TWO SERMONS PREACHED AT NORTHAMPTON AT TWO SEVERALL ASSISES THERE. The one in the time of the Shrevalty of Sir Erasmus Dryden Baronet. Anno Domini, 1621. The other in the time of the Shrevalty of Sir Henry Robinson Knight, Anno Domini, 1629.

By Robert Bolton Bachelour in Divinity, late Minister of Broughton in Northampton-shire, and sometimes Fellow of Brasen-nose Colledge in Oxford.

Published by E. H.

LONDON, Printed by GEORGE MILLER dwelling in the Blacke-Fryers. 1635.


THe ancient Imperiall Lawes gave to an Over­seer of a Will, F. de Administ. Tutor. li. 1. §. 1. not onely a protection over it but an Action for itin case of abuse. If I had not had this interest in the last will of this Author; yet as a Est ille cujus fidei legatum vel relictum committitur. Ant. Koberg. in Vocab. ut [...]ius (que) Iuris. Fidei Commissarius to him, and spe­cially intrusted by him for the publishing these two Assise-Sermons, I durst not but performe this trust to my deare friend. I neede not assure the Reader, that these Ser­mons [Page] are truely his owne, for when hee shall observe how they are cloathed and ap­parrelled, hee will quickly discover who was their Father. Besides, there are hun­dreds of people yet living who heard him preach them, and can with me sufficiently attestate their legitimation. But I cannot say so for some other Sermons that are auda­ciously vented under his Name. For I must say, that the Booke called the Carnall Profes­sor, printed for R. Dawlman 1634, is none of Master Boltons, neither Quoad materiam, nor quoad formam, as they say in Schooles. I goe not about to question it, or to draw any party into punishment; and therefore I will not ventilate a question in the Civill Law, whether D. de Dolo l. 2. C. eode [...] tit. Actio de dolo, doth not lie in this case: I onely note the injury and pro­test against it.

In the former Workes of this Author you may observe his Eloquence for GOD: In this for his Prince: in vindicating the Soveraignty of Kings, as the imme­diate Ordinance of GOD against those [Page] proud usurpations upon them by that Man of sinne, and in extolling Piety, which is then set in the highest place, when it wisely rules, and directs in the hearts and wayes of righteous Governours.

I will say no more of this Worke, nor of the Workeman: for neither he nor it stand in need of my praise, it onely contents me that I have lived, to see him live againe, to per­forme his will, to execute his trust commit­ted to me; though it might have beene bet­ter done by another if hee had so pleased. The law of reason and right pardons some aberrations in the Worke where there is a necessity of Doing, and I doubt not but a loving Reader will performe this right to me, that am content thus to expose my selfe for his sake. From any other I expect it not; it being a common humour with men that live at ease, to censure other men, as too busie though they worke for the publike; of whom I may say as Erasmus spake of the Friers in his time;Erasm. Coll de Fra. Francise. They are more then men at their meate, and lesse then wo­men [Page] at their worke. And as I contemne the flouts of the one, so I covet the good will and desires of the other. Let me enjoy this and I have done.



PROV. 29.2.

When the righteous are in authority, the people rejoyce: but when the wicked beareth rule, the people mourne.

EVen as the Sunne in the Spring, by his beames and influence, doth revive and quicken with new beauty of life, as it were, things here below; makes the face of the earth to flourish a fresh and smile; the birds to fill the ayre with much melodious sweetnesse, and so proportionably all other treatures in their se­verall kindes, lying within the Sphere of his springing warmth, to enlarge themselves into exultations and mirth, so a good man graced with Authority, doth marvellously refresh all gracious hearts.

But as a bitter tempestuous storme, doth with its unresistable impetuousnesse and violence, beat downe, and teare, deface, and bruise: So a Sh [...]b [...]a, [Page 2] or Haman, unworthily mounted on horse-backe, and haled by the cords of corruption, against the haire into some high place, undoes all by his do­mineering; fastens the bloody fangs of cruelty and hate upon the face of the fairest vertues; and, which is an inexpiable villany, makes the hearts of honest men to bleed. And, that which is an equall mischiefe, sets the sonnes of Belial on foot; and causes good fellowes (as they call them,) I meane brethren in iniquity, Ale-houses hunters, drunkards, and such refuse and riffe raffe of the Devil, to lift up their heads.

It is incredible to consider what a deale of hurt is done, and mischiefe many times wrought in­sensibly and unobservedly; when a wicked wit and wide conscience welds the sword of Authori­ty. For it is easie to a man so mounted, by Legall sleights, and pretence of deeper reach to com­passe his owne ends, either for promotion of ini­quity, or oppression of innocency. For the lat­ter; there is some truth in that Hyperbolicall speech of a great Moralist. Let any man present me, saith hee, with the most excellent and blamelesse action, I will oppose it with so vicious and bad inten­tions, all which shall carry a face of likelihood. What may he do then, who besides the habituall malice of his owne heart, and wit at will, hath power & a pretended mystery of government, to plague a man with in this kind? Especially sith he knowes himselfe backt with that principle in pollicy. It is not safe so to reverse transactions of State, though tain­ted perhaps with some manifest impressions of miscar­riage [Page 3] & errour. Woe therefore to those empoyso­ned stirrops, by which so many such servants rise aloft and climbe so high; I meane bribery, si­mony, flattery, temporizing, base insinuations, and such vile meanes. But I hope this Gangreu of going into Offices, Benefices, and high roomes by corruption, is not unhappily crept into this famous and florishing State; which if it should, it will eate so farre into the hearts and sinewes of the State, that no wit of man can foresee, into what basenesse and degenerations this noble Kingdome would fall in the next age: It would be the cause that many vines, olive-trees, and sig­trees should wither away in obscurity, and bram­bles brave it abroad in the world, wallow and tumble themselves in the pleasures, splendour, and glory of the times. But let such alone, this is their day: When they have blustered a while like mighty and boisterous winds, they breath out into naught. Their breath is in their nostrils, stop but their nose, and they are dead. Their big words are but as a vaine foame, &c. If they be not humbled in their place, and repent, and turne the edge of their sword the right way, there is a day comming upon them, wherein they shall eate the fruit of their owne way, and be filled with their owne devices.

I have intimated now upon purpose, which way I would goe upon this latter part of the verse: When the wicked beare rule the people mourne: Because I shall not bee able at this time to reach it with a full discourse, I returne to the [Page 4] first branch, wherein I will rest.

When the righteous are in Authority, the people rejoyce. In these words we may behold Magi­stracy, Authority, Soveraignty, like a precious Diamond set in gold, I meane resting upon a righteous man, sparkling out, as its proper effect, amiable, noble and sweetest affection, that ever seaz'd upon the heart of man, joy, contentment, a pleasant sweetnesse of mind. Marke therefore three points in the proposition, First, Authority, secondly, its proper subject, A righteous man, thirdly, rejoycing, its native and kindly effect.

Soveraignety is sacred in it selfe; Authority even abstracted, is orient and illustrious. A ray, and representation of that great Majesty above.

It also ennobles the subject that receives it, with a remarkable splendour, and a kind of divine character. I have said you are Gods, Psal. 28.6. That is,See Sclater, pag. 8. first, by Analogy, secondly, Deputation, thirdly, Participation. For you well know that besides that Imperiall Majesty, which is origi­nally and individually inherent in the person of a Monarchicall Soveraigne, there are also by deri­vation, or deputation, some markes and impres­sions of that princely endowment stampt, and shining in the face and presence of every subordi­nate Magistrate, which makes them venerable, especially those who give life and vigour, to the execution of their places, with the noblenesse of a free spirit, and clearenesse of a good cons­cience.

Lastly, it shining in it proper subject, a right­teous [Page 5] man, the true Sunne of Soveraignety, it dis­pels sadnes of heart, in which all objects of light­somenesse are drowned. The spirit of a man is broken, as Salomon saith, Prov. 15.13. As the beauty of a Pearle is dissolved in vineger, and be­gets joy in a world of people, which is one of the richest and royall donation, which this wide world can afford, nay and that which makes the effect more excellent, this affection of joy is by warrantable propriety, and true interest, onely peculiar and proper to honest and holy hearts. This jewell is onely for such gracious and gol­den Cabinets. No wicked or unregenerate man hath any true cause at all to rejoyce, laugh, or be merry. I will make it plaine in a word, even to the scorner. Suppose a great man convicted and condemned for treason, going towards the place of execution, a mile off; and let there a table be furnished all along with variety of dainties, let him tread upon violets, and roses, cloth of Ar­ras, cloth of gold, or what you will; all the way, let him be attended on both sides with most ex­quisite musicke, and honourable entertainments; doe you thinke all this will make him laugh hear­tily, carrying this in his heart, that he must loose his head at the miles end? I trow not. As farre lesse true cause hast thou to laugh, whosoever thou art, that goest on impenitently in thy sinnes, in swearing, drunkennesse, bribery, coveteous­nesse, pride, scorning godlinesse, or any other way of death, as a temporall death is easier then endlesse torments, for he is but going to loose his [Page 6] head, and thou art going towards hell.

Now then I collect in the first place this Do­ctrine.

Doct.Doctr. Government is a goodly thing.

I conclude it thus out of the Text by good consequence. Whatsoever is illustrious in it selfe, ennobles the subject wherin it resides, and is at­tended with such an excellent effect, is a noble, glorious and goodly thing.See Rawleigh pag. 151. But Soveraignty, or Authority, exercised (for so we find it in the Text, and therefore I call it government) is such and so, therefore it is a goodly thing: my Doctrine is the conclusion of a Categoricall Syllogisme, wherein something in the Text is the medium; therefore soundly collected.

I proceed to the reasons.

See Whites Sermon at Pauls Crosse. pag. 18.First reason; It receives the prime honour, and excellency from GODs owne institution. By me Kingsraigne, and Princes decree Iustice; By me Princes rule, and Nobles, even all the Iudges of the earth. Pro. 8.15, 16. There is no power but of GOD. The powers that be are ordained of GOD, Rom. 13.1.

See Moulins book of Faith, pag. 557, 558. See him also upon Psa. 124. pag. 709.So that it is GODs royall, and goodly crea­ture. And if it were visible to our bodily eyes, it would farre out shine the fairest, and most gli­stering Imperiall Crowne, that ever sate upon any Caesars head. It is so soveraigne, and certain­ly from GOD, that in case of Antinomy, that is, when Authority countermands where GOD hath commanded; we must refuse the will, but still reverence the power of a lawfull Magi­strate.

[Page 7]If the sword of Soveraignety, the exercise, and execution of power be bent against GOD, we must lay hold upon the Apostles Principle: Whe­ther it be right in the sight of GOD to obey you rather then GOD judge yee. And good reason, GOD is a Creator, man a creature, and in his hands are onely life and death; but in GODs, heaven and hell.

Between the Creatour and creature, there is no proportion, no comparison. Philosophy tells us, that betweene something and nothing, there is an infinit distance, the two ends, (if I might speake of infinite things,) of which immeasurable distance can never be brought together, but by an infinite being. Nothing can produce some­thing of nothing, but an Almighty nature. And therefore as there is an infinite distance betweene something and nothing, so there must also needs be an immeasurable disproportion betweene the Creating power, and that something created of nothing. And so by consequence the excellency, power, bindingnesse and soveraignety of the Creatours Law must needs surpasse and trans­cend above all degrees of comparison, and mea­sure of proportion that of the creatures.

You that are conversant in all parts of divine 2 learning, and all those that are employed in the incomparable worke of the Ministery, ought to endeavour thereafter. For Ministers had never more need of learning then at this day; conside­ring with what variety and strength, the truth of GOD is opposed on all sides, by Atheisme, by [Page 8] Popery, that Hydra of all heresies, and other brainelesse exorbitancies about matters of Reli­gion. I say those that looke into Casuists and Schoole Divines, know how many degrees and kinds of lawes they make. First, There is the Law Eternall, resident in the pure, glorious, infinite mind of GOD, which is that order which GOD before all ages hath set downe with himselfe, for himselfe to doe all things by. 2. Then the Law of Nature, 3. Then the Law of Nations, Fourth­ly, then Humane Lawes. The first, is the cleare fountaine of all excellencies, order, and equity, as pure as GOD himselfe: these last passing tho­row the polluted channell of mans braine, are ca­pable of muddinesse, imperfection, and infirmi­ty. Who doubts then, but when we spy these last muddy streames to crosse the current of the di­vine Law, we must have recourse unto the well­head.

3 Divine Lawes do bind the conscience primari­ly, as they say, properly, and by themselves. GOD is the LORD of the conscience, and onely able to damne and save the soule, for the breaking or keeping of his Lawes; and therefore he alone hath an absolute and soveraigne power to binde the conscience. If humane Lawes, even that are just, doe any way, it is by the power and precept of divine Law. See Rom. 13.1. &c. I meane meerely humane. For that is false which Bellar­mine hath De laicis, Cap. 11. Par. 5. that every just Civill Law, is either a conclusion or deter­mination of the divine Morall Law. Iunius as all [Page 9] along in his Animadversions, so here, he hath al­so nobly conquered and confounded him. And therefore as we would preferre the keeping of a good conscience, before the sleeping in a whole skin, and the feare of him, which can destroy bon­dy and soule in hell fire, before him that can onely kill the body, let us cleave unto the commande­ments of GOD, against the contradictions of the whole world.

Yet notwithstanding the mis imployment, and the errour in the exercise of it, Authority is still venerable in the originall, and to be reputed GODs creature; else had Daniel never spoken thus to Nabuchadnezzar, an ungodly King and scourge of Nations.Dan. 2.37. Thou (O King) art a King of Kings, for the GOD of heaven hath given thee a King­dome, power, and strength, and glory.

And hence it is also,De Civitate Deili. 5.6, 21. that Austin, that renow­ned Father tells us. Hee that gave Soveraignety to Augustus, gave it also to Nero. Hee that gave it to the Vespasians, father and sonne, sweetest Emperours, gave it also to Domitian that bloody monster. In a word (saith he) hee that gave it to Christian Con­stantine, gave it also to Iulian the Apostata. That infinite wisedome of GOD, which hath distingui­shed his Angels by degrees; which hath given greater and lesse light and beauty to heavenly bodyes, which hath made difference betweene beasts and birds, created the Eagle and the Flye, the Cedar and the shrub, and among stones, given the fairest tincture to the Ruby, and the quickest light to the Diamond, hath also ordai­ned [Page 10] Kings, Dukes or Leaders of the people, Ma­gistrates, Iudges, and other degrees amongst men.

Reason 2.Secondly, Government is the prop and pillar of all States and Kingdomes, the cement and soule of humane affaires, the life of society and order, the very vitall spirit whereby so many millions of men, doe breath the life of comfort and peace; and the whole nature of things subsist. Let the heart in a man surcease from the exercise of its principality & prime motion, and the wholebody would presently grow pale, bloudles and livelesse. If that glorious Giant in the sky, should retire his light into himselfe, and through a languishing faintnesse stay his course, and the Moone should wander from her beaten way, whom GOD hath appointed rulers over day and night; the times and seasons of the yeare would blend themselves, by dis-ordered and confused mixture. This good­ly frame of the world would dissolve, and fall into confusion and darknesse. Proportionably, take Soveraignety from the face of the earth, and you turne it into a Cockpit. Men would become cut-throats and Canibals one unto another. Mur­der, adulteries, incests, rapes, roberies, perjuries, witchcrafts, blasphemies, all kinds of villanies, outrages and savage cruelty, would overflow all Countries. We should have a very hell upon earth, and the face of it covered with blood, as it was once with water.

Reason 3.Thirdly, It giveth opportunity by GODs bles­sing, for the free exercise, and full improvement [Page 11] of all humane abilities, to their utmost worth and excellency. Trades, traffike, lawes, learning, wisdome, valour, policies of State, religion; all Arts and excellencies thrive and flourish with much happinesse and successe, under the wings and warmth of a godly government. Some shadowes of these notable and worthy effects appeared, even in the Heathenish State; as in that of the Ro­manes; to what a matchlesse noone tide of earth­ly glory and greatnesse; to what an incredible and uncomparable height of humane felicity did that people aspire, by managing their mysteries of State, and guiding the raines of their comman­ding power, by a faire, ingenious and noble hand, and that out of the meere illuminations of reason, and principles of naturall policy? But I must tell you by the way, they were notably assisted in this Imperiall rise, by their strict and severe lawes, against those two grand impoysoners of the strongest,See Godwin de Ro. Leg. pag. 161. and most flourishing States, first, Bri­bery, secondly, basenesse in comming to high roomes. They had many lawes De ambitu, & de pecunijs repetundis. If a Senatour were found to have used unlawfull meanes for the attaining of any Office, he was to suffer ten yeares banishment, and so proportionably of bribery. No King­dome under heaven harbouring these two cut­throates, can stand long without basenesse or ruine.

If Government then hath such power, and workes such wonders in Pagan Kingdomes, what heavens upon earth, what worlds of happi­nesse, [Page 12] by GODs mercy, may be comfortably ex­pected, when it is seasoned and sinewed with the truth of Religion and power of Christianity, which is the chiefest top and well-spring of all true virtues, even as GOD is of all good things. For all other ornaments and excellencies of Nature, Art, Pollicy, are as but a dead and livelesse car­kasse, except they be animated and quickned with the true feare of GOD, and religious forward­nesse for his glory. Nay, a gracelesse Magistrate is a grievous plague, for when he followes the pu­blique administration of Iustice, onely as a trade, with unquenchable, and unconscionable thirst of gaine, and attaining his owne ends, being not in heart perswaded that Iustice is GODs owne worke, and himselfe his Agent in this businesse; the sentence of right, GODs owne verdict, and himselfe his Minister to deliver it. Formalities of Iustice doe but serve to smoother right, and that which was necessarily ordained for the common good, is through shamefull abuse, made the cause of common misery, which is too manifest by too many wofull experiences.

