[Page 3] AS There is honour due from the creature to the Creator, so is there likewise from the Child to the Parent: and seeing that Pa­rents are God's deputies, we may say, that the first duty is the cause of the second. As then the Child owes his being unto God absolutely, so secondly to his Father; and as a true glasse reflects the face which it re­ceives: so the Parent towards God, so the Sonne towards the Father, is never desti­tute whiles not deprav'd, of gratitude, a re­flective goodnesse. Nor is this true only of the naturall Parent, but also of the Civill, the Magistrate; and chiefly then of the chiefe Magistrate, the Prince: a King not only being like a Parent, but the first King being a father; nay, therefore a King, be­cause a Father. A lower exposition of which truth, though it were a truth, yet were it but a truth in part, and but an infe­riour truth. To view it then according to the propertie, that is, the elevation of this place, we must understand and confesse a King to be a Father; a Subject to be a Sonne, and therefore Honour to be by Na­ture most due from the naturall Subject to the naturall King.

[Page 4]All Dominion of Man over Man is from God, and the first of all was delivered by Generation. Thus Adam had, by the lea­sure of Birth, a posterity of Subjects; and as in Paradise, though he was debarr'd one tree, he was allow'd all the rest: so after­wards, though paradise was not admitted him for his Court, he was allow'd all the world besides. Then was a Family a King­dome, and Eldership Royalty, except where God for sinne prevented the ordinary suc­cession, as in the speciall case of Cain; who happily might have been Abels King, had he not been his murderer. He kill'd his Sub­ject in reversion, staining himselfe not only with his Brothers bloud, but also with in­discretion; and probably did not survive his Father, who liv'd above nine hundred years. The next derivation of Dominion, if not in Time, yet in congruity, was by choice. Royalty by Birth was the sweetest way of Majesty: a King and a Father com­pounded into one, being of a temper like un­to God, Justice and Mercy. But a King by choyce, even the first, though by divine choyce, was turn'd into a punishment. In­deed the people chose the King, but God the Man. They would no longer be con­tent with the invisible Monarchy of God [Page 5]and God dismis'd them to the palpable do­minion of Saul. And though Gods mercy made the next choyce, in David, a blessing: yet by a greater blessing, because a surer, he left not Soveraignty to the perilous art of Election, but to the safer Innocency of Birth. The laft way, that is the most re­mote from purer nature, in deriving Royal­ty, is by force, a foraigne force raised by God's judgement, as in the Assyrian against Israel, which whiles it chastises the per­sons and destroys their vices, comes like a Father, though with a rod of Iron. Ter­rour there sometimes is, rather then ruine; and whiles not properly ruine, but corre­ction, the mercy that proclaimes a Fa­ther, claimes likewise the obedience due to a Father. Behold with diligence and con­tent the justice of this debt: behold the spe­ciall moments of Fatherhood in Soveraign­ty: which though a dazling eye may mi­stake to be glory and pleasure, a more fixt discernes to be Care and Danger. Royalty is a duty Towards man, though not To him; being a duty only to God, who alone can command Kings to command: but unto man 'tis only a blessing flowing from that duty. Would you see the parts of this bles­sing, behold the partakers of it; behold all [Page 6]that faithfully enjoy subjection. Owe yee your food to the taske of the Husbandman, and owe yee not Him to the royall provi­dence? which as truly orders Him, as Hee his Acres? whiles it neither permitts him to neglect them, nor diminish them? Does the Merchant more provide for you the softest rayment, such as they weare in Kings hou­ses, then his Soveraigne provides for him Safety and Imployment? What were the Indies without a Court? The Mer­chant indeed is imployd There; but Here the Merchandise. The Physitian cannot pre­serve the Body, if hee be not preserv'd; The Politique Head is the Soveraigne Physitian of the Body Naturall. What were the Lawyer, nay the Law, without the Law­maker? And surely Land of Inheritance might without an Earth-qvake be reckon'd amongst our moveable goods, were it not for a Supreme guardian. If Children were without instruction, might we sitly call them the issue of the body or rather the issue of the mind? and, which were News to the Philosopher, adde them to the number of the perturbations? Yet what were their In­structions and all their Rules, without a su­preame Rule? And how could their instru­cters cherish so many tender minds, if a more [Page 7]tender mind did not with wisdome and bounty tender them? Thus is the Pelican ready to empty her own veins to fill her young ones; as if her life consisted not in her bloud, but in her Love. Thus then is a Parent in joyd in a King; the Subjects sase­ty being the effect of His Danger; the Sub­jects pleasure being the work of his Care. When Jacob in his journey and dreame saw Angells ascending and descending be­tween Heaven and Earth, he said when hee awak'd Surely the Lord is in this place, and I knew it not. Shall any in this World of trou­bles have the blessing of Peace, a Heaven on Earth, and wee not think on it? And should they not as Jacoh, who did then e­rect a Pillar, and poure oile on it, should they not raise a like thankfull monument of Grace and Peace?

And as a Father must thus be acknow­ledged in a King: so Nature and Gratitude must present a Sonne in a Subject; a Sonne perfected into a Subject. Does the Sonne re­ceave a Naturall life? The Subject enjoys a Civill one: that's but the matter, this the Forme; the Father but prepares; 'tis a King actuates. Does a Sonne, whiles a Sonne much differ from a Servant? Maintenance he receives; but in junctions for the use of [Page 8]it: so that it is the matter rather of service then choyce. But a Subject a little remo­ved from his Fathers charge, enjoyes his e­state as the argument as much of his wis­dome, as of his subjection: and so is no lesse Honoured then Imployed Does the Sonne learne Action from the Father? yet all his activity is but in the Epicycle of a Family: whereas a Subjects motion is in a larger Orbe. Does a Sonne enjoy defence by a Father? the joy can yet but equall the defence: which being but like the petty danger, ends rather in Quietnesse, then in Triumph. But the protection of Subjects being an act Royall of goodnesse, is by the danger advanced in Love and Honour.

Yet is this more then commandment or desert? And is not the first part of this duty the Priest's to teach it? Nay, should it not be also the ioy of a good subject to performe the part of a good subject? And this duty chiefely is obedience; a taske for the propor­tion, as due by the divine will, from the Sub­ject to the King, as by the Divine power from the Angells to God: his owne prero­gative flowing from his Selfe-Right of crea­ting the world; a Kings prerogative flowing from his derived right & care of preserving the subject. But as some of the Angells did [Page 9]scarce sooner receive, then breake, the Law of Obedience: so some men by an vnhappy imitation of such Angells, are more ready to slander the weight of their yoke, then to beare it; forgetting, that even the most easy yoke may gaule onely by the struggling in it. Yet such reluctance might peradventure be neglected, if it disturb'd not the supreme Revenue & Reputation, that being as the bloud, this as the soule. Without the first, there is no strength, without the latter, there is no life; what is it then, to call a King Defender of the faith, if the meanes be withdrawen, wherewith he should defend it? A son owes helpe & honour to his father: & is a subject lesse indebted to his King? Hath not God himselfe included the duty of Love vnto them both vnder the same commandment? vnder the same morall, & therefore vnder the same perpetuall Law? Or is there any whose vnderstandanding is so vnnaturall to deny this truth? If not, why should there be any whose affections should be so vnna­turall, as not to obey it? Or shall we in an overplus-Charity mistake our selves into a perswasion, that this duty has not only been Included, but hitherto also hidden in the o­bedience to a Father? To disadvantage a King then either in Estate or Honour, is it [Page 10]not plainly unnaturall? But shall any yet exceed that sonne of Noah, who though he reveal'd, yet never feign'd an infirmity of his Father? Has any disloyally dared to feigne that Religion wavers? they fouly mistake; as commonly they doe. that are more cun­ing in other mens lives then in their owne; Tis not Religion wavers, but their Loyalty. Has any feard, that the purity of the Go­spell is in hazard? It is indeed, when a pro­fessor of it shall staine his profession of it wich disobedience. Can such blasphemie a­gainst Kings (for so the Apostle calls it, (2 Pet: 2.10.) be call'd obedience, or rather a Tyranny over Kings? Or shall we say, the Heart's a good subject, when the Tongue's a Rebell? Obedience was anciently figur'd out by the Eare; and so by the Greeks was instructively called, [...], a submissive at­tention; and this the Laytie especially from their science of Heraldry, may remember to bee aptly implyed in the Helmet of a Squire, which is fide-long, as with the eare ready for his Commander, whose armes he carried. Nor is it only attention, but al­so very considerate; nature having taught, that the scales of the eares are to be recti­fyed by an even judgement. But now obe­dience seems to have fallen from the eare to [Page 11]the tongue, a member, that does not more easily move, then offend. Yet does it pro­claime, that as every Traitor is a foole, so a Traitor in words is a mad-man; tommit­ing what is criminall and Revealing it. The Tongue, especially when it is brought as an offering to the Lord, should be season'd ac­cording to the Leviticall command, (Lev. 2.3.) In all thy offrings thou shalt offer Salt; but many bring either none, or too much; nay, that which was never commanded, onely salt; which is very fretting. Besides, they turne the softnesse of the tongue into the hardnesse of the teeth; and may per­swade us, that the Philosophers speak with­out a figure, when they tell us, that a man has some dog-teeth in his head. And as of the teeth some affirme, by way of difference from other bones of the body, that in the severall ages of mans life they grow; wee may conclude it to be true, especially of the dog-teeth. But shall any one think this to be obedience, and not account themselves free, till they are factious? If a Subject be a Sonne, then ought he to be a staffe unto his Father, wherewith not to strike, but to sustaine him. But some would deale with Princes, as Adonibezec once did; they would cut off their thumbs and great toes, the [Page 12]principall strength of the hands and feet; that so they might neither with comelinesse direct others, nor with sufficiency sustaine Themselves. But if these men would admit reason, it might in point of Conscience bee demanded, by what authority a private per­son can extend a personall correction be­yond the persons and bounds of his owne perambulation? And next may it not be asked, or rather indeed may it be asked at all, whose parishioner a King is? with safe­ty and Truth it may be answered, that the charge of such instruction belongs not to these men, who thus usurpe the performance of it. Royalty is still in its own Peculiar. The taske of private persons towards Kings is properly (if not by speciall appointment) not instruction but prayer. Before hand then to censure the heart of a King, which is in the hand of God, and so unsearcha­ble, is by presumption to make themselves like the Divell, whiles by (pretended) fore­knowledge they would make themselves like God. Are we thus bold with private mens purposes, or would we have others so bold with ours? How dare then any that are Subjects sit thus as judges over Princes? Even Elihu's conscience could question, (Job. 34.18.) Is it fit to say to a King, thou [Page 13]art wicked? and to Princes, yee are ungodly? Indeed, is not this to pull the Diadem from the Head, and weare it upon some subject part of the body? This was once done by the great Pompey; but this which he ac­counted glory, was by others accounted treason. Might not such remember the ter­rour of a King, in the Majesty of the Lyon: which of all creatures has the sharpest teeth and the firmest, nay, and the firmest heart too? more especially might not some re­member the Lion rampant, by which some Majesty is especially express'd; in which po­sture that victorious creature is said to pos­sesse his vigour, being erect with mouth o­pen, and clawes extended, as ready to teare the prey; presenting thus not only terrour but conquest. They might remember, that, not only the Lion rampant, but rampant guardant, not only courage but also watch­fulnesse; not only these, but also the horne, the strength of the Unicorne, are the sup­porters and guardians of such united Maje­stie. But belike these men venture to deale with their Soveraigne, as grosse sinners deal with God, whose mercy indeed is over all his works; and shall their works be there­fore the worse, and deserve no mercy? shall they strive to be as transcendent in their sin [Page 14]as he is in his forgivenesse? surely they can­not but remember, that though the rose a royall flower, be of dainty touch, yet if touch'd rudely, it is deepely felt, but with more speed then ease. The Thistle too, a royall flower, though it has its downy top, yet it wants not its defensive prickles; and God grant, that this our royall Carduus may be for ever Benedictus. And would they would take notice of the vertues of this blessed Thistle, which is so soveraigne a medicine against the giddinesse of the braine: 'tis this will settle it, and make it as quiet, as if it were mortified. This it is, that makes a good memory; so that if a man forgets his duty, this will prevent and supply the study or a statute-book. This is it, that restores hearing; If the eare be grown dull to heare its duty, this will save the art and whisper of a cane of trunke. This is excellent against a Canker; Malice it selfe cannot resist the power of its charity. If the body be swollen with the treason of poyson, this shall abate it to safety; nay, had one swallow'd an adder (unlesse we shall discredit the Physician) this shall dispossesse him, and without the authority of an Exor­cisme. They might remember the power, the vigour of Majesty in the Eagle, which [Page 15]casts his bill, but renewes his age. And if they be at last struck into a wise feare of Majesty, let them be likewise struck into as just a shame with goodnesse, which so un­worthily is abus'd. Shall a royall vigilance endeavouring on all occasions, so prudently to moderate mens affections, be made a rea­son of any mans unreasonable jealousy? 'Tis an unnaturall paradoxe in the doctrine of causes, that evill should proceed from good­nesse; that the gracious actions of a Prince should beget ungracious constructions! 'Tis an essay to treason to talke inquisitively of Royall affaires; much more to talke ill; and is it not a cowardly injustice, to speak ill behind one's back; nay, and of him, that does us good? But is it not the very malig­nity of Treason, to lay the calamity of a people upon a Prince? as if all the diseases of the body begunne in the Head? Marcus Antoninus was of the Roman Emperours the best: His Times, if we measure them by Warres, Earthquakes, Inundations, Plagues, Dearths, the worst; there being in his time almost nothing wanting either to be expres­sed, or conceiv'd (it is the testimony of Au­relius Victor) quo summis angoribus atteri mortales solent; with whose extreme vexa­tions Mankind uses to be worne-out. But [Page 16]what is the judgement of that Historian, upon those evills? Does he contrive them into an argument against Caesar? No, but to the shame of too many Christians, he tells us, that but for the Emperour, the Empire had sunke. And surely to his own honour, whiles to the Princes he saies of him, that he was Aerumnis publicis quasi de­fensor objectus; so that he makes him the Sheild of his people; or, as an atonement between his people and the divine judge­ment. Shall a Heathen thus plead like a Sonne by the vertue of Nature, and shall Christians become ungracious, whiles un­naturall? Even the Stagirite could say, Hee that doubts, whether or no he should Ho­nour his Parents, wants not reason, but pu­nishment. And as Nature teaches us this honour to be due, so God teaches the waight of this honour, the word is [...] which implies a weighty glory. And it is but sutable to the weight of glory, [...], spoken of by Saint Paul (2 Cor-4.17.) the reward of such duty. Aptly then does Saint Peter (Epist. 2.2.10.) call Ma­gistrates [...] Dignities, or glories, and e­vill speeches against them, Blasphemies. The Apostles words are, [...]. Reverence then is due in Ge­sture, [Page 17]in Speech, in Obedience, in sustentation. The Rabbines subtilly distinguish between our duty to God, and to our Parents, up­on occasion of that in the Proverbs (chap. 3. v. 4.) Honour the Lord with thy Substance. The Lord, say they, is to be honourd (they mean with an offering) if thou have some­thing; but thy parents, say they, though thou hast nothing; for then thou must begge for them. How unnaturall then were the Times of Henry the Third? wherein that wise, yet unhappie Prince, was com­pelled to dissolve his Royall Family; and as Paris a Monke of those days says, Cum Abbatibus & Prioribus satis humiliter hospi­tia quaesivit & prandia. And unhappy Prince, but more unhappy Subjects (shall we call them so) that made him so? Even Seneca, though a Heathen could proclaime it, the happinesse of Children, to be able by good turnes, to overcome their Parents; Felices qui vicerint, felices qui vincentur, saies hee. And does not the Storke, as Saint Ambrose saies, cover his Parents with his feathers, when age has devested them of their own? as if he would raise them to a new flight? And does he not bring them food to their nest? nay to their mouth? Where then shall appeare such unnaturall Sonnes, such unna­turall [Page 18]Subjects, that dare cast an evill eye upon their Father? Their superlative Fa­ther? Such a Sonne, saies S. Jerom, deserves blindnesse, it may be added in another sense, He is blind before he does so, that does so. To sirike one's Father, was death by the Law. (Exod. 21.15.) To Curse one's Fa­ther, was death by the Law (Levit. 20.9.) To be disobedient and stubborne to one's Fa­ther, was death by the Law. (Deutr. 21.18, 21.) To set light by one's Father, was pu­nish'd with a heavy Curse, and all the peo­ple were to crie, Amen. (Deutr. 27.16.) That was the Truth and the Burthen of the Curse! Heavy, by the Generality of it; Just by the Command! The Law then for the Sonne and Subject being the same; the du­ty for both being the same; the curse for both being the same; where is Love? where is Feare? where is Wisdome? where is Grace? where is Nature? Are they not all fled from a rebellious breast? Are they not fled as farre, as the Rebell might doe, if he consider'd his guilt?

