ENGLAND'S RESTITUTION OR The Man, the Man of Men, THE STATES-MAN. DELIVERED In several SERMONS in the Parish Church of Waltham Abbey in the County of Essex.

By THOMAS REEVE D.D. Preacher of Gods Word there.

PSALM 28.8.

The Lord is their strength, and he is the saving strength of his Anointed.

Magna est caligo in divinis.


Dii vertunt omnia retrorsum.


LONDON, Printed by Iohn Redmayne, for William Grantham, at the black Bear in S Paul's Church-yard, near the little North Door, 166 [...]

To the most Religious, Renowned, Po­tent, Puissant, Iust, Temperate, Wise, VVorthy, Patient, Clement, Chaste, Charitable, Incorrupt, Inno­cuous Prince, CHARLES the Second, King of Great, Britain, France, and Ireland, Defendour of the Ancient, Catholick, and Apostolick faith, &c: The providence of God, the protection of Angels, healthful dayes, long life, a quiet State, a prosperous Reign, faithful friends, satisfied enemies, honour at home, splendour abroad, an illustrious name, and a glorious Crown.

Dread Soveraign, and Europ's highly qualified Prince,

YOu have set a whole Nation in an extasie, yea the whole earth in amazement;

Nescio qua praeter solitum dulcedine laeti.
Virg. 1. Georg.

Nay the very heavens do seem to rejoice, and to joyn in the trance.

Exhilarant ipsos gaudia nostra Deo [...].

Oh! what evil Angel drove you out of the Land? Oh! What good Angel hath brought you again into the [Page] Land? It is said of Socrates, that he had a Phaenomenon attended him whithersoever he went; and doubtlesse some good Spirit waited upon you in all your Pilgrim­age, or else we had never seen your face again. Had you not dwelt between the shoulders of God, how many were there that would have shouldered you to death? this was no ordinary preservation, no,


Oh how many dangers have you escaped? how many plots have you prevented? it is an admiration to see Incoluniem Pallanta, Virg. 8. Aeneid. a Prince so way-laid safe, and se­cure.

Struxerit insidias notus feritate Lycaon,
Ovid. 1. Met.

Your cruel, bloud-thirsty Lycaon (known farre and nigh for his savagenesse) wanted not his treacheries and stratagems for you in all Countries, and corners; that base, ignoble Merchant, would have bought your Roy­al head at the price of Millions; one of his Factours you happily met with, and sent him out of the world with his due guerdon,

Hic laqueo fauces, elisaque guttura fregit.
Luc. 1. Phars.

A goodly spectacle, let all those which aspire to touch a Princes head, leave their heads upon such a gibbet. This was the deliverance, but how great was the dan­ger? bitter it was to endure, joyful it is to remember. All these hazards considered, was it not as great an ad­miration to see your Majesties exile changed into such a state of exaltation, as to see Agrippa's iron chain turn­ed into a golden chain? Ioseph. Antiq. l. 19 c. 5. Oh that you which were ex­pelled out of the Land, should have the happinesse to vi­sit your Native Countrey, even expiring, and in a mo­ment to restore it to life; Pausan. in Messen. as Conon dreamt, that he lay [Page] with his dead Mother, and she thereupon presently revi­ved. Your stay was tedious, your return was transport­ing. Was ever Prince entertained with more solemni­ty? and welcomed home with more triumph? the shores shouted, the high wayes chaunted, the hills ec­choed, the streets were Theaters of joy; and have we not the fruit of this melody, and bringing in a King with honour? yes, how peaceably do we live? how glo­riously do you reign? there hath been a festival ever since.

Mollia securae peragebant otia gentes.
Ovid. 1. Met.

Oh that we could see Gods face shining upon us in your Royal presence! and with clear eyes look upon you as the man of Gods right hand. Doubtlesse this was one of the mysteries of Divine providence, and one of the chiefest of the wayes of God. There doth want no­thing for the perfecting this blessing, but thankfulnesse to God, and obedience to his known Laws. Who would not praise God for such a mercy? who would not serve God for such a Prince? Oh that we could prize you, as our felicity in you is prizelesse! Oh that we could ho­nour God, as he honoured us by you, making us in the sight of the world his special Favourites! But I am a­fraid that all this will be but a blast, and end in a lip-strain. Ten may be cleansed, but where are the nine? Nothing is more short-lived, then the sense of a recovery. Our maladies are even healed, and we begin to forget our cure; we scarcely magnifie our God, or value our King. What is the price of a good God? what is a true King worth? cloth of silver, chains of gold, ringing of bells, blowing of Trumpets, roaring of Ordnance, kindling of bonefires, a panegyrical Oration, a thanksgiving-Ser­mon. [Page] Is not here all out pomp? our chiefest devoti­on? what mortifying of corruptions, cleansing of con­sciences, vows of reformation, fruits of obedience are there to be seen amongst us, more then formerly? no, we were affected onely for a time, or holy for a season; some are again at their old frolicks, and some at their old Politicks. We are satiated both with our God, and our King. Never well without our King, and never the better when we have him. There are men, that will not forbear a cursed oath, a bowsing bowl, a cheat in the shop, a bribe in the Court, a seditious design, a factious meeting, to make the reign of such a King peaceable, or the life of such a King safe; they must either be Kings themselves, or else no King doth please them. So that this high favour from heaven, is like to be but an ominous trial, an imminent and impending judgement. For how can God be but angry, if we be offended at our peace, or kick at his blessing? we ha­zard our welfare, and jeopard our King. Oh that we can forget our distractions before this settlement! and our despairing condition before God opened this door of hope in the land! with what sobbes, and tears, would we have bought this calm, and comfortable state, which we do now enjoy? Before your Majesty came amongst us we were a sick Nation, visited with Many Princes; and this Kings-evil nothing could have healed but the touch of your own Royal hand. By the blessing of God, and your Majesties happy appearance, the Many Princes are turned into One. And is not this a change, a cure to be magnified and admired? yes, if we had either sense of mercy, or conscience of duty left in us, we would never sinne again, but dread as much to be guilty, as mis­erable. [Page] For we know, that it was the transgression of the Land, that brought in the Many Princes, and will not we cast away our transgressions to cast out, and keep out such Princes? were they once so odious, and are they now again become so precious? else why do we set open the right broad gates to give them entrance? is there any readier passage for them to break in amongst us, then by your old corruptions? If we would preserve the Man of understanding and knowledge, can there be a surer means of prevention of misery, then by taking the right Antidote against Transgression? For can Trans­gression be prolonged, and the State prolonged? no, Con­traries do expel each other. If the distemper be conti­nued, the disease may renew. Our incorrigible sins may endanger your Majesties Royal person, and shed your Royal bloud. I do not fear so much the Malecontents at home, or the Machivilians abroad, as these Miscreants of impiety, and impenitency. Some call their selves your Majesties good Subjects, & some your best Subjects, I would they would try their degrees of comparison by a superiority of repentance. Repentance? what should we repent of? Some think onely of carnal sins, but carnal sins, are onely greater for turpitude, and infamy; Tho. Aq. 12 q. 72 [...]. art. but spi­ritual sins are the most hainous for deordination, and ir­regularity, and that in respect of subject, object, and mo­tive. Well, both the black and the white Devil had need to be dispossessed. Your Majesty therefore did wisely to publish your pious Proclamation to call home all to a reli­gious life; I call it a pious Proclamation, because if men had listened to it, they might have been made not onely happy, but holy under you. A divine sentence was in the lips of the King, when that was sent through the [Page] whole Nation; it is a rare thing to hear a King upon the Throne to teach all the Kingdome virtue, such a King may be sirnamed Ecclesiastes, such a motion is able to sanctifie a Land; especially, when it is not onely man­datory, but exemplary, edged with as much piety as au­thority; whereby all your people might ascribe to you your attributes of Gratious Soveraign, and Sacred Ma­jesty. Your Majesty have done your part, freed your own soul, and endeavoured to cleanse ours. But I be­seech you (my dear and dread Soveraign) what opera­tion have you found by that Masterpiece of your go­vernment? how many Royal Converts have you to re­joyce in? If you have, I will say that Majesty doth car­ry some Soveraignty with it, and that your Crown is not more glorious, then your Scepter awfull; you are then a potent King, and have true loyal Subjects; then all Nations will flock hither more to see your virtue, your efficacious virtue, then ever they did to hear the wisdome of Solomon, and say that here do dwell the people of ho­linesse, and that you do reign in a Kindome of Saints; which is not onely your proper Territory, but your pro­per Sanctuary, a Temple which you have consecrated by your own graces; yea then as Cyprus was once called [...], the happy Island, Knolles Turk. hist. so we shall be called [...], the religious Island. Doth your Majesty find by experience that your physick hath wrought? and that your Patient hath voided his ill humours? is your Court purged? is your Land cleansed? hath the Goddammee-Blade filed his blaspheming tongue? hath the riotous Carowser left drowning himself upon dry land? hath Felix given over his groping for bribes? hath Shebah laid down his trumpet? have the Monichangers pulled down their Tables? what [Page] are all rough places made plain? and crooked things made streight? Who hath heard such a thing? who hath seen such things? shall the earth be brought forth in one day? or a Nation be born at once? Es. 66.8. Oh rege­nerating King then! Oh converting Proclamation! If men be thus really renewed, it is pity that they should be reproached with any of their former errours, for none but a sordid spirit will gather up that filth which repen­tance hath washed away: When the bond is cancelled, the former debts are no more to be required, the re­formed man is no more to be called a scandalous person, for then what comfort should any man have in his change? or in striking the mortifying nail into his brest? it is as great a sin to censure a Penitent, as to flatter a Li­bertine. Repentance doth give the exequies to all for­mer crimes; mortified crimes are to be buried, aswell as dead corpses. There are none but Necromancers, which will call up the spirits of the deceased to work their Ma­gicall ends withall; there are none but ravenous dogs, which will satisfie their greedy appetites with such Car­rion: for what can God, or man, require more of the greatest Sinner, then reformation. Were it unpriestly, unchristian, unmanly in me, to call any man Rebel who is become a Loyal Subject? or him an Heretick, or Schismatick, who is, turned Orthodox in doctrine, and discipline? then how ungodly and inhumane is it in any to call them profane, who have decla­red themselves Converts? Mary Magdalen, Peter, and Paul, would never have been, called Saints by these spiritual Murtherers of reformation; but repentance hath so rinsed a Penitent, that he is never after to be cal­led filthy; P [...]nitentia revocat omnes de­fectus, resti­tuendo ho­minem in pristinam gratiam. Dignitas amissa per peccatum restauratur per poeni­tentiam, Aquin. 3. q. 9. art. 3. for it is an expulsion of all former defects, and a [Page] restitution into a state of grace. The dignity that was lost by sin, is restored by repentance. If your Majesty therefore doth meet with such, esteem them, and embrace them, prize them, and prefer them, they are the lustres of your Nation, and the Supporters of your Throne. But I doubt, that your Majesty upon due search, can find few of these Proclamation-men; they may read and magni­fie, but not loath and cleanse. That Witch of Religi­on (I am afraid) did more good with his redhot iron, then you can do with your Imperial Edict. They which make a foul shew in the flesh, and they which make a fair shew in the flesh, they whose course is wholly sinne, and they whose cause is wholly sinne, antiquum obtinent. Now are these likely to fortifie your Title? or to esta­blish your greatnesse? no, God send you better Cham­pions, three righteous Saints were better then Myriads of such Heroes; they may have the brawny arms of Giants, but they have no good sinews; their sins will never suffer them to fight with a conquering hand. If they will not expresse their selves truely vertuous, how do they reverence your person? or cordially desire your preservation? no, they do but live under you to confirm their interests, and in effect care not whether you live or die, prosper or perish; if they did, they would shun those transgressions, which they know will cause the bloud-draught of Princes. If they will not wash, I will go to the Laver my self, and endeavour to cleanse my self, and as many as I can, that there may be a race of your Proclamation-births to guard your Royal Person in all exigents. Thus beseeching your Sacred Majesty to cast your benign Princely eye upon these unpolished Sermons, which are principally intended to second your [Page] Proclamation, blessing God Almighty that he hath re­stored you to your Kingdome, and humbly imploring, that the State thereof may be prolonged, submissively I take leave, and rest

Your Majesties sincere suppliant, and sacrificing subject, Tho. Reeve.


Ministers for Monsters, p. 11. l. 1. dread such an army for dread such an Enimy, p. 15. l. 30.


Proverbs, xxviij. 2.

For the transgression of a Land many are the Princes there­of: but by a man of understanding and knowledge, the state thereof shall be prolonged.

SOlomon sheweth here the high misery of a Nation, many Princes; and he sheweth what it is that brings in this plague, the transgression of the Land; For the transgression of a Land many are the Princes thereof. But let Solomon demonstrate, yet there are those which will remonstrate, for what is the cause of the alteration of States, and the change of governments, that good Rulers are taken away, and bad come in their stead, is it transgres­sion? No, we are too great Advocates to our own corru­ptions to confesse the original of sorrows to flow from our own prevarications; they are not our many sinnes that are the occasion of the many Princes, but there are many other accidents; some look to the malignancy of Planets, some to the improvidence of Statesmen, some to the turbulency of mens natures; but Transgression is not the procatarctical cause; No, the Land doth suffer, but the Land is innocent; it is the judgement of the Land, but not the trespass of the Land; the tribulation of the Land, but not the transgression of the [Page 2] land. Thus all the judgements from heaven cannot awaken the sinner out of the spirit of slumber; Ionas doth sleep in the midst of the Tempest, and he must be taken by lot, before he will acknowledge that the ship was ready to be cast away for his sake. Pindarus. Pychon formosus, this venemous serpent shall be cryed up to be amiable. But when we have used all our subterfuges, our own guilts will be found to be the State-Troublers; if there be changes of Governours, it is the iniquity of the times, which hath buried the good Governours; if there be many Princes, it is the transgression of the Land, that hath shewn to the Land these many strange faces. For the trans­gression of a Land, many are the Princes thereof: well, a breach is made, how shall it be closed up? mourn ye for your sinnes, and the Land shall no longer mourn, take away the trans­gression of the Land, and the tryal of the Land is taken away; the many Princes are gone, and a good Prince come in their stead; a Prince indeed that shall cause the wasted Land to flou­rish, & a decayed State to be prolonged; But by a man of under­standing and knowledge, the state thereof shall be prolonged. For the transgression of the Land many are the Princes thereof, but by a man of understanding and knowledge the state thereof shall be prolonged.

So that here we have Solomon's proverb, and his prophesie. His proverb, For the transgression of the Land many are the Princes thereof; his prophesie, that after the many unfortunate Princes, a glorious Prince should arise, who should blesse the Land, and prolong the State, But by a man of understanding and know­ledge the state thereof shall be prolonged. Many Princes made the Land unhappy, but had it never been happy before? yes, he that talks of many Princes, doth intimate that there was once a choice Prince; for as the transgression of the Land brought in many Princes, so the obedience of the Land was blessed with one eminent Prince; a Prince of bloud, a Prince of virtues, the honour of the Throne, the Mirrour of Princes; a Prince that was the Crystal drop of inno­cencie, the bright flame of devotion, the Gem of Justice, Chastity, clemency, constancy, affability, wisdome, bounty, and in a word, the Treasury of all Royal per­fections, [Page 3] the traunce of all his loyal Subjects, and the admiration of strangers; who whilest he was in power, pre­served their Religion, Lawes, Liberties, and endeavour­ed what in him lay to make the Church a Sanctuary, and the Kingdome a Chauntry. But this Prince was too happy for the times, too good for the Land; the people having lost their obedience, they lost their Prince; the inno­cency of the Land being turned into the transgression of the Land, this Prince proved but short-lived; he was ta­ken away by disaster, the sinnes of the Land had filled this Nation full of troubles, his person full of hazards, and took away his precious peace, and at last took away his precious life; turned a Prince into a prisoner, and a Monarch into a Martyr; so that there remained nothing but to cry out after him, oh beate Sesti, Horace. oh happy Sestius! well, he being gone, what was the fate of this transgressing Land? judge­ment from heaven brought in many Princes; many Princes? what Princes? 1. One Prince seemed like a Giant, I have read of many Giants, but this was a Giant indeed, as big well-nigh as five hundred men, above the stature, or dimensions of any of the Anakims, or Zanzummims. How did this Giant reign? and how long? oh the reign was fierce, there was nothing but exactions, and impositions, depredations upon Estates, and pressures of Conscience. How long was the reign? too long, and yet not very long, for the government was so intolerable, that this Giant was plucked away by force, thrust by with scorn, and re­moved without a groan: well, after that Prince was gone, who was the next? Lu. ad Cal. Pi. One, which insigni praestinguit imagine visus, daun [...] ­ted the age with his Looks, a man of ire, fire, tumour, tumult, terrour, torment, a Gorgon, a Centaure, an enraged Ajax, an Hercules furens, which would warre against right rea­son, lawes, leagues, motions, modesty, promises, precedents, orders, oathes, decrees, destinies, which would set all in com­motion and combustion, call for aid above, but if that would not come, readily force it from beneath, consult with cunning men, not refuse Astrologers, Magicians to give advice, [Page 4]

Flectere si nequeo superos Acheronta movebo;

Yea, mingle heaven and earth together to accomplish de­signes. Oh the base arts of ambitious men! oh the damned attempts of aspiring Politicians! next the red Dragon, can any thing be more venemous? next Belzebub, can any thing be blacker, or give a worse sent of brimstone? Urit miserum gloria pectus: this same desire of worldly glory doth scorch a wretched breast. Bern. serm. Quadrages. Ambitio subtile malum, doli artifex, tinea san­ctitatis, ex remediis morbos creans, Ambition is a subtil evil, the prime artisant of deceit, the moth of holinesse, creating diseases of remedies; Bonsin. l. 8. Dec. 2. with Zingis it will kill all that will not obey, and stick at nothing which will advance; Plutarch. yea with Pyrrhus out of a thirst to get more, it doth not regard what already it doth possesse, but aim at greater things, and never care by what means it doth obtain them; just like this haugh­ty Prince before you, who had honour, and greatnesse in his eye, and to ascend this Mount he did not care what craggy places he did climb. He would get the best of men (as esteem made them) to countenance his drifts, but he never troubled himself to have the worst of men (known so to be) to be Actors in them; Saints or Miscreants it was all one to him, if they would serre pedem, Virgil. lend a foot to stir about his projects. Oh from what a mean beginning did he raise himself to that sublime celsitude? He once purposed to have drained in the Fennes, but the Flag of defiance being hung out he sought for booty in the Up-lands; from the wasting himself into a Spend-thrift, he fought himself into a Prince; after the decocting of three Mannors, he cast three King­domes into the Cauldron to boil toothsome diet for his greedy and insatiable appetite. And to attain to this, what loftinesse did he express? how did he set up his crests? was there ever a poor Abject more turgid, and supercilious? Claud. in [...]rat. Le­vantibus altè Intumuit rebus. Who was his companion? who was his compeer? No, he was not onely disdainfull, but de­fying, not onely proud, but prodigious,

Quas gerit ore minas, quanto premit omnia fastu?
Stat. 1. Theb.

[Page 5] He had a blazing beacon in his forehead, his face flamed like Mount Aetna, he had lightning in his eyes, and thun­derbolts in his lips. And what rare Artificers had he? Virgil. 2. Aeneid. Ille do­lis instructus & arte Pelasga; he could weep, when he intended to devour, pray, when he meant to sacrifice men's lives, seek God (as he called it) when he resolved to engage with the Devil. And by these policies, and hypocritical impostures what a woefull government was there under him? there was nothing to be seen but Taxes, sessments, confinements, con­fiscations depopulations, decimations, chains, dungeons, halters, bloud-axes. Ye may know him by his kindred, Consorts, Confidents, Counsellors, Collegues, Chapmen, Chaplains, Secretaries, Emissaries, Judges, Guards, and Life guards; except it be in the bottomlesse pit, where can there be found such a swarm of Locusts? And for his man­ners (setting aside a few inchantments of pretended holi­nesse) can ye imagine a man almost more stupendiously evil? Tarquin the proud was not more arrogant, Nero the cruel not more mercilesse, Caligula the shamelesse not more impu­dent; a greater enemy to Orthodox men, then to the Blas­phemers of the faith; and a greater friend to the Iewes, then Christians, a man very tender of an oath, and yet ma­ligned them that would not be perjured; an hater of Pope­ry, and yet a bosome-Friend to the most Jesuited person in the world. One wholly composed of ambition and inso­lence, fraud and fury, subtilty and savagenesse; so bent upon his own will, and inflexible in what he had resolved upon, that at last he became violent in his designes, and de­sperate in his attempts, vexatious at home, quarrelsome a­broad, a Firebrand to his Countreymen, a Fiend to his neighbours, the great Boutefeau and incendiary of the whole earth; how did he rage in the Baltick sea, in the Streights, upon the coasts of Barbary, and in the Atlantick Ocean? No honours, or Titles were sufficient for him, he would have been Emperour of the British Isles, and had a Navy floating to go fish for new Isles, as far as the Bay of Mexico. A man that at last was so severe to his enemies, and bitter to his friends, [Page 6] and jealous and suspicious of all, that he become a general odium: for he was flattered but by a few, hated of most, & dread­ed of all. The onely comfort of the Nation was this, that the Land in a short time was rid of him, and after all his vaunt­ings and rantings, violences, violations, vexations and vi­ctories,

—inexorabile fatum
Virg. 2. Georg.

Subjecit Manibus.—

Irae Thyeston exitio gravi stravere.
Hor. 1. Car. Ode 16.

He breathed out his turbulent spirit and proved mortal. How he dyed is a doubt, what became of him after death is a great secret; I confesse I heard that he was Canonized at his Funeral, and seen very nigh to the elbow of Christ, but I question whether that Preacher were a true Seer, I can­not tell whether every Peter hath the Keys of heaven to let in Saints; I believe the whirlwind was a truer Prophet to foretell whither he was carried. Gone he is, and his name is not worth the recording, nor his Skin the owning; Exiit Tremebundus, who doth follow next?

After him follow another Prince, who had in him no great bane, nor no great benefit, who had not time enough to do evil, nor wit enough to do good; which did only talk and make offers, and drink healths, and promise a golden age with leaden feet; but alas he was bliteus, & infrunitus, sap­lesse, and senselesse, uselesse, and giftlesse, he had in him more pretence then prudence, or courtesie then courage,

Quicunque aspiciunt mente carete putant.
Ovid. 1. Fast.

He knew not how to rule, nor how to bring in another to rule: perhaps well-minded, but his drifts ill-managed; he could neither shake off his fetters, suppresse mutinies, order his Councel, discipline his Army, confirm his interests, coun­tenance his adherents, apprehend overtures, lay hold on op­portunities, hear them which gave him faithfull advice, be true to them to whom he had plighted his faith, stand by them which had promised to live and die with him. A man not master of his own word, nor commander of his own sword, but fickle and mutable, timorous and pusillanimous, false and faultring. And so like a man shaken in the brain [Page 7] and brest, he sealed away his own authority, leaving as little power to himself to preserve his person, as money to pay his debts, and went out as the fable of the Age, and in stead of a Prince turned Petitioner.

4. After him came a stern Prince indeed, a limme of the old Giant, not the Giant, but the Giant's Elf, Minume, Durgen. There wanted something of the magnitude, but nothing of the mischief of the old Sire. Had this Prince continued long, what rents and ruines would there have been? the age found him grimme enough for the time, the old dragge-net was cast to catch leveys, the old forge was at work for new State-rules, and the old Gibbet was setting up to dispatch persons ill-affected, yea there would have been not onely laying men in chains of iron, but hanging them up in chains of gold; a most black and bloudy raign there would have been, if hirtus & hispidus, this rough-skin'd Prince had been long-liv'd; but this high-metalld Ruler, because he would command Com­manders in modelling a new Army, brought the old Army to draw upon him, and to drive him far enough. Farewell for a time, another Prince must take the chair of State.

5. And who was that? One all clad in steel, armed cap-a-pe, who being in bright harnesse kept a fearfull ratling and clat­tering for a while. Mars was then the predominant Planet, and culminated,

Ferrati venere viri.—
Claud. 3. Coss. Hon.

The streets clad with nothing but Troopers, yea the Soul­dier was the Soveraign. The name of the Prince was Safety, the design was to revive the Good Old Cause; the Engine was a new Form of Government. And when this Master-piece was even compleated, the Fabrick and the Crafts-masters were both broken together, for the stripling of the old Gi­ant gathering strength again, Safety was enforced to flee for safety, the Council-Chamber was left empty, and the Ge­neral was made a Particular; happy was he that could run soonest, or fly furtherst. Oh valiant Souldiers, was there ever heard of such a battle fought? In the head and heart of the Army, was there not the same puissance or pusillanimity ex­pressed? [Page 8] yes a valiant Heroe but setting his face that way, and a general pardon to all them that would yield in time being proclaimed, the Commander in chief, what was he but a Complainer in chief? where are ye my stout Hectors? my old Bloud-hounds? Stand, stand saith he; fly, fly, fly say they; so that he had scarce Souldiers enough left him to sound a retreat, or to keep one Castle for him where he might capitulate to lay down armes upon terms of honour. No, the whole Camp was in a Panick fear, they think either lay down arms or lay down necks, either fly or dye, either sub­mit or hang, so that the whole formidable host doth disband or disperse; the Pikeman was the pitifullest Prince, a Prince of Apparition, and is vanished.

Well, who was the next, the last Prince? Nanus redivivus, the Giant's Dwarf shewing his head again; for he had two lives; or a Funeral, and a resurrection, an Exiit, and a Rediit; as Ae­thalides lived sometimes amongst the living, and sometimes amongst the dead, and then returned to the living again, whereby he knew what was done in all places, so happened it to this Prince, chopt in pieces he was, and yet like Aeson had a new soul enter into his dismembred body. Well, come he is again, and what? doth he come to mend former oversights? to reform old errours? is there nothing now to be seen in him but mercy and meekness, kindness and sweetnesse? no, stay there, Suetonius. Senex vulpes pilum, non pellem mutat, the old Fox may change his hair, but not his skin. This angry Deity knoweth not how to be propitious; Totus Echinus, He is prickles all o­ver. If he doth speak, there is nothing but [...] Scy­thian Rhetorick; if he doth act any thing, it is Lemniâ manu, with a braining hand; he that doth expect any humanity from such an one; —nescit Busiridis aras, he doth not know what sa­crifices must be offered upon the altars of Busitis. This Prince had no sooner crept into the Throne, and confirmed himself in authority, but all the passion and severity, which could be imagined was expressed. The Souldiery indeed was pardoned, but what should become of the Commonalty? how was the Gentry hunted after? What search was there for the Nobility? [Page 9] and were the Citizens in security? no, their resolutions were high, and their hazards were great: they would not open their purses, and they must shut up their warehouses; there was no lending of money, and so there must be no trading; their streets were filled with armed Souldiers, their gates taken off from the hinges, their chains and posts pulled up, their walls and bulwarks upon the rasing, the flowre of their Burgers se­cured, their Common Council a Medly of Sectaries; they were threatned to be disarmed, and how nigh were they then to be despoiled, and dispatched? He in heaven knoweth whe­ther there was not a general plunder, and a general Massacre decreed, the Citizens sentenced to wallow in their own bloud, and the City to be buried in her own ashes. Suetonius. It is said that Ca­ligula had two books (the one called the ponyard, and the o­ther the sword) wherein all the principal men of the Empire were written down to be executed, which he had condemned in his secret thoughts. But had we the Red book of this Prince to lay open all the cruelties designed and determined, what a Slaughter-house should we then see was this Nation intended and purposed to have been made? what now then, was not this Land all over the mournful spectacle of the Earth? yes, there was nothing to be seen, but a wailing Countrey, a weeping City; every where confusion, consternation, peril, perplexity, fears, tears, abashment, amazement, a sick State at the last pant, at the last gasp. But when all things were thus in distress, despair, then Pater altitonans, Jupiter Stator doth ap­pear, the arrow of the Lords deliv'rance was shot abroad, God broke the staffe of the wicked, the Scepters of the Rulers, he helped the arm that had no strength, took us like two legs, or a piece of an ear out of the mouth of the Lion; yea when no man durst write, or fight, he put a pen into the hand of a prime Wit, and a pike into the hand of a valiant Worthy, and so the miseries of the Nation began to abate; for whereas before the Nation sobbed, & sued for redress in vain, then the groans, the plaints, the applications, the supplications, the Declarations, the Lamentations of a perishing people came to be heard, and hearkened to, and secluded Members being added to the ex­cluding [Page 10] Members, the hideous, odious reign of the many Princes ended, and after a short space instead of the wilfull, self-seeking Rulers which would have confounded the State, there was voted in a Man of understanding and knowledge, which should prolong the state. But by a man of understanding and knowledge, the slate shall be prolonged. For the transgression of the Land many are the Princes thereof, &c.

The misery of a Land doth come from the transgression of a Land, whatsoever be the accident, this is the cause; we must accuse nothing within the Land, or without the Land, at home or abroad, neither our inconsiderate Friends, nor our invete­rate Enemies, but the proper, peculiar, principal and primitive occasion of all calamity must be our own noxious & vicious lives. The distress of a Nation doth flow from the disobedi­ence of the Nation; the trouble and trial of a Land doth arise from the transgression of the Land. The transgression of a Land hath a fruitfull womb, & doth bring forth variety of plagues, like many deformed children, but amongst all the curses that can happen to a Nation, there is none like unto the Many Princes; no, the torture of a Land is to be vexed with many Princes, for they with their new forms of Government, and new stratagems to destroy the rights & liberties of a people, make the judgement insupportable; these do so plague men in their estates, and vex them in their consciences, that next unto many Fiends there is nothing worse then many Princes; therefore For the transgression of the Land, &c. Many Princes there are, but how long do they wear their Crowns? is their reign endless? no, many Princes are a judgement, and judgements do not long continue; storms at last cease, tor­rents in time dry up, they afflict a Land, but the Land is at last quit of them,

—haec nos suprema manebant
Exitiis positura modum—
Virgil. 7. Aeneid.

Miseries have their limits, for with a causal of sorrow, there is a discretive of com­fort: But, For the transgression of the Land many are the Princes thereof; But, this But excludes these many Princes out of their Palace-doors, or wring their Scepters out of their hands. Fare­well many Princes, who succeed in their rooms? what still an [Page 11] Hydra? no, these ministers are hideous, the Land is never hap­py till it be espoused to a particular Bridegroom, the many Princes must be changed into one, a Man, but by a Man. Man, have we found thee again? thou art welcome, though the Land for a while could not endure thee, but it must be wasted with the tyrranny of many Princes, that it might know the gentle government of one Prince, yet to enjoy such a Prince we will fetch him out of a foreign Land, invite him home to us from beyond Sea; those men would never have blessed us, no, thou art the Man. The many Princes must be changed into One, there must be but A Man, But by a Man &c. Well, a Man we have gotten, but how must he be endowed? he must have other qualifications, then the other Princes had; they were rash, and violent, and heady, which would have their own wills and commands satisfied, though it were against all prin­ciples of reason, and fundamental Laws; yield or fly, obey or perish: but a true Governour must not be thus precipi­tate and desperate, the golden reins of authority must be guided with more discretion and moderation; the auspicious Prince must be a wise Prince, one that knowes how to quell animosities, settle distempers, heal all diseases in religion and policy. See then your right Man, a man that comes to you as richly gifted as ye can desire, or government it self can re­quire; look upon him, and see if ye be not ravished with the sight of him; he is intelligent, and considerate, that doth every thing prudently and deliberately, a man of understanding and knowledge: But by a Man of, &c. Grant such a Man, who shall be benefited by him? who not? shall his own family or favourites only be made happy by him? no, a whole State, for the state thereof, &c. How long shall such a State flourish? what, sprout a little, & then have the former leaf-fall? no, after many years ye shall see it in as vernant a condition as ever, such a Prince shall be a Blessing to Ages, for the state shall be prolonged. For the transgression of the Land many are the Princes thereof, but by a man of understanding & knowledge the state therof shall be prolonged

In the Text consider these three things;

  • 1. The peccant humour, For the transgression of a Land.
  • 2. The sad disease, Many are the Princes thereof.
  • 3. The happy cure, But by a Man of understanding and knowledge the state thereof shall be prolonged.

First to handle the peccant humour, For the transgression of a Land. From hence observe that Transgression is the inlet unto judgement; no transgression, no judgement; punishment is the exercise of vindicative justice, now how can God avenge, where there is no trespass? punishment is per inflictionē contrarii, Aquin. 22. q. 19. a. 1. by the inflicting of that which is contrary; now till we make oppo­sition against God, God layes upon us nothing which is con­trary to our natures; no, till sin come to be the corruption of the action, God brings no judgement as the corruption of the Agent: Idem 1. q. 48. a. 5. punishment is contrary to our wills, and till we do that which is contrary to Gods Lawes, God doth no­thing which is contrary to our desires; no, we have sub­stracted that which is due to him, before he substracts that which is convenient for us: we are guilty of an injury, before he exacts satisfaction of us by suffering: our palates are out of course, before be does administer such sharp Physick to us to recover our tast. It is the tree of disobedience that brings forth the rod of correction. Culpam se­quitur per­cussio, Cass. No man is smitten but for a fault. As Aristophon was ninety times accused by the Athe­nians, & as often acquitted; so God hath no Bar to condemn an innocent. If Alphonsus could walk without his guard becaus he had wronged no man; so where there is no injury offered against heaven, there is no justice to be feared: people offend highly, before they are made the generation of Gods wrath, Jer. 7.29. He visit transgressions, Amos 3.14. Pour upon men their own wickedness, Jer. 14.16. Measure their former work into their bosome, Isa. 65.7. Consume them in their sins, Num. 16.26. Make them bear their own iniquity, Levit. 5.1. Can two walk together except they be agreed? Amos 3.3. But can two fight together when they are agreed? no, God hath no sword to wound his Friends, nor no corrosive to apply to sound flesh; will God stub up his trees of righteousness? trample under feet his own jewels? rase his own Temples? It is enough for Saturn to devour his own chil­dren, God will never destroy the seed of the blessed. Balaam could use no inchantment against Iacob, nor no divination a­gainst Israel, because God saw no iniquity in them. Num. 23.21. A­chior the Ammonite gave good counsel to Holofernes not to at­tempt war against the Bethulians, except he could find out, that they had sinned against their God, Judith 5.20,21. without sin [Page 13] people live as securely as if there were not a God of justice in heaven, or any Ministers of his vengeance upon earth; for, shall not the Iudge of all the earth do right? will he make a wast in his own portion? root up his own garden? cast down his own Throne? no, he is a buckler to them that walk uprightly, Pr. 2.7. he keepeth the feet of his Saints, 1 Sam. 2.7. they shall dwell be­tween his shoulders, Deut. 33.12. he will be unto them for a Sanctu­ary, Es. 8.14. & they shall inherit the seat of glory, 1 Sam. 2.8. But if men provoke the eyes of his glory, fury will come up in his face, his hot displeasure will soon arise, he will appoint ter­rours over them, Lev. 26.16. and make their plagues wonderfull, Deut. 28.29. and execute judgements upon them with furious rebukes, Ezech. 5.15. for why should not God skin the fat Bulls of Basan? and crush the nest of Cockatrices egges? a tire of Ordnance discharged is little enough for them which hold out the flag of defiance against him, fire that will burn to the bottom of hell is not too hot to consume those which branch up in presumptuous sinnes, as patient as God is, yet he is not slack to them that hate him, Deut. 7.10. Ah, I will ease me of mine adversaries, and be avenged of mine enemies, Es. 1.24. for, hath God enabled men to serve him, and do these turn their own Masters? is it not fit for such insolent servants to be hum­bled? Illa est p [...] ­na justissi­ma, ut amit­tat unus­quis (que) quod bene uti no­ [...]it, Aug. Iuste pu­niuntur qui licitis abu­tuntur, Hu­go. yes, That is the equallest punishment, that they should lose that which they will not use well. Or, they are justly punished which abuse lawfull things. A people of obedience have their Tutelar Numen to preserve them, but can a Land of transgression be a Land of security? no, a Land of trouble and anguish, Es. 30.6. a Land of destruction, Es. 49.19. God will fan in the gate of that Land, Jer. 15.7. leave that people upon their Land, Ezech. 32.4. all the mirth of the Land is gone, Es. 24.11. yea, an end is come upon all the corners of the Land, Ezec. 7.2. Sinners beat out their own chains, or hew out their own gibbets, a peoples calamity doth come from their own impiety, the Land doth suffer by the Transgression of the Land.