See Bacons ad­uancement. pag. 3 [...].But now for instance of those happy fruits and excellencies, springing by GODs blessing out of Government, sanctified by the effectuall and powerfull Majesty of true Religion. I will goe no further then our owne State, since that peerelesse Princesse Queene Elizabeth, of sweetest and dea­rest memory, the happiest instrument of GODs glory of her sexe, since the most blessed Virgine: I say since she rose into the Imperiall throne, what [Page 13] a deale of glory and light, admiration and ho­nour, what miracles of unparalled deliverances and preservations, have crowned this famous Iland. To say nothing of temporall felicities, for which purpose instance might be given in some of all professions and stations: as for depth, and va­riety of learning, gravity and unswendnesse upon Seates of Iustice; height of military valour, lar­gest comprehensions of State-wisedome, excel­lency in all other kindes of worth, as admirable and renowned, as ever trod upon English mould. Onely take an estimate, and scantling of spirituall happinesse, more properly incident to religious governments, by that speech of a great man in our State,2. lib. pag. 116. of advance­ment of lear­ning to the King. If the choise and best, saith he, of those obser­vations upon Texts of Scripture, which have beene made dispersedly in Sermons within this your Maje­sties Iland of great Britaine, by the space of these forty yeares and more, had beene set downe in a continuance, it had beene the best worke in Divinity, which had beene written since the Apostles time. And thence conclude that happy consequent, the crowne and excellency of all trully worthy States. How ma­ny blessed soules have beene sent to heaven, and what a number of crowned Saints have beene created by such a conscionable ministry in all that time, and of both temporall and spirituall felici­ty, from King Iames his noble pen: Greater bles­sings of GOD, saith he, greater outward peace and plenty, greater inward peace with spirituall and cele­stiall treasures, were never heaped upon my grea Bri­taine, then have beene since my greate Britaine beame, [Page 14] great in the greatest and chiefest respect of all; to wit since my great Britaine hath shaken off the Popes yoke, Against Per­son. pag. 282. &c. You see in short what a goodly thing Government is. Now let us come to the Vses of this Doctrine; and in the first place it serves for confuration.

Vse 1.First, Confutation and confusion of all oppo­sites to government, especially the underminers and under▪prizers of Regall Authority, the fountaine of subordinate and inferiour Magi­stracy.

Now to nullifie the nothingnesse of the phran­ticke bedlam Anabaptists Arguments, (they are fitter to be out of the number of men, and driven out of the border of humane nature, then to be disputed with) for abolishing Magistracy, under, I know not, what Christian perfection, as a tran­sient Mosaicall ceremony, would not be worth the while▪ I rather choose at this time to deale with the Papist, a more subtile and plausible ad­versary in the point, and in that regard more pe­stilent.

And here in the first place, let me point you to the fountaine of those Popish fulminations and fire workes,See S [...]late [...] Assize Sermon pag. 30. which have most unworthily beaten upon, and blasted the Imperiall and Regall Throne of Christendome: and the first mover, as it were, of that bloody Sphere,See Bellarmine lib. [...]. de [...] cap 1 &c. [...] art. Prae [...]e [...]ea Prin­ [...]ipatus [...] ris institut usest [...]b hominibus, est q de jure gentium. which the man of sinne hath turned upon the face of Europe, and torne and rent it in a rufull maner. It is this.

That the power of Kings, Princes and Magi­strates, is not ordained by the divine Law of [Page 15] GOD, but an humane ordinance. This teacheth Bellarmine.

And they all hand over head,And in his booke against Barkly, Arnoux upon the 30. Article of the French Confes­sion calls: the power of Ma­gistrates, an hu­mane law. Greg de Valen­disp. 1. [...].10. de infidelitate p. 8. art. Si autem. Namut rectè ratiocinatur hic D▪ Thomas jus Dominij vet prelatoinis in­troductiiest jure humano gen­tium. Bell. lib. 1. de Clericis. cap. 28. art. ad con­firmationem. draw this cun­ning and cut-throate conclusion, for so it proves in the consequents out of the empoysoned fountaine of In his 22. [...]. 10. art. 1. Do­minium & pre­latio sunt intro­ductae [...] [...]urchu­mano & [...].12. art. 2. Dominiū introduc [...]um de jure gentium, quodest est ius hu­manum. Aquinas.

Their reasons for this point are as weake as water, and flie but with one wing.

Those of best shew are these, which I refute in a word.

First, He that was first King in the world, to wit Nimrod, made himselfe King by force, not by the ordinance of GOD. Ergo, &c.

So. The Antecedent is false; before Nimrod, fa­thers and heads of families were Kings, Priests, and soveraigne Princes of their families. For af­ter the floud men lived five or six hundred yeares. Then it was an easie matter for a man to see fifty, yea a hundred thousand persons of his posterity, over whom he exercised paternall power, and by consequence, soveraigne power; then when there was no other forme of a Realme upon the earth; to which children, their servants being added, one family alone made a great Common-wealth. Likewise in Abrahams time, when mans life was much shortened: he was called by the He­thites, a mighty Prince, Gen. 23.6. and he tooke out of his family 318. Souldiers to the warre, Gen. 14.14.

Againe, how could mankind be maintained, and the world stand for 1656. yeares, without Soveraignty and Authority of the Magistrate?

[Page 16]Then to the consequent I say thus much if a strange Prince should invade a Kingdome; they doe well to defend themselves, and if the usurper be slaine, he is justly punished, but if he conquer, and the ancient professours be quite extinguished, and then the whole State concurre upon him, and sweare fidelity to the new King, then we must thinke that GOD hath established such a Prince in that Kingdome. Then I say that the people ought to yeeld to the will of GOD, who for the sinnes of Kings and of their people, transposeth Kingdomes, and disposeth of the issues of warre.

Object. 2.Secondly, But Saint Peter calls obedience to Kings, an humane ordinance, 1 Pet. 2.13. Ergo, &c.

Sol. Sol. It is so called not in respect of [...]he substance of government and institution, and Causaliter (as the Schooles speake,) but in respect of, first, the subject wherein it is seated, secondly, or the ob­ject whereupon it is seated, thirdly, to the end to which it is directed, or, fourthly, the severall formes or meanes by which it is attained.

The question is not, by what meanes, whether by hereditary succession, or election, or any other humane forme, a Prince comes into his Kingdome, but whether by the ordinance of GOD we ought to obey him, when he is establi­shed. I hope the Pope is hoisted into his chaire of pestilence, by the election of the Cardinals or worse meanes,See Azorius 2. col. pag. 1551 and yet that hinders not our ad­versaries from holding it a divine ordinance.

Object. 3.Thirdly, Yea but there is no expresse comman­dement set downe by GOD to obey Henry or [Page 17] Lewis, or Iames, or Charles, or to acknowledge this or that man, more then another to be King.

Sol. Most besotted and infatuated Sophistry!

By the same reason Bellarmine is not bound to be an honest man, because there is no particular and expresse commandement in GODs Booke, that R. B. ought to be an honest man.

Neither is there any speciall charge from GOD, that Bellarmine must obey Paul the 8. Saint, yet I hope he holds himselfe subject unto him, by the Law of GOD, though no expresse word faith, this or that King rules by me, yet know therefore, that that Scripture which faith By me Kings raigne, saith also, by me King Iames raignes, that pre­cept which bids us honour the King, 1 Pet. 2.17. Binds us also to honour King Iames. For generall rules in GODs Booke, whether about precepts, prohibitions, or promises, bind and belong to particular persons without naming them, and particulars are necessarily, and personally con­teined in the universals.

First, Now this false foundation being thus laid in the disgrace and abasement of secular Sove­raignty, as they call it, marke the progresse and bloody gradation.

Secondly, Hence they have proceeded and da­red to rob, and bereave Imperiall thrones, and the crowned Majesty of Kings of that native reve­rence, due attributions and obligations of State, which divine ordinance, and purest times appro­priated unto them.

Thirdly, They have beene heartned to flye [Page 18] even in the face of Majesty, and with unhallowed hands to decrowne the Princely heads of the LORDS annointed. That great Abaddon in this streine of rage and pride,See hist. of the Councell of Trent. p. 314. hath set his foot upon the very necke of Emperours, and spurned off their Crownes with his shooe.

Fourthly, Lastly, they are hardned (prodi­gious and execrable villany!) even to kill, and cut the throats of Kings; upon this bloody staire they now stand; having lately revealed it in the royall blood of the two last Henries of France.

I have discovered, and already done with the foundation which they have laid for a Babell of confusion and blood.

Now for their second affront upon Soveraign­ty, see a selected Catalogue of unworthy and base aspersions cast upon Kings Crownes by Cardi­nall Bellarmine, Pag. 131 and purposely collected by his Majesty, towards the latter end of his most Royall Apology.

Let me also here in a world tell you, how that late famous Casuist Azorius, P. 2. Inst. Mor. lib. 10 in his treatise, de Im­peratore Roma­norum. hath handled the Emperour in this kind.

This fellow teaches, that the jurisdiction and power of the Emperour,Ibid. cap. 2. pag. 1551. sect. prop­terhec. Et hec sentencia. Et propter hec jura & decreta. hath its being, existence and dependance, (they are his owne words,) from the Pope of Rome. And upon this occasion tell us de facto, how many Emperours the Pope hath deposed. Sect. hec sen­tentia. Ibid pa. 1155. sect. adea vero omnia. That the Pope is he who first gives right and power to the Electors to choose him, and then himselfe annoints, consecrates, and crownes him so elected.

[Page 19]That the Emperour is but the Popes minister,Cap. 3. sect. Quinto quaeri­tur. elected by him for the defence of the Church. So that in another place, he saith, the Pope, if it pleased him, might create two Emperours in the Church equall in power;Pag. 2. lib. 3. ca. 29 pag. 475 sect. Deindeob­jicies. one to governe in the East part of the Church, the other in the West. And therefore having proposed this question: Whether the power of the Emperour be from GOD, the Bishop of Rome, or the people: he concludes. But certainely, saith he, by the com­mon consent,Ibid cap. 2. of most of the Doctors of the Law,Ibid. sect. Prop­ter. especially Pontificall, it is the received opinions, that the Iurisdiction and power of the Emperour depends immediatly upon the Bishop of Rome, and how proves he that, thinke you? even thus.

It was said to Peter (sayes he) Feed my sheep; not these or other, but absolutely and simply, my sheepe, and therefore all: but the Emperour is a Sheepe, Ergo, &c. And in the same place, he makes also Kings and Princes amongst the num­ber of sheepe; and by consequent concludes their subjection to the triple Crowne.

Now these are strange passages against the Em­perour, considering that Dalingron p. 27. Ad sinem. Guicciardine the Popes creature in his Digression, now effaced out of the Originall by the Inquisition

Tells us, that aforetimes, the election of the Pope did not stand good without the confirmation of the Em­perour, nay, saies he, the Popes in all their Bulls, privi­ledges and Grants, expressed the date, in these for­mall words, (such an one our Lord the Emperour raigning.)

[Page 20]Neither hinders it, saith he, that thou say, The Empire hath his being from the Romish Bishop, in respect of those things onely which are Spiri­tuall: For it is contrary; the Bishop of Rome hath received the keyes of both Kingdomes, both ter­rene and celestiall; and it is conformable to the Popes owne words, Sixtus the fifth, I meane in his Bull against Henry the third of France. For he there affirmes, that he hath obtained supreme power over all the Kings & Princes of the whole earth, and all people, and Countries, and Na­tions given him; not by humane but divine Insti­tution.See Barclay de potestlate Papae cap. 13 pa 101. & cap 3 p 31. See Barclay de potestate Papae, cap. 1 pag. 6, 7. They are the words of the Bull. And to the Doctrine of Thomas Bozius, one of the most exe­crable flatterers, that ever the Pope had: who tea­ceth, Omnem vim Regiam, &c.

Vpon this point and principle, Alexander the sixth gave the West-Indies to the Spaniards, and the East-Indies, to the Portugals, placing the me­ridian which passeth by the Azores for their li­mits.

See Moulins book of Faith pag. 544 out of Barclaius loco citato col. 2. lib. 2 pag. 670.And upon the same ground Pius the fifth de­prived Queene Elizabeth of England, of her King­dome, and gave it to Philip the second of Spaine, as Azorius tells us.

But of all in this point, for a true Iesuiticall straine, Father Binet shall take it to him, for sayes he, (marke it well.)

It were better that all Kings were killed, then to re­veale a confession: and he takes his ground from that rotten foundation, so derogatory to Kingly power, refuted before. Because, saith he, the power [Page 21] of Kings is ordained by humane lawes, but Confession by divine law. You have it in Causaubons Epistle to Fronte Ducaus the Iesuite. Now here is a sweet piece of worke;Eudaemon in A­pol. Garnetti. ca. 13: & Sua­rez tracta, de panit. speakes to the same purpose. See Moulins booke of Faith, p. 547. It were better that all the Kings in Christendome had their throats cut, then that a knavish secret, or a traiterous plot of a Faux, or Ravillacke confessed to a Sodomiticall shaveling, should be disclosed? Here is a true brat of the bloody whore, a fellow of the right Ignatian stampe.

Thirdly,3 Now the third violence and villa­ny they offer to Kingly power, and Princely Thrones, is the decrowning and dethroning of Majesty.

And to this end the Pope doth pestilently abuse that noble and glorious Engine of the Church, Excommunication, which in it native vse, ought to be discharged upon the hairy pate of every wretch, that goes on rebelliously in his sinne, and hates to be reformed; upon the Drun­kard, Whore-master, Swearer, Usurer, Bribe­taker, and fellowes of such infamous ranke, and victoriously to beate downe the Bulwarks of the Devill. But he now makes it serve his turne, to tumble down into the dust the Imperiall Crownes of Orthodox Princes. Whereupon his Majesty tells them,Pag. 177. in his Royall Answer to Cardinall Per­son, That the sacred heads of Kings, are more chur­lishly, uncivilly, and rigorously handled, then the common hoods of the meanest churles.

For excommunication should vexe none in his temporall State. That spirituall sword, (say our [Page 22] Divines) deprives of spirituall rights, that con­cerne the Kingdome of heaven, deprives none of his civill rights, which he hath as a member of ci­vill societie.

See Sclaters Assize Sermon pag. 27. Tilen Synt p. 2. p. 287 art. 26And that learned and famous Spalatensis, a man throughly verst in Popish Doctrine, sayes; For civill and humane commerce, no excommunica­tion can hinder it; and our Ecclesiasticall Consti­tutions runne in the same straine. The excommu­nicated person shall not be excluded from civill negotiations,See Resor Leg. Ecclesiast de excommunica­tione, cap. 10. fol. 82. and usuall businesse, by which things necessary to humane life are supplyed.

Now, shall not a private person be hurt in his outward estate by excommunication, and shall a King loose all? Here is a pure Popish mercy in­deed.

I need not trouble you with any Popish Au­thors for proofe of the point: this traiterous te­nent of deposing Princes, is every-where current in their Schooles: they are so farre from being ashamed of it, that every shaveling insults in the Catalogue of dejected Crownes: the Popes pra­ctise must now prove the principle, and his fact, his right.

To this very purpose Azorius tell us p. 2. Inst. mor. lib. 10. cap. 2. Sect. Hac sententia.] That Gre­gory the seventh deposed from the Empire, Henry the fourth. Alexander the third, Frederick the first. Innocent the third, Otho the fifth. Innocent the fourth, Frederick the second. Clement the sixth, I have cor­rected Azor. by Bellarm. See in the same sence Grego­rius de Val lom 3. lisput. 1 q. 12. pa. 2. Sect. Quinto prohatus. And Bel. lib 5. de Rom. Pont. 6.8. Lewis the fourth.

I will onely here justifie that which a little be­fore [Page 23] I said of Aquinas, where I called him the fountaine of much Popery and rebellion; I say againe of rebellion also. For all the Schoole spi­ders,See advance­ment of lear­ning, fol. 18. (their workes are like spiders-webs; they also sucke, feede upon and vomit venome,) have sucked a great deale of poison in this point, from his position 22. q. 12. art. 2. which is this.

As soone as a Prince is denounced excommunicate, for Apostasie, ipso facto, his subjects are freed from his Soveraignty, and absolved from the Oath of allea­geance, by which they were bound unto him.

Now his Schollers Bannes, and Valentia tells us,See Blackwels examination pag. 3, 4. that not onely totall Apostasie, but partiall also, as heresie, is here meant; so that any Prote­stant Prince in their interpretation is here conclu­ded.Whatsoever Gregory pretē ­deth to the cō ­trary, profes­sing here that he treads in the steps of the Saints & his ho­ly predecessors, yet it is true that Sigibert saith, that this was the first Pope that ever presumed to depose any Emperour. This Pope ex­communica­ted Henry the 4. Anno 1076. See Field li. 5. pa 348. K. Iam. Ans. to Card. Person

But marke, I pray you, the sinew of this mans Assertion. He first brings against himselfe the authority of Ambrose, telling us, that Christian Souldiers obeyed even Iulian the Apostate: he might have added also an excellent speech of Austin to the same purpose in Psal. 124. quo­ted by me before; He alledges other good rea­sons besides; but when he comes to resolve and define, he overthrowes all with a Sed contra Gre­gorius septimus.] Gregory the seventh is of ano­ther mind: and he quotes him out of the puddle of the Popish Canon-law, Decret. Par. 2. cap. 15. q. 6. cap. Nos Sanctorum.]