Or is Sedition yet so confident, as to in­crease its confidence? and thinks to dis­guise it with a Helmet on the head of it? The Church tells us of the noble Armie of Martyrs, which praise God; but that Army was Martyrd; and that Army never took up [Page 19]Armes. Indeed, had zeale anciently armed it selfe against Soveraignty, we had never heard of a Calendar of Saints. But what at this day would this new zeale reforme? would it chastise the Creed, and condemne to Hell the Doctrine of our Saviour's De­scent into it? Let them take heed, least they follow him thither, but without a triumph, yet if to descend thither, be but to be buri­ed, then have they bestow'd a faire Monu­ment on their own fore-fathers, professing them to have descended into Hell, and that it is their own hope (if justice alter not the case) to goe thither after them. But why is this anger against the Creed? Is it because in our Saviours death all was finished? and therefore after his death no need of a tri­umph? Admit all to a Redemption was perform'd; was therefore a triumph over hell unnecessary? In his death all was fini­shed; yet after his death a resurrection also was not unnecessary; an Ascension also was not unnecessary; and how is then a triumph over hell unnecessary? The Enimy is slaine in the field, yet a triumph is not unnecessa­ry, but just and wise. The ancient fathers neerest the Apostolicall times left us this do­ctrine, as agreeable to Scripture; and shall we believe the children of these times, ra­ther [Page 20]then the Fathers of those times? Or because hell sometimes signifies the grave, therefore heere? Tis a loose Logique, that would have such a conclusion. But what else at this day would new zeale reforme? Would some as unwillingly bend the knee at the sweet name of Jesus, as at the sacred name of the Lord's Annointed, their annoin­ted Soveraigne? The Name is the Remem­brance of Adoration, not the Object; a Name for the remembrance of his humilia­tion for us; for whom he did not abhorre the Virgins wombe; and for his humiliati­on even to the death of the crosse this name was advanc'd to advance his glory. And sure'y in an evill houre should any in these times seek to abolish in any way the divine worship of our Saviour, when as the Soci­nian would abolish his divine Nature. Let no man scruple then to bow the knee to him, who bow'd the head for us, and gave up the Ghost. Or is it the purity of a I in­nen vesture, which some so feare would de­file the purity of the Priest? Surely in the figure and innocency of that dresse, Saint John under the times of the Gospell did in revelation behold the Sonne of God. And by what riddle of change shall that Priestly vesture which was relatively holy in the Ma­ster, [Page 21]become offensive in the servant? Or, is it a Cope, which some fear, would diffi­gure the Christian Humility with Levitical pompe? Yet the wise, the devout Constan­tine thus did dresse the Priests of the Lord, to preserve in the servant the honour of the Master; to preserve the Worshippers of the true God, from the jeering eye of the Wor­shippers of the false Gods; in brief, thus con­gruously to expresse to God their best thanks in his best gifts both inward and out­ward. Or, is it an Altar, that is become so conspicuous an eye-soar? Or, the bowing at it, which raises such indignation? Or, a Rail, which makes this separation? Alas! and wherefore not an Altar? Shall we fear or correct the languague of the first Christian Church? And what more fre­quent in the ancient Fathers, then the name applied to the Holy Table? Did not the ancient Christians bow downe be­fore it? Nay, even the Bishop, did he not kisse it, the Royal, the mystical, the Domi­nical, the Divine Table, or Altar, as the Fa­thers call it? Does not our humility then justly expresse it self at the holy Table to the Lord of the Table? There let us call on the name of the Lord, who there especially waits for us to receive our prayers, that we [Page 22]may receive his especial blessings. Is not our service there an Eucharist? And is not such our Thanksgiving a Sacrifice, (as the Psal­mist call it)? Behold then an Evangelical Sacrifice, and an Evangelical Altar. Where is then the fear of Transubstantiation in a Church, that without change condemnes such change? And as the Bread and Wine are sepearated from common use, so for it's proportion may not the Table too? Though capable it be not of Inherent holinesse, yet it is of relative; in vain else had Moses and Joshua been commanded to put off their shoes. And if the ground were holy for the presence of the Lord; is not this truly? Is not this reasonably? A rail then must be granted, or a chancel denied; for what's chancel (cancelli) but a rail? This is the English, of the word; and from the ancient and con­stant situation of the rail, the place has in all ages and places had the name. Seeing then they allow a chancell, can they deny a rail? For then by the like reason, wee might argue against them; by saying they are Men, and yet by saying more, that they are un­reasonable creatures. Or, is it a supposed prophanation of the Lord's day, that makes some ready to prophane Soveraignty? Is it because the Royal devotion has by an en­crease [Page 23]of devotion, denied all publique car­riage on that day? Nay, all recreation till the evening of that day? To all that are recu­sants of our holy rites? To all that are not attendants of our holy rites, both at the morning and evening-off' ring? Will they make up their reckoning by the truth of Arithmetique? Are there not twelve hours in the day, and is not the nineth thehower of prayer? Be that employd then on the soul, & another left for the body's repast, wat re­mains there for recreation, but the few minutes of an hower? But what does this concerne these men, who too often either despising, or neglecting publique devotions, need not make recreation their fear, it be­ing no part of their allowance. And for the kinds of such refreshment, shall they in rea­son be defin'd by phancy or authority? And where is then this outcry of prophanation? 'Tis a sad irreverence, without due consi­deration to look upon the actions of Princes with a prejudicial eye! And are there not other Fathers also, the Bishops of souls, whose prelacy, through the pride of disobe­dient Sonnes, makes Envy maske it self with an Humility? Or, are there any Fathers, to whom honour is not due? Or, may not the morality of this Law, in effect intitle them [Page 24]to a prelacy? For, what is prelacy, but the honour of this honour? And what is this honour, but the eminency of providence, acknowledg'd by duty, acknowledg'd by love? Witnesse the stately Cathedrals and Palaces founded by the devotion of our forefathers; after Gods honour to the ho­nour of their solemne devotions and conse­crated Persons? It were a matter of more trouble, then necessity, to repeat in this quarrel, what has been alleadg'd by the wor­thies of our Church. I need only adde, that singular attestation of Clemens the Roman Bishop and Martyr, who was as neer the A­postles in Holinesse, as in time, or, as Ruffi­nus calls him, penè Apostolus. Even then great contention happening among the Chri­stian Corinthians about prelacy, hee tells them, in an Epistle, he then writte unto them, that the Apostles knowing by our Lord Je­sus Christ, [...], that contention would arise a­bout the title of Episcopacy, did therefore themselves, being endued with perfect fore­knowledge, ordain Bishops in their life time. And for the reprehensions he there bestows on those stickling Corinthians, I leave such gainsayers to a secret blush and amendment at the reading of them. We may only sigh [Page 25]out with him, what he addes, your Schisme perverts many, dejects many, makes many doubtful, all sorrowful, [...], and your sedition ceases not. Shall we call him Saint, or Prophet Clemens? Nor is this authority liable to the suspicion of Roman art; the Copy comes from the afflicted innocence of the Greek Church, and from the learned and right worthy In­dustry of a Loyal Scot. But if this question shall be decided rather by experience, then by book, where were Discipline without Prelacy? Could a feeble Presbytery, though perchance swelling enough, correct a weal­thy, a potent offender? Perchance a Land-Lord, or a Patrone? We might as soon fell an Oake with a pen-knife. Nay, who should exclude him from an Interest, and so unhap­pily a more unavoidable sway in Presbyte­rial determinations? Is there yet any more scruple to disturbe peace? And by private doubts, to make publique differences? A moderating there is of the differences a­bout the counsails of the Lord and Man's end: shall this make some Immoderate? A necessary monition it is in the quarrels of Religion, that if the mind can not attain to so much subtilty, as to resolve it self, it much seeke to attain so much wisdome, as to tem­per [Page 26]it self. But in this particular, a restraint there is not of the Doctrine, but of the In­terpreters, to preserve it from inconsiderate or unlearned interpretation. Thus licence is taken away; thus liberty, thus truth re­mains. And has not the Church in former times been driven to the same course in the same cause? Did not King Charles, the Se­cond, of France, about eight hundred years since, interpose his authority, when from the case of Godscalk, the like contention arose between the great Prelates of Rhemes and Lions? And would not the Roman pro­vidence now rejoyce in a settled peace be­tween the Dominicans and his Jesuits? And as authority, so has not the penne amongst them (witnesse the curious labours of Ar­riba, Pennot, Dola, and others) endea­vourd a composition, though peradventure with more subtilty, then successe? But the wisest rule in deciding controversies, is it not to order them by the Scriptures ex­pounded by the most Orthodoxe of the Fa­thers; and new doubts by new Concells, as we may learn from the late Instructions of the prudent pen of our most Reverend pri­mate eminent as well for promoting unami­mity, as learning? Surely to think, that the Divine wisdome would leave the Church [Page 27]without a Guide, is to make the Divine wis­dome inferiour to humane, & seems too neer either to Schisme or folly; whiles it would make the Church subject to as many opi­nions, as Persons. Wisdome then teaches man, that to fight a battel in the darke, or on a plot of ground not well examin'd, is never wise, and probably unhappy. Yet such in this obscurity and warrefare has been the unhappinesse of too many, who not throughly vers'd in this doubt have igno­rantly, or desperatly raisd strange conclu­sions. If then a restraint be put upon such exorbitant danger, is it to deny truth, or rather to preserve it; whiles it leaves Instru­ction, and so Instructers, to the sobriety of the settled article and rule of our Church? But peradventure an unwillingnesse it is, and a pretended emptinesse of purse (next in value, with many, after the soul) that fills some unhappily with undutiful repinings. If such there be, I would only remember them in love and prevention, with the Doctrine of the Jews, and the example of the Gre­cians, both very remarkeable. The Jewish Lawiers teach us, that their laytie, what in their Offrings to God, the Priest, and the poor, paid of their yearly estate a full sixt part; that by their payment, one would not [Page 28]take them to be Jewes. And, for the Gre­cians, let Constantinople be a witnesse, where, by a close-handednesse in an instant warre, the Inhabitants confounded their Empire and themselves; The enimy and destruction plainly acknowledging, that a small part of the spoile, if seasonably employed, might, have preserv'd it from s [...]oile. Or, doe any warrant themselves, by a great mistake of that great rule, Salus populi lex ssuprema? The safety of the people is the Aime of all Law? For, if by the people they intend the Body Politique, and so a Body not without a Head, we grant it to be as true, as ancient. But if it shall signify the people as distin­guished from the Prince, though they take it for a truth in Democracy, where all are people, they must know, that, in a Monar­chy, it is but Treason. In Monarchy then we must take leave to expound it according to our Saviour's rule, Bee ye wise as Ser­pents, and harmelesse as Doves. Let them remember themselves, that they be like Doves, without Gall; and we will remem­ber them how they shall be like Serpents; not in venome, but in wisdome. Now of all the Eminencies of the Serpents wisdome, the chief is in the preservation of his Head; which in case of danger, he wrappes about [Page 29]with the many fouldings of this Body. In­deed, can the Body live without the Head? Thus then on Gods name let them as well remember as object, Salus populi, and then bee, as they thus should be, Serpents. But for the members of the Body, to rise against the Head, is it not unnaturall? is it not frensie? Nature teaches them to be ordered by the Head; and is it not the way of con­fusion, to disturbe that, by which they should be ordered? But thus it is, when e­very one will be his own King; for, what is it else, when every one will rule. It has been the question of some curious witts, whether in the World there are more Heads or Feet. For the first, Land and Sea will plead; the waters yeelding such a multitude of heads, and scarse a number of feet. For the second, the I and pleads by a double number of feet for heads; nay, we may say, innumerable feet for heads, if we call to wit­nesse, the fly, the Emmet, and such minutes of the Creation. In which doubt if any de­sire resolution, I think it not to be examin'd by the practice of nature, that is, experi­ence, which in this point admits not a sure scrutiny; but by the wisdome of nature, which by a quicker way of reason, may thus instruct us; that as there are many effects [Page 30]for one cause, and more instruments of exe­cution, then of direction; so surely are there more feet then heads. Let then the Mem­bers be content with their situation, with their duty, with their safety; and let their union be for the safety of the head for the honour of the Head; without which their own safety cannot be.

Whence is it then that any Sonne of Ne­bat dares make Israel sinne against the God and King of Israel. Is it not from the great sinne of pride, that would advance it selfe? that makes men look more upon their ap­petite, then their duty? But let them re­member, that though the Hill may yield the more prospect, yet tis the Vallie yeelds the more fruit. Let them remember that infe­riours should with modesty and diligence attend their own charge; the state of them­selves is but in part committed to them, the state of a Kingdome is not committed to them; And as it is no part of their charge, [...]oit shall be no part of their account. Let them remember the breach of Israel, which did first wilfully depart from their Sove­raigne; and afterwards unwillingly, whiles perforce, from their Country: and that af­terwards in two hundred years, they had both many more and worse Kings, then [Page 31] Judah had; and were at last seaz'd on by the divine judgement; to others instruction, but their own Ruine. Let them remember the blessing of Unity; and under God in his work and glory, our late renowned Peace-maker James the great. Whom God then has joyn'd, let no man put asunder: whom God has joynd into one Nation, let neither forraigne envy, nor homebred ma­lignity, put asunder. Unity is a precious diamond, whose graines as they double, twice double in their value: so that by the quick art of the jeweller, though a sparke of one graine, be worth but sixe crownes, so many pounds is but the value of two graines in the same stone; such is the fruit­full Arithmetique of Unity. Let them re­member former Times, and states, especial­ly the smaller, and they shall constantly find that by division, they have been dimi­nished, if not destroyed; and at the last, made but the Appurtenances of Empires; and more usually draind, then defended. What were the Greekes, though once they flourished in Wealth and Wit? Though they withstood the Persians Insolence, yet were they subdued by the Roman Wisdome, and quite enslaved by the Turkish Fury. But [Page 32]were they not divided, before they were destroyed? Did not their Distractions unite their enimies to Art and Victory? Let them remember the designe of Unity in the Con­veniency of defence. Let the Roman Pro­vinces be a witnesse; which though at first they did a little struggle for mistaken Liber­ty, yet did not usually their subjection be­come their purchase? Feare was before still at the doore; and afterwards Safety; their terrour, a Potent enimy, by a rare felicity, being turnd to their defence. Let them re­member the blessings of our Canaan; would they see Solomon's days, in his Peace, in his Wisdome? can they behold it more emi­nently, then in his Temple and his Fleete? And may they not see here high degrees of such Devotion and Wisdome, for God's glo­ry, and our Country's safety? And is it not the first, if not the greatest Act of Wisdome to preserve it selfe? Let no Sonne then be­come so unwise, so unhallowed, so unnatu­rall, as to [...]t up the hand against his Fa­ther. When Kings are likened unto God, is it not occasionally as well for their justice, as for their mercy? They beare not the Sword in vaine. And if God's wrath, as his mercy; should be a patterne for Kings, had not all need to remember, with what exal­tation [Page 33]of phrase the Almighty has express'd the exaltation of his wrath, If I whet my glittering Sword, and my hand take hold on Judgement, I will render vengeance to my adversaries, and will reward them that hate mee. I will make my arrows drunk with blood, and my Sword shall devoure flesh? But Oh, let the softnesse of nature, the justice of Duty, the Promise of this Commandement, (which is the first Com­mandement with promise; (Ephes. 6.2.) bend the heart and knee of every Israëlite unto their Lord, their Soveraigne Lord, their Soveraigne Father; That so they may enjoy the Commandement in the Promise, by living long in the Land, which the Lord their God has given them. And let the An­nointed of the Lord, the Father of our Is­rael, march with the thousands of his peo­ple, and with the protection of our God. Let him be clad with the whole armour of God. Let his Loines be girt about with Truth, having on the breast-plate of Righ­teousnesse; Let his feet be shod with the pre­paration of the Ghospell of peace. Let him take the shield of Faith, wherewith to quench all the fiery darts of the wicked. Let him take the Helmet of Salvation, and the Sword of God's Spirit. Let him march clad with [Page 34]the prayers of his People; and let all his eni­mies perish, O Lord. But let thine Annoin­ted returne in Safety, in Peace, in Honour, to the Honour of thy Name, and the Peace of this thy Israel, Amen, Amen.