And how can it be otherwise, when they cast away their Target, lose their Antidote: turn the Law into an Accuser, and Conscience into a Fury: make the Flesh their Ensign-bearer, and corrupt Nature their Champion: defie Scripture, and [Page 14] brave upon the Pulpite contradict their own convictions, & wrastle with their own conflicts: make Filth no shame, and Vengeance no horrour: which delight in corruption, & seek misery: love to be unworthy, and strive to be unhappy: Pa­tronize Sinners, and hate Saints: reject all motions of grace, and entertain all opportunities to wickednesse: listen to car­nal allurements, & stop their Ears against Soul-smiting warn­ings: snuffe at dangers, and kick against the just God. Now is it possible that these men should run through the Pikes and not be wounded? Fall down from such precipices & not crush their bones? shall not these beasts of prey at last be slayed? and these Mutineers shot to death? yes, your iniquities at last will stiffle your own breath, and your sins suck your own blood. Evil will hunt the evil doer. The Land will smart for her own transgression; for, For the transgression of the Land, &c.

Applicat. This sheweth that the sinner is on the fore'hand with God Almighty, the sinner doth give the first blow, make the first thrust, begin the quarrell, set up the standard. Before God doth strike, how many indignities hath he endured? how many grievances hath he been vexed with: Virg. 1. Aeneid. —longa est injuria, longae ambages. There is a long track of injurious courses, in­finite windings of provocations, which we have past through;

—pudet haec opprobria nobis
Et dici potuisse, & non potuisse reselli.
Ovid. 1. Metam.

God can read a large indictment against us, where the crimes charged against us are so manifest, that there is no reply to be made. Sin is so apparent, that it is a wonder, (as Cato said to a vaunting Souldier) whether men doe more un­dervalue virtue, or the honour of their own lives. Virtutem, an vitam vili­pendas, Plu. in Pelopida. Quis opti­mus? tui dis­simillimus. Plut. in A­popth. Many are so notoriously wicked, that if they aske for a good man, they must seek for one most unlike themselves, as Agis the youn­ger said to one desperately profane, who would needs be pro­pounding questions concerning true virtuous men. We have little cause to wonder why this Land hath been the Stage of judgements; for how many transgressions have we had, which have brought in the Actours; we have sinned, till our [Page 15] hands did call for stroakes, till we did add rebellion to our sin, till God was weary with repenting. He endured, till there was no remedy. 2 Ch. 36.10. till he could no longer forbear for the evil of our doings, Jer. 44.22. How injurious were we, before be waxed ireful? how execrable, before he became implacable? Is God prone to be severe? no his bowells are soft, his heart-strings are tender, and at last his Iustice is without Fury, & his wrath without passion: Oh what an urging people then have we been, that have stirred up a patient God to lay heavy hand up­on us! can we justifie our selves? no, then our impudence were as much to be blamed as our impiety. God hath a large Catalogue of distastes, and disgusts, irritations & exasperati­ons, plaints and complaints to bring against us. We have been the miserable of the earth, yet we cannot say, but that as his mercy is infinite, so his vengeance hath been just. Peo­ple feel but the stings of their own incorrigiblenesse, a Land suffers for her own transgression, For the transgression of a Land.

Secondly, here we may see, that sin hath judgement fol­lowing her at the heels. If there be transgression, look for no truce; no, breach of Articles raise up a professed enemy. Be­hold the eyes of the Lord are upon the sinfull Kingdome to destroy it from the face of the earth, Amos 9.8. The sinners in Sion shall be afraid. Isa. 33.14. Our Fathers have sinned and are not. Lam. 5.7. and Sons & Fathers will at last be buried in the same grave. The Lord will not acquit the wicked, Nah. 3. He hath sworn by the excellency of Iacob, that he will never forget any of their works, Am. 8.7. Ye then that do try masteries with God by your sins, shall find by your broken bones, what it is to grapple with such an adversary.

Constitit Alcides stupefactus robore tanto.
Luc. Phars.

Hercules himself might dread such an Army: If ye contend with God, where will you leave your glory? Isa. 10.3. Sin at last will be buried in her own ruines. A wicked Nation is a Con­spiratour against her own welfare, it doth undermine her own State, and dig Mines to blow up her own greatnesse. Take away the prop of obedience, and the house will soon fall; put out the Candle of holiness, and there will be a dark room; fight against the Scriptures, and ye will have a thou­sand [Page 16] curses pluck ye by the throat; send a challenge to heaven, and ye will have an host of Angels draw upon you. It is a hard thing for any Leonem radere, Plato. to shave a Lion, to pro­voke the all confounding God. Dares Entellum provocas? Virgil. 5. Aeneid. doth Dares vie puissance with the great Entellus? Do ye provoke me to wrath, and not your selves to confusion? VVho ever resisted the Lord and prospered? hast thou an arm like God? or canst thou thunder with a voyce like him.? Job 40.4. Qui Deum evigilare in judicio facit, velocem ul­torem inve­niet. Aug. He that doth cause God to awaken in Iudgement, will find him a swift a­venger; God will strike surely, he will strike but once: They which fly about the Candle of Gods Lawes, will soon have their wings burnt: they which swallow poyson, will swell to death; they which plow wickednesse, Hos. 10.13. it is easy to know what they shall reap: they which violate Gods com­mandements, are sinners against their own Souls, Num. 16.38. They which have upon their necks the yoke of transgression. La. 1.14. are ready to have their throats cut. Is not destruction to the wicked? & a strange punishment to the workers of iniquity? Job. 31.3. [...] It is a good saying of Aeschines, Obedience is the Mother of felicity, but disobedience is the Mother of misery. There is no Barricado to be set up against Gods justice, nor Fort-roy­all to be reared against the Fury of his Canon. Farewell to all the glory and splendor of the Nation, if Gods vengeance come once to lay battery against it. Our sins are the most destructive things that are in the Nation; they will empty Ware-houses, drayn away Treasure, unlock Ports, rase Block-houses, sink Ships, fire Cities, massacre Heroes. All go to wreck and ruine, where sin doth call in judgement: the Land must suffer, that abound with transgression; for, For the transgression of a Land, &c.

3. Thirdly, this discovers unto us the true state of our Land: for are not we a Land of transgression? I know with Lysima­chus, we think that we can touch heaven with our Lance, that we are the onely heavenly people upon earth. Crede mihi magnos aquabunt ista Camillos, believe me (saith one) the pious things that are amongst us, will equall the ages of the Patriarchs & Prophets. We are wise people, & the Law of the Lord is with us. [Page 17] But all these swimmerings of our own perfections, are but velut aegri somnia vana, the vain dreames of a sick brain; for in stead of being the pure Nation upon earth, what are we, but the corrupt Nation? Indeed, with Chorazin and Bethsai­dah, we are lifted up to heaven in the enjoyment of the means, but where is the fruit of our priviledges? we have a profession of godlinesse, but where is the power of godli­nesse? Alass, we have little holy amongst us but the Ordi­nances, or consecrated but our Temples: we study Christi­anity, but learn nothing but Principles; and run to Lectures, but carry away nothing but observations: we pray, but all our Religion is in our Knees; and weep, but all our contri­tion is in a little salt water: we speak much of the primitive truth, but any new fashion, or old abomination is dearer unto us; we talk highly of the Gospel, but the light of Na­ture was more perfect: we cry out against Rome, but their Beads and Crucifixes; Whipcord and Sackcloth; Roodlofts and Relicks; Holy Grains and Holy Water, have more self-deniall in them, then our Sabboth-services, or our morning exercises; our petitions, or our repetitions; our Monethly Sacraments, or our Quarterly Fasts. We have forms of Wor­ship, but the green Bush on the Sign, is better then the Wine in the Cellar. Set aside the noise of our Sermon Bells, and our Sanctuary Crowdes; the listing up of our Eyes, & listen­ing with our Eares; the penning down of Notes, & dropping forth Sentences; our magnifying of precious Truths, and admiring of gracious Teachers; the adoring of our own Saints, and the defying of all others as Reprobates; what sincere piety is there amongst us? nay what execrable impiety doth there not abound, where God and his Lawes, Christ & his Gospell, seem so much to be valued? Are we Protestants? wherein? but in protesting against the Pope? Are we the Re­formed Church? wherein? but in reforming our Title? It is an easie thing to give Names, or to take Names. Have we not limited all Sanctity to the rules of our own devising, & to the modells of our own framing, to our own ascriptions and subscriptions, to the addicting our selves to particular [Page 18] Doctors, and the principling our selves in particular Do­ctrines, to our own Paradoxes of Government, and Criti­cismes of Worship? Is not Christianity almost turned into these Mathematicks? and redemption it self into these Hie­roglyphicks? are not our own divinations almost as much set by, as Gods visions? is not the fear of God taught by the pre­cepts of men? shall not all be Saints which will use these things? shall any be Saints which will not submit to them? Indeed in respect of the high cry about these things, there is an o­pinionative Religion amongst us; yea a man would think, that the Chair of Sanctity were in this Church, nay, that the Oracle of piety were in this Land. But it is not the ma­king a fair shew in the flesh, that will create a true beauty; it is not the broad Phylactery, that will constitute a true observer of the Law, nor sceptical opinions that will verifie true Chri­stianity: pure Religion consisteth very much in purity of life. And I pray what manner of Land are we now? a Land of innocency, or a Land of transgression? I am loth to decide the question, because I find it to be more dangerous to speak truth, then to be guilty, and to discover sin, then to commit it. I am unwilling to look towards this Dunghill, or to rake this Sink, or to dig the earth about this root of gall and worm­wood, to prefer an Indictment against the Age, or howsoever to be the Cryer of the Court: Yet because my Office is, to tell Judah of her sin, and my conscience doth tremble to bear the guilt of other mens bloud, more to preserve my peace in heaven, then to quarrell with the sins of the Age; I knock at the Goal door, and ask what Prisoners are there; or feel the Pulse, and try the constitution of the body: What therefore a Land of Ordinances, and not a Land of abomi­nations? a Land of profession, and not a Land of transgres­sion? Oh that I could acquit you! oh that ye could excuse your selves! But I beseech you, was there ever a people which unclasped a Bible, laid a Sacrifice upon the Altar, trod upon the pavements of a Sanctuary, or stood within the sound of a Preacher's voyce, that was guilty of more enor­mous sins, then are daily and daringly committed in this [Page 19] Nation? The old World was scarce drowned, and Sodome & Gomorrah scarce burnt for more heinous and horrid crimes then this Land is stained with: we have sins amongst us, Quae socci superant risus lu­ctusque co­thurni. which cannot be sufficiently derided, or deplored: we even Deplora­mus patri­am nostrā, quod tali­um malo­rum & auctor sit, & nutrix. Basil. lament, that our Countrey should be the Mother and Nurse of such evils. This land is so full of transgression, that what transgression is it free from? we are as spleenative as Esau, as bribe-taking as Balaam, we are as uncharitable as Nabal, and as oppressing as Ahab, we are as voluptuous as Delilah, and as much addicted to painting as Iezebel, we curse like Rabshakeh, and quaffe like Belshazar, we are as temporising as Demas, and as trecherous as Iudas, we are as ill as Caldeans and Sabeans in the fields, & as Turks and Iewes in our Shops, we thrust into all Offices, and care not by what sordid means we get gains, we have de­filed Sanctuaries, and polluted the very Table of the Lord, we have rifled our neighbours houses, and stained the earth with our Brethrens bloud, we have seized upon the Lords portion, and cast lots for Christs Garment, we have revi­ved ancient heresies, and speak blasphemy as familiarly as if it were our Mother tongue, we have expelled many a wor­thy Patriot from his lawfull inheritance, and chased many an eminent Minister from his just Cure: St. Steven in these dayes would have been stoned, and Iohn Baptist beheaded: what one precept have we not made a breach of? What one Law have we not violated? if some have not the sins of the Publicanes, yet they have the sins of the Pharisees: what ex­ample of Jew or Infidel, is not some way imitated? we have equalled the most lawlesse, yea, overpassed the deeds of the wick­ed. Bern. Multi habent scientiam, pauci vero conscientiam, we are a peo­ple of much knowledge but of little conscience, of much seeming devotion, but of little reall sanctity: for as they of old cryed, the Temple, the Temple, & yet profaned the honour of God, casting men out of their houses, and saying, let God be glorified; so we have committed all these things with our Bibles in our hands, and the name of Christ in our lips, as if the Scripture must give dispensation, and the Saviour Patro­nage to all our impieties. Holy Writ, the holy Redeemer, [Page 20] were they ever so disparaged? Oh the sin of the house of Iudah is very great! we have filled the Land with sin from the one end to the other, Satans seat seemeth to be set up amongst us, we have caused God to abhorre the excellency of Iacob, we have scandaled our profession, and blasphemed that worthy name by which we are called. Is this the smell of the rose of Sharon? the tast of the wine of Lebanon? the lustre of the pearl? the fruit of the noble vine? The chastity of the Virgin daughter of Iudah? the milk of a Churches breasts? no, the botch of Egypt, the stench of a dead carkass, the skin of a viper; the forehead of a Leper, the head of a Leopard. If the flesh had been our Church, and Nature had been our Laver, and Hell had given Lawes, and the devil had been our Prophet, could many have been worse livers? Well, if this be your State, as excuse it if you can, will ye still cry peace, peace, a Lady sure for ever, To morrow shall be as this day, and much better? No, so many sinnes are like so many pioners to dig down this glo­rious structure, though it were settled upon a foundation of brass. Much we have suffered already, but all that may be but a warning, the fatal stroke may yet be behind. God may send in his black horse famine, to starve us to death; or his red horse war, to dash out our brains, he may send in pestilence after the manner of Egypt to make our Countrey but a com­mon burying place, he may send earthquakes to shiver in pieces the Nation, or inundations to wash this Island into the salt sea, he may bring in a foreign enemy to put yokes about our necks, or stir up male-contents to be domestick Execu­tioners. Sueton. Antidotum adversus Caesarem? is there any antidote a­gainst Caesar? any preservative against divine wrath? Virgil. no, God hath —mille modos, mille nocendi Artes, a thousand wayes, and means to work destruction. They are not our Banks or our Bulwarks, our Mounts or our Magazines, our Castles or our Cannon, our [...]ourts of Guard or our Camps royal that can protect us against his justice. Though ye have kept your heads whole in many dangers, yet if Iupiter altitonans; He that rideth upon the heavens as an horse come to back his warlike steed, and shake his glittering sword, ye dy with­out [Page 21] remedy; Oh therefore dread his power, and presume not too much upon his patience, for ye have sinnes enough to kindle the wrath of a just God, & to incense the displeasure of a long-suffering God. God will never enter into a League, or conclude a lasting peace with wilfull sinners; no, he may stay till ye be gorged with vanities, till the sinnes of the Amorites be full; but then he will be as quick in punishment as ye have been in provocation; incorrigiblenesse will bring in inexo­rablenesse, contempt: confusion; judgement will enter into the Land, if there be transgression in the Land: For the transgression of the Land.

Fourthly, this should teach us to know, that Sin is the mi­sery of the Land. A man cannot imagine a greater damage, or infelicity to a Nation, then sin; Sin is a shame to the people, nay sin is a bane to the people. Man suffereth for his sin. Ah peo­ple laden with iniquity! As if sin were a horrour to behold, an anguish to think on, which cannot be spoken of without pas­sion, nor mentioned without an Ah. It is sin that causes all the groans and yells, and wasts, and bloud-draughts in a Land. We transfer them to other causes, and cry out of other mo­tives, as the recklessness of friends, and the rage of enemies, but when we have declaimed against a thousand inducements and seducements, our chief indignation ought to bespent a­gainst sin; here is the Ionas that hazards the ship, the Achan that troubles the whole Camp, Iuvenal. Sat. 2. —dedit hanc contagio labem, it is this contagion, which causeth the malady of the times. Be sure that whensoever judgement enters into a Nation, Horat. 1. Ep. Iliacos in­tra muros peccatur & extra, that all the walls within and with­out are stained with sin. A peccato venit ira Dei, & mi­seria homi­nis, Aug. de pec. mer. & rem. c. 23. From sin comes the wrath of God, and the wretchednesse of man. Impute not therefore these fatall Acci­dents to turbulent Spirits, or violent rapines, to the deform­ity of government, or decay of trading, for they proceed properly from the instigation and exasperation of your own outragious, enormous, unbridled, and unreformed impie­ties, the misery of the Land doth come from the transgres­sion of the land. For the transgression of the Land, &c.

Fiftly, this should stir up men to a sense of sin. For oh that [Page 22] there should be transgression in the Land, and that we should have no feeling of it! yet how hard a thing is it to bring any to a lively apprehension of their apparent, published, and stig­matized errours? I have brought in a large Transcript of Transgression, but I doubt that the only use which will be made of it, shall be for reprehension, not apprehension; I shall be counted rather too prying, and pragmatical; then men stand forth peccant, and criminal; Ministers are usually turn­ed off rather as Oratours, then Convincers, or as Remem­brancers, then Preachers; the fruit of a thousand Sermons end without any serious application, or passionate remorse. How hard a thing is it to strike a sinner to his knees? to humble his haughty brow? to open his dumb lips? and to make his flinty heart cleave? no, men have onely a general perception of sin, but no particular cognizance; the Age is sinfull, but there are no sinfull men to be found in it; not these are their sinnes, or those their delinquencies; it is not lawfull to no­minate a sinner, and he will never cite or summon himself. So long as Christ say but There is one of you shall betray me, that One will never single out himself: no, face out all with an im­pudent question, Master is it I? if a man should speak of Tray­tors, Murtherers, Thieves, Oppressours, of the most scanda­lous, noxious sinnes that could be uttered; would there not be many as artificial as Judas to conceal their selves and er­rours? yes, when men come to close with their own crimes they are past feeling, Eph. 4.19. their consciences are seared with an hot iron, 1 Tim. 4.2. they are hardened through the deceitfulnesse of sin, Heb. 3.10. they are in a spirit of slumber, Rom. 11.8. first there is incuria recklessnesse, and then there is indolentia remors­lessnesse; if [...] irregularity doth go before, then [...] insensibility doth follow after. There are men, which can go a pilgrimage over the whole world, yea compasse the Ar­tick and Antarctick Poles rather then travel into themselves, their own demeanour is the true terra incognita, Vnknown Land to them. They can as soon see all the hidden mines in the bowels of the earth, and all the secret meteors in the air, the creeping things innumerable in the sea, their own entrailes, [Page 23] and their own soules, as their own sinnes; they can tell their own names, but not what names the Law, or the Judge doth give them; they can tell their own age, but not what old pre­varicatours they have been; they can tell when they were sick, but not when they were heart-sick; when they broke a leg, but not when they broke a Commandment; when they bought such a Messuage, but not when they bought a Tenement in hell; when they sold such a parcel of ground, but not when they sold themselves to commit evil; when they were diseased from the womb, but not when they were transgressours from the womb; when they were in the highway to ruine, but not when they were in the broad way which leadeth to destruction; when they had the overflowing of the gall, but not when they were in the gall of bitternesse; when their estates did reach up to such a revenue, but not when their sinnes did reach up to heaven; when they did take leave of their neighbours, but not when they turned their backs upon God Almighty; they can tell a thousand things, all the accidents of their lives rather then the errours of their lives; these same sinnes of theirs, though they have conceived them, and acted them, reiterated and persisted in them, given them education, and subsistence, yet they are not acquainted with them; they are privy to all the parts of their bodies, rather then to that little piece called the heart; they are great Politicians, but very idiots to their soules. I have read of many ignorant men, as of they young Senatours, Tully. which knew not the way to the Senate house, of Messala Corvinus Pliny. which knew not his own name, of the Leifelanders, Orosius. that knew not how to make wax of honey, but threw it away; of the Helvetians Ph. Co­men. that sold a Carbuncle of infinite lustre for half a flo­ren, of Ranimere a King in Spain, Collerut. who in a warlike expedition holding his shield on his left hand, and his spear in his right hand, knew not how to order his bridle, but held it between his teeth, but thou seemest to be a greater Bard and Dulhead then all these, which knowest not thine own sins, which thou hast been acquainted withall from thine infancy, and daily dost converse with them.

But what is the reason that men which are so sensible of all other things, should be so insensible of sin.

When men make sin a delight, there is nothing more per­nicious to the soul then pleasure in unrighteousnesse; if men come once to affect their vanities, the very love they bear to them, will not suffer them to see either the corruption, or the curse of them.

Quippe nec ira Deûm tantum, nec tela, nec hostes,
Quantum sola nocet animis illapsa voluptas.
Silius Ital. lib. 15.

Pleasure secretly stollen into the heart, doth wound deeplier then Gods anger, or enemies armour; they which rejoyce in a thing of naught, Amos 6.3. though it be never so empty, yet they hold it some compleat thing. The Eccles. 11.9. young man which doth rejoyce in the wayes of his own heart, and walk in the sight of his own eyes, there is nothing almost will make him to discern this dangerous state, but the latter Judgement. Delilah then doth lay in the Lap, till it doth shave off our Locks, cast us into fetters, and pluck out our eyes; Voluptas est lubrica sua­vitas ad il­licita, Isiod. Synon. voluptas est af­fectio tota si­mul, & sen­sibiliter in naturam proficiscens Arist. l. 1. Rhet. for there is in it such a slippery sweetnesse to things unlawfull, and such an eagernesse of the affection to meer natural things, that there cannot be a thought spa­red, to recount the peril of such irregular wayes. Pleasing things are binding things; he that is under this sorcery, hath enchant­ment enough upon him. This is the man that hath the fat heart, which can feel nothing, nor fear nothing.

When men have a frequency in sinning, Iuven. Sat. 7. —laqueo tenet am­bitiosi Consuetudo mali, custome in sinning hath taken us in her chain. Callus adimit sensum. The brauny heart hath no sense of sin. St. Chrysostome was wont to call the doubling and treb­ling of ill manners a Tyranny; Plin. lib. 25. cap. 2. for as Pomponius Marcellus said truly, it would at last bear more Soveraignty over us, then the great­est Emperour upon earth. They which are frozen in their dreggs, and settled upon their Lees, can scarce alter their dispositions; Mithridates by eating poyson often, counted it no venome. Claudius was so used to play bloudy prizes, that he accounted it no trespass to stab men upon the least occasion. They which love to wander, cannot at last refrain their feet.

When men have but a sudden terrour for sin, as Felix for a while trembled, & Ahab for a short space went softly; these same present consternations are but Bugbears, that terrifie onely [Page 25] at the first appearance; there is not the most unregenerate heart, but hath some gripes, and gallings for sin; the natural conscience is sometimes troubled with fury; but true con­trition is a continuall displicency, if not in the exteriour, yet in the interiour part; Aquin. supp. 4. 4. d. 1. for, semper doleat poenitens & de dolore gaudeat Let the penitent alwayes grieve, and let him rejoyce of such grief: Aug. de vera & fals. poen. cap. 11. Hugo sum. sent. tr. 5. cap. 11. For whosoever is truly humbled for sin, Deus ligat eum vinculo perpetuae, detestationis peccati, God doth bind him with the bond of a perpetual detestation of sin, that though blush­ing & groaning, & weeping against sin doth not always con­tinue, yet the hatred against sin must be permanent; not one­ly because sin doth retard us from perfection, but because it is of the nature of virtue to be essentialized with constan­cy; now where this is wanting, there is rather a fright of sin, then a true sense.

4. When men take away the scandal of sin, that they are not abased, nor dejected for it: let men count virtue an honour, but let sin have no such same; for a shame it is, that the Harlot should wear the Spouses Iewels. It is an heavy thing, when men rejoyce in doing of evil. Had they not as good brag of Botches, or Squint eyes, or stinking breaths? will any one write encomium's of vermine, or excrements, or burnings, or famines, or shipwracks, or Magicians, or De­vils? they which praise sin, will next praise Hell it self; they which are not ashamed of sin, will not be ashamed of dam­nation. Yet how many are there which count it no blemish to be vicious, nor ignominy to be detestable; the unjust knoweth no shame, Zep. 3.5. they glory in their shame, Phil. 3.19. like Cyrus the younger, who boasted that he could take off more Cups then Artaxerxes, and bear his drink better: and Sylla, who set his hands by his sides, when he had filled a Pool with mans bloud, and cried out, oh what a noble act have I done! And have not we many that magnifie swearing, as a dialect of high speaking, and lust as a Gallants frolick, and new fashions as the garbe of comelinesse? No marvell that these men have no sense of sin, when they have vaunted away all the reproach of sin, and I think would hold it a credit un­to [Page 26] them, to be called firebrands, and sons of perdition, for they declare their sins as Sodome, Isa. 3.9. and know not how to blush, Jer. 6.15.

5. When men take upon them the defence of their own actions, that because they have had a hand in them, therefore they must be justified; or else their wisdome and integrity will be disputed (they think) and disparaged, as if they car­ried the measuring line of equity in their brains, or held the balance of Justice only in their own hands; a proud, self-conceited people, who will submit to no counsel, nor be brought to any scrutiny; as the Athenians, who being accu­sed because they had banished Aristides the justest man of the earth in those dayes, yet they defended it, saying they had purged their City; & the Corinthians when they were shamed that they had defiled the Roman Ambassadours with dung, they excused themselves, and said that it was fit for them to carry dung to Rome, who came to fearch for their gold. Did not our first Parents thus excuse the eating of the forbidden fruit? Cain his murther? Simeon and Levi their slaughtering the She­chemites? Achan his stealing the Babylonish garment, and the golden wedge? Saul his sparing Agag, and the chief of the cattel? yes, what men have once done they will be Advo­cates and Patrons to it, & so instead of the first sin they com­mitted, they beget a new breed, verifying the old saying, that scelere scelus velandum est, One sin is to be covered with another. Oh this is the intoxicating cup (that persons must not suffer their own actions to lay open to disgrace) which send such a fuming steam into their brains, that it takes away both wit, and con­science too; men can be sensible of no sin, when they are sen­sible only of their own honour.

6. When men take up example for the lawfulnesse of their actions; we should live by Precepts, and we live most by precedents. To do as others do, this is the golden rule, yea to too many Canonical Scriptures. These are resembling times, it is the Age of imitation, yea divers times we limme out our lives according to the draughts of the worst pictures; Ovid. de Ponto, l. 3. that whereas a wise man aegri contagia vitat, doth shun the contagion [Page 27] of sick men, we will be sick for company, Iuv. Sat. 14. —veteris trahit orbita culpae, our conversations are squared out by the com­passes of old crimes. Lapides qui sunt intus in aedificatione, sed cos qui sunt foris, Chry. hom. 21. in Mat. We look not upon the curious stones within the building, but upon the rough stones without. Quomodo in theatrali­bus scenis a­gitur, ita tot habemus personarum fimilitudi­nes, Hier. ad Marcel. Sueton. The Scenes of our lives are just like the Parts, which we see seve­ral men act upon the Theatre of the World: bitter things change the sweet, and bright things are soiled by the touch of the filthy, we would not have other men's judgements (as Dion saith) and yet we have their sinnes; a very conforming people we are, and generally in the worst things; as the Ae­thiopians imitated the diseases of their Princes, so the basest things usually have the most followers. Not a wicked man doth appear, but he shall have his second. Let Nero be never so bad, yet Vitellius will not only repair his Images, and sacrifice to his Ghost, but endeavour what he can to equal him in all villany. How many God-dammees have ye that have their disciples, yea I have heard of them, which have had their Part­ners in drinking healths to the Devil, and not this amongst Paganish infidels, but Christian infidels; now, how can these have any feeling of sin, which have scarcely any feeling of a God, but the use of the Age is their Deity? But ought we to follow a multitude to do evil? then evil will march with her Troopers: there will be little true worship left, if men will have customary adoration, swear that Dan liveth, & the man­ner of Beersheba liveth, Amos 8.14. Christ shall have few Be­lievers, if the crafty heads of the times shall be taken up for the Rabbies of their faith, for, Do any of the Pharisees be­lieve in him? wise men, and most men must not be our war­rant, but the unchangeable rule of the eternal God, and for want of this, what little reflection upon sin?

7. When men Deisie Teachers, that because such admired Teachers have justified such a thing in the pulpit, therefore it must be taken up for an infallible truth. Oh saies many a man, I have heard that which I practise preached up with con­sidence, and my soules Guide is a man of conscience; I know his rare parts, it would make you quaver to hear his rhapso­dies, he speaks like a man that had learned his Divinity at the [Page 28] radiant Academy amongst the Cherubims and Seraphims; and for his integrity, he hath a breast washed throughout with the water of that fountain which is as clear as Crystal, the dove seemeth to take up his nest in that Locker, suspect not his sincerity, for I am privy to all his intentions, I have turned his heart upside down in my hand, and find nothing but pure spirit; therefore such a man would not offer to mis­guide and mislead; thus men are inchanted with their Teach­ers, & infatuated with their fancied Prophets, Athen. l, 6. c. 6. that as Euphan­tus said, the people thought that Callicrates had Ulysses image in his seal, so these think that their magnified Churchmen have the Vive Image of the holy Ghost in their lips, yea they are so intoxicated with high opinions of their gifts, that they drown them in their heady doctrines, Ioh. Mag­nus, l. 7. c. 17. as Fliolmus King of the Goths was drown'd in a Butte of rich liquors by his own Par­tizanes, whose sweet cups he delighted to tast of. Oh it is a dan­gerous thing to be too much addicted to plausible Counsel­lers, ye are insnared with them before ye are aware; ye think ye know all things they drive at, and ye silly hearers know but only their tongue. Fistula dulce canit— the pipe makes a merry noise, when the bird is ready to be catched. Oh this Mercurial Syrinx is able to cast into a deep sleep the hundred-ey'd Argus: dost think to have all politick designs chaunting upon a Preacher's tongues end? no, then could he never inchant. For all his Saint-like language he hath underhand drifts, which thou canst not, nor shalt not pry into. He hath undertaken a cause, and to live by that cause he will sacrifice the honesty of his person, the honour of his calling, yea both credit and soul too rather then he will desert his cause. Beware therefore of these same Temple-wizards, there is a great deal of witchcraft in the pulpit, O foolish Galatians who hath bewitched you? Thou art like to have a very unsteady soul if thou dost fix thy faith upon such a false, mutable, self ended Director; I have Scri­pture for what I say, A wonderfull and an horrible thing is com­mitted in the Land, the Prophets prophesie falsely, and the Priests bear rule by their means, and my people love to have it so, and what will ye do in the end thereof? Jer. 5.30,31. When Prophets are [Page 29] apt to circumvent, and people willing to be seduced, there is a crafty Teacher, and a credulous hearer well met or ill met. Believe not every spirit then, but try the spirits whether they be of God. Beware therefore of depending too much upon man, for then thou must be made man indeed, as simple a man, as thy first father was by listening to what the Serpent said. If the serpent were a Lecturer in paradise, he met with two as weak­brained hearers a could be, he preached seditious doctrine, corrupted the Text, Nequaquam moriemini, Ye shall not dy at all; and he having poisoned their judgement, presently the serpentine venome, the false doctrine wrought, two — caught in schism and rebellion, the two Sectaries and Con­spiratours have haughty hearts aspiring, they would be no longer subjects, but Princes, no longer creatures but Gods, Gods of the serpents making, Aspes rather then Gods, or ve­ry poysonous Gods; the serpent by preaching them into a God head, preached them out of paradise, preached them into their grave, and without Gods mercy had preac [...]d them in­to hell; here is the heaven that such preachers will bring men unto, or the Godhead which they will leave them, such a God­head as the preachers themselves have. It is strange the ser­pent could perswade our first parents to make them greater then he was himself, but false doctrine doth so dazle the un­derstanding, that it can mind neither grounds nor conse­quences, nor absurdities, but onely the bright object before it. Beware then of thy Church-man, go with a circumcised heart and ear into the Temple, lest thy magnified Teacher make thee a slave to his errour, and carry thee in bondage to hel; if thou beest not wary, night may be unto thee for a vision, there are those that can transform vices into virtues, call good evil, and evil good, sweet sow'r, and sow'r sweet, light darknesse, and darknesse light; therefore if thou beest not sensible of thy Preacher, thou wilt never be sensible of thy sin, thou wilt turn sin into sanctity.

8. When men contemn admonition, for if thou hast vilified one warning thou wilt hazard to despise the next, and so at last neither counsel nor commination, checks nor threats [Page 30] will reform thee: it is an heavy thing, when faithfull adver­tisement, Virgil. Ec. 2 —projecta vilior alga, is baser then any Sea-weed. Saul, Jeroboam, Zedechias, are woful examples. He that being oft reproved hardneth his neck, shall be destroyed without remedy, Pro. 29.1. If the Ministers toung be the alarum-bell to awaken thee out of thy culpable condition, then if thou wilt not be sensible of his admonition, thou wilt never be sensible of thy sin; a man should leave his sin without ad­monition, for why should not every mans Conscience be his own Prophet? but if the domestical Chaplain be tongue-tied, should not a man hear the loud Crier in the Temple? where­fore doth God send his Messenger, if he cannot have audi­ence? or his admonition be anguish, and a rage doth attend his reproofs? Plutarch. Qui admonentem non patiuntur, de his nulla spes sa­lutis; they which will not endure them that give warning, of such there is no hope of health. Yet how commonly is it seen, that rebuke is a grievance? Iohn Baptist will soon have his head in a Platt [...] if he must be talking against Herods incest? Micaiah must to l [...]le-ease, if he doth prophesie against Ahabs mercy to Ramoth; Amos must eat no bread in that Land, where he must be denouncing judgement against the Idolatry of the Age; Zonaras. Ignatius the Patriarch of Constantinople, must be cast out of his Chayr, and be shut up alive in a Sepulchre, if he will be reprehending Bardaes loose life; Theodoret St. Chrysostome must have a double banishment, if he cannot double with Eudoxia's violences. There is a great cry in the world for cou­ragious Teachers, but if they be so, they will meet with out­ragious Censurers, if they tell Judah of her sin they will be told of it, if they put a trumpet to their mouthes, they will find Sakers and Demiculverins in their peoples mouthes; the Minister of all the people in the world should be stout and zealous, but if he be impartial it is easily found who will be impatient. I see none more spighted, then those which would sever men from their known sinnes, and pluck men out of the clawes of the Devourer; men are saved with a kind of rage, or are sullen and savage if we will not suffer them to be [Page 31] quietly damned. There are some which are all for moderate Teachers, so moderate, that they must see their riots, and cheats, and new fashions, and what not? and yet they must remain like a company of silenced Preachers, or if they do speak against whoredome, drunkennesse, and swearing; yet by no means they must not preach against hypocrisie, per­jury, schism, sedition, rebellion, sacriledge; no, touch the Publicans as much as ye will, but by no means do not med­dle with the Scribes, and Pharisees. If these things come to be glanced at, then the Minister is taught the boundaries of his calling, that he must preach nothing but repentance, faith, and Christ Jesus; and I pray how repentance, if ye will not suffer us to bring you to a sense of your manifest sinnes? and how faith, if we must tell you stories of justifica­tion, & your brains are full of nothing but your old errone­ous opinions? & how Christ Jesus, if we must assure to you a redeemer, & ye make all other slaves? these mens repentance is nothing, but to have men lament the sins against their own cause, & their Faith is nothing but to have people learn their new principles of justification, & their Christ Jesus is nothing but to set up a Saviour of politicks, that they might by their Iure divino, keep whom they would from Church Livings, and seclude whom they would from the Sacrament. And yet under these neat pretences no sins must be touched, or not their sins; no, he that with an upright heart, and a bleeding Conscience come to reprove such sins, as he finds are an infa­my to the Protestant Religion, and have in their physnomy too much of the Iesuites cholerick complexion, and the De­vils Coal-black, shall be counted but a Traducer, if not a Fury. Elias for this was counted the Troubler of Israel, and St. Paul a sower of sedition, and our Blessd Saviour one that had a Devil. Oh beloved, Gods Lawes are not abrogated, the curses are as confounding as ever; guilts doe not alter with the times; we are not to be partakers of other mens sins, and if we may not reprove manifest abominations, how shall we cleanse your souls, and free our own? This same conni­vence, which many men drive at, what is it but a soft pillow [Page 32] for carnal security to sleep upon, till the last trump doth come to awaken; or a stupifying of the senses, that people might go out of the world, without any feeling of their Ma­ladies, and die of a Lethargy? they which hate warning, will never be sensible of their sins.