And who I pray you, was this Gregory the se­venth? it was Hildebrand, the scourge of Empe­rours, the fire-brand of warre, the scorne of his [Page 24] age. So that a base Pope, being a party, and in his owne cause, setting his foot upon the necke of Henry the fourth, must contervaile and over­weigh the authority of GODs Word, two of the worthiest Fathers, that ever former times en­joyed, Reason, Conscience, Nature, grounds of common sence, every thing, any thing; for he is a Pope forsooth, and therefore an infallible Vi­car upon earth.

4 Fourthly, At length, in the fourth place, they are arrived at the very height of that prodigious and transcendent rage, that makes it very proba­ble, that the Pope is that purple whore arrayed in scarlet colour, Rev. 17.4. and drunken with blood, ver. 6. And it is more then a miracle, that Christian Kings suffer that bloody beast to sit so long upon the seven hills: they are now come, I say, first, to the killing of Kings, secondly, to teach the killing of Kings, thirdly, to defend the killing of Kings: For that last starting hole, and evasion of Cardinall Peronius, See the Kings answer to Per­son, p. 212, 213. and 126. See also Mou­line booke of Faith, p. 548. and other Iesuites is ridiculous. That they kill not Kings in Esse: but first they un-king a King, and then kill a King, when he is not a King but a private person; upon this very point King Iames breakes out most justly out of a Royall indignation of his noble spirit, O hell-hounds,Pag. 127. O diabolicall wretches, O infernall monsters!

And tells them, that in comparison of their re­ligion and holinesse, all the impiety that ever was practised among the Infidels, and all the barba­rous cruelty that ever was perpetrated among the [Page 25] Cannibals, may passe hence-forth in the Chri­stian world, for pure clemency and humanity.

It is not enough for that man of sinne, and stig­maticall strumpet, to be drunke with the blood, (for she is said, Rev. 17.4. and 6. both to bear­rayed in scarlet, and to be drunke with blood) of the deare and precious soules of many thousands of her owne children, who being by her concei­ved, and brought forth in spirituall adultery, and after nurst up, and nuzled in ignorance and super­stition, have lived and dyed in Popish darknesse. But she is also thicke-cloathed with the crimson and crying blood of infinite Martyrs of Iesus; nay, and now in her dotage, being growne a de­formed Hag, and left by most of her lovers, she labours to repaire the decayednesse and ruine of her painted beauty with the richnesse of attyre, so that she is not now content onely with gar­ments of baser and inferiour dye, but of late, is new clad, even with a robe of blood Royall, deepely, and double▪dyed in the sacred blood of Kings.

In displaying this whore in her bloody colours, I might tell you of those Seas of blood, which she hath furiously spilt in her drunken humour, and powred upon the face of Europe, almost all in our remembrance.

I might, I say, enlarge those points, but I will at this time onely hold me to the present, and de­liver my selfe in a word.

In the first place that they kill Kings; it is cleare in the eye of all Christendome: I will goe no fur­ther [Page 26] then the presentage, and the fresh bleeding memory of such dolefull acts. Two of the last Kings of France, Henry the third and the fourth, fell from their Imperiall Thrones by the bloody knives of two Popish villaines.

See Moulins book of Faith, pa. 544, 545. Kings Answer to Perron, pag. 284. & pa. 4. Sixtus the fifth excommunicated and deposed Henry the third, and then Iames Clement Iacobin committed that horrible Parricide upon his Royall person.

Ravillacke was the other Assasin, who rendred this reason for his monstrous and horrible at­tempt, That King Henry had a designe to warre with GOD, because he had a designe to take armes against his Holinesse, who is God.

Now besides how greatly did they thirst after the virgin blood of the late Princely Elizabeth, with a prodigious variety of murderous com­plotments: had not the silver line of her much ho­noured life, beene hid in the endlesse maze of GODs bottomelesse mercy, those bloody Ro­mish hunters, had many and many a time laid her honour in the dust.

Nay, but for a miracle of the same infinite mer­cy, they had torne King Iames in pieces, his no­ble Queene, the Royall limbes of those two sweet and orient Princes, and that princely starre that now shines so faire in Bohemia, by their pow­der-mine.

There was no want at all of Popish malice, purpose, utmost endeavour, to have spilt all this Royall blood, as water upon the ground, and therefore, I also take all these noble Princes, [Page 27] as direct and proper Instances for Popish King­killing.

Yea,Object. but those (may some say) were but one­ly some discontented persons, which out of some desperate pang acted these bloody Assasinates, Profession it selfe, and Popish religion is not to be charged with such exorbitant out-rages.

Nay,Sol. but they have mard all for that; and left no roome for any such reply.

2. And therefore I must tell you in the se­cond place, that their learnedest Professours and greatest Doctors, blurre their bookes with these bloody lines, and teach this most abhorred Trade of King-killing,See the Kings Answer to Per­ron pag. 5. and Moulins book of Faith p. 546. and murdering Princes.

Bellarmine, Becanus, Suarez, Eudaemon, Ioannes, with other like monsters, &c. are such bloody Doctors of the scarlet Whore.

But above all, me-thinks Francis de Ve­rona in his A­pology for Iohn Chastell. Francis de Verrona, and Mariana;Mariana de Rege & Regis Institutione, li. 1. cap 6. are the most mercilesse Masters of this execrable Art, as I shall shew you in another Treatise.

Yea, but yet for all this, these are but private Doctors, and may erre.

3. Well therefore,Object. in the third place, (for I charged them with that also,) I must tell you, that King-killing is approved and applauded by their transcendent Doctour, which is virtual­ly and eminently all the Popish Doctours in the world, ever assisted with the unfallible spirit of deceiving, and being deceived, the Pope himselfe, Sixtus the fifth, gave thankes unto God in open Consistory, for the horrible assasinate perpetrated [Page 28] by Iames Clement, upon Henry the third of France.

Object.But was not that Oration published by the Protestants, purposely to cast such a bloody asper­sion upon his holinesse.

I tell you no, it was put out by the Papists, and printed at Paris,See Moulins of Faith 546. See the Popes approbation of King-kil­ling further proved by K. Iames in his Answer to Per­son, pag. 122, 123. by Nicholas Nivelle, and Rollin Thierry, with approbation of their Doctors, Boucher, de Creil, and Ancelin, and doe you thinke he would not have approved Faux his fire­worke, if it had blowne up the Parliament? if not why suffers he Garnet and Oldcorne, powder-mi­ners, both by bookes and pictures saleable under his nose in Rome, to be enrolled in the Canon of holy Martyrs? but the old Fox is wily enough, not so directly, and heartily, to commend a mis­chiefe untill it be done.

The Powder-plot was of the nature of those Acts, Quae nunquam laudantur nisi per-acta: as Ta­citus speakes. You see then at length, by what de­grees these Romish Locusts are fallen soule upon Government, upon all Imperiall, Regall & Prince­ly power. So that at this day, to the inexpiable shame and dis honour of the whole Christian world, they teach, act, and approve, the bloody killing of crowned Potentates.

Which things sith they are thus; you are an honourable, wise and worthy Auditory; I say no more but this. Me-thinkes it is an astonishment beyond the comprehensions of nature, reason, Religion, Policies of State, that such an intolle­rable generation, so odious, both to heaven and earth, for abominable Idolatry, so visibly infa­mous [Page 29] both to this and the other world, with many capitall characters of blood, so endlesse and impla­cable in their ragefull designements against the crowned Majesty of the Kings Throne, so prodi­gious in their plots, that they have cast an inex­piable and everlasting aspersion upon the inno­cency of Christian Religion, such furious Assa­sins and Incendiaries, for murdering of Princes, butcheries of people, and fiering of States: so in­raged, even like Woolves in the evening to swal­low us up quicke if the time did serve; I say, that such, in so Orthodox a Church and noble a State, should by allowance, toleration, connivence, or remissenesse, be suffered to receive increasement and multiplication, both in number and insolen­cy, to the great dis-honour of GOD Almighty, the continuall vexation of GODs Children and good subjects, and the most certaine hazzard of the whole Estate, and the peaceable succession of the Kings posterity.

And the more strange it is for these three rea­sons.

First, What conceit doe you thinke out of the congruity of Popish principles, is it likely they hold of this forbearance, and what thankes doe they returne to the State? undoubtedly, to thinke that it is infatuated for their sakes, and that the hands of Iustice are manacled by GODs over­ruling providence; that it cannot be executed so fully and freely, upon such a loving, holy, and unbloody generation.

Secondly, They daily doe their utmost at [Page 30] home, & a broade, to crosse King Iames his prince­ly Admonition unto them, in his first speech in the Parliament; wherein he admonished the Pa­pists that, they would not so farre presume upon his lenity, as thereupon to thinke it lawfull for them, to increase their number & strength in his Kingdome, whereby if not in his time, yet at least in time of his Posterity, they might be in hope to erect their religion againe.

Thirdly, If the day should come they have so long looked for, (but I hope in the LORD, all their eyes shall drop out of their holes with con­fusion and rottennesse, before they see that day.) They would questionlesse lay hold upon Veronen­sis woolvish and bloody If publicke meanes be wā ­ting of making away hereticks by the ordina­ry Magistrate, he gives allow­ance & leave to every private man to murder the hereticke as he meetes him, Francis­cas de Verone. Constantinus in Apology for Iohn Chastell. History of the Counsell of Trent p. [...]48. conclusion; especially being animated thereunto by the example of the Massacre: Resolution of Pope Vrbane, Cau. 23.9. 5. Can. Excommunicatorum.] We esteeme them, (saith he,) not to be murtherers, who being posses­sed with zeale of their mother, the Catholique Church, against those that are excommunicated, shall happen to kill any of them: and by the edge of their owne Popish blood thirstinesse, really eneagerd, by fained con­ceits of their pretended persecution. Decree of the Parliament of Paris: That it should be law­full to slay all the Hugonots; which by publicke order was read every Sunday in every Parish. And therefore to tell you in one word, the end why at this time I have stood so long upon this point. It is to aske you this question, at close, whether it be not now true and honourable mer­cy, (for GOD forbid, that I should perswade any [Page 31] cruell thing,) nay, and the contrary, extreme cruelty to the State, to execute exactly, just and holy lawes upon such a generation: and let every one be judge that heares me this day, if he be not a party in that bloody faction, or hanker that way. And yet one word more, and I have done. I know Parsons in his miserable shifting booke about Equivocation, against Doctour Morton.

Cardinall Perronius, Beltarmine in his Apology against the Kings Monitory Preface,See the Kings Answer, p. 273. See Eliensis his answer to it pag. 299. and others upon whose foreheads the whore of Rome hath stamped her marke of Popish impudency; charge the Protestants, and Reformed Churches, with these bloody passages: but in so doing, they deale with us as an impudent strumpet with an honest woman;See how we are cleared, Anti­coton pa 63. Answer to cer­taine scanda­lous papers pa­ult. and as Verres dealt with Tully; Verres him­selfe was a very notorious theese, and knew that Tully had much against him in that kind; and therefore, he very knavishly and impudently calls Tully, a true man, and that noble Oratour theese first:Eliensis in his answer to Bell. Apolog. p. 299. Answer to Per­ron pag. 279. It is just so in this case.

But above all, heare King Iames in the point: we glory, (and well we may,) that our Religion affords no rules of rebellion; nor allowes and grants any dipensation to subjects for the oath of their Alleageance; and that, none of our Churches give entertainement unto such monstrous, and abominable principles of disloyalty.

And as concerning Iunius Brutus, Ibid. pa. 277. whom they object: his Majesty answers: That he is an Author unknowne, and perhaps of purpose patched up by some Romanist, with a tricke of wily deceit, [Page 32] to draw the reformed Religion into hatred with Christian Princes.

If we were in the same predicament with the Papists this way: how comes it to passe; that our English Popelings have made so many bloody assaults against the sacred persons of Queene Eli­zabeth and King Iames; and the Protestants of France having farre better opportunity, and more power, have never stird rebelliously against their Kings:Kings Answer to Perron pag. [...]73. of whom King Iames thus speakes: I could never yet learne by any good and true intelligence, that in France those of the Religion tooke armes at any time against their King, much lesse then, offered they, to butcher or blow him up with gun-powder.

I have thus farre discovered in the first Use the most pestilent opposites and cut-throates of Go­vernment and Kingly Majesty, at this day in Christendome. I now come to a second Use.

Vse 2.If Government be such a goodly thing, as hath beene proved before; then all that heare me this day, and every mothers child in this Land, I say, we are all bound to blesse GOD upon our knees, and to put it as a sweet perfume into our daily sa­crifice of thankesgiving, for being bred & brought up under so blessed and happy a Government, in the Sun-shine of the Gospell, and under the wings of IEHOVAH.

What staid or restrained the Omnipotent arme of GOD, from creating any of us, and planting us upon earth, in the unhappy dayes of Queene Mary, when we might either have beene dam­ned or burned, or in the bloody times of Lanca­ster, [Page 33] and Yorke; or when the mists of Popery, and insolent domineering of that man of sinne, en­thrald under the most grievous yoke of miserable bondage, both the Crowne and consciences of this Kingdome: or under some Pagan, Turkish, or Tyrannicall Government, or neighbouring Popish Country; or (which also had not beene so comfortable,) in the persecuted, or Schisma­ticall parts of the Church? it was nothing but GODs owne meere mercy, respiting and remit­ting our being upon earth, to better and more blessed times and place: It was that and that alone, which ordered and appointed our lot of living here, in that golden knot of time, as it were, and the very Diamond of the ring, of that happier revolution, since CHRISTS dayes, I meane in the most orient and comfortable breaking out of GODs holy truth, from under the cloudes of An­tichristian darkenesse: and in this little nooke of the world, where the Gospell shines with such glory, truth and peace, and under the kindly warmth and influence of two the most gloriousQueene Eliza­beth. King Iames. Starres that ever moved, or gaue light in Englands Hemisphere.

What beasts are they then, that daily doe their utmost to bereave and rob us, both of GODs blessing, and this warme Sunne: and hale downe all they can with strong cart-ropes of iniquity, the vengeance of GOD upon the face of this noble and famous Kingdome? and such are all the wic­ked amongst us, and those that hate to be refor­med; Ale-house-hunters, pot-companions, [Page 34] good-fellowes drunkards, are the most pestilent, and cursed canker-wormes, that gnaw at the ve­ry-heart, and sinew of the glory and strength of the State. And like audacious and outragious Giants even wrastle with heaven; and by powring in of strong drinke, labour might and maine, to pull downe the full viols of GODs fiercest wrathSee Isa. 28.1, 2, 3. upon our heads. And therefore if there be any Iu­stice of Peace, which is a secret supporter of any rotten Ale-house, he is a great plague to the place where he dwells, whether it be Towne or City.

The cruell Usurer is the cut-throate of the Country where he kennels. See what a deale of compassionlesse miseries and confusion, a com­pany of such caterpillers brought upon the infant Replantation of the new returned Iewes, Neh. 5. 2, 7. The swearer, and tearer of GODs glorious Name by his blasphemous breath, gives wings to the flying booke of GODs curse,Zach. 5.2, 3. and is able to blast the beauty of the most fruitfull Land, and flourishing prosperity, Because of swearing, faith Ier. cap. 13.10. The Land mourneth, the pleasant places of the wildernesse are dried up.

See Nah. 13.17, 18.The prophaner also of GODs holy and glo­rious Sabbath, is an incendiary; If you will not hear­ken to me, saith GOD, Ier. 17.27. to hallow the Sa­bath day, then will I kindle a fire in the gates of Ierusa­lem, and it shall devoure the Palaces thereof, and it shall not be quenched. Blessed be GOD therefore, that hath put yet into the heart of my Lords the Iudges, to be such an honorable president to the whole Country, of forbearing the Sabbath. I am [Page 35] perswaded they may justly make men of infe­riour ranke fouly ashamed.

Ignorant, dissolute, and disordered Ministers, cause GOD to cry aloud for the destroyer, All ye beasts of the field, saith GOD, Isa. 56.9. come to de­voure, yea all ye beasts in the forrest, his watch-men are blinde.

The Bribe-taker, or man of gifts, (as he is cal­led originally in the fourth verse of this present Chapter,) shakes the very Pillars, and master Timber of the Kingdome: but he that receives gifts overthrowes it; ordinarily, basenesse in comming to high places, and bribery, are sworne brethren.

Neither must you conceive, as father Austin excellently admonisheth in Psal 25. pag. 144. That onely money, gold and silver, or presents, as they call them, are bribes; but the guilt of bri­bery also may be justly imputed, even to any exorbitant affection, which swayes a man aside, from the impartiall execution of Iustice: as love, feare, hatred, &c. desire of praise, and applause, for that is Austins instance in the fore cited place: For example, the party hath great, and many friends, & therfore if thou leane a little that way, thou shalt be honoured with many thankefull acknowledge­ments, and flattering entertainements: or on the other side, the party is poore, and if thou be im­partiall, it will lightheavy on his side; and then the Country will be ready to censure thee, as no friend to the poore.

Now in these cases, if for such respects, thou [Page 36] encline either to the right hand, or to the left hand; thou pervertest Iustice, and justly encurres the censure of a corrupt Iudge.

For heare GODs charge in the case, Levit. 19.15. Ye shall not doe unjustly in Iudgement: Thou shalt not savour the person of the poore, nor honour the person of the mighty: but thou shalt judge thy neigh­bour justly.

