hear, for your hands are full of blood. Your fasts, feasts, prayers, praises. Assemblies, oblations, sacrinces, Sabbaths are all vain; not valued, but vilified; not accepted, not respected, but rejected as hateful detestable abominable Is. 1.11.  
But our Fast, must be an universal and unanimous Fast, throughout the three Kingdoms joining all in hearty prayer for the forgiveness of the crying sins of the Kingdoms, 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 Christ's 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 Dovelike mourning, and Bear-like roaring cannot well accord before the Lord; We roar like Bears, and mourn 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, unless the madness of our malicious minds be mitigated, the hardness of our cruel hearts be mollified and the act of violence be out of our hands. If we outwardly pretend to appear before God in the form of Doves, with a show only of simplicity sorrow and innocence, but in hearts be ravening Wolves, stinging Serpents roaring Bears, ready to tear and devour one another. What fruit can fasting produce?  
It is said 1 Chr. 10.13, 14. of Saul, that he died in his transgression which he committed against the Lord and his Word in that he asked not counsel of the Lord therefore he slew him, and turned the Kingdom to David.  
To put on the show of a silly sheep the habit of a harm less Lamb yet inwardly to be subtle foxes, and greeey wolves, ready to supplant to worry to r●●●, to destroy one another cannot but make our fasts or other sacrifices rather detestable then delightful, rather abominable then acceptable: this is not the fall that God hath chosen: and we may justly fear that the Lord hath protracted our peace making withheld, 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 Civil law all appeal is denied from the sentence of a Lott, because it is the sentence of the Lord, who hath no superior.  That after the holy duties religiously performed to prevent revolting from the judgement which God shall give by Lots, and revenging private wrongs passed before between particular parties; that all, both Prince and people Commanders and Soldiers, Pastors and Flocks, unanimously join in Covenant with Almighty God willingly to submit to that judgement which God shall give by lots, without any repining, repugnancy, or resistance thereafter, and really to remit all wrongs without retaining any malice, or mental reservation of revenge hereafter.  

A judicio sortis appellari non potest. Baldus Bartol. Jason apud Go. 2. ad Taur. Le. 38. Greg. Toloss. apple. l. 2. He shall call the heavens, that he 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 righteousness, for God is judge himself. 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 chief treasure above all people, and ye shall be unto me also a kingdom of priests, and an holy Nation.  And whereas we have joined 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 cord, 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 Kingdom in the Laws of the Land, the Liberty and property of the Subject, and privileges 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 means 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 God's glory the King's honour, and the Kingdom's peace against revolters Jer. ●1. 6. Proclaim all these words in the Cities of Judah, and in the streets of Jerusalem, saying, hear 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 been 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 Prophecy and advice of Azariah assembled and gathered togther all judah and Benjamin, and the stranger out of Ephraim Manasseh and Simeon to jerusalem in the third month the 15th year of his reign; and they sacrificed and entered into a Covenant to seek the Lord God, with all their heart, and with all their soul, that whosoever would not seek the Lord, should be put to death, small or great, man or woman; and they swore unto the Lord and all Israel rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire, and he was found of them and the Lord gave them rest round about. And there was no more war unto the thirty fift year of the reign of Asa: Whence may be concluded how much so holy a Covenant conduceth to the peace of a divided Kingdom. Let this be like that Covenant, Num. 18.19 a Covenant of salt, sure, stable, incorruptible.  
Cautions in this Covenant, to beware of mental resurvations, malevolent thoughts and murmur, remembering 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 join ourselves to the Lord in a perpetual Covenant. Now I purpose to make a covenant with the Lord God of Israel that he may turn 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, etc. Esay 61.8. If we shall covenant with God, with submission to obey his judgements, than the Lord will keep his Covenant with us for remission of our sins, release of our miseries, and showing abundance of mercies, Hosea 2.18. And in that day will I make a covenant for them, etc. and I will break the bow, and the sword, and the battle 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 perform 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 Lots are to be cast the Sacred act from which we are to expect the declaration of God's 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 days were prescribed, be also now performed.  
That the Min sters in a more special manner stir up the people to a most serious and hearty consideration, as of the greatness, so of the goodness 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 pity 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 Lots used by any of God's servants, but in case of greatest consequence, and always with most religious reverence exhort the people as David in 95. Psal. v. 6. Come let us worship and fall down, etc. In the election of Mathias by Lott, the Apostles form of proceeding is a perfect precedent, Act. 1.15. The Election is begun with wholesome exhortation: Surgens Petrus in n●sdio Fratrum dixit, etc. Peter stood up in the midst of the Disciples, took a text, preached and persuaded 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 lots being provided, v. 24. And they prayed, 〈◊〉 said, etc. Thirdly, the election was determined by divine revelation. v. 26. B●vecidit sors super Matthiam, The lot fell on Mutthias: which was as Aret. saith, Divinae vocis instar, splendour 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 ways 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 contain, will bow the heavens, and deign to come down, not in thunder and lightning, as in the giving of the Law with terror and astonishment to the people; but with mercy and comfort, sunshine of favour, beams of affection, after these terrible storms of tempestuous troubles, will be entreated to dignify his own divine ordinance with his gracious presence, will humble himself so, as from the height of his Majesty, to behold the depth of our misery, descend to weak worms of the earth, and by this divine way of his own direction and institution decide our distractive differences, and determine our deadly dissensions, and so deliver us from imminent, nay almost inevitable ruin 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 Mountains of the mighty leap like Rams, and the Jesser hills of the haughty skip like Lambs, The boisterous waves of waters fled and, and the swelling Seas fell backward, at whose looks the earth trembleth and if he touch the mountains 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 righteousness will he judge the world and the people, and their matters with equity. They know not, neither will they understand, that they walk on in darkness, 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 God's work, to establish the Pillars thereof. The Lord is known by executing judgement, arise therefore, O God, and judge thou the earth, for thou shalt inherit all Nations, Psal. 82.8. I will heart what God will speak, for he will speak peace unto his people etc. he maketh wars to cease in all the earth. Psal. 76. In Judah is God known, etc. In Salem is his tabernacle: there broke he the arrows of the bow, the shield the sword and the battle. Thou art more bright and puissant than the mountains of prey; The stouthearted 〈◊〉 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 turn 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 Abraham's example, Isa. 51. Hear ye that follow righteousness, look unto the rocks whence yet are hewn, etc. harken unto me, for a law shall proceed from me, and I will bring forth my judgement for alight of the people, v. 4. My righteousness is near, I will judge the people: the Isles shall wait for me, and trust unto me. Arise, O England, be bright, O Britain; for thy light is come, the glory of the Lord is come, 
Awake as in the ancient days, as in the generations of old: remember and revive that ancient ordinance of the Lords own institution directed, for composing of contentions. Remember and be ashamed, bring t●againe to mind, O ye R unagates, remember the former things of old. Isa. 35.8.9. jer. 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 hear 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, etc. Isa. 5.1.17, 18. etc. What have I here, saith the Lord, that my people is taken away for nought, and they that rule over them, cause them to howl 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 beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that saith unto Zion, thy God reigneth. Isa. 52.5.6.7. That giveth to the Lord his due glory, by committing their cause, and casting their burden 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 than the destructive way of the bloody Sword, if the Lord will please to arise and have mercy upon Zion; The Prophet Zachary will show you how, none in ex●rcitu, etc. Not by army, nor by strength, but by my Spirit, saith the Lord, and they shall bring forth the principal stone with shouting, and crying, Grace, grace unto it.  
That the Ministers do 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 lot, and just judgement, whereby we shall be delivered from the heaviest of his temporal judgements, the Sword.  
The consideration of God's greatness may humble the haughty and hardened hearts of the people: The meditation of his mercy may mollify their malicious and bloody minds, to be more tenderhearted one towards another, being children of one Father. and brethren in Christ Jesus, following the precept and pattern of our Saviour, Be ye merciful, as your heavenly Fathen is merciful, so their Fast will be more religious, their preaching more profitable, and their prayer more acceptable, whilst they forsake their courses of cruelty, and follow the way of love, truth, peace and unity. O this wor unity is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the only word of comfort that can make us happy. Albion can have no hope of recovery, till she hear of the sweet names of Peace and Unity, which of an Albion she is like to become an Acheldama, of an Eden Garden, a ghastly 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 reveal, and revive this holy way of reconciliation, whereby to recover, restore, and raise her up again, 
jer. 29.11.  vid. Isa. 46.13. and 49.7, 8 9 & adfinem. Their speech bewrayeth them (as they say to Poor) to be of Ashdod, or Egypt, that bring into the Church of Christ, the way of the Sword, to be of the bloody brood of cruel Cain, or cursed Corah, who preach and teach that the foundation of the Church of Christ, 
Christ's church not to be built in or by blood.  who is the Prince of Peace, should be laid in the blood of the members of his body, that pretend or intent to settle and reform the Christian Religion by the slaughter of Christians, the true, faithful servants and Saints of God, in whose sight their death is right dear and precious. 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 mortar, and the end will be confusion: So too too many in these times, to get them a name and opinion of being more holy than other men (touch me not, I am of purer mould than thou art) to make themselves greater, and raise themselves higher, make brick of their own pretended purity, seeming sanctity and form of godliness, endeavouring by cruelty and policy, to build them a Tower, a Babel of power and supreme Authority, that shall gain them the kingdom of Heaven, and kingdoms on Earth, and when they have all done, it is but the brick and stime of mortal corruption, and haughty ambition and vain frustrated imagination; And they can prognosticate to themselves no fairer end than Babel's was, confusion in conclusion.  