9. When men make sin light; that Iudah excelled Samaria in Idolatry, seemed but a little thing unto her, Ezech. 16.4. the unworthy guests that were called to the Kings Banquet, counted it a matter of nothing, to despise such an invitati­on; for when the Messengers came to bid them, they set light by it, Mat, 22.5. So the most grievous trespasses with some men are but little, and light. The whore wipeth her mouth and goeth away; so we think to cleanse away the defile­ments of our conversations with a spunge, or a wipe; we swear and carouse, and cheat, and slander, and work our teene up­on our adversaries, and we think there may be some errour in these things, but they are crimes of no great concern­ment, we scarce blush, or go to our knees to beg pardon for them. But though we extenuate these things, yet do they not aggravate guilt before God? Peccatum peccato ad­dit, qui cul­pae quam fe­cit pa [...]reci­nia defensio­nis adjungit Greg. l. 22. moral. yes, he doth adde sin to sin, which after the sin committed, doth take upon him the Patronage of an unlawful thing. How shall a man keep his house up, if he doe not throughly observe the maimes? or clear his scores, if he doth not lessen his debts? or recover of his disease, if he doth slight his distempers? Difficulter ad sanitatë venimus qui [...] nos ae­grotare ne­scimu [...]. Se­neca Ep. 60. no, we come difficultly to health, if we doe not know our selves to be sick. God was highly offended with his dear people, because when they had trimmed them­selves to get Lovers, and they had taught the wicked ones their wayes, and in their skirts were found the blood of in­nocents, yet they stood upon their innocency; will he not bring them unto triall for this? yes, I will plead with thee, be­cause thou sayest I have not sinned, Jer, 2.25. The Prophecy of Malachi is every where edged with divine indignation, that people were nigh to destruction, and yet they saw not the least ruining sin in them, Iudah had profaned the holiness of the Lord, in marrying the daughter of a strange God; & though God threaten, that he will cut off the man that doth [Page 33] this, the Master and she Scholar, and root him out of the Tabernacle of Iacob, yet Iudah doth ask a reason of Gods dis­pleasure. Is God so offended as ye say? yes, and the more angry, because ye purge your selves, for though ye be guil­ty of all this, yet ye say wherefore? Mal. 2.14. yea further, Ye have said, that every one that is evil, is good in the sight of the Lord: what is that? Ye have taken upon you a new Canonization, to cry up Miscreants for holy men, and put new Titles upon their odious sins, stiling out of your partiall affections the vilest offenders (which Barbarians would blush at) men well affected, gracious people, & precious Saints; yea, ye will force God to own them against his own Lawes, making Monsters Mirrors. Ye have wearied the Lord with these things, yet ye say, wherein have we wearied him, Mal. 2.17. Nay, in the 3 ch. & 7. v. of that Prophecy it is said, From the dayes of your Fathers ye are gone away from his Ordinances, and have not kept them yet return ye unto me, & I will return unto you, but ye said, wherein shall we return? Return? from what? or for what? they were as bright as the sun, as innocent as new born Babes; they had not set a step awry, not strayed an inch from their just duty. Return? wherein shall we return? God charges, and they answer the charge; God accuses them of high things, but they see no reason of the accusation, they are ever and anon at where­fore? and wherein? God puts in his Bill, and they put in their Interrogatories; God may have the first word, but they will word it too; God shall not say all, or say alone; no, they will have their saying with him, for I said, and ye said. Well, hath God now done? hath he said his last? no, he hath ano­ther saying for them, and such a one, that if Malachy be a true Prophet, I would not suffer the doom of the reprehension for the Grand Signior's Crown, or Crown-land: why? what is the crime? nothing but a little Sacriledge, a great crime indeed! hath God nothing [...] to lay to our charge? nothing else? ye will find enough before all is done; Sacriledge indeed is a petty sin in the world, but it is an high grievance, an horrid sin, for it doth bring down a dreadfull judgement: what jugement? ye are cursed with a curse, even this whole [Page 34] Nation, Mal. 3.9. what cursed? and a whole Nation cursed? what is the matter? ye have spoiled me in Tythes and Of­ferings; in Tythes and Offerings? aye, that is true indeed, and why may not we make a Banquet for our selves, and pur­chase a Fee-Farm, and strike up a bargain, and fill the War­drobe with changeable Suits, and hang our Walls with Ta­pestry, and marry a Child or two out of these same Tythes and Offerings? It is true, there are a kind of people, which wear the Linnen Ephod, and they doe a little service for the Tabernacle, burn a little incense, offer a few sacrifices, pre­sent a few prayers, blesse a little in thy name, give us a little lip-salve, and mouth-cordials; but alas, this is but the fetch, ing of a few gaspes, the stirring of their long pipes, an ima­ginary gale, a fancied wind: what should we make of it? we know what this Church-work is, and if thou would'st (oh God!) every Hind amongst us could do this, as well as the best of them: what therefore? must we pay so dear for our Sanctuary wares? no, the Temple hath too much, these same Priests and Levites are too fat, they serve for Salary, they live upon stipends, they are but Hirelings, we work for them, & sweat for them; all that they have doth come out of the fruit of our labours; and what? shall we stand by and see so much go out of our Estates, and hold back nothing for our selves? yes we will lurch out of this same, which they call the Church means, sharke out of the oblati­ons, curtayle, defalke, decerpe, detruncate, purloin, perte­nuate; what is it to make bold with a few Tythes and Offe­rings? what is it saith God? it is Robbery, yea, and such a Robbery, as would make Pagans to hang down their heads for it. For, will any rob their gods? yet have ye robbed me, Mal. 3.8. Thou saist it, but we unsay it, gainsay, say the contrary to it: for, wherein have we robbed thee? herein saith God, wherein say they? Sacriledge with them was no sin, or a pu­ny sin, a very inconsiderable sin, a sin that doth not deserve an inward gripe or check, or the least scruple of conscience; for wherein? If Malachy had lived in these times, he would have been counted Episcopal he speaketh much in the tone, [Page 35] and accent of an old Canonical Priest. If Malachy be a true Prophet, and he hath something in him Morall, as well as Leviticall, he will be a sad Prophet to some; a sad Prophet? not a whit; for as those times slighted him, so these times would have been lesse frighted with him. Let him curse on, people can blow away all these curses with a single blast; he shall curse neither dread of sin, nor terror of conscience into many; no, wherein? well, is God now at his full stop? no, there is one short sentence more, before God will set to his period; what is that? ye call the proud happy, and they that work wicked­nesse are set up, and they that tempt God are delivered, Mal. 3.15. that is, the daringest persons were counted the most zea­lous, they which could most comply in wretched designs were the onely Favourites; they which deserved to stand upon the Pillory, & to bleed at the whipping post, & to swing upon the Gibbet, yet these are the men that have the onely protection; not a man of worth can have any respect, favour, or countenance, but prosecuted for supposed crimes, or for the least shadow of transgression against the Laws of their ar­rogated Government; but these men find no such severity, but all the partiality, tenderness, & indulgence that can be ex­pressed; oh these are their Parasites, Sycophants, and there­fore made their Familiars, Intimates, Darlings; if they be never so arrogant, yet ye call the proud happy; if they be never so de­bauched, yee the fitter for preferment; they that work wicked­nesse are set up; if the Law doth justly require their necks, yet not a Brother shall suffer, but be priviledged, exempted from any Courts of Iudicature, for they that tempt God are de­livered. These things have been laid to your charge, but ye clear all, make your selves inculpable, & them innocent; yea if ye be questioned, ye are enraged, and fume with disdain and roughnesse against your God, that tells you of your partiality, and blandishing. For your words have been stout a­gainst me, saith the Lord, yet ye say, wherein have we spoken a­gainst thee? Mal. 3.13. Not spoken nor done, neither been faulty or stout; no, the grossest misdemeanours turned off with wherefore and wherein? so that I think the Prophet hath made this sufficiently manifest; that people by extenu­ating [Page 36] errours, come at last to have no burthen of conscience for the greatest errors, but quarrell with God, and make it a kind of injury, that they should be blamed, or faulted; how­soever if they have transgressed, they are but lapses, they are guilty but a little. This same dwarsing, and pusillating of sin, ye see, is as old as Malachy: Malachy is a severe opposite to Temporizers, a deadly enemie to Neuters; if he had lived in these times, it would have been said, that he had medled with State matters, & he would have been called Malignant to his face; I would not have exempted him from a Seque­stration; nay perhaps he would have been cast into Caitiff's hole, & have had a lodging appointed for him in the Clink; he doth spare none, and yet he doth fright none; no, they have the wit to keep their courage, and to be as audacious as he was resolute, and as impudent as he was impartial; let Malachy speak what he can, yet they will have a tongue, and endeavour to out-tongue him too: Let them marry the daughter of a strange god, and rob the true God; despise his Ordinances, and defile his Holinesse; have the blood of In­nocents under their skirts, and make the scandals of the earth their bosome friends; yet all this is nothing, or as good as nothing: small things in others would be high crimes, but these grand exorbitancies in them, are but mistakes, or mis­constructions, not worthy a wet eye, a blush in the cheeks, the setting a step backward; for Return unto me, saith the Lord, but ye said, wherein shall we return? Beware therefore, that ye do not like these hypocrites, varnish over your decayed posts, when inward rottennesse is within, and make your mor­tall wounds lesse dangerous then they are, for they which slight sin, will never be sensible of sin.

Thus have I shown you many things, which will make men insensible of sin, would to God I had now spoken e­nough, that after all which I have said, I could see the Rock cleaving in your browes, the Adamant softening in your bosomes, the slumber going out of your temples, the vail rending from before your eyes, the hot Iron cooling upon your consciences, that the Magicians would fetch out their [Page 37] books of curious arts and burn them, that Ephraim would take up her Idols and throw them away with indignation, saying, Get ye gone; that sinners of the Land would lay to heart the transgressions of the Land; that this hour I could see you take your pride from your backs, your lusts out of your members, your riots out of your palats, your blasphe­mies out of your lips, your oppression out of your hands, and your malice out of your hearts; that ye would know your sins, and bewail them, reflect upon them and renounce them; that ye would say, we have sinned, we are greived that we have sinned so often, and do vow that we will sin no longer; that ye might say, we have once been at Church and heard one penitential sermon, that here we have met with conviction, and will carry home conversion; oh that it might be said, that ye came blind, but go away seeing, that ye came remorsless, and goe away contrite; ye came guil­ty, and go away innocent; oh I stand waiting to see a little water in your eyes, a little shame in your cheeks, a little smi­ting upon your breasts, a little turning of your feet; oh I stay for a circumcised ear, a rent heart, and a renewed life. Do it for the love of your souls, do it for love to your Coun­trey, for the land that hath been stained with transgression, for the land which hath suffered for transgression, and for the Land which may perish by transgression. Though a great part of the Land should be impenitent, yet have ye repentance unto life; pacifie Gods wrath for your selves, and sacrifice for your Countrey; so if greater judgements should be reserved for the land, and this Nation which will not be reformed must be weather-beaten again, yet ye may have an hiding place from the storm, that if the destroying Angel should smite on all sides, your sprinkled door-posts may be past over, that ye may be taken like the two legs, or the piece of an ear out of the mouth of the Lion, or plucked like a brand out of the fire. Oh therefore search and try your ways, and turn again unto the Lord, if iniquity be in your hands, put it far away, leave not an hoof in Egypt, spare not one Amelekite but put the whole cursed race to the edge of the sword, loath your selves [Page 38] in all your abominations, turn from every evil way, through­ly amend your wayes, and your doings. I would I could con­vert the whole Nation, howsoever I do desire to renew you, let it be the fruit of my Ministry, the priviledge of the meet­ing, the blessing of the day. Oh remember, that there is no such refuge as repentance, nor no such Sanctuary as submis­sion, God cannot be angry with you if ye seek his favour by humiliation, or howsoever ingratiate your selves into him by reformation. It is sin that is Gods professed adversary; take away this, and there is not a frown in Gods brow, nor a fret in his brest; his razor is laid aside, his vial of indigna­tion is set by, his thunderbolts fall out of his hand. Attone­ment with the land, if there be the amendment of the land, because judgement to the land, if there be the transgression of the land. For the transgression of the Land.


Now let us come to the sad disease, Many are the Princes thereof. Baynus, Rhemus, Cope hold both Kings successive­ly, and se­veral Go­vernments to be here understood but R. Sal. Mercer, Sa­lazer with many o­thers do understand onely seveveral Go­vernments, because of the Anti­thesis be­tween many Princes, and the man, and so insist onely Polyarchy to be here intended. Some thinke the meaning to be, that God for the transgression of the Land did take away Prince after Prince, which maintained the same Government; and if I thought that this were the true sense, my Observations should be these: 1 That sin is the great blood-sucker. 2 That Prin­ces are not exempted from judgment. 3 That till God be appeased for the transgression of the Land, there is a succes­sion of misery. 4 That the heaviest judgment upon a Na­tion is the destruction of Princes. 5 That Princes above all others ought to look to the transgression of the Land, be­cause it is most fatal and Epidemical to the Throne. 6 That the sins of that Land are heinous, which do take away Princes by heaps. But I find by many judicious Expositors that this is not the meaning, but that by many Princes there is to be understood several sorts of government brought in­to that transgressing Land. Following their opinion, from hence observe, that many Princes are a judgment. It is an heavy thing when the Bramble, Thistle, and Briar have the sole [Page 39] reign, Iudg. 9. then the foot of pride doth strut in authority, Psal. 36.11. then the Leopard doth watch over the city, Ier. 5.6. what are the people but the sheep of slaughter, when God doth break his staffe of Beauty, and staffe of Bands, and rule them with the instruments of a foolish Shepheard. Zach. 11. A Nation punished with variety of Governments is like the mon­strous, and prodigious Beast, which had seven heads; and ten horns, Rev. 13.1. the several plagues in Egypt were scarce more grievous then several governments in a Nation; then in stead of just Princes Ziims, and Ohims, and Satyrs, and Iims, and Dragons dwell in the Palaces, Isa. 13.21,22. Sure I am there are many sins where there are these many Princes. Barnsf. de populi im­probitate, & l. 12. Pandect. Crin. de populi im­prob. Brunfel­fius saith, that popular government is a pestilent government; and so saith Crinitus. Pau­san in mes. Pausanias saith, he never saw it make any great progress, and there are several instances given of va­riety of miseries which have come from that imperfect, tur­bulent, disordered, and distempered government. Plut. in Lacon. Lycurgus would have no government counted happy in a Common­wealth which a man would not allow in his private family. If no man can serve two Masters, then doubtless no man can serve many Princes; for many Princes are like many Empi­ricks, which practise so long upon the weak patient, that lit­tle vigour is left in the body. When God takes away lawful government from a Nation, he doth even take away peace from that people. Cicero pro domo sua, crebra tem­pestatum commutatio, ex plebis colluvie. For when the Crown and Diadem is re­moved, then God overturn, overturn, overturn, and the Na­tion shall be no more as it was, till he come whose right it is, and God doth give it him, Ezek. 21.26,27. Many Princes are a cakexy, which turn all the nutriment into ill humors till the good habitude be removed; yea they are almost like many evil spirits afflicting and tormenting the Creature, till the body be dispossessed of the Devil called Legion, Tully saith that there is nothing where these governments are per­mitted, but several changes of tempests, Plato in Axiocho. Plato saith, that rage and rapine do abound where the government doth arise from the dregs of the common people. Herod. l. 3. Plut. in Nicia. Seneca in Consol. ad Helvid. c. 6. Liv. Decad, 4. l. 8. Herodotus saith that a violent torrent of sorrows, and unbridled insolency doth [Page 40] accompany such a government, There abjects are raised up and men of command depressed, as Plutarch saith. New foun­dations of Worlds are laid, saith Seneca: Ancestors seats are left and new ones sought for, saith Livy: yea as a worse ha­bitation doth please wandring brains, so a worse govern­ment doth content these same State-Vagrants. Diod. Sic. l. 14, Plut. in Arato. Paus. Herod. l. 3. What out­rages were committed when the seven Magi did reign in Per­sia? and amongst the Sycionians in the days of Clinias and Abantidas? and amongst the Milssians by the slaughter of forty of the principal men at one time, and of three hundred at another time? and amongst the Athenians when the thirty Tyrants had the superiority? So then these many Princes, what are they but the scourges of the people, the racks of Nations, and Pests of Common wealths? People may look upon their sins with a fright, to see that by them such hor­rours of government are brought in. For for the transgression of a Land many are the Princes thereof.

Applicat. This doth shew that Sin doth leave nothing firm, for when Governements are changed nothing is stable; No, sins are the Hericanos in states, and the earthquakes in common­wealths, then the Beauty of excellency shall be as when God o­verthrew Sodom and Gomorrah 13. Esay 19. Princes shall be clothed with desolation Ezech. 7.27. Houses of Ivory shall perish Amos 3.19. The strong staves, and the beautiful rods shall be broken. Ier. 48.17. Yea were a Land in never such pompe, and splendour, the spark of their fire shall not shine. Iob 18.9. their glory shall fly away as the bird. Hos. 9.11. There is no such pickaxe, or thunderbolt to a state as sin, could we make me­lody to the joy of our prosperity upon an Harp, as sweet as was that of Orpheus, yet our sins like the Maenades would tear us in pieces; were we surfeited with worldly welfar, yet such servitours as our sins would take away our full plat­ters, and Diet us so, that like hunger-starved E [...]isicthon we should be glad to eat our own flesh. Is there iniquity in Gi­lead? surely they will come to vanity. Hos. 14.11. th [...] is, to a state of vanity, their glory may for a while shine like the Sun in his Nonetide brightnesse, but where will ye leave your [Page 41] glory? Esa. 5.3. our sins will strip us, and rifle us, clip us and shave us, and what can remain setled when Thrones and Monarchies shake? no, sins will change Golden Scepters into rods of iron, and lawfull Princes into many Princes. For the transgression of a Land many are the Princes thereof.

2. Secondly, This doth teach us that many Princes do bring wo­ful confusion into a State, for then fundamental Laws are turn­ed into arbitrary commands, and liberties into the limits of usurping Commanders. When many Princes are full of many stratagemes; oh the many hurles in that Government! the dissipation of that disorder! the death of that malady! the Hecticke fever, the Erysipelas, the [...]lenture not more dangerous; want of oeconomy doth destroy the family, Or­do est à summitate. Order is when chief Authority is preserved, but if the true Supream be laid aside, and many Princes come to reign in the stead of him, how is the Land racked, and wrecked? Plato. Naz. Mo [...]. A dreadful thing it is, when nemo Thronos me­tuit, sed, unusquisque jus à Potestate sumit, no man doth fear the Thrones but every one doth take his right from the present prevail­ling power? There is an evill, which I have seen under the Sun, Folly is set in great excellency, and the Rich set in low place, I have seen servants riding on horses, and Princes walking by as ser­vants on the ground. Eccles. 10.5,6,7. Oh! these new Riders art fit for nothing, but to trample a Nation under foot! there is no vexation like to the fury of a distracted Government, there is no garboyl like to the turbulency of many Princes, it is pronounced here, as the saddest of judgements, many are the Princes thereof.

3. Thirdly, This doth shew, that God can make Iudgement an­swer sin; will a Land transgresse? then God can punish it with many Princes. Do not these many Princes sufficiently sting men for their many errours? Indeed fooles make a mock of sin, but then they make a mock at vengeance. Sin seldome doth escape without a retaliation. The God of re­compenses will surely requite. Ier. 51.56. Pharaoh that doth plague the Israelites shall have strange plagues brought up­on him; Nadab, and Abihu which do kindle stra [...]ge fire shall [Page 42] be burnt with the fire of their own censers; Ahab which doth shed Naboths bloud, shall have dogs to lick his bloud; Adoni­bezek which doth cut off thumbs and toes, shall be cut short himself, & cry out, as I have done to others so hath the Lord done to me. Hipparchorum tabulae. Adag. Sero Iupi­ter dipthe­ram inspexit Menander. Chrysost. l. 1. de pro­vid. Theoph. in 3. Ion. The note books of God are surer, then the Tables of the wise Philosophers. God may lay by his book of remem­brance for a while, but at last he will peruse his Records. Every man at last shall [...], pay use and principal for his offences. God suffers many malefactors to live here as it were in prison, sed tandem ad mortem praecipit duci, he doth command them at last to be led away to prison. Inflammationem sectio sequitur, blood-letting doth follow inflammation. Therefore let no man make bold with God in sinning, for he doth tres­pass against his own safety. Do ye provoke me to wrath, and not your selves to confusion? Be not deceived, God is not mocked, whatsoever a man doth sowe, that shall he reap. The rebound of sin will end in destruction. This blood-hound will follow hot upon the foot-steps, till it hath found out the Malefa­ctour. They which have many crimes will at last have ma­ny curses, as they here in my Text, which had many unlaw­ful pleasures, had at last many unlawful Princes brought up­on them, For the transgression of a Land many are the Princes thereof.

4. Fourthly, This may serve to shew us that we have been transcendently wicked, which have been so transcendently wretched. Are the many Princes a grievous judgment, then what grievous Transgressours have we been? Ah sinful Nation! a people-laden with iniquity! do not our scourge shew our disobedience? or bitter potion our noisom dis­ease? our many Princes our many prevarications, abomina­tions? Yes doubtless we were sinners before the Lord ex­ceedingly, to draw so much blood from us we had scarlet and crimson sins in this land; we had deeply corrupted our selves, as in the days of Gibeah; we had hatched Cockatri­ces eggs, our root bare gall and wormwood, our Vine was as the Vine of Sodom, or else God had never punished us with such an out- [...]tretched arm, whipped us with his full might, [Page 43] roared thus out of Sion, burnt against Iacob with such a con­suming flame, shaven us with such a sharp razor, made our plagues wonderful: we that have felt so much anger and mi­sery with it, may think that great was the quarrel of Gods covenant, which he was forced to avenge. Plutarch. de emolu­men [...]o ex inimicis ca­piendo. But as Hieron knew not his own bad breath, so we know not the ill sent and smell of our sins. Cicero in Topicis. Stalerius would not confess those faults at the bar which he was wont to confess in his private cham­ber; so we will not acknowledge those offences to God, which we cannot but recount in our private consciences. Val. Max. Messala Corvinus knew not his own name, nor we our own er­rours. I am now preaching of the sins of the times, but I doubt that I preach to such as would seem to be an innocent Congregation; ye will all confess the sins of the Age in ge­neral, but who will confess his own particular trespasses? I doubt whether the Lords prayer hath been said heartily by many these many years: for I see little sense, or shame of their apparent impieties. Torture will not draw from some the disclosing of their evil practises, nor judgment from heaven will not draw from us the discerning of our offences. The many Princes which have been amongst us, will not shew us our many detestable and execrable demeanours; we have been miserable to purpose, but we are scarce yet culpable. We pass by all judgments, as accidents and fates of Com­monwealths, rather then feel them as just visitations; the rage of the enemy hath done much in this Nation, but the rage of our sins hath done just nothing: we feel the curse but not the crime; in stead of discerning and disclosing sin, we shut our eyes, and shut up our lips. Have ye brought any fewel to kindle this flame? have ye stamped any bitter grapes in this Wine-press to put such a cup of astonishment to the lips of the Nation? There is a corrupt generation, which will take no notice of vice, and there is a more righte­ous generation, which doth dream of nothing but vertue; one, and other make little search of conscience, or spie out corruption with compunction. Are there any of you here which have walked frowardly against your God? or clapped [Page 44] your hands against heaven? no, the irreligious are dumb, and the religious are blind. Oh! it is a hard thing with Ezra to say, Lord we are here before thee in our trespasses, Ezr. 9.15. or to say with the faithful, The crown fallen from our heads, wo un­to us we have sinned; Lam. 5.16. How many of you have thus brought iniquity to remembrance, and loathed your selves in the evil which ye have committed? how shall it appear by your conflicts, or your tears, your conviction, your contri­tion, or conversion? No, God hath smitten us, but we have not felt it: we are still as great strangers to our sins, as if God had never shewn us the faces of them in the glass of ven­geance; God hath read a long lesson to us, but we have got­ten little of it by heart. We are come to a Goal-delivery, but consider not wherefore we were cast into prison; our Ulcers are even healing, but we observe not how cor­rupt the Botches were. How few are yet sensible of their lusts, riots, frauds, spights, blasphemies, rapin [...], haugh­tiness, hypocrisie, scandal of profession, and contempt of the Gospel? we have suffered to extremity, but are there yet any sins in the Nation? are they yet in any of your aking hearts? where are they? whose are they? I hearkned, and heard, but no man spake aright, no man repented him of his wickednesse, saying what have I done? Jer. 8.6. Oh that we had endured all these Judgements in the Land, I say not with patience, but with true remorse! oh that we had carried all these Iudge­ments out of the Land, I say not with shouts, but with true penitent hearts! But though God hath set us for our sins as a gazing stock to the whole earth, yet we gaze not upon our iniquities; though God hath spit in our faces, yet we blush not much; we have stared upon our Judgements, but are yet to cast the first glance upon our transgressions; we are generally a stupid, & an impenitent generation. But oh what we could not see in the eclipse, let us see in the bright sun-shine; what we could not apprehend under the Iudgement, let us be privy to at the deliverance! It is a great mercy to be preserved, preservation ought not to go with­out consideration. Let us know then, what a peccant people [Page 45] God hath had compassion upon, what grievous sinners he hath pardoned. Let us a little face our sins at the taking of the scourge: ye which never felt a burthened conscience un­der the thraldome, have souls-frets at the freedome: ye which never did water your eyes in the time of the trial, melt a little at the release: that which Gods stripes could not do, let his embraces. Be not preserved as a remorssesse people; let not God take off your yoke, without a sin-offering sa­crificed upon his Altar. Say that he hath saved us beyond our expectation; say that he hath delivered us even to a mi­racle; say that it is much, that God could unloosen such a bond; that he could be reconciled to such perverse sinners. Had we had our deserts, we had been still under his plaguing hand, or might still have roared under his corrections, for they were our sins that brought us first to the whipping post, and left such black and blew marks upon us: there were heinous provocations, which brought such an astonishable Iudgement upon the Nation; yea, the Land had many trans­gressions in it, which punished it with these many Princes; For the transgressions of a Land many are the Princes thereof &c.

5. This doth shew, that Ambition hath a most aspiring spirit, ma­ny Peasants would be many Princes. The Frog in the Fable would swell himself to be as big as the Bullock; Amb. l. 3. in Luc. this same appetentia dignitatis, desire of Command, doth stretch men beyond their limits: that though men know what they were born to, yet they cannot keep within their Fathers hedge, but they must transilire limites, break over the fence; the desire & design is, for every one to be a Ruler, to wear Robes, and shake Scepters; to set up the many Princes. Ieron. ad Algas. Innocent. de vit. hum. cond. plures fulgor con­vocat aulae [...]neca Trag. Nisi Impe­ratorem [...]e stare non posse Sue­tonius. Many Princes they are, and scarce a good one amongst them all; for they care not prodesse sed praeesse, to benefit, but to get superiority. The brightnesse of a Court doth dazle most mens eyes. Co­rah, Dathan and Abiram will not spare Moses the deliverer of the Nation, nor Zimri his own Master, nor Absalom his own Father. Ambition hath neither modesty nor reverence, it doth know neither Lawes, nor bloud; it is insatiable in de­sires, insolent in attempts. Julius Caesar said he could not [Page 46] stand, unless he were Commander in chief; so these are ready to faint, if they cannot attain to the height of their desired greatnesse; Livy. for this with the Horatii▪ (which slew the Curiatii) they will spare neither the living nor the dead; their own cre­dits, their own consciences, their own blood, or the blood of their dearest kindred, or most natural Countrymen. Though Pechamy, Hanapus, and Iohannes Carnotensis have written most sharply against this sin, yet all the Pens and Pulpits in the world were never able to destroy it. The Serpent doth creep in Paradise it self, Ambition doth reign in the Church; Religion cannot keep with in her measures, but divers times the most zealous are the most haughty; men with Bibles in their hands will be striking at Thrones, and with the Lawes of subjection in their lips will be listening after prepotencie, and the Legislative power. How many would be medling with the Chair of State? though they be no very good Ru­lers of a shop, yet they strive for the domination of a Nati­on; let the lawfull Prince (say they) be thrust by, excluded; we are for the many Princes; Many are the Princes thereof &c,

6. Sixthly, This doth serve to present to us the misery of our Nation; how have the many Princes here insulted, and domi­neered? this Land hath been the Stage, where many of these wofull Scenes have been acted; here hath been Ilias malorum, an Iliad of sorrows; tempestas lugendorum, a tempest of most dolefull and mournfull passages; Omnis longo se solvit Teucria luctu, Nationall wailing: Virg. 2. Aeneid. we have been the Correction-house of the age, nay the Slaughter-house of the earth. Mens evi­dences, keyes, necks, were scarcely their own: what In­formings, Imprisonings, Riflings, Sequestrings, Gibbet­ings, defaming of Reputations, defacing of Monuments, profaning of Churches, abasing and abusing of Church­men hath there been in this Countrey? no names given to many but Malignants, no houses allowed them but Goals, no death-beds spread for them but Gibbets: new im­positions, new Oathes, new High Courts of Iustice in­vented. The Land full of nothing but beating of Drums, breaking open of Houses, free quarter, and free booty, Task­masters, [Page 47] Messengers, Spies, Executioners were the Locusts, which have overspread the Nation: how many have died by the Sword? how many by penury? how many by poyson? how great hath been the decay of Trading? the eclipsing of Learning? the obstruction of Iustice? the underprizing of Nobility? the corruption of Faith? how many have been de­stroyed in the field? how many made away in corners? how many used like slaves within the Land, and sold for slaves out of the Land? Oh! our lives have been made bitter unto us, men have Ruled over us with rigour; we have eaten the bread of mourners, drank waters of gall, our steps have been hunted, our persecutors have been swifter then the Eagles; our dayes have been danger, and our nights of pleasure have been turned into fear; our familiars watched for our halt­ings, and every man was amazed at his Neighbour; men have been drunk with the blood of their own Countrymen as with sweet wine, the Land hath eaten up her inhabitants; we might have wished our fathers bosomes to have been our Coffins, & our mothers wombs to have been our Sepulchres. It is beyond the Wit of an Oratour, and the Art of a Chronicler to expresse all the extremities, and exigents which we have been put to under our new Masters, our many Princes, the Giant-Parliament, the Pigmy-Parliament, the furious Protectour, the faint [...]d Protectour, the Lymphatick Bugbear, and the Ph [...] Committee. Our sufferings as they might once ha [...] [...]ed to be superiour to our strength, so they may now seem to exceed our me­mory; this Age can scarcely relate them, and after-ages will scarcely believe them. Can a Spectatour consider them without anguish? no, doubtlesse strangers cannot but la­ment them, and enemies cannot but pity them; an Episco­pal man might roar at the thought of them, a Presbyterian might give a knock upon his brest for them, an Anabaptist might bite his lippe concerning them, and a Quaker might look to the earth with a demure countenance about them; for, do any one believe a God, and fear him? read Scrip­tures, and think them to be rules sent from heaven? ac­knowledge [Page 48] knowledge a Protestant Church, & confess it is to be built up with Mutual amity? name a Country and professe that it ought by all Natives to be cherished with all dearnesse, & tendernesse, and should not every one of these lament that so much Hostility, and cruelty should be expressed by men of the same religion, and Nation? should we not find com­miseration from every one that has either piety, or huma­nity? yes from all, except it be from the many Princes, and their many Agents. Oh! then we that have smarted so much, and so long, let us know what it is to have been a tortured Land; though our servile condition be even over, yet let us look upon our chaine, and bang it up for a Monu­ments let us know what it is to have wrought in the brick­kilns, and let not the noise of those cries, which we there sent up into heaven yet seem to be out of our ears. Fulgos. l. 8. Lucius Luccios wrot the History of the Catilinary conspiracy, with which Rome was so long infested, and let us keep memorials of those sufferings, which made us a Terrour to our selves, and a Dread to our Enemies. I am the man, which have seen affliction. Lam. 3.1. So we are the men of all the people of the earth, which have seene and felt rage and rapine, bonds and bondage, spights and spoyles, slanders and slaughters; Oh infinite, and intolerable were the savage, and Barba­rous usages which [...] subject to by those feinds of Go­vernment! were [...] enough to vex a Nation almost to death? yes, many [...] Princes thereof.

7. Seventhly, This may [...]erve so daunt the hearts of incroaching Princes, for are many Princes here a Curse, and should any one blesse himself in being a Curse? Is not an unjust claime a selfe terrifying plea? can any man pride, or boast himself in that, which is ill and illegal, forced and fraudulent, sur­reptitious and treacherous? what right had these for their regality? what jus for their jurisdiction? was there any more then the Gantlet, and the Pole-axe? shall we draw pedi­grees from the Muster-roll? of shall a Court Martial be the judicatory for Thrones, and Scepters? then let us go next to Shuters-hill for Titles, and Tenures; And have our many [Page 49] Princes any other evidence to shew? is not this all the Crown-right which they have to shew? were they heirs by descent? no, heirs by dissent. Not Princes by title, but Prin­ces by tumult; not Princes of the blood, but Princes of blood; which by all manner of rancour and rigour, subtle­ty and supplanting, craft and cruelty, mounted the Throne; which deflowred the spotless virgin of Soveraignty, and committed a rape upon Majesty. Princes they called them­selves, and Parasites stiled them so; but no more true Prin­ces then Balaam was a true Prophet, or Lucifer was a true God, Princes they were, which had their first rise from the crimes of a corrupt Age, from the transgressions of the land. They were our sins that gave them their royal Stem, and were the Heralds at Arms which proclaimed their Title, and is not this a noble descent? were not these singular Prin­ces? rare heirs apparent? may not the base-born challenge as good a birth-right? can there any legitimate off-spring come out of the womb of this prostitute & common Strum­pet? If the seed of the bond-woman shall not inherit with the seed of the free; then doubtless the seed of the unlawful bed shall never go for a right heir. Oh then that they blush not at their stock that they are not ashamed to call them­selves by their mothers name! Have I not derived their pe­degree rightly? Yes, had we been obedient they had never been Princely; had we been regular, they had never been Regents. They had their first conception from our corru­ptions, For the transgression of the Land many were the Princes thereof; they entred by our sins, and stood by our sins, Mo­narchs they were by prevarication, Princes by the transgres­sion of the Land. Oh that they would lay this before their eys, that they would lay it to heart, and say, what injurious, what accursed Princes have we been? if we sprung from the errours of the times, it was an errour in us to take upon us government; if we came in by the transgression of the Land, the Devil might have set us up for Princes; we were created by vice, we fetch our title from hell, as the infernal spirits do reign in the air, so have we reigned in our Countrey; our [Page 50] claime is defective, odious, away with it, we will own no more such a stained pedegree. For what have we to do to challenge [...]uch a Princedom, when we hold it but from the challenging transgressions of the land? no, we are but sinful Princes de­rived from a sinful people. Oh that these upstart, and out­start Princes would look upon their broken Scepters, and Thrones cast down with frayed spirits, that they had con­science enough left in them to consider how they were lift up, and how they were cast out; then might we expect some remorse from them for their wicked reign, some restitution from them of their ill-gotten goods, and some satisfaction to repair their former disobedience.

1. First some remorse from them for their wicked reign. Recte poeni­tentem de­cet, ut quic­quid contra­xit sordis contritione abluat. Aug. l. de poen. It doth rightly become a Penitent, that whatsoever filth he hath contracted, he should wash it away with contrition. Amarum sapiat in a­nima, quod prius dulce fuit in vita. Amb. in quod. serm. Let that be bitter in the soul which was formerly sweet in the conversation. Polluta con­scientia sit lachrymis baptizata. Greg. 21. moral. A polluted conscience ought to be baptized in tears. But can such Princes feel any remorse? is it possible for such ambitious Tyrants to weep? Do ye ever look for a true Penitent amongst such haughty, inveterated Usurpers? Oh that we could behold water gushing from such rocks, see Springs arising up in such dry Pools, doleful Princes they have been, oh that we could discern them dolorous. What have they sate so long in the Throne, that they are given up to a reprobate sense? if not, why do they not smite upon the thigh? and drop out the sense of their sins at their eye-lids? why do they not give the world some testimony of their compunction, and sob over those sins which roar in heaven, saying, Oh that we were so inconsiderate as to take upon us this authority, that we have so wretchedly abused our go­vernment, that our blemishes are printed in our foreheads, and the brands of our tyranny are to be seen in every corner. Oh we repent, we lament, that ever we have insulted over a patient people, and trampled upon a burthened, over-bur­thened people; we are agast now to look upon our heavy Ordinances, our subtle Votes, our breach of trust, our breach of oathes, our causless jealousies, our black aspersions, our [Page 51] wresting of Laws, and our erecting cruel Judicatories; we look with anguish upon the flourishing Church which we have defaced, the wealthy State which we have half begger'd, the scandal which we have brought upon Religion, the in­samy which we have fixed upon our names and posterity, the innocent blood, the Priestly blood, the Princely blood which we have shed. All our plots and projects, inventions and circumventions, despights and delusions which we have been guilty of, do now press upon our consciences. We groan, for the earth groans under us; we abhor our selves, for heaven doth abhor us. Oh if our many Princes had not sa­ces harder then the rock, Jer. 5.3. and hearts that could not repent, Rom. 2.5. we should see them thus conscious, and take re­venge upon themselves for all the wants and woes which they have brought upon the land by a most serious remorse.