Pilate perhaps could wash his hands of bribes, but not of CHRISTs blood. That cry of the Iewes, if thou let this man goe, thou art not Caesars friend; striking cold unto his heart, and swaying him awry, was equivalent to a bribe, and shall cause him to be condemned, not onely as a cruell, but also as a corrupt Iudge. The Iudges of Israell who sentenced Naboth to death, were not cor­rupted with downe right bribes, for any thing we know, but there was something equivalent: Izabel ruled the roast at the Court, and was po­tent either to advance, or deject them, which brought them to the bent of her bloody mandate, and Naboths blood upon their owne heads.

Mockers and misusers of the faithfull Ministers, (you would little thinke it) draw GODs flaming wrath upon a people without remedy, see 2 Cro. 36.16.

Spirituall cowards, and those who having gi­ven their names to Religion, are fallen away from their first love, are the speciall men to remoove our Candle sticke,See Rev. [...] 5. and put out the glory of Is­rael.

Scornefull persecutors of GODs people, as [Page 37] though they were the very filth of the world, and the of▪scouring of all things, the plagues of the times, and the troublers of Israel, whereas in truth the world is not worthy of them, they are the very chariot and horse-men of Israel; they are the onely jewels, starres, Sunnes, Saints, An­gels of the earth: for their sakes, and safety alone, the Sun holds out his glorious unwearied course; the earth springs, and is over-spred with such beauty and sweetnesse; the ayre inspires her live­ly and refreshing breath; that great and restlesse body of the Sea, keeps within her bounds; States and Kingdomes turne not into confusions of blood, in a word, the world stands. If their num­ber were once made up, this goodly frame would flame about our eares. I speake not for any whited Tombes, supercilious Pharisies; but I say, such are very pestilent instruments to betray and ex­pose a Kingdome to the ambitious rage of for­raine Nations, and fury of their enemies, whe­ther they vexe and persecute GODs people by fire, faggot, sword, power, purse, pollicy in their hearts and affections, by their tongues, nay, brow-beating, a contracted fore-head, a soure coutenance, and fleering face, and other scorn­full gestures,See Ezech. 2 [...].6, 7. are persecutions in GODs inter­pretation, and shall be paid home proportiona­bly. The mercilesse incloser, besides beating the poore to pieces, and grinding their faces, pluc­king off their skins from of them, their flesh from off their bones, breaking their bones, and chop­ping them in pieces, as for the Pot, as it is, [Page 38] Mica. 3.2, 3. He also robs the King of his ho­nour, and the State of its strength, For in the mul­titude of people is the Kings honour, but in the want of people is the destruction of the Prince, Pro. 14.28.

But above all the shedder of blood, fetch the very live▪ blood out of the heart of the State, and doth impresse such a bloody staine upon the face of the Kingdome, that cannot be raz'd out, but by his blood that shed it. For blood, saith GOD him­selfe, it defiles the Land, and the Land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it, Numb. 35.33.

For your sakes my honourable Lords, have I purposely instanced in some of the common, and crying sinnes of the Country, hoping in the LORD, you will helpe us all you can. But know also, that all sorts of sinners, and haters to be re­formed, are the Devils cursed Enginers, to un­dermine, and ruine the State; and inkindlers of that fiery indignation in the bosome of GOD, which if it once begin, will burne unto the bot­tome of hell, Hos. 4.1.



PROV. 29.2.

When the righteous are in authority, the people rejoyce: but when the wicked beareth rule, the people mourne.

I Have heretofore upon the same solemne occasion, observed from the first point, this Do­ctrine, Government is a good­ly thing, I proved it, and ap­plyed it. Onely give me leave, before I fall upon the second point, to adde a word or two to the first Use of the former Doctrine, which fell directly, and with full edge upon the Papists, the most pestilent opposites and cut-throates of Government, and Kingly Majesty, at this day in the whole Christian world. For they teach (as I then shewed at large,) that the power of Kings, Princes & Magistrates, is not ordained by [Page 40] the divine Law of GOD, but an humane ordi­nance; out of which fountaine have issued all those Popish fulminations, and fire-works, which have most unworthily at one time or other, bea­ten upon, and blasted all the Imperiall, and Re­gall Thrones of Christendome. Nay, a fellow in the Counsell of trent, did fiercely labour to con­fute that passage of de Ferrieres Oration: That Kings were given by GOD; as hereticall, and con­demned by the Extravagant of Boniface the eight; Vnam sanctam] if he did not distinguish,See Hist. of the Coun of Trent pag. 275. and, Spalat. pa. [...]25. that they are for GOD, but by mediation of his Vicar. Thus it was in that Conventiele of scarlet Fathers. The Romish Locusts did very furiously, Ibid p [...]. 766. as ap­peares, obtrude 13. Articles for the reformation of Princes; all p [...]ring from Imperiall Crownes, to patch up the most unjust usurpations of their shavelings. I will trouble you with one or two,As you may see Ibid. p. 769, 770. that you may take notice how justly King Iames out of a pang of Royall indignation, after a sur­vay of that most grievous yoke of miserable bon­dage, to which the Crownes of Christian Kings, are made to stoope by that man of sinne. That GOD in whose hands the heart of Kings are poy­sed, and at his pleasure turned, as the water-cour­ses, that mighty GOD alone, in his good time, is able to rouse them out of so deep a slumber, & to take order (their drowsie fits once over and sha­ken off with heroicall spirits,Against [...] pag. 289.) that Popes here­after shall play no more upon their Princely pa­tience, nor presume to put bits and snafles in their noble mouthes, to the binding up of their mighty [Page 41] power with weake cords of scruples, like mighty Bulls led about by little children with a small twisted thred. Thus speakes his Majesty in his Answer to the French Cardinall; for which booke, and that other premonition to all Chri­stian Princes especially; the ages to come shall call him blessed: I say, the childe unborne, shall blesse King Iames his golden pen, which hath gi­ven such a blow to that beast of Rome, that how­soever they may have some lightning before their small ruine, by the mercies of GOD, he shall ne­ver be able to stand upright upon his foure legges againe.

One of the Articles is this, that the Ecclesia­stikes shall not be forced to pay taxes, gabels, tiths, passages, subsidies, though in the name of gift or loane, either in respect of the Church goods, or of their Patrimoniall, &c.

Another is this,Hist. of the Counsell of Trent. p. 77 [...]. that neither the Emperour, Kings, or any Prince whatsover, shall make Edicts, or Constitutions in what manner soever, concerning Ecclesiasticall causes, or persons, nor meddle with their persons, Causes, Iurisdictions, or Tribunals, &c.

The rest also sound the same way, and all tend to the Ibid. p. 237. shaving of Imperiall Crowne; but these two are sufficient to represent to the weakest un­derstanding, the unsufferable indignity and villa­ny offered to Regall Soveraignty, by these An­tichristians, sith in those Kingdomes where the Pope doth tyrannise, and domineere, al­most the Kings Pre­monit. p. 21. third part of subjects and Territo­ries [Page 42] is Church-men and Church-livings.

Porrò u [...]esse Romano Ponti­fici omni huma­ne creature, de­clara [...]us, dici­mus, definimus & pronuncia­mus, omninoesse de necessitate salutis Extra. cap. vnam, san­ctam de major: & Obel. See also B [...]ll. de Eccl milit. lib. 3. ca. 2. sect. Nostra autem sentencia, pag. 195.Nay, more then this, from the ground of that fellowes reply, to the fore-named passage of de Ferrieres Oration, concerning the Articles for the reformation of Princes, I doe not see how any true Papist, either Ecclesiasticke, or Laicke, can possibly be a true subject, to any monarchi­call Soveraigne: my reason is this at this time, Boniface the eight, guided (as they dreame, and damnably lie,) by an infallible spirit, pronoun­ceth peremptorily in the fore-cited Extravag▪ unam sanctam] that it is altogether of the necessi­ty of salvation to be subject to the Pope of Rome. How then is it possible, that any one of those mighty swarmes of stinging Against P [...] ­son, pag. 255. Locusts, and busie waspes, which lye at ease in the bowels of this Kingdome, ready and addrest, when time serves, to cut the very heart strings of it, should be a sound subject to King Charles, sith upon paine of damnation, and as they would be saved in the Romish Church, they must be absolutely subject to a forraine, Antichristian, and sometimes So­domiticall, and Atheisticall Priest, of whom, (as they Hist. of the Councell pag. 775. See Mortons dissert. adver­sus Bell pa. 84. say) he immediatly holds his Crowne, and who may for many causes, depose, and but­cher him? Bellarmine names six, De officio Chr. Principis. One of them is; If he offer injury to the Pope, who many times will complaine without cause; so that if King Charles perhaps should re­fuse to kisse his cursed toe, (a thousand times more worthy to trample upon his triple Crowne) he might lye open to the bloody stroke of some [Page 43] Clement, or Ravillac: Nay, and had not CHRIST IESUS given this power to that holy father, saith the Glossator upon the fore-named Extravagant, (prodigious blasphemy!) he should have beene undiscreet.Nam non vi­deretur Dijs discretus suisse, (ut cum reve­rentia loquar) nisi unicum post se talem vicari­um reliquisset, qui haec omnia posset. These are the words; for he would not seeme to have beene discreet to the Gods, (that I may speake with reverence,) unlesse he had left one onely such Vicar behind himselfe, who could have done all these things.

Besides, the Romish Locusts falling foule upon Government, upon all Imperiall, Royall, and Princely power; by debasing the originall of it, by disroabing it of that native reverence, due attributions, and obligations of State, which di­vine ordination, and purest times appropriated unto it; by teaching, acting, and approving the bloody killing of crowned Potentates, as appears before. There is another monstrous engine of Po­pish imposture, hammerd in the heads of those hellish firebrands, which if it were generally en­tertained, were able in short time, to cut in pieces and dissolve the sinewes, and ciment of all hu­mane society, I meane Equivocation, and men­tall reservation. Many cunning shifts and evasions have they coined from time to time, to cousen the State, and delude the Magistrate, in their oaths and answers before our just Tribunals. They have vainely laboured to dawbe over, and still their consciences against their lyes and perjuries, sometimes, first, by the supposed benefit of po­pish dispensation. 2. Somtimes by a wicked con­ceit of our Magistrates incompetency. 3. Or [Page 44] pretended unauthenticalnesse of our Bibles in En­glish, upon which they sweare. Fourthly, but at this day, they rest most upon this last Iesuiticall strategem, which was wont to be confined to Courts of Iustice and more publike cases; but now the Popish Casuists, by their Conclusions, begin to convey this damnable Doctrine, and ac­cursed poyson of mentall reservation, into the common passages of ordinary negotiations, and conversation amongst men.

Now I come to the next point, the subject of Soveraignety, a righteous man, whence I briefly, and plainely ground this point.

Doct.Those that rule should be righteous: or thus; men in Authority should be righteous men.

That you may understand a right, what I meane by righteous, take notice of a double righteous­nesse, first, imputed; second, inherent. In­herent two-fold, first, morall; second, reli­gious.

By imputed, I meane the glorious justice of IESUS CHRIST, purchased by his blood, and obedience, and imputed as his owne, most sure for ever to a truly humbled sinner, wherewith being richly and compleatly arrayed from top to toe, as with a Royall and everlasting Robe, he stands thereby acquit, justified and accepted at the strictest Tribunall of the ever-living GOD world without end, and so ipso facto, (as they say) becomes ever after favourite to the mighty LORD of heaven and earth; one of his jewels, as the ap­ple of his owne eye, the dearely beloved of his [Page 45] soule, a Royall Diademe in his hand, (for so are GODs Children, though vilified by the world, yet stiled in the World.)

This righteousnesse is required in Rulers, and such as are placed above their brethren, to wit, that themselves be reconciled unto GOD in IE­SUS CHRIST: For sense of this alone is able to beget that right noble, and well-composed temper of spirit, those high and unshaken resolu­tions, which onely are fit to make a Magistrate, and create earthly Gods, as Iudges are called, Psal. 82.1.6. Without this righteousnesse, assu­redly whatsoever faire pretexts and representa­tions to the contrary, may dazle and deceive the worlds eye, yet all is rotten at the heart-roote. And the executions of their places, though they may carry things smoothly and palliate with much art and pollicy, yet questionlesse, in case of strong temptation, great advantage, rising, and enriching themselves, gratification of some great one, hazard of temporall happinesse, &c. will be exorbitant and yeelding and at the best, but formall. The cry of that happy soule, which leanes, and hath taken up his everlasting resting place, upon the rocke of eternity, is constant, and still the same in all cases and causes.Vt fiat iustiti­a, ruat coelum. Let right be done, and a good conscience discharged, and then come what come will. Let me not onely loose my place and the favour of the times, but let even the heavens fall, and they will, all is one to me; by the mercy of GOD I shall stand up­right under the ruines, and rejoyce in the testimo­ny [Page 46] of a good conscience, amidst the confusions both of heaven and earth. But to speake in Scrip­ture phrase, (for the other was the speech, even of an honest heathen.) Ever, when standing on the better side, and keeping a good conscience, threatneth danger and disgrace, he growes into Hesters happy resolution: well, whatsoever comes of me, I will take GODs part, and if I perish, I perish. But not to perish so, is to perish everlasting­ly: and so to perish, is to be eternally saved.

But now on the other side, he which hath not made his peace with GOD, nor hath any part upon good ground, in the Person, Passion, and promises of CHRIST, will most certainely, especially in stormy times, and such tryals which search whether he be steele to the backe or no, manifest and make plaine by his practise, that in the height of his counterfeit courage, his heart did hold in earnest that pestilent principle; It is better to sleepe in a whole skin, then with a good cons­cience. If he be put unto it indeed, (for alas) no heavenly strength as yet, doth steele his spirit, he will warpe, winde-out one way or other, and shrinke in the wetting.

Againe, it is a cause of great comfort, and mat­ter of much joy to have a favourite to the highest Majesty, and one whom GOD accepts gra­ciously in his Sonne, to sit in a high place, and beare sway over others. It is a goodly sight, right pleasing unto GOD, applauded of Angels, amia­ble and admirable in the eyes of all good men. And thrice happy is that people, which breathes [Page 47] under the influence of such a blessed Authority, and all those who are judged, ordered and over­ruled by him, be he Iudge, Iustice of Peace, Mi­nister or Magistrate in any kind, whom GOD ownes for his servant, who entered into his of­fice, Benefice, Bishopricke, or any other publicke employment, in GODs Name, and not by bri­bery, symony, flattery, temporizing, or any other base and unblessed meanes; and afterward in every passage of his place, aimes principally at GODs glory, and not at his owne particular, to advance the Kingdome of CHRIST and not his kindred and outward estate.

And it is the better with them, and they are the more blessed, besides many other, in these two respects.

First, He that growes into familiarity with GOD, by the favour of IESUS CHRIST; besides an universall and impartiall integrity in the ma­naging and discharge of the particulars in his pu­blike calling, may comfortably, and with a good conscience presse daily to the Throne of grace, and bring downe abundance of blessings, both upon himselfe, and those that are under him. He doth not onely watch over his owne heart, but al­so wrastle with GOD continually by prayer, for himselfe, that he may not disparage the Majesty of his place, by any personall lightnesse, or make his person odious, by partiality in his publicke deportment; that he may neither poyson his peo­ple by any scandalous example, or plague them by private revenge; that he neither lessen his Au­thority, [Page 48] or loose good mens love by serving the time, or servile yeelding, or swell over the banks of patience and moderation, with selfe-wild sowrenesse, and unseasonable severity. In a word, that he may doe just so as GOD would have him; and therefore begs not onely generall ability, to weld aright the great body of his publick charge, but also, speciall direction, and resolution in every severall affaire which passeth his hand, that it be ever carryed faire, and never crookned to his owne ends: For his people, that he may ever pre­ferre his peoples spirituall welfare, before the wealth of the whole world.

Now, whether doe you thinke, were it more happy, and comfortable living under that Mini­ster, Magistrate, or man of Authority whatso­ever, who thus acquaints himselfe with GOD, and walks with him as with his friend, or under that fellow who is an alient, and meere stranger to any such precise mystery and might of prayer, who never thought with comfort of comming to this place, it being empoysoned unto him, (as he knowes full-well himselfe, though he tell no bo­dy,) with basenesse or indirection, never aimed so much in the discharge of it, at GODs glory, and the good of his people, as at his owne parti­cular; his rising, enriching or revenging; is so far from discharging Samuels duty, in constant praying for those commited to his charge, that he prayes not even in his owne family constantly, not in private to any purpose, was never feeling­ly humbled for his owne sinnes, or the abomina­tions [Page 49] of the Kingdome in any day of humiliation. Give me an Angell upon earth, and an incarnate Devill, a faire coole shaddow under a goodly tree, in a sweltring heate, and a scurvy thorny-bush, to which the poore sheepe never flies for succour in a storme, but looseth some of her fleece, a showre of raine in a great drought upon the new Moone-grasse, and the scorching Sunne upon a dry parched heath, an Obadiah, and a Shebna, GODs dearling, and the Devils drudge, and you have made the difference.