[Page 35] NO Times have, more then These, Pretended the Unity of the Spi­rit. no Times have more then these violated the unity of the Spirit. Which Spirit as on this day vouch­safing to descend to us, we may by the fi­gure and neernesse not unhappily under­stand it, and most happily keep it. We may by the Art of this daies Miracle see this Spirit, though a Spirit; the vertue of it, whiles the resemblance of it; A Resem­blance not presented to the mistake of Sleep or Phansie, but to the Inquisition and Loy­alty of the Fye. Was not the Unity of the Spirit in the Bond of Peace, when this bles­sed Spirit did abide in the Society of the A­postles? And may not such a blessing win us to an endeavour, and such an Endeavour advantage us to keep such a Blessing? That therefore we may perfect This Taske, and by this Our selves, we may with as much Hope as Desire, of successe, behold this Ʋnity, a better then that of the Soule and body, a Unity of Spirits, the Spirits of Men united by the Spirit of God. We may be­hold this Spirit; which, though it informes not the Body, informes the Soule, not by Nature but by Holinesse. We may behold [Page 36]this Peace, whose perfection passes all un­derstanding: whose comfort yet is in part apprehended by the Sense, Wee may behold this Bond, which does not Gird, though Encompasse us; nay, whiles it Binds us, gives us perfect Freedome. We may behold the blessing of keeping this blessing: both being receiv'd from the Love and Instructi­on of this Spirit. We may lastly behold this Endeavour, a greater Wisdome then a La­bour, and be allwaies found either Rejoy­cing or Endeavouring to keep the Unity of the Spirit in the bond of peace.

The Highest Ʋnity is Gods property; Infe­riour Unity is his work; a work of wisdome being a Unity in a Multitude; a work of good­nesse, being the preservation of a Multitude. Which blessing yet is more frequently found in the inferiour creatures, then in Man; through the defection of the Will from the Understanding, as afterwards through the defection of both from God. Which degree of Disunion being once made, Unity, which should have been a comfort to man, became his Taske; so that now he must endeavour to be what he should be and what he was, at Unity as a Creature with the Creator and with the Creatures. In which worke he may Learne Unity from the Creatures, [Page 37]they being unto him alwaies instruction and sometimes shame, so wisely preserving them­selves into flocks and heards, as if they would advance the Unity of Instinct above the Unity of Reason. He may learne it from the Body; whose severall parts unite and submit their services to the Safety and Ma­jesty of the Head. He may learne it from the first Integrity and Abilities of his own Soul: whose severall powers of Motion, Sense, Ap­petite and Will, were so united in their obe­dience to Reason, that they seem'd to im­prove themselves, from the servants, into the Associats of it. To attain which Unity, as it is Happinesse, so to Desire it, is Wisdome, the way to Happinesse. And to attaine it, Nature raises Families, Families Citties, Cit­ties Kingdomes; as Faith erects the Church, and all these make up the World. Take U­nity then out of the World, and it dissolves into a Chaös, in which Nature it selfe can not find it selfe, whiles it can find neither End nor Way. Yet even this Chaös will be worse then the first; there being in that the materialls of a World, but in this the Ru­ines; That was God's worke, but This Man's. Take Unity out of the Church, and Religion becomes Schisme, excluding Love, and so leaving the Deity without a Sacrifice; [Page 38]which since mans creation being relatives, as they can not be divided without the in­jury of the Spirit, so can they not be join'd without the Unity of it. Take Unity out of a Kingdome, and it remains a Body ra­ther large, then sound; nay, which some­times falls into such a diseas'd state, that the unwilling & Soveraigne cure, as the Chymi­ques prescribe is a mummy made of its own tainted blood. Take Unity out of a City, and it is sooner conquerd, then beseeg'd, the surest and first triumph being not over the walls, but the men. Tis discord makes the Battery, the Canon but reports it; and easi­ly must they fall by an Enemy, that fall with­out him. Take Unity out of a Family, and Divorce soon enters; which is the unhappy palsy of marriadge, deading the one side, and grieving the other. Unity then is that, which should be kept: yet as we must keep it, so we must not mistake it, the only Unity which we must keep, being the only Unity, the Unity of the Spirit.

There is a Spirit that rules in the aire: but this Spirit is but an unruly one, onely working an unhappy Obedience in the Chil­dren of Disobedience. And sometimes it so works, that it may rather seeme Flesh then Spirit, swelling man into a tympany of Am­bition; [Page 39]which at last discovers it self to be not fruitfulnesse, but disease. Sometimes it works by such potent suggestions, that, as if it disdaign'd to informe a single natural body, it dares venter to animate a People, a whole body politique, unnaturally striving to make it an unnatural body, a body either without a head, or weary of it. Sometimes This Spirit works most potently by posses­sion, as it dealt with the madman in the Gospel, that toar off his clothes and lay a­mongst the tombes; a madman indeed, that cast away so much as a winding sheet, be­ing so neer a grave? And yet may there be no other Found as unhappy, if not more un­happy; who though they tear not their ray­ment, yet esteem not a whole skin, calling danger glory, and peace sloath? But unhappy Spirits they are, that are more the Enemies, then the companions of their own bodies! as if they gave them life, only to lead them to more infamy of death? Unhappy Spirits, that would leave no body behind them to remember them, or not so much to remem­ber them, as to disclaim them! Unhappy Spi­rits, whose union is conspiracy; and whose strength is Outrage! As then the unity of the Spirit must be kept, so must it be a true [Page 40]unity of Spirit, and therefore of the true Spirit, that is, the unity of the Spirit of unity This is that Spirit, whose wisdome teaches us, that though we can not decide many things, we must not differ in many things; nay, because we cannot decide them, that therefore we must not differ; not differ be­yond opinion, the difference being but from opinion. This is that Spirit whose perfe­ction teaches us, that we can heere no more attain to a perfection of knowledge, then of Holinesse: that some ignorance in the argu­ments of Religion implies not an imperfe­ction in Religion, but a perfection in God: that the Divine Law has indeed God for the Authour; yet various man will be an out­ward Interpreter. This is that Spirit, whose providence teaches us, that the Govern­ment of the World is like the structure of it, it being founded upon imparities; the natu­rall creatures having a Locall subordination, the rational having a politicall, and some­times a sacred: which differences as it it the Divine will to appoint, so is it the Divine power to Compose. This is that Spirit, whose love teaches us, that though he once appeared in the likenesse of firy Tongues, yet that th [...]y took not their flame from the fire of Hell, but of Charity: that, though they [Page 41]were divided, it was not to Preach division, but a Gospel: that love is the soul of the soul, uniting, though not the parts of the naturall body, yet the many bodies, as so many parts, of the mysticall body of the Church. If then we would find the true sub­ject of this Spirit, we must seeke the true nature of this Spirit. Where then we find wisdome withdrawing the will from the quarrels of the understanding, and more esteeming of Peace, then of opinion, there is this Spirit; where we find perfection rather Endeavourd, then pretended, and the Di­vine Law unanimously expounded not by Children, but by Fathers, there is this Spi­rit. Where we find providence, that does as willingly maintain, as easily distinguish just imparities, not more readily acknowledging a diversity in the Lights of Heaven, then in the lights of the Church, and making those differ in honour, whom God has made to differ in gifts, there is this Spirit. Where we find love, more tender then the eye it sees with, looking upon Wife and Children, as on the Instructive and deputy pledges of God himself; looking on its Country, as on a feat, though not as pleasant, yet as dear, as Paradise, being a place not of choyse but lot, and so made sweet by the hand of the [Page 42]Patrone; looking upon the Church, as on the type of Heaven, and studying the Peace of the Citty of God, the God of Peace, there is this Spirit; there is the Unity of this Spi­rit.

This Unity then of the Spirit can not be preserv'd with a violation of the Spirit: the Unity of the Spirit must not be preserv'd with the breach of Peace. We may not doe evil, though good might come there [...] may not do evil, that good may [...] there of. Not only carnal good from evil does not justify; but no good, no not a purpos'd good can make evil good. Royalty then must not down for the advancement of Religion: Nay, the violation of that is alwayes the violation of this; in being not glory, but blasphemy for a Rebel to enstyle himself De­fender of the Faith. The old truth was, ob­ject ingratitude and ye object all crimes: and is it not as old a truth, is it not a higher truth, object Rebellion, and ye object all crimes? It being, in effect, neerer to a flout, then a truth, to call a Rebel a Christian. Is not Christ our Lord the Prince of Peace? And can men of blood, the Children of Dis­obedience, be the Subjects of that Prince? Shall Christ give the Name, and Mariana the Heart? Shall Christ Character the fore­head, [Page 43]and Junius Brutus the Brain? He is of a bad profession, and so but a bad Pro­fessour, whose profession is Disobedience. The Pharisie was the precisest Artist in the Devotion of the Jews; his pretence was the mastering of his passion, his practice was the mastering of his Prince. Let Saint Paul de­scribe such, & he will call them [...], a most exact sect; such a sect, as made Paul a Sectary, nay a Persecuutor, till he was Persecuted. Let Hegesippus de­scribe them, and he will call them a sort of Men zealous, subtle, busy, covetous. Let their wise Josephus describe them, and he will tell us, that their authority with the people was so great, [...], that if they spake any thing against the King or the High Priest, it was presently beleev'd. And he will tell us, that they were Enemies to Kings, that they were of power to di­sturbe their Kings, to raise warre, to doe mischief, that is to be peace-breakers with extream devotion. And he will tell us, how they perplex'd their King Hircanus; how they broke his Son King Alexander; how they aw'd his Widow Queen Alexandre: who was glad to be rul'd by them, that so she might seem to rule others; how they oc­casion'd [Page 44]quarrel about the Crown between his Sons: who to end their difference but to begin their misery, choosing the Roman for their Judge, found him become their King; and their Country at once with their Kingdome unexpectedly layd prostrate into a Province. This was the work and reward of notorious zeal: They sound the power, but the Roman found the plot. Nay, these were they, who not onely thus enthraled their Jerusalem, but at last de­stroyd it; whiles they would acknow­ledge no Lord but the Lord of Lords, the Almighty: professing that they ne­ver feard the destruction of Their City the destruction of God's City! Yet the World now sees that neither they, nor their Jerusalem is to be seen, except the ruines of them as a witnesse! And that whiles by Re­bellion they labour'd to save their City for God; God has abandond both it and them to His Enemy, to Their Enemy, Mahomet. There is no art but must be allow'd some Principles, which must be the ground-worke of superstructions: so that the ground of art is not art but nature. And surely in the Art, in the high wisdome of Monarchy, no more sure, no more necessary, that is, no more natural foundation can be laid, then [Page 45]this, the sword may not be drawn nor sheath'd without supreame command. And where shall such supremacy be found, but in a King? Shall persons not annointed be above or equal to the Lord's annointed? Be­hold Royalty in the Originals of Nature; Is it not the power of a Father enlarged? For some then to affirme, that a King, though greater then his Subjects divided, is lesse then they, when they are Unised, what is it but to say, that the Patriarch Jacob had in­deed Authority over his twelve Sons con­siderd single, but that they when United had Authority over Him? A most unna­tural assertion, and as full of vanity, as of falsehood? Belike, such new Ʋtopians would have a Round of Government (as some the like in the Church) not unlike the motion of a Wheele, in which every spoak becomes uppermost in his turne. But have we not learned, that a King is the Head, and the People the Body politique? And has not Nature committed the Peace, & so the safe­ty of the Body, to the wisdome of the Head, without whose direction, the motion of the parts is but commotion? Number, which with order is a cause of Peace, is without it too sure an argument of errour; when a people runs into a tumult, may it [Page 46]be call'd an Assembly, or a great misrule? Which degree of disorder, as it commonly begins not without much mistake, so does it goe on with much more mischief. Such was the sedition of the Jewes against Paul, when they cryed out, away with such a fellow from the Earth. The mischief was, they violated his Person: the mistake was, they thought he had violated the Temple; suppo­sing he had brought certain Greeks into it, and so polluted it. On which supposal for a while the upvoare was so loud, that the accusation it self could not be heard: as if the outcry of the tumult had striv'd to ex­ceed the malice of it; and did continue with such outrage, that authority arm'd with the Souldier was fain to be the violent Peace-maker. Indeed that is usually the un­happy and necessary conclusion of sedition. Thus Ephraim, who would not be pacified by words, so provok'd Jephtha, that allmost a whole Tribe became the example, as of the fin, so of the punishment. Thus Absolon provok'd & suffer'd the justice of a Father: whose tendernesse, Alas, bewaild his own Victory and his peace! So that it fares with such fire-brands of a Kingdome, as it did with those, that cast the innocents into Nebuchadnezzar's Furnace, they being [Page 47]the surest fuell of those flames! Peace then must be kept, the Bond of Peace, and the U­nity of the Spirit in that bond. Is not this, in the best extent of this blessing, the Church in the Common-wealth, as some phrase it? Compare Peace with Unity, and is not Peace the Larger? Is it not the Bond? Wee must not then make this bond too short.

Yet has it been the Witt and Mistake of some to make the Church a House, and the Commonwealth the Hangings, which ought to be fitted to the House. But this similitude seems to be fitted more to their Aime then to the Truth. And surely we may admire, that such Authors, the Authors of this com­parison, such overseers, as the overseers of this building, would be so overseen, as to make that which is narrower, contain that which is larger! Themselves making the Church to contain only the Good; but the Commonwealth to contain both Good and Bad! More congruous it had been, though not exact, to have made the Common-wealth the Outside of the Church; for that had been to grant it to be of more Capacity then the Church, and to be, what it is in­tended to be, the Defence of the Church: the Outside of a building being contrived [Page 48]by art, to make void the violence of storme and Age. Yet this comparison were not ex­act; the outside receiving its forme from the house it selfe: where as the Church does not give forme to the Common-wealth, but receives from it a devout Defence. Other­wise the Common-wealth should still vary, as the Church: whereas we see in a long experience, that the Jewish Church and the Christian, though so different, have yet in their severall ages, subsisted and flourish'd under the like Outward rule, Monarchique Government. To settle the Church then, as some now would, upon the flat of a Presbytery, and then to affirme, that it must give forme to the Common-wealth, what is it from such premises, but dange­rously and unjustly to inferre the degrading of Monarchy into Popular Goverment? We may then more obviously, yet truly liken the Civill State to Bulwarkes, and the Church to a City; for as when the fortifica­tions are wonne, the Citty is soon lost, so when the Bond of Peace, the Lawes of a Nation, are broken, the Unity of the Spirit, the Doctrine of Religion will be quickly dissolv'd. But surely the bond of Peace should be made surer: and though by Pra­ctice some have somewhat weaken'd it; yet [Page 49]have some by Doctrine somewhat weakned their own practice. Conscience is a new E­dition of Man's workes and words, usually presenting them corrected and amended. What the zeale of Knox was, that is, what his lise was, let his Life witnesse: What Do­ctrine his Death preach'd, let his friends tell us, who write his Life: and they will tell us, that but a little before his death, making an exhortation to his brethren of the Ministry (and such Sermons should like death make deep impression) he bad them beware of such (and many such, he told them, there were there) as had not only denied the Royall Authority, but also fallen from the truth, which they professed: to whom, if they repented not into the way, whence they had erred, he denounc'd the destruction of body and soule. A speech that setts forth the just end of such unjust wayes & errour: and that justly claimes of us a fidelity of memory, being express'd in the fidelity of Death. What the zeale of Rollocke was, let his Life witnesse: what his candor of Loy­alty, let his Death witnesse: who in an ex­hortation likewise to his Brethren of the Ministry, did with Vehemency of Spirit in a dying body, move them to Peace and O­bedience to their Prince; magnifying the [Page 50]felicity of their Times and King, and seri­ously advising them to beware, that they cast not downe the Church from its height of happinesse. This was the Wisdome and Loyalty of Death; that a man almost in the point of his own dissolution, should endea­vour to keep others in the Bond of Peace. These mens examples, are to men in some things precepts: and would they would make these precepts in death their sure ex­amples in their Life. Then would not the Bond of Peace be so easily broken, or would as easily be united. In the dayes of Alexan­der the Second, King of Scotland there was a marvelous breach of this holy Bond in an outrage of the multitude, no lesse Mad then Cruell, committed upon one Adam then Bi­shop of Cathnes, whom inhumanely they burn'd alive in his own house. A fire of wrath, alas, too cruell! yet not so cruell, as sometime the fire of zeale! The circuit of that flame was but domestique; but this sometimes over-runnes a Country. Yet the Motive to this extraordinary act, was not Episcopacy, his Eminent Order in the Church; but an Ordinary act of it, his Ex­communicating some, for their Contempt and Obstinacy in not paying their Tithes! They shew'd themselves to be as destitute of [Page 51]mercy, as of Justice! They first robb'd God, and then kill'd his Priest? A very congruous and gracelesse Method? In which fact, had not their fury been blind, they might have seen the promise, which they lost in the dishonour and cruelty toward their Spi­ritual Father; even long Life in the Land, which the Lord had given them; and so whiles they had longer paid the Tithes of their estates, they had longer with duty & sound policy kept their estates. But as this was a marvailous breach of the bond of peace, so as marvailous was the repair of it; there being no lesse a number executed for this crime, then fower hundred persons! A number subtilly (as may be suspected) con­ceal'd by Buchanan, but faithfully mention'd by Boëthius. And such was then the Justice and devotion of Scots upon Scots in behalf of a Bishop! And surely it was well, that the greater part was the wiser: though the worse was too great, being enough to undoe the bound of peace and themselves. And as the fire of wrath is thus wild, so zeal some­times yields a worse wildfire. But as in the fire which amongst the Jewes descended and burn'd up the Sacrifices, that were accepted, the face of a Lion (as the Rabbines tell us) did appear: which (not to question the truth [Page 52]of the relation) may usefully seem to have implied the acceptance of all Sacrifices, by the Messias, the Lion of the Tribe of Ju­dah: So may we not as truly say, when in the Fires of arm'd subjects zeal, the face of the Lion, the countenance of the Prince does not appear, can such be acceptable flames? Can such be acceptable sacrifices? Obedience is better then such sacrifice!