2. Secondly, we might expect from them some restitution of their ill-gotten goods. Ill-gotten goods are an ill stock, a man had as good go dig an hole in mount Aetna to lay up treasure in; they are gotten, but they are ill gotten, and so gotten for an ill close; just goods are Gods lar­gesses, but ill-gotten goods are the Devils benevolences; Hoc natura aequum est neminem al­terius detri­mento locu­pletiorem fieri. Iure­cons. in l. 14. de condict. indeb. This is equal by the Law of nature, that no man should grow rich by another mans detriment, they then which have advanced them­selves by other mens ruins, how requisite is it that they should not leave detriment crying, or injury howling, if they do, they may cry never so loud for mercy, and finde God as deaf to their requests, as they are to the groans of the oppressed. Such men must never look to change their hearts from guilts, which do not cleanse their estates from damages; there can never be a pacified conscience, where the Age is disquieted with wrongs; should such men hum­ble themselves never so much for their sins, Poenitentiae non agitur, sed simula­tur. Aug. ep. 54. ad Maced. Repentance is not performed, but counterfaited. David doth cast such men out heaven, for he that doth wrong shall never dwell in Gods tabernacle, nor rest upon his holy hill Psal, 15. and S. Paul doth throw them down to hell, for he that doth wrong shall suffer for the wrong that he doth. Col. 3.25. Now if these [Page 52] many Princes have advanced themselves by preys, and pam­pered themselves with the fat of spoyls, how should they fear that the stone out of the wall should cry, and the beam out of the timber should answer it with Wo unto him that buildeth an house by blood? how should they look sadly upon their smiting fists, trampling feet, and devouring jaws? we have heaped together much should they say, but we were never born to it, nor sweat for it; our possessions are other mens patrimonies; and our rights other mens birth-rights: we have no claim but the military conveighance, or the free­deed of a liberal State; can a statute of pacification, or an Act of Indempnity secure us in a just enjoyment of these things? no, these are Acts of Grace, or condescensions of politike prudence, we many possesse these things without molestation from the world, but is there no other Court, where titles must be decided? Are the ten Commandments abrogated? have we by this a Writ of priviledge against Doomesday? no, the moral law doth still continue in force, conscience doth tell us, that we would not have our estates thus wrested away. There will be another inquisition made after these Tenures, our rights must be tried at another Bar, there is a just Iudge which will passe sentence upon all just evidences, to the legality of that Court we must stand. Oh then we which believe the last, and strict reckoning, that we should own any thing, which we do not hold by inheri­tance, or just industry! can these be comfortable livelihoods at last? no we eat sumptuously, and cloth our selves gorge­ously, and stock up for posterity aboundantly for the pre­sent, but our wretched souls must scorch for these damnify­ing gaines in conclusion: oh then, that our feet should stand any longer within such thresholds, that our hands should carry about with them such keyes, that we should write our selves owners of such Mansions and Messuages where the true Heires are yet living. Wo unto us, that we have ever fingered such unjust means, we hold but a curse in our hands so long as we graspe it to own use, we will resigne up therefore our interest, and call home the true Heires. For. [Page 53] better is a little with righteousnesse, then great revenues without equity. We got it with violence, and we keep it with vexa­tion, therefore away with it, vve vvill rather vvork for main­tenance, nay beg for relief, then vve vvill feed our selves vvith other mens bread. A free soul, and a quiet conscience is above all the rich revenues of the vvorld. Thus if evil Princes could be brought to a sense of their Tyrannical Government, vve should hear them expostulating about their extortions, and send them out of their houses vvith haste, yea vvith speed, and earnestnesse make restitution of their ill-gotten goods.

3. Thirdly, We might expect some reparation for their for­mer disobedience: For Princes they have been, but hovv came they by it? vvas it not by disobedience and disloyal­ty, by resisting and rebelling, by opposing, and deposing? did they not pull dovvn the lavvful Prince, and set up their selves, as aspiring Princes? novv is usurpation a just title? may private men take upon them to be Princes? is not this to nevv act the parts of Corah, Dathan, and Abiram, Sheba, Absalon, Zimri, Pekah the son of Remaliah? are not these vvorthy guides to follovv? noble precedents to imitate? finde we not Traytours out amongst the worst men of the perillous times? 2 Tim. 3.5. Iob 34.37. Is it not the height of disobedience to add rebellion to sinn? If God would stigmatize people, can he fix worse epithets upon them, then to stile them treacherous, and rebellious? Hear now ye Rebels. Num. 20.10. backsliding Israel, and treacherous Iudah, Ier. 3.6.7. Are not these apostates in common-weales, nay very state wizards? yes rebellion is as the sin of whitchcraft, 1 Sam. 15.23. the impes of hell, and the devils Zanies, his clawes whereby he doth scratch states, or his stings whereby he doth poyson kingdomes, who would not abhor that name were it not for Iudas sirnamed the traytour? Luke 6.16. or especially because God cast Adam out of paradise, and Lucifer out of Heaven for rebellion and treason, are not subjects rather to ly down upon their bended knees, then to stand up with their armed-hands before their lawfull Soveraignes? yes [Page 54] Iudah shall have the Scepter, and his fathers Sons shall bow down unto him. Gen. 49.8. If against a King there be no rising up. Pro. 30.31. then should any by cunning glosses and sub­tile distinctions raise up tumults, distractions, commotions, conspiracies in Nations? is not hell threatned to all such wild furies? Seditio à se­cedendo vel seorsum eundo Ci­cero de repub. yes, Whosoever resisteth the power, resisteth t [...] Ordinance of God, and they which resist shall receive to themselves damnation, Rom. 13.2. Sedition is a violent separation from a true Governour, now those which are united by allegiance how can they set themselves apart for their own turbulent designes? is not this to turn the union of a Commowealth into a combination? Inter bonos amicitiam inter malos factionē Sal. In bel. Iud. Yes, as amongst good men there is friendship, so amongst bad men there is faction. Petrus Gre­gorius counts these insurrections diseases in Common-wealths; others wildfire to inflame peoples affections, others Vermin to consume the goods of a Nation; and not one learned Au­thor gives them a good term: for the very reproach there­fore persons might abstain from them. How odious to this day are the names of them which have been practisers in them, as of Sejanus under Tiberius, Philip the Arabian under Gordianus, Plantianus under Antoninus, Cleander under Commodus, Bessus under Darius, Phocas under Mauricius? Mans laws have no greater judgment, nor Gods laws have no greater ven­geance then for Rebels and Traitours. Oh then how might these many Princes say, that we would not content our selves with our own estates, nor quiet our selves in those degrees wherein God had set us; but against the scandal and curse of the sin, out of haughtiness and arrogancy, we must at­tempt execrable and hideous things, in stead of obedience and duty which we did owe to our just and lawful Prince, we have expressed nothing but obstinacy and contumacy, pervicacy and pertinacy, and in stead of subjection, we have aimed at soveraignty, and in stead of loyalty we have affect­ed royalty. Princes we would be, and Princes we have been, but now ejected by justice from heaven, and rejected with the shame of the whole world: O that our own fierce humors, and the Devils violent suggestions should so far prevail with [Page 55] us, and seduce us, as with Bibles in our hands, Sermons in our ears, Prayers in our lips, the name of Christ in our fore­heads, and oathes of allegiance in our consciences we have perpetrated such things, as all divine precepts do forbid, & all justifiable Religion doth defie. We blush, we tremble at the thought of all the commotions we have raised, the wasts we have made, the blood we have shed, the peaceable land we have distracted, the innocent King we have murthered; his dead head doth ly bleeding before our eyes, his Ghost doth day and night torture us. Oh that we could redeem our errour, that we could expiate our guilts. If there be any mercy left for us, we will deplore our faults, implore favour, ly at the feet of the Nation, and begge forgivenesse, yea weep our selves half blind to be par­doned, and our future resolutions, and expressions shall be to preserve our dear Country, and to support Mo­narchie; we have been scourges to the Land, we will be Targets; we have been Batterers, we will be Bulwarks; wee have been Butchers, we will be Foster-fathers; we have been Depopulators, we will be Patriots: have we a King again? we will acknowledge him to be a King; ho­nour him as a King, give him reverence, give him his right, blesse his name; preserve his person, fear his power, submit to his Lawes, admire his virtues, give him fealty, give him tribute, give him our hearts, pray for him, fight for him, live and dye for him: we will have nothing but a King in our eyes, and our lips; we shall rejoice to see him great, and we will endeavour to make him illustrious; our studies shall be for him, our songs shall be of him, and our satisfactions shall be in him. As a penitent thinks he can never do enough for his God, so a State-convert thinks he can never do enough for his King; he was never so much for his own State, as he will now be for Majesty. Thus if these many Princes can but have their eyes opened, they will have their hearts changed; they were never so destructive to their Countrey, as they will be beneficial; they were never so treacherous to their King, as they will be his trusty and true hearted Leigemen. [Page 56] Every way they will make compensation for injuries, satisfa­ction for demerits, and reparation for former disobedience. Thus now then I have handled the sad disease, a sad disease indeed, for wo to that Land that is sick of many Princes; we may think that there hath been transgression enough in the Land, when this Iudgement doth enter the Land; we then which have been thus visited, it is fit for us to think of the peccant humour; it is meet for us to take notice of it, and to have our hearts ake with it, as it hath made the Land to ake; that we might feel as much of our transgression, as we have felt of the many Princes. We cannot justifie our selves, for our plea of innocency is taken from us if we had been a righteous people, we should have been an happy people; but we have been a wicked people, for we have been made a miserable people; we have suffered as Malefactors, been pu­nished as the most grievous sinners; we have exceeded the nature of transgressours, for vengeance hath been more hea­vy upon us then upon other transgressours; War hath been in other Nations, but not such a War; Iudgement hath been in other Lands, but not such a Iudgement; they have had many distractions, many confusions, but we have had many Governments, many Princes. Is it not time then to lay our sins to heart? yes, and it is expedient, and necessary, that they should gripe our hearts fore; will we still talke of the holy merrinthe Nation, the praying, weeping, cleansing people that are amongst us? no, let us speak sparingly of them; for though I believe that there are many Saints in the Land, yet I see that the sinners do out-number the Saint; the inde­votion of the one, doth exceed the Prayers of the other, and the remorslesnesse of the one the tears of the other, & the sensuality of the one, the sanctity of the other: The sinners are more numerous, for they were more forcible to bring in Iudgement, then the Saints were to prevent it; our Armour might be Saint-bright, but it was not temper'd enough for defence, it was not Saint-proof: Gods Arrow shot through our Target, Gods Poll-axe beat through our Head-piece, for all our Saints we were judged like sinners: Job, Noah, & [Page 57] Daniel could doe us no good; we had so few Saints, that we had the many Princes, Oh therefore, if it be possible, let us de­stroy sin, however let us diminish it, that if God come to correct us again he may but chastise us with the rod of men, and not lay the iron rod upon us; let us not so trespasse as to sin a King out of his Throne; for assure your selves, that a Land cannot have a greater Iudgement inflicted upon it from heaven, then for the height of transgression in it, to be deprived of the lawfull Prince, and in his stead to be pu­nished with many Princes. For the transgression of the Land ma­ny are the Princes thereof, &c.


Now let us come to the happy Cure, But by a man of under­standing and knowledge the State thereof shall be prolonged,

In which words observe these parts

  • 1. An hope of recovery, But.
  • 2. The rare Physician, a man, by a man.
  • 3. His singular compound, understanding, and knowledge.
  • 4. The Patient that is to have the benefit of the Physick, the State, the State thereof.
  • 5. The lastingnesse of the cure, shall be prolonged.

First, For the hope of recovery, But. From hence ob­serve that misery is not incurable. For the transsgression of a Land many are the Princes thereof, But; that is, a change may come, these many Princes may have their last day dawn, their imperious reign may cease, there may not be one of these new-made, self-made, time-made, vote-made, art-made, sword-made, insolent, fuming, fukeblown, fleer­blown, lyblown, flyblown, Antick, Phantastick Princes to shew an head; these Many Princes had their many vicissi­tudes, theirmany State Princes, State pranks, But. To that, trials have their prefixed limit's, the rod of the wicked shall not rest on the lot of the righteous. Psal. 125.3. The Aegyp­tians, whom ye have seen this day, ye shall never see again. Exod. 14.3. Oh! what great troubles, and adversities didst [Page 58] thou shew me, yet didst thou turn, and refresh me? Psal. 17.18. Bread Corn when it is threshed he doth not alwayes tresh, nei­ther doth the wheele of his Cart still make a noise. Esai, 28.28. I will restore health unto thee, and I will heale thee of thy wounds, because they called thee the castaway, saying. This is Sion, whom no man seeketh after. Ier. 30.17. After two days he will revive us, and the third day be will raise us up, and we shall live in his sight. Hos. 6.3. Though they be quiet, and also many, yet thus shall they be cut off, when he shall passe by; I will afflict thee no more. For now will I breake his yoke, and will burst his bonds in sunder. Nahum. 1.12,13. It shall come to passe as ye were a curse amongst the Heathen, oh house of Iudah, and house of Israel, so will I deliver you, and ye shall be a blessing, fear not but let your hands be strong. For thus saith the Lord of Hosts, as I thought to punish you, when your Fathers provoked me to wrath, and re­pented not, So again have I determined in these dayes to do well unto the house of Ierusalem, and the house of Iudah, fear ye not. Zach. 8.13,14,15. So that there is a time for all things, a time to slay, and a time to heal, a time to break down, and a time to build up, a time to weep, and a time to laugh, a time to mourn, and a time to dance, a time to rend, and a time to sew, a time to keep silence, and a time to speak, a time for war, and a time for peace. Eccles. 3. The shaking fits of an ague do not alwayes continue, fiery Comets have but their blazing seasons; will God be angry for ever? no, this is mans unappeasable, and implacable disposition, but as for God, it is said for a litle while have I forsaken thee, but with great compassion will I gather thee, for a moment in my anger I have hid my face from thee for a little season; but with everlasting mercy will I have compas­sion upon thee, Esai 5.4.7,8. God doth oftentimes Lighten darknesse. Psal. 18.28. Close up breaches Amos 9.11. Give beauty for ashes, the oyl of joy for mourning; and the garment of praise for the spirit of heaviness Ps. 61.3. How many of these Ship­wrackt creatures do we see come swimming to the shore? how many of these prisoners do we behold at last shaking off their fetters? As there is the arrow of Gods punishment, so there is the Arrow of Gods deliverance 2 Kings 13.17. He [Page 59] doth give rest from the dayes of adversity, Psal. 94.13. break the yoak of the burthen, the staffe of the shoulder, and the rod of the oppressour, Esai 9.4. Qui nil po­test sperare desperet ni­hil. Seneca. He which can hope for nothing let him despaire of nothing. As far as things have gone on in an ad­verse, improsperous way against us, yet God can turn all things again backwards; captivity may return like the rivers in the south. [...] Euripid. A Rhodian being cast into a Dungeon, and fed after the manner of a beast, and his hand cut off, and his face wounded, his friends wished him to furnish himself to death, no saith he, Cuncta ho­mini quoad vivit spe­randa sunt, Eras. l. 8. Apoph. Sueton. All things to man so long as he liveth are to be hoped for. When Nero had lost all his jewels in the Sea, Oh! saith he, this losse may be repaired, for the fishes may bring them again; so whatsoever pretious things we are de­prived of for a while, Gods providence may in time restore them. They which have endured the saddest casualties may have a return of the sweetest comforts. Here was a land infested with the rigorous Government of many Princes, yet may not these out-rages cease? yes, For the transgression of a land many are the Princes thereof, But.

Applicat. First, this serves to shew, that God is a pardoning God, he may be a punishing God, but his punishments are but a blow and away, he is the slowest to chastise; and the readiest to be reconciled, his soft bowels are not long without com­passion; our eyes do no sooner weep, but his heart doth bleed; we may be for a while without help, but never with­out hope; the most destitute hath a dependence. Erit egeno spes, The poor hath his hope Iob 5.16. The flesh of the righteous may be chastised, bus he keepeth all his bones. Psal. 34.20. he may wax strong again after all his disciplining; Gods cor­rections are moderate, and momentary, Behold I have fined thee but not as silver is sined. Esai. 48.10, wicked people shall not trouble them any more as before time. 2 Sam. 7.10. I will not contend for ever, neither will I be wroth alwayes, for the spirit would saile before me. Esai 57.16. Ambr. de ob. Theod. Id. in Matt. Greg. in pastor. Aug. ep. 54. ad Maced. Theodosius did count it for a favour when he was desired to forgive, so doth God when he is intreated to pardon, yea uberior gratia, quam pre­catio, Gods pity doth exceed our prayers. Deus ante oculos [Page 60] slenda peccata non opponit. God doth not put before our eyes those sins which we have watered with teares, if we have bewailed the guilt of them, he will take away the correction of them, contrition is the medicine for corre­ction, God punisheth his own, but it is misericordia puniens a merciful punishing, such a punishment as is ready to turn into mercy, after blows come embraces, after chastisements come comforts; They which sow in tears shall reape in joy, and bring their sheaves with them, Psal. 26.6. The rage of States do not alwayes last, the banished may wear a Crown again, usur­pation hath but a time to domineer; The many Princes here blustered for a season, But, For the transgression of a Land many are the Princes thereof, But.

2. Secondly, This serves to shew that a suffering people are not a scandalous people, the world would make them the reproach of the earth; Oh! we have had the upperhand of you, hum­bled you to purpose, made you to fear our brows, and wear our chaines, we have had your bodies in our dungeons, and your necks on our gibbets. Have ye so? the more shame to your fury, and the greater infamy to your cruel­ty. But when ve have done your worst, what then? what then? God hath judged between you and us, the righteous case is on our side, ye are blind that do not see your selves fighting against an host of Saints, ye are deaf that do not hear God from his Throne pronouncing justice on our side, heaven doth approve of our reformation, the spirit hath written down your errours in letters of bloud, God with us is our Motto, for we have Gods Commission to purge the Church, we have Gods sword in our hand to hew down such Malignants as you are, open your eyes, and see the iniquity of your case, for ye have Gods searing iron upon your foreheads, ye are signally branded; no, never a whit the more for a few hasty censures, for all which endure di­vine wrath are not hated of heaven, Aug. l. 1. de Civ. Dei. c. 8. uva tam bene ut amurca in torculari premitur. The sweet grape; aswell as the sowre grape is stamped in the winepresse. The truest Church hath the houre of temptation, Rev. 3.10. Men may suffer for [Page 61] righteousnesse sake. 1 Pet. 3.14. the faithful have carried the markes of the Lord Iesus in their bodies. Gal. 6.17. for thee we are slain all the day long. Rom. 8.36. why may not the chil­dren be subject to such sudden accidents, when the Mother hath been exposed to this sad fate? For the woman clothed with the Sun, which had the Moon under her feet, and a Crown of twelve Stars upon her head may be driven by the great red Dra­gon into the wildernesse, Rev. 2.6. Aug. in Psal. 93. Mali damnantur ut alieni, boni flagellantur ut filii. Cyp. ser. 4. de immortal. The wicked are damned as strangers, the good are scourged as children. Area fruges terit, The floor doth dash out the best Corn, were the Iewes accursed because they endured seventy years captivity? were the Babylo­nians the better Saints? were the Martyrs in the primitive Church wretches because they were beheaded, and burnt, and boiled to death in Cauldrons? Had the Gentiles the purer religion? were the Orthodoxe Christians stayned in faith because for four hundred years they endured the se­verity of the Arian persecution? were the prevailing Here­ticks the sounder believers? no, they may have trials whose faith is more pure, and pretious then the tried gold, Iudge your selves therefore to be the wicked of the world, be­cause against all Laws of God, and principles of morality ye have acted hideous things, and suffered nothing for them, rather then to judge a just case for the present afflictions. They are the ungodly, whom God never doth take into fa­vour, but doth reject them with an everlasting hatred; but may not a righteous people at last be free from all miseries, and enjoy a return of all defireable blessings? yes, after good men have had their feathers clipt, their wings may grow again, after a disease there may be an hope of reco­very. The Many Princes here did afflict the body of the State a great while, But an alteration there was, For the transgression of a Land many are the Princes thereof; But

3. This doth shame the diffidence of timorous Professors, who if misery doth happen do give over all as inauspicious. Oh our best times are past, our Halcyon days are over, we [Page 62] shall never again see any thing that is prosperous, Were there not graves enough in Egypt, that thou hast brought us forth to dye in the wilderness? Exod. 14.11. the sense of misery doth carry nothing with it but exanimation with many, men see nothing but death in their eye, they lay out their selves for the sepulchre, If God should open the windows of heaven, how shall this thing come to pass? 2 Kings 7.19. So if God should stretch put his right hand, how should these extremities be redressed? must there not be a miracle? Oh what a dismay­ed ed generation, have we met with? when the many Princes reigned over us, because for a time they kept us in subjection, they concluded of nothing but everlasting thraldom. We have been crushed, and vanquished (sajd they) put to the worst, put to the rour, driven to exigents, driven out of the field, how can we now lift up a spear, lift up our heads? No, to fight were but to carry out weapons for our adversaries, to display colours were but to prepare trophies for their vi­ctories, we are an undone people, a ruined Nation; we must look no, more after Liberties, or think of Priviledges, adieu to Propriety, farewel to birth-rights; we have seen the last of our glorious freedom, our flourishing Kingdom: these many Princes have fettered us, we must give over our selves to chains, and expect nothing but to be perpetual slaves: Sabell. just like Caecilius Metellus, who after the battel at Cannae would fly out of Italy; Livy. and Marius the younger, who after he had been crost in his haughty designs, would give his throat to be cut by Portius Telesinus. But ought a tryal to carry such a dread with it? or a judgment strike us into an absolute amaze­ment? No, if thou faintest in a day of adversity, thy strength is but small, Prov. 24.10. Is the Artillery of heaven yet won? is God disarmed? if he doth come to put on his habergeon, to anoint his shield, to unsheath his two-edged sword, shall not all our enemies be cut off, as the foame, upon the waters? cannot he break in pieces the hammers of the earth? hath not be strange engines to overthrow puissant armies? secret mines to blow up formidable camps? cannot he scatter with a look? cannot be conquer without a weapon? How came [Page 63] the walls of Jericho to fall down? the Citizens of Ai to fly before their enemies? Zerahs numerous host to be scatter­ed? and Senacheribs formidable army to be discomsited? what are the brawny arms, and the Lion-like faces to the force and fury of the Almighty? The Lord is a man of War, his name is Jehovah. Exod. 15.3. Hath not he gathered Train­ed bands out of the prison? hath not he put weapons into Captains hands? See how these Hebrews creep out of their holes; yet these creepers became redoubted Captains, and made the Midianites creep, and run; yea, for fear that the Hebrews should dispatch them, they did sheath their swords in their own bowels. When then men seem to be lost, all is not lost, if God doth please to preserve. Who hath despised the day of small things? Cannot he feed the sheep of slaughter? Be resolute therefore in the midst of casualties: Confidentiae est mentem immotam inter adver­sa habere. Hugo de S. Victo­rino. for Confi­dence is to carry an immoveable mind in the time of adver­sity. Magnus gubernator & scisso navigat velo. Sene­ca. A good Mariner can steer his bark with a rent sail. Oh then that disasters should distract us, or heavy accidents fray us! Can we presume upon nothing but what we feel? or believe nothing but what we see? doth any eclipse last always? is a woman ever in travel? may not the boisterous winds cease, and the scorching Sun go back from the Tro­pick? do not the frozen iceicles quickly melt away? and are not the gadde-flies gone a month? The body of a Common-wealth is not ever troubled with the over-flow­ing of the gall, these same State-head aches by degrees do assuage; Turbulency in government, whensoever it doth happen, is like an Epidemical disease, it doth spread far and torture much, but the force of the disease at last will be spent, there is hope of recovery; as in this valetudinary Commonwealth, this Crown-sick Land, there was a kinde of Lazerhouse for a while in respect of the many Princes, yet at last all the distempered Governours and governments were removed. Amongst the many, there was not any to be seen, they lay for some time like an heavy judgment upon the Land, But, For the transgression of the Land many are the Prin­ces thereof; But

By a man.

2. Secondly, I am to handle the rare Physician, a Man, But by a man. From hence observe that true government doth not require multitudes. That is the most singular government that hath but in it the single Person; shew me such a man, and he is your Man. Let a man oversee the Congregation, Numb. 27.16. The Lord hath sought him out a man according to his own heart, and hath appointed him to be Governour over his people, 1 Sam. 13.14. Let thy hand be upon the man of thy right hand, Psal. 80.17, There but a Man, not Men. He that ruleth over men, 2 Sam. 23.3. He that holdeth the Scepter, Amos 1.5. He, not They. There is but one Law-giver men­tioned, Gen, 49.10. but one Light of Israel, 2 Sam. 21.17. but one Head of the tribes, 1 Sam. 15.17. not Lawgivers, Lights, Heads. There is but one Robe, one Crown, one Throne, therefore but one King. From amongst thy brethren shalt thou make a King over thee, Deut, 17.15. a King, not Kings. When a man come to have two hearts to quicken him, or two fathers to beget him, or two wombs to con­ceive him, then will I think he may have two, or many Kings to reign over him. In the mean time true Majesty is a Monarchy, yea Monarchy is the Protarchy, the first and best government. One Iesus in spiritual matters, one King in civil affairs. Did the government of the World begin in one father of the family? and till the reign of Kings was it confirmed in one Moses, one Ioshua, one Iudge? and when Kings were set up in their splendour, was there but one individual person designed to exercise Soveraign­ty and supream Authority from the beginning of Kingly Government to the end of the Macchabees reign? Do Heathens, Mahometans, the wild Tartarians, and the wise Persians, and Chaldees allow but of the government by One? Is there but one King amongst Beasts, Birds, Fishes, Devils? And shall neither the Moral Law, nor Positive Law, the light of Nature, nor instinct of Nature, the order upon Earth, nor the order of Hell dired us to know what is expedient, and necessary, lawful, and laudable in the Ar­chitectonicall [Page 65] point of Government? Read all Au­thours, and see if the generality of writers do not termi­nate Government to one; yes they agreed for the most part in one person, though that person was represented to the world under severall names. Ios. l. 1. c. Appion. Herod. l. 6. c 29 Ioh. Mesel­lus. Huit. l. 3. c. 21. Cato in fragmentis p. Dia [...]. l. 3. de long. c. 8. Herod. l. 3. Amongst the Iewes a chief Ruler was called Hyscus, amongst the Egyptians Piromis, a­mongst the Iaponians Voon, amongst the Tartarians Caan, or Can, amongst the Hetrurians, Larts, or Larthes, amongst the Longobards, Autharis, or Flavius, amongst the Servians at this day Despots, amongst the Transilvanians, Valachians, Moldavians Vayvods, yet though the Denominations, or appellative terms be several, yet they all accord in signification, that Govern­ment is to be limited to one. Indeed I do finde Ottanes dis­puting hard for Democracy and Megabisus, as earnestly for Aristocracy, but wiser heathens have been wholly for Mo­narchy. Aristot. l. 8. Ethic. Aristotle saith, that the best form of Government is a kingdome, and the worst is a Common-wealth. Plato in Dial. c. 10. polit, Plato saith the best and mildest Government is by a King. Isoc. in Nicocle. Iso­crates saith that Monarchy is the supereminen [...] Govern­ment. Plut. in 7. Sap. con. Plutarch saith, that if free choise were given to a peo­ple to choose what Government they would, a Monarch should be preferred before all: they which will read Vo­lateran l. 36. Philo tit, de polit. Alcinous c. 33. F. Patricius. lib. 1. Philostratus de optima reip. forma: Sigon. de Antiq. jure civ. Rom. l. 1. shall finde this most judiciously, and abundant­ly confirmed, namely that Monarchical Government doth excell all: what combustions in votes, litigations in designs, altercations, tumults, rents, ruptures in dividing Authority have there been where any kind of popular Governments have been erected? The contests have been so bitter, that to appease these commotions the best tempered States have been driven to the election of one single Magistrate; was there not for this end amongst the Lacedemonians an Harmo­sta? amongst the Thessalians an Archus? amongst the Mitile­neans an Azimneta? and amongst the Romanes, a Dictatour? If they could choose One to quiet differences at last, why not at first to avoid them? preventing Physick is the best Physick.Aelian Polycletus must not onely have a moving Image, [Page 66] that turn it which way soever he would it should please the people, but if he would be a right workman he must have a standing piece (as his Master-piece) that might please wise men, and skilful Artists: So though popular Governments be very acceptable to the multitude, yet we must not have such a voluble Government as is pleasing to the people, but a true standing, fixed Government that is agreeable to Art, the highest Art, even Divine inspiration; and where I pray you in the whole Scripture did God constitute any Government but Monarchical, or that which is correspon­dent to it? The Government of many is so pernicious, that the Government of two hath ever been held dan­gerous.

Nulla fides sociis regni, omnisque potestas
Impatiens consortis erit.—

There is no trust to be put in Companions of Govern­ment, all power is impatient of consortship. Did not Ro­mulus kill Remus his partner in Government upon a slight disconten [...]? were Caesar and Pompey, Augustus and Antony ever quiet when the Government was divided? was not Eu­cratides killed by his own son (whom he had made equal in Government with him) when he returned with a great victory over the Indians? Iustin l. 11. Iustin. l. 1. Sueton. Plin. de vir. illust. did not Cambyses for this kill his brother Smerdes? Domitian (as many think) his good bro­ther Titus? Aemilius, Numitor? Etheocles, Polynices? Bassianus, Geta? And can it be expected but that a divided Govern­ment should have these divided spirits in it? is there any thing almost to prevent it? Herodian l. 2. 4. Herod. l. 2. No, Herodotus I remember hath a famous history, that when Sethon the King of Aegypt was dead, the people constituted twelve Kings, as Governours, they at the beginning of their reign (to prevent all emula­tion, and envy) took an oath one of another, that one should not conspire against another for disturbance, or de­position; but going to the Oracle to know what should be the end of this Government; they received answer, that whosoever did sacrifice in the temple of Vulcan in an iron vial he should reign over them all, they having heard that [Page 67] Psammeticus had done this, they Banished him, and his chil­dren into the Fens, where they lived a slavish, fordid life for a while, but at last Psammeticus being helped by the Io­nians, (for all his oath) came in an armed way against the ele­ven Governours, fought with them, subdued them, and cut their throats. So that no obligations, or oaths will restrain men that have joint Authority from being Competitours to strive for obtaining the sole power into their hands. Nunquam aut vix aut parvo tem­pore divi­sum impe­rium sine pugna, aut invidia Oros. Orosius saw it so apparently, that he pronounceth, that it was never known, or scarcely, or but for a small time, that a divided Government was without strife, and envy. But some will say, that under Monarchy outrages have been often committed, what then? do not 'Democracy, outvy them both for number, and horrour? oh! the bloody fa­ctions that have been in Rome, Athens, Carthage, &c? Was there ever any man, much lesse any calling free from errour since the first fall? Is every thing that hath imperfections in it to be rejected? then how should the world soone be without a man, and the Church without a Saint. I had then lost my ministery, for I finde imperfections enough in my self, and I believe that many others must be degraded with me and be called my sliding brethren, yea many great Saints might be put into the sinners Catalogue with me; Archives and Diptyckes, Synodical and Select Congre­gations might have a Crowd of them which are guilty of lapses, and relapses; it is not the white surplesse, nor the white cap which can make men all white, they may signi­fy much, but they often sanctify but little; and if spiri­tual sinnes (as Divines hold) be greater then carnal, then where would my spiritual brethren be? I will not call them carnal Reprobates, but I doubt there is a Court might call them spiritual filths. The maine comfort to any of us is that we are Reformed, for to be reformed is as it were to have a new creation, yea to be new souled, and to have a new form. He is worse then a Publicane, that calls Zacheus after his conversion extortioner, or Mary Magdalene strumpet, or S. Paul persecutour, or S. Cyprian Magician, or [Page 68] S. Augustine Bastardgetter, or Euagrius Atheist, for at first he neither believed end of the world, resurrection, or reward of good works, as Cedrene reports: if repentance hath killed sins, the censure of others (who perhaps are greater sinners in another kind, then ever the Penitent was in his kind) ought not to keep them alive, this is to be as evil, as the Devil, who will never cease to be Calumniator Fra­trum, the Accuser of the brethren; The Devils have nothing to do with the Reformed, and are there men that are worse then Devils? will not they which cry out so much for Reformation, accept of Reformation? is not reformation of conscience better then reformation of tenets? must a man be their own convert, or else he is no Penitent? what are many men turned Donatists? and confine all religion to Artemia, and the holy Mount? no if I as a Reformed man should exceed others in true strict­nesse I should not fear my former sins, nor other mens present censures; yet as Reformed as the best are we can­not be absolute. In reformation there will be imper­fections, and till we can get the unregenerate man quite mortifi'd there will be a vicissitude of operations concerning grace, and corrupt nature; well then, Monarchy hath im­perfections, what then? if thou canst not be without fai­lings, why should Monarchy be rejected for debilities, and imbecillities? Fearest thou not God, seeing thou art in the same condemnation? till thou canst get a pure conscience cry not out too loudly for a pure Monarchy; but suppose that there have been errors, may not Monarchy turn a Convert? what shal not reformed Monarchy obtain thy pardon? what inflexible, inexorable to a Penitent? hard hearted Judge, I would not wish thy sanctity to be tried at such a barre; a scandalous person (whatsoever mad rage hath been used to such persons) ought not to be ejected, or rejected till he hath had his reiterated Church-warning; for doubtlesse a scan­dalous person ought to have as much favour as an Heretick, who is not to be rejected till he hath been twice admonished, Titus 3.10. Then shall Monarchy be a Contumax, when it [Page 69] hath been a Suppliant, and without the help of other Phy­sick hath cured her Itch by her own fasting spittle? what shall not Monarchy reformed have thy indulgence? what is there yet wanting? must it be thy convert, or else is it a Castaway? then the contention is not about the calling but the Owner; and I believe if Monarchy would subscribe to thy Tenets, and seal thee Patents, and fight for thy Cause, Monarchy should he held lawfull enough. Would'st thou be a friend to Monarchy, if it would be thy friend and Champion? Yes, thou wouldest not refuse the name of Royalist, and write more Encomiums in the honour of Monar­chie, then ever any (as thou callest them) of the Court­scribes did; alas! men can change their opinions, or relaxe in their rigours, if it be for their ends, as easily as an Ana­baptist can fight, possess Estates, pay Customes, or swear, & in­force severe oathes on others; It is not Monarchy therefore that is the quarrell, but that men cannot make Monarchy their own Monopoly. What a Saint might a Monarch be, if he could do two things, please parties, and get a gene­ral conscience! But if he will not submit to this, then the imperfections of Monarchy shall be sought out, and these shall be urged to blemish and blast it, but if the cal­ling be just of it self, they are not imperfections which can abolish it. No, blame the errours, but not abrogate the function, will any man shut up his windowes, because some men have cast themselves headlong out of them? or pluck down Pulpits, because some men have preached false Do­ctrine in them? or refuse to receive the Communion, be­cause some men have been poysoned by it? wilt thou kill thy horse, because he doth halt? or pull down thy house because it hath a smoaky chimney? or pluck thy eye out of thy head because it is blood-shotten? no, expell the griev­ance, but honour the calling. Kingship in the State of na­ture is no damned Office, for the King of Egypt or Babylon the Great Cham, or great Turk are lawfull Kings, much less is Monarchy reformed a child of perdition; for though thou in the state of regeneration art not an absolute Sinner, yet [Page 70] thou art not an absolute Saint, what then? thou which in thy best mortal condition art an half Devil, wouldst thou have a King a pure Angel? fearest thou not God seeing thou art in the same condemnation? I must shew thee the lees in thine own vessell, and the husk that grows about thine own sined wheat, or else I shall never strike thee mute from clamouring against Monarchy. All Governments have their frailties, but none fewer then Monarchy: we have had trial of thy several forms, and find them more deformed then that which thou wouldst have looked upon with a loathing eye, as a Morian. The wise God no doubt knew this very well, and therefore he instituted Monarchy as the calling most approved by himself, and which he knew least obnoxious to culpablenesse; as he himself is but one God, so he would have but one Substitute to repre­sent him upon earth; he is not for Men, but for a Man. But by a Man, &c.