Dissensions are works of darkness, wrought by the prince of darkness the Devil, 
Let us cast away the works of darkness, and put on the armour of light.  Rom. 13.12. 1 Cor. 1.10.11.16. thence comes war; And if needs there must be war, and that war be Gods, and concerning his cause (as 'tis or hath been professed) in such a war 'tis fit to use such ways and weapons, such rules and orders as the only wise and invincible General, the Lord of Hosts directeth and prescribeth. In such an holy war, The noble Army of Martyrs, the chiefest servants of God always used holy Arms, divine Artillery, arma ocelefiae; they put on the armour of God, their loins girded with verity, their feet shod with the preparation of the Gospel of peace, they had on the breastplate of righteousness, but above all, they took the shield of Faith wherewith they were able to quench all the fiery darts, and evade the violent volleys of short, which their most deadly enemies could discharge against them; Why then may not in this, unhappy war the arm of God rather than the arm of flesh be happily used? Why not the holy sword of the Spirit, rather than the bloody sword of sinful flesh? Why not divine points of heavenly doctrine to penetrate and illuminate and convince the faculties of the soul, rather than endeavour to beat religion into the brain with a Pole-axe, or pierce the heart by Pike or Pistol? Why not the holy ordinances of a merciful God, Canons of comfort tending to peace, and conversion. Before the murdering preces of merciless man hurrying to perdition and confusion, under which sad and lamentable condition the three Kingdoms have for a long season laid languishing. The Prophet's Quere; Is it because there is no God in Israel, that we go to inquire, etc. How long shall the sword devour, know ye not that it will be bitterness in the end? Should not a people inquire at their 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 darkness, 1 Jo. 2.9, 10, 11. where then shall he appear that murdereth his brother.  
For the manner of making, drawing, and using of Lots, I find not, either in God's word or other Divine writings, any certain prescript form or rule of necessity to be practised and followed; The use thereof being frequent among the people of God, and many other Nations, the form of making and using the Lott in such, or such a manner or way, hath been left to humane designment. For though the Lott be God's immediate ordinance, God himself being the original author thereof, and the sole and only 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 indifferency is left to secondary causes; as in case of the Lot; It is left to humane disposure for the manner how, and the materials whereof Lots may be made, whether written or printed, in Paper, Parchment, or the like, Vellum; or cut in wood, or the bark of a Tree, as some have used it, or engraven in any mettle, Bone, Ivory, or other matter. 
In. act. 1. Maier.  The most Ancient (as by a late learned Writer is observed) used Beans, black or white, Letters of the Alphabet, or Globules which were either gilded or silvered, as among the Venetians, or covered over with wool, as among the Gemcans, etc. as Petrus Gregorius showeth in tit. de Elect.  

Pet. Martyr, in his common place, chap. 8. part 1. of Vrim and Thummim. Where it is to be 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 trivial, 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 counsel of God by Lott, touching public or weighty matters, to come to the Priest apparelled with his Ephod garment, and standing before the Ark 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 Patriarches 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 loud 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 showed to the Priest in this manner: By the power of the holy Spirit certain letters did arise, and eminently appear 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 join themselves into perfect syllables, and entire words, and made the answer complete. 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 Lots, and styleth that way of consulting with God, Lots, by which Gods counsel was asked, as in the 8. chap, before cited appeareth.  
Rabbi Solomon thinketh that such was the manner of Lots, as that the names of every of the Tribes were written in several Scrolls; which being thrown into a pot, were afterward drawn by the chief Priest.  
Cicero in his book the Divinations affirmeth, that when Numerius Suffecius had cut in sunder a flint stone, the Lots made in an Oak leapt out, and that at the same time an Olive tree d●d sweat Honey; and that therefore a little Chest was made of the same tree, into which the Lots were cast: These were called Prenestine Lots, which were very famous in times past. In Plautus we read of Lots made of Fir and Poplar trees, which were cast into a vessel of water; and according as every Lott arose, first or last from the bottom, so the matter was decreed. Pausanius saith, that Lots 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 Lots by the Sun, but Cresphons by the fire: and therefore Cresphons' Lots 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 Lots have been of frequent use in all ages, and among all Nations, especially Gods own 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 himself had anointed Saul to be King, yet doubted not to commit the matter unto Lots, as being assured of the infallible justice of that sacred Ordinance, whereas another perhaps would have said, shall a matter of such weight be put to hazard? perhaps the Lots will fall out otherwise, and so will exclude this man from being King, as Peter Martyr well observeth, 
Pet. Martyr. loc. come. 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 ways, his judgements. Moses' 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 than the Lord had lent them, 
Num. 16. The rods with the names of each Tribe written thereon, were no other than Lots. Num. 17.  a greater Commission than God had given them; Ye take too much upon you Moses and Aaron, Mark hereupon the meek demeanour of Moses, you sons of Levi (said he) ye take too much upon you, and therefore let each one take his Censer [his Lot, etc.] and go before the Lord, and let God be the just Judge, whom he hath chosen, let God show by the Censor, to whom he hath given the Authority of King, Priest, etc. Is our Religion, our lives, our estates, liberties, or what is more dear and precious to us, in Controversy; 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 Lord's 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 brief heads or titles of each particular proposition in difference to be written in several small papers or Parchments cut into equal proportions, and two Lots written with the several brief titles of the several Propositions; And for distinction, to discern, which is for his Majestle, and which for the Parliament, two several Mottoes be appointed and nominated to be written with the several titles of the said Propositions in the said papers or parchments respectively, wherein the several Propositions are inscribed: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lee. 23.6.  The Kings own Motto, Dieu & mon droit (if to his Majesty it shall so seem meet) to denominate his demand or Proposition: And, Jehovah Tsidkenn. The Lord our righteousness, for the Parliament: (if to the Parliament it shall so seem good.) And in respect that both parts profess the maintenance of the same matters, and both appeal 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 unsuitable 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 Sovereign, or his Parliament) to publish.  
For example in some particulars, of composure of the Lots, thus viz.  
If the proposition in difference be, whether Episcopal, or Presbyterial government, or the way of Independency (as 'tis termed) a divine way not to be despised, be the most right in God's sight, the King maintaining Episcopacy, the Parliament Peesbytery: His Majesty's Lott may be thus, Dieu & mon dr●it, Episcopal government: the Parliaments thus, Jehovah Tsidkenu, Presbyterian government: The Independants thus, Jehovah Jizeh, Discipline and doctrine according to God's word.  
In the Controversy touching the proper right of the Militia, thus the King's 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 Lots as the case requireth, may be composed in the same manner. Thus all chief Officers of trust for Church Kingdom and State may be elected; 
Lots 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 disposal of God, all siding partiality and other differences and deceits will be avoided. Thus Delinquents may have their Clergy, their lots for their lives, and so their death or life shall be left to the pleasure of the Lord, not the humour of revengeful men. The like touching pecuniary mulct upon their estates, vid. Nunth. 15.33.  
Now of the casting or drawing of Lots, whether into the lap, the pot, the bag or urn, non refert, 'Tis merely matter of indifferency. But touching the manner how the Lots may be cast, and drawn upon the present occasion.  
Thus the Lord God hath directed me, that after the Celebration of the third solemn 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 Lots; one for his Majesty, another for the Parliament be provided for every particular difference.  
As 1 Chron. 24.6. Shemaiah the son of Nathanael the Scribe of the Levites, wrote the Lots before the King and the Princes, and the high Priest, and the chief Fathers of the Priests and the Levites; So that one particular person be appointed, or more, for making any writing the several Lots in the presence of King, Parliament, and Clergy, or other indifferent men on both sides, who are to see to the equal composing of them, that no outward distinction may be discerned by the party or parties, who are selected to draw indifferently between both parties: for which purpose some of the chief 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 Lots, not speak with any concerning them, until they have drawn them out of the Chalice or Cup, into which they are put to be drawn.  
That only two Lots at one time (or three Lots, 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 Lots 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, until the Lots be all drawn.  
Then the Lots in the upper Cup to be opened; whereby it may appear what Lots are by God given to the King, and what to the Parliament; thus there will be no fear or danger of the deceit either of Composers or drawers.  
Let murmurers against God's 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 witness, I have herein set before you life and good, death and evil, choose therefore life, that the Land may be preserved from Ruin. 
Jer. 21.8. Deut. 30.19.   