The Bond of Peace then is like a just man's promise (it is indeed his duty) it must be kept. To get and Enlarge are probably Acts of Wisdome and power: but to keep what is gotten and enlarg'd, implies some accession of Happinesse. Inheritance, though it comes by nature, yet in best Tempers it comes with wisdome, and does as well In­struct, as Inrich: whiles the mind prevented in the wisdome of Purchase, employs it self in the wise happinesse of preservation. It was the taske of Caesar, to draw the sword: it was the taske of Augustus, to Sheath it: the first was the work of power; the last, of Wisdome: which more diligently studied how to Bound the Empire, then posterity did to Enlarge it. And surely though under Trajan (yet happy then also) it was of grea­ter extent, yet was it under Augustus of grea­ter Happinesse: This bringing it to a Height, [Page 53]the other to a precipice; whence if it mov'd forward, it was with Ruine, if backward, with shame. Trajan's felicity then was ra­ther of the Man, then of the Empire: of Earthly happinesse That being the Truest, which we doe as well Bequeath, as Enjoy; good men counting it their best felicity, to make Succession rather the Partaker of their felicity, then the Admirer. A wisdome which should as effectually encline a people, as a Prince, to desires of Peace. And this was that, which in Story, if we will look so farre backe, has so renown'd the Assyrian Monarchy; which triumph'd in power Thir­teen Hundred years, and since in Fame about Twise so long: the length of their felicity sup­plying the defects of their story. And this was that in a neerer example, which unto this age has added such glory to the Scottish Monar­chy: which, if story be not Poetical in An­tiquities, has farre out-liv'd the Assyrian date, being now almost two thousand years old! To which rare age that Body of peo­ple never attain'd by the calenture of Re­bellion, but by the sound constitution of obedience. Obedience indeed was the be­ginning of their glory; they swearing Obe­dience to their first King Fergusius and to his Successours: for so speakes Buchanan, for [Page 54]all his Dialogue; Fergusio victore domum reverso Scoti ei posterisque ejus regnum jure­jurando confirmarunt. This was a Cove­nant no lesse wise, then large; Obedience being a subtle Victory over Kings; the art of duty having been ever more power­full then an unreverent sword: This may sometimes get: but That only can keep. Now getting without keeping is but the prosperity of Melancholy; the beginning of it being but in a false joy, but the end of it being in a true sorrow. As then the wise hand, which knowes as well how to keep, as get, is of such moment and praise in civil life; so needs must it be attended with successe and glory in the businesse of the Church, Which, if it keep but an Ontward Unity, becomes Glorious; as, if it keeps an inward Unity, the Unity of the Spirit, it be­comes happy. Unity indeed is the Health of the soudest body, yet uniformity is the beau­ty of it: which is always the aime, though not alwayes the successe of an exact statuary. Knots, or Crosse-veines may make the stuffe sometimes lesse obedient to the Edge and Wisdome of the chizell; and sometimes unhappily ready to cracke-off in the work­ing: yet conformity of the parts is still in it self the Art and Improvement of Perfection. [Page 55]If we behold the Church of Rome, shall we deny in it wit and Successe? When as, though it has almost been utterly disolved by some tedious Schismes; the meer recovery to a Union and continuance, has made it become Famous, and seem Happy. O then let us learn that Special wisdome, which is to learn wisdome of an Adversary. Let us diligently Imitate, yet wisely Inverte the Roman Pra­ctice; Let us become happy, and seem Fa­mous; yea, let us become happy, though we seem not Famous. And seing that in a private estate, the best purchase is of Fee simple, whereby one does at once, with the best skill of Thrift, both get and keep; Let the Art of Unity be made the Study of Conscience.

Indeed without Study this Art is not at­taind, not fit to be attaind. Whiles then the Apostle moves us to Unity, and moves us also to an Endeavour to it, he bestowes upon us as well a Discovery, as an Exhor­tation, shewing us not onely the End, but also the means. Endeavour then is that without which, Unity is rather Desird, then Attaind; And therefore the Grecians, to shew their wisdome in their Endeavour, bound themselves to true Unity, to concord by an [Page 56]Oath, and bound themselves to such an Oath by a Law; endevouring to preserve Peace by a double bond upon the Soul and upon the Body. The Romans us'd a like wise Endeavour, and whiles in a Higher, in a wiser strain, making Concord a Deity; thus seeking Peace not by an Oath, but by Prayer: an Oath importing their Own best strength; but Prayer implying the Aide of Heaven. And even thus wise, that is, thus peaceable were very Heathen; thus peace­able among themselves, though without grace; thus peaceable by wise Nature very like grace; striving to make their Peace and their Country of a like circuite. Who then would not study the nature of Endeavour? Who would not study the Art of Endea­vour? Diligence there must be as in a Right Archer, that makes his arrow as intentive as his eye. Strength there must be either of Love or Warre, even such contrary wayes leading to the same Unity: which though in it self impli s Love, yet in the attaining of it, is especially like Heaven, which is some­times taken by violence. Speed there must be: when the Bond of Peace is in danger to slippe, what hand will not be quick, what hand can be too quick to repair it? Skill [Page 57]there must bee; a reciprocall skill! 'Tis not enough felicity for the most wise hand to direct the ball, if by the hand that should receive it, it be either neglected or diverted. That therefore Diligence, strength, speed and skill may prosper, the Roman deity must be rectified into Truth, concord into God: whose goodnesse is ready to make an ex­change with us, to give us Peace for Prayer. The Sabine Women arm'd only with Love and Intercession conquer'd two armies, get­ting a Victory more famous, then the Sword can win, and more sure then any, but the Victory of Prayer. Pray then we must for Peace, peace, to Advantage Prayer, not cor­rupt it; peace no lesse holy, then firme, nor more attended with gladnesse, then with Innocence. Which if our first parents had not lost, they had rightly Dress'd, and so kept their Paradise; nor had that instant terrour & expression of warre, a fiery sword, driven Man from God! Indeed the mercy of the Judgment drove him to the Fear of God, whiles from the Fruition of him; and so at last drove him from Paradise to God! But the Divine mercy preserve us from this way of mercy, from this way of Unity, by preserving us in our Paradise, and in a Uni­ty [Page 58]with God and our selves. Preserve us in the Spirit; by which, whiles we cry, Abba Father, we may remember to make Brother­ly Love a part of our Care, as it is of our Inheritance. Preserve us in peace; so pre­serve us in peace, that warre may be alwayes more Odious to us, then Necessary. Pre­serve us in the Bond of Peace; a bond that may holily encompasse both Priest and peo­ple; a bond that may happily encompasse and Vnite Nations. Preserve us in the wis­dome of keeping Vnity; that neither despe­rate malignity may precipitate any, nor mi­staking devotion slide any, into destruction. Preserve us in the Endeavour of this wis­dome, the wisdome of preserving our British Vnion: which being the happiest Bridge, that was ever raisd over Tweede; so may it prove as perpetual as the streame, which it embraces. And that this our Endeavour may prosper, let it Employ and Improve it self by Imitation. Let us either imitate the blessed tongues, which as on this day ap­pear'd, by a holy Silence (for they were not heard to speake any thing, though the tongues of Others spake by Them) or let us imitate the tongues of the Aposiles by holy Languague. Let the Light of these wonder­full [Page 59]tongues, teach us to speak with know­ledge; remembring, that though Joel fore­told, that in the later dayes the Spirit should be pour'd upon all flesh, Saint Peter in the Story of the Apostles Acts, has told us, it was perform'd in This day's wonder; so that now the ability of instruction is not to be expected from Miracle, but from Indu­stry. Let the fire likewise of these tongues, teach us Charity; and therefore that we ne­ver Preach Libel, insteed of Reformation. More especially in Peace let every one for his proportion practice a good Imitation of the good Constantine; who cast the hand­writings of Complaints into the fire, quenching so with natural flames, the unna­tural flames of contentions. In Warre, let the Loyall Example of our Forefathers goe forth with all our Forces, Providence be­ing the Bight Wing; the left, Power; and Vnity, the Body of the Army. So shall Treachery, the false Son of Zeal, be as shamefull in its Fall, as in its Rise; and so shall Loyalty, the true Sonne of Zeal, at last Triumph in the just defence of the just De­fender of the Faith. Which grant we beseech thee O Lord of Hosts, for thy Sonne's sake the Prince of Peace, and effect it by the [Page 60]power and Vnity of Thy Spirit. To which Blessed and Eternal Trinity in Unity, the Father, the Son, and the Holy Ghost, be for ever ascribed the Glory & Comfort of Vi­ctory and Peace.

[Page 61] IT was no lesse Truth then phancy in the Philosopher that said, could vertue be seen, it would Beget Love and Ad­vance it not only into Admiration, but Rapture: as if for a time it would deprive the soul of its Happinesse, by transporting it beyond the apprehension of its happinesse. A truth which teaches us a like truth; That Vice, could it be seen, would by the Eye startle the soul to a sacred detestation, whereby it would choose rather to fly the Society of the Body, then not to fly the cor­ruptions of it, which wisdome, though taught by Reason, is Deliver'd also and con­firm'd by grace: which, intending to set forth the foulnesse of disobedience, setts-forth Rebellions the foulest disobedience, expres­sing it by a Comparison not odious, though of that which is most odious, With-craft. The occasion of the Instruction was a Dis­obedience in omission, by an Earthly King's Neglect of the King of Heaven; by Fearing the People more then God; by displeasing God to pleace the people. But the Bounty of the instruction is more Chatholique, ex­tending to Active, All active Disobedience, intimating this Theological Truth of pro­portion, that since Hee that owes obedience [Page 62]only to God, becomes so guilty only by omission, more guilty must they be, and by Active disobedience, that owe obedience to God and Man. So that Rebellion will be as the sin of Witch-craft; this being a Treason against God, by a commerce with his Ene­my; that being a Treason against him, whiles against his Annointed. View them in their Certainty, in their Motives, in their Practice, in their Successe; and we must acknowledge by the Fitnesse and Truth, that this In­struction is not only True but Divine.

Behold the Art, behold the confidence of witches. Is it not a part of their cun­ning to Deny their cunning? A part of their wickednesse to deny their wickednesse! Proving their Guilt, whiles they Deny it, by Bewitching some to be their Patrones, that yet would Blush to be their Disciples? Have not some of learning and gravity thought themselves wise, in thinking Witch-craft rather a Mistake, then a Crime? And the Black Honour to have been only miscall'd the Black Art? Have they not remov'd the Residence of this sin from the Will to the Phansy? And made it a work fitter for the Poet, then the Judge? Have they not at least made it so, under the Time of the Gospel, thinking This light no more to permit, then Allow, such work of Dark­nesse? [Page 63]Have they not endeavour'd to re­move it as farre from the Censure of the Law, as from the Time of the Law? Have they not Eluded Divine Testimony, rather then Receiv'd it, against this Practice, which is a Craft, and would be a Mystery? But doe we not know by the Divine word, that Witch-craft is? And by the Divine Justice, that it is condemn'd? Is not the Law, as well as Ender, a witnesse of such commerce? A witnesse against such commerce? And doe we not know, that under the times of the Gospel, Man is of the same Frailty, and Sa­than of the same Malice? And doe we not not know, that Temptation is not like the Law of Ceremonies, that was to be Abolish'd; but like the Law moral, by which both Temptation and sin shall alwayes be at­tended? And is not this the unhappinesse and vanity of Rebellion? Have not some Artists made it a businisse rather of Invention, then of State, bestowing upon every man a Na­tural supremacy, which might have say'd Caesar the toil to have Fought for a Monar­chy? Shall not every man in his Family, thus become a King Adam? And every Sonne now by a supernatural Devise be­come an Elder Brother? A Philosophicall Empire, when Individuation shall be Royal­ty! [Page 64]When men shall be Kings by the Pole! when to have a Head, is by the Riddle of Independency, sufficient Right to claime a Crowne! What, will not some bolder No­vilist say? Is not my Soule, nay, is not my Body Perfect, being the Worke of the most perfect? and shall I betray my native Abso­lutenesse, to the Infamy of Relation, to De­pendency? Or, if a Fall in our forefathers must be acknowledg'd, must it not be ac­knowledg'd in All? and so, doe I not still re­taine, though not the old Supremacy, yet an Equality? As if Nature had made every man a Caesar, who could endure no Supe­riour; though not a Pompey, who could en­dure no Equall. If, say they, men associate themselves into a People, is it not more for safety then for servitude? and so rather Wisdome, then Duty? Or, if they Humble themselves into a People, and are content to be the Neck and Shoulders to sustaine a Head, is it not for the Direction and Nou­rishment of the Body? Who, say they, is the Author, what the End of Goverment? Does it not Beginne, does it not End in the Peo­ple? Beginne in their Will? End in their Well fare? What then shall be Rebellion? shall it be more then a Topicall sinne, found indeed under some Monarchicall Meridians? [Page 65]shall it be more then a Conditionall sinne, a sinne but of one's owne making, whiles but by one's own Consent? Thus Inconsiderate is their subtle Boldnesse. What's the Effici­ent cause of a King? surely a quaint Questi­on? yet a question, that has been moved; and such a question, as will find diverse an­swers. Aske of a Conclave-man, and he will tell you, the Roman Prelate, attributing to the Triple Crowne the Soveraignty over All Crownes. Aske of the Disciplinarian, and in substance he will tell you, the People, making Them the Alpha and Omega of Do­minion. Aske of the moderete Protestant, and he will tell you, God: who sometimes conveighs Royalty by Nature, sometimes indeed by Choice, as sometimes by the Sword. Againe they will aske, what's the Finall cause of a King? and they will an­swer, the Peoples wellfare. Certainly a True Answer; and as certainly an Imperfect one. The Peoples good is an Inferiour pur­pose of Majesty: the Representation of the Divine Majesty is the Highest purpose of Humane Majesty. Heere God's Majesty will be seen; though heere but as in a glasse; yet so God in a King. The principall use of the Glasse is in the principall object seen Through the Glasse, seen beyond the glasse. [Page 66]A King is a Servant for the People: but he is Gods servant. Does not the Law of our Liturgy teach us to teach thus? That Hee knowing whose Minister He is, may above all things seek thy Honour and Glory. And does not the same Law teach us, That we his Sub­jects duly considering whose Authority he hath, may faithfully serve honour and humbly obey him? And whose Authority has hee, that should thus Humble us? Our own, or Gods? A Minister he is for the People, but also over the People, whiles also for God. Let none then Discourse themselves, let none Devote themselves, mock themselves, out of their Liturgy and Loyalty! And then we shall bee not so bewitch'd, as to deny the certainty of Witch-craft; nor yet so seduced to a Re­bellion against Reason, as to deny the un­happy certainty of Rebellion. But unreaso­nable subtilty will still seem to be reasoning; and at least will Question, when it cannot answer. And aske it will since there is witch-craft, and therefore a Witch, what a witch is, and how as seriously to be convicted, as Punish'd. That a witch is one, that has pow­er over the Divell, is as Ridiculous, as False; and is not only an Errour, but has been also the cause of Errour. That a Righteous man has power over the Divell, is not naturally [Page 67]true; it is spiritually true. His victory over the Divell is remotely obtain'd by the power of prayer, but immediatly by God's power. Humane power is naturally lesse then Ange­lical; and thus the Devil is naturally greater then the Witch, yet the Exercise of this power is not only by Nature, but also per­mission. And by permission the evil Spirit can possess a living body; cā forme in the aire a Shape of bodily creatures, can delude & sa­tifty the Eye, the Far, the touch. He then that has a Friendship a sensible Commerce, with this Spirit of Hell, is an Enemy to Heaven; This is a Witch. And this conversation being evident to sense, the sense of the Witch, is therefore possibly and occasionally evident also to the sense of the Witnesse. Had not this way of Evidence been possible, then had the Law been void: and had it not been suf­ficient, then had the Law been unjust. But witnesses there were for This condemna­tion, and therefore Evidence from sense for the Condemnation. Confession also is Le­gall Conviction; unlesse Reason Persuades, that it proceeds not from Conscience, but Disease. And is not this the state of a Re­bel? Who is not one that has power over the Devill; Alas, he is not his Lord, but his slave! Is he not one, that by the Bon­dage [Page 68]of Covenant is more subtily united to the Spirit of Division? Some Difference there is indeed; but the more difference the more danger. With the Witch the Devill uses more sensible conversation; with the Rebel, Intellectuall; with the witch he deals in some domestique shape, as if he were manageable to a Tamenesse. With the Rebel he used artificial Instruments; as the tongue of the pleader, the brain of the statist, the de­votion of the Priest, the diligence of the Ci­tizen, the wealth of the Merchant, or the pre­tence of the Diviner; when he would act somewhat of no lesse Fame, the mischief; then is he certainly to be suspected, when he uses creatures most to be suspected. When he employd the Serpent, he intended not on­ly an Eve or an Adam; 't was not a Person, but a generation was his aime. When he uses a Rebel of malignity, an old Serpent, 't is not a Man, no not a Monarch, but 't is Monarchy and a People that he would Ve­nome to Destruction. Indeed the Serpent is naturally so subtle, that he may seem not to Imitate, but Surpasse the Devil, and as the more expert, to have given him his name; the Serpent being not usually call'd a Divel; but the Devil being usually and apt­ly call'd the Serpent. He then that has Com­merce [Page 69]with the Spirit of Rebellion is a Re­bel; whose [...]perties the Law as well Dis­covers as Condemnes. And such a one is he, that seeks to destroy a settled Monarchy; by an attempt of as much guilt, as subtilty; a guilt which the known Law as well makes known, as Detests: that seeks to destroy fundamental Laws on which it is settled; thus Aiming at destruction and deserving it; Fundamental Laws; which preserve the Liberty of the Subject, without which the people are not in Peace; which also preserve the Prerogative of the Prince, without which a Prince can not be at Peace. These indeed are foundation-stones in the structure of Government; things that should neither be remov'd, nor mov'd. And as these Laws are Excellent, so also are they Eminent. Laws are like Foundations, and therefore in some things not like. Similitude there is between them, not Identity. Thus are they like Foun­dations, as they Bear up Government; they are yet not like them, as Foundations are things, which no body can see. Binding Law must be known Law: promulgation is of the Essence of Law. When Rome first wondred at a parricide, they consulted up­on a Law for his punishment. They were allmost as neer a mistake, as a Consultation, [Page 70]and prov'd more innocent by chance, then by Intent. They made indeed a Law, or rather enlarg'd one, whereby he was con­demn'd to the Culeus: but their Old Law for Murder appointed him to the last punish­ment; the Addition by their new Law was not Death, but Circumstance; The wave, or, the Axe; the keeping in of Breath, or the letting out of Blood, was not Death; 't was but the Fashion of Death. Thus all Treason is known by Law that is known. Revelation could not work upon Man, had he not Reason, wherewith to acknow­ledge Revelation to be Above Reason. Thus Witch-craft and Rebellion are alike in their Certainty and conviction; and not unfitly, being alike from the beginning, in the place of their beginning; not Hell, but Heaven: There was the first witch, there the first Re­bel; only with this difference; that there they were not alike, but the same; the first witch there being the first Rebel the abus'd Excellency of an Angel of Light bewitching him into the Darknesse of Rebellion and Hell.