Applicat. First, This doth shew that God doth not in Government work all immediately by himself, but doth choose Man to be subservient to him in ruling the world. I will set up Shepheards over them, which shall feed them, Jer. 23.4. They shall be of thee, which shall build up the old wast places, Es. 48.12. Is not a King ex­pedient to make a Kingdome happy? yes, A King by judge­ment maintaineth a Countrey, Prov. 29.4. Him hath he appointed, (or set) as blessings, Psal 21.6. The great God is the principal, but this Man is the subordinate Agent; God is the chief Doctour, but a King too is a Physician to cure the ma­ladies of a Nation. Man is Gods Deputy, Delegate. Man is the principal in Generation, yet the help of the wo­man is used for conception; so though God be the prime Ruler, yet for the execution of Government, God doth make use of the womb of Magistracy. Rex servit Deo, leges ju­stas praecipiendo, & contrarias abrogando; A King doth serve God in enjoyning good Lawes, and abrogating bad: Aug. ep. 32. yea, Menander could say, that a King was [...], the en­livened Image of God Almighty. That when we do not, and indeed cannot see God personally reigning upon earth (for [Page 71] no man can see God and live) yet we may see him in this Image. We may discern God shining in this bright pillar going be­fore us, or behold him representing himself in these glorious back parts. A King is as the Sun-glasse, wherein the splendor of the Sun is clearly manifested. God doth heal the bitter waters of a Nations distempered manners, by this sweet tree cast into it, or doth feed an whole Camp with this celestial Manna. God doth not act all by himself, but much by his inferiour Substitute: we ought for an happy Government to depend upon God as the spring, but upon Man as the Channel: he doth not honour God, which doth not respect his Providore general. They have not cast thee away, but they have cast me away; we may contemn God in his Ruler. Thou wilt respect the Messenger that brings thee thy Patent, and not a King, which from God doth present thee with a Char­ter of so many rich Priviledges? yes, blesse God, and reve­rence his Steadsman, his Vicegerent. God doth reign in such; though the blessing doth come from God, yet the administration of it doth come from Man. The Nation is often sick, and often cured, but God doth appoint a Party in his stead to work the recovery; Man is the Physitian. But by a Man, &c.

2. Secondly, this doth serve to shew the wonder of Govern­ment; Naz. in a­pol. Government is ars artium, the art of arts; Chrys. in 2. ma [...]. certantibus ventis mare concutitur. The Sea is shaken with contrary winds, but not more then a Commonwealth with the whirlwinds of mens opposite dispositions. It was a singular thing to see Heliogabalus to have tamed Tygers, so that he could drive them in his Chariot; but more admirable is it to see a King so to moderate the fiery natures of men, that they are pliant to his Soveraign authority, and he can mak them draw the Chariot of his legal commands; Is not this marvellous? what is a King to rule a whole Na­tion? He is but a Man to a multitude. Who knows how the bones grow in the womb; so who knows how the various humours of a Land are by the wisdome, and power of one man kept in good order. The regular motions of the [Page 72] heavens are beyond apprehension, so are the ordinate mo­tions in a Kingdome: doubtlesse God must highly inspire the heart of the Prince, and encline the hearts of the peo­ple to keep them in this sweet composure. He must be a rare Prince to keep such an Instrument in tune, and a choice Physitian that could preserve such a Body in a due crasis. Have I conceived all this people, or begotten them, that thou should­est say unto me, carry them in thy bosome as a Nurse beareth her sucking child? Numb. 11.12. It is much, that a Nurse should have breasts enough for such a numerous company. A Prince might say with Moses, I am not able to bear all this people, it is a burthen too heavy for mee, Numb. 11.14. He had need have shoulders as strong as those of Atlas, which should bear such a weight. Oh therefore pray for thy Prince, and obey thy Prince, dishonour not his person, disturbe not his Govern­ment, for as Solomon said, Who is able to Iudge this mighty peo­ple, 1 Kings 3.9. A mighty people, a mighty charge; he had need be a person of high perfections, and ye of due sub­jection, where such a trust should be discharged. Fie then upon the Male-content, shame to the Mutineer, the King hath enough to doe to keep the obedient con­stant in duty, what then should he be molested, to quel the stubborn, and obstinate? he hath forraign dangers enough to prevent, he had not need have domestick jarres to pacify. That heart is arrogant, and that head pragma­tical, that doth consult, and contrive variances, and grie­vances against his Prince, wearied with State-cares. Away therefore, ye turbulent and seditious spirits, ye deserve not the eyes in your heads to look upon a King, nor feet upon your bodies to walk through his Territories, nor your necks upon your shoulders to carry them unshaken under his Government, which are carping, traducing, and perhaps ready for challenging, and fighting to disturbe the reign of a just Prince. How shall he Govern the quarrel­ling, when it is an hard thing to rule or to keep in rule the peaceable? Remember that Government is a wonder. A King is but one to all, a particular Man, But by a man.

3. Thirdly, This doth serve to exhort persons to bear with the infirmities of a Prince, he is but a Man, wouldst thou have him without Mans frailties? Art thou so? is any man here so? since the fall was there ever man so? no, Who can say my heart is clean, I am clean from sin? Who can bring a clean thing out of filthinesse? In many things we of­fend all, surely there is not a just man upon earth, that doth good, and sinneth not Eccles. 7.22. Guilts are general, and Horat. Op­timus ille qui minimis urgetur. He is the best man which hath the fewest to account for;

—quantum noxae sit ubique repertum?

How much disobedience is there to be found every where? To hold thy self pure, and thy Prince impure, this is to be just overmuch; to condemne that in thy Prince, which thou canst not excuse in thy self, this is to be wicked over­much. It is a shame

Cum tua pervideas oculis mala lippus inunctis,

When thou art purblind in discerning thine own faults, and Eagle-eyed in prying into thy Soveraignes errours. Take thine own indictment out of the Court, before thou dost arraigne him; cleanse away thine own Leprosy before thou dost exclaime, or declaime against his biles. Thou canst not passe sentence upon him, till thou hast said to thine own conscience with that worthy Iudge, Annon, ego talis? Am not I such an one? Nay art thou not worse, and superiour in wickednesse? yet how common a thing is it to see people inquisitive into Princes faylings, and to riddle their lives, and to dissect their conversations, when they their selves are by many degrees more culpable? how light soever they be in the balance, the Prince must have down weight, and want nothing of his graines. If a Prince miscarry in any thing it is the Bruit of the King­dome, the discourse of every Lackey, and Frippery­man; Councel-chambers will cry out of it, as if every [Page 74] States-man-were an Aristides, and Pulpits will not be silent, as if every Preacher were an Enoch. Yea some there are so rancorous, and venemous, that if they can disco­ver no Crime, they will create some, Sincerum vas incru­stare, crack the sound vessel, raise a false report, slander the footsteps of the Lords anointed. Nay if they cannot question their Princes actions, they will his intentions, or if they cannot make him criminal, they will lay his servants exorbitances to his charge. So apt is the age to make Invectives against Authority, and to be Libellers against the Throne; every one will be examining a Princes foot-prints, and spying out staines in the Robe of Ma­jesty. That though the Scripture saith (and what is Scri­pture to them with it under their armes, and upon their tongues ends?) that we must not speak evil of Dignities, or curse the King in our thoughts, yet there are men which will defame, and deprave, carpe, and curse, yea they are not more violent, and virulent against any then Princes. But oh search your own consciences, and be not too searching into Princes lives, they are subject to many temptations, which never assaulted thee; the Court hath a thousand inticements, which the Country do want. Aliud sceptrum, aliud plectrum. The Scepter is one thing, the Minstrels instrument is another thing. There is a great difference between a Princely life, and a private life. If thy Prince therefore be not absolutely vicious, apparent­ly idolatrous, bear with common errours. How canst thou expect him to be innocent, when thou thy self must deprecate the curse of thy daily trespasses. Be a candid Interpreter therefore of thy Princes actions, he is a Prince, he is no Cherubin, he may erre, he is but a Man. But by a Man.

4. Fourthly, This doth shew that government doth be­long to Princes, thou art not to be the Ruler, no he is the man. What? shall the Mariners limit the Pilot? the Soldiers prescribe Laws to the General? There can be [Page 75] no quiet state Scire impe­rare, & ferre impe­rium, Plut. where some do not know how to rule, and others to submit to Authority, as Agis said. Aelian. l. 2. var. Hist. Bruson. l. 3. c. 11. Niph in vit. Nero. If subjects take upon them to control their superiours, what is Soveraignty, but nobilis servitus, a noble kinde of slavery? as Antigonus said. Then that of Saturninus will be verified, quantum mali sit imperare, What a great mischief would it be to be a chief Ma­gistrate? There is a genetal confusion, where omnia li­cent omnibus, as Fronto said, all things are left to the liberty of a general determining. The wearing of a Crown should doubtlesse carry more majesty with it, the golden reines of Authority should carry a more restraining power with them. Doth not Scripture enjoyn so? yes I ad­vertise thee to take heed to the Kings Commandement Eccl. 8.2. Be subject to principalities, and powers, Tit. 3.1. ye must be subject not onely for wrath, but conscience sake, Rom. 13.5. Aug. de op. Monarch. Quid iniquius, quam velle se obtemperari à minoribus, & nolle obtemperare majoribus? what more unjust then that men would be obeyed of their inferiours, and will not obey their superiours? Art thou to try Masteries with Princes? or to plucke Kings by the throat? to contest with their Laws? or to strive that thy will might be rather obeyed then their Mandates? This is for thee to give them onely the Chaire of State, but to assume all Authority to thy self, or for thee to allow them the title of Rulers, but to take upon thy self to be Lord Paramount in all thy de­signes. This is a strange oath of allegiance where no fealty and loyalty is exhibited, would any Lord of a Mannour be contented with such homage? that is a strange stooping before a Prince, where the knee doth bow, and the heart doth strive for superiority, would any Father be satisfied with such a prostration from his child? what is this but to make Kings painted Giants? or to lead them up and down as Bearewards do their beasts of ter­rour? yet how common a thing is it to see Liegemen act the Prince? they swear obedience to them, but all their subje­ction is in laying their hands upon a book. They will have [Page 76] their own desires, or else they will fright him, and fight with him, torment him, and vex the whole Nation; haughty aspi­ring, refractary, ambitious, contumacious spirits! know ye not your station? are the best of you compeers with Princes? doth he not stand upon upper ground? doth not his calling exceed yours in stature by many cubits? yes, Kings are higher then Agag, Numb. 24.7. The Mountains of Israel, Ezekiel 36.1. Therefore do not onely give Tributes, or pay him his Customes, but give fear to whom fear belongeth, and honour to whom honour belongeth, Rom. 13.7. The best Subsidie thou canst send in to thy Prince, is thy obedience; this the privy diet whereby he doth maintain his Table, or the Array, whereby he doth defend his person. He doth prefer the Loyalty of his people a­bove the Jewells of his Crown, and esteem their subjecti­on above the Rents and Revenues of his Crown-land. Then doth he Reign, when his Dignity is acknowledged, otherwise how is he a Soveraign? how is he Diademed? Therefore know thy Ruler; a Grandure doth attend up­on Princes, they are the Cedars amongst all the Trees of the Forrest; their eminency doth reach as high as the heavens: I have said ye are Gods, are ye then to affect a Deity? no, there is but one Numen in a Nation; ye are then to be obsequious, and officious; he is to prescribe, and be Imperial, there cannot be many Ruling men, where the Dominion doth belong but to one. There is but a Man, and he is the Man, But by a Man.

5. Fifthly, this should exhort people to reject all devised Forms of Government, and onely admit, and to admire Monarchy. I have described the utility, necessity, and excellency of Monarchy before, but what is all Theory without pra­ctise? I have then preached up a King effectually amongst you, when I have made you all Royalists: what there­fore have I not yet convinced you? cured your State Gangreen? are ye still thirsting for your popular Go­vernments? no let others if they will eat Swines flesh, but [Page 77] know ye how to distinguish between the clean and un­clean. For mine own part, I do dislike Polyarchy in Government, as ill as I doe Polygamy in Marriage: let not us multiply Soveraignty where God hath limited it; will ye be more regular then the divine square? or wiser then inspiration? had we not better have that Govern­ment which God hath ordained then one of our own de­vising? yes, or else, as Aaron in stead of a God brought forth a Calf; so we instead of a just Government will bring forth but a Brute of our own invention. All other forms are so incongruous to the peace, welfare, and ho­nour of a Nation, that ye have heard, how the light of nature hath condemned them: yet let me speak what I can, and bring the wisest that were in the world to confirm the equity and necessity of this Government; yet the ma­lady doth go on, the age is sick of a Plurisie. In stead of this one God which holy Writ hath appointed to be in a Nation, there are some that would have a Roodloft of Saints set up to worship: a Senate is better to them then Soveraignty, and a Bench then the Throne. But to us, as Paulus Aemilius said, Cor vitale & spiritus populi est Rex. let the vital spirit of a Nation be a King. Let there be as many Cousellours as ye will, for in the multitude of Counsellors there is health, Prov. 15.22. but let there be but one Throne, one Commander. A surfet of meat is not worse then a surfet of Rulers, and a deluge of waters then an inundation of Governours. One Master builder is enough to give direction how to build an house; one Head is enough to convey animal spirits into the whole Body; so one King is enough to diffuse Authority to a whole Nation. Let others then be drunk with their several Bowls, but let us quench our thirst at our own golden Cup; let others purge away their malady, by taking all the Drugs of the Apothecary, but let us cure our selves, onely by using our rare Catho­licon. A Nation is then happy, when the King is the Phosphorus of the Throne, and the Phoenix of Majesty. This [Page 78] fair Spouse doth desire but one Bridegroom; this Para­dise doth need but one Tree of Life to grow in it. Ma­gistracy divided, is rather a Monster then an amiable Creature. We had almost lost our selves by travelling in the new troden Paths; let us hold our selves now to the Kings High way. A lawfull Governour as he must be Su­periour, so he must be separated from the rest in great­nesse and dignity, a distinct and singular person, a Man, B [...] by a Man.

Of understanding and knowledge.

3. Thirdly, I am to handle the singular Compound, Of un­derstanding and knowledge. From hence we may observe, that a beneficial Prince must be a prudent Prince; Prudence is the directive virtue in all Morall things, and so in Po­litical. If Prudence be nothing else but rectitudo rationi [...], the rectitude of reason; then in Government, what more requisite then reason refined? prudens, quasi porro videns, a prudent man is as one that seeth afarre off, and so he is as the Statsemans Scout, or Sentinell to discover all conve­niencies, and inconveniencies, in ordering publick affairs. Prudence is a virtue, which hath discretion ingraffed in­to it; for though it be a Morall virtue according to the matter, yet it is an intellectuall virtue according to the essence; yea, it is the generall rule, or measure, by which all things are to be acted. It hath an influence into the appetite according to the application to the work, and the practical thing to be done, but subjectively it is in the understanding. If beasts do need sagacity for their acti­ons, much more men prudence for theirs. Sure I am, that good temperament is not more necessary to live, then prudence to live well. For if mens actions have their de­fects by inconsideration, precipitation and temerity, then they must have their perfection by inspection, circumspe­ction, and caution, which amongst other things, are the [Page 79] potential parts of this virtue. There are many Maids of [...]onour attending upon this Queen [...]; [...] to make due inquisition into things, [...] to passe [...]udgement according to general Rules, and [...] to go out of the general road, prompting men to things not ac­cording to the usual grounds of practice, but the more sublime grounds of equity. For a true Statesman is the [...]igh towring Eagle, that flieth beyond the tops of Cu­stomes, and Precedents, and resteth not, till it hath soa­ [...]ed up to the clouds of integrity, and conscience. Pru­dence then to a Governour is as a Moses Rod, whereby he doth work all his miracles of Government, eat up all the Serpents of enchanting Polititians, divide the red Sea of deep and profound State matters, and draw water out of the Rock, out of the difficulties of the ruling principles of reason. An Idol in the world is nothing, no more is an [...]dol Governour, which hath hands and feeleth not, eyes [...]nd seeth not. Wo to thee, oh Land, when thy Prince is a Child, Eccles. 10.16. A Child can do nothing here with his [...]hildish Iudgement, no, he must be a Man, and a Man of [...]nderstanding and knowledge. He had need be —aevi pruden­ [...]ia nostri, the Master-wit of the age, alter Ianus, one that can [...]ook on all sides. What is the high born Prince to the high gifted? the valiant to the pregnant? the well guarded [...]o the well qualified? Prudence is better then Pedi­gree, Iudgement doth cut deeper then the sword, [...]nd the weapons of reason are a surer defence, then the Halberds of Pensioners A Kings honour is to search out a matter. Prov. 25.2. Where there is a Prince that can [...]hus unriddle doubts, Anatomize scruples, and hath [...]he sifting, and searching judgement to finde out a matter, [...]here that Prince doth excell all the pompous Rulers upon earth, and is a King in his honour. Be wise oh ye Kings. Psal. 20. as if there were nothing more requisite for Kings, then wisdome. Give unto thy servant an understand­ing heart to judge this great people. 1 Kings 3.9. as if Salomon [Page 80] could not desire a greater blessing from heaven. Sure I am it made him excel all the Princes of his time, and drew all the earth to look upon him as the Gemme of So­veraignty, and the Angel of the Throne. His Throne of ivory, his gorgeous Temple, his magnificent Palaces, his house of Millo; his house of Lebanon, Megiddo, Hazor, Gezer, Baalath, Tadmo [...] in the wildernesse, his two hundred tar­gets, and three hundred shields of beaten gold, his royal Navy which brought him home yearly six hundred three­score and six talents of gold, did not so illustre him, pre­prince him, and supra. Majesty him, as his wisdome. His lustre was, that God gave Salomon wisdome, and understand­ing exceeding much, and a large heart, that was as the sand by the Sea-shore, insomuch that his wisdome exceeded the wisdome of all the children of the East, and all the wisdome of Aegypt; For he was wiser then any man, then Ethan the Ezrahite, then Heman, then Chalcol, then Darda the sons of Mahol. 1 Kings 4.29,30,31. So that all the world sought to see Salomon, and hear his wisdome, which God had put into his heart, and they brought every man his present, vessels of silver, and vessels of gold, and rayment and armour, and sweet o­dours, Horses, and Mules year by year, 1 Kings 10.24,25. Oh! Salomon the conspicuous, because Salomon the per­spicuous! Oh Salomon the wonder, because Salomon the wise! Salomon the wise to be preferred before Ahasuerus with 127. Provinces, or Zerah that brought into the field 1000000. fighting men. Salomon the Miracle of the earth, because the Oracle of his Age, when ye would talk of a peerlesse, prizelesse Prince let it be of Salomon the wise. To this day he doth carry the palm, and is thought to be the Prince which is Cantari dignus, worthy to have the highest celebration. What should we say then? Robes and Crowns may deck Princes, but their [...] their [...], their [...], their chiefest honour and splendour is their wisdome, here is the Royal Ornament; for, Who is as the wise man, which can give the interpretation [Page 81] of a thing? this mans wisdom will make his face to shine, Eccles. 8.1. It is a rare thing when the Kings heart no man can search out, Prov. 25.2. that he is able by his solid judgement to encounter with all the Crafts-masters of the Times, and to silence all these Disputants of State-sophisms; the heavens in height, and the earth in depth, is not like to the heart of such an intelligent Prince; his progeny may give him blood-royal, but his prudence hath given him merit-royal. Worth is better then Birth, and a Genius then Genealogie, and Prudence then Parentage. All the balances upon earth cannot take the just weight of a wise Prince, the stars in the firmament never shone more brightly then a wise Prince; Carbuncles, Chrysolites, Iaspers, Topazzes are not to be valued to this Orient Pearl. The Oracle of Oracles could pronounce no greater honour then to a Wise man; the seven Wise men of Greece how are they famed to this day? Indeed there is neither Verum nor Bonum without prudence, for that must apprehend Truth in her propriety, and stir up the appe­tite to the prosecution and assecution of goodness; from Prudence doth come all legal Iustice, and political Or­der; from that vertue doth proceed both the election and exercise of all good things. Actus prudentiae est ordi­nate disponere ad finem. The act of prudence is ordinately to dispose every thing to the just end. Reason is by nature, but Prudence above nature, because it is ac­quisite, and doth come by apprehending of principles. Yea, what is all policie, society, community, but a con­fused, indigested heap without Prudence? this is the matrix of Government, and the Master-wheel of all State-motions. How should men dash against the rocks, if the Barque of the Commonwealth were not guided by the ver­tue of this Rudder? how would Nations be like wild horses, if there were not a Prince that did hold them in by the bridle of prudence? the Flanders Steeds in the [Page 82] Coach would not be more dangerous to cast the dri­ver in the boxe, and the Cabinet Councellour in the surer Seat to the flat earth, and to leave them sick of their bruises. How necessary then is prudence in a Prince, for if he be set over the Land, Vt corpori praesidet anima, aut mundo Deus. Aegid. de regim. principis. as the soul is over the body, or God is over the world, then how shall he quicken, and enliven his dominion without prudence? Scientia recte judi­care debet tam bene quam potentia pu­nire. Archyt. Py­thag. de lege, & justit. The knowledge of a Prince ought to teach him rightly to judge, as well as his power justly to punish. Iamb [...]c. in Ep. ad Dysc. saith, that prudence is the Crowne of Go­vernment: and Aristot. l. 3. polit. saith, that it is the most essential vertue in a Prince. Vegetius de re militari saith, that there is none that ought to know more, or better things then a Prince, because by his understanding there doth re­dound a general benefit to the whole Nation. An inju­dicious Prince is like gold in the ore, but a wise Prince is like gold refined; A man of Princely dis­cent, or Royal extraction, doth not all the memo­rable things in a Nation, but the Man of understanding and knowledge: But by a Man of understanding and know­ledge.


1. FIrst this doth serve to shew, that State-mischiefs are hard­ly removed, they stick till there doe come a Man of un­derstanding, and knowledge to remedy them. It is ill to bring transgression into the Land, for the people shall sigh and grone many years before the Lord will be appeased. Gods anger stirred up to the height is not onely fierce but [Page 83] lasting; they which are separated to evil, will be strangers a long time before they can renew their acquaintance, and be reunited to the Lord. The pot of indignation must stand a long time upon the coales before the scumme will be taken out. If the Lord doth break forth upon his enemies like a breach of waters, 1 Sam. 2.20. what a tedious season will there be to get this breach stopped? when mens sinnes have led them into captivity, it will be no short time that will redeem them, no, they shall look to re­turn, till their eyes fall out. Deut. 28.65. When Gods sword is drawne, it is not so easily sheathed; Oh thou sword of the Lord, how long will it be ere thou dost cease? turn again into thy scabberd, rest, and be still, how can it cease, seeing the Lord hath given it a charge? Ier. 47.6,7. Extrema extre­morum mala. Extremity of sinne bringeth extremity of punishment. Haec omnia supra te, Leparge. Lepargus must endure variety of punishments, before he doth get quit of his judgement. Impii bibent impietatis faecem. Wick­ed men shall drink the very dregges of their impiety. Who would then incense God to displeasure? no, Kisse the Sonne least he be angry, yea but a little, it is no little sor­row that will come of it, for is Gods anger quickely paci­fied? no, he will punish and pinch, and gripe, and smite, and break many a bone, before his revenging hand will unloosen, and unfasten. Here were a people that sinned, and stirred up Gods heart to be irefull, but they felt mise­ry enough before their transgression was expiated; there was Governour after Governour (many Princes) which vexed, and tormented them, and no remedy to be gotten, till God brought in a strange Physitian, a Man of understand­ing and knowledge. But by a Man of understanding and know­ledge.

2. Secondly, This doth serve to teach you that every high brained man is not a judicious Man, no, he must be a Man [Page 84] of understanding, and knowledge. Was not Balaam, that was the Prophet of his Age, acute? was not Achitophel the Oracle of his times, expert? yes, they might seeme to be wise, but they were but crafty, and subtile; there are many that work wilily, and use the sleights of men, and yet they are but juglers, and do use but the legerdemane of wit; It is pity that such impostours should sit downe a­mongst the sages, for then all the State-Conjurers, an Magical Politicians might go for grave Senatours, and the Pulpit-wizards might be taken for inspired Teachers. But this same black Art be it in Church or State hath but the name of a Science falsely so called. Arist. l. 6. Ethic. c. 12. Est vis quaedam quam ingenium vocant, si finis quidem sit honestus, lau­danda est, sin malus calliditas est nominanda. There is a facul­ty which men do call wit, if the end of it be good, it is to be praised, but if the end be evil it is to be called craftinesse. Petrarch. dial. 7. Ingenium bonis artibus applicabile, tantum est pretiosa su­pellex. Wit applicable to good Arts is onely the pretious houshold-stuffe. Id ibid. Ingenium est excellens, sed magnum refert in quo genere excellit; malo enim bonum ingenium quam ex­cellens. Wit is excellent, but then it is of great consequence to consider in what kind it doth excell; I had rather (saith Petrarch) have a good wit, then an excellent wit. For if the wit be disordered, it may be said, as it was of Galba, that Ingenium male habitat, there is a good wit in a bad skull, or as Crispus said of Catiline, magna vi animi fuisse, sed ingenio pravo, there was a quick appre­hension, but a bad wit. Who had a more seeming wit then Simon Magus, then the great Heretick Basilides? then Iulian the Apostate? then Dionysius the Tyrant? then Nero the Prodigie of Nature? Those then which are cried up for the great Wits, are not alwayes the true Wits, for then ye might have all the crafty Mer­chants, smooth tongued Sycophants, Lucre-skilled Projectours, Artificiall State-Fiendes go for Wits; [Page 85] these can reason though without reason and use Ar­guments though but figments, and roare out loud motions, though but crude notions. Sinon had a braine, Davus wanted not a tongue, Herod was a Fox, and the Devil himself is a subtle serpent; but be jealous of such heads, beware of such wits. Petrarch. dial. 7. de ingenio. From an Aspe there doth come nothing but poyson, magni errores ex Magnis ingeniis prodiere. Great errours have had such great Wits for their Authours. These are the greatest Alchymists in States, the Mimicks in Common-wealths, the Perdues, Decoyes, Implanatours, Veteratours, Larv's, Lemures, Suborners, Supplanters, Dive-doppers, Hiaenaes, Vul­pones, Trapanners that can appeare upon earth. There are no upright intentions, nor sincere drifts in any of their designes, which work all by stales, and insnare by ginnes, their chief art doth lye in ambushments, and Stratagems; Is Saul amongst the Prophets? are these wily heads amongst the wits? Our conservatours thus wrought our consumption, our many Princes skinned us with such a wit. Therefore it is not the head, but the heart, not the braine, but the brest, not the conception, but the conscience that must give the true test to wisdome. The judicious man is not he, which is a man of policy, and contrivance, which can speak elegantly, and flourish Oratorically, but the man skilled in fundamental truths, versed in solid, and just principles, the man of understand­ing, and knowledge. But by a man of understanding, and knowledge.

3. Thirdly, This doth shew, that a prudent Prince is the happinesse of the Nation. Our many Princes with their state-tricks ruined us, it must be a man of understanding, and knowledge, which must repaire us; there is nothing but the weapon-salve of such a mans judgement, which must heale this wound, and the rare skill of such a prime [Page 86] Physician which must cure this half dead State. A divine sentence is in the lippes of the King, Prov. 10.16. that is, of such a King, that hath his lips replenished with this un­derstanding, and knowledge. He doth speak like a celestial spirit to men afflicted, and oppressed, he hath none of the Maximes of the old Machivillians, but is experienced in a more heavenly Art, A divine sentence is in the lips of the King. A divine sentence, which will make all his peo­ple ravished to hear his adages of liberties, and Laconis­mes of priviledges. Hearken saith such a King, I come to ease you of your heavy burthens, to release you from your insupportable servitude; ye whose bellies did cleave to the ground, stand upon your feet, ye which did run into corners return to your own thresholds; ye which were threshed with instruments of iron, see these flayles cast away; ye which felt the fists of wickednesse smit­ing upon your cheeks; see your buffeters hiding their heads; ye which were giving over your Trades, open your shop dores; ye which could not serve God freely, behold the old Orthodoxe Teachers fixed in Cures. Mourners wipe your watery eyes, despairers comfort your fainting hearts; I come (saith that King) with a general peace in my lips, I bring prosperity in my hands, I will seek up the oppressed; I will go forth to meet the banished; I have a Court to entertain such; I have an Exchequer to sustain such; let all forget their former sorrows, I present them with comforts; let them not think on their Tyrants, let them look upon the face of their gracious Soveraign; I would send Tabrets into all my Dominions, I desire to make my whole Land sing; go forth therefore in the dance amongst them which make merry, shout upon your shores, that they beyond Sea may hear your melody: ye have seen your King, see an end of all misery; ye have heard your King, he wishes that he had a voyce loud enough to convey joy [Page 87] into all your eares, and hearts; he would not have you to fear his presence, for he doth stretch out a golden Scepter; he would have you to come nigh to him, for he would touch you, and cure you of the Kings evil; trust me saith he, I intend to be your Foster-father; believe me, saith he, I purpose to be your Physitian: this is the reviving voice of a Na­tural Prince, thus speaketh the Rational Governour, this is the salutation of the Man of understanding and knowledge; A divine sentence is in the lips of the King; who then would not have a wise King? yes, a wise King is next unto a bright Seraphim; he doth dazle all with his presence, and doth set all in an ex­tasie wheresoever his radiant splendour is seen: Suidas. Joseph. Cuspin. Xiphil. Cuspin. No marvel therefore that wise Kings have been in all places desired, and honoured wheresoever they were enjoy­ed. Mercurius Trismegistus the King of Egypt, had the sirname of Thrice the Great for his singular wisdome, Argus the King of Peloponnesus, was stiled ΠΑΝΟΠΤΗΣ, ALL-SEEING for his admirable learning. Lud. vives Ioh. Curaeus in annal. siles. Perian­der King of Corinth (or as some say of Ambracia) was so wise; that he was reckoned amongst the seven wise men of Greece. Iuba the King of Mauritania was more memorable for his wisdome, then his King­dome. Ptolomaeus Philadelphus being the Scholar of Stra­ton excelled in all literature. Trajan was no lesse ad­mired for his learning, then his vertue. M. Antoninus for his rare insight into all Arts was called the Philoso­pher. Numerianus for his excellent knowledge had a Statue erected to his honour in the Vlpian Libra­ry. Theodosius the elder, was the best and most Learn­ed Emperour, and he ought to be set forth as an Idea to all good Princes. Mattheus King of Hunga­ry, was a Library himself, and built a most sump­tuous [Page 88] Library. How were these wise Princes ce­lebrated, and their endowments as well as their Governments reverenced? how did they blesse their people whilst they were living? and their people blesse them when they were dead? their memories were more enbalmed then their bodies, and they were shrined more in the hearts of their people, then in their Sepulchres; their names were honoured, and their ashes were pretious; their wisdome left so many Charters of infranchisements and liberties, that such Princely Donours could not be forgotten; After-ages still cry to them; and weep at the thought of them, saying, these were the Princes which set up Monuments be­fore their departure, and wrote out their own Epi­taphs in the brests of their people with a pen of never-dying fame. Oh how were their Kingdomes then Triumphal Arches, and Theaters of wonder! their people smiled in one anothers faces, their whole land was a Banqueting-house, they had the table of Alcinous, and the talents of Pelops amongst them; their own Nation vvas in a trance for their felicity, and all Nations admired their flourishing State. Oh honour to such prudent Governours! ecchoes of praise, and veneration to such wise Princes! So then the darling of people, the glee of Nations is an expert, and judicious Ruler, the man of understanding, and knowledge. But by a man of understanding and know­ledge. But how should a Prince be a Man of under­standing? how a Man of knowledge? He must be a Man of understanding in heavenly things, and he must be a Man of knowledge in temporal things.

First, he must be a Man of Ʋnderstanding in Heavenly things. For what hath a Prince more to look after, then Religion? Is not the Scripture the Volume, which he must be continually perusing? yes, When the King shall sit upon the Throne of his Kingdom, then this Law shall be written out for him by the Priests, and he shall read therein, and it shall be with him, that he may learn to fear the Lord his God, and to keep all the Words of this Law; and the Ordinances for to do them. Deut. xvii. 18,19. A mise­rable thing it is, when a King doth become neglective of his God, and makes Religion but a meer formality, and superflui [...]y. Pro­phane to this Day is H [...]stilius for saying, he could not indure to be much addicted to ceremonies, and sacrifices: and Chae [...]ps, King of Aegypt, who locked up all Temples, that there might be no Prayers, nor Oblations. Is there any King in Scri­pture mentioned with Honour, who was not religious? no, there the Glorious Prince is the Pious Prince. As a King is next un­to God, so he should maintain most familiarity with him; as he doth take his Crown out of God's Hand, so he should wear it for his Glory, as he is the Lord's Anointed, so his con­science should be most s [...]ppled with his fear, and service. If Re­ligion were lost in the whole Nation, the King's breast should be the Treasury, where it should be preserved. Princes, I confess, may have their Royalty. Superiority must have some pomp attending upon it, a Prince was never ordained to be an Anch [...] ­rite, but their chiefest Majesty should be to Glorify their Maker. A Prince is never more mighty, then when he is Bowing in a Tem­ple, nor more Glorious, then when he is sacrificing at the Altar, nor more Triumphant, then when he is highest in his Spiritual so­lemnities; the hearing all his Judges, and Honourable Coun­sellours, is not like to the lending his ears to his Prophets, and Messengers, which speak out of the mouth of God. Let the Throne then be Burnished with Piety, & let tha [...] carry a sulg [...]ur through the whole Kingdom, let the Sun shine, and let all the Stars participate of his Brightness. Oh! it is a rare thing to see the Baslick Vein run with the best Blood, and the sweetest Fruit to hang upon the top-Brarch. A King, which is true to his God, is the man of understanding. But how should a Prince declare himselfe to be a man of Understanding concerning Hea­venly things?

First, in preserving a pure Faith. For if Kings ought to be Nursing Fathers to the Church, Es. xlvii, 22. then what ought they to cherish more in their Nation, then the s [...]ncere Faith? How memorable was that of Asah, he that commanded Judah to seek the Lord God of their Fathers, and to do according to the Law, and the Commandment; 2 Chron. xiiii. 4. And of Jehosaphat, that he walk­ed in the first ways of his Father David, and sought not Baalim, but sought the Lord God of his Fathers, and walked in his Com­mandments, and not according to the trade of Israel; 2 Chron. xvii. 3,4. And of Josiah, that he stood by the Pillar, and made a Covenant before the Lord to walk after the Lord to keep his Com­mandments, Testimonies, and Statutes, and that he caused all, that were in Jerusalem, and Benjamin to stand to it; 2 Chron xxiiii. 31,32. Constantine the great, Justinian the great, Theodosius the first, Justin the first, Marcian, Valentinian, how have they for this eternised their names? How ought every good Prince to be as carefull of Religion, as his Crown-land? and of the purity of the Faith, as his Royal Prerogative? for with what joy can he Reign, if Sathan doth set up his Throne in his Kingdom? how can he look up to Heaven with comfort, if his God be blas­phemed? Shall God promote him, and shall not he promote the Gospel? Shall God preserve him, and shall not he preserve the Truth? Yes, it is the Obligation of his high Office, the ho­mage, that he oweth to his Lord in chief; God for this hath made him his Deputy, God for this hath given him a Crown. If he be a Shepheard, he must take heed, that the Wolf doth not break into his Flock; if he be a Physician, he must beware, that this Gangren doth not Spread. He is never surer of God's target, then when he doth protect sound Doctrin; nor hath a greater confi­dence in his people, then when they are knit to him in Religion. To what end is his Scepter, if Seducers, and False-Teachers may have liberty to vent their wares, and have a free Mart in his Nation? No, the pure God, and the pure Angels, the holy Scri­ptures, and the holy Church, the Blood of Christ, and the Blood of Martyrs, his own Peace, and Honour, Oath, and account do require otherwise at his hands. Religion then is high, and Flou­risheth in the Nation, when a King beholdeth the Cross s [...]anding above his Crown, and doth make Religion his main charge.