Who is on the Lord's side, let them come unto the Lord, cleave unto the Lord, commit their cause to the Judgement, sentence and decree of Justice itself, 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 will give to the King, to Caesar the things that are Caesar's, in his just rights and prerogatives: and to the Kingdom, Parliament, and People what is their just deuce in Laws, Liberties, Privileges, and properties, by this divine, holy, happy way, without effusion of blood, or further Contention.  
The Doves expressions, and intentions, being but suitable to the nature of Doves, truly simple, and innocent, she desires the integrity of her meaning, may not be blemished by misinterpretation, she is assured the Lott is a divine way of determining differences, and a fare more holy and happy way, than 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 form 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 showed (though with much weakness) how divine Lots may be used and applied for composing the present Controversies depending in Church & State, between his Majesty, and his Parliament, and the form of making and drawing the Lots, as the Lord was pleased to put into my mind (a more pertinent, complete, and perfect manner and way then which, no doubt the wise and learned may find out.) It resteth now that somewhat be said touching the lawfulness, holiness, and happiness of this way of determing differences, and of the Sacred necessity and conveniency of the use thereof, in cases of greatest difficulty Civil or Sacred, rather than the Sword, or any other humane way or means, not only here, but also throughout Christendom, 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 lawfulness 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 legal means cannot otherwise be happily, justly, and clearly decided and determined.  
First, in regard it is an holy Ordinance originally instituted by God himself for ending of differences: And also an holy Oracle ordained for the discovery of hidden matters by humane endeavours inscrutable and uninvestigable, as in the first chapter of this discourse is plentifully proved and confirmed by divine authority ancient and modern.  
Secondly, because not only the holy word of God doth likewise confirm the lawfulness of the use thereof by God's special direction, and the practice of the Patriarches, Prophets, and Apostles, but also the opinion of the best Divines, both ancient and modern, and the frequent and happy use thereof upon several occasions, both in former, later, and even in these times do manifestly attest the same; 
The Apostles use thereof clears 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 rejoice, and the daughters of Judah be glad, because of his righteous judgements. Psa. 50.6. The heavens shall declare his righteousness, for God is judge himself.  as in the second chapter appeareth.  
Thirdly, this is no Typical thing or Ceremony of the old levitical law, which by the coming of Christ vanished, or was to be abrogated or abolished, but is set down, and prefixed in the firmament of God's word, as most happy and useful in a Maxim, Axiom, statute, and Rule of moral, and so perpetual divinity among the Proverbs of Solomon, which are no less Canonical than any other part of holy Writ, being all holy Canons of sound moral divinity, as Master Cartwright, a religious and learned Expositor of that Book, in his Preface thereunto affirmeth, and if any shall object and say 'tis there expressed as a prescription, not a precept, and so may be a matter of mere indifferency, for to be used or not used; I conceive (under favour of the learned) that all divine directions in God's word may be said to amount not only to instructions, but even to Injunctions, especially where the direction is given for use of any of God's Ordinances, and the ends of the use and practise thereof tends immediately to the advancement of God's glory, and the good and happiness of his Church and people. As herein it must needs follow, by making God the Judge and Peacemaker between his people; which divine direction if they shall refuse to make use of, amounteth to at least a contempt of this counsels, if not a Rebellion against his command, as it must be, if God's prescriptions ought to be received as precepts. I put these cases, if an obstinate Patient refuse the prescription of the learned Physician, all men will confess he wilfully and deservedly suffereth loss of life. The great Physician 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.  o Albyon, will be a proper motto, for so obstinate a Nation, this destruction is of thyself O England, but in God is thine help.  
Again, in the other case resembling this of ours, if a loving Master shall graciously offer himself 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 witness too, even a woe thereunto annexed, Woe to the Rebellious, that take counsel, 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 God's hand, and with confidence in the Arm of flesh, in a sensual devilish 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 ye 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 we disesteem God's word, or vilify his Ordinances, and account them matters of indifferency, to be used, or not used at our pleasure: or that they are unnecessary, vain, superfluous, unprofitable and useless, which even to think is a profane and blasphemous opinion.  
Again, in the fourth place, God is a God, nay, the God of Peace, he delighteth in nothing more than Peace, Unity, and Amity among his People, and the word of God is a perfect word, a most complete 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 distasteful to God, nor prejudicial to his people then division and dissension, 
Is there no balm in Gilead, etc.  so nothing more acceptable to God, nor beneficial 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 will not refuse his judgement.  And if we will with holy David hearken what the Lord God will say; we may find that he will speak peace to his people, ye may hear 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 appeal 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 between these mighty parties, than the most mighty, most merciful, most wise, most just Judge of Heaven and Earth? and by what way more proper and impartial than this way of the Lord, the Lott, whereby the whole disposition of the business, is done by the Lord, not by the Lott: For although the Lots and Propositions are composed and proposed by man, Deus ipse sedet in judicio per sortem, 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 own ordination and institution, were never abrogated nor abolished, but remains moral and perpetual, so lawful, so useful, so divine, so holy so happy, tending immediately to God's glory, in leaving the conclusion of our differences to his divine Judgement, what reason can be showed why the Sacred use thereof should be rejected, and the devouring Sword received and preferred before the Lord in his own way, seeing bloodshed is not only universally throughout the Scripture prohibited, but also fearful threaten thereunto added, as the most crying sin which pierceth the Heavens, and pulleth down 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 shall not pass by it, for he shall be with them, and walk in the way, 
Isa. 35.8, 9, 10.  and the Fools shall not err. There shall be no Lion, nor noisome beast, etc. A strait 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 God's high displeasure, and an evident sign of the universal confusion of the cruel contemners thereof, as in the 24 h of Ezech. 6. God sets it down as a sign of epidemical destruction to that bloody City, where the use of the Lott is denied to them. We on the bloody City, etc. let no Lott fall upon it.  
Also for the old way, which is the good way, walk therein, and ye shall find rest unto your souls. 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 happiness 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 gladness to themselves. 'Tis a way of righteousness, in respect of God and man; In respect of the righteous judgement thereby given by God, and secondly of the righteousness that men are taught thereby. For when God's judgements are abroad on the earth, the Inhabitants will learn righteousness, 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. 
jer. 23.5.6. A King shall reign and prosper, and execute judgement and justice on the earth, etc. Judah shall be saved; and Israel dwell safely, and they shall call him the Lord our righteousness Servants, Prophets, Priests, blind, deaf, dumb, Mat. vide Isa. 29. ver. 13. to the end of the chapter.   
Behold my servant, etc. He shall bring forth judgement to the Gentiles, Isa. 42.1. He shall bring forth judgement in truth. He shall not fail 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 Towns of Kedar (a place of irreconcilable 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 own; To make darkness light before them, and crooked things strait, blaming his servants for their blindness, his Messengers for their deafness, and those that should be lights of others for their darkness, either for their ignorance in not discerning the Lords way of judgement, or negligence in not directing his people that way, or wilful obstinacy in cleaving and adhering too, and confiding in humane counsels ways or courses, rather than the Lords divine directions, telling the people that he is willing to magnify and exalt the Law, for his righteousness sake, as in the ensuing verses of this chapter appeareth, together with heavy threaten against his own people, because they walked not in his ways, 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, etc. Jer. 33.14.15. Behold the days come, saith the Lord, that I will perform the good thing which I have promised, etc. I will cause the branch of righteousness to grow up, & he shall execute judgement & righteousness, etc. 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 works of his hands, or fancies of his own brains, etc. 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, whereby Christ Jesus may gain glory to himself from all Nations of the earth, by making them one flock, under one Shepherd, by the way of his own judgement, bringing Jew's 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 fail 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 Christendom being at this time in terrible tumultuous turmoils, combustions and bloody contentions concerning Religion, and other matters of civil government: Doubtless 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 himself by this way of his own prescription. By this means the barbarous way of war the heaviest of God's judgements more fit for heathenish brutish people than Christians would be avoided, effusion of blood prevented, and the glory given to the Lord alone, to whom it is only 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 go the way of cruelty and violence, the way of the Sword, is to change the Judgements of the Lord into wickedness, and to refuse and contemn the Judgements and Statutes of the Lord, as the Lord by his Prophet complains, Ezek 5.5, 6, 7.  
Surely the way of Cain like cruelty, Bloody 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 appear 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 battle of the warrior is with noise, and with tumbling of Garments in blood: but this shall be with burning, and fuel of fire. For unto us a Child is borne, a Son is given; the government is upon his shoulder: and be shall call his name wonderful, Counsellor, etc. the Prince of Peace. The increase of his Government, and Peace shall have none and: He shall sit upon the Throne and kingdom of David, to order and establish it with Judgement and justice.. Jer. 23.5, 6. Jer. 33.14. Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign 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 righteousness.  