Secondly, Consider the difference of the Kings eye, I meane in respect of anger, and amiable­nesse, cast upon a desperate Traitour and his nea­rest Favourite; proportionably, but with infinit more loathing or liking, the aspect of GODs pure eye is diuersified, looking upon an enemy to the power of Godlinesse and profession of the Saints, and that happy one who hath made his peace with him, and is cloathed with the righteousnesse of his Sonne: that glorious eye of his, which is ten thousand times brighter then the Sunne, and cannot looke on iniquity, doth cast downe a di­rect perpendicular raye, as it were, upon every wicked man, without any diversion or retraction (that I may so speak) of its fierce edge, and fiery pointednesse; and therefore sees him in his co­lours, a very vile, sinnefull, cursed, loathsome beast, (though he seem to himself, and the great of the world, a brave and jolly fellow) abhorred of GOD and man, heaven and earth, and by conse­quent as an object of infinite indignation and ha­tred. [Page 50] But he ever lookes upon his owne Child, through the meritorious sufferings and satisfa­ctions of the Sonne of his love, in whome all his discontents against him are done away and drowned for ever; and so beholds him such, and so lovely, as the blood and righteousnesse of IE­SVS CHRIST hath made him. Even as to a man looking through a red glasse, all the world appeares red and orient in his eye. So to the eye of GOD the Father, looking from his throne of mercy upon a godly man, through the bleeding wounds of his blessed Saviour, he is rendered, and represented right faire, and ruddy, deeeply im­pressioned with an heavenly dye of acceptation and grace. Now tell me, whether a people be liker to prosper under him, upon whom the migh­ty LORD of heaven lookes amiably, or an­grily?

2. By morall righteousnesse, I meane all those perfections and possibilities of civill honesty, and upright dealing, attaineable by the light of natu­rall understanding, generall notions of right and wrong, and practice of morall precepts, inlarged, improoved, and husbanded to the height; here­by many ancient Heathens went farre, and did many admirable and excellent things, even such, and so worthy, that may justly make the best of our meere civill honest men hang downe their heads, and be horribly ashamed.

For instance.

Fabricius, that famous Roman, was so precise, that (as it is reported of him) it was easier to turn [Page 51] the Sunne from his course, then to draw Fabricius from just and honest dealing. King Pyrrhus could with no gold or gifts, no not with promise of the fourth part of his Kingdome, possibly corrupt this man; And yet how many miserable men in this ve­ry mid-day of the Gospell will be easily drawn by a secret bribe, office, honour, preferment, some earthly favour, to doe villanously, to betray a good cause, a good man, and a good conscience to shame himselfe for ever, grow odious to GOD and man, and goe to hell.

In these dissolute and formall times, would it not be deemed to draw towards too much strict­nesse, if a Minister should presse this duty upon Lawyers; that every time before they goe out of their doores to plead at the Barre, they should prostrate themselves in private, and besides other passages, pray unto GOD, that he would so guide their tongues that day, that they may speake no­thing but advisedly, and to the purpose. And yet Pericles that famous Oratour of Greece, who for the excellency of his eloquency, and mighti­nesse of his speech, was said to thunder, and ligh­ten at the Barre, out of the very principles of na­ture, and naturall sense of of a Deity, ever before he went to plead a cause, (as Plutarch tells us in his life) intreated his GODs, that not a word should fall from him besides his purpose; which he practised no doubt, out of conscience of Pla­toes principle in Tim. See Hooker pa. 63. That in all things we goe about, GODs helpe by prayer is to be craved. In the administration and execution of Iustice, [Page 52] many of them, though led onely and inlightned by the conduct of reason, were extraordinarily exact, and of admirable integrity.

See sir Walter Rauleigh lib. 2. pag. 549. Tit. A. & C. ad Leg. Ful. Repetund. Carion. Chron. pag. 89. Zaleneus made a law that every adulterer should loose his eyes, his sonne was first taken in the fact; least that law should be violated, he was content to part with one of his owne eyes, and his sonne was punished with the losse of another.

Cambyses King of Persia, having detected the corruption of a Iudge in his Kingdome, com­mands him to be put to death, his skin to be pluc­ked off, and spread upon the Iudgement Seate as a Carpet, his sonne to sit in the fathers throne so adorned, that he and all posterity might feare for ever to pervert Iustice, and to deale untruly in judgement.

Mount. Essa. pag. 479.The Egyptian Kings solemnely and usually presented this oath to their Iudges: Not to swarve from their consciences, what cōmand soever they should receive from themselves to the contrary.

The Roman lawes, called the lawes of the twelve Tables,See Vol. lib. 2. pag. 668. Aemilius Pau­lus his love to the publicke, and Hannibals also D.p. 570. And also that of Canutus, See Drexel Infer­nus Rogus Epi. Dedicur. so often magnified by Tully, ap­points, That if a Iudge, or any other in Authority, for that purpose, should take money in the point of ad­ministring Iustice, he should die for it. If any should beare false witnesse, hee should be throwne downe from the Tarpeian rocke.

Thus you heare in a few particulars, that Mo­rall righteousnesse, guided onely by the light of naturall conscience goes farre, and yet it comes farre short of that righteousnesse required by my Text, and in Christian rules, it is many wayes defective

[Page 53]First, There wants a right roote, Faith in IE­SUS CHRIST, and therefore all its productions, famous atchievements, and excellencies were sti­led by the Fathers, but beautifull abominations, having no better grounds, then selfe-love, vaine glory, rules of policy, naturall notions at the best; they all withered and came to nothing.

Secondly, There wants speciall grace, as the soule and life, to quicken and sanctifie it in every passage, and particular circumstance, to Chri­stianize it, that I may so speake, and crowne it.

Thirdly, There wants supernaturall principles, and divine light to irradiate, enlarge, and forti­fie it.

Fourthly, There wants the right end, GODs glory. Liberty, and immortall fame, (saith Au­stin,) were the aime in the Actors of those admi­rable things amongst the Romanes. Adde then these, and we have,

Thirdly, religious righteousnesse, which ever strikes the stroke, doth the deed, and goes through stitch indeed, in all comfortable Christian go­vernment. It onely steeres aright in all publicke employments, stands upright in all stormes, and is steele to the backe. Either there must be an ad­dition of Religion to reason, piety to policy, counsell out of GODs Booke, to the light of na­turall conscience, sanctified righteousnesse to ci­vill honesty: or as tho preferred party himselfe though otherwise of never so good parts, never so universally and excellently enriched with all en­dowments of all kinds, naturall, morall, poli­ticke, [Page 54] learned, is but as a dead man, a rotten car­rion stucke over with flowers; so certainely with whatsoever outward flourishes and formalities he may seeme to dazle the eyes of underlings; he will poyson his place, by preferring his owne par­ticular and private ends, by putting sometimes hatefull businesse into good language, for his owne advantage and further advancement, and ever by temporizing, rather then hazard his tem­porall happinesse. Heare what judicious Master Hooker did happily let fall from his pen to this purpose. So naturall (saith he,) is the union of Religion with Iustice, that we may boldly deeme there is neither, where both are not. For how should they be unfainedly just, whom Religion doth not cause to be such, or they religious which are not found such by the proofe of their just actions? If they which employ their labour and travaile about the publicke administration of Iu­stice, follow it onely as a trade, with unquencha­ble and unconscionable thirst of gaine, being not in heart perswaded, that Iustice is GODs owne worke, and themselves his Agent in this businesse; the sentence of right, GODs owne verdict, and themselves his Priests to deliver it, formalities of Iustice doe but serve to smoother right, and that which was necessarily ordained for the com­mon good, is through shamefull abuse, made the cause of common misery. It is no peculiar con­ceit,Note. but a matter of sound consequence, that all duties are by so much the better performed, by how much the men are more religious, [Page 55] from whose abilities the same proceede.

This explication thus premised, I come to confirme the point, first by Scripture.

And first take notice of GODs owne words to King David, 2 Sam. 23.3. The GOD of Israel said, the Rocke of Israel spake to me: He that ruleth over men must be just, ruling in the feare of GOD. And why a Rocke? upon purpose to intimate, & give assurance of an all sufficiency, and omnipotent arme, for protection in such cases: And why so? because all that set themselves to governe graciously and as GOD would have them, shall be sure to be mightily set against by all the powers of darke­nesse, all the Devils in hell, and all their wicked instruments upon earth. Magistrates that are no medlers, as they say, but onely seeke them­selves, and a name, and an honour in their places, neede no Rocke. The Governour of a Corpora­tion, who will suffer himselfe to be intreated, for the erecting and supporting of those bloody dens of swinish drunkards, schooles of misrule, and nur­ceries for the gallowes, resolves to take no notice of those sonnes of Belial, who belch out their blasphemies in the street, against that blessed law provided in such a case, is willing to be accessary to all those sinnes through his whole yeare, which out of cowardlinesse or connivency, he left unpu­nished; I say such a one is like enough to sleepe in a whole skinne, he needes no Rocke.

The negligent and unconscionable Minister, which never goes about to stirre the Devill in the ignorant, prophane, and those that hate to be re­formed, [Page 56] but is well enough content, that so he may rise and jovialize it in the meane time, to treasure up the bloody cries of so many murdered soules against the day of wrath, he shall not have so much as a drunkard to open his mouth, or wag his finger against him, he needes no Rocke.

The idoll Iustice, that onely hunts after plausi­blenesse and popularity, and for the good word of all the good-fellowes about him, to serve his owne turne for some intents when the time serves, and for that purpose upholds as much as he can for shame, or dare for law, all prophane sports, rotten Ale-houses, I say, there where the Iustice of Peace is milde, and the drunkard merry, as they say, there is mischiefe enough, he needes no Rocke.

But now that man of Authority, who in love to the LORD IESUS and out of the Lion-like boldnesse of a good conscience, dare and will draw the sword of Iustice against the proudest Nimrod, if neede require, sets his breast from the beginning to the end of his yeare, with im­partiality and resolution against all the flouds of Belial, bends himselfe with such an universall sin­cere severity against all sinne, that he is now be­come the drunkards song, &c. That man of GOD which being sensible of the horrible sinne of killing soules, dares not but discover unto his people, the damnablenesse of their state, all kinds of hypocrisie, all sortes of unregeneration, the whole counsell of GOD, and so dwell upon their bosome sinnes with terrour, and truth, and still [Page 57] beate upon those barres, with the hammer of the Word, which keepes them from CHRIST, untill the Devill be driven out of them. (Which you know, what a world of ungodly opposition, bedlam rage and railing it will raise against a faith­full Minister.)

The Iustice of Peace which resolves to be se­rious and reall to doe his Country good indeed, and to discharge a good conscience undauntedly without all feare or faction, and lookes upon blasphemers, drunkards, whore-masters, railers against Religion, &c. as the North winde upon raine, &c.

I say such as these, and in a word, all who deale uprightly, and rule in the feare of GOD, have neede of a Rocke, against the rage of all ungodly oppositions. And such a Rocke will the GOD of Israel be unto them all; that set against them, shall set their shoulders against a Rocke; all their cunning and close projects, and open base practi­ses of all prophane opposites and underminers; the plausible, politicke tyrannise of those that sit in the gate, all the scurrill, dunghill rimes and railings of deboist Bilial drunken jesters. All that man or Devill can any wayes doe against them, shall all be but like so many proud and swelling waves, which dash themselves against a strong impregnable rocke, which the more boisterously they beate against it, the more desperatly are they dissolved, and broken into a vaine sonne or froth.

The ever glorious Princesse of sweetest, and [Page 58] dearest memory, Queene Elizabeth, is a most me­morable, and matchlesse instance of protection in this kind. The mighty arme of GOD was as a Rock of brasse, to beate backe from her sacred and Royall person,See Ra [...]ot lib. 2. pag. 432. defending the Gospell of IESVS CHRIST, such variety of murderous complot­ments, as no age, or story can possibly parallell. Whereas on the other side, that knife, that could but strik out the teeth of Henry the fourth, while he stucke to the truth of GOD and true Religion; upon the pulling downe the Pyramis for their gratifi­cation, and admitting againe those bloody fire­brands and cut-throats of Christendome, the Ie­suits, had power to take away his life.

Secondly, consider that counsell given to great ones, Psal. 2.10, 11, 12. Be wise now therefore O yee Kings, be instructed yee Iudges of the earth, serve the LORD with feare, and rejoyce with trembling. Risse the Sonne least he be angry.

Here Princes, Iudges, and all that beare Au­thority, are charged to lay hold both upon impu­ted and inherent righteousnesse.

Kisse the Sonne] entertaine and embrace IESUS CHRIST, blessed for ever, bleeding upon the Crosse for your sinnes and sakes, and sweetly, and amiably offering himselfe to all broken hearts, in the armes of your faith, love, and everlasting affection.

And serve the LORD in feare] Let the feare of GOD be ever before your eyes in all places, at all times, about all affaires, and thereupon; neither thinke, nor speake, nor doe, neither judge nor [Page 59] plead, nor being in verdict, &c. But so, as you would be content, when it is new done, to goe immediatly to give an account of it, before the high and everlasting Iudge, otherwise this Sonne whom you should Kisse, and to whom all Iudge­ment is committed, Iohn 5.22. will be angry, and if once a fire be kindled in his anger, against an impenitent wretch, that hates to be reformed, it will burne unto the bottome of hell, and set on fire the foundations of the mountaines. And howsoever you may carry things faire to the worlds eye in the meane time, yet assure your selves very shortly, (for that day hasteneth apace,) all the judgements, pleadings, sentences, ver­dicts, which have passed against IESUS CHRIST, the truth, any good cause, or a good conscience, they shall all be reversed and repealed before that last, and highest Tribunall, in the face of hea­ven and earth, before Angels, men, and Devils; and there, and then you shall be horribly, univer­sally, and everlastingly shamed: be then advised before hand, and in the Name of GOD, take heed what ye doe.

Thirdly, for our purpose, let us ponder well those properties, which the Scriptures require in a man of place, Exod. 18.21. Deu. 1.13. They are seven in all, foure in the first, three in the second place. I name them not in their order; you shall finde them all in the Text, Magistrates should be,

First, Able men, apt to fill the place with some competency of parts and equallity of worth, to answer and sustaine, the heat and bur­then [Page 60] of it, with a fit sufficiency of endowments, ability, activenesse, and industry. There ever ought to be a convenient correspondency be­tweene the importance of the place, and the capa­city of the party. It is a thousand pitties to see in a Church, and Common-weale, many places full, and yet so few filled, when there is no pro­portion, nay a vast distance betweene the height, or rather the weight of the place, and the weake­nesse, worthlesnesse, if not the notorious wiked­nesse, of that unworthy person, who either by a golden violence, or temporising basenesse, hath most impudently thrust himielfe into it.

Secondly, Wise, sapient men, Such as are skil-full in the Theory, nature, mystery and meaning of the place, and Office into which they are to be preferred. A man can never happily execute, and successefully, any function, office, or Art, which is not learned in the speculative part, before he descend unto the practicke. Is it fit thinke you, for a man to plead at the Barre, before he hath well studyed, and profitably passed thorow the course of the Common-law? If a Physician should fall to practise, before he be skilled in Hy­pocrates & Galen, in the natures, causes, signes, symptoms, prognosticks, and remedies of disea­ses, he is like enough to kill all before him. Pro­portionable miseries and mischiefe, may be expe­cted, and ensue, when important places are prest into, and undertaken without habituall under­standing, and speculative skill what belongs unto them. It is a pittifull thing, when a man will [Page 61] needes thrust into publicke imployments, onely for the gaine and honour, and depend upon others for the discharge of them, or else doe them beast­lily.

Thirdly, Prudent, So fitly rendred by Iunius, approved also by Vatablus, that great Professour of the Hebrew tongue. They must not onely be Sapient, if I may so speake, and it cannot possibly be otherwise exprest in the English tongue, but also Prudent, endowed with a practicall dexteri­ty and discretion, to order wisely all the particu­lars in the execution of their place. This pru­dence, which is, as the Moralists speake, the gene­rall Queene, superintendent, and guide of all other vertues, Auriga virtutum, without which there is nothing good, beautifull, fit and decent, being sanctified especially, will enable them, by comparing one thing with another, by well weighing all accidents, circumstances, appurti­nances, times, persons, places, &c. to guide and manage all the severall passag [...] [...]f their publicke charges, with wisdome, equity, and impartia­lity. It consists principally, in three things, which are all of one ranke; to consult, & deliberate well, to judge and resolve well; to conduct and execute well. It hath a chiefe stroke in affaires of judica­ture to moderate rigour with equity.

That you may more clearely apprehend the necessity of adding this, to the former requisite in a good Magistrate, take an instance or two.

It is not enough for a Minister of GOD to be a good Scholler, and preach generall truths, [Page 62] (though I confesse a great deale of learning is re­quired in euery Minister of our times) I say be­sides his speculative Divinity and ability to preach, he must exercise a prudent zeale to winde himselfe by the Word, into the consciences and affections of men, to convince, and cast them downe, and so conduct them thorow the pangs of the new birth into the holy path; he must la­bour to adde to the excellency of learning, the art of converting, else woe unto the people that are under him.

It is not enough for a Iustice of Peace, to have a good revenew and rich attire, and to present himselfe solemnly upon the Bench every Sessions and Assize: but he must be skilfull in the duties of his office and Statutes, so farre as they concerne it: other wise he will sit but as an Idoll, or cipher upon that Tribunall, which requires a great deale of understanding, and action. Nay, and not onely so, knowledge in the duties of his place, though never so univer [...]l and exact, will not serve the turne, except he be also active, and imployed. Being thus furnished with speculative abilities, and wisdome for that purpose, he must take to heart the good of the Country, out of cons­cience; labour, and pray for an holy dexterity, to discover and dive into the depth of the Devils Agents, their combinations, haunts, and hypo­crisies, to search businesses that are brought be­fore him to the bottome, and that with gravity and in earnest; out of a spirituall prudence to take all advantages, and fit opportunities, to suppresse [Page 63] the flouds of Belial, to disgrace a gracelesse, and honour an honest man; otherwise he will be so farre from being a good Patriot, that he may prove a very plague to the Country. There is not a more notorious villany, there can be no greater wrong and greater indignity offered to an inge­nious and free people, then to have a Magistrate set over them, which adding craft to his power and skill, welds them all three to worke his owne ends, and practise his private revenge from time to time upon his supposed opposites.