Secondly, in preserving pure Worship. For God is as strict a­bout his service, as about his belief. Worship is oftentimes the trial of Faith; no [...] onely the true God must be acknowledged, but the Golden Calves, or Groves, must be avoyded: yea God is angry not onely with gross Idolatry, as in pleading for Baal, offering the seed to M [...]lech, weeping for Tam [...]z, or in having the Star of R [...]mpham se [...], but with a little leven in worship, a little strange Fire. For whereas adoration is Recognitio dominii; Aquin. the recognition, or acknowledgment of God's Deity, and Do­minion, God will not be doubled with in a thing, that is so high, so nigh, so Solemn, so Sacred, so material, and mysterious. Next to he [...] reed of the Nation, the King had need to look to the Liturgy of his Nation; next to a stained Doctrin he had need look to a spotted Sacrifice; next to a b [...]d Opinion, he had need look to a bad [...]. God is so precise in the mat [...]er of Worship, that he doth look [...]o [...]he very Bread, lest it should be unclean; and to the very Bea [...], [...] whether it be not sick, or lame; and to the very [...] in the vessels, whether it be not abominable, and to the very Place where Incense is offered, and to the very gestures in Worship, whether they did not stand with their backs toward the Temple, Ezech. 8.16. and with their faces toward the East, yea to their very lips, whether they did not bestow a Kiss upon a wrong Lover, Hos. xiii. 8. Yea, to their new Consecrated meetings, for Israel hath forgoten his Maker, and buildeth Temples. Hos. viii. 14. If every one might serve God in his own way (out of pre­tense of tenderness of Conscience) what were this but the true Will-worship, and shall we have Will-worship to affront God's pure Worship? it may go under the name of Sanctity, but I doubt it is but Sorcery. The Connibenses, and Tentiritae which main­tained two manner of worships in Aegypt, what wofull divisions did they make? S [...]bellic. l. 5. c. 1. Philip could not endure the Phocenses to bring in a new worship into Greece, which was not established in the Country, and thereupon forced them by arms to Relin­quish their vanities, which was called Bellum sacrum, the Holy war, Diod. Sic [...] [...]. and thereby, saith the History, got his greatest Honour. The Aegyptians, which were wont to Worship their Gods one­ly with Prayers, and Frankincense: how did they hate them, which would bring in amongst them the Offering of blood? And would [Page 84] not endure for a long time that the Temples of Saturu, and Sera­pis (which were so Worshipped) should be Built within any of their walls? Macrob. Sa­tur. l. 5. How did M. Aemilius Destroy all those Books, which would teach the People a new art of Sacrificing. Livy. l. iii. c. 5. Yea, Suetonius saith, that Augustus Caesar, fearing that the ancient Worship should be corrupted, burnt two thousand of such kind of prophesying, and sacrificing books at one time. Joseph. l. 2. c. Apion. The Scy [...]hians destroyed Anacharsis (the wisest man of the times) onely because he made a shew to bring in his Graecian Worship among them. If Heathens then have been so rigorous concern­ing the worship of their false Gods, ought not Christians to be as strict that the worship of the true God might not be violated? The Prince therefore is not onely to take care that God be Wor­shipped, but to mark how he is worshipped, least people Worship they know not what, and the Altar of Jealousie be set up in the Nation. Man is a very conceited Creature, and not a greater Phanatique in any thing, then in God's worship If people were left to their own Hallowings, then as it was once said, Accor­ding to the number of their Cities were the number of their Gods, so might be now said, According to the number of their Congregations; would be the number of their Consecrations; yea, there would be as many new worships in the Land, as there are new fashions. Therefore the King had need to bound the unlimited Devotions of People, that there may be primitive Rites as well as Primitive Doctrines. For in a settled Church what more unseemly then wan­dring Devotions, & floating worships? How hath it been solemn­ly, antiently Decreed, that no forms of Prayer should be brought into the Church, but those which were approved by a publique Synod? The incense of the Sanctuary, that it might be sweet, and acceptable, ought to have nothing mixed in it, but the pre­scribed sweet odours. How shall we glorify God with one mind and one mouth, if there should be amongst us almost as many minds, as mouths? This would be next to the confusion of Ba­bel. Therefore herein the Prince for the peace of profession, and the Unity of the Church, ought not onely to permit a Wor­ship, which may be seemingly devout, but unquestionably law­full; yea, in this a Prince is to declare his Zeal, and Ʋnder­standing.

Thirdly, in preserving a pure Ministery. For if the Jews put many from their Priest-hood, because they could not prove their Genealogies, Nehem. vii. [...]4. Then doubtless there must be a true calling, as well as true Doctrine; Metuo, non sta­tuo. where there is not a true Ministery, I know not what lawfull preaching, or lawfull Sacraments there can be. Here hath been a strange kind of Mi­nistery in these days, we have had gifted men for Ordained men, or they have begotten a Ministery, which were but to exer­cise a Ministery. Can Presbytery of it selfe ordain Ministers? it seemeth that it can, for Timothy was made a Minister by the laying on the hands of the Presbytery. 1 Tim. iiii. 14. but doubtless this onely weapon doth draw Blood from them, that dr [...]w it forth; for if Saint Pa [...] made Timothy a Minister, 2. Tim. i. 6. what need the Presbytery reordaine him? or if the Presbytery had made Timothy a Minister, what need St. Paul use any imposition of hands? Was it ever heard, that a man was begotten twice? that this sacred Order was doubled? I confess where the ordaining hath been held insufficient, because the Party giving Orders might be some grand Schismatick, or Here­tick, this might be practised (as in the Presbyters made by Mileti­us, the Councel of Nice decreed, that they should have a more Sacred imposition of hands, Socrat. l. [...]. c. 9.) but not otherwise; besides it is conceived that Timothy in that place was not made a Minister, but a Bishop, and so not Elders, but Bishops layed their hands upon him to consecrate him. [...]. Chrys. hom. 13. in 1. ad Tim. c. 4 Amb. upon the 1 Tim. c. 3. Neque fas erat, neque licebat, ut inferior ordina­ret majorem. Theodoret. in Cor. Presbyte­rium hic vocat eos, qui Aposto­licam gra [...]am acceperunt. S. Chrysostome doth clearly so expound it, saying, Elders layd not their hands on a Bishop: and others conceived, that the Presbytery layd no hands there upon Timothy, but the meaning is; that Timothy should not neg­lect the gift, that was bestowed upon him by laying on of hands, to the [...]aithful exercising of the office of Presbytery. That this is the sense not onely of Primasius, Saint Jerom, Haymo, and Lyra upon the Place do testify; but Calvin himself doth concur with them in opinion, and speaketh that not the College of the Pres­bytery, but Timothie's function is there meant: others conceive, that by Presbytery is there meant Prophecy, that is, that Timothy should look narrowly to that office, which he received by the laying on of the hands of the Prophets, for Prophecy in those dayes was frequent, and as Timothy had a Prophecy went of him, [Page 86] that he should fight a good fight, 1 Tim. i. 18. and a prophecy, that forbad him to Preach with Saint Paul the Gospel in Asia, Acts xvi. so by the laying on of the hands of Prophets he might at first be called to the Ministery: so Primasius, Oecumeni­us upon the place say expressly, and say not onely, that he was called to the Ministery by the Prophets, but that he himself was a Prophet. For the thing it self Theod [...]ret in Tim. [...]. [...]. is clear that Timothy received that order by Divine Revelation, and Saint Chrysostome, Hom. 5. in 1 Tim. c. 1. saith, that as the Holy Ghost said, Separate me Paul, and Barnabas, so was Timothy cho­sen: yea, he saith it was a common custome, or ra [...]her a general Blessing, that in the infancy of the Church the Prophets named what Ministers should be chose [...] Tunc quia ni [...]il fi [...]bat huma­num, Sacerdotes ex Prophetia veni [...]bant. Quid [...]st [...]x Proph [...]ia? ex Spiritu Sancto. And Eusebius, (l. 3. c. 23.) s [...]i [...]h, ba [...]a [...] n [...] John at Ephesus and thereabout made many Ministers so, somewhere supplying the Clergy with such as the [...]pi [...]it m [...]d, [...]drawing lots for such as the Spirit signified. Seeing [...] so many Expo­sitions are given of this intricate Place, and that by [...]he [...] lear­ned which ever wrote, Presbytery (which in these days is assert­ed) can scarce finde in Scripture a root from whence it should branch. No as the lay-Presbyter from 1 Tim. v. 17. may say, I was never here grafted, so the Spiritual Presbyter from the 1. Tim. iiii. 14. may say, I was never here planted; yea they may be fellow-Mourners, and sob together saying, We, that would have all things attested by Scripture, have not a clear Scripture, either for the one's Binding of hands, or for the other's laying on of hands; for these onely places are nonely places, neither pre­gnant, nor perspicuous; But to leave the Lay-Presbyter, as one saluted by the way, and to talk a little more freely to the Spiri­tual Presbyter, as the person, to whom this conference is inten­ded. Can Presbytery of it self create a Ministery? Scripture doth not affirm it, will Antiquity avouch it? I doubt not, or without doubt it will nor, Epiphanius saith, that Aerius the Arian was the first, which gave Presbyters power to ordain Ministers: but saith he, this cannot be; for the order of Bishops doth beget Fathers to the Church, but Presbyters do but onely beget Chidren by the laver of regeneration, and not Fathers, [Page 87] or Doctours: Episcoporum enim ordo Patres gene­rat Ecclesiae, Presbyterorum vero, non potens generare patres, per lava [...] cri regenerationem generat filios Ecclesiae, non tamen Patres, aut Doct­ores▪ Et quomodo pos [...]ibile erat Presbyterum constituere non ha­bentem manuum impositionem ae­qualem Episcopo? Epiphan. Haer. 75. how is it then possi­ble that a Presbyter, which hath not the power of imposition of hands, should be equal to a Bishop. Oe­cumenius in c. 5.1. ad Tim. saith, that where Saint Paul command­eth Timothy to lay hands rashly on no man, he treateth of impo­sing hands, because he wrote to a Bishop, as if it were peculiar to him. Saint Chrysostome saith, that onely in laying on hands Bishops go beyond Presbyters, and have that onely thingmore, then the Presbyter. Chrysostom. Hom. in c. v. 1. ad Tim. Saint Jerome saith the self same in his Epistle to Evagrius. The Councel of Antioch saith, that the Bishop shall have power within his own Diocess to ordain Presbyters, and Deacons C. Antioch can. 2. The Councel of Nice saith the Mini­sters of the Paulianists must receive imposition of hands from the Bishop of the Catholick Church. C. Nicen. c. 19. And is there not reason for this, when Bishops are the direct Successours of Apostles? for if Christ said, that I will be with you to the end of the World, Matthew xxviii. 20. the Apostles being dead, where is Christ's perpetual Providence, if there be not a perpetual succession? the Ministery in General cannot prove this, for the Apostle's were superiour to the seventy Disciples, so there must be some (to represent the Apostles) which must be superiour to other Ministers; and that the Bishops are those persons, it may appear, because they have often the honourable title of A­postles; James the Bishop of Jerusalem (who was not James the son of Zebedee, for he was one of the twelve Apostles, but James the Just, who is usually called the brother of the Lord) being no immediate Apostle, but a Bishop: Com. in Es. for his very office sake is called an Apostle, 1 Gal. xix. and by Saint Jerome called the thirteenth Apostle; Theodor. in 1 Tim. 3.1 Theodoret doth call Timothy the Bishop of Ephesus an Apostle. Ruffin. de adult. lib. Orig. Clemens is said by Ruffin to be almost an Apostle, and by Clemens Alexandrinus he is expressly called Clement the Apostle. Ignatius by Saint Chrys. encom. Ignat. is stiled both Bishop, and Apostle. Rab. Ms. in Tim 4. Rabanus Maurus saith, that Bishops ruled whole Provinces, being call Apostles. Theodor. in 1 Tim. 3. And The­odoret [Page 88] saith, that those which they now call Bishops, they did formerly name, Apostles. I know it is Objected, that the Apostolical Order, being extroardinary, it is not perpe­tual, but that is not so; for the calling of Aaron was extraor­dinary at first, yet it was perpetuated in the succession, so likewise the calling of the Apostles; for though it be not perpetual, in respect of that, which was extraordinary, as the gift of tongues, healing, and discerning of Spirits, yet it is in respect of the ordina­ry offices, else I cannot see how any Minister could at this day Preach, or administer the Sacraments. For as inferiour Ministers do derive from the Apostles the use of Preaching, and Sacraments, so do Bishops both these, and Jurisdiction, and the power of Disci­pline. But it will be said, that a Presbyter, and a Bishop in Scri­pture is all one, and so a Presbyter hath as much power in the Church, both for ordaining, and exteriour regiment, as the best Bishop. —parcius istis. —Credat Judaeus Apella. If it were so, I am but a Presbyter, and no Bishop, and would faine be at work; next to the creating of a race of Penitents, I would be creating a race of Preachers; and next to wrastling with Princi­palities, and Powers, would be delivering up men to Sathan; I do not know but my heart might be as Ambitious, and my hands as Pragmatical, and my tongue as Devouring, as any others; but I read, that we must not stretch our selves beyond our line, nor be many Masters, lest we receive the greater condemnation. James iii. 1. The Lord will be sanctified in them, that come near Him, Levit. x. 3. No man must take this Office upon him, but he that was called as Aaron was. Heb. v. 4. I finde no calling for these things, therefore I have no comfort in them, nor courage to­wards them. Pride is odious in a Lay-man, it is execrable in a Clergy-man; all men must keep themselves within their bounds, and shall we range beyond our limits? No, Nadab and Abihu paid dearly for their strange fire, and so may we for our new blazes in our Censours, I tremble as much to thrust my hands (in the degree that I am in) into mount Aetna, as to impose hands by mine own power to make a Minister; and to cut of the neck of a man, as to excommunicate. Are a Presbyter, and a Bishop all one? then we shall have ere long a Servant, and a Master, a Subject, and a Prince all one. These have been equiparating, [Page 89] modelling times, parity hath been a Paramour, or the Para­gon which many have been Enamoured with; but if a Church should be ut acies ordinata, as an Army with Banners: then the Commanders, and the gregarii milites, should not be all one. No, a Bishop hath an high Superiority over a Presbyter: for he hath power to take an accusation against an Elder, and to stop the mouths of Gainsayers, and, if men persist in Errours, that raze Fundamental truths, to reject them, as Hereticks; is this no Superiority? And if this be the Text, do not all An [...]iquity give this Commentary upon it? Yes, they prefer the Bishop far beyond the Presbyter.

Jerome himself saith, Hieron. adv. Lucif. that Salus Ecclesiae pendet, The safety of the Church doth depend on the dignity of the Chief-Priest, to whom except there be given a Power without any equal, and eminent above all, there will be as many Schisms in the Church, as there be Priests. And upon 44 Psal. he saith, Bishops are thy Fathers, by whom thou art to be ruled, Cui si non ex­or [...], & ab omni­bus eminens detur potestas, tot schismata, quot sacerdo­tes. Hieron, ad Nepot. and he advised his Dear Nepotian, that he should be subject to his Bishop, as the Father of his Soul. To Evagrius he saith, Quod Aaron, & filii ejus, & Levitae, That which Aaron, and his Sons, and the Levites were in the Temple, the same are the Bishops, Presbyters, and Deacons, in the Church. And speaking to Riparius concerning Vigilantius, I wonder, saith he, that the Bishop, in whose Charge he is reported to be a Presbyter, doth not Break that unprofitable vessel with the Apostoli­cal Rod. And writing to Marcella against Motannus he saith, Apud nos Apostolorum locum Episcopi tenent. Hiero. ad Euagr. With us Bishops hold the place of the Apostles. Hieron ad Ri­ar, Adv. Vi­gil. And, writing to Pammachius concerning the Errours of John of Jerusalem, who amongst other things held, that there was no difference betwixt a Bishop, and a Presbyter, he saith, Hoc satis imperite: in portu, ut dicitur, naufragium est. This is unskilfully enough spoken, and Shipwrack (as it is said) is committed in the ha­ven. And if the Chief Patron of Presbyters (as he is accounted) doth speak thus lowdly against them, in what a lo [...]y accent will the rest of the Fathers express themselves. Ignatius saith, Ignat ad Trall. What is a Bishop, but one that hath Power o­ver [Page 90] all, as much as it is possible for a man to have. It were in­finite to relate what he saith to this purpose in his Epistles to the Magnesians, Antiochians, Smyrneans, and Philadelphians. St. Augustine saith, Aug. De civit. Dei. l. 20. c. 9. that the seats of the Rulers, and the Rulers themselves are understood, by whom the Church is now Go­verned. Optatus saith, Optat. Cont. Parmen. l. 2. that he is a Schismatick, and a sinner, that against one Chair doth erect another. Irenaeus saith, Iren. l. 4. Haer. 63. That Bishops are those, to whom the Apostles delivered the Church, which is in every place. Tertullian saith, Tert. de praesc. that the Chairs of the Apostles are still preserved in the Succession of Bishops. Ambrose saith, A [...]b l. 2. offic. c. 24. that if any Obey not his Bishop, he doth swerve from the right way through Pride. Chrysostome saith, Chrys. hom. 3. in Act. Apost. that, though we be all Brethren, yet amongst Brethren it is lawful, ut unus praescribat, & caeteri obtemperent, that one should prescribe, and the rest should obey. Some of the Presbyters (saith Cyprian) Cyp. l. 3. ep. 14. neither remembring the Gospel, nor their Place, nor the Judgment of the Lord to come, nor the Bishop, that is set over them, with Contempt, and re­proach of their Ruler, take upon them to do any thing. Thus speak the Fathers, and do not the Councels agree with them? Yes, for Ordination they leave it wholy in the Bishop's Hands. The Councel of Nice saith, Concil. Nic. can. 19. Let Ministers receive Imposition of Hands from the Bishops of the Catholick Church. The Councel of Antioch saith, Concil. Anti­och. can. 9. that every Bishop shall have power in his Diocess to Ordain Priests, and Deacons. Yea by the Coun­cel of Ancyra it was Decreed, Concil. Ancy [...] can. 13. that it should not be lawful for Rural Bishops to Ordain Presbyters, or Deacons. Yea, to sum up all, the whole Government of the Church was so li­mited to the Bishop, that, by the Command of the Councel of Laodicea, Concil. Laod. can. 39. the Presbyters must do nothing without the liking of the Bishop. And by the first Councel of Arles Concil. Arelat. (as antient as Constantine) the Presbyters must do nothing without the Conscience, Consent, or Privity of the Bishop. Where then are those Presbyters, Epiph. haer, 69. that without Bishops, against Bishops, and as Bishops, will take upon them to Ordain Ministers? Coluthus, as Epiphanius saith, did so. And Hosius, Athenas. apol. 2. in lit. Presb▪ Marit. in a General Councel caused all such Spurious Presbyters to be pronounced [Page 91] Illegitimate. And to return to their former State; Maxi­mus did the like, and the Councel of Constantinople was so offended at the Disorder, Concil. Constant. 1. ca. 4 [...] that it frustrated all that he had done: all his Presbyters being brought down to the State of Lay-men; and made him for ever uncapable to be a Bishop. A poor old Bishop, making Presbyters, because he did but lay his hands upon them, and not pronounce the Consecration, but caused a Presbyter, standing by, to utter it, the Councel of Sevil sharply reproved the Bishop for it, and, if the Presbyter had been living, they would have severely Punished him, howsoever they stiled his Action a Bold presumption: and those, which had been so Ordained, they rejected with a mo­nument of Reproach; decreing, that they should have no Title of Consecration, but be brought down from the Sac er do­tal Order.

And where are those Presbyters, that dare Excommunicate? Is not this to usurp the Bishop's Pastoral-staff? Is not this to wring the Keys of the Kingdom of Heaven out of their hands? Have they any right in this high Ecclesiastical Jurisdiction? St Chrysostome saith, No. Dic Ecclesiae Praesulibus scil [...] et Praesidentibu [...] Chrys. 61. hom. in 28. Matt. For tell it to the Church, that is, to the Rulers, and Governours of the Church. And He saith, that the vincula indissolubilia, The indissoluble bonds, are in their hands. Origen saith, Orig. Tract. 1 [...] in Matt. that they, which do Challenge the place of Bishops, and have Received the Keys of the Kingdom of Heaven, have power in Binding, and Loosing. Saint Au­gustine saith, Aug. l. 50. hom [...] hom. 50. ca. 11. Let such an one come to the Presidents, by whom the Keys are Ministred in the Church. The third Councel of Carthage saith, Concil. Cartha. 3. Can. 31. that the times of Repentance should be appointed by the Discretion of the Bishops unto Penitents. The Councel of Antioch saith, Concil. Anit­och Can. 6. that Laymen, Presbyters, and Deacons, were to be excommunicated by their own Bishop, and, he sentencing them, none had power to restore them without his leave. Exuperantius being ex­communicated by Triferius his Bishop, the Councel of Taurine, Concil Tauri­nen. Can. 4. in the 400. year, approved of the Fact, and would not allow of any of his Favourers to Release him from the Sentence, till the Bishop was satisfied. Oh! then, if men have any Fear [Page 92] of God, Honour to Primitive Institution, reverence to Anti­quity, how can they turn such an Antient House holder out of Doors? especially, when they know, that so little of the Episco­pal Function doth belong to them, that, according to the Con­stitutions of the Church, they can neither Baptise, Preach, nor Admniister the Lord's Supper in the presence of the Bishop, nor out of his presence without his leave, and licence, as the Coun­cel of Carthage,Possidonius, Jerome, and Tertullian do manifest­ly affirm? Concil. Carth. 2. Can 9. Possidon. de vita Aug. Heron. adv, Luciferum Tertull. de Baptis. I know they have some sayings out of Ignatius, Cyprian, Ambrose, and Augustine, to Countenance this O­pinion, but with what Conscience can they, alledg these things, when they know, that not onely the Writings of those Authours do, without any other Confutation: give plenary Satisfaction to all the Doubts; but their own Practise is a Convincing Argument against all Opposition, for were they not Bishops themselves, and Exercised Episcopal juris­diction, with all imaginable Authority, that a Bishop with us can be invested withall? If all this will not Pacify the Con­tention; yet the Judgment of our Fellow Protestants beyond the Seas might remove all Scruples. For not onely our own Martyrs did set up Episcopacy within the Land; but the most judicious, and Consciencious Divines in Foreign parts, which have professed our Reformed Religion, have asserted Episcopacy, as the onely Lawful Government. Melancthon, in his History of the Ausburge Confession saith, That He endured the height of Hatred for bringing in Episcopal Government, and, though he did nothing but by the advise, and consent of Luther, yet Ia [...]ranus, and many others, possessed the People, that he had built up again the Popish jurisdiction: But (saith he) against all Envy, I will speak what I think, which is this, that I am so fully confirmed concerning the lawfulness of the Government; that would to God, I could settle not onely the Power, but the Administration of Bishops: for I see what manner of Church we shall have without it, even Eccle­siastical Polity wholly dissolved; yea, I see that, if this be not Established, there will come a more intolerable Tyranny a­mongst us, then ever was Exercised by the Papists. He­mingius [Page 93] in Synag. saith, that the Reformed Churchs after the Popish Darkness was dispelled, after the example of the purest times retained Bishops, Doctours, and Pastours. Chytraeus, in his History of the Ausburge Confession, saith, that Bishops, may very easily retain the lawful Obedience, which is due to them, Bucer, in his Book Of the force and use of the Ministe­ry, saith, that these Orders are perpetual in Churches, and are appointed by the Holy Ghost, viz Bishops, Presbyters, and Deacons, and, that there might be no Tyranny used, Metropo­litanes are set over them both rightly, and zeal [...]ously. Heer­brand, in his Compendium of Divinity, propoundeth a Question, Whether there ought to be Degrees in the Ministery? Yes, saith he, for God himself hath made, and constituted, Bishops, Presbyters, and Deacons, and I finde St. Paul men­tioning them, and amongst these it is necessary, that some should be Superiours to others, lest there do come Anarchy into the Church. Homberger, in his Book of Christian Doctri­ne, doth answer the like Question, Whether there ought to be Degrees amongst Ministers immediately called? And he saith, there may: and doth put a great difference betwixt a Bishop, and a Presbyter, Hailbronner, in his Commen-places, saith, that there ought to be Bishops, and they are not to have onely Teaching with others, but an Office of Inspection, and Govern­ment, to prefer fit Ministers to Cures, and to take Accusations against Presbyters, and to decide the Quarrels. The like Ex­pressions I could bring out of Camerarius, Hunnius, Bul­linger, Peter Martyr, Zanchy, Deodate, Primrose, and many others, which have had the Fame to be the most eminent Pro­testants, which ever the Reformed Church was adorned with; but what need I urge particular men, when all the Prime Pro­testants, of Germany, meeting together, Published a Book, which they call The Ʋnity of the Church, wherein they wit­ness, that, to take away Schisms, there must be a profitable Order, that out of many Presbyters a Bishop should be Chosen, which might Rule the Church. Yea, Arch-Bishops they say are needful (if they will do their Duty) to call Synods, and punish usury, scandals, and divisions. And they wish, in their [Page 94] Articles of the Colloquy; that for the Benefit of the Church, some would take upon them this Difficult, and necessary calling of Episcopacy. And this is not onely their Opinion, but their Practise, for they have erected Bishops in their Super-Intendents, and Arch-Bishops in their General Super-Intendents. The Bishop now might be set up with Jurisdiction, and Benediction; yea, Rule, and Shine, if one dark Fog could be removed: and that is, whether Foreign Churches, which do exercise another Government, may not ly liable to Censure. I will not Censure, I cannot justifie; I rather lament, then tra­duce. I have a great deal of Compassion in me; but I would be Loth to have any compliance: for I finde, that some men to make other Churches chaste, have made their own a Prosti­tute; and I think, that this is neither Justice, Affection, Mo­deration, or Sincerity. Let every man, according to Con­science, clear Scripture, General practise, Protestant Usages, his own Subscription, and his own Oaths, pass sentence: and if there be any Discretion, Religion, Rules for just Judgment in these passages, I partly conceive what the result, and votes must be. It is an heavy thing to change piety into po­pularity, and sanctity into partiality, there is a guilty Pati­ence, as well as a sinful Passion. There is but one truth, and Christ hath but one Government upon his shoulder: Levit. an An­gel from Heaven can no more set up a new Government, then a new Creation.

After Nadab, and Abihu's death, there had like to have been another Funeral; for Moses was even ready to have executed severe Judgment upon Eleazer, and Ithamar, for not eating the Goat, the Sin-offering, where God had commanded, and for not bringing the Blood into the Holy-place: and Aaron, though he pleaded hard, and Moses connived at the Trespass, yet by Divines it is concluded, that Moses was too Humane in the relaxation. Some Judicious Expositours think there was too much natural infirmity in Aaron, and too much condescension in Moses, to pass by the aberration. It is left as no precedent for them, that sin pervicaciously. It is a dangerous thing to innovate any thing in Church-rites. That, which is Apostoli­cal, [Page 95] is Apophthegmatical, and ought to be taken up as Valueable, and immutable. If the Church be Built upon the Foundation of the Prophets, and Apostles, then I can Pronounce nothings well grounselled, which do want their Fundamental Institution. A Foreign Church may have something, that pertains to the building, but I doubt there is something defective; therefore I must say, as it is in Ca [...] viii. 9. If she be a Wall, we will build upon her a silver Palace; and if she be a Door, we will keep her in with boards of Cedar: but 'till I finde in her a Wall, and a Door, I can bestow no great cost upon her to enrich her, or adorn her. Miriam may have breath in her: but, if she be stricken with a sore Leprosy, she is half-dead whiles she liveth. Sic ego sentio, si alii non con­sintant, unus­quisque abun­det sensu suo. I do not say, but that there are rare parts, and singular endow­ments there: but I cannot call any thing perfect without a just calling. I am not certain, whether th [...]e can be right▪ Baptism, lawfull Preaching, a due Administration of the Lord's Supper, without a true Priesthood. I fear it much, and I have just grounds for my jealousie. I like her Profession well, I would I could like her Polity aswell, that I might say with the Apostle; "I rejoyce, beholding your order together with "your stedfast Faith; Col. 11.5, Privileges, Principles, an accurate Wit, Fancies of men, confederacy with them, that seem holy, will not do all; no, the law is strict, God is a Jea­lous God: a little Leaven may corrupt the whole lump; he, that is unjust in a little, hath his disparagement; there can be no exactness without a general Perfection. Loth's Wife was turned into a pillar of Salt for the cast of an Ey. Moses was debarred entrance into the Land of Canaan for striking the Rock, when he should but have spoke to the Rock. The High-places were enough for a grievance. Oh! if we feared the ope­ning of the Books, or the appearance before the white Throne, we would leave palliating, and descanting, and conform to the Rule. Yea, cry out To the law, To the testimony: for Every plant, which my Heavenly Father hath not planted, shall be rooted up. Therefore, if the Foreign Church can shew her Consanguinity of Government from the Blood of the Apostles, I shall ac­knowledg the kindred; but otherwise, my heart may shake ra­ther, [Page 96] then I can shake Hands with her. I may piety her, but I can­not embrace her. I may pray for her, but cannot magnify her, I cannot pronounce her sound, but onely send her to the Physi­cian; and she must be cured by the right Party. I cannot al­low her a College of Physicians to consult with: for then she may spend all her mony upon Physicians, but her Bloody issue will never depart from her, till she hath touched the hem of Christ's garment, In the state she is in, I have no Vindication for her (let other Advocates, if they will, justify her) but I have thus much charity to wish her to repent, and reform, and if counsel do not prevail, my bowels shall yearn for her, but my toung cannot say to her All-hayl. But for the for­reign Church, sick, or sound, we will leave her to her self, and to her medicinal Artists about her, which warrant her good constitution: for our selves, let us praise God for our health, and seek to preserve it. Let us assure our selves, that there is nothing more requisite in a visible Church, then a just government: without this, there is neither peace, beauty, or­der, or purity of the Ordinances. If every calling of the Nati­on ought to be justifiable, how much more the Ministery? Else a man shall suspect every Church-Duty, which he doth communi­cate in, and be afraid whom to acknowledg as a true Messenger from God Almighty. A great matter to sanctify a Nation is a sanctified Ministery, I mean a sanctified Function; for all Sanctification is but sorcery (in respect of the external convey­ance of it) which doth not flow from a right Spring-head. The wind, I know, bloweth where it listeth, and I have nothing to do with the secret motions of God's spirit: but for a pub­lique assurance right Ordination is the best confirmation, yea the most Orthodox ratification. Away with Topical reason­ings, give me a Demonstrative argument; that, which is Apo­stolical, to men is Characterical. Jannes and Jambres had an art of inchantment. Prophets, that cause the people to err, and bite them with their teeth, can cry, A Vision, though it be a lying divination. False Apostles can transform themselves into Angels of light. The star, called Wormwood, hath a bright­ness in it. The beast, that came out of the earth, had two horns, like [...] [Page 97] There is no trusting to appearances, and pretences, the high sa­tisfaction must be a justifiable, undoubted commission. Oh! that the King's Daughter, who is to have her rayment of Needle-work, should wear any thing about her, that is not True-stitch; that the Temple should be overlaid with any thing, but pure gold. What is comfortable in any Church, where the Squinancy is in the throat? where the Sermon-Bell is riven? where there is a suspicious, supposititious Ministery? a lawfull Heir; a lawfull Spouse; a lawfull Officer; are not more neces­sary then a lawfull Ministery. Was God angry with them, which went, and were not sent; and will not fury arise in his face, against unauthorised Messengers? Men must be put apart, and separated for this Calling, Rom. 1.1. and be allowed of God, which are put in trust with the Gospel. 1 Thes. 2.4. And be Ordained Preachers. 1 Tim. 2.7. Are the Keyes of the Kingdom of Heaven to be put into all hands? is every one to be a Steward in God's Family? no; Unto me is this Grace given, to Preach the unsearchable Riches of Christ. 3 Ephes. 8. How else is the Gospel a Mistery? or this Function an Ordinance? The sons of Scaeva met with claws, and were rent to purpose, because they would be dealing with that, which they had no Authourity to meddle with. And do these scratches terrify none? though the Devils be quiet for a while, are not their Talons to be feared in another World? Is the Gospel a Feast, and may every one invite Guests? no; Wisdom hath her Mai­dens to send forth, to bid to the Banquet. Prov. 9.3. Christ chose his own Apostles, the Apostles their own Fellow-Labou­rers; and shall we have Gospel-Work done now by them, which have not an Apostolical Institution to Authorise them? no; let the Church-Guardian look to that; seeing then, that the External Regiment of the Church is annexed to the Crown, it being one of the greatest Honours of a King, to be High-Chamberlain to the Spouse of Christ, how highly doth it con­cern Him, that none wait upon Her, above Stairs, but they, which have their Patents Sealed; to keep out those which come, in at the Window, and wear a Linnen Ephod, not being of the Priests true Race; this is his Church-Skill, and in this Heavenly [Page 98] thing, a part of His Ʋnderstanding is seen.

Fourthly, In preserving in the Land a pure Conversation. A King, that sitteth in the Throne of Judgement, chaseth away all evil with His eyes. Prov. 20.8. A King, next to His Personal Graces, doth look to His Peoples Virtue's; and therefore it is, that Aristotle saith, Arist. 1. Polit. Melius est civitatem regi a viro optimo, quam a lege optima. It is better for a City to be Governed by the best Man, then by the best Law; because a King doth more Reform a Nation, then by all the Statutes of the Land. A true Prince doth think with Zeno, that a Kingdom is more beautified Virtutibus inhabitantium, quam pretiosis ornamentis: with the Virtues of the Inhabitants, then with all pretious Or­naments. Aug. l. 1. de Trin. Potestas non datur, nisi contra vitium. Power is not given, but against Vice; a good Prince doth exercise his Au­thority against the sins of the Times: He is as ready to fight (as Alphonsus said) Panorm. l. 4. De rebus gestis Alph. against a wicked liver, as against a Publick Enemy. Yea, He is more awakened with the Reigning Cor­ruptions of His Nation, then if an Herald at Arms should de­nounce War at His Court-Gate; for He knoweth, that, if He had never such compleat Armies to defend His Kingdom, yet these secret Conspiratours would expose it to danger. Sins will shake in pieces States, and make Thrones to totter; there­fore He will make wicked men to fear Him, if they will not o­bey him, if they will not imitate His Virtues; yet they shall dread His Justice. He thinketh Himself never to be Secure, so long as these are prevalent; nor free from Vengeance, so long as these are unpunished. He accounteth them His Grief, and Shame, and feareth, that they may be His Curse. Had He no Errours of His own, yet, their Impiety, and Incorrigibleness, may make Him Weep, and Bleed.

How many a Righteous King hath been ruined by the iniqui­ty of His People? Their perverse, and presumptuous sins, have undermined States, and kindled consuming Flames to destroy both King, and Kingdom. If ye do wickedly, ye shall perish, both ye, and your King.

How necessary therefore is it for a King, to cast all the filth of His Nation into the sink? with the Nitre of His Justice, to [Page 99] scowre out these spots? and to crush these Cockatrice's Eggs in the nest. The Wicked are the King's evil Spirits, which haunt His Nation; but the Godly are the good Angels, which pro­tect, and defend it. Holy men are His best Courtiers: yea, the Life-Guard to His Royal Person. A pious King doth take de­light in none, but Religious Persons; He seek for them, He embraceth them; He blesseth Himself in them; these He doth esteem the Lustres of His Palace, and the Mirrours of His King­dom; these He doth call His true Subjects, and the Keepers of His Crown. Their Knees shall make all His enemies to bend; their Vows shall free Him from those, which have entered into a League against Him; their Teares shall appease Divine Indi­gnation; their Innocent Lives shall draw God to look upon Him, and His People with a propitious, and a preserving Eye. How can God shoot an Arrow against that Land, where there is so much Innocency? or not bend his Shield, and Target, to that Nation, where an Army of Saints doth Camp? where there is not onely the Pure Faith, but the Power of Godliness? not onely a Reformed Church, but a Reformed Life? No, saith God; here dwell my Sanctified Ones, the People of my Holiness; the seed of the Blessed; those which Excell upon Earth; the partakers of the Divine Nature; such, as have fled from the corruptions, that are in the World, which have not defiled their garments; therefore these shall dwell between my Shoul­ders; I will be a little Sanctuary to them, upon all the Glory shall be a defence.

A King doth choose out these for His true Favourites, and so­lace Himself with these, till He can converse with Angels. To prize these, He doth account it the discretion of His Religion, yea, His purified Ʋnderstanding. A King, then is not to Reign onely by Title, but by Prudence; not onely by Power, but by Ʋnderstanding. But by a man of Ʋnderstanding. Thus much for His Ʋnderstanding in Heavenly things.

Now let us come to His Knowledg in Temporal things. A King is not onely to Govern a Church, but a State; therefore, as His Understanding must be busied in Celestial things, so His Knowledg must, have experience in Civil things. He must be [Page 100] bonus vir, & bonus Civis; a good man, and a good Citizen; a good Church-man (as it were) and a good States-man; now a Kings Political Knowledg is to be shewn in these things.

First, In preserving of His own Rights. What is a King, if His Regalia be infringed? if the Cap of Maintenance be e­very where defended, how tender ought a King to be of His Crown? Lipsius. Principis Majestatem ubique servandam esse. The Majesty of a Prince is every where to be kept. Chrys. in Ps. 144. Aliud est arro­gantia, aliud magnitudo animi. Arrogance is one thing, but Greatness of mind is another thing. It is not Pride in a King, but Magnanimity of spirit (which is a true Vertue) to defend His just Honours. If a King be not Supreme, he hath nothing lofty in Him, but solium excelsum, an high Throne; if He doth lose his Prerogative, He is but a kind of Commoner: Why then should not a King defend His Majesty, as well as His Title? yes; Moses, the meekest man upon Earth, was not very meek, but resolute, when he came to be affronted by the seditious. Nehemiah the humble, was not very humble, but Heroical, when Sanballat threatned him, and Shemaiah disheartned him. Valentinian, when the people came to encroach upon his Roy­alty, he was Royal, Rigid, Repressing, Repulsing enough. What! saith he, do you seek to Command your Emperour? no; Res admini­strare non ve­strum; sed no­strum est: vos imperata facere; me quod facta opus est curare decet. Niceph. lib. 11. cap. 1. To Govern is not yours, but mine: it becometh you to per­form Commands, and me to enjoyn them.