In cases of difficulty and difference, the Prince of peace, the wonderful Counsellor, the true King of the Israel of God, may well be a more competent, and convenient Judge, than the bloody Sword, which though victorious, yet cannot by its Conquest so convince the minds & consciences of men, as thereby to invest the Conqueror with a true right and just title to things thereby obtained. Peace, amity, unity, how pious, how precious, how prosperous among Brethren, both God's Testaments are a plentiful testimony, and if no Text to prove it might be produced, yet the woeful experience of the want thereof, would sufficiently confirm it. But if jars, divisions, dissensions, dangerous, doubtful difficult arise, (as offences will and do come) why should not the determination thereof be referred to the judgement of Justice itself.  
If the rod of Pride bud, and spread, and cause and raise contentions among the ambitious sons of men; Then shall the bud of the Lord be beautiful 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 wisdom and understanding of counsel, and strength of knowledge, etc. And he shall judge, but how? not after the manner of men, after the sight of his eyes, or hearing of his ears. But with righteousness and equity shall he judge the poor, and meek of the earth; and he shall smite the earth with the rod of his mouth, etc. Isa. 2.11. to the end. The haughtiness of men shall be humbled, 
Isa. 11.1.  the loftiness of men shall be abased, and the Lord only shall be exalted in that day. Cease ye from man whose breath is in his nostrils for wherein is he 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 be the fruits of his Judgement, why Justice being the girdle of his loins, etc. The wolf shall dwell with the lamb, the leopard lie down with the kid, the calf the lion▪ and fat beasts shall rest together, and a little child shall lead them, etc. They shall not hurt nor destroy in all his holy mountain [his Church:] for the earth shall be full of the knowledge of the Lord, etc. Jer. 31.34. Blessed fruits of a more blessed stock, When the Lord shall wash the filthiness of the daughters of Zion, and purge the blood of Jerusalem out of the midst thereof by the spirit of judgement. Isa. 4.4. That Israel may be glad and the daughters of Judah rejoice because of God's righteous judgements. Jer. 23.5, 6. ●3. 14.15, So shall the heathen fear, when the Lord shall build up Zion, and shall appear in his glory, vid. Zech. 4.6.6 12, 13.15.8.21. Jer. 33.9. Psa. 165.12. cause his power to be known to the sons of men, etc. If a bitter root bearing wormwood and gall shall be found among you, to whom will ye seek for health and help; why in that day, the root of Ishai shall stand up for a sign unto the people, and the Nations shall seek unto it, and his rest shall be glorious. In cases of bitter contentions and bloody divisions; This tree of life, whose fruit healeth the Nations, hath directed us to appeal to his judgement for reconciliation, he will thereby compos● our Controversies, and make his own Name glorious by concluding and ceasing controversies among his people, and by that means 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 days, the mountain of the Lord shall be upon the top of the mountains, and all Nations shall flow unto it. And he shall judge among the Nations, and they shall beat their swords into mattocks, and their spears into pruning-hookes, and shall fight no more, etc. vid. Jer. 3.17, 18. They shall follow no more the hardness of their heart, the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north etc. 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 compass of these Prophecies, I would be glad to learn? Seeing there is not (that I can find) in the whole book of God any other immediate way of divine judgement, whereby differences may be decided, particularly provided and ordained by God himself to that end, but only this sacred ordinance: In holy Writ I find but two divine Oracles or sacred ways of consulting with Almighty God in cases of extreme difficulty, whereby a certain plain visible, and immediate response and resolution might be received (videlicet) Urim and Thummim, and the Lott. The former was a more mystical and obscure way; this not unlike that way before mentioned, Isa. 35.8, 9 for by Lott a plain, certain, and immediate resolution was always returned, prompt and facile to any ordinary capacity: That way of Urim and Thummim is abolished, but this sacred way of the Lott (no less Ancient and holy than the former) as a most useful, holy, and happy way of God's divine judgement, ordained for determining of doubtful, difficult and dangerous differences is still retained, as by these pacifical Proverbs, of the 16.33. and the 18.18. appears, being both Canonical and Moral Scripture, and so perpetual divinity; besides many precedents, both Ancient and modern, of the use thereof before herein premised. And truly, I believe 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 confess, that the Lord is holy in all his ways, and just in all his judgements.  
And doubtless this holy way is of especial happy use, for resolving of doubtful cases, discovering of hidden and recondite matters, and determining of difficult and mighty differences among mighty persons; For where Controversies by humane endeavours cannot be decided and the parties on both sides so stout, that otherwise they cannot be appeased, by this means the matters may be composed, and the men pacified.  
In cases of this nature, those that have the best causes, and the clearest consciences, will desire to have their differences thus decided. For he that is confident of the justice of his Cause, needs not doubt the judgement of God: and the way of the Lord is strength to the upright man: but fear shall be for the workers of iniquity, Prov. 10.29. They shall go into the holes of the rocks etc. Isa. 2.19 20 21.  
In cases of this difficult condition, when they say unto you Isa 8.19. Inquire at them that have a spirit of divination, and at the soothsayers which whisper and murmur. The divine spirit will tell you that those divinatory spirits are deceitful, and have no warrant from the divine word of God. That both North and Soothsayers are more subtle than solid, and their words are but wind. A dry mind not fit to fan or cleanse Jer. 4.11. That whisperers are liars, and murmurers against Gods divine direction, deserve to have their mouths stopped. Thou art wearied in the multitude of thy counsels etc. Isa. 47.12, 13.14. That a woe is pronounced, by the Prophet against them that take counsel but not of the Lord: that cover with an hypocritis all covering, not of his spirit. That State policy's are often State fallacies and that divine directions, though delivered by a simple Dove, are to be preferred before any Machiavilian machinations contrived by subtle Serpents, if you would be advised, who so wise as the Wonderful Counsellor, the Prince of Peace? who is wonderful in counsel and excellent in working, 
jer. 32.10.  he will direct you to him that hath the spirit of wisdom and counsel etc. Isa. 11.2. Isa. 45.11.21.22.23.24. Thus saith the Lord, etc. Ask of me things to come, etc. ask after the old way, etc.  
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 own laws? from the divine law of the Lord, to the humane laws, counsels, and devises of the crafty Achitophel's of the Land? will ye deviate from the way of Peace to the way of War, to the Law of Arms, of Harms? God directs you to go to the Law and to the Testimony, to the statute judgement, ordinance prescribed by God's word: If they speak not according to his Word, it is because there is no light in them. He that hateth, or indeavoureth to supplant or oppress his brother abideth in darkness, and he that despiseth God's Counsel and Ordinance conducing to Peace remaineth in the shadow of death. Do ye esteem the heavenly wholesome counsel of God in his word of truth? or the crafty cruel courses and counsels of men more? Isa. 50.10.11. If God be God follow him, but if Baal be he, If Mars or Machiavelli, be your Gods, the bloody sword or State stratagems follow them. Is it because there is no God in Israel, that ye go to inquire of Baalzebub the god of Eckron? Is there no balm in Gilead, no Physician 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 restrain the people from persecuting and oppressing their brethren? know ye not that it will be bitterness 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 do right? Shall the ordinances of men be commended and commanded and the Ordinance of God contemned, and condemned as useless or illicite? Hear the Lords expostulation with his own people: Have I that brought you out of the land of Egypt and led you through the wilderness Have I been as a wilderness unto Israel or a land of darkness? 
Jer. 2.31.  Wherefore saith my people than We are Lords we will come no more to thee? Isa. 45.19. I said not in vain unto the seed of Jacob Seek ye me. v. 22. Look unto me ye shall be saved: all the ends of the earth shall be saved. Will ye forsake the Fountain of living waters, which will never fail ye? and dig ye pits, broken pits of your own power and policies, which may prove fallacies and will hold no waters of true continuing comfort?  
Truly the hope of the hills is but vain, 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 only 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, etc. and forgettest the Lord thy maker, & c? v. 12.13. No perfect Peace in our case without consulting, & receiving the resolution of the great Peacemaker. 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 mountains of our Mighties can make us happy; All our Powers and policies, wealth and Armies, without a pious Peace cannot preserve us from ruin. And for a firm and well-grounded Peace, we cannot be assured, nor ever secured, except the Propositions for Peace be confirmed, settled, and perfected by the Judgement, sentence, and decree of the great Peacemaker, who is our peace, who is more puissant than the Mountains of prey: and in pious Policies more wise than all the wise men of the world combined and conjoined; who will nullify 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 itself; 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 God's judgement for the perfecting of our peace prescribed in God's 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 sinful mortals. Who art thou o great mountain? thou shalt be a plain: for neither by an Army, nor by strength but by my Spirit, by myself, 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 equal and impartial proceed for trial of differences depending between King and Parliament. 1. In regard the King is under Christ the next and immediate Supreme Governor of these Kingdoms, and the Parliament the supreme Court of Judicature in these Kingdoms. Now neither Party can appeal to any person or Court superiout to them but Christ and the Court of Heaven. And for either party to become Judges in their own case is hardly consistent with the laws of God or man. And therefore we must needs conclude Christ under God to be the most equal, convenient, and just Judge for determining the differences.  