Fourthly, Men of of truth, Let them be true­hearted Nathaniels in their private and personall conversation: let them prize and preferre the truth, in all causes that are brought unto them, and all matters they medle with, before gold or friend, favourite, or richest fauour.

There is a truth in things when they are con­formable to the divine Idea. There is a truth in the mind, when there is an adequation betweene the conceit, and the thing apprehended out of the understanding. There is a truth in the tongue, when there is an agreement betweene the speech, and the thought. There is a truth in the action, when there is a correspondency betweene a mans word, and deed; let me adde a fist, fittest for the present, to make you compleatly true. There is also a truth, (let them consider of it seriously whom it neerely concernes,) when the ver­dict answers exactly, and punctually to the evi­dence, and the Sentence to the true meaning of the Law.

[Page 64]Fifthly, Haters of covetousnesse, For assuredly if these Kite-footed corruptions domineere in the Magistrate, all is mard; then must his high place, honour, friends, favourites, servants, dependants, officers, all occasions, circumstances, advantages, wit, pollicy, nay, religion, conscience and all, be made to serve and feede this unsatiable daugh­ter of the horse-leach. Sacriledge, that monstrous incongruity of Laymens taking Titnes, and not preaching to the people,Isa. 59.14. Symony, bribery, tur­ning of judgement away backeward, temporising, betraying the truth and good causes, selling of offi­ces, benefices, Iustice, silence, sharking of under officers, &c. are the filthy vermine, that breed onely in this Burrow. Excellent then was the counsell of Praees ut de subditis crescas? nequaquamsed ut ipsi de te. Bernard to Eugenius; So rule that the people may prosper and grow rich under thee, and not thou wealthy by them.

Sixtly, Such as feare GOD; Here is the life and crowne, which gives a spirituall being and gra­cious beauty to all the rest, which were it possi­ble, a man could possesse in perfection, yet with­out this, they would be but as matter without forme, a body without a soule, a soule without IESVS CHRIST. Nay in this case the greater suf­ficiency would prove, but as a sharper sword in a madder hand, ever the greater man without grace, the greater beast, as a good Divine con­cludes from that Psal. 49.20. Man that is in ho­nour, and understandeth not, is like the beasts that pe­rish. If the feare of GOD be not planted in the heart, to season and sanctifie the other severall [Page 65] endowments. They will all degenerate; wisdome into craft; power into private revenge; valour into violence; prudence into plotting for his owne ends; courage into foole hardinesse, to uphold a faction; pollicy into putting faire pretences upon soule businesses; all his abilities and sufficiencies, into setting foreward, and securing his owne temporall happinesse. If this holds him not in, and serves him as a load-starre to steere still aright, we cannot looke for an universall uprightnesse, and constancy of just dealing in any man of place; but sometimes at least, especially in time of some great tryall, and when he is put to it indeede, he will slinke and fall off. A great man, his friend, his enemy; his feare, cowardlinesse; affection, faction; covetousnesse, malice, or something will ever and anon transport inordinately, and sway him away. So that he will be in great danger of turning judgement into gall, and righteousnesse into hemlocke.

Seventhly, Men well knowne, And that two wayes principally, for the present purpose. 1. To be honest in their personall conversa­tion; if there be but any one sinne that cor­rupts their conscience, staines their life or dis­graces their calling, to which they give allow­ance in themselves, it will not onely hinder and discourage them from drawing the sword against that, but also the sence of its guiltinesse, will put such an universall faintnesse in the arme of Iu­stice, that they will be much disabled from a reso­lute execution of their place, and cordiall punish­ment [Page 66] of sinne. 2. To rule well their owne house.1 Tim. 3.5. If a man, saith the Apostle, knoweth not how to rule his owne house, how shall hee take care of the Church of GOD? or indeed any publicke charge at all? Is it fit, thinke you, for one to be a Iustice of Peace, who is a swearer himselfe? &c. and harbours under his roofe drunkards, swearers, scorners of Religion, Papists, &c. Is such a man fit or like to execute with any heart or resolution those excellent acts against swearing, drunken­nesse, Recusancy, &c. upon offenders abroad? Is it fit for a man to undertake any Ministeriall charge, who is an haunter of Ale-houses, a fa­shion-monger, an idle fellow himselfe, and a pa­trone of good-fellowes, and if he hath a family, had never any care to pray evening and morning, sing Psalmes, &c? Is such a companion like to lift up his voyce like a Trumpet, against the sinnes of the time, and stand at swords point against the severall corruptions, all the sinfull prophanations of his Parish, himselfe being a notorious delin­quent?

A Magistrate thus endowed, as the Scripture appoints, is a man after GODs owne heart, and a starre in his right hand; he that wants any of these is but a blazing Comet, how high soever he seemes to soare.

2. By Reasons,

The first, may be taken from the maine, and principall end of all government, Regall, or sub­ordinate. To wit, the advancement of the King­dome of IESUS CHRIST, and the cherishing [Page 67] of his Children. For let men of the world which have their portion onely in this life, thinke, and say what they list, it is for the sakes, and safety of the Saints alone, whom they looke upon so disdainefully, themselves being extremely con­temptible, and would if they might have leave, trample them into the dust with the feet of pride & malice, who ordinarily become the drunkards song, a by-word to men, viler then the earth, and Musicke at the tables of gracelesse great ones. I say, it is onely for them, that the mighty LORD of heaven, not onely supports and preserves, all the States, and Monarchies, all the Common­weales, and Kingdoms of the earth, but even the world it selfe. Assuredly, when the last of these Elected ones, whom GOD hath everlastingly loved from before all worlds, shall be called, converted, and fitted for heaven, the world shall stand no longer, but the heavens shall shrivell to­gether like a scrole, and passe away with a noise, the whole frame of this inferiour world, shall be turned into a ball of fire, the Imperiall Crownes of the greatest Monarchs upon earth, shall flame about their eares; you that carry now all before you, and wallow impenitently in the glory, plea­sure, applause, and wealth of the world, shall tire the rockes and mountaines with bootlesse cries, and intreaties to fall upon you, the Trum­pet will sound, and we shall all come to the Iudge­ment of that great, and last day.

This serviceablenesse, and subordination of all Imperiall, Regall, and inferiour power whatso­ever [Page 68] to the Kingdome of CHRIST, King Iames of famous memory, clearely intimates, and ac­knowledgeth in his Royall remonstrance, when he speakes thus: To that GOD, that King of Kings I devote my Scepter, at his feeete in all humblenesse of spirit, I lay downe my Crowne, to whose service, as a most humble homager, and vassall, I consecrate all the glory, honour, splendor, and lustre of my earthly King­dome. And what will become of all the power & pollicy, that opposeth the people of GOD, we may see in the second of Daniel, ver. 34, 35, 44, 45. Those foure strongest Monarchies, and mightiest States, that ever the Sunne saw, shad­dowed by Nabuchadnezars great Image, setting themselves against the servants of GOD, were beaten upon, and blasted by the curse of divine wrath, and so sunke in their severall times, into the jawes of ruine, and irrecoverable desolation. They blustered a while like mighty winds with much threatning, and impetuous rage, but pre­sently breathed out into naught, and vanished for ever. That stone, saith the Text, which was cut out without hands, smote the Image upon his feete, that were of yron, and clay, and brake them to peeces. Then was the yron, clay, the brasse, and silver, and the gold, broken to pieces together, and become like the chaffe of the Summer threshing flower, and the wind carried them away, that no place was found for them. And so let all the implacable enemies of IESUS CHRIST perish to the worlds end. Selah.

Thus you see what is the maine end of Magi­stracy: which necessarily requires righteousnes in Rulers. For

[Page 69]A wicked Magistrate or Minister entering into this place, not by GODS doore, but by the De­vils window, as they say, which is ordinary with men of ill conscience; if they be of a medling and malignant humour, sense of his guiltinesse in comming in basely, and at a backe-doore, en­raging him, or the curse of GOD for his Symony or bribery justly hardning his heart; it is his wont to vexe and fall soule upon honest men, to stand for rotten causes, to take the worse part without repentance all the dayes of his domineering. But if he be of a duller, and more unactive spirit, and given to the world; he is resolved to medle as lit­tle as he may, to live reservedly, make a shew, grow rich, and there is an end; of what temper soever they be, if they feare not GOD, they are so farre from seeking his Kingdome, and right­eousnesse in the first place, that it is least, and lowest in their thoughts. Nay, doth not every spirituall eye see, that they are upon the matter close Agents, or publicke acto urs against the power, and holy precisenesse of it? Their see­king is themselves, their serving, is the time, their heaven is their high place. But now give me a godly man indeed, and as he would rather lye in the dust, all the dayes of his life, and dye in obscurity, then be advanced by any wicked, or unworthy meanes: So being pulled into any place of publicke employment, his holiest and highest desire, & ambition is, to be as a refreshing comfortable shower in a great drought, to every honest man: but as a terrible tempest upon the [Page 70] face of every sonne of Belial, and hairy-pate of every one that hates to be reformed, to stand no longer in his slipery place, then he may continue an upright industrious instrument to advance GODs glory, promote good causes, protect good men, ever most willing, rather to part with the highest promotion in the world, were it crowned with the riches and revenewes of all the Kingdomes upon earth, then with a good cons­cience. It was aright noble & worthy answer, and exemplary of Benevolus to Iustina an Arrian Em­pres,Dike of Cons. pag. 140. offering him preferment to be an instrument in some vile service; what, saith he, do ye promi­sing me a higher place for a reward of iniquity? Take this away, and welcome, which I have al­ready, so that I may keepe a good conscience: and thereupon threw at her feete his girdle, the ensigne of his honour. Thus undoubtedly will a good conscience trample under foote the highest preferment, to preserve its owne integrity.

Secondly, The righteous man onely will be thorowly, and universally resolute, for he knowes full well, and feeles, that he cannot possibly have any higher preferment then IESVS CHRIST, whom he already happily possesseth in the armes of his faith, nor any greater crosse then a wounded conscience, and therefore he dare by no meanes ei­ther hurt the one, or hazard the other. Hence it was that Moses casting the eye of his faith upon the recompense of reward, refused to be a favou­rite in Pharohs Court, and that Ioseph did so invin­cibly withstand the impure, and impudent sollici­tations [Page 71] of his wicked, and wanton Mistresse; he clearely foresaw what horrour was like to scaze upon his heart, by so sinning against his GOD. Now the reason that the righteous man is so re­solute; is the sense of his reconcilement to GOD, and the clearenesse of his conscience: and the cause that every wicked man is a coward, and will so conforme to the current of the time, is his ill conscience. The wicked flee, saith Salomon, when no man pursueth; but the righteous are bold as a Lion, Prov. 28.1. The word in the originall signi­fies a young Lion, which as a Lion feares neither man nor beast, great nor small, he turneth not away for any. Prov. 30. But as young, by the fresh and furious boyling of his abundant, native heat, is more audacious, and undaunted for any adventure then other Lions, so lion-like bold, should every Magistrate be, for he must pull the prey out of the Lions mouth, and rescue the op­pressed from the man that is too mighty for him, he must not be afraid either of mortall, or immor­tall adversaries, he must not feare the face of man, or frownes of greatnesse, the losse of pre­ferment, present or promised: he must hold to the death, such principles as these: Let Iustice be done, and let the heavens fall; if I perish, I perish; Should such a man as I flee, and bee faint-hearted? lively-hood, liberty, life, and all for a good cons­cience, &c. And so bold can a Ruler never be, unlesse he be righteous, and reconciled unto GOD. It is the comfort of a good conscience alone, which is able by a secret, and sacred in­fluence, [Page 72] not onely to fill the body with marrow, and fatnesse, inspire the affections with a calme, and composed sweetnesse, but also begets in the spirit, that strong, and heavenly vigour, which inkindles, and keepes in life all such true courage, and noble resolution. There may be a brazen­face, and much foole-hardinesse without grace, but never a brave mind indeed, and spirit of steele. A wicked man advanced, and hoisted into some high place, may looke bigge, domineere, and give foule words, Nay, to be plausible, and please he may doe many good things, stand to it stoutly a good while; but bring him once to a strong temptation, or tryall, put him upon the push of the Pikes, and he will presently pull in the hornes, and start a side like a broken bow. He that is a slave to his lusts, and slavishly serves the time, will be sure to hide his head at the rising of every storme, and ever turne true coward, when his temporary happinesse is hazarded. And cow­ards as a worthy Divine hath characterized them, are slaves to their superiours, fellow-fooles to their equals, tyrants to their inferiours, and wind­mills to popular breath, not being able to any of these to say so much as, No.

Thirdly, unrighteous Rulers are the onely men to ruine a Kingdome: wicked Magistrates, and Ministers, are able in a short time to dis­solve the sinewes of the strongest State in Chri­stendome, and to bring the most flourishing Church of the world into confusion; Many wayes, is the measure of a peoples rebellion, [Page 73] made up and full; ripe, and ready for the Sicle of GODs vengeance, and beesome of utter destru­ction; by many abominations is the LORDS in­dignation set on fire against a Nation, but I know not whether by any more, set Idolatry aside, then by perverting of Iustice: when judgement is tur­ned away backward, and Iustice standeth a farre off, when truth is fallen in the street. (Alas for pitty! where so many passe by, and not put to their helping-hand,) and equity cannot enter. O the LORD the righteous Iudge of all the world, is extremely angry, when judgement goes not forth, and Iustice is turned into gall, when those that sit in his place, either judge not at all, or judge unjustly, punishing the innocent, which should be cleared, and clearing the guilty who should be punished. When private men do wrong, the sinne is their owne, it is their personall of­fence, and they must answer it with their heads; but if private mens enormities and abominations passe unpunished, be borne with, or boulstred out by authority; if the wicked be justified, and the just condemned, if execution be not done upon Achans, if he be saved, whom GOD hath appointed to dye, if publicke power be villanous­ly abused to private revenge, profit, or pleasu­ring of great ones, if good Lawes be not executed for the protection of the innocent, and punishing of the wicked. In a word, if publicke Tribunals, and seates of Iustice, be any wayes corrupted, if Iustice that glorious ciment of all societies be ne­glected or perverted, if truth fall in the streete, [Page 74] and equity grow lame, I say then the offence growes publicke, even the sinne of the whole Kingdome, and causeth GOD to enter into judge­ment, not with the Elders of his people, and Prin­ces alone, but with the whole Land, even with the State in generall. Heare the Prophets of old, expressing GODS mind herein. Esayah, 59.14, 15, 16, 17. Let us take notice, and tremble, Iudge­ment is turned away backward, and Iustice standeth a farre off; for truth is fallen in the streete, and equity cannot enter. Nay, truth faileth, and be that depar­teth from evill maketh himselfe a prey, and the LORD saw it, and it displeased him, that there was no judge­ment. And he saw there was no man, and wondered that there was no Intercessour. Therefore his arme brought salvation unto him, and righteousnesse, it su­stained him. For hee put on righteousnesse as a brest­plate, and an helmet of salvation upon his head, and he put on the garment of vengeance for cloathing, and was clad with zeale, as a cloake. Ier. 5.27, 28, 29, 30, 31. As a cage is full of birds, so is their houses full of deceit: He meanes wealth hoarded up by disho­nest gaine, therefore they are become great, and waxen rich. They are waxen fat, they shine, yea, they over­passe the deeds of the wicked: they judge not the cause of the fatherlesse, yet they prosper, and the right of the needy, they doe not judge.

Shall I not visite these things, saith the LORD? Shall not my soule be avenged on such a nation as this? as if he had said, I will be most certainely, and se­verely revenged of it. A wonderfull and horrible thing is committed in the Land, the Prophets prophecy [Page 75] falsely, and the Priests beare rule by their meanes, and my people love to have it so. And what will you doe in the end thereof? Mich. 3.9, 10, 11, 12. Heare this, I pray you, ye heads of the house of Iacob, and Prin­ces of the house of Israel, that abhorre judgement, and pervert all equity. They build up Ston with blood, and Ierusalem with iniquity. The heads thereof judge for reward, and the Priests thereof teach for hire; and the Prophets thereof divine for money, yet will they leave upon the LORD, and say, is not the LORD amongst us? None evill can come upon us. Therefore shall Sion for your sake be plowed up as a field, and Ierusalem shall become heaps, and the mountaines of the house as the high places of the forrest.

Unrighteous Ministers also, as well as wic­ked Magistrates doe a great deale of mischiefe to a State, and hasten captivity. Their unjust dea­lings in their place, are by so much the more pe­stilent, by how much the condition of their cal­ling is of its owne nature most excellent, Degene­ratio optimi pessima.

See the perniciousnesse of their unrighteous ruling in two or three passages.

First, when they take temporary things from their people, but make no conscience, take no care to give them spirituall. The blood of those soules which perish under the unconscionable, and cruell negligence of an unfaithfull Pastour, pierceth the heavens with a more horrible crye, then the lowdest thunder, able to pull downe plagues, and dreadfull judgements upon a whole Land, especially, where such bloody sloath is [Page 76] pleaded for, and not punished. O but will some say, when the Sermon is done: these are great words indeed, swelling phrases, &c. Projicit am­pullas & sesqui pedalia verba. No, no, that is not it, it is the true, and piercing sense of these honest words meeting with your galled, and guilty cons­ciences, which makes you rage, and stampe, and rayle. I assure you if we were able to compose words of thunder and lightnings, they would be too weake to awake a great number out of their cursed cruelty of horred blood-shed in this kind.