The great heart of a Prince, should not suffer himself to be braved out of his Rights, nor bought out of them; for, are such costly things to be exposed to sale? or chaffered for, as in a Tradesman's Mart? no; the Prince's Blood Royal should not be more precious unto him, then his Royal Preheminences; his Scepter, and his Authority, should be vendible alike. For, it it is a sad bargain for a King, to get aid of his Subjects, with the loss of the Gemms of his Crown, and to gain Subsidies, with the parting with something of his Prerogative; this is a dearer price given, then to buy Land at threescore years purchase. It behoveth a King therefore, to consider, what Rights his Ance­stours left him, and to preserve them as his right-hand, or right-eye; this is a part of his Knowledg.

Secondly, In preserving the Rights of his People, for though the King ought to have a royal subsistance out of the Nation: insomuch, that all Callings ought to be Contributa­ry to his Maintenance: for the very Plowshare is not exemp­ted; The King consisteth by the field, that is tilled. Eccles. 5.8. Yet I find, that the King hath but his set portion, Ezech. 48.21,22. A Princely Revenew he is to have, but not to take up the whole Nation, as Crown-Land; no, as his Royal Grants ought not to be too large, and liberal: so his Royal Demands ought not to be too heavy, and pressing. If all were the Kings, how then could Ahab sin, in taking away Naboth's Vine-yard? This may be Jezabel's Title, or the Projectours Tenure; but a Princes Royal heart doth abhor such a claim, for indeed God ever established it. A good King doth love his Subjects too well, to tell them, that he would be a King of Bondmen, he is a base Subject, that will suffer his King to remain poor; and a King is too Noble, to think, that his chiefe Sovereignty is, to make his Subjects poor; Pesants may be so used, but Subjects every where, are not to be brought down so low, as to have no other vest, but a Canvas-suit. They are no good Courtiers which hold this Paradox, they rather seek their own lucre, then their Princes lustre; they are fitter to wait upon Dionysius the Tyrant, then a Gracious Prince; if they loved their Princes Honour, as well as they do their own Intradoes, they would disdain to expose their Prince to obloquy, to satisfie their own greedy, gripple desires; but these are but the dregs; garbage, Lumbard, excrements, sweepings, vervin, of a Court; a wor­thy Courtier doth scorn to salute such, or to call them fellows; for he finds, that they are meer Horse-leeches, Ferrets, Cater­pillers, which thrust themselves into a Princes Service, to serve their own Interests: whose Faith is Fortune, and their Grace Greatness; they have little in them of a right Christian, and nothing at all of a true Courtier; they would sell the Kings Ho­nour for their own advantage, and bring him into a general ha­tred, for their particular Accrument: they will stir him up to pluck the whole Kingdom, that they may get the Feathers, & to flay his Subjects like Beasts, that they may have the profit of their skins. [Page 102] A knowing King doth detest such, and an intelligent Courtier doth defy such; for both these see, that they are but born for themselves, that they tread inward, that they look not right for­ward, but are Goggle-eyed, looking onely to their own Coffers, famelici, tri-parci, meer Flesh-flies, and Earth-worms, Scan­dals to the King, and Stains to the splendid Courtier. What need have I of Mad men? so, what need hath a King of such Selfish men? No; a Prudent King doth prize them onely, which advise him to maintain his People's Liberties, as well as his own Royalties. For a Prince is never more Glorious, then when he shines before the eyes of his People in the bright beams of gentle Usage, and moderate Taxes. He, that Ruleth over men must be just. 2 Sam. 23.3.

Sueton. Tiberius the First would have the sheep to be shorn, but not skinned; Euagr. Tiberius the Second liked not Tribute, which was ga­thered with the Sobs of the people; Lamprid. Alexander Severus would not have his Subject's Estates Merchandised. And, indeed, every good Prince's Gold mines should chiefly ly in the hearts of his People. That is the best Treasure, which is sent into him, by the Messengers of his Subjects affections. The Fence of the Peo­ple's Liberties is to be kept up, for, He that breaketh an Hedg, a serpent shall bite him. Stock up a Tree, and it will bear no more; but let it grow, and there will be yearly fruit. Imbar­go Ships, and there is no Voyage to be expected; but let them go out freely, and there will be Sea-fare abundant: they will come sayling home into the Ports with Tunnage, and Poun­dage, beyond expression. Let the People have a moderate free­dom, and the Prince hath an infinite Bank. A King is not to be streightned in Means, for that is the disgrace of the Nation; Means must not be wrested in, for that is the Groan of the Nation. He is the richest Prince, which doth desire no more Riches, then a thankfull People is bound to part with, There­fore for a Prince to preserve his People's Rights; as it is his ad­mired equity, so it is a branch of his Governing Knowledg.

Thirdly, In causing a free Administration of Justice, for what is a Throne, but a Judgement-Seat? Yes, the nether Judicatory to the Tribunal of Christ Jesus. A King beareth [Page 103] not the Sword for nought, but he is to have vengeance on them, that do evil. Rom. 13.4. A King's Sword is as necessary, as his Crown. Judgement is to be executed in the Morning, and he, that is spoil­ed, is to be delivered out of the hands of the oppressour. Jer. 12.12. Judgement is to run down like water, and Righteousness like a mighty stream. Amos 5.24. It is better, that wicked men should hear ill in their Reputation, then that the King should hear ill for connivence, Plut. as Philip told Harpalus. The Judg, and the Altar should be both alike; Aristot. 3. Rhet. as Archytas said. Fulgos. lib. c. 8. He is no good Praetor, which doth prefer a bad cause before he Laws. Wherefore is the Pruning-hook, but to cut of withered bran­ches? wherefore is the Launcer, but to take away dead flesh? wherefore are not the Kites taken? and the Beasts of Prey hun­ted to death? why are common Barretours suffered to vex the Nation? why are impudent Concubines kept openly? why do just Heirs walk up and down the Streets in their filthy garments? why do Damnable Blades swear, as if there were neither Justice in the Land, nor God in Heaven? why do Chea­ters, Magicians, Witches, false-Coyners false-Witnesses, Here­ticks, Blasphemers, and all manner of execrable sinners pollute the Land, defile the Church, reproach the very Name of a Sa­viour, and yet walk up and down the Streets, and are not que­stioned? are these no Guilts? or, is there no Punishment? Is there nothing which doth blinde the eyes of the wise? have the Judges shaken their hands well from that, which hinders them from inflicting condign punishment? What uproars? and Gallio care not for them? Should these Foxes rest every night in their Burroughs, and not be digged out? Oh! seeing Judges are the King's Eyes, whereby he should spy out Offences; and his Lips, whereby he should speak to the Land; and his Hands, whereby he should chastise Transgressours: A King had need to arise in a Princely indignation, and dash these Eyes, buffet these Lips, and cramp these Hands. I read, Alexand. ab A­lex lib. 3. c. 5. that Darius cruci­fied Sandaces for not executing Judgement; and, Valerius Max. lib. 6. cap. 4. that Camby­ses flayed Sisannes for pronouncing false Judgement; and, that a Saxon King hung up Judges by the scores, for neglecting Judg­ment. If some Judges had been so served, what a fatal Doom [Page 104] would there have been? Oh! how many corrupt Humours do there abound, because this good Physick is not administred? Be­cause sentence against an evil-doer is not executed speedily; therefore the hearts of the children of men are fully set to do evil; Ecc. 8.11. Are Judges in the King's stead? then, why do they not measure out Ju­stice the Kings without Partiality, or Corruption? A wise King scattereth the wicked, & causeth the Wheel to turn over them, Prov. 20.26. If the Judges will not be so honest, as to turn the Wheel, the King should be so wise, as to make them wheel out of their places, or to cause them to suffer that wheel, that others should have en­dured. Pity it is, that a Vertuous Prince, and his whole Kingdom. should be put upon the hazard of ruine, because of wicked men's Impunity: Is he freed of sin himself? and will his Judges make him a partaker of other men's sins? Are not these faithful, trusty Judg­es? The King therefore to free his Person, Conscience, and Nation, had need to take strict care, that the edge of his Justice may be felt in Malefactour's sides, and this is a a part of his Know­ledg.

Fourthly, In advancing the Welfare of the Nation. For the Kingdom is his Mansion; and will not every one beautifie his own Mansion? It is his Spouse; and will not every one deck his own Spouse? When the Righteous are in Authority, the People re­joyce; Prov. 29.2. A Righteous King makes a joyous People; his love maketh every Heart-string leap, and his Knowledg doth send Mirth into the farthest part of the Nation; he is so exact in Go­vernment, that far, and nigh, they finde the blessing of his pru­dent managing of Affairs; for he doth not study so much his own Greatness, as the Greatness of his People; not to make himself high, as his Land happy. That, as in Asah's days it is said, they built, and prospered; 2 Chron. 14.7. and in Hezeki­ah's dayes it is said, that God blessed the people, and there was abun­dance, 2 Chron. 31.10. so, in a good Princes days, there is no­thing, but plenty, and prosperity to be seen; for he doth not, as I­socrates saith, Isoc. in Helena. impose labours upon the people, and enjoy delights himself; but he would have his people have reciprocal Plea­sures with him; he is [...], as Homer saith of Atreus, Homer. Il. 2. a [Page 105] a man, that hath a divided Mind, to take care of every particular man's welfare; he doth account Government to be rem populi, non suā, The People's business not his own, Platina. as good Adrian was wont to say. Whatsoever a rent-Scate he doth come to, he doth desire to be stiled with Justinian; Sigon. lib. 20. Imper. Occi­dent. Veteris gloriae Instaurator eximius, The famous Restorer of the antient Glory. He would have all Arts to flourish, and Callings to prosper, the Waggons to trace the Land, and the Ships to furrow the Seas, he Granaries to be filled, the Ware-houses to be furnished, the Magazines to be stored, that people might talk of nothing, but Free-Trade, and vast Gains, heaping up Silver as Dust, and Gold as the Stones of the street. As a roaring Lion, and an hungry Bear, so is a wicked Ru­ler over the People; Prov. 28. [...]5. [...]ut as Fostering Father, and a Nursing Mother, so is a good Ruler over the People; for since this Prince came into the Land, what Felicity hath entred with him? Since he mounted the Throne, how have we mounted to admiration? We had nothing but Wants, and Wasts, Penury, and Scarcity; but now our Prosperity is risen like the Flood, we build our Nests in the Stars: for see our Plenty, behold our abundance. Who ever thought to have seen such Happy days? Who could have expected such a Return of Blessings Our Phoe­nix is arisen out of her Ashes; our wasted Countrey is become again like Eden, The Garden of God: Oh, praised be God! Oh, honoured be the Prince! So that a Land might be in-lai'd with Riches, and enamelled with Wealth: a good King makes it the Achme of his Ruling Art, and Governing Knowledg, to advance the welfare of the Nation.

Thus then, at last, ye have seen a compleat King, who it is, that wears the right Crown of Honour, and sways the true Scepter of Majesty in a Nation; even He, which hath these two Imperial Perfections in Him, Ʋnderstanding for Heavenly Things, and Knowledg for Temporal Things; But by a Man of Ʋnderstan­ding, and Knowledg.

The State thereof.

Now let us come to the Patient; that is to have the benefit of this Physick, The State; The State thereof, that is, the whole Common-Wealth. From hence observe, that a Pru­dent Prince is a General Blessing. For the Root of the Righ­teous giveth Fruit; Prov. 12.12. It hath not onely Sap to flourish it self, but Fruit to feed others; that is, many shall taste of the benefit of such an one's Government; for, is the Royal Family onely raised by a Wise, and just Prince's coming to His Throne? No, Justice [...]dteth the Nation; Prov. 14.34. A whole Nation is exalted, when such an one is exalted; for, such a Governour being set in Authority, He is as the Sun, which doth give Light, and Splendour, to all within His Dominions. Ʋnder His Shadow were we preserved; Lam. 4.20. Preserva­tion, and Prosperity, do reach to all that are under the Shadow of His Sovereignty. For, as when the Wicked are in Authori­ty, the People do sigh; so when the Righteous are in Authority, the People do rejoyce; Prov. 29.2. a general Joy is spread through the whole Nation; for, not onely the King himself shall be hap­py, but the Kingdom shall share with Him in Felicity. Jacob shall take Root, and Israel shall Blossom, and Bud, and fill the Face of the Earth with Fruit; Es. 27.6. The Reign of Solomon the Wise made all the People joyful, and glad of heart, for all the goodness, which the Lord had done; 1 King, 8. [...]6. Yea, not onely He him­self was in safety, and welfare; but Judah and Israel dwelt with­out fear, every man under his Vine, and Figg-Tree, from Dan to Beer-shebah; 1 King. 4.25. So that a Prudent Prince is to His People a Fortunate Prince, the whole STATE fares the bet­ter for Him: His Virtues purifie his own Heart, and bless a Nation. Aug. lib. 1. Confes. cap. 11. Nescit virtus mensuram, sed vult Cumulare. Virtue doth know no measure, but it heaps up Welfare. This is the Lati­tude of success, that doth come by a good Prince's Reign. The best Omen to a State, is to have such an one placed in Authority; for what can a People desire more, then to be generally happy? [Page 107] Liv. Decad. 4. lib. 6. Communis utilitas est societatis maximum vinculum. Common Profit is the greatest Bond of Society. Raul. in 4. Serm. Parva vasa contemnuntur. Little empty Vessels, which hold but a small quantity are con­temned; but every one love those Vessels, which are brim-full of State-Privileges. A good King doth desire to exceed all his Predecessours, in Princely Favours, and to write a fairer Hand, then all his Predecessours, in Royal Bounty. Thus He doth sign His Grants; or, if ye will, this is his Court-Hand. He would have none to match him in these Throne-Characters, as Philip told Philo the Theban, Plut. Apoph. Nunquam beneficiis victus fuissem, I never knew my self overcome in Benefits. Taxiles, the King of India, thought this to be a Prince's Emulation, and Ambition to out-vy all his Fellow-Rulers in Courtesie. Q. Curtius. Si sis me inferior, accipe beneficium; Si sis me superior, redde beneficium. If thou be'st Inferiour to me, take a benefit; if thou be'st Superiour to me, bestow a benefit. As if Superiours must be beneficial with an Emi­nency; for this is to imitate God, who being the Objective Perfection of all, he doth account them to come nighest to him, who do give the most compleat Perfection, or to the most; that being the truest good, which is most communicative, where there is not onely the greatest inherence of Goodness, but the most influence.

He is the Conspicuous Prince, which is a Derivative Prince, which doth not keep all his Perfections to himself, but his People have them by Redundancy: That King doth make good his In­stitution; for wherefore is a King Ordained, but, in commune bo­num, for the common good. These worthy Rulers, therefore, have their Authority reach as far as their Dominion; and the Fruits of their Prudence, as the Extents of their Dominions. They are National Triumphs, Common-Wealth Rhapsodies; the effect of their prudent Government doth gladden a whole State. But by a man of Ʋnderstanding, and Knowledge the state thereof.


I. First, this doth shew, That that Kingdom is stript of her Orna­ments, which is deprived of the State thereof. For what is a King­dom without State? when it doth want either Power to defend it self; or free execution of Justice for every one to enjoy his Propriety; or degrees of Honour, to make a distinction betwixt Noble, and Ignoble; or liberty of Traffick, whereby the Wealth, and Dignity of a Nation might be preserved? No, a Kingdom, thus abased, is like unto a Vessel, wherein is no pleasure; Jer. 48.38. like an Oak, whose Leafe fadeth; Es. 2.30. like a Lamp put out in obscure darkness; Prov. 20.20. like choice Beauties, which have Dung spread upon their Faces; Mal. 2. [...]. Such are said to have their Horn cut off, their Heels made bare, broken from being a Peo­ple, the Worm is spread upon them, and the Line of Confusion stretched over them; Athen. Deonis. lib. 6. cap. 7. they are like the Chians, which once lived in all manner of Liberty; and afterwards had their Hands bound by their own Servants. There is nothing of Honour in that Na­tion: but there is onely the Bran, Parings, Fragments, Cinders, Snuffs, Tatters, Fins, and Skins of their former Dignity.

And were not we lately brought unto this disaster? Was not this all the Glory of the Nation? Were not our hands bound by our own Countrey-men, and by many the meanest, and con­temptiblest of the Nation? Were we secure in the safest place of the Land? No: we were much like Aristotle, Plut. who durst not stay at Athens; lest they, which had killed Socrates, should kill him also?

What Stumps of the English Glory were there then to be seen? No: we were much like the State of Rome; Sigon. lib. 14. Occid. Imp. that, when Odoacer had conquered Augustulus, it is said, that All Imperial Dignity ceased.

What Power had we to defend our selves; when we were so disarmed, that we had not a Weapon to preserve our Lives; but were in danger to have our Throats cut by every braving Enemy?

What free execution of Justice was there, when the Tribunals were filled with such Judges; that there was little Right to be had, but for the Saints of the Cause?

What Degrees of Honour were there; when every Mecha­nick would insult upon a Noble; as if he were the better Peer?

What Liberty of Traffic; when Artificers were driven to those Exigents, that they were ready to turn Vagabonds? Not a Meeting there could be; but it was suspected to be a Conspi­racie: Not a Conference, but a Spy was at hand to take Notes of the Discourse. Those, which were not slain in the Field, were thrust into Gaols. The Land, after it was Plundered, in despight of all Articles, Covenants, and an Act of Oblivion, was Decima­ted.

Was not the best Cap of Maintainance a Steel-Bonnet? and the best Robe of Honour a Buff-Coat?

What was there to be seen in the Nation, but Warrants, and Examinations, Committees, and High-Courts of Justice, Chains, and Gibbets? Friends durst scarcely salute one another. Every one was amazed at his Neighbour.

We durst not complain openly of our Oppressions: No, we were so danted; that, like the enslaved Subjects of Dionysius the Tyrant, we durst scarcely groan concerning them. Our Birth-Rights were taken away: and yet we were commanded to reckon from the first Year of The English Liberty resto­red.

We were Slaves, and yet we must call our selves the Free-born People of England. Nothing but Schisms, and Heresies in the Church; and yet we must stile our selves the most Refined, and Reformed Protestants.

Nothing, but Designs to ruine Churches, and Ʋniversities, and to Sequester, and Silence the most accomplished Teachers of [Page 110] the Land: and yet people must be taught to cry up this Age, as the Blessed Season for the Propagation of the GO­SPEL.

Oh! sorrows, that We might yet feel with Convulsion-Fits! Oh! miseries, that We might yet think on with an Ago­ny!

Where was then the Majesty of the NATION? Where was the STATE? No: This was rather a Stitch, then State; a Fate, then a State.

Oh! Sin not against GOD, to drive him once more to take down the Rod. Revive not your old Errours; lest ye renew your old Judgments.

Consider what Corruptions ye have mortified, what Abomi­nations ye have taken away from the sight of GOD's jealous Eyes.

Recount, with your selves, whether the late Potion hath throughly purged you, whether it hath cleansed your Members from Ʋncleanness, your Throats from Riots, your Lips from Blasphemies, your Hands from Ʋnjust Gains: If ye be as Cri­minal, as ye were, ye may be as wretched, as ye were; and where will then be the Fame, and Felicity of this Nation? No: Ye will be a Terrour to your Selves, and a Prodigy to Behol­ders.

What Joy shall ye have to open a Door; when ye shall see nothing, but variety of ruths in the Land? Or, to walk up and down the Nation; when ye shall behold nothing, but Aking Hearts, Watery Eyes, Wringing Hands, and Dropping Wounds. Then are ye happy; when ye do serve GOD, that GOD may so bless you, that ye may have not onely your Native Coun­trey; but your Native Rights: when there is a Nation, and the State of the Nation. The State thereof is the Glory there­of. But by a Man of Ʋnderstanding, and Knowledg, the State thereof.

II. Secondly, This doth serve to Exhort all persons to be Men of publick Spirits, to be for the State. For, is there a State, and shall we not advance the State? Yes: or else how are we Members of this Common-wealth?

It had been no matter, if such Stateless Natives had dyed un­der the Roofs, where they were born: or the Families, where they took their first Breath, had been their Castles; where they might have been perpetually immured. For, pitty it is, that they should ever walk abroad, which know nothing, but their own Thresholds; or, that they should gain a Mite in the World, which wedge up all to their own Interests.

Men, that are Lovers of themselves, ought to have all others Strangers to them: they should not have an Heart, but their own, to affect them. Let them be dear to themselves; but a contempt to all others, whom they do not tender. Let them not have an Eye to look upon them with delight; which doth not look abroad to behold others in misery, with compassion: nor an Hand to help them; whose hands do provide onely for their own Necessi­ties, or to promote their own Greatness. It had been but a just Judgment, if these had been born one-ey'd, or left-handed.

In all Calamities who shall sympathise with them, which had such streight Bowels to others wants? Or, who shall bear them Company to their Funerals with Honour; who, whilest they li­ved, never regarded any thing, but their own Potency. Their Skins at last might rot amongst their Beasts, or they might be buried in their own Dung.

Let their own Wives onely weep for them; for, for them they sweat out all their strength: or their own Children onely nayl them down in their Coffins; for, for them they kept the Keys of their Coffers.

I know, that he is worse then an Infidel, which doth not provide for his own; but he, which doth but onely provide for his own, hath many an Infidel, which doth far exceed him.

Athen. lib. 12. cap. 15. Cimon, the Athenian, who, as Gorgias said of him, got Money onely to use it well, was wont to carry whole Sacks full of Mo­ney into the open Streets for publick Ʋses.

Fulgos lib 4. cap. 8. Tullus Hostilius dedicated a great part of his Fields, which his Predecessours had reserved for their private Advantage, to the benefit of the Distressed.

Cuspin. Plut in Valer. Pon. De liber. cap. 42. Nerva, at one time, distributed an Hundred and Fifty Thou­sand pieces of Silver for the general Good.

Porsenna, the King of Hetruria, gave away so much Treasure, at once, to the Romans, that the Memory of that Bounty was pre­served in Graven Tables, under the honourable Name of The Goods of Porsenna.

Antoninus, sirnamed Pius, was wont to give away whole Pro­vinces upon such occasions.

Plut. in Pericle. What magnificent Structures did Pericles build for the Athe­nians? Id. in Graccho. Caius Grachus for the Romanes?

Phocion was so addicted to the Common-good, that he was called [...], the Profitable; and Ptolomy, Euergetes, the Benefa­ctour; and Valerius, Publicola, the Common-wealth's-man.

Where then are any self-breasted Brethren, which are Poli­tique, but not for the Body-politique? For Wealth, but not for the Common-wealth? For Estate, but not for the State?

These men know no Liberality, but to their own Progeny; nor any Magnificence, but to leave vast Patrimonies to their Chil­dren.

They set up no Monuments, whilest they are living, nor leave any behind them, when they are dead: no, not so much, as to have a Stone to bear any remembrance of them, but a Grave­stone; neither Church, nor State, do receive any Largesses from them.

Cyprian. Do not these men tread close? Are they not the Incubi, which ly heavy upon their Estates? They think so little upon their Souls, that they do forget their Fames; and mind Eternity so little, that they do neglect their Memory. [Page 113] who shall praise them, for what have they done that is laudable? who shall prize them, for what have they done that is eminent? no, let them live in the world as Churles, and be turned out of the world as Niggards. Is it not pity but that these should be born in a State, and enjoy the priviledges of a State? what, to suck at the brests of it, and to die indebted to their Nurse? could any moral man thus shake hands with his Country at the parting? or any religious man thus take his leave of a State? who is the Pa­triot? who is the true Gospeller, but he that thinks of those things that pertain to love, and are of good report? Phil. 4.8. Job was a true worthy, and he was as one which did comfort the Mourners. Job. 29 25. Nehemiah was both a true Patriot, and a true Church-son, and he built the walles of Jerusalem, and he main­tained an hundred and fifty of the Jewes, and Rulers at his Table. Nehem. 5.16,17. Mordecai was his equal both in charity and piety, and it is recorded of him that he spake peace to all his seed, and procured the wealth of his people. Ester 10 3. Oh therefore hoord not up all to your selves, but have a State purse; lay not up treasures; but lay out treasures; make not gold your hope, but make gold your Almoner; spare not more then is fit, but give what is fit; seek not great things for your selves, but seek great things for your honor; If there doth come no good by all your riches, but only the looking on them with your eyes; bestow something out of your Estates which may be looked on with ad­miration, and your never-dying renown. Remember that there are not only your families to be regarded; but the Nation; not your posterities, but the Publick. A Prudent King doth not only look to his Court, but the Kingdom; not only heal the maladies of his Palace royal, but the State; For by a man of un­derstanding, and knowledge the STATE thereof is made happy.

Thirdly, this doth serve to shew what an invaluable blessing a Prudent Prince is, he doth make a whole State happy; his Princely eye doth look through his whole Region, his Royal hand is stretched out to the utmost extent of his Territories; he doth come with signal favours, and he doth present his people with regnal benedictions; if his Subjects do know how to obey, he doth know how to cherish; if they do know how to be Liegemen, [Page 114] he doth know how to be a King. Here is the Mannah, which doth feed all the Camp, and the Alabaster box of pretious Spike­nard, which doth fill with the sweet savour of it, the whole house where it is opened. As excellent Majesty is added to him. Dan. 4.36. so excellent magnificence doth flow from him; as the land is the land of his dominion. 2 Chron. 8.6. so it is the land of his beneficence. To be a general ayd, this he doth esteem his royalty; to benefit all, this he doth account as his high Prerogative. For this Pyrrhus was stiled by his people Aquila, the Eagle, Plutarch. because with a quick eye he looked through all his Regions; Alexander l. 2. c. 11. and Artax­erxes was called Mnemon, because he was mindful of all his Sub­jects wants; Marmeus l. 11. Hist. Rer. and Alphonsus the 10th of Aragon was named Lar­gus, for his large and liberal affection to all them within his Do­minions; yea, how many Princes else were honoured with the illustrious Titles of Fundatores; the Founders of the peoples hap­piness, and Liberatores, the Deliverers of them from slavery, and Conservatores, the preservers of their freedoms? yea, they knew not how to abound enough to them in exultations, and exaltations, approbations, and acclamations, traunces, and triumphs; they hung up Tablets, and built Statues to them; that what their minde, and memories could not perpetuate, their Marbles, and Monuments might. Oh, they held themselves in­finitely advanced, generally blessed by them. And indeed what are good Princes but storehouses, where a whole Nation may have supply? and Conduits, where a State in general may fill its Pitchers? here is the pool of Bethesdah, which healed all sick of Diseases, which when the Angel stirs the waters will step into it. A good King doth give a publick call to all the people of the land, wish­ing them to resort to him, and they shall be favoured, and fostered. Come Nobles; (saith he) come Bishops, come Judges, come Merchants, come Prisoners, come Enemies, and ye shall find my beneficent Nature.

1. Come Nobles, ye which have been brought up in Scarlet, and yet have embraced the Dunghil; ye which are of Honorable houses, and yet the Other-house had put you down; which have been men of renown, and yet Abjects have confronted you; which are Nobles by birth, and yet the children of base men, [Page 115] viler then the earth, which one would have disdeigned to set with the dogs of his flock, have insulted over you, which are Lords; and servants of servants have striven to be your Masters, which are to be the great Judges of the land to punish Malefactors, and yet have been handled as if ye had been found amongst Theeves, and been the grand Delinquents of the times; which are to be the great Council of the Kingdom, but have been used, as if ye had not been fit to be Clerkes of the Council; not to be the little finger of a Parliament, but have been unhoused, and could find no place to sit in, unless ye would step down into an house of Commons. Oh, it doth pity me (saith such a King) to think how long ye have been obscured, and lived rather like Cloister­men, then Noblemen. Come ye, and ye shall find that ye have a King, that will seek you out, and take you up; ye shall be no longer the Scorne, and Mockage of the vulgar. If ye know your Fountain of honor, the spring is not yet dried up, as ye were created by a Prince, so by a Prince shall ye be confirmed; ye are the Mighty of the Land, 2 Kings 24.15. and ye shall be as Mighty, as ever were any of your Progenitors, without an Herald at Armes. I will preserve to you your Scutcheons, and Pedigrees: I will re-establish you in your pristine honors, and dig­nities, and restore unto you PEEREAGE.

2. Secondly, come Bishops, ye which have the Consecration of the Lord upon your Foreheads, which are Starres in the right hand of God; which have an Apostolical institution, and an Apostolical succession; which are the Advocates of faith, the Champions of truth; and the Bulwarks, and Buttresses of the Protestant Church; whose learned Treatises are your own fame, the Schismaticks envy, and the Jesuites tortures; whose prudent, milde, and fatherly Government, (though the best discipline upon earth cannot be free from scandals, and exceptions, by them, which would not in all things govern half so well) hath been the Delight of judicious Princes, the satisfaction of well-principled Nobles, and more acceptable to the people in general, and to Dissenters in particular, then the coercive power of a more rigid party; Oh ye which have the key of knowledge, and the key of jurisdiction, to whom belong the Pastoral staffe, the stole and [Page 116] the chaire. Oh it doth grieve me (saith such a Prince) that ye which have had such a Primitive calling, and been reverenced by all Antiquity; and been intertained with such an high and honora­ble reception; wheresoever Monarchical government hath been setled, that of late to the contempt of Apostolical Ordination, the scorne of Ecclesiastical usage, the shame of the Reformed Churches, and the Inlet of heresy and blasphemy, have been so declined, decried, despised, defamed, and even defaced; and that because some would have you more then men, and some have voyced you forth to be but trivial men, and some have made you the worst of men; well, I find that the most Orthodox Fathers, the Holy Apostles, and our Blessed Saviour met with as base aspersions, and as curs'd language; therefore these things do not move me; your calling is just, the Orders are faultless, I cannot expect you to be Angels, it is well that I finde you for the generall to be the wifest, and the best of Men. Therefore ga­ther together, ye are not utterly a lost calling, your King knew the worth of you, and the Church feels the want of you: I will therefore put your [...]rosier again into your hands, invest you in your ancient Robe, and establish you in your Prelacy.

4 Come Judges, ye which have Benches to exercise judicature in, and are the Oracles of the land to determine the great difficul­ties of right; which sit by the Kings Writ, and do represent the Kings person; that as in him is the Portion of the Law-giver, so there is in you the Portion of the Sence-givers; for though ye be not Law-makers, yet ye are Law-Remembrancers; the Text is not yours, but the Commentary is yours; for what are ye but the great Interpreters of the mysteries of Statutes and Usages? Yea the great Antiquaries of Records, and Customes? Ye have eyes so cleere, that ye can see as far as the Conquest, and can Spy out the motions of Government in the Saxon Heptarchy; yea, that finde out the ballance of the Romane justice, nay perhaps, if need were, could glance at Brutes groundsel, and settle the Land upon the first Fundamentall Constitutions; which are versed in such ancient Memorials, as if ye could raise the dead, or make wasted ashes to speak again; ye can tell the world of Estovers, [Page 117] Escuage, Cornage, Trover, Quarentine, Misnomer, Abate­ment de briefe, Abbeyance, Burgbote, Conders, Corrodie, Arrrain, Dogger, Doggedraw, Fledwit, Formedon, Garran­tie, Coteerwit, Deforsour, Couthleulagh, Essoine, Embrason, Withernam, and other great Enigma's of the Law.

Oh, high is your power, great is your judgement, weighty is your charge, expedient is the exercise of your authority; for ye are the Cabinets of the Lawes jewels, the Vials to receive the Distilled judgements of the Antients, the Shrines to keep en­balmed precedents; ye are intrusted with the Plaints, and Pleas, Liberties, and live of the people. Oh then that of late ye have been driven from your Tribunals, and new Graffes set in your stead, many of them men of obscure names, & some of obscure qua­lification, not known to their own tribe, much less fam'd through the Land for eminency of endowments, and yet these men who had in them more ambition, then knowledge, and haughtiness, then conscience, to side with a Party and to work the feat of De­signes, were countenanced, and commissioned to supply the places of such accomplished grave Sages, as your selves; where­by justice was Sphinx, and the Law a Labyrinth, there being little else in the time of their judging, but severity to the inno­cent, and indemnity to the guilty, judgment being turned into gall, and the fruit of rightousness into wormewood, the foot of pride had her priviledged treadings, a snare was layd upon Mizpeh; the righteous were sold for Silver, and the poore for shooes, the whole land cried out of injury, and violence, the Fishers fished, and the Hunters hunted, the diseased of the flocke were thrust at with thigh and shoulder, and pushed with hornes, the wicked devoured the man more righteous then himself, the wine of the condemned was drunk in the house of God; and all this misery, because the judg­es were as the Evening Wolves. Oh sad times to think on, that violence was so predominant, and justice so long fallen in the streets. It is time therefore to seek up our lost Gold, to repair our shivered pillars, to scowr up our armour of proof. Oh therefore ye renowned Fathers of the Law, ye have been a long time want­ing to the Nation. The King (saith such a King) the Nobles, the Church, the Universities, the Citizen, the Tradesman, the Land­man, [Page 118] the Seaman do call for you, therefore ye shall no longer remain like dislocated members, Diamonds shaken out of the ring, disgraced, displaced, no, your commissions are renewed, your Seates are empty to entertain you, ye shall appear in your Robes again, THE JUDGES SHALL BE RESTORED AS AT THE FIRST.

Come Merchants, ye which were once the Lands Magazine, the Kings Burse, whose trades were better unto you then fee-farmes, whose shops could buy out many Mannours, whose brains maintained you better then the heritages of your elder brethren, whose arts advanced you with more speed, and to a greater hight, then all the Liberal Sciences; Men not onely of ingenious in­ventions, but Heroick attempts; what would not resolute Mer­chants undertake? They feared neither Seas, nor Tempest, Rocks, nor Shelves, Streights, nor vast Ocean, Hericanoes, nor Torna­does, the Frozen, nor the torrid Zone, the Barbarous Continents nor Malignant influences; they were contented to make Ships their Houses of State, and Cabins their si [...]led Parlours, who for many moneths had fresh air enough, but little fresh meat; which had the sight of many bright Starrs, but of few gorgeous buildings; which carried their pretious coyne along with them, but lest their pretious Pearles (their Wives, and children) behind them; which have longed oftentimes as much to see land, as the Mother which bare them, and to sayle into a Port, as to steppe up into a Councel-chamber, and all this to search all lands for commodities, and to purchase the rarities of the World; whereby in a short time they grew up to that height, that their Stature could not be taken, they exceeded all the ingenious and industri­ous of the land by many Cubits; and their estates were no more vast, then their actions were noble. I do not say, who built, and feasted, burnished, and furnished more then the Merchant? but who relieved more Orphans, redeemed more Captives, founded more Hospitals, Schools, Churches, then the Generous, and Magnificent Merchant? The Merchant was one of the great Splendours, and Mirrours of the Nation. But alas, of late, how was Merchandise fallen into a Consumption, her lungs wasted, her [Page 119] breath corrupt, her cheekes sunk, her vitalls even spent a Macies, a tabes, a pining disease ran through her, whole body, for it was so sucked with Taxes, and Excise, bad debtors, and sad losses, that the merchant was even turning Bankrupt. But shall such a famous Comforter of the Nation now dy of Melancholly? No, Merchant (saith such a King) lift up thy head, thy Prudent Prince knows how useful thou art to the land, therefore he doth bid thee be of good cheer, thy Harpies are flown away, thy Fiends are dispossessed, bring out thy wares, for thy Customers come throng­ing. Rigge out thy Ships, for the Seas are open, thy Bills of Lading, and Envoyes, and Churmarties, and letters of credit, Res­counters, Parecer, averidge, Policy, Barratry, Betcommary, Wa­ger, Renuntiation, Lawes of Old, or Staple Lawes. Procura­tions will be of use again; buy what thou canst, there will be a quick returne; stock but thy self with commodities, and thy goods shall not lye Moth-eaten by thee; thy King saith unto thee, that there shall be a free trade: Merchandise shall flourish, again,

Fifthly, come Prisoners, ye which if ye would not complie, must be committed; if ye could not yield to Orders, ye must yield to the Key-keeper; if ye would not help a Free State, must lye bound in Fetters; if ye would not part with your revenues for the present power, will be overpowred; ye must discontinues from your heritages, Jer. 17.4. Yea, remember the doom of the times, either partake, or take him to you Jaylour; either cast in your lot; or cast him into the hole. Oh how many of you for preserving conscience towards God, and fidelity to your Prince, that your names might not be blemished, nor your pro­fessions scandalled nor your posterities branded, have lost your livelyhoods, and liberties, and been enthralled like Captives ta­ken in warre, which did endure all the rage of mercilesse Fu­ries, rather then consent to such Jesuitical, and Diabolical de­signes? But oh, shall ye alwayes be warded up in those Little ea­ses? Is there no jayle-delivery to be expected? yes, the sorrow­full sighing of the Prisoners hath been heard afar off, the noyse of your chains hath ratled in your Kings eares; he doth commi­serate [Page 120] all his suffering subjects, but every heartstring in him doth ake to think of his distressed Prisoners. They are their Malig­nants, but his Loyal Subjects; their Traytours, but his True-men, and therefore shall not these be tender unto him? Yes, the ru­ining of mens estates doth grieve him, but hazarding of mens lives doth pierce him to the quicke. Oh ye prisoners, there­fore (saith such a King) think not your selves forgotten, your names are penned down there is a Record kept of all your suf­fering; your King doth speak to you through the key-hole, and doth promise you, that he will make the gates of Iron, and Brasse fly opon for your sakes, saying, Come forth pri­soners, (ye have been Prisoners,) ye shall be Courtiers, ye have worne chains of Iron, I will change them into chaines of Gold; ye have been upon hot service for Me, ye have waged a fierce battle for my sake, ye have been ready to dy for Me, and by the worst of Deaths, not killed with the Sword, but the Axe. Well, ye are Souldiers too, Champions of prowesse, ye have fought a pitched battle for me in the field of obloquy, and might have left your precious blood dropping out upon the top of the Hill. Martial Worthies, I account you my Heroes, ye have out-lived the fate of the day, ye shall have your Salary, step to Court, and there ye shall finde your Princely Pay­master. Prisoners shall be released, and recompenced.