A like they are in their Motives in respect of God and of Themselves. Sinnes they are all wayes when we look upon Man; punish­ments they are also, when we look upon [Page 71]God. When man too unhappily Loves that which God hates, God sometimes lets him most unhappily love him that hates him, and, by the worst of mistakes, to take the Devill for his God; and thus to be so farre betwitch'd, as to be a witch. When man likewise too perseveringly Rebells against God, God sometimes lets him as persevering­ly Rebel against Man, against the Man an­nointed by God; his obstinacy against God being Expos'd and punish'd in his obstinacy against a King. If yet we should wonder, what seeming good can make Man so verily evil as to become a witch; as the Law tells us what he is; so observation may tell us, why he is what he is: And indeed we may see him somewhat mov'd by his Humour: which though absolutely, being but Na­tural, it makes him not guilty, inclines him to the way and fashion of his guilt. Some­times Melancholy corrupts into Curiosity, Curiosity into superstition, as the observa­tion of things rather ridiculous then omi­nous; which superstition at last turnes into Witch-craft; the mind thus becoming first vane, and then wicked. Sometimes Phlegme putrifies into sottishnesse; sottishnesse into an Innorance or Negelect of all Religion: which Implety likewise at last is wretchedly per­fected [Page 72]into Witch-craft. Sometimes the Blood is Overheated into lust or Ambition, the false delights of the Body and mind; for the attaining whereof, with no lesse Folly then guilt, it mistakes it self into Witch-craft. Sometimes choler is so whetted by Poverty, or worse sharpen'd by desire of Revenge; that choosing rather what is worst of all, then nothing at all, and sillily lesse fearing an Immortal Enemy, then a mor­tall, takes for its helpe Witch-craft insteed of God. And are not these the preparatives, is not this the Disposition of the Rebel? Is there not the Melancholy Rebel, that grow­ing curious, would fain have a tast of So­veraignty? Like our first parents, that would needs have knowledge of Good and Evil? though indeed it prov'd the knowledge of Good and the Practice of Evil! And does not his curiosity sometimes grow Supersti­tious; making the Ephemerides or a Progno­stique Rime the Scripture of his phansy? With exact ignorance pointing out the Ri­sing and setting as well of Kings, as of Stars? Thus changing vanity into Crime? Is there not the Plegmatique Rebel, whose Sottish­nesse changing into Irreligion, makes him as carelesse almost of an Earthly King, as of the King of Heaven! And foolishly think, that [Page 73]he has cast off Subjection, when he has but chang'd it; nay, insteed of being the Subject to a King, become the Slave of a Rebel? Is there not the Oversanguine Rebel, whom Riot makes an Enemy to Justice, as well as to Temperance? Whom Ambition so blinds, that it sets him in the wrong way to Honour which he seeks, by seeking to the Devill for it, when as it is only in the Dispo­sal of God and the King? Is there not the Cholerique Rebel, whom want of means moves into want of Duty, striving to make a King, as wretched as himself, when he can not make himself as vertuous, as a King? And is not also sometimes Revenge of more force with him; then Soveraignty? Is it not swee­ter to him, then Obedience, or the blessing of Obedience, long Life? Or, the best bles­sing of that blessing, a good conscience?

View their Practice, and you must needs view their likenesse. The practice of the witch, whether subtle or grosse! For, nei­ther knowledge nor sexe Excuses nor mo­rally varies their commerce. Does not the Conjurer undertake and abuse the know­ledge of things on earth, and in Heaven? Is not his pretence a Government of Spirits, is not his Practice a servitude? Has he not his Circle, his Fasts, his Prayer? Has he not [Page 74]his Earthen Pot full of persum'd fire, his book, his Sword? Has he not his frightning Apparitions, his Seals of Servesy, his Binding of Spirits? Has he not his distinction of Operations, of Purposes, of Dayes? Would he obtain Treasure, Fore know Events, get the Victory in Battel, does he not then consult his Mercurial Spirits? Would he Repair the Decayes of Learning, Advance the poor, cast down the mighty, does he not then consult his Mercurial Spirits? As for other purposes other Spirits? And doe these Mercurial Spirits sometimes appear like a Bear, or a Dogge, or a changeable colour'd vesture? And is not the motion of them as the motion of a glift'ring, or Silver cloud? View the Ruder witch the Conjurer by Roat, and has shee not store of Ignorance, and Zeal of mischief? Does shee not Learn to doe Evil, and would shee not yet some­times seem to teach the Devil to doe good? Is shee not one that has only wit enough, and conscience enough to Damne her self? And is not this the Condition and veriety of Rebellion? Is there not the Seducing and the Seduc'd Rebel? The one sort full of wit, and both of willfulnesse? Doe they not prophane the knowledge of things Naturall and Divine, making the Stars the servants [Page 75]of their Art and malice? Doe they not Cal­culate and Attempt the Periods of King­domes? And whiles they would seeme to become Rulers, doe they not make them­selves unruly Servants? Have they not their Circuite of Activity and Intelligence? Have they not a Devotion, that sometimes looks like Fasting and Prayer, Exercises not of Sanctity but of Pretence, if the Body be not Humbled by them, and the Soul Advanc'd? If they look as pale with Envy, as with Fa­sting? If they rise not so high by Prayer, as by Ambition? Would any invite us to see their Humility? Would any invite God to see their humility, with what Humility they come into his presence, if they spare not to tread upon the Crown and Miter? Is this the Holy Trampling under foot the Lion and the Dragon? Have not such their Ear­then Vessel too full of fire? Perfum'd indeed, but with the Incense of Sulphur; making a sinner like his own Helli, a Habitation of Fire and Brimstone? Have they not their Book, which they make theirs more by mistake, then by understanding? Being ignorant com­monly of the Language, and too common­ly of the sense? A book whose Mystery poses them, and whose Letter condemnes them? whiles they Hate their Enemies, whom, if [Page 76]not truly Enemies, Nature bids them Love; if truly Enemies, Grace bids them Love. Have they not a Sword, whose best Com­mendations were to be Rusty, so it were not with Blood? Have they not their appari­tions, as monstrous as Jealousy? Have they not their close counsails, as much remov'd from the eye of the People, as the China Monarch? As much remov'd from their un­derstanding, as the Table of Isis? The Del­phian Oracle compar'd with This, was but an Essay of the Devill's wit? Have they not the Art of Binding of Spirits? Their Fami­liar Spirits? Making them more readily forth comming by commitment, then by Covenant? Have they not their diversity of Works, sometimes by Flattery, sometimes by Cruelty, alwayes by pretence? Their diver­sity of Plots, still varied according to the Newes and Degrees of Successe? Their di­versity of times, more distinguishing the Ca­lender by Prophesies, then by Months? Have they not their Mercurial Spirits, for the ob­taining of Wealth. Fore knowledge, Victo­ry? Things that are only disposed by God, though sometimes to the ungodly? So that they alwayes shew the Errour of their way, even when they attain the End of their way! Have they not their Projecting Spi­rits, [Page 77]for the Repair of Learning, whiles they destroy the Learned, that should repair it? Mistaking Zeale for knowledge, and so the affections for the understanding? Their pro­jecting Spirits for the advancing of the Poor, whiles they compel Hospitals to become Be­nefactors to Rebellion! Leav'ning them on­ly to their New Endowment, Hunger and Cursing? Their Projectors for the casting down of the mighty, though against the Command of the Almighty, making them­selves under God, what God has made a King, Supreme Governours? And are not these Spirits sometimes like a Bear, for Cruelty, for Craft, for unquietnesse? The Bear, that tears the Prey, and when pursued, least he become a prey, goes backward into his den that the Hunter rather mistaks, thē finds the way of his paw? The Bear, whose head or feet are alwayes in motion? And are not these Spirits sometimes like a Dog? Whose common distempers are Blood­thirstinesse and madnesse? A creature that is the sire of blind whelpes, which (as some observe) the more they are, the longer 't is e're they see! And are not these Spirits sometimes like a changeable-colour'd ve­sture, which by the Art of Mixture pleases and cheates the Eye? View it one way, 't is [Page 78]Azure, not unlike Heaven; you'd take it for a Robe of purity and Peace: View it an­other way, you'll judge it a full Sanguine, a garment rowl'd and delighted in blood! And are not these Spirits sometimes like a Silver cloud? A cloud indeed of more show then moisture; a cloud that is more ready to bestow his droppes upon the Sea, then on the Land? Lesse profitably and lesse na­turally upon the Sea, when as it owes it self unto the Land! View the under-Rebel, the Rebel by Implicite Disobedience, and is he not solemnly Ignorant, and Devoutly mischievous? Does he not Break All Lawes, whiles he would have some made; seeking indeed to make Law rather then preserve it? Does he not loose true liberty in the pursuit of mistaken Liberty? Does he not endeavour to Purify the Church by Sacri­ledge, counting it not holy, till it be Poor? Is he not one of so cunning a Conscience, as to conveigh himself into Slavery and Dam­nation? Surely Rebellion is as the Sinne of Witch-craft!

View them in their Successe, and you must needs again view their likenesse. What's the Successe of Both? Is is not Sorrow? Sorrow to see their foolish losse of Inno­cence, and their Just losse of safety? Is it [Page 79]not Poverty? Poverty, that is sometimes a punishment for great sins, and often a Pro­vocation to them? Is it not shame, which no veil can cover, nor Impudence can Neglect? Is it not Death? Death, which in most cases is the End of misery, but in these ra­ther the beginning? Surely Rebellion is as the Sin of Witch-craft! Could any man else Delight in sorrow? Confidently embrace fears! Leave poverty to his heirs as the su­rest Inheritance, which indeed can neither be plunder'd nor Forfeited? Make shame his Heraldry; shame; which unhappily is as per­petuall as glory! and after Death lead a life mixt with Death, by the riddle of misery? Yet has not this been the common Reward and deceit of this sin? Whatsoever has been the Pretence, has not this been commonly the Reward? Did not the Nobles under Henry the Third pretend the protection of of the People? Did they not under King John, calling themselves the Army of God, pretend the Protection of Royalty, though not of the King himself who (as some sillily tell us) had given away his Royalty and People to the Pope? Did they not under Edward the Second pretend the protection of vertue it self? And did not Wiat among others pretend the protection of Religion [Page 80]it self? Yet did all these pretended protections of Royalty, of People, of vertue, of Reli­gion, protect them from the common Fate and Merit of Pretenders? Could then Re­bellion still prevail on reason, were it not a Witch-craft? Behold its successe in picture, that is, in its Desolations; and can the News so much affect, as the Sorrow disaffect? Behold Desolations in the City, the late Royal City; does it not send out its People, brought up in Peace, to the Sword? Does it not wofully empty it self of sinnes by em­ptying it self of sinners? Are not its Palaces defam'd into Jails? Places of Honour and liberty changd into places of shame and Restraint? Are not its Churches, where for­merly was sounded the Gospell of Peace, fill'd with the clamours though not of Law, yet of Warre? Are not their streets, where once Joy and Freedome triumph'd, scarce free for a Loyal whisper or a sigh? Are not her Inhabitants Stript, though not by Israelites, yet as Aegyptians? Have they not lost their Jewels with their Peace? And could Rebellion thus prevail, were it not a Witch-craft? Behold desolations in the Coun­try! Is not the Horse almost grown a stran­ger to the Plow, and more acquainted with the Musique of the Pistol, then of the whip? [Page 81]The Oxe more familiar with the Shambles, then with the york? Has not the flame lick'd, if not devour'd beautiful habitations? Is not the whole year become an Autumne, where­in Trees, by unhappy necessity, seem as care­lessely to fall, as formerly leaves? Is not all­most every where Baldnesse insteed of Beau­ty? As if Warre meant not to leave felling, till there were no timber left to helve an Axe! And could Rebellion thus prevail, were it not a Witch-craft? Behold Desola­tions in the Ʋniversities! Doe not the Arts mourne, as if their former Blackes had not been a token of civility, but of prophesy? May not Grammar forget congruity in such an Age of Irregularity? Is not Rhetorique a Soloecisme, betraying its decay of Art, if it bestowes wordes on that sorrow, which is best express'd by silence? Poetry, though it have rather Argument then Leafure, may yet fear to be no lesse posed then Employd, Invention being prevented and out-gone by Action! Logique, cannot well retain its Rea­son, being so over set with Disloyalty and strife? Arithmetrique, that was once not tired in numbring the stars and Sands, now tain [...]s with Melancholy in reckning the slain and captives? Geometrie, that was acquainted and delighted with Holy Architecture, finds [Page 82]now employment but in the Trench and Bulwarke! Astronomie has more Galilaeans still gazing at the effects of her last Comet, then at all her Stars! The Optiques, as if In­juriously hindred, weep, that now scarce any thing is seen but by Refraction; which yet may be increas'd by our just tears! Ma­sique is so fled or chang'd, that Harmony, like Obedience, may only be found in Hea­ven, or the Heavenly! The Earth, the Wa­ter, the Aire, the Fire, are even so Tainted, that Philosophy knows not its own Elements! and so divided, as if they' would scarce agree to farther composition? Mo­rality! Looks it not like an old peece of chivalry? The Vertues and vices being taken for Wanderers and Phansy, for Ʋtopians Errant? Oeconomie, may it not fear a famine, and implore your Honourable mercy? If the Plow cease the Grinders must cease; and the Mourners, if there shall be any, and they able to goe, may goe about the Streets! Policy is become of more Practice then Successe, and very like the Italian Ma­sters, of that Craft; being commonly as Bad and unhappy as Macchiavel and his Borgia! The Physitian has not lost his Art, but Tir'd it, in the discovery of disease, in the reco­ry of Health; which alwayes was held Im­perfect, and now Faigned! The Law sees [Page 83]the old Enmity of Man; but not the old Re­medy! Divinity is become like prophan'd Majesty! It had once Prerogative; now Sub­sistence is denied! It seem'd once to have its part, whiles on Earth, in Heaven: and sure­ly now it seems to have no part in Earth! 'Twas once the Rule of Reason and Wis­dome: 't is now the Servant of Ignorance and Outrage! The Priest had once a part in most Sacrifices: the Priest himself is now become the Sacrifice! And could Rebellion thus Prevail, were it not a Witch-craft? Behold desolations in the Field, a great Acel­dama a field of Blood, a field of Battel! Where destruction is an Art! Where to de­face the workmanship of God in Man is glo­ry! Where Phlebotomy is not Cure, but mischief! The Blood so flowing, as if the Body were all Vein! Where the Horse and his Rider strive as much to surpasse one an other, as to surpasse the Enemy, whiles in a superexaltation of courage, they seem as greedy of death, as of Victory! Where the Sword and the Speare, the Instroments of Destruction are destroyd! Where the Roa­ring of the Canon, and the Groanes of the Wounded are a Representation and mixture of the most obstinate Terrours Thunder and Hell! And could Rebellion thus prevail, were it not a Witch-craft? A like then they [Page 84]are, unhappily a like; both Pernicious, both Diffusive! plagues that invade Countries and People! Our Neighbour France; if the Confession of a Witch may be believ'd, had in it at one time, as B [...]dine tells us, above a hundred thousand Witches! A half quarter of the Number had been wonder and plague enough! And has it not had also thousands of Rebels? Diseases these are, that in our own Country have over spread Man and Ages! The Records of each Country can witnesse against Witch-craft: the Records of our Nation can witnesse against Rebel­lion. Peruse our story for allmost sixe Ages, from the Invasive Armes of the Norman to these present Intestine, and you shall scarce find the Raigne of any Prince free from the Distresse of Treason or Warre! Not the Cruelty of the Conquerour, the Prosperity of Henry the Second, the Victories of Ed­ward the Third, nor the cunning of Henry the Fourth; Not the magnaminity of Henry the Fift, the Simplicity of Henry the Sixt the Prudence of Henry the Seaventh, nor the confidence of Henry the Eight; Not the In­nocency of Edward the Sixth, the devotion of Queen Mary, the Justice of Queen Eliza­beth, nor the mercy, nor the Manifold Ex­cellencies of our late & present Soveraignes, [Page 85]have yet preserv'd them from the Distresse of Treason or Warre! As if the Wisdome of the Divine Majesty would in this Life tem­per the felicity of Humane Majesty with some distempers! And teach a People, if they be His people, that they are not only the Peo­ple of his pasture, but also the Sheep of his hand; that he does not only Feed them, but Examine them; that when they come into his hand, it usually is to be Fleeced or Cured, and so is usually not without losse or pain.