Secondly, When Ministers like those dawbers with untempered mortar, and pillow-sowers un­der mens elbowes. Ezech. 13. make the heart of the righteous sad, whom GOD hath not made sad, and strengthen the hands of the wicked, that he should not turne from his wicked way, by pro­mising him life. As it is in the last verse but one of that Chapter.

Thirdly, By tampering with our Articles of Religion, (as sound and orthodoxe, for any thing I know, as any, since the Apostles times, which make our Church as happy at this day, as any under the cope of heaven. If we be so happy as to hold them in that purity, and true sence, as we received them of our predecessours, and as they came streaming downe to us in the blood of our glorious Martyrs) by labouring to put false glos­ses upon them, & talking of some reconcilement of our Church to the Romish Synagogue, which is as impossible, as to reconcile CHRIST unto Antichrist. Besides the concurrent judgement of [Page 77] those uncomparable, and renowned Divines in Queene Elizabeths time, our present orthodoxe Divines, and Doctours, apprehend aright and ac­knowledge the infinite antipathy and utter im­possibility, speaking thus; Roma is irreconciliabilis, saith the Bishop of Exceter: Light and darknesse may meete, saith another, in the twilight, but mid-day and mid-night can never possibly come together; and such is Popery, and Protestancy. The truth is, saith Doctour Worship, such is the antipathy betweene a Protestant and a Papist, as there is betweene the two birds in Plutarch, the Siskin, and the Muskin, which will fight eagerly alive, and being dead, if you mixe their blood it will runne apart, and dissociate. They are like the two poles of heaven, saith another, which stand for ever directly, and diametrically op­posite.

If any by the way, marvell why I meete with Ministers, let them know,

First, That many of my Breethren are in mine eye, and a worthy part of this great Auditory.

Secondly, That the Civill Magistrate may see, whereas we preach impartiallity to them, we are not partiall towards our owne Tribe. As we de­sire to deale faithfully with them, so we spare not our owne Coat. And that all the world may know, that we approve no Ministery in this Church, but that which is honest, orthodoxe, and painefull.

Thirdly, Ministers lye directly within the verge of my Text. For we are called Rectours, [Page 78] Rulers, and our Personages, Rectories.

See Case lib. 3. [...]ap. 3. pag. 215.Even honest Politicians require righteousnesse in Rulers, for many reasons. 1. Because they are as it were, earthly Gods, and represent the per­son of GOD himselfe in their places of Authori­ty, and upon their just Tribunals. 2. For the eminency of their honour, which is due not to the man, but to his vertue. 3. For imitation to those who shall succeede them in their places, who will looke backe upon them, as paternes, and presidents, for themselves to follow. 4. For feare of scandall and giving offence, which infe­riours will be very apt, and eager to take. 5. For the universall good of those they governe, which is the end of all Authority over others.

This point thus proved by Scriptures, and Reasons, I come to the Use of it, which may be three-fold.

1. For Reprofe. 2. Instruction. 3. Exhortation. The time runnes away so fast, that I can but onely name the two first, because I desire to insist the longer, & enlarge my selfe the more upon the last.

First, Reprofe to all unrighteous Rulers, Mi­nisters, Magistrates, or whatsoever they be. Ma­ny now a dayes runne a madding after promo­tions, and serve themselves, Vijs & modis, into Offices, Benefices, preferments, high roomes, and being most unworthily advanced, they hold in a speciall happinesse to have an hand over men, farre worthyer then themselves. Let them alone, this is their day, a day of domineering, and of their fooles Paradise, and serving themselves [Page 79] sensually, but assuredly without speedy repen­tance, turning on the better side, taking GODS Childrens part, There is a day a comming upon them, it is neere, Zeph. 1.14.15 it is neere, it hasteneth greatly, saith the Prophet, when the mighty man shall cry bitterly. That day is a day of wrath, a day of trouble, and di­stresse, a day of wastnesse, and desolation, a day of dark­nesse, and gloominesse, a day of clouds, and thicke darkenes; (they are the words of the holy Ghost,) which no earthly glory, no glittering of outward pompe, no shining heapes of gold and silver, not the Prince of all the lights in heaven, nor the whole starry Firmament shall ever be able to en­lighten, or refresh; though they swell never so bigge with pride, and disdaine, looke they never so high, should they exalt themselves as the Eagle, and set their nest among the starres, they shall certainely downe with a vengeance, GOD shall suddenly shoote at them with a swift arrow, it is already in the Bow; even a Bow of steele shall send forth an arrow, that shall strike them thorow, shive off their gall, as Iob speaketh, throw them downe into the dust. Their pride, and their power shall be overthrowne in the turning of an hand, then must they lay downe their cold car­kases among the stones of the pit, at the rootes of the rocke, and their poore sinfull soules, must presently be presented at that last, and stricktest Tribunall, where never bribe, or bigge looke, gold or greatnesse, beares any sway. O then they will gnash the teeth, and roare, and wish that they had lyen in the dust all the dayes of their life, [Page 80] and never knowne what preferment had meant, when they shall finde by wofull experience, but too late, that to mighty men there are mighty torments prepared, and that they shall be horri­bly plagued, proportionably to the pestilent abuse of their high places, and those publicke employ­ments, into which they have corruptly thrust themselves without cleare entrance, and due cal­ling. Then will they tremble, Isa. 51.20. Isa. 33.14. take on as wild Bulls in a net, as Isaiah speakes, full of the fury of the LORD, and cry out with those sinners in Zion, Who amongst us shall dwell in everlasting fire? who amongst us shall dwell in everlasting burnings? The day of recompence is now come upon them. They have had their heaven in this world, and therefore they must now have their hell in ano­ther. They have domineered for a while upon earth, done what they list, and had what they would, yet now must they downe into a land of darknesse, of horrour, and confusion, whence they shall never rise up againe. Onely repent, and you may prevent all this; but doe it to day, we little know what sad newes the evening may bring. If thou die in an impenitent estate, thou art damned everlastingly: and in this passage I va­lue all men alike, of what cloath soever his coate be made. He that layes his foundation with fire­worke, must looke to be blowne up at last, he that doth not confesse his sinnes, forsake them, enter into the narrow way, lead a new life, stand on CHRISTS side, love the Brother-hood, he can never be saved. I know not how my words be [Page 81] taken or mistaken, yet sure I am, before any man can deny this to be true, or say any thing against that I have said, he must turne Atheist, and prove Scripture is false, and that there is no GOD, no heaven, no hell, which would be a brainelesse and bootelesse taske of the most desperate, and pro­digious incarnate Devill upon earth.

Secondly,2 Vse For Instruction, to teach us, whenso­ever we have any power to dispose of any place, or preferment, to bestow any office and Bene­fice, &c. and whensoever we are called to give our voyces in the election of any Magistrate or other man to be publickely employed for the good of the Country any way, let us ever be sure to cast our eye upon the worthiest, and without all feare or favour, or faction, impartially, and resolute­ly, to pitch upon him, who, as we are perswaded in our consciences is most able, and is best furni­shed with those properties, which GODs Spirit requires in a Ruler mentioned before. And let friend, kinsman, neighbour, favourite, money, letters, Land-lord, Lord, or any man alive, say what they will; (if the Land-lord, or, Lord, or whosoever take the right way, and stand for the best, sticke to him, and welcome; and blesse GOD for so good a guide.) Let the current of the times runne never so boistrously a contrary course, let the event, and successe, be for thee, or against thee, as GOD would have it, &c. thou shalt have more honour, and comfort, in doing as the holy Ghost directs, and as an honest man should, then if thy voyce were able to purchase for thee, the [Page 82] riches of both the Indies, or advance thee as high as heaven.

And furthermore consider, if thou shouldst have thy hand in the preferment of any wicked, and unworthy man to a place, whether thou hast not thy hand also in some sort, in all the miseries, and mischiefes which may fall out and follow upon his ill discharge of the place.

Doe you not thinke, (for the purpose) if a Pa­trone should preferre corruptly to a living, an idle, dissolute Minister, a selfe-preacher, tempo­rizer, enemy to GODs people, &c. that he should not in some measure be accessary to the blood of all those soules, which should perish by the de­fault, and under the cruell hand of such a negli­gent unconscionable fellow?

Vse 3.Thirdly, For Exhortation to all Rulers, and whosoever take into their hand the raines of Go­vernment over others in any kind, that they would be righteous; that they would first, fur­nish themselves, with Imputed, 2. Morall. 3. Re­ligious righteousnesse, with those seven-fold fore-mentioned endowements in a good Magi­strate. That they may behave themselves, as GOD would have them, which that they may comfor­tably, and conscionably doe, let them take good counsell, and amongst many other directions, doe, as I now advise: Let them 1. Get IESUS CHRIST, 2. Enter into their places purely in GODs name. 3. Be illightned, directed, and quickned to a thorow, and constant discharge of them, principally by the divine light, and [Page 83] heavenly motions of GODs holy truth. 4. Keepe ever a cleare conscience, both in respect of their personall walking, and right managing all the par­ticulars of their publicke charge. 5. Have an eye still upon that last, and dreadfull Tribunall, at which they must shortly give a strict account for all things done in the flesh.

But here before I enter upon the particulars, give me leave to prevent an exception, remove a scruple, which may perhaps arise already in some mens hearts, and so dull their attention, and blunt the impression of the ensuing points. What? may some say, here is nothing but IESUS CHRIST, pure preferment, holy truth, divine light, I know not how many kindes of righteousnesse, cleare conscience, sad fore-thoughts of the last day, &c. All (for any thing I see) tending wholly to Puritanisme; I thinke he would have us all so A derivative from [...] from whence comes [...] n my [...] extitis rēdred [...] the septuagints. Ioh. 4.17. righteous, that we should turne Puritans, &c.

Before I speake to the point, let me tell you, that I am right glad, that I have now in mine eye, such an honourable, noble, judicious, and under­standing Auditory, who I know will doe me right, were there now before me a number of drunkards, whore-masters, deboist swaggerers, scorners of Religion, sensuall Epicures, Stigma­ticall scurrill jesters; O how would they take on, stampe, and play the Bedlams! how they would rage, raile, and cavill: though by the mercy of GOD, they should be no more able to overthrow by any sound reason what I say, then to remove the mightiest rock, when they are reeling drunke, [Page 84] either with wine or malice. Now upon this occa­sion let me acquaint you with the truth, about this unhappy imputation, ordinarily laid by Pro­testants at large upon the power of godlinesse. Now a dayes,See Nazian, pag. 552. and 308. every boisterous Nimrod, impure drunkard, and selfe-guilty wretch, is ready with great rage to fly in the face of every professour, with the imputation of puritanisme; if he doth but looke towards Religion, labour to keepe a good conscience in all things, he is presently a Puritane, and through this name, many times by a malicious equivocation, they strike at the very heart of grace,As M. G. well said See Boys. post pag. 579. and power of godlinesse, at GODs best Servants, and the Kings best subjects. For there is none of them all, but in their sence, with all their hearts, they would be the stricktest Puri­tanes in a Country upon their beds of death; I meane, that their consciences should be enlight­ned, and they not sealed up with the spirit of slumber, like drunken Naball, for a day of ven­geance. But let none here out of humour, malice, faction, or mistake, straine, and wrest, for I meane not,

First, the naturall Puritan intimated. Prov. 30. 12. There is a generation, &c. You shall finde ma­ny of these, especially among the common and ignorant people; charge them with sinne in ge­nerall, and they will confesse, and yeeld: but des­cend to particulars, and you can fasten nothing upon them, they are true Iusticiaries; presse one of these with the first Commandement, and how he stands in his carriage towards it, oh he is infi­nitely [Page 85] free, he never served any GOD, but one, &c. with the second, Images, I never worshipped any Images in my life, I defie them, &c. They are ex­cellently layd out in their colours, and to the life, by that reverend man of GOD,pag. 343, &c. Master Dent in his Plaine mans Path-way to heaven.

They are a kind of people who yet lye in the darknesse of their naturall ignorance, and dung of their owne corruption, and yet with their owne testimony, confirme themselves in a great opi­nion of their owne integrity.

Secondly, I meane not the morall Puritane, who thinkes himselfe as safe for salvation by the power of civill honesty, as if he were already a Saint in heaven; whereas it is cleare. Heb. 12.14. without addition of holinesse to civill honesty, and conscionable dealing with our Brethren, none shall ever see the LORD.

Thirdly, I meane not the superstitious Puri­tane, who out of a furious selfe-love to his owne will-worship, and sencelesse doting upon old Po­pish customes, thinkes himselfe to be the one­ly holy devoid man, and all forward profes­sours prophane. You shall heare a knot of such fellowes speake. Esa. 65.5. Come not neere to me, for I am holyer then thou.

Fourthly, I meane not the Pharisaicall Puri­tane, characterized to the life, Luke 18.11, 12. Who being passingly proud of the godly flou­rish of out-side Christianity, thinkes himselfe to be in the onely true spirituall temper, and what­soever is short of him, to be prophanenesse, and [Page 86] whatsoever to be above him to be precisenesse.

Now these kinds are true Puritanes indeed: for they thinke themselves to be the onely men, and all others hypocrites; whereas poore soules, they were yet never acquainted with the great myste­ry of grace, but are meere strangers to that glo­rious worke of conversion, pangs of the new birth, wrastling with inward corruptions, brea­king their hearts, and powring out their soules every day before GOD in secret, open hearted­nesse, and bountifull doles to distressed Chri­stians, and the poore members of CHRIST, selfe denyall, heavenly mindednesse, walking with GOD, &c.

Fiftly, I meane not the true Catharists, pesti­lent heretikes about the yeare of our LORD 253.

See Hos [...]cent. 3. lib. 3. cap 8. pag. 163. &c. See Epiphapa. pag. 222. See Euseb. Hist. Eccles lib. 6. cap. 42. pag 79. See Hos. Cent. 4. lib. 2. ca. 25. pag. 173. &c. See Hos. Cent. 4. ibid. pag. 17.They were also called Novatians, of Novatus their Authour, but Cathari, from their opinions, and profession, who wickedly denyed to the re­lapsed, reception into the Church upon repen­tance, &c. and called themselves pure.

Sixtly, I meane not the African Donatists, about the yeare of our LORD 331. who were al­so called, Circumcelliones, Circuitores, Paermeniani, Montanistae, Montenses.

Seventhly, Not the furious Anabaptists, of our times, who are as like the ancient Donatists, as if they had spit them out of their mouth.

Eightly, Not the giddy Separist.

Ninthly, Nor the unwarrantable Opinionist, quâ talis, as ungroundedly disopinionated; I speake thus, because I am perswaded, good men [Page 87] may differ in things indifferent without prejudice of salvation, or just cause of breach of charity, or Disunion of affections. If I see the power of grace soundly appeare in a mans whole carriage and a constant partaking with GOD, good causes, and good men, he shall for my part, be ever right deare unto my heart, though he differ from me in some indifferent things.

By Puritanes, [...]. then I meane onely such, as IESVS CHRIST his owne mouth stileth so, Iohn 13.10. and 15.3. The same word is used here, but in a more blessed sence, that Eusebius hath to describe equivocally, the cursed Sect of the Novatians. You are all pure, or cleane, saith CHRIST, by the word which I have spoken un­to you; I meane then onely CHRIST [...], whom the powerfull worke of the Word hath re­generated, and possessed with purity of heart, [...], &c. holinesse of affections, and unspottednesse of life, to whom he promiseth blessednesse, Matth. 5.8. Blessed are the pure in heart: And to whom alone his beloved Apostle promiseth the blessed vision of GOD in glory, 1 Iohn 3.3.

Now that the name of Puritanes (which is, as you may conceive by that which hath beene said, a very equivocall terme) is put upon such as these in contempt,See Disc. of True Happines, pag. 193. and reproach; is more then mani­fest by a thousand experiences, and by the testi­mony of a great Doctour at Saint Pauls Crosse. And yet I date say, the greatest opposites to these derided wayes of purity, if he dye not like drun­ken Nabal, would upon his bed of death, give ten [Page 88] thousand worlds,And I prove it out of Bish. [...]. in Abra­hams Tryall, pag. 72. to have lived as one of them. And through the name of Puritane, by a mali­cious equivocation, they strike at the very heart of grace, and the power of godlinesse.

Puritanos, Pu­ritanos, incla­mant vociserä­tur, at per puri­tanorum latera orthodoxam vu [...]nerant veri­tatem.Secondly, I adde, thorow the sides of this Nickname, they have laboured to wound, and lay wast the truth of our blessed Religion, as pure as any since the Apostles time, &c. Heare what I heard Doctor Abbots Professour there complaine of, at Oxford Act.

What Doctor Hackwell saith of Carrier. Thus those whom we call Papists, he calls temperate Protestants, and those whom we call Protestants, he calls State Puritanes, Epist. Dedicator.

He concludes it by good consequent, that by Carriers assertion,Harlwell a­gainst Carrier. pag. 104. our greatest Bishops, our wi­sest Counsellours, our gravest Iudges, and our Soveraigne himselfe, must be accounted the great masters of Schismes.

And now I come to tender my counsell to men in Authority, and all those who are, or may be hereafter put into any place, preferment, or pu­blicke employment over their brethren, that they may governe righteously, and make the peo­ple rejoyce.