Third●y in respect of the Covenants, Vows or Oaths, which have passed on both sides, which being made before, and to God (I conceive under favour) cannot by any humane means consent compulsion or Authority be dispensed withal, dissolved or disannulled; nor the consciences of those men, that made, 
It may be seared, lest for oaths the Land mourneth in tears of blood, when so many lives have been shed and spilt.  or took such Covenants, Vows or Oaths satisfied or cleared until they shall be convinced by this or some other Divine way of the Lords judgement concerning the truth or falsity, justness or unjustness of their own Tenent and demands, which they have Covenanted, vowed, and sworn to defend and maintain, especially when the parties on both sides have Covenanted expressly and directly one against the other, to maintain things diametrically opposite, there the one party cannot without breach of his Covenant, or violation of his vow or oath yield to the other in that particular, neither aught 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 maintain, & the Parliament Covenanted to eradicate. In this case the King cannot yield 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 unless the Lord shall so give judgement, and thereby declare the Presbytery or other Government which the King or Parliament, shall propose to be I●re divino, or fit to be established in this Kingdom: As hereby the Lord will surely and truly show upon Propositions of several forms, which is most consonant to his Word and will. He will give to God the the things that are Gods. And surely in all Ecclesiastical 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.  
Again in the case of the Militia, the Question being desired to whom of right the same appertains, 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 Let, in this case or any other concerning God, the King or Kingdom. He by whom King's reign and Princes decree justice. He by whom Prince's rule and the Nobles and all the judges 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 will 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 claim to the same thing in question. He will give to Caesar the things that are Caesar's. Tribute to whom tribute, Custom to whom custom, to all and every one their proper due: In this divine judgement, as we cannot fail of right so we need not fear any wrong: where the Lord is Judge, there is no partiality, nor respect of persons. Give me leave to ask the Apostles question, why dost thou judge thy brother? we shall all appear before the Judgement seat of Christ, as it is written, 
War among Christians and neglect of the use of this Ordinance occastoneth the Lords name to be blasphemed. Conversation of Christians should win others to follow their faith, and glorify 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 evil, from dissension, This way ordained not in vain by the Lord, nor set down in his Word to no purposo.  every knee shall bow, etc.  
Why then should the Heathen reproach and scoff 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. judge to end their differences and settle peace among his people. Thus whilst 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 inhuman cruelty, and irreligious carriage in the neglect of his holy Ordinance, his holy Name is blasphemed and that among Turks and Infidels▪ whereof the Lord himself Isa. 52.5. complains; 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 howl and my Name continually is blasphemed; as also the Apostle speaks, that by ill carriage of Christians, the name of God and Christ is blasphemed among the Gentiles.  
I said not in vain to the seed of Jacob; Seek you me: I the Lord do speaks righteousness and declare righteous things: look unto me and ye shall be saved: all the ends of the earth shall be saved for I am God and there is none other. No part of God's word is useless or superfluous; not any ordinance of God therein unnecessary or vain. The wicked are so proud they will not seek 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 guiltiness or infidelity in the refusers: of guilt in that they dare not endure or abide the test▪ touchstone or trial of the truth, or else of infidelity in that either they do not believe the word prescribing this Ordinance. Or else they dare not or will not trust God in the disposition of the Lott; Though the word be plain in that point, and clear as the Sun, Prov. 16.33.  

Reasons why this way ought to be embraced and used before any humane way.  
First because 'tis a most holy way in three respects. 1. In regard of the Author or first instituter thereof. 2. In respect of the ends for which it was ordained. 3. In respect of the means to attain those ends, Gods divine way of judgement.  
The Author and Instituter is God himself, as hath been plentifully proved in the precedent part of this Treatise.  
The ends three. 1. God's glory, which should they come in competition, we ought to prefer before the salvation of our souls.  
Secondly, ending the present differences, preventing of future dissensions.  
Thirdly, settling and establishing of a firm and lasting Peace, than which among God's people nothing more pleasing to God, more profitable to themselves.  
The means whereby those ends are attained, viz. the divine judgement makes this way the most happy for both sides, & for many reasons the fittest to be used.  
Secondly▪ in respect of the equality and justice of this way of proceeding and trial, being without corruption, fraud, deceit, or guile, without force or compulsion, without any partiality.  
Thirdly, because the mouths of murmurers and malicious men will hereby be stopped, and no default or defect, deceit or mistake, injury or falsity can be attributed to this judgement.  
Fourthly, in regard 'tis satisfactory to the minds and consciences of all good men, who will believe and honour the Judgement, in respect of the Judge's integrity, who cannot err or do wrong.  
Fifthy, because the use hereof is an exercise and an evidence of our faith and obedience; A true trial is hereby made, whether we believe his Word, observe his Ordinances, and dare trust his Judgement.  
Sixthly, because this being an ordinance of God, there is as strict a Precept given by God in his Word, for the due keeping and observing thereof, as of any the Lords laws and Commandments, 
Isa. 58.2. They seek me daily, and will know my ways, even as a people that did righteously, and had not forsaken the statutes of their God, they ask of me the ordinances of justice, they would seem to draw near unto God, etc.  Deut. 30.10.15.16. and many other places of Scripture, with promises of plentiful blessings thereunto annexed, and menaces, and curses for neglect thereof. And if humane ordinances must not without much danger, be disobeyed. I wonder how the wisest and the mightiest men dare despise the divine Ordinances of the Almighty Lord of Heaven and Earth; Considering that Sacred and severe Injunction there prescribed, with promise of life▪ and good to the obedient observers, death and evil to the disobedient deserters thereof.  
Seventhly, because the further effusion of blood will hereby be prevented, all parties better contented and all future malice feuds, and discontents among many Families and persons in the Kingdoms forgiven, if not forgotten, removed if not obliterated, which when they shall discern the the divine hand and judgement of God in determination of the differences, will remain more clearly satisfied touching the same and one towards another.  
Eightly▪ all businesses may hereby be Transacted with glory to God, and without vainglory, blame accusation or dishonour to either party. In this trial the Victor cannot sacrifice to his own Net▪ attribute any praise to the arm of flesh, nor the evicted receive any foil or disgrace from the hand of the Adverse party, in regard the Lord is the only agent, and the judgement disposition and event is only of the Lord. Whereas if either party should relinquish their former Tenants and condescend to any Propositions which they formerly (before the unhappy war commenced) refused to assent unto, it might be held and accounted as an argument either of much weakness or wickedness in them, in not yielding thereunto before so much Christian blood was spilt and so much misery calamity distraction, and damage had been brought to the Kingdom by their standing out.  
Ninthly▪ in case of differences in Religion, this divine way without all peradventure will prove the most pious, prosperous, and most pleasing to God and men, if we consider these ensuing particulars.  
First, the glory of God is primarily and immediately concerned, and to be considered herein viz. the salvation of his soul▪ which hath special relation to, and dependeth much upon the doctrine and discipline of that Church whereof he is a member.  
Thirdly, the chief and continual care of every man ought to be, first the glorifying of God, and secondly the salvation of his soul.  
Now if differences arise touching the way which is the most pious and best way to glorify God, and attain the salvation of souls, which is the purest way of divine worship, which Church hath the most orthodox doctrine & discipline, whether shall the doubting conscience go for satisfaction in those points? It will be answered to the Scriptures which are Gods Testaments, his revealed will, the Touchstone of Truth. Thither we are to appeal for satisfaction.  
But than put case (as in truth it is) that diversity of Interpretations have bred diversity of opinions and divisions, and so controversies increase, and grow end esse; Mens corrupt constructions have troubled the Fountain of living waters, with the mud of their misinterpretations, the Word of truth, which would give light to the whole world, like the Sun in his brightness, an infallible standard of true doctrine, and determiner of all Controversies, is hid under the bushel of men's mystie-clouded understanding and apprehension and that which should be a cure for our contentions, is by man's misprision made an occasion of further difference and determination of the differences of Interpretation? Surely he that in the beginning was the Word, and the Word that was with God, and that Word which was and is God, will be the fittest Judge of the Interpretation of the Word of truth: That Word by which all things were made, and without it was nothing made, must make peace between the Interpreters of the Word, or it will never be made. That Word in which was and is life, and the Life the light of men▪ the Light that shineth in darkness, the true light that lighteneth every man that cometh into the world the way, the truth and the life must show us the true way, the way of truth, the true way of life eternal; He must teach us the way of Peace; Led us in the paths of Peace, declare unto us by the light of his divine judgement, which way is most conducible to his glory, and his people's good▪ which Interpretation he best approveth of, which way of doctrine and discipline is most pleasing to God, and profitable for his Church; Reveal that way of Keligion or Reformation, which is most agreeable to the will and word of Jesus Christ, 
Prov. 16.11. Prov. 2.6.  to whom the Judgement is to be committed. None but God only can reveal the way of life. We can know nothing of God clearly and perfectly, until God himself manifesteth it unto us, Psal. 103.7. and 147.19.2. Dan. 3. I cause to walk in the way of righteousness, and in the midst of the paths of judgement; Prov. 8.20. And without this way of divine judgement, Controversies will rather increase than cease, Divisions be multiplied rather then diminished. Therefore let us pray with holy David, Arise, O Lord judge thou the earth, for thou shalt inherit all Nations. And in this point the Dove declares herself an Independent to the world.  