But shall wee now more neerly see the Provocations to permit Rebellion, in respect of God? Religion and Conscience will find out sins! Sins in the City; behold pride of wealth, though often got by a servile hand! Envy at Nobility, though the proper right of Birth or vertue! Gluttony, a vice in a great Fortune, a Curse in a small. De­ceit in Trade, a secret Theft: Extortion, an Impudent Theft! Libertinisme; an Indepen­dency, proper to the Devill's Corporation, being never granted by God or Prince! Sins in the Country; behold pride also there; the Inferiour swelling not towards the worth of his superiour, but the vanity! Be­hold also there a Lay-Non-Residency of the Rich, which in times of peace, too much neglecting their Habitations, may seem to [Page 86]have provoked God to Neglect them: and as they have depriv'd the Countrey of Ex­emplary vertue and of its Native wealth, by carrying up their wealth and appetites to the great City, their gold, by the Alchymy of Sin, returnes exchangd in Lead and Steel, to lay wast their dwellings! Behold also their malice, the melancholy of Sin, corrupting the opportunity of blessed contemplation. into the Curse of Imagining mischief! Sins shall we find also in the Residences of the Muses? Alas, they have more need of Com­fort, then accusation; yet some would there espy out pride. But can we suppose it in an estate founded upon pietie? 't Were against Justice. Can we suppose it in an estate founded upon Worth? 't Were against wis­dome; worth being most Humble, when it is most! Some would espy out sloath; which there were rather an Impropriety, then a vice, being contrary to the nature of Learn­ing, which, like vertue, delightes in Action. But can any eye espy out Coveteousnesse, be­ing inconsistent with the Liberall Arts? Sins shall we find also in an Army? Yet there in some behold Rapine, that makes pretence Title and violence possession! Behold drink and lust, by which valour is wounded with­out a bullet, and sham'd without Flight! [Page 87]Behold the Day of Divine worship; and happy were it, if the Body of that worship were at least attended with the due shadow of it. Behold the injury offerd to Gods Ho­nour in his Name, a sin that is most Fami­liar, and should be most strange to a profes­sion, that stands so much upon point of Ho­nour. The great Satyrist called a Souldier a Sacrament, or Oath, because a sworn Man, or one that had taken the Oath of Fidelity to the Roman General. Yet without figure he did intend, it should be understood Not without Figure. But now we must desire, that an Oath and a Souldier may not be­come the same Thing, and so unhappily loose a very good Figure! And are there not yet other provocations, Entravagant both for their Subject and Degree? Is not the un­derstanding sometimes too Audacious, swelling into Heresy, as against even the Godhead of our Saviour? For which Re­bellions against God, does not God often suffer Rebellions amongst Men? Did not Posa the Jesuit within a Ten year's Remem­brance, raise even the Spanish devotion, though so Saturnine, in too many, and too great ones, unto Opinions not only against the School-master of their Church, Aquinas, and the Fathers of the Church, but with a [Page 88]precise Impiety against the Apostles creed? Has not their own Vargas (whither under a Name of Truth, or of Fiction and Safety) discovered the dancer with as great Zeal, as the Iberian statists have endeavoured to co­ver it with Wisdome? And yet may we not suspect such Tumult in Religion, to be Re­presented, if not rewarded in their Catalo­nian Tumults? Which without a Fleet may seem to have brought the Netherlands into Spain? And is not the understanding some­times too Humble, falling to an Adoration of humane Wisdome, thereby shewing its hu­mane folly, whiles it would make Men, what God will not make them, Infallible? The Council of the Amphictyones, that long saved Greece from dissolution, could not at last save it self from it! It proved Finite, both in the Degree of the wisdome and the conti­nuance; though it continued sixteen Hun­dred years. The great Concil of God's own people, were so deserted of God, that they condemn'd the Son of God of Blaphemy a­gainst God! To overvalew Humane power is likewise an argument of humane weak­nesse. Whiles our Seas and Cliffes have made us swell with pride, and stand-high with scorne of a forraigne Enemy, have we not forgetfully divided our selves against our [Page 89]selves becoming like the Waves and Cliffes, which we would needs be like, one dread­fully dashing against the other? And are not the affections sometimes dangerously Fixt on the defence of an old plunder? Nay, the attempt of a New? Impropriations are the outcry of many; but are they the Care of many? Or is their Restitution wish'd with as due Charity, as Zeal? Outcry for the Church must not deserve an Outcry against the Church. Are the Possessours of them more endebted to the Church, then other Christians, when they receive no more be­nefit, then other Christians? Are they held of the Church, or of the Law? And shall the Highest Assurance, Law, by which they are held, make the purchase just; and shall the Highest Assurance, Law, make the pos­sesion unjust? As then Religion tells us, that the blessing of the restitution concerns a People; so Justice tells us, so Charity not only towards the people, whom this Spi­ritually concernes; but also towards the particular Possessours, whom this temporally concernes, require the Charge of the restitu­tion, of the people that are partakers of the Blessing? a blessing doubtlesse, no lesse possi­ble, then Admirable? Admit in some lati­tude of reckoning, the Number of Impro­priations [Page 90]were Fower thousand; admit their value were thrice fower subsidies; Wisdome, and Peace, and Time, can contrive the re­demption; and inviting God to bestow on our Nation Pardon and Fame, Eternize This for the Great, the Holy Councill; and This people for the Holy People! But are there not some more ready to take away, or ex­change, what is left? As if they would teach the living to make a New will for the Dead? Nay, for the living God? Who has by his own Authority freely annex'd Tith to the Priesthood of Melchizedec, and therefore made it as perpetual, and so as unchangea­ble, as that Priesthood. And are not the af­fections sometimes dangerously changeable, preferring Innovation and Hope before ex­perience and Safety? Did not this overthrow the Athenians, though Proud and Subtle! Did they not Obey and Enjoy for almost five hundred years a Free Monarchy? Did they not afterwards impaire their Gover­ment and Happinesse, by making their Prin­ces, though Perpetuall, subject yet to Ac­count and Censure? And though Feare check'd them from farther vanity for some hundreds of yeares, yet by new changes to Decennial Principality, then to Democracy, then to Oligarchy, were they not first de­ceiv'd [Page 91]and at last undone? Did not their Trust choose and mistake a Councill of Fower Hundred? whom neither Number nor Modesty could restraine from Tyranny? Did it not afterwards mistake Thirty, whose number indeed was lesse, but not their In­justice? did they not at last, against the Judgement and Spirit of their Best Oratour, acknowledge the petty Macedonian for their Master, who would not endure the Re­nownd Persian for their Lord? Nay, when as they had indifferently escap'd the subtil­ty of Philip, and the power of Alexander?

Let every one then be Freely subject, be wisely subject to that Advice of the wise King, Meddle not with them, that are given to Change. A change it is and a wonder, that Sense should Rule, should Enforce Rea­son; That the Body should rule the Head! When in all causes a King is next under God Supreame Governour, how can a people whether single or united, be the Gover­nour of That Governour? A great Coun­cill may be the Adviser of a Prince; but as the Statute-Law of our Prayer Binds us to Confesse before God, it is God that is the only Ruler of Princes. That Councill then is truly Great, that is as Great in Loyalty, as in Advice; A Councill, that writes its [Page 92]story and Honour in its Loyalty; a Coun­cill, that meddles not with them, that are given to Change. And yet there are two Changes Lawfull; whereof the one will all­wayes be desir'd, and the other Ought to be; one is a Change in a deliverance from di­stresse; Nature teaches This to be Lawful; Grace farther teaches, that the means must be Lawful. We must not remove Temporal Evils by Spiritual Evils, misery by Disloyal­ty; no, not Spiritual Evils by Spiritual Evils. We must help our selves not by a violence, against man, but by a holy violence the force of Prayer, with God. Then will he make the Christian yoke perfectly Chri­stian, that is, an easy yoke. Gods Wisdome and Justice so order the World, that gene­rally People under Paganisme or Mahome­tanisme are under Tyrannies; as if the state of their Bodies Imitated and Express'd the state of their souls. Indeed they are a Peo­ple and only by Force: but they that are orderd by the Gentlenesse of Grace, gene­rally enjoy the Government of Grace and Peace. If then even Christians feel grievous miseries, they must in a Justifying of Gods Justice, acknowledge grievous Sins; and if miseries without amendment, their sins also to be without due amendment. Which [Page 93]moves to a second change, which ought to be desir'd, Deliverance from sinne. And if we compare these deliverances, wee shall find the first to be the effect of the second; the Outward of the Inward; God making the Soule the best Physitian of the Body. A­gainst the Mischiefes of Witch-craft, some re­late, that the Toad-stone is of Power: but more wisely, because more naturally, they avouch, that it is excellently powerfull to drive poyson from the Heart, as also to cure Firie Swellings. A sad, yet an Instructive embleme of a State; and no lesse strange in story, then in Vertue. Crusius the Suevian Annalist tells of one, that by a Rivers side discover'd a prodigious heap of venomous creatures, which for the terrour of their noise and number, might, it seems, have ex­ercis'd as well a mans Saving faith as his Hi­storicall; and that on the Third day, before which they did not disperse themselves, there remain'd only a Snake on a masse of Slime, a dead Toad, and, neere the Place, a precious stone, which being brought away and cleans'd appeard afterward to be the Effect and Remedie of ranke Poyson. A strange experiment of the Divine Love; which out of a Consultation of Venomes, could produce Health; as out of Corrupt [Page 94]Manners wholsome Lawes; and by Divine Art change Viper into Restorative! O let us then by the Art of Misery, the Art of Pray­er, attempt the like happy, the like wise Wonder! Let us from Sinne, whether our own or Others, grow Holy; from the De­gree of Sinne, more Holy! Let the beginning of Grace beget Peace: Let the Progresse of it beget Love. Let us Conjure-downe the Witchcraft of Rebellion, not by Exorcisme but Repentance. Let us more tremble at Sin, then at the Sword; nay, let us so feare God, that we may feare only God. So will the Lord of Hoasts become unto us the Prince of Peace, and bestow upon us the Peace of God: which though in its excel­lency it passes all understanding, yet shall its Comforts affect our Affections and Sense. Which Blessings, O Lord, bestow upon us, that in Unity we may blesse Thee, the bles­sed Trinity; to which Three Persons and One God, be ascrib'd the Glory of Power and Peace, World without end.

[Page 97] VVHiles the most exellent Angell was content with his own excellency, he re­tain'd it: but when hee aim'd at Anothers excellency, he lost his own; and thus by the strange imposition of mistake, became a Divell, when he thought to become a God. Which unhappinesse of the most happy Angell, that should have been unto man an example of Terrour, is become unto him an example of imitation: and man, rather then hee will not be like an Angell in the Height of his Attempt, will be like him in the misery of his Fall. And so like unto him he is in the misery of his Fall, that this Great Sinne look'd like a defile­ment rather of the Spirit, then of the Body. He would needs in Excellency be like even unto God, by which desire he became un­like him; and aiming to become more then Man, he became lesse then Man; this was a second Adam of his own making. This meer Man thought it no Robbery to be Equall to God; and made his desire no lesse Food then Wicked; it being as much without possibility, as without Reverence. And as this Adam did not dye without Issue, no more did his Appetite; an Appetite to attain [Page 98]Glory without Goodnesse; like that of a deceiving and a deceiv'd Beauty; which fetches Complexion not from the Blood, but from the Bone. And this false Appetite to false Glory, as in former times it discen­ded to a Lamech or a Nimrod, men devoted to Kill or Tame Mankind; so in after-times to an Absalom, who was as verily the sonne of Adam, as of David. Like David he Fell, but not like David rose again. Like Adam he fell: the Tree was a Mischiefe to them both; to the one by the Fruit: to the other by the Bough; and though Adam's fall was a greater Mischiefe to Others, Absalom's was probably a Greater mischiefe to Him­selfe. Yet since Ruine is Instructive, affor­ding as well Wisdome, as Melancholy, wee may with safety and Delight view the Per­son, this Person, Absalom; as singular for his Variety, as for his Crime. We may view his Diligence, in the promoting of his Plott, though not of Himselfe. Much had he done, much had he said; yet more he Does, and more he saies; He said Moreover. We may view his Ambition, yea his Heart, which is at his Mouth, before his Words; they were usher'd with a Sigh, O, that I were made Judge in the Ladd. A very fitt one in his Own Judgement, and therefore probably [Page 99]the lesse Fit. Wee may view the Extent of his Ambition, which with more impudence then isufficiency, desires that Every man, which has any Suit or Cause, might come unto Him. This Judge would be a Judge of Judges, a Supreame One. We may view the Pretence of his Ambition; Hee would doe a Royall wonder; he would please God and Man; He would doe Justice. O the Devotion of Treason! the Justice of Injustice! that would wrong a King, by seeming to Right a People! This is the way of Absalom, the Person to be view'd; whose Folly, by the Art of Example, may make Others wise, Behold Absalom.