In the first place, let them be sure to get posses­sion of IESUS CHRIST, and assurance upon good ground, that the all-sufficient GOD is their owne. Else say, or doe what ye will, men will be ambitious, covetous, sensuall, they will hunt af­ter preferments, profits, honours, precedency, or whatsoever will adde to their outward happi­nesse. [Page 89] But plant once the eye of faith in the face of the soule, which will utterly darken with its hea­venly brightnesse, the eyes of sence, and carnall reason, as the presence of the Sunne obscures the starres, and then, and then alone, and never be­fore, we shall be able to looke upon the world, set out in the gandiest manner, with all her baites, and bables of riches, honours, favours, great­nesse, pleasures, &c. as upon an unsavoury rot­ten carrion. For all true Converts desire, and en­deavour, and have in some good measure the world crucified to them, as they are to the world, IESVS CHRIST embraced in the armes of their faith, so fills, and satisfies the soule, that so they may please him, they are at a point for any world­ly preferment, except it comes fairely by good meanes, and his allowance.

Here then it will be very seasonable to give some light for tryall, whether you have IESUS CHRIST already or no, if not how to get him: for both which purposes, know that, that blessed LORD of life, is brought into the soule by such saving workes of the Spirit, such degrees, and acts as those, described in my booke of Com­forting afflicted consciences.

Secondly, Let them enter into their Offices, Benefices, preferments, high roomes, in GODs name, I meane not by money, or any wicked meanes; not by Symony, bribery, flattery, tem­porising; not by any trickes, over-reaching, un­dermining, supplanting competitours, imploy­ment in any vile service; not by any basenesse or [Page 90] iniquity at all, no, not so much as by ambitious seeking.

Neither am I now upon a precise point, ex­cept the prodigious iniquity of the times in this kinde represent it so, thorow the false glasse of commonnesse and custome, to the covetous and carnall eye; be but honest Heathens, but inge­nious Turkes, and that is not much I require of those who professe Christianity, and you will be on my side [...] witnesse,

See Peter Mar. Common pla­ces, pag. 2 [...]7. Iust intan. Iust. and Pacius An­not at p. 4 [...]3.That famous Iulian-law De ambitu, amongst the ancient Romanes, whereby it was enacted, that if any man should attaine honour, or magi­stracy by money, he should both be punished with a great pecuniary mulct, and also made infa­mous.

That right noble carriage of mighty Tamer­lane, a Scythian, and commander of the Tarrars, who is reported in the Turkish Story, never to have bestowed his preferments upon such as am­bitiously sought them, (as deeming them in so doing, unworthy thereof,) but upon such as whose modesty or desert, he thought worthy of those his great favours.

We are come unto a strange passe, that it should be holden a Puritanicall point, to condemne all corrupt comming into places of preferment, and publicke charge, sith even politicke Pagans, and barbarous Nations, out of light of reason, and or­dinary notions of nature, did abhorre it. And no marvell, for besides motives of piety, and the feare of GOD, which they wanted, even grounds [Page 91] of policy, give us to understand, that this base, and accursed course, was able to become the bane, and breake-necke of the strongest States upon earth in short time. I leave it to your wis­domes to weigh well in your owne bosomes, what strange degenerations from worth, and ho­nour; what fearefull Apostasie from orthodoxe­nesse, and zeale, it may bring upon a Common­weale in few yeares.

If the world once take notice,Reason 1. that money doth the deed; men to make way for preferment, will seeke more to get money then merit.

Those who should rise into high roomes in the Common-wealth, will labour rather to furnish themselves with heavy purses, then noble parts. Ministers will study more to become pragmati­call Traders about Benefices, and other Ecclesia­sticall promotions, then compleat Divines, and powerfull Preachers; and having learned the Trade, they would heape living upon living, cry downe preaching, plunge into the world, and se­cular employments, gather a hoard, hoping there­by at length, to be hoisted into some higher place, &c. which you know were a very horrible thing, would marre all, and undoe us quite.

Againe,Reason 2. it is a common saying in this case: what we buy by grosse, we must sell by retaile. He that buyeth, saith Mornay,, is shrowdly pro­voked, nay is after a sort openly dispensed with­all, to sell againe. And what wofull worke and intollerable misery, that brings upon a people, you may easily guesse.

[Page 92]These two Reasons I have insinuated unto me, in the French Story, where the Authour gives this excellent eulogy of Lewis the ninth.Pag. 153.

The Realme was corrupted with the unjustice, and extortion of former raignes, by the sale of Offices: being most certaine that what we buy in grosse, we must sell by retaile. He did therefore ex­presly prohibit these sales, & supplyed such places as were void, according to the merit of persons, after due examination; to draw good men, and of understanding, to apply themselves to study; otherwise they would have beene shrowdly tempted, rather to have stored themselves with money then merite, with gold then goodnesse. Wise, and gracious then, is the counsell, which the fore-named noble and learned * pag. 135. Mornay gave unto another French King, in his Meditation upon Psalme, 101.

The Princes eye, saith he, and care should be upon the best sort of people, to set them in offi­ces, and bestow charges upon them. He should take this course. Those that shall affect such pla­ces, he should alwayes suspect them, their per­sons, and practises; for certaine it is, that he that very earnestly aimeth at an office, or living, hath laid his plot already; and without doubt, he de­sireth it for the profit, and not for the charge.

Sermon 5. be­fore King Ed­wad the 6.Heare also what old reverend Latimer said to this purpose, in Edward the sixts time, and the Saint.

GOD defend, saith he, that ever any such enor­mity (take notice, he takes it for an enormous sin,) [Page 93] should be in England, that civill offices should be bought, and sold, whereas men should have them given for their worthinesse. And a little af­ter, the holy Scripture qualifieth the Officers, and sheweth what manner of men they should be, men of courage, wise, fearing GOD, &c. Oh, if Latimer had lived in our times! I am sure, if he had, he would have beene a great honour, and ornament to our Church.

Nay,Anno 12. R. 2. cap. 2. heare your owne Law, and Fer legem quam ipse tuleris. The title is, None shall obtaine offices by suite, or for reward, but upon desert. The Chancelour, Treasurer, or Keeper of the privy Seale, Steward of the Kings house, the Kings Chamberlane, Clarke of the Roles, the Iu­stices of the one Bench, and of the other, Barons. of the Exchequer, and all other that shall be cal­led to ordaine, name, or make Iustices of Peace, &c. nor other officer or Minister of the King, shall be straightly sworne, for any gift, nor brocage, savour nor affection; nor that any which pursueth by himselfe, or by other privily, or openly, to be in any manner of office, shall be put in the same office, or any other; but that they make all such officers, and Ministers of the best, and lawfullest men, and most sufficient to their judgement and knowledge.

Now blessed be GOD for this blessed law, hol­ding such a comfortable conformity to GODS holy Word; complying so exactly, with the grave counsels of all truely learned, and godly Divines, the auncient uprightnesse of morall Puri­tanes, [Page 94] reason, honesty, common sence, rules of naturall equity, and necessity of holding up States, Kingdomes, and humane society, for the contra­ry overthrowes them all, and crossing directly the mighty torrent of the times corruptions.

You see here, as in the former passages, not onely the viler, and baser, and more grosse wayes, of getting into places of preferment, and rising, as by gifts, brocage, affection, favour, &c. are for­bidden, and condemned, but even ambitious see­king also.

For howsoever it may seeme a strange para­doxe, compared with the strong corruptions of the times, yet notwithstanding it is a true princi­ple in godly policy; that he which ambitiously seekes a place, even in so doing, makes himselfe most unworthy of it.

An excellent Interpretour of Ioshuah, intima­ting that GODS extraordinary earnestnesse, and iteration of encouragements to Ioshuah, implyed his lothnesse, and backwardnesse, to be advan­ced into Moses roome, though he was a man of invincible spirit, and incomparable wisdome, lets fall upon consideration thereof this conclusion;Qui Magistra­tum ambiunt eorum unt in­dignissimi. That none are lesse worthy of advancement, then those who hunt most eagerly after it; that those who ambitiously seeke an office, or honour, doe ipso facto, by that very Act discover their extreme unworthinesse, and that of all other men, they deserve it not. Nay, the very light of sounder reason led Tamerlane to a right conceit herein as I told you before. And Mornay tells Henry the [Page 95] fourth of France, that such have laid their [...]t already, and most certainely seeke the place, fo [...] their owne profit, not for the publicke good. Excellently then doth our Law, exclude such fellowes, not onely from that office, they so gree­dily gape after, but also from all other. It is great pitty, so goodly a body should want a soule.

And it must needs be so, by that observation from men of best conscience, greatest worth, and deepest understanding, and noblest parts, if truly sanctified unto them are most unambitious, loth to rise, and fearefull ever to enter upon, and un­dertake any publike charge. A modest under-va­luing of themselves, an ordinary attendant upon true worth, sensiblenes of the burthen, doubtfulnes of a thorow discharge of the place, fearefulnesse of being ensnared, and overcome by temptations, a right apprehension and fore-conceit of the great account, &c. easily take them off from too much forwardnesse, coole their courage for over eager pursuit, and quite extinguish all ambitious heate; nay, many times thereupon, they draw backe, and retire. A rare thing in this age, but former times afford many examples.

It is reported of father Austin, a man of more incomparable learning then thousands that thinke themselves worthy of a Bishopricke, that he would runne from those Cities which wanted Bi­shops, least they should lay hold upon him.

Nazianzen having all the voyces heaped upon him, stoutly refused the advancement, and at the length, saith the story, very hardly after many in­treaties, [Page 96] and perswasions of the Emperour yeel­ed.

Great Basil was hald into the Bishoprike with much adoe: See the Ar­gument before Chrysost. De incerdot [...]o. Chrisostome hid himselfe, and desi­red to be excused. And this their practise is an­swerable to the principle intimated before; That men of honesty, and sufficiency are more sensible of the burthen, carefull of the charge, and appre­hensive of the account, then affected with the honour, or in love with standing in a slippery place.

These Fathers that feared these great charges, were resolved to preach every day, twice a day sometime thrice a day; and they did take to heart aforehand that account, they must give for the soules commited to their charge: the terrour of that commination, saith Chrisostome, Heb. 13.17. For they watch over your soules, as they that must give account, makes me quake and tremble. From such grounds as these, men of innocency, and true worth, especially enjoying the comforts of a good conscience, and communion with IE­SUS CHRIST, are well enough content to con­tinue in a private estate, and would not willingly stirre, except by a direct and comfortable calling, GOD would have them to doe him service, in a more publicke employment, and higher place; and they ordinarily undertake them with much feare, selfe-distrust, and extraordinary prayer. Full little doe you know, who in the meanetime stop the cries of your guilty consciences with gold, good-fellowship or great place, what [Page 97] the pleasures of an appeased conscience are; had you ever truly tasted their sweetnesse, and sound­ly smarted with the anguish of a troubled one in conversion, I dare say you would not by your good wills wound it for a Kingdome, for a world. A good conscience (saith one well) is of the same mind with the trees in Iothams Parable Iudges 9. It will not with the Olive loose its fatnesse, nor with the Fig-tree loose his sweetnesse, nor with the Vine, its wine of chearefulnesse, to have the fattest, and sweetest preferments, and pleasures of the world: no though it were to raigne and do­mineere over all the trees in the forrests. One­ly the Bramble as you know, the most base, and contemptible, a dry saplesse kexe and weed, will needs up into a high roome. Weake, and worth­lesse men, ordinarily are the onely men, old ex­cellent, as they say, most active, and pragmati­call to serue themselves by bribes, and base tricks into benefices, Offices, and other undeserved pla­ces of preferment. For they want honest wit to conceive & fore-see the waight of the charge, and conscience to discharge it faithfully, their onely aime, and aspiration out of an ambitious itching humour, is to advance their owne particular pri­vate ends, & although they be many times as emp­ty of all true worth, as the vainest Idoll, yet they desire to sit aloft, and be adored above others. Though they may take some directions, and mo­tives from the grounds of reason, and light of naturall conscience, to deale honestly and inge­niously in their places, yet for a thorow univer­sall, [Page 98] unshaken stoutnesse and integrity in the dis­charge of them; let them principally be enlight­ned, guided, quickned, by the supernaturall principles of divine truth, and dictates of a cons­cience sprinkled with the blood of CHRIST, and sanctified by speciall grace.

The ordinary temptations to which the pro­fession of Lawyers is sometime subject, are such as these.

Iust as advoca­tus injustus ciui­sas nullo mo lo suscipit. Greg. Hom. 8. in Eze­chi.First, Patronage of bad causes, which they know out of their Legall skill, and in their owne consciences are rotten at the roote, and will prove naught at the last. 2. Pleading against the right. 3. Mercenary silence. 4. Wire-drawing their Clients suites for their owne advantage, using causes, as unconscionable Surgeons doe sore legs, hold them long in hand, not for the difficulty, but for the gaine of the cure. 5. Ta­king unreasonable fees. 6. Tampering about their Law buisinesse upon the LORDS day. 7. Re­ceiving the fee, and not speaking in the Clients cause. The last of which, I could never yet be­leeve of any: because in my conceit, for any thing I know, he might as well take their swiftest horse, and keenest sword, and lye by the high-wayes for a rich usurer, or wealthy clothier: what? to sell so much as in them lyes, to a poore man the ruine of his lively-hood, for his owne peece of gold! where is the valuable consideration so much talked of? nay unvaluable is the wrong, whereas if they had not trusted in him, he might perhaps have prevented the mischiefe.

[Page 99]But for my purpose to instance in two of them, pleading for a bad, and against a good cause, are both upon the matter, and in plaine English, lying against the truth.

Now if any palliate and pretend, that an offi­cious lye, especially accompanied with so much gaine, is no such great matter. Let them looke then upon the light of sounder reason, which in­forced the very heathen Philosopher Aristotle, to affirme that a lye is [...], evill per se, in it owne nature, and therefore no consideration, circumstance, or Religion can possibly legitimate it; but it is still a base and loathsome vice. But principally let them cast their eye upon GODs blessed Booke, and tremble and be for ever frigh­ted from all false dealing in this kind, by such places as these. Isa. 5.20. Woe unto them that call evill good, and good evill, &c. Rev. 21.8. All Lyers shall have their part in the Lake which burneth with fire and brimstone, which is the se­cond death.

Iudges may be accessary to blood-shed two wayes, especially if they doe it knowingly, and swayed away by by-respects. 1. By condemning the innocent, which is cleare, and 2. By letting the guilty escape, which appeares by GODs owne words, 1 Kings 20.42. Because thou hast saved him whom I appointed to dye, thy life shall be for his life, &c. And by that Advocates speech to a Iudge in Germany, aggravating the fault of a murtherer, that had killed sixe men, No my Lord, saith he, he hath killed but one, you are [Page 100] guilty of the blood of the other five, because you let him escape upon the first murther. Now in this case let them take a curbe, and restraint from consideration, that the very heathens, to sha­dow out their torment, did faine hellish furies to follow such hainous offenders with burning fire­brands, &c. But especially let the Booke of GOD beate them off, from any tainture that way. Amongst many others, that place, Numb. 35.33. is able to pierce an heart of adamant, where the Spirit of GOD tell us, that besides personall guilt, blood involves, even the whole Kingdome in the staine and mischiefe: for blood, saith he, de­fileth the Land, and the Land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. I intend nothing in these last passages, to the prejudice, or offence of any. For my part I honour the reuerent Iudges, and wor­thy Lawyers of this Land, at this day, as one of the noblest limbes of the State. And I cannot but looke upon the Lords my Iudges, with more then ordinary respect, for Iustice Nicols sake, my wor­thy Patron, that reverend and renowned Iudge, whom I honour in the dust. And yet for all this, I must tell you the truth, deale plainely I must and will, from this place, in this place, though I should dye in it.

Me thinkes the very providence of reasonable men should move you that are Magistrates, in this and other corporations, to relieve your poore with the forfeitures of oathes, and Ale-houses: But when you have besides GODs blessed Law, [Page 101] so mighty against drun [...]ards, blasphemers. And that King Charles also hath so graciously confir­med those blesed Acts provided in that case, to sharpen the sword, and strengthen the arme of Authority for that purpose, you ought to be ex­traordinarily vigilant, active, and conscionable in the execution of them, otherwise assure your selves, you rob GOD of his honour, the King of his service, and the poore of their almes, and your selves of good consciences. And this foure­fold cord without repentance, and quickning, is able to bind the curse of GOD fearefully to the consciences of t [...]ose which should be faulty this way. I charge none in this point, but onely them, whose consciences if they will give them leave to speake out, ma [...] justly accuse; if any of your hearts should condemne you, GOD is greater then your hearts, and will pay you home: be not de­ceived, nor flatte your selves with any ungroun­ded selfe conceit. It is a principle, even in morall policy, that an ill executour of the Lawes is worse in a State, then a great breaker of them. Not to punish an offence,Calvina. lib 2. pag. 249. being under your charge, and in your power, is [...]o commit it.

We that are Ministers, and called Rectours, are bound, and may b [...] stirred up by the grounds of common equity to feed the flocke, if we take the fleece; to give spirituall things, where we have temporall.

But that dreadful charge of Paul to Timothy, 1 Tim. 4.1. is able to trouble, and affright ever a Chrysostome, a Calvin, who preached every day, [Page 102] and such others illustrious lights, and earthly Angels, for powerfull, and plentifull preaching; what terrour and trembling then should it put in­to the hearts, (if they be not turned into rocks,) of silken, seldome, negligent, and no-Preachers? I charge thee before GOD, saith Paul, and the LORD IESUS CHRIST, who shall judge the quicke and the dead, at his appearing, and his Kingdome. Preach the Word, be instant in season, out of season, reprove, re­buke, exhort, with all long suffering, and Doctrine. When I seriously ponder the everall effectuall enforcements of this terrible obtestation, me thinkes Ministers should doe nothing but study, preach, and pray.


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