For man by humane power or policy, without advising with Almighty God, and receiving his divine resolution, to set up a Set form of Discipline and Religion, such as he in his opinion shall conceive most agreeable to God's word, and then enforce as he in his opinion shall conceive most agreeable to God's word, and then enforce all to fall down and worship in that form and way, or inflict punishment on the refusers, their course is evil, and their force not right Jer. 23.10. 'tis next door to Nebuchadnezars Image and Idolatry: If we would have a Religion established consonant to Gods will and Word, let us consult with the Lord, and convince the consciences of opposers by the Judgement of Jesus Christ, the way of the Lord, the oracle of God, prescribed in his holy Word, not the way of the Sword, or other humane way or ordinance, which can be but a sandy foundation whereon to ground Religion or Reformation.  

A sacred necessity of the use hereof in differences in religion, the Lord ought to be trusted with the interpretation of his own word. The Testator with the meaning of his Testament.  And I think I may presume, that the wisdom of our wisest men, the most prudent and potent Pillars of our State and Church, will nor presume an infallibility of judgement in themselves; a gift so divine, that our most rarely-gifted Divines will not dare to attribute it to themselves, it being a quality so incompatible to, or with any sublunary creatures; And we may fear to find error in Scripture interpretation, aswell as in life and conversation among the sons of Levi, the most sanctified Clergy, who being well advised, will neither shame nor be ashamed of that sacred Ordinance, which gives them that title of Clergy, but look upon it as that Star in the East, whereby with the Wise men they may be led to Christ, the light of the Gentiles, and the glory of his people Israel. Whereby the Sun of righteousness, with healing under his wings, the dayspring from on high may visit us, giving light to them that sit in darkness, and the shadow of death, 
Luke. 2.32.  and guiding our feet in the way of peace, Luk. 1.78.79. For he is the Fountain of our peace and felicity, and we should be zealous of his glory, which leads me to the tenth reason.  
Tenthly, It is an excellent occasion, cause and means of glorifying God, whereof man should be most careful: God being the beginning from which all thing; spring, from whence proceedeth every good and perfect gift; the means by whom we live, move, and have our well being, and the end unto which all things tend; and to the advancement of whose glory we should bend all our endeavours, purposes and practices; For his glory is most dear to him, Exod. 7.4.5. He will not give it to another, Esa 42.8. and 48.11. therefore man should beware lest he intent or endeavour to rob God of his glory, by preferring humane before divine Counsels, ways and courses, by respecting man's, and rejecting Gods ordinances etc. No Peace will be on earth, no true love or good will among men, nor good will of God towards men, unless glory be given to God on high, as by the doxology of the Angels appears. God's glory is the supreme end of all divine revelation, Ephes. 2.7. of all his works, 
So the Heathen shall fear thy name, and all kings of the earth thy glory. The Doves address to the Divines. Mal. 2.1, 2, 3, etc. If they had stood in my counsel, and had declared my words and my ordinances to my people, than they should have turned them from their evil way, and from the wickedness of their inventions, jer. 24.22. I create the fruit of the Lips to be peace, I will heal, etc. But the wicked are like the raging Sea, that cannot rest, whose waves cast up mire and dirt, Isa. 57.19.20. Isa. 52.7. How beautiful upon the mountains are the feet of him that declareth and publisheth peace? that declareth good things, and publisheth salvation, saying unto Zion thy God reigneth. Christ is the Prince of peace, & prime & only peacemaker, if we refuse to make him our umpire, our judge, we rob him of his honour, & his office. Their course is evil, and their force is not right, Jer. 23.10. Mal. 1.6.7.8. Mal. 4.4. Jer. 13.15, 16.57.  Eph. 1.5.6. Jo. 11.4.48, Exod. 9.16. Psa. 50.15. Prov. 16.4. of man's life Psa. 6.4.5. Psa. 9.13.14. and service, Psa. 101.1. Zach. 7.5, 6. Jo. 3.28 29. 'tis the royal Robe of his infinite Majesty, Psa. 104.1. And all means furthering the same, are available to salvation, Psal. 50.23. Rom. 4.20.21.  
Divine providence having made it my Lott (who am lesser than the least of the servants of Christ) to treat of the sacred Ordinance of divine Lott; Let not the Divines and reverend Clergy disdain, if some texts of holy truth be directed to them from the mouth of the Almighty touching this point of glorifying God, and teaching the people his laws and statures, and ordinances. And now, o ye Priests this commandment is for you. If ye will not hear it, nor consider it in your heart, to give glory unto my Name, saith the Lord of Hosts, I will even send a curse upon you, and will curse your blessings: yea I have cursed them already, because ye do not consider it in your heart, Behold I will corrupt your seed, and cast dung upon your faces, &c, And ye shall know that I have sent this commandment unto you, that my Covenant with Levi might stand. My Covenant was with him of life and peace; Not war and destruction, not a covenant with death, and agreement with hell. The law of truth was in his mouth, and he walked with me in peace and equity, and did turn many from iniquity. He taught God's people to know the ways, and walk in the paths of Peace, turned their hearts from inclining to strife and debate, their heads from imagining mischief against their brethren, held their hands from smiting with the fist of wickedness, or being defiled with blood, stopped their feet from running the race of Ruin, shedding innocent blood. For the Priests lips should pleserve knowledge, and the people should seek the law at his mouth; For ye are the messengers of the Lord to that purpose; But ye are gone out of the way: ye have caused many to fall by the Law: ye have broken the covenant of Levi of life and peace, saith the Lord, Therefore have I also made you despised, and vile before the people; because ye kept not my ways, but have been partial in the law. Have we not all one Father? Hath not one God made us? why do we transgress every one against his brother, and break the covenant of our Fathers? ye have wearied the Lord with your words, when ye say, etc. Where is the God of judgement?  
As God, is the God, not of confusion, but of peace, so he meant and sent his Ministers to be Ambassadors of peace, not contention. And if God in his Law, his Word, have instituted and prescribed a way, an ordinance of Peace, where shall the people seek the knowledge of this Law, this Ordinance, this Statute, but at the mouths of his Ministers. Is it lawful for them to go out of this way, to cause the people to fall from this Law? to be partial touching the Law, to teach what part thereof they like, and neglect what part they dislike; Do ye not weary the Lord with your words and ways, when ye deny or doubt of the way of his divine judgement. If a tender Father shall offer his judgement to be Umpire, Arbiter, judge, between dissenting Brethren his children; who refuse such a Fatherly favour, and fall by the Sword, and so fall to the Sword; ought not the Priest to tell those contentious brethren of their Rebellious disobedience, and show and direct then the divine way of reconciliation? If I be a Father, where is mine honour? if a master, where is my fear, saith the Lord unto you, O priests, that despise my name, and if ye ask wherein? in that ye say the way and ordinance of the Lord is not to be regarded and ye offer blind and lame, and unclean sacrifice, humane deviser, in stead of divine directions. And 1 Sam. 2 29.30. Mark the Lords expostulation with Eli, Wherefore have ye kicked against my sacrifice and mine offering which I commanded in my Tabernacle, and honour'st thy children above me, to make yourselves fat of the first fruits of the offering of my people? But it shall not be so: for them that honour me, I will honour; and they that despise me, shall be despised. Behold, the days that I will cut off thine arm, and the arm of thy fathers, etc. May not the Lord say the like to the despisers of his Ordinance? wherefore have you preferred the issues of your own brains, before my Instituted Ordinance, to make yourselves rich and glorious thereby? I will cut off your power and authority, etc. Remember the law of Moses my servant, with the statutes. Judgements and ordinances which I commanded, etc. The Prince, Parliament, Prophet, Priest and People may please to observe and remember those texts touching the Lord's glory, and his ordinances.  
I shall conclude this point with that of the Prophet jeremiah: Hear ye, and give care, be not proud, for the Lord hath spoken it. Give glory to the Lord your God, before he bring darkness, and before your feet stumble in the dark mountains, and while ye look for light, he turn it into the stadow of death, and make it as darkness. But if ye will not hear this, my soul shall weep in secret for your pride, vide Psal. 10.4.5. The wicked is so proud, he seeketh not for God, but worldly goods. God's judgements are high above his sight, etc.  

Zech. 4.10. Thus saith the Lord; Stand in the ways, and behold, & ask for the old way, which is the good way, and walk therein, and ye shall find rest for your souls, Jer. 6.16. Jer. 25.5. Turn again now every one from his evil way, and from the wickedness of your Inventions, etc.  'Tis a most holy, happy, and honourable way in respect of the Authority, Antiquity, ends and use thereof. Ask for the old way, etc. whatsoever things are written afore-time, are written for our learning etc. Rom. 14.4.  