A man so excellent, that you may find in him all excellencies, except Soveraignty and Grace. Would you see the Glory of Birth? In this he did as much surpasse his Brethren, as Saul in stature surpass'd the People. Even Solomon, his brother, was but a younger brother, and in Birth meaner. He was indeed the Sonne of a King, but Absalom was the Sonne and Nephew. Israel and Geshur con­spir'd to ennoble this Conspiratour. Solo­mon's Mother was the Wife of a King, Absa­lom's Mother was the Wife and Daughter of a King, which doubled Blood doubled his Spirits, and made the Pulse of his Ambition [Page 100]beate High. Would you see the Glory of Comlinesse? Behold this delicate Imposture of Nature; fram'd by Nature, as it were by Art, to Deceive and Please, From the Sole of the Foot even to the crowne of the Head he was without blemish; he was an Absa­lom. Had Vertue been to be pictur'd, it might have been made like Absalom, who was destitute of that, which he was most like. Would you see the Glory of Age? He was about the Midst and strength of Mans Time. He wanted nothing to the felicity of yeares but the Date of a Coronation. Of this de­fect indeed in a sound Body his mind fell sick; which cast him into some convulsions of Treason. He was mature for Gover­ment, had he not been more ready to rule others, then Himselfe. Will you see the Glo­ry of Subtilty? He was such a Master in the Politicks, that he seem'd to master the Ma­ster of them, Ahithophel: whose Oracle was at His command and Censure. He knew A­hithophel's infirmity, as well as his Wisdome; his desire of Honour and Revenge He knew, that a reverend Counsailor might in a pos­sible frailty hooe to have his Wisdome more admir'd under a Young, then under an A­ged master. He knew Ahithophel had been wrong'd in his Neece Bathsheba; though the [Page 101]losse of her Good name was partly recom­penced by a Greate. And thus he made him venture to repay sinne with sinne, Mur­der with Treason; and by a new Master to revenge himselfe on an Old. Would you see the Glory of Courage? 'Twas Absalom durst revenge his injur'd Sister, making blood the price of Lust, redressing a Greate sinne by a greater. 'Twas Absalom durst revenge him­selfe on Warlique Joab; to make him remem­ber that he forgot him. He knew him to be a warriour, and dealt with him in a milita­ry way; he fir'd his feeld of Corne; to let him know, that he had but chang'd his flame of Love into the flame of revenge; inviting kim thus by a discourtesy, to doe him a Cour­tesy with the King. Would you see the Glo­ry of Hope? He was in the Eye and Heart of the People: he was the Eye and Heart of the people; their Delight and Life. Their Love to David was grown old like David; and liking any Innovation, so of their owne choyce, they would by a kind Treason, obey his Sonne, counting it not a Losse, but a Change of Loialty. And shall we now won­der if such a multitude of excellencies be at­tended by the Multitude? If the Glory of Birth, of Comelinesse, of Age; if the Glory of Subtilty, of Courage, of Hope, so daze [Page 102]the eyes of the People, that with Civill Ido­latry they mistake and adore a Rebell for a King? And yet though they would not see, they might have Remembred the Faults of Absalom, as well as of David, They might at least have remembred, the Vanity of his Pillar, which indeed he erected to his Me­mory; a remembrance rather of folly then of Worth. Absalom having no Sonne, a mo­nument of Nature, to preserve his Name, thought to supplie it by a monument of Art, like the Rhodian folly of the Colossus; which though it was twelve years in Erecting, e're five times twelve was demolish'd in the mo­ment of an Earthquake, in Dispatch, Quick; in Fame, Perpetuall! Trajans Pillar was more happy; being after its fall rais'd again. Shall we say it seems more happy then Tra­jan? Whiles of the Memoriall of a Heathen, it is made the Pedestall, of a Christian me­moriall, the Crosse? But Absalom's Pillar has not by Industry wonne a more lasting memory, then the Kings dale in which it stood; or then the Heape of stones over his traiterous Carcasse, and that without Ex­pence or Care. The first Age too, we hear, had pillars, intended Monuments of Arts and Skill; secur'd by their constitution of Bricke and Stone against Flood and Fire; [Page 103]but, alas, they fell like those that raisd them, though not so soon. Their Cement was but fraile against Time and the Pickaxe. Indeed, what is Fame without Vertue, being com­mitted to the ridiculous Eternity of Aire or Earth? to the breath of Report, or to the corruptible materialls of Books, monuments commonly but of raggs and gall. And what were Absaloms Abilities, but the Occasions and Companions of Treason; with which they were at a Peace of Consent to raise a Warre.

Behold his Diligence, in his, Preparation; which he makes so visible, that you must needs behold it. Behold his Chariots and his Horses, which by the Eare command the Eye to attend them; the Wheele and Hoose seeming as furious, as the Chariotier and Ambition. Behold his fifty slaves, though not his Subjects, running before him, occa­sioning others to runne to see them. Hee would have the Glory of Majesty, though he had not the Right. He rose early: Guilt is unnaturally watchfull, as Innocency is commonly too Secure. He stood beside the way of the Gate: He was neerer to the Seat of Justice, then to Justice. Hee waited on the People as they came; but it was that they might come and waite on Him. His Enquiry [Page 104]seem'd Love, being about their Cities and Causes. Indeed all their Cities, that is a Kingdome, was his Aime; and the Main Cause, which hee intended, was his Own. Hee bids them see, that their matters were Right; when as his Heart could rightly tell him, that his own were wrong. Hee flaun­derd his Soveraigne of Injustice & Sloath; as that he would not do Justice, no not by a Deputy. Nor does hee here rest; his Tongue could no more rest, then his Heart. And yet he spake not in Vanity, but Cunning. This Great Artist knew both the Rule and Use of silence, When his Revenge intended the death of his brother A [...]n non, hee spake neither good, nor bad to him; as if his bro­ther had been dead allready. Yet when his Plott prompted his Tongue, he could work a Politique Miracle upon Himselfe, and speak. Silence and Speech are like the Tongue, to which they belong; which by the Ancients was held Sacred to Mercury, with them a Deity and a Planet; good with the good and bad with the bad; and such is the Tongue with a Good or a Bad Heart. Silence, that Hides a Mischiefe, is a Mischiefe; and Speech, that Promotes a Mischiefe, is a greater Mis­chiefe; and such was the Silence and Speech of Absalom: whose Silence was Murder, and [Page 105]his Speech Treason. He mov'd the People to remove David: he mov'd the people to Settle Himselfe in the Throne; even in that Throne from which his Merits should have expected rather Judgement, then Honour. Full was his Heart, and neither Nature nor Ambition would let it breake. Speak there­fore he Must, and he Does Speake, that which his own subtilty knew to be Folly, had he not spoken it to the People. To these indeed his Treason, nay his Confession of Treason, seem'd Reformation. Let his own mouth judge him, whiles his Desire says moreover, O, that I were made Judge in the Land.

The Desire of things needfull is naturall: the desire of things pleasant is sometimes law­full, most commonly dangerous: which latter as we must allwayes suspect, so must we never corrupt the former. We must not corrupt just desires by unjust meanes to effect our desires. A sigh then for that which we may not desire, deserves a sigh. Yet such is the sor­row of ambition: which though it implies a love of one's selfe, implies as certainely a vex­ation of one's selfe: which yet a sigh seemes to mitigate, though not satisfy; as if the desire and the sigh would be lost together. But sure­ly ambition is unhappily more constant: And [Page 106]though it be a vanity, yet in the pursure of it's object is rather swift then fickle. Thus Absalom's tongue is as ready as his braine; & since he cannot conceale his treason, he must vary it. A King he would be: He sayes, He would be a Judge. His expression is like his intention, neerer to cunning then to Justice. To wish to be a King, had seem'd to aime at the glory of Royalty: to wish to be a Judge seem'd to aime at the vertue. This modest Traytour would therefore seems to desire to be rather a Deliverer, then a Lord. And yet he would have his Judicature & the whole Land have the same bounds; His ambition would not yet discover it selfe to be bound­lesse. Yet a King he would be: but how shall he be, what he would be? were he a King he should command; but as yet he can but in­treate, that he may command. A King he would be; but of whose making would he be? Not of God's making; for he had made Da­vid: whom though he afflicted, he lov'd; nay, therefore lov'd, because he but afflicted him. Nor could he be of David's making: who neither could undervalue Royalty, being God's favour; Nor neglect a People, being his charge. A King then he could be made onely by the People & the Devill; whiles by the People & Treason; whiles against the [Page 107]consent of God & David. But have we not now some that would pleade for Absalom? not that they would shew their love, but their power, to make a King. Have we not some, that tell us, that power is originally in­herent in the people? This seemes indeed a profound doctrine; and surely it is as deepe as Hell: yet is it as possible, as vsefull to disco­ver the danger of this darknesse. This doc­trine excludes all Kings from originall power giving it so unto the people: when even as na­turally they may pleade, that all power is o­riginally in the body, not in the head. For they conceive a people, as without a King; when as Nature teaches us, that the chiefe strength, the directive strength, is originally in the Head; Reason and Sense being thence deriv'd. Nay, what Power at all the Body has, can not be learn'd at all of the Body; it must be taught by the Head: which not proudly, but truly teaches us, that the mem­bers cannot be directed into a wise Society without the Head. Strength there may be in the Blind: but Strength requires the Eye, and so the Head, for Direction. The Wis­dome of the Head has a naturall Supremacy over the Members; Thus Society is not on­ly a Number of Men, but also an Order. And the best Order is not where a member is ex­alted [Page 108]into a head; this is rather monster, then order. The true head in order of naturall birth is elder then all the members. But have we not some, that make man the voluntary authour of Dominion? the Law the Instru­ment, and God but the establisher of both? See the acutenesse of this humane wisedome, but see also the oversight of it! If man be the authour of Government, then surely, Go­vernment being such a height of wisedome, must needs have a wise man for the authour of it; And which is that most like to be, a King or a Subject? A King by Goverment has an acknowledg'd: Power and Wisdome: a Subject has thus by his Suppos'd Choise a Necessary Obedience. Now can a man sup­pos'd so wise, as to be able to choose a King, and so Free, as to owe Subjection to no man, freely make a Law against his own Freedome? Surely then, if man shall be the Author of Goverment, he must not be a Subject but a King; a King made by the Power of his Wisdome, before he was made by the power of the People; so that hee was a King, before he was chosen to be a King; and rather Declar'd to be such, then made such. But these men intend the People for the Author, as the Law for the Instrument; Since then the People are a Party to the [Page 109]Deed, who shall be Judge, if Doubt arise? shall such wisdome as is able to Choose a King oversee such an Inconvenience, as great, as Endless? Or shall God be the Judge, whom these make the Establisher? Surely if God shall by man be admitted, to be as well the Judge, as the witness of the Deed, when doubt arises how shall his Judg­ment appeare? Shall we expect a vote from a Sinai-Cloud, or from an Angel, or Pro­phet, as formely among the Jews? This were not to consult God, but to Tempt him. Un­less then Royaltie be from a Greater Autho­ritie, than the People, all difference between a King and People must necessarily be as much without an End, as without a Judge. Royalty then is Internally from God, the God of Nature, deriving it to man most gra­ciously, whiles most quietly, by birth. Ex­ternally, it may be attributed to the Law, which does declare the inward Right. So that, the Authority is from God, the De­claration of it is also from the King, whiles from the Law. For what is the Law? Is it not Graciously the work of a King? To desire, and so to Accom­modate a Law, is the Act of the People, but absolutely to Grant a Law is the Act of a King; In which the People's Advise is inclu­ded [Page 110]not to weaken Regal Right (the Grant implying Right and Love;) but to set forth as well the People's Duty, as their Benefit, sweetning and Ensuring Obedience by their Consent, as first by their Desire. Vainly then doe some say, what they but say, that the Fountaine of Power is the People, and that in Princes it is but Derivative. True it is, it is but Derivative in respect of God; but in respect of Man, that it always is so, or natu­rally so at all, is no less ridiculous, then Un­true. That nature begun Government is Undeniable: which is most purely preserv'd in Hereditary Monarchie: so that all other Goverment is either Unnatural, or Preter­natural; and therefore to derive Government from the People to the King, is as to derive Authoritie from the Sonne to the Father, or to make the River feed the Spring. Yet doe not some now say more than Absalom could either know or use, that Government a­mongst Christians is nothing but an Agree­ment of Politique Corporations? But can Christians without shame, since not without untruth, teach thus amongst Christians? Does the doctrin of Christ alter the Right of Kings? This is a new secret of new State! but no plot for Conversion of the Great Turke. Does a King, becoming a Christian, forfeit his King­dome [Page 111]to his People? or, from a Lord be­come a Tenant at will? Christ himselfe taught other doctrine, when he said, give unto Cae­sar that which is Caesar's; he did not adde, Till he become a Christian. And furely Con­stantine lost nothing by such a Change, his new Christian Subjects did not make their Soveraigne their Slave by fettering him with Covenants. He was indeed God's Officer, but their Ruler. But Absalom's aime is not Right; 'tis Glory; though his Humble Cun­ning will be at their Command, till it can command: which that he may doe, he speaks his desire, an extent of desire; That every man, which hath any suite or Cause may come unto Him.

Was not this Conspiratour as void of wisdome, as he was full of subtilty, that would express his desire in that very forme, that would Condemne it? Desires he not that Au­thoritie, which Conscience and Allegieance taught both Him and the People, to be due only to the King? In all Causes and over all Persons Supreme Government? Love, the Love of Beauty, as the old truth teaches us, is Blind, in not examining the Imperfections of it selfe. What Absolom desir'd, was an Ex­cellencie beyond all the excellencies, which he had without his desire! And as it was with­out [Page 112]duty, so was it without modestie. Was it not to challenge to himselfe as well so much ability, as so much honour? royalty sometimes passes by Choise, but not by a selfe-Choise; Nature not allowing a Cause to be its own Effect. When Moses had, what Absalom but desir'd, he desir'd to be eas'd of a great Part of the Honour. He was the Chiefe Judge; but not the only Judge; nay, in In­feriour Judgments not at all the Immediate Judge: To attend a flie, is rather the busi­nesse of a Domitian, then of an Emperour. Nature, that has given the Eagle so excellent a Sight, has given it the wisdome in some things to neglect the Use of it. What in Natural Knowledge is Perfection, the Know­ledge of the Hyssope, as well as of the Cedar, is in Civil Actions a Weakness; being to grant a Power and Retaine the Use of it. But This Judge would have no Deputy; Every man should come unto him. He would be so Humble, that he would Judge the Poore: he would be so Able, that he would Judge the Judge. The Lay-man in point of Equi­tie should be as sacred to him as the Priest; and the Priest as sacred, as the Sacrifice. Nor would he thus descend to the Person, but to the Business; to any suit, though but for In­jury in Words: to any suite, thoug but for [Page 113]Injury in some Deeds less then some Words. And as his Justice would thus Descend, so would his understanding Ascend to the High­est Cause. He promises such Skill and Mo­tion in the Orbe of Government, that it seemes natural to him to know the Perigee and Apogee of Royalty. Does the Cause concerne Inheritance? His skilful diligence will both Supplie and Surpass the Counsai­lour and Survayer. Conveighance and Mea­sure are within His Compass. Does the Cause concerne the losse of Goods? He will, with­out Errecting a Figure, give Judgment, and never Consult with Heaven, or seem to con­sult with Hell in the business. Does it con­cerne a Maime or Dislocation? He will with­out thr Ceremonies of Oribasius his tooles, supplie Surgerie by Compensation. Does it concerne Life it selfe? He will make the De­fence of his own, but the Remembrance of the Defence of theirs. He will make the Male­factour more deeply suffer by Infamie, than by Execution. He only requires the repaire of all their Petitions unto Him; who will comfort them no less with Dispatch, than than with Justice. But must All come to him! why then this very Traitour is not the veri­est traitonr. His Reason is corrupt: it is not Lost. Though Hell were his Tutour, yet he [Page 114]hates Anarchie; he cannot find it There; there is a Prince of Darkness; and so there are Superiour and Inferiour Devils: which, though they are unruly, are yet under Rule. He hates Democracy; his humane wisdome knows it to be Folly, to n [...]t the Sword of Authoritie into a Madman's hand. Though he was Graceless, he was not witless. He was Unnatural, but not a Natural, nor so un­natural. He thought it monstrous to make the People a King: to make the Horse, in whom there is no understanding, to become the Rider. He hares Aristocracy; He knows that many, though Great, yea become Great, are neerer to Ruine by Emulation, than to safe­ty by Counsaile; Frailty being more common to man than Virtue: so that not only his Pride but his Judgment approves Monarchie; which is the best Government and the High­est. Indeed, has it not Precedency by Di­vine Right, whiles it does imitate Divine per­fection? Regal power being in Virtue, not only as much, but more than Many? Many starres making but a Night, whereas one Sun makes a Day. But Absalom, that does justly preferre Monarchy, does unjustly desire to preferre Himselfe to it. Yet to Attaine it he uses Eloquence and pretends to use Justice. If they will be favourable to Him, He will be [Page 115]favourable to Them; he says indeed he will be Just to them. But he invites them to give him the Power (which is not in their Power) and He undertakes to perfect it into the Perfor­mance of doing Right. They have the Word of a Reformer for it, & I will do him Justice.

And I will doe him Justice? Hope and Sil­liness are as Commodious for a Conspiratour to worke upon, as Malice and Zeale. But the Union of them is the most desperate Prepa­rative to Division. Can Greatness want At­tendants? Can Justice then the Greatness of Greatness, though but in Promise, want Attendents? Will they not press-in like Hopes and Injuries? Justice makes a King in Virtue like God: it makes a Subject in Happiness like a King. It makes a man mistake himselfe to be out of the world, before he is out of it. It makes him differ from the Angels rather in Place, than in Condition: bestowing on him whiles on Earth, a Portion of Heaven, con­tent and Safety. Justice is sweeter then Re­venge; delighting Nature without Ruder pas­sion, It makes humane Felicity like Justice, Unchangeable; and, though it Prevents not Complaint, it satisfies it. Justice is the Cure of Slander; helping the Infamie of the Inno­cent, by the Infamie of the Guilty. It is the Cure of Oppression; whiles it makes the Op­pressed [Page 116]if not by Restitution, yet by Com­parison in better state than the Oppres­sour; depriving him of his wealth, the Joy of his Oppression. It is the Cure of Murder, making the slaine Live in the Fame of his In­nocency, and the Content of his Freinds, whiles they see the Murderer not so happy, as to be forgotten. But will Absalom doe Ju­stice? why then he will Rule according to Law: hee will by Law rule Others, if not Himselfe. He will then neither Cunningly Pretend a Law, nor Dangerously Change a Law. He is so Subtile if not so Honest, as E­qually to disclaime Forgery and Innovation. Where there is no Law, there is no Sinne, which is a breach of Law. They shall have the Law therefore as much in their Eie, as in their Heart: and so to take off the Envie from himselfe, be sooner condem'd, if Guilty, by Conscience, than by him. And though by his Rebellion he might seeme to dishonour his Father, he does pretend to honour his Forefathers, whiles he pretends to honour their Laws. It seemes, he thought the Pre­servation of Old Laws, to be of more mo­ment, than the making of New; and the Preservation of Laws to be of more moment than the making of them. Indeed, is it not Folly, that Innovation in Religion should be [Page 117]counted folly, but Innovation in State should be counted Wisdome! as if Humane Wis­dome and Divine were rather Contrary then Subordinate! Zaleucus the wisest Locrian made it by Law the hazard of Life, to Pro­pose a New Law, if it prov'd not as well to be approv'd as propos'd; whereby they knew but one New Law in Two Hundered yeares. Twas certainly an argument of as much wis­dome as Constancy! And as the Natural Bo­dy, so the Politique, lasts longest, that is Least Temper'd with. To honour ones Parents; has a Promise of Long Life: to honour our Fore­fathers in Honouring their Laws, cannot want the blessing of Continuance to a Na­tion; Heaven more delighting to be bounti­tiful to many, than to Few, where the Di­vine wisdome does not specially restraine: God's Jealousy delighting in Glory, which being the Lustre of his Goodness, is in it selfe as boundless as his Goodness. Since the be­ginning of the World the Divine Wisdome never made but one Eminent Change in the Church; the Ateration of the Jewish Service into the Christian: the Mosaical Worship not Abrogating, but Perfecting and Enlar­ging the Patriarchal. And for the Chri­stian Service, it has not so properly suffered an Innovation, as a Renovation; rather a [Page 118]Purification, than a Change: having the same Primitive Mettal, though Refin'd. Since then the Divine Wisdome makes so rare a Change in so Vast a Time, Humane Wisdome may well feare in a farre less time to make Any at all. Yet if New Laws are to be made, story and Use might present to our Consideration, if not to our Choise, some Acts the Monu­ments of Ancient Law. Such was that Ly­cian Law, whereby in their Great Council Votes were differenced according to the dif­ference of men's Interests in the State. So that a Person, a Towne, a City, a County, and consequently an Order of Men, were not on­ly not forgotten, but proportiond. By which Happiness of Equity, every one was a Able and wary to preserve Freedome, that Opti­macy could not creep in under the device of Close-Conveighance, audaciously to en­thraule a Government and People. Such was that Theban Law, which excluded Artificers, and Merchants as unprepared for Govern­ment, unless for Ten years space they had left their trade; thinking them else fitter for Bargaine than for Counsaile, and so below the right Splendour and Experience of State. Such was the Cretian Law, which forbid all Young men to Censure the Laws of their Country; as the business not of their Search, [Page 119]but of their Reverence, and thought them to be excluded as much by their Age, as by the Law. But Absalom will not abrogate establish'd Law, though he Violate it. Justice he will Doe: but will he doe it in his own Person? It seemes not then either Novelty or Injustice for a King where he excludes not himselfe, to be as well the Judge, as the King, of his People; a Superiour Agent being Eas'd, not suspended, by an Inferiour; no more than the Divine Presence is excluded from a Place, by the Inferiour Presence and Imployment of an Angel. Moses did not Loose his Authori­ty to his Assistants; but Imparted it. The Sunne gives Light, though he enables the Moone to Give Light, and sometimes appears with it in the same Hemisphere, the Moone­light being not Exstinguished, though Excee­ded. Solomon, when he gave Judgment a­bout the doubtful Child, did neither what was Unjust, nor unjustly; and show'd as True Wisdome, though not as Rare in being the Judge, as in the Manner of the Judgment. When Jehosaphat set Judges in the Cities of Judah, his Right was not Diminish'd, but Diffus'd; and if we look back upon the Kings of our Land, we may, by the easie prospective of an Antiquarie, see them often sitting on the Throne of Judgment. Indeed, though not in [Page 120]respect of the Kind of the Pleas, yet in respect of Judicature, we may without Injury or Impropriety, say that every Seat of Justice is the King's Bench. When therfore a King does by a Law strengthen the Sentence of a Judge, does he disclaime his Power, or ra­ther Proclame his Integrity? Whiles he binds himselfe to Judge according to Law, does he bind himselfe from Judging? Has not Na­ture made a Father the Judge of his Familie? If then sometimes he makes a Sonne a Judge between troublesome Brethren, does he thereby make himselfe not the Judge of the Familie? A Deputation is rather a Proofe of superiour Right, than a Destruction. And therefore they observe not their own over­sight, that in effect would have us observe, Royalty and Judicature to be Inconsistent, as if Contrary, when as sometimes, as in a King, they are not so much as Subordinate. Is not God, that is the King of the World? the Judge of the World? And is not a King of Humane Judges the Supreme Judge? But will Absalom doe them Justice? What needs Hee doe it? Will not David do it? Or, is Da­vid's blood become not Royal, because Ʋ ­riah's was Innocent? Or, does Ʋriah's bloud cry louder in the eares of Israel, than in the eares of the God of Israel? Can his blood [Page 121]cry louder than to Heaven? Or is David's Adultery rather Aggravated, than Excus'd, by his After Marriage? Are his sins so Hellish, that his Humiliation cannot Ascend High enough, to fetch a Pardon for them? Or shall the People make an Absalom and themselves His Judge, whom God has made Theirs? Or, shall we suppose a New Devise to have been an Old Devise, to Separate a King from his Person; and so, that Absalom intended to take away David, but to Preserve the King, by Exchange of David into Absalom? A King indeed and his Person may be Distinguish'd, according to Natural and Political respects; but a King and his Person cannot be Divi­ded. Will ye heare in this point the judg­ment of very traytours, who in this point may be happily just Judges, though they seeme less fit? Hear then the Judgment of those Great Ones, that durst take-up Armes against our Second Edward. Even They, as our Statutes testifie, made it treason in the Spencers, to make this division. And this their just Condemnation of such Doctrine, has since the beginning of Our Great Council been by Publish'd command approv'd by our Great Council No Treason then Can, though it Would, be so Mathematical, as to separate a King from his Person. But yet would Ab­salom [Page 122]doe them Justice? Might not some If­raëlite, that had not too unwarily voted himselfe to the folly of Treason, and that had as much Observ'd as Attended him, till his Expulsion and Persecution of his Father, and, by Ahitophel's shameless counsaile, till his a­busing of his Father's Concubines, thus have argued himselfe into Safety and a Flight? Shall we from Absalom expect the protection of our Goods? who destroy'd Joab's, with no less Boldness, than Wrong? and with as much Ingratitude as Boldness? making a Pro­clamation, in Fire, of his Impudence and Re­venge? Shall we from Absalom expect the Protection of our Wives, when as he has committed Incest, more in Spight than Lust, making his Father's Women the Ridle as well as the Subject, of Treason and Filthi­ness? which he so acted in the sight of all Is­rël, as if he would have all men believe, that it were not a worke of Darkness! Shall we from Absalom expect the protection of our Lives; when as he betray'd the life of his Bro­ther, whose blood was the Joy, though not the Wine of the Feast? Shall we from Absalom expect the protection of our Fame, when as he reviv'd the shame of his Father, by Imi­tation? when with a like Malice and Cunning, he Forgot or Conceald his Father's Virtues? [Page 123]Justice he may Pretend, Intend it he cannot: nay, when he Pretended Best, he intended Worst. When he pretended a sheep-shearing? twas not a Fleece, but a Life he intended; when he pretended a salutation of the Lip, he Inten­ded but Flattery, the Treachery of the Lip; when he pretended a Sacrifice at Hebron, he Intended to offer-up a King and a Father. Though then he pretend never so great, so many, so subtle Followers, they rather Dis­cover his Conspiracy, than Disguise it. Might not some Israëlite thus have made his Medi­tation his Safety? and, by Arming himselfe with Loyaltie, sav'd himselfe, though not from the Danger, yet from the Guilt of an Ar­mie of Rebels?

But will you see the Way and End of this Absalom and his Multitude, which he scornes to Follow; which he Leads to Evil. See his first Success, his success in Counsalle; sligh­ting Ahithophel, he does not only Loose him, but Want him: nor does Ahithophel only loose Absalom, but himselfe. He looses at once his Wisdome and his Life; and he, that in his life would not be Order'd by the Law, was not order'd by it in his Death: in which, by the worst Curse of Death, he was both the Malefactour and the Executioner. See his next success, his success in his March: in [Page 124]which, by Delay, he was not so wicked, as he would have been. His Father, though heavie with Greif, yet made light by Feare, did in his flight get respite of Distance, and by distance, Counsaile, and by Counsaile Courage: by which, Collecting his Army, as well as his Mind, he Prepares for flight, being not more dejected at his Ascent of Mount Olivet, than he was rais'd in Spirit by the field of Ephraim. There he was a Penitent, heere a Warriour; and so ready to fight, that they would not Let him fight. They only borrow his Spirit, Letting his Bo­dy rest. See then Absolom's last success, his suc­cess in Battel. Having rather Persecuted his Father, than Followed him, he overtakes two enimies, David's Innocency and God's Justice: That overthrew his Conscience: This his Armie. He joynes Battel, an unnatu­ral Union, though in Blood! A Son with a Father! Sinne with Sanctity! So fought the Devil with Saint Michael, who prov'd as much the Superiour in Power, as in Ha­bitation. Absalom's multitude became quick­ly not a multitude; not that they grew much wiser, but Fewer; an Armie of their Armie, many thousands being slaine. Joab and Vi­ctory followed the Chase; Blood and Noise Overfill'd the Country! The Coward Tray­tor [Page 125]is met with though in a Wood: no darknesse but Hell could be able to hide him: but this shelter discover'd him, though it cover'd him. He thinks to Flie from Ju­stice, and Provokes it. Justice is where God is: and Absolom finds it in a Tree, between whose boughs his beast leaves him embraced and hang'd by his restlesse head, which was now stayd; When the News first, and then the News-bearer brought Joab to the sight. The Conspiracy was already wounded in the People: but now he has Opportunity to strike it to the Heart. Into the Midst of him then he strikes three darts. Does not the Divine Justice punish in Number and Mea­sure? Doe they not pierce as deep, as his Conscience should have done? Was there not One for Amnon? One for David? One for the violated Women? A judgement for Murder! a judgement for Treason! and a judgement for Lust? For feare of reviving he is left to the Souldiers, to whom it is Life, to take away a Rebell's Life: and not for honour, but surety, they not only kill him, but bury him. Into a great pit they cast him, as neere Hell, as they could, and over his car­casse threw a very great Heap of stones, the Remembrance and Merit of a very Disobe­dient Sonne. The trumpet sounds a retreat [Page 128]from the Labour of slaughter: and all re­turne to the joy of Victory or Pardon. On­ly good David mournes in the midst of good Newes. He shews as much sorrow for the death of Absalom as Absalom should have showd for his sinne.

And thus we may see, that the felicity of the most Holy, of the most Couragious, of the most belov'd of Kings, the David of Kings, is either not perpetuall, or not cer­tainly perpetuall. He that at his Annointing had all Israël for his Attendants, did he not now flie with a few? was he not as wretched as Adam, who was driven out of Paradise? Did not David flie out of Zion the Joy of the whole earth? was he not more wret­ched then Adam? Hee indeed had a Sword set against him, to keep him out: but David was driven out, and the sword followed him! He that before had express'd his pas­sion in the melodie of the voyce, does he not now expresse it in the waters of the eye? Did not those feet now choose nakednesse and paine, that once danced cheerfully before the Arke and the Lord? He that once slew his terrible enemies, the Gyant and the Lyon, was he now afraid of what he Lov'd, his Absalom? And thus may we not see, that the graces of an Absalom may be consistent with [Page 129]the want of Grace? That the Excellency of a Rebell is but Ambition and Pretence? That his best offering, which looks like Divine worship is but the Idolatry of himselfe? That Ambition uses Flattery and Hates it; not for the Guilt of it, but the dejection: it being like Humility, though not it! Ambi­tion indeed is like a Builder, who in Laying his foundation is faine to stoope, though af­terwards he rises by the Scaffold and the Ladder. And thus may wee not also see the Inconstancy of a Multitude preferring Change before Peace, a New Government before a Good? May we not see the Ingratitude of a Multitude, shewing their Memory to be as bad as their Understanding; yet indeed ser­ving David but as they serv'd God, Letting his Benefits slippe out of their Mind? May we not see the Outrage of a Multitude; which does Few things that are Good, but Nothing Well: which does Nothing Wisely, and some things Madly? Yet even thus Ungod­ly was the people, that calld themselves Gods people. Now Israël became the Hea­then raging against the Lord, and against his Annointed. They now forgot God, whiles the King; whiles they forgot God concern­ing the King; who said, Touch not mine An­nointed: so that whom the Oile has touchd [Page 128]the people may not touch. They neglected Gods command concerning David, as Joab chose to neglect Davids command concern­ing Absalom: and were as fierce to kill a King, as Joab was to kill a Rebell. Such was the in­constancy, the ingratitude, the outrage of old Jsrael: as if they would be prophets, whiles they persecute a prophet! They would com­mit a typicall treason, & seeme to performe God's will, whiles they violate it, by serving David as their posterity should our Saviour, changing Hosanna into crucify him, crucify him. But O let not our Jsrael become Jewish! Let it not be a murmuring Jsrael. We are not in a wildernesse, vnlesse we make ourselves the beasts. we are in a holy Land if we will not prophane it: in a Land, that naturally hath more honey, then gall; in a Land that hath no Aloës but by commerce. Our hem­locke, as some hold is not mortall; O let not then our passion, be worse than our weed! If any roote shall be pull'd up, let the first be the Roote of bitternesse. If any branch is to be cast away, let it never be the Rod, the branch of Aaron: which deserv'd double honour, both for the Fruitfulnesse, and for the Won­der! Let not our Israël become worse then Jewish; let it not become Heathenish, nay worse then Heathenish. Pilate though a [Page 129]Heathen, seem'd to have been willing to be Christs friend, but that he feard he should not then be counted Caesars friend. But here we cannot feare such a division: nay, here we cannot admit such a Division. We can­not be Caesars friends, if we be not Christs: we cannot be Christs friends, if we be not Caesars. Since then our God has blest our Israël with a David, a David not for his faults but for his Vertues and his Troubles; since he has bless'd, us from an Absa­lom though not from an Ahithophel; since he has blest us with the most gracious Sonne of a most Gracious Father, a father as much by Judgement as Vertue above va­nity; since he has bless'd our Land with a People famous even in the Midst of our mise­ries, for Number and Courage; Let us adde Wisdome, and by Wisdome Obedience, and by Obedience Peace, and by Peace Justice; Justice not from an Absalom, or an Ahitho­phel, but from our David, and so from our God, by whom David raignes. To which God of Peace and Lord of Hoasts, Three Persons and One God, be for ever ascrib'd Victory and Mercy.