'Tis a most plain, perfect, easy, ready way, and as full of felicity as facility, Quo facilius preceptum, eò gravins peccatum; Who hath despised the day of small things. By how much the divine way; precept, or direction is more easy, by so much the neglect thereof, is more heavy, more sinful.  
This judgement of the Lord will be a most firm foundation whereon to build Bethsalem, Jerusalem, a safe lasting, and well-grounded peace. We may observe that ship to be most frequently and furiously tossed and tumbled with waves and tempests that anchors in the mud, and slitting flexible yielding earth; We may find it so in those ships of state, which anchor too terrenely, which confide in their own cracked counsels, too much in the mud of their own imaginations, the dirt of their own devises, the brittle earthen pitcher of their own policies. That Peace is most safe that is grounded on the rock of Christ Jesus his divine counsel, judgement and direction, upon God, the rock of our salvation; that state remains but in a weak and tottering condition, that hath not the salvation of the Lord for their walls and bulwarks. But that State or People which dare cast their burden on the Lord, in case of danger, division, destruction, commit their cause to his heavenly disposition, and contentedly, and confidently say, The Lord is our judge, 
Isa. 33.22. etc. per totum.  the Lord is our Lawgiver, the Lord is our King, he will save us: they shall dwell on high: their defence shall be in the mountaint of the Rock: surely there the mighty Lord will be unto them as a place of floods and broud rivers, etc. Their eyes shall see the King in his glory: jerusalem a quiet habitation, a tabernacle that cannot be removed. 
Isa. 32.16. etc.  judgement shall return to justice, and all Nations shall fellow after it. judgement shall dwell in the desert, and justice remain in the fruitful fields. And my people shall dwell in the Tabernacle of Peace, and in sure dwellings, and in safe resting places. And the work of justice shall be peace, even the work of Justice and quietness, and assurance for ever. I shall conclude with these Admonitions, exhortations of the Lord by his Prophet. Which the Dove humbly directs to the Prince, Parliament, Clergy and People of the Land.  
Isa. 50.10, 11. Who is among you, that feareth the Lord, let him hear the voice of his servant, he that walketh in darkness, and hath no light? let him trust in the Name of the Lord, and stay upon his God. Behold, all you kindle a fire, and are compassed about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand, ye shall lie down in sorrow. Ezek. 15.7. I will set my face against them, they shall go out from one fire, and another fire shall devour them. 
Woe to the rebellious that take counsel, but not of me, etc. Isa. 30.1, 2, 3. vide Isa. 10 and Isa. 29.14, 15. Woe unto them that seek deep, to hid their counsel from the Lord, etc. vid. ver. 16.17.18.19.20.21.22.23.24. Both Prophet and Priest do wickedly, wherefore their way shall be unto them as slippery ways in darkness: they shall be driven forth, & fall therein: for I will bring, etc. Jer. 23.11, 12. Woe is me now, for my soul fainteth because of the murderers, Jer. 4.31.  The conclusion of one war, may be the commencement of another, even to confusion. And Isa. 51.4. Harken unto me my people, and give care unto me, o my people, for a law shall proceed from me, and I will bring forth my judgement for the light of the people. And Isa. 45.7. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things. v. 11. Ask of me things to come concerning my sons, and concerning the works of mine hands command you me. And Isa 46.8. Remember this, and be ashamed: bring it to mind, O you transgressors. Remember the former things of old, for I am God, etc. My counsel shall stand, and I will do whatsoever I will, ver. 9.10. Hear me ye stubborne-hearted that are far from justice, I will bring near my justice, etc. ver. 12.13. And Isa. 47.10, 11. Thy wisdom and thy knowledge, they have caused thee to rebel, and thou hast said in thine heart, I am, and none else. Therefore shall evil come upon thee, and thou shalt not know the morning thereof. etc. And Isa. 48 18.19. Thus saith thy Redeemer, the holy one of Israel, I am the Lord thy God which teacheth thee to profit, and lead thee by the way that thou shouldest go. O that that thou hadst harkened to my statutes, than had thy peace been as a river, etc. For mine own sake, for mine own sake will I do it: for how should my Name be polluted? Surely I will not give my glory to another, ur. 11. And Jer. 8.7. Even the Stork, the Turtle, the Crane, and the Swallow know their app●●●ted times, but my people know not the judgements of the Lord. How do ye say, we are wise, and the law of the Lord is with us. The wise men are ashamed, they are afraid and taken: Lo, they have rejected the word of the Lord, and what wisdom is in them. ver. 8.9. Jer. 7.27.23. But thou shalt say unto them, this is a Nation that heareth not the voice of the Lord their God, nor receiveth discipline, truth is perished, and is clean gone out of sheir mouth, Thou shalt speak all these words unto them, but they will not hear thee, etc. Jer. 7.27.28. Therefore Behold, the days come▪ saith the Lord, that it shall no more be called Topheth, nor the valley of Benhinnow, but the valley of slaughter, etc. ver. 30. O that mine head were full of water, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people. Oh that I had in the wilderness, a cottage of way faring men, that I might leave my people, and go from them; for they be all adulterers, and an assembly of Rebels. Shall I not visit for these things, saith the Lord? and shall not my soul be avenged on such a Nation as this? upon the mountains will I take a lamentation, etc. And I will make Jerusalem an heap, and a den of dragons, etc. who is wise to understand this, etc. why doth the land perish? etc. And the Lord saith, 
Because of oaths the Land mourneth, their course is evil, and their force is not right, Jer. 23.10. God standeth in the assembly of gods, he judgeth among gods. Psal. 82.1. They know not, & understand nothing: they walk in darkness, albeit the foundations of the earth be moved, ver. 5.  because they have forsaken my law which I set  them; And have walked after the counsel and stubbornness of their own wicked heart, etc. Jer. 9. 1.2.9.10.11.1●.13. Woe to the rebellious, that take counsel, but not of me, etc. Jer. 11.24. They are all rebellious traitors, walking craftily: they are brass and iron; they are all destroyers, Jer. 6.28. This people hath an unfaithful and rebellious heart: they are departed and gone, etc. Jer. 5.23. Thou hast stricken them, but they have not sorrowed; consumed them, but they have refused to receive correction: they have made their faces harder than a stone, and have refused to return. Surely, they are poor, they are foolish for they know not the way of the Lord, nor the judgement of their God. I will get me to the great men, and will speak unto them: for they have known the way of the Lord, and the judgement of their God: but these have altogether broken the yoke, and burst the bonds etc. Jer. 5.3.4, 5. My people is foolish, they have not known me: they are foolish children, and have none understanding: The children of men are vanity, and the chief men are lies, Psal. 62.9. vide Isa. 41.28.29. they are wise to do evil, but to do good they have no knowledge, Jer. 4.22. for they have perverted their way, and forgotten the Lord their God. They have changed my judgements into wickedness, for they have refused my judgements and statutes, and have not walked in them, Ezek. 5, 6. O ye disobedient children return, and I will heal your rebellions, Jer. 3.20, 21, 22. Thy ways, and thy inventions have procured thee these things, etc. Jer. 4.18. Therefore, thus saith the Lord stand in the ways and behold, and ask for the old way, which is the good way, and walk therein, 
Isa. ●55. 6, 7. Thy children shall be taught of the Lord, & much peace shall be to them, Isa. 54.13.  and ye shall find rest for your souls, Jer. 6.16. Ask of me things to come, Isa. 45.11. Should not a people inquire at their God, to the Law and the testimony, the Lords judgement, the surest testimony of truth. Then shall ye go out with joy, and be led forth with peace, etc. And it shall be to the Lord for a name, and for a praise, for an everlasting sign, that shall not be taken away, Isa. 55.12, 13. This people have I form for myself: they shall show forth my praise, Isa. 43.21. How happy and honourable a thing were it for England to be the first in reviving this ordinance of the Lord for advancement of his glory. I shall pray pardon for my presumption, in presenting these texts of truth, to the grave and pious consideration of the great Counsel of the Kingdom; It will, I hope, 
Prov. 1.5.33.  prove no hindrance to the happiness of their proceed, to take along with them the Counsel of the everlasting Counsellor, nor to ask counsel of that only wise Counsellor, who is wonderful in counsel, and excellent in working. Where no counsel is, the people fall; but where many counsellors are, there is health, Prov. 11.14. Deceit is in the heart of them that imagine evil, but to the counsellors of peace, shall be joy, Prov. 12.20. Many devises are in the heart of man, but the counsel of the Lord, that shall stand, Prov. 19.20. There is no wisdom, neither understanding, nor counsel against the Lord, Prov. 21.30. The Lord breaketh the counsel of the heathen, the politic worlding, and bringeth to nought the counsels of the people. 
Psa. 33.10.11. Human judgements are often erroneous and sinful, Psal. 58.1, 2. Do ye indeed spoke righteousness, O congregations, do ye judge uprightly, O ye sons of men? yea, in heart ye work wickedness; you weigh the violence of your hands in the earth.  But the counsel of the Lord shall stand for ever. God standeth in the assembly of gods, he judgeth among gods: How long etc. all the foundations of the earth are out of course. I have said ye are gods, etc. but ye shall die like men, etc. O God, arise therefore judge thou the earth, for thou shalt inherit all nations, Psal. 82. vid. Psal. 14. The Lord shall sit for ever, he hath prepared his Throne for Judgement. The Lord is known by executing judgement; For he will judge the world in righteousness, and the people with equity. And they that know thy Name will trust in thee, etc. Psal. 9 Thou hast not failed them that seek thee.  
The wicked is so proud, he seeketh not for God, he boasteth of his hearts desire, blesseth himself in his own time, contemneth the Lord in his ordinances. Yet he saith in his heart, I shall never be moved, nor come into danger; God hath forgotten, he hideth his face, and will never see, will not regard. Yet thou hast seen it, thou beholdest mischief and wrong: that thou mayst take the matter into thine own hands: the poor committeth himself unto thee, for thou art the helper of the helpless: Thou preparest th●● heart, and bend thine ear to judge the cause, that earthly man cause to fear no more: Let not man prevail put them in fear, that they may know they are but men, Psa. 10.  
The Prophet David also, a man after God's heart, adviseth to commit our cause to God to cast our burden on the Lord, prayeth that his sentence may come forth from the Lords presence, 
Isa. 28.15.  and that the Lord may behold equity, showing that by the holy ways of God's word, he had been kept from the paths of the cruel man, of the destroyer. Psal. 17.2.4. and Psal. 16.7 saith, I will praise the Lord, 
David never set upon weighty matter, without consulting with the Lord.  who hath given me counsel▪ etc. And 'tis evident that holy David did most frequently in cases of difficulty, consult with the Lord by Lott, being assured that the Lord would maintain hi● Lott. And so did Moses, Joshuah, Samuel, etc. Prophets, Patriarches, Apostles. David presumed not to make choice of, or settle any person of the sons of Aaron, the tribe of Levi, in any place or office of the Lords service in the Temple, of his own will, appointment and pleasure, but left all both high and low to the Lords own Election by Lott, as before is showed, and likewise appears, 1 Chron, 24.25, 26. chapters.  
We read it recorded of King Uzziah that he did uprightly in the sight of the Lord, 
2 Chro. 26.4, 5.  while he sought the Lord in the days of Zechariah (who understood the visions of God) and when he sought the Lord, 
Sudden elevated prosperity, an occasion of sudden ruin causeth forget fullness of the Author and man, to trust in themselves, which procureth their perdition.  God made him to prosper; And God did help him marvellously, till he was mighty. But when he was made strong, his heart was lifted up to his destruction, ver. 15.16.  
An example well worth your meditation, and serious observation, while he consulted with God▪ sought God, took counsel of God, in all his great enterprises, God made him to prosper, and made him mighty; But then mark the occasion of his fall. his heart was so lifted up and he would exceed his commission, meddle with matters concerning the Lord's service, which pertained not to his place. It pertaineth not to thee Uzziah though a King to burn Incense to the Lord, Go forth of the Sanctuary, for thou hast transgressed, and thou shalt have 〈◊〉 honour of the Lord God, ver. 18. Though his zeal and intention seemed good, yet because they were not governed by the word of God, and the rules thereby prescribed, he did wickedly, a●d was therefore justly reproved, and also punished. And we may remember what befell Vzza, for but irreverently looking into the Ark; procul hinc, proculite prophani. God allows to Caesar, the things that are Caesar's, but reserveth the things of God, for God; Gods work aught to be done in God's way; humane helps, humane might, means, manner, in divine matters, God expects not, respects not. Humane Forms, Rules, Traditions, Directions, Instruments, or Agents, not warranted by God's word, in the execution, or use of divine and spiritual affairs, actions, or ordinances, are not where commanded, no where commended, but rather condemned.  
God hath helped you marvellously, until ye are become mighty, 
As David told his Pinces', 1 Chro. 22.5. We must build an house for the Lord, magnifical excellent, and of great fame and dignity throughout all Countries.  and ye are about a mighty work, the work of Reformation of Christ's Church. God hath sent his Prophets among you, to bring you unto the Lord, as he did, 2 Chronicles 24 19 to Judah and Jerusalem, and they make their protestations among you, call heaven and earth ●o witness, that except ye follow the Lords directions herein, ye will transgress highly, and run into an heavy primunire, forfeiture of his favour, incurring the penalty of his displeasure, and so be grievously punished as Vzzah was, for meddling with the Priest's office, Christ's office, the high Priest, (if I may so say) and Pastor of the souls of his Saints, who is a Priest for ever after the order of Melchisedech, and for usurping his office, you will have none honour of the Lord God. They tell you the work of Reformation is most suitable to the Redeemer, and a work not less then, nor inferior to that of our Redemption, and therefore 'tis a work more fit for the hand of the supreme head of his Church, even Christ Jesus, than any humane power, and to seek to take that divine work out of his Almighty hand, will prove a transgression of an high nature, and so doth the word of truth tell you, 2 Sam. 7.14. to deprive him of his honour▪ will be rather prejudicial then propitious to your proceed. They tell you that David, a man after Gods own heart, 1 Chron. 22.8.9. 1 Chron. 28.3.6. was not permitted to build a material typical Temple made with hands, because his hands had been in blood, and yet surely his wars were undertaken for God's cause, by God's direction, and against God's enemies. Thou hast shed much blood, and made great battles: thou shalt not build an house unto my Name: for thou hast shed much blood upon the earth, in my sight. Behold a son is borne to thee, 
2 Chro. 27.9.  which shall be a man of rest, for I will give him rest etc. therefore his name is Solomon, and I will send peace and quietness upon Israel in his days. He shall build an house for my Name. Thus said the Lord to David, and thus say the Lords Prophets to you, as Oded, a Prophet of the Lord once said to the Israelites in a case of this nature; Behold, because the Lord God of your fathers was wroth with your brethren of Judah, he hath delivered them into your hand, and ye have slain them in a rage, that reacheth up to heaven; And now ye purpose to keep under the children of Judah and Jerusalem, as servants and handmaids unto you: but are you not such, that sins are with you before the Lord your God? you have made great Battles against your brethren, 
1 Chr. 22.5.8. etc.  and shed much of their blood upon the earth in the fight of the Lord, because therefore your hands have been in blood ye shall not build 〈◊〉 house to the Lords Name; The work is great, the house is not for man, but for the Lord God; Ye cannot, ye shall not build the Temple of the Lord; ye shall not settle Religion, in, or by blood. But divine Solomon, the Prince of peace, he shall build an house for the Ark of God, a Temple for the Lord; he is a man of rest, God will give him rest, and he will give rest to his Church in due time from their Enemies, and send peace and quietness upon Israel; In rest and quietness shall they his Israel be saved, their strength is to sit still, and wait the salvation of God by Christ, he is our peace, the government of peace is upon him; his Church his Saints, his servants wait for Reformation of errors, and Reconciliation of all differences from his Wisdom, Judgement, Sentence and Decree; and consulting only with Christ in cases of weighty consequence, not fit for flesh and blood to determine, pray with divine David; Let my sentence come forth from thy presences, That mount Zion may hear and be glad, 
Psal. 84.11.  and the daughters of Judah rejoice, because of thy righteous judgements, Psal. 97.8. Say among the Heathen, that the Lord reigneth, the World also shall be established, that it shall not be moved: he shall judge the people righteously. How beautiful are the feet of those that bring tidings of Peace, that declare and publish salvation, saying, to Z●●● the Lord reigneth, no perfect peace, but where the Lord is King and Judge, Who will build up Ziou, and then appear in his glory, etc. Psal. 102.15 16. So the Heathen shall fear his Name, and the Kings of the earth his glory. And now having humbly proposed to you, though with much weakness, God's way for advancement of his glory, by composing Controversies, and settling Peace, I shall shut up with the prayer and advice of holy David, to his son Solomon, and ●o the Princes of Israel, 
1 Chron. 22.12, 13.  The Lord give you wisdom and understanding, and give ye charge over Israel, even to keep the Law of the Lord God. Then shall you prosper if you take heed to observe the Statutes and the Judgements, which the Lord commended Moses for Israel. And to the Princes of Israel, ver. 9 Now set your hearts and your souls to seek the Lord your God, and arise, and so build the Sanctuary of the Lord God, 
Psa. 147.14.19.20.  etc. He setteth peace in thy borders, etc. He showeth his Word, his statutes, hiss judgements to his chosen Israel, he hath not dealt so with every nation neither have they known his judgements. And touching the respecting, or rejecting of God's counsels, ways, and judgements, be pleased to peruse the first and second chapter● of Proverbs, prescribed by the Pen of the Goly Ghost, in the hand of Solomon, I called they refused, none regarded, they would none of my judgements, but set at nought my counsels. Therefore shall they eat of the fruits of their own way, and be filled with their own devises, etc. But if they will receive my words etc. then shall they understand righteousness, judgement and equity, and every good way, discretion shall preserve them, understanding keep them, and judgement deliver them from every evil way.    
FINIS.