6. Sixthly, Come Enemies; who can cast an eye on such? I can look cheerfully upon you; who can exchange a word with such? I can salute you; who can affect such? I have a breast: for you; Who hath a hand for such? I have armes to embrace you; Ye have been Enemies, your enmity was apparent, ye denied my Title, defied my Name, deprived me of my Revenue, slandered my Actions, took up Armes against me, and would have taken away my life; ye Beheaded the Father, and said ye would have whipt the Son to death; and if your hands had been as long as your tongues I had been cut short enough, ye would have been real Enemies, and made good your words to a title. Now who can pardon such Enemies? I can passe an Act of Indemnity to them. Ye are Enemies, but ye have met with a meric­full [Page 121] Enemy, one that doth not desire to be an Enemy, one that will not be an Enemy. Cannot I raze out of my brest all these injuries, and indignities? Yes, I have a Princely heart of mine own, and ye shall finde the Princely operations of it; Your designe doth not exceed my Patience, nor your malice my Prudence; Ye ex­pelled me: but I will not banish you; Ye would have unkinged Me, but I will not unman you: if ye know how to forsake your errours, I know how to forgive them; If ye will but be peacea­ble, I am not implacable; I would win you by clemency, I would reclaim you by Prudence; ye have been my blood-thirsty Ene­mies, but I have not a blood-thirsty thought against you: I will not spill your blood, and my heart would bleed, if ye should spill it your selves What mercy should I have found at your hands, if I had fallen into your power? VVhat but mercy shall ye finde at my hands, now ye are in my power? Ye which have been barely my Enemies, I am no Enemy unto you; A man of fury and indignation would destroy you all, but a man of Ʋnderstanding and Knowledge will preserve you all; ye cannot have more guilt, then I have kindness; nor more crime then I have compassion. If ye can but repent for what ye have done, it shall never repent me, that I have saved the lives of my peni­tent Enemies. It is baseness to reproach a Reformed man for any of his former sins, though never so grievous: who will re­proach Zacheus for his extortion, or Saint Paul for his perse­cution, after their conversion? Must contrite Sinners thus be treated, and not contrite Enemies? Yes, my Humanity, and my Christianity teach me how to relent, and to express my self indulgent, and to feel an obliterating heart towards my converted Enemies. A Gracious Prince doth not know how to revive for­mer grievances, or to call you Enemies: your Prudent prince knows not how to feel the sting of ill turns, or to seek revenge for them. See how I would gain your hearts by meekness, and break, or melt your hearts with Prudence. If ye can but say it was an irreligious attempt, I have Religion enough to bury it; if ye can but say, it was a Jesuitical parallel, I have a Protestant heart to pardon it. Give Me but My own, and I give you your lives: give me but your knees, and I give you your necks. At what price went necks formerly? the price is much fallen. Though perhaps I could not have bought my neck of you [Page 122] for millions, yet ye may have your necks of Me under the price of a Sowze, or a Liver, even for the asking, even without ask­ing, for I offer you them, if you will give Me but calme tongues, and cordial affections. Return to your duty, and your Prince doth return to you in favour; be not ye Malecontents, and I am pacified. Can you imagine lower terms for redintegration of affection? Was there ever Prince so highly provoked, so easily reconciled? What would ye have? Ye have my pacified Coun­tenance, and if that doth not satisfie you, ye have my Act of Pacification. Ye are invincible Enemies, if ye will not beleeve Me; ye are intractable, inveterate Enemies, if ye do not bless Me; Are ye not yet used like Natives? What would my Countrymen have? am I not yet kind enough? can ye wish me to be more amicable? Ye have my heart, and ye have my hand; my Princely favour is both signified, and signed; it is to be feared, that your many Princes used slippery arts with you, and were men of no fidelity, that your true Princes word doth carry so little credit with it; for what do ye still doubt Me, and su­spect me? shall there never be an end of fears, and jealousies? am I yet too sparing in expressions? how should I perswade you, that my lips are the true Embassadours of my heart. Indeed some think, that I have something forgot my Mothe-tongue, that I cannot speak readily French; but did not my Father, think you, teach me to speak his countrey language? else why do ye complain of the Idiome? Have I not spoken plain English? If I have, why do ye not understand me? Why do ye not say that ye can require no more for plenary satisfaction? Why have you stil panick feares, that for all your Princes candid, and liquid unbreasting of himself, ye say, or can say, that here is no quiet corner, this Land must not be taken up for our safe resting place? Why not? What troubles you? are your hearts work­ing? are your feet stirring? will ye shun the sight of your Prince? No, (saith such a King) fly not my presence, fly not out of the Nation; for except your own dreads chase you, who pur­sue you? except the Devil doth compel you to be gone, who doth eject you? no, keep your obedience, and keep your [Page 123] ground. Your King bids you iive in the Land, live in his eye, live till (as Augustus Caesar said of Pollio) ye become gray­headed under his mercy. What now then, nothing but proclai­ming of Rebels, searching abroad for Taytours, committing to Dungeons, holding up hands at the barrs of justice? Rackings, and Gibbetings in the Reign of such a Prince? no, some wiser then other some. An hasty, precipitate Prince might do this, but a man of understanding, and knowlege hath no such spight, or rancour in him. There is not an hasty word heard, not a di­sturbing Messenger sent abroad, not a vindictive action appear­ing, but all in another accent. They which were his own Ene­mies are not so much as called Enemies, much less prosecuted as Enemies; except therefore they would have the Crown from his head, what would they have more from the head, and heart of such a Milde, Mercifull Prince that weares the Crowne? After intestine warres, and bloody encounters, what is the issue? There is a reconciliation, all Friends, a generall Am­nesty is past, the King, and his Enemies are at peace. There is not a man, which will hurt the King, there is not a man whom the King will harme; his Enemies will rather fall at his feet, then strike at his head: and the King is readier to shed teares, then blood. The King may rest in his Throne, and his Ene­mies may rest in their beds. Let them both rest, and let not all the Machiavilians in the land, all the Jesuites at Rome, all the Devils in Hell, be able to set them at variance. We have had a chargeable insurrection, a dismall warre, a lasting, and wastng rent, but praised be the great over-ruling God; that he by an Heavenly providence hath brought in the right Heir, and by an Heavenly inspiration hath knit the hearts of three Kingdoms to acknowledge this Heir, that not on­ly the King, and his faithfull Subjects are met, but the King, and his fiercest Enemies are reconciled. Oh, vexation to the turbulent Polititians! Oh, torment to the State-troubling Jesuites! Oh, the mysteries of Gods secret actings! Oh, the miracles of his unsearchable wisdome. Consider, and confess, ponder, and publish, recount, and record, weigh, [Page 124] and wonder, sing for joy, and weep for joy. Ask now of the dayes that are past, since the day that God Created man upon earth: enquire from the one end of heaven to the other, if there came to passe such a great thing as this, or whether any such like thing hath been heard, Deut. 4.32. A King without the Land, and a single per­son voted never again to reign in the Land, and the whole Na­tion filled with Swordmen, Pikemen, and Spearmen, to fight it out to the last drop of blood, rather then the designe should fall to the ground, and yet in the exiled condition of the King, and against the desperate Decrees of such an Illegal, Irre­gal, Depriving, Depraving, Deposing, Decrowning Party, coming through the midst of many, which had been ancient Enemies, not one lifting tongue, or weapon (that was generally known) either to oppose his entrance, or resist his right, God (to astonishment) hath brought the King into the Land, and brought him to his Throne, setled him, and setled his Ene­mies, and all things so miraculously ordered in Heaven, and so sweetly composed upon earth, that all differences are ended in accord, and all jarres in embracements, that there are nothing but mutual, and reciprocall desires, and vowes for one anothers welfare. Oh mercy mever to be forgotten! Oh miracle never enough to be admired; they require a Trophee, they deserve an Hosannah, yea, a volley of Hymns to celebrate them. Thus can the providence of God settle a distracted Nation, thus can the prudence of a King pacifie a displeased, distempered people, and turn Capital enmity by degrees into cordial unity. But to draw to a close, a King that can be thus good to his Enemies, to whom will he not be benigne? I have shewn you how many shall have a sense of his happy Government, and who may not have a share of it? Yes, expect it one, expect it every one. I say no more, but that a Prudent Prince is extensive in felicity, He is a blessing to a whole STATE. But by a man of understanding, and Knowledge, the STATE theref shall be prolonged.

Now let us come to the lastingness of the Cure, shall be prolonged. From hence observe; that a prudent Prince doth set up a Stable Kingdom; not for a life, but for generations,

His ego nec metus rerum, nec tempora pono.
Virgil. 1. Aeneid.

There are neither measures, nor stints to be put to such things, wise men do not bury all their happiness with them, as if when they were dead their children must go seek for estates; no the Fathers shall enjoy it, Virgil ib [...]d, Et nati natorum, & qui nascentur ab illis, their Sonnes shall inherit it, and their Sonnes Sonnes after them; so that they are happy in themselyes, and happy in their posterity, therefore is it said, that the root of the righteous shall not be moved, Prov, 12.3. Such leave a deep rooting, which long continuance of time can hardly pluck up. Might may gain riches for a season, but prudence doth bring in durable riches, Pro 8.18. This is not greatness for a glance, or glimpse, but for perpetual generations Gen. 9.12. or to the utmost bounds of the everlasting hills, Gen. 49.26. that as a wise mans name and blood shall remain in his posterity, so shall his felicity. Whatsoever doth carry no fastening with it, but is like unto a pinne half driven home, yet this is a nayle in a sure place, yea such a nayle as a man may hang upon it all the glory of the Fathers house, and of the Nephewes, and of the posterity. Es 22,23 24. Quaeris Alcide parem? Seneca. dost look for any Champion like to Hercules? and dost thou look for any Founder like to the prudent man? no, he doth build for ages. The King that judgeth according to truth, (and he is the wisest Prince) his Throne shall be established for ever. Pro. 29.14. Was it not verified in David? Yes, God promised to make him a house, and when his daies should be fulfilled, and he should sleep with his Fathers, God would set up his seed, which should come out of his loynes, and the Kingdom should be established 2 Sam. 7.12. VVas not this promise found true in the event? yes, though Judah had some Kings that were none of the best, yet for the first Founders sake the Kingdom was a long time preserved, as it is manifest in the reign of Abiam, who was bad enough, yet for Davids sake did the Lord his God give him a light in Jerusalem. 1 Kings 15 4. and the like is seen in Jehorams reign, who was [Page 126] desperately evil, for he not only walked in the sinnes of Israel, but took the Daughter of Ahab to wife, yet the Lord would not destroy Judah, for his servant Davids sake, as he had promised to give him a light, and to his seed for ever. 2 Kings 8.19. yea no enemy for a long time could scale that City, which a wise man had built; for when Sennacherib came against it with force, and fury, and thought to have rifled it, and razed it, yet God bad Hezekiah be of good Comfort, saying that the King of Assyria should not enter that City, nor shoot an arrow against it, nor come be­fore it with sheild, nor cast a mount against it, but he should returne the same way that he came, and should not enter the City, for I (saith the Lord) will defend this City to save it, for mine own sake, and for my servant Davids sake. 2 Kings 19 32,33,34. So that here is a City set upon a true basis; what a prudent Prince hath built it remaineth, as it were, to perpetuity, that whereas other States have their hurles, and are shaken down, as if they were built upon a quicksand, for Kingdoms shall cease. Isai. 17.3. and shall be broken, and divided to the four winds of heaven, and shall not be for posterity. Dan. 11.4. and the Throne of Kingdoms shall be overthrown. Nah. 3.23. insomuch that there shall be neither royal Prince, nor royal City to be seen. For how is Sheshach taken? and the glory of the whole earth taken? Jer. 31.41. I will make Rabbah a dwelling place for Camels, and the Ammonites a Sheepcoat. Ezech. 25.5. Go ye over to Tharshish, howle ye that dwell in the Iles, is not this that your glorious City? her antiquity is of ancient daies, but her own feet shall lead her far off to be a sojourner: Who hath decreed this against Tyrus that Crowneth men? whose Merchants are as Princes, and her Chapmen are the Nobles of the world? I the Lord of hosts have decreed it, to stain the pride of all glory, and to bring to contempt all them that be glorious in the earth. Es. 23.6,7,8,9. When Ephraim spake, there was trembling, but Ephraim afterwards trembled, for he hath sinned in Baal, and is dead. Hos. 13.1. Hear this ye fat kine of Bashan, which are in the mountain of Samaria, which oppress the poore, and destroy the needy, and they say to their Masters, bring ye, and let us drink, The Lord of hosts hath sworn by his holiness, that lo the daies shall come upon you, that he will take you away with thorns. [Page 127] and your posterity with Fishhoks, and ye shall go out of the breaches, every Cow forward; and ye shall cast your selves out of the palace. Amos 4.1,2.3. Niniveh was counted an invincible place, but the gates of her rivers shall be opened, and her palaces shall melt, Huzzah the Queen shall be led away Captive, and her Maids shall lead her like Doves tabring upon their brests. Though Niniveh be of old like a poole of water, yet they shall flee away: stand, stand, shall they cry, but none shall look back, spoyle ye the silver, spoyle ye the gold, for there is no end of store, & glory of all the pleasant vessels, but she is empty, and void, and waste, and the heart melteth, and the knees knook together, and sorrow is in all loynes, and all faces gather blackness together. Nah. 2 6,7,8,9,10. Of Babylon it is said, that a cry of battel is as in a land of great destruction; how is the ha [...] ­mer of the whole earth destroyed, and broken? how is Babel become d [...]te, and waste? Ier. 50.22,23. Yea thou shalt take up this Proverb against the King of Babel, and say, how hath the Oppressour ceased? and the golden City rested? The Lord hath broken the rod of the wicked, and the scepters of the Rulers. Esai. 14.4,5. not­withstanding these be the strange mutations of Cities, States, & Kingdoms, that nothing is firm, and fixed, which power, and pol [...]cy only hath reer'd up; and these ominous; and stupendious fates and disasters are met with where earthly glory hath been seen in her brightest fulgour; yet Prudence builds no such perishing collapsing structures; where Kings reign by heirs, there is lasting riches. Prov. 8.18. those Governors which prudence authoriseth shall be planted in the mountain of Gods inheritance, and his hands shall establish them, Exod 15.17. marke, these have an establishment go along with them, and shall have to them, and their successors, a demise of their government, as long as God sits Prince upon his mountain, be proprietary in his own inheritance, and hold his Crown-land; these are not only placed but planted there; not only estated, but established. Of such a King God saith, as he doth in Ps. 89.28,29. His mercy will I keep for him for evermore, and my Covenant shall stand fast with him, his seed also will I make to endure for ever, and his Throne as the days of heaven. Vespasian had two conspirators, which sought his life; he hearing of their pernicious intention, caused them to be apprehended, and not [Page 128] long after brought them upon an open stage, and putting two swords into their hands, bad them dispatch him; they being astonished at the extraordinary motion refused it: what saith Vespatian, have ye thus long plotted my death, and will ye not now kill me? Oh, give over such designes, for ye will never be Masters of your desires; do ye not manifestly discern how such wretched attempts will be frustrated? yes, videtis principatum fato dari, frustraque tentaturum facinus esse potiundispe. Ye see Prin­cipality is given by destiny, and it is but lost labour to undertake any horrid action with the hope to enjoy it, or to wrest the Prin­cipality to your selves. Where God doth bless the government of a prudent Prince, it is in vaine for all the Conspirators upon earth to seek to destroy it. It is in vain for any to fight against the Destinies, I mean to oppose Gods decrees. Men may mur­mure mutiny, plot and project, but at last end with shame in all their undertakings. Wisdome doth raise impregnable forts, A Prudent Prince doth cause a State to be prolonged. But by a man of understanding, and knowledge, the State thereof shall be prolonged.


1. FIrst this doth shew, that present greatness is not the true greatness, but the happiness that doth continue; as here, the decaying State is not the right State, but the State that is prolonged. Who care for Actours, which have gay clothes upon their backs for a few houres? so who care for the said Momentany Mimicks of Government? P [...]ut. in Solone Croesus asked Solon whether he did not hold him (being in the achme, the vertical of worldly greatness, and glory) the happiest man in the world; I cannot tell (saith Solon) yet what to think of thee, till I can see whether this gran­dure will continue, and hold out; [...]urip. for Ne Priamus hac aetate infaelix fuit, Priamus, that was at last the misera­ble King of Troy was not unhappy at thy age. Aspicite me, qui fui censpicuus mortalibus, praeclara peragens, at nunc una die me dejecit fortuna, sicut plumam. Look upon me, who [Page 129] was once cons icuous amongst mortal men, performing fa­mous mous things, but now fortune hath blown me down like a Feather, said Amphytrion; Val. M. l. 6. c. 1. Siphax that was once said to be Victor Victoriae, Id. ibid. The Conqueror of Conquest, at last was cast into chaines by Laelius Q. Cepio that was called Patronus Se­natus, the Patrone of the Senate, had at last his bowels torne out by the Hangman. Oh how many of these Glowormes have we seen shine brightly for a time? How many of these Pageants have we beheld pass along the streets with pomp and glory for a season? for God, divers times, doth shine upon the counsel of the Ungodly, they rest in their houses, and florish in their Palaces, they walk with stretched out necks, and puff at their Inferiors; they build their nests in the Stars, and wear pride like a chaine about their necks. Oh how lofty are their eyes! and their eye-lids are lifted up! But what is all this but as the brightness of a Falling-star, which doth shine so long as the unctuous matter doth continue, but then doth drop down in gelly? Worldly glory doth dazle much for a while; but it is but fluid and transitory. How mad are we then that are apt to be in­chanted with present greatness? How ready are we to magnifie any sort of men which do thrust into Authority? by us they shall be accepted, extolled, and said to be Go­vernors designed from Heaven to rule over us; they shall be crouched unto, and have all the flattering Titles that Time-serving Parasites can invent. Oh your Excellency, Oh your Serene Highness; these same Larves shall be ta­ken for natural faces, these same Usurpers shall be cried up as lawful princes. But beware of this delusion, for may not the worst of men have the best of Fortunes. Yes, I my self have seen the wicked in great prosperity, Psal. 37.35. To them alone the land may be given, Job 15.19. Their eyes may start out with Fatness, and they may have Collops in their Flanks, Job. 19.27. But how long will this hold? nay how soon will it be gone? have they any more than a Lease of this greatness? can they convey it to their [Page 130] Heirs by free-deed? no, they have but their term, and when that is expired, the posterity hath scarce the rags of the Fathers Robes. Away therefore with all mutable fa­ding pomp; that is the true greatness that hath a perma­nency in it, as (here) that is the true State that is Prolonged. But by a man of Ʋnderstanding and Knowledge, the State thereof shall be Prolonged.

Secondly, this doth shew that it is not in the power of man, To cut off the entaile of States. The Government may be inter­rupted, but again renewed; for a while disturbed, but after­wards prolonged. Away then with them, that think they can shoot away Principalities out of the Gun-room, and blow down States with Votes, break Scepters, and dash in pieces Crowns at pleasure; Monarchy (say they) shall never return again into this Land, there is an end of the Single Person; nay some there are that pretend they can see the dooms of Princes in the stars, and poetize Kings out of their Thrones, with Mystical, Magical Verses; Mars, Puer, Al [...]cto, Virgo, Vulpes, Leo, Nullus. Or raze out just Titles to Soveraignty, by throwing down dead Images, or give the last Exequies to Royal Lines, by crying, Exiit; no, there may be a dead winter for a time, but at the Spring the Righteous shall flourish as the Palme tree. Psal. 92,12. There may be some opposition, and obstruction for a while, but all the weapons that are formed against thee, shall not prosper and every tongue that riseth up against thee shall be condemed; this is the heri­tage of the Lords Servants, and their righteousness is of me, saith the Lord, Isa. 54.17. Though there be not cleer day on the suddain for them, yet Light is sown for the righteous, Psal. 97.11. Though there may be some waiting, yet the Patient abiding of the righteous shall be gladness, Prov, 10.28. Sigon. l. 11. Occid Imp. cap. 11. Honorius the Son of the great Theodosius being expelled his Kingdom, at last recovered it; Fulgos. l. 6. and so did Justinian the Second, after several indignities endured by Leontius and Tyberius; Id. ibid. and so did Andronicus when he had [Page 131] been driven out of the Empire by Emanuel. Saxo Grammaticus reports the like of Hiarnus, Syward, and Jarmericus; and in­finite it were to relate all examples that to this end might be pro­duced. Therefore let no man think that accidents can quite throw down Thrones, or present Casualties can be perpetual Fates to Monarchies. No, Governments have their inter­changes, as the State here that had various chances under the many Princes, yet when a wise Prince came to rule, it was Prolonged. But by a Man of Ʋnderstanding and Know­ledge, the State thereof shall be Prolonged.

3 This doth shew that that Greatness is uncomfortable which is unconstant, and that Felicity is not profitable, which will not be prolonged. Here is much striving in the world to get vast Estates, and when all is done, men have no confidence for their continuance. What man is there that hath built a a new house, and hath not dedicated it, Deut. 20.5. Here are many Builders but few Dedicators, they rather heap toge­ther Estates, then hallow them; so long as they may get, they care not by what means they get, and are these revenues like to prosper? is there no more required to happiness but thine own industry? can thy own ripe head, or right hand, settle an estate? no, blind are the Dizzards of these times, which think to raise fortunes by the engine of Endeavor; they carke, and spare, and gripe, and think that is the high way to preferment, yea, the only way to make Possessions firme, if they be but provident the Estate shall be Prolonged; it is no matter for Gods Providence, but their own; but alas, do not these men at last find that their hands may stretch, and their brains may retch, and that in conclusion they do but spend their strength in vaine, and that they shall bring forth nothing but the wind. Endeavor, I confess, is requisite, for I know that the Fool that fold, his hands toge­ther shall eat his own Flesh, Eccles. 4.8. But endeavor is not all, for I know likewise, that the anxious worldling may unfold both his hands, and not pamper his flesh. There is the paineful Fool, as well as the slothfull Fool, they are both [Page 132] empty Sculls. It is true that the sluggard doth bereave his own house, for by slothfulness the Roof of the House doth go to decay, Eccles. 10.18. And it is as true that the Worldling that doth think to fetch in all by his restless pains, doth but labor in the very fire, and weary himself for vanity, Heb. 2.13. What great substance is there to be gotten out of the fire, and that which is gotten doth it not carry such an heat in it, that it will consume all to nothing? But I have nothing to do with the idle Fool, but the busy toylsom Fool. Come forth then thou turmoiling Idiot, thou which dost sweat thy self into a dry skin, and travayl thy self into a Cripple, that dost think that thy warded hands shall fetch in an estate, and that thy sur-beaten feet shall stamp up a fortune. Alas thou art in a Frensy, troubled with the Simples, yea, thou art out of thy wits, for not onely he that ma­keth hast to be rich shall not be innocent, Prov. 28,20. but he, that with an evil eye maketh hast to be rich shall come to poverty, Pro. 28.22. Poverty? Not power, but poverty, not plenty but poverty: goodly industry that bring nothing but poverty with it; a very Nonsence might shew as much wit, for here is hast to hindrance, hast to heaviness, hast to hurt, hast to hardship; sure I am, more hast then good speed, more hast then happinss, for the man doth make hast to be rich, and he doth make hast to be a begger; Either hee himselfe shall end his dayes in a Clinke, or become a Parish Charge; or his heir shall turn vagabond, or dy in an Hospital. Therefore travail not too much to be rich, but cease from thy wisdome Proverbs 23. thy bruitish wisdome, which thou mightest have learned of crafty Wolves, and subtill Foxes, all the beasts of prey have such ripe heads, every Borough, and Den could have taught thee this skill. What now then is the Gather-good, the standing, stable rich man? Can plot­ting, and projecting, pushing, and pinching, ever perpetuate meanes? No, God doth devide such. Ho, he that coveteth an evil covetousness to his own house, to set his nest on high to escape from the power of evil, he hath consulted shame to his own house; Habakkuck 2.9.10. Not same but shame? shame? [Page 133] Yea shattering, for the stone out of the wall shall cry, and the beame out of the timber shall answer it, Wo unto him, &c. Habakkuck 2.11,12. the stones of his own walls shall yell down his greatness, and the beams of his own timber shall rattle down his house, he shall fall with a shrike, and come down with a ven­geance, a Wo; and how can it be otherwise? for will God ever suffer men to sacrifice to their own yarne, when they have fished in estates? or kiss their own hands when they have catched meanes? No, he will make them sacrifice to the true Deity, and kiss the right hand, or else he will spred the dung of their sacrifices upon their faces, and beat their kissing lippes black and blew, for making Numens of their rotten yarne, and their filthy fingers; their rich gayns shall never prosper, for God will blow upon them; what they have gotten shall be put into a broken bag, their wealth shall melt away like the fat of Lambs; though there be no end of their travaile, yet there shall be no fruit of their travaile; though with timely labour, and broken nights rests, and many a parsimonious meal they have forced in a lively­hood, yet all shall be in vain. It is in vain to rise early, and to go to bed late, and to eat the bread of carefulness, Psal. 127.2. In vain? Then why do they not call their selves vain, Wizards? for do not Sooth-sayers much after this manner? is it not a kind of conjuring up estates? and fetching in maintenance by familiar Spirits? Are not the arts of Worldlings next to the black art? There is little of God in them, and I am afraid too much of the Devil; though they do not consult or compact with him, yet their works are the works of darkness, and they have the depths of Sathan, they are malefici. Now will not all these Magicians end miserable Creatures, and all these Witches (worse then the white Witches) end needy wretches? Yes, ye shall see them stand with stamping feet, and staring eyes to see their goods wither away like the grass upon the house toppe, and their riches take them wings and fly away. Oh pains mis-im­ployed! Oh time mispent! Assure your selves whatsoever heads they have gathered together for the present, they shall not purse up much at the last reckoning. Have ye not presi­dents [Page 134] of this? yes dismaying examples. Adonibezek, which for a time cut off Thumbs and Tooes to get means, at last eat his bread like a Dog under the table. Shehnah the great Tre [...]surer, Esa. 22. who h [...]d crept into Court, and thrust Eliakim out of his place, and by cunning artifices had raised himself to an height of greatness, insomuch that he rode in his Chariots of glory, yet at last he was driven from his station, and saw Eliakim cloth­ed with his own garments, and he himself was sent to wander in a foreign land, and to roll, and turn like a ball in a strange Countrey. Zimri that by subtile policies, was come to an high degree of command, (for he was Captain of half the Chariots of the Kingdom, by which means he deposed and destroyed his own Prince;) yet had Zimiri peace which slew his Master? No, he reigned but seven days, and at last burnt himself. Haman that was the wonder of his age, the Darling at Court, who had the Kings ear, and the Kings seal at command, yet at last he had his face covered, his goods were confiscated, and he himself ended his life upon a Gibbet. Cic. l. de divi. Accius Navius which had gotten infinite wealth under Tarquinius Priscus, yet at last he came to be so poor, that he fed Swine. Pont. l. 2. c. 5. de fort domest P. Scipio after all his pomp died so poor, that he had not money enough to defray his funeral charges. Bons. l. 10. c. 3. Telephus the great Soldier and waster of Countries, at last had not stock enough to buy himself necessa­ries, but went up and down the streets with a Basket beg­ging relief, Nero that had the most sumptuous Palace which ever was beheld, which was called the Golden House, yet at last he was adjudged by the Senate to whipped to death; Sueton. and flying from his Court, he could get nothing to eat but black bread, nor nothing to drink but puddle water: and having nei­ther friend nor enemy to dispatch him, trying the points of two Poniards, at last he was his own fatal Executioner. Sejanus that was the great Favourite of Tiberius, Zonarus. and under him ruled all for a while throughout the Empire, yet at last he had his head strook off, and when his body had layn three days unburied, it was cast into the Tybur. Attalus which had com­mitted horrible outrages in Africk, Cuspinian. and gained great spoil, [Page 135] being taken, had his right hand strook off by Honorius, and his left hand by Constantius; and after he had been exposed many dayes as a publike Spectacle of scorn and horror, at last he died ignominiously. Cedrenus. Phocas having by art and treachery seized upon the Palace of his good Master Mauricius, and kil­led his wife and children before his eyes, and afterwards in a most barbarous manner murthered him, flowing in all the delights and pleasures, for a time, which such a vast Empire could afford him, was at last taken by Heraclius, and having his hands, feet, shoulders, and privities cut off, was at last deservedly beheaded. What should I speak more of Belisarius, Bomilcar, Ca­lippus, Cleander, Orgefforix, Procopius, Gildo Stilico, Felicianus, Zaacius, Murziphilus, Massaeus, Bujamundus, Theupolus, Mari­nus, Falerius, and a thousand others, which got great estates by tyranny, and lost them with terrour. How do ill gotten goods melt out of the hands of the Possessors? How many are torne in pieces by their own Blood-hounds? Oh that they would hear this, observe this, lay this to heart, which care not how they pile up means, and beget a breed of riches out of the womb of a Concubine; cheats being as good to them as lawful gaines, and slippery devices, as the just Fruits of their Callings. How few can look upon their means with a comfortable eye? or bless Divine Providence as the Root of their florishing Estates? VVhat think you of them which have advanced themselves by the short Yard-VVand, and the scant measure, by varnish­ing and glozing, mingling and sophisticating, by blowing and stretching, by the narrow Slay and the deep Toll-dish, by decoying and trappanning, by pimping and pandoring, by broken Titles and False Witnesses, by suborning and sycophan­tizing, by insinuating lies and insnaring oathes, by breach of Promises and breach of Covenants, by Usury, Forgery, Perjury, Bribery, biting Prices, griping Fees, Simony and Sacriledge? oh the sordid spirits that many men have to raise Fortunes! men of high parts and lofty preferments insatiable and imprudent in wresting in advantage; not only we cannot eat, drink, or wear any thing but there is cheating, and couse­nage [Page 136] in it: but not an Office can be procured, nor a Sentence at Law obtained, but men know the prices of them to pur­pose; both Court, and Courts of Justice have a sad com­plaint concerning them. I blush, and bleed at what I hear, and men feel: Oh that men of admired wisdom should be so blinde about cursed gain! That men that can talk in the highest accent about Religion, should be so anomolous in matters of Equity; I particularise none, and it doth trouble me, that so many should know their names; yea, it doth grieve me, that under a gracious Saviour, there should be so little Conscience, and under a pure Prince so much corruption: The Brokers-shops, and the very Stews are scarse more infamous; yea, God grant that Publicans and Harlots do not enter into the Kingdom of Heaven before them.

Do Heathens and Infidels onely commit such things? no, Et Roma habet suum Hannibalem (as Hannibal said of Fa­bius) Rome hath her Hannibal, so the Reformed Church hath her rapacious crew, the whole World is full of little else (as Saint Anthony dreamt) but snares, and gins: Yet these men are under my Prayers, and my soul doth weep for them in secret, for they cannot but be convinced of the errone­ousness of their actions, and so I trust there is some hope of their conversions: But there are a generation of men, which seem to be twofold more the children of Hell; and I am not certain whether Prayers or Tears will do them any good; a man would almost think they were past conviction and shame; they have gotten estates injuriously, and justifie the possession of them insolently: they hold them as good as birth-rights, and no gains of a lawful Trade seem to be more comfortable: As Naboths Vineyard was as good Freehold to Ahab as his Crown-land; and Achans Babylonish Garment and Golden Wedge, was as good purchase as his Fathers Car­mies Tapestry, or the best Jewel in his keeping: so what these men have gotten by the lurch; booty is as lawful Reve­nue as a Patrimony: It is no matter how they came by it, so [Page 137] long as they have fingered it. What say you to them, which have risen from being but Handicrafts men, to be now r [...]ght good Gentlemen? and from Mechan [...]cks to shoulder it with Peers and Potentates? and how? by Wastes and Spoyles, Rents and Ruines, Depradations and Depopulations, Free-plunder and Free quarter, Tears and Blood, which have broken up Houses, and rifled Families, adorned their rooms with other mens hangings, and decked their new Ladies with the old Ladies Jewels, which felled down Woods after they had felled down Men, and sold Beasts out of the Pastures, after they had imprisoned the Own­ers in Dungeons, like Beasts, which entered inheritances by the beat of the Drum, and fetched home revenewes by the swords point; Soldiers of forcune indeed, which fought for halfe Crownes, and whole Crownes too; which lived upon Sequestred Meanes, Delinquents Estates, Kings-land, and Church-land; men that studied a new Art, as famous as Baltazars Academy; very liberal Sciences they proved to them; or if ye will set up a new Merchan­dise, created a new Corporation, Freemen of the politicks, which trade in Goldsmiths Hall, Haberdashers Hall, Cam­den House, Darby House, Worcester House, Somerset House, the pirilous Court of Indempnity, the pernicious high Court of Justice; which have been Messengers, Informers, Flies, Spies, Committeemen, Excisemen, Keepers of Jayles, Keepers of Liberties, any vocation to thrive, and get com­modity by: And yet these men tell the world that they are neither Jewes, nor Mores, for they have Bibles in their hands, and cry aloud to have the Lord Jesus set upon his Throne. Well, what shall I say, that these are inspired stilts for Religion to walk upon? or hallowed nets to catch erring soules? no neat inventions to crutch up broken fortunes, or holy frauds to baite angles with, to hook up silly fish. But can these men perswade themselves, that goods so gotten have in them any good cement to uphold a building? Tru­ly [Page 138] I should have thought, that if I h [...]d been Officer, or Commander, Chafferer, or Chaplain under such a State, that I should have exposed my good name to infamy, my conscience to the Furies, and my Estate to be torne in peeces by the Bandogs. Is there no lightning in the sky to blast such unjust gaines? are there no Thunderbolts in Heaven to strike down such loftly Turrets, built up with Rapine? a man would think th [...]t the cries, and curses of the poor were enough to demolish, and dismantle such structures. How­soever if God be the God of recompenses, he will render to them in time all their wickedness, and take vengeance of them sevenfold. Though the good Prince, or the great Council may pardon them, yet I doubt whether the just God will cover their iniquity, and wash away their blood. They know who was their Protectour in all their violences, and who it was which gave them Commission to prey upon an innocent people, but where is now the rage of the Oppressour? Es. 51.13. Where is the Lyons dwelling! and the pasture of the Lyons whelpes; where the Lyon and the Lyoness walked, and the Lyons whelpe, and none made him afraid. The Lyon did teare in peeces for his whelpes, and worried for his Lyo­ness, and filled his holes with prey and his dennes with spoyle. Nahum 2.11.12 Is your Protector yet living, and with his Vulcans face, and Hercules club, able to defend you? no, it is thought that the Ghost of a Clergiman frighted him out of the world, and was more fatal to him, then the Flanders Prauncers. Whether, he went flying away in the ayre, or a special Messenger from his old Master fetched him away in hast, is uncertain; Stat 2. Syl. but this we are sure, that if he did not leave his skin, he did leave his gantlet behind him. Immensis urnam quatit Eacus umbris. Ye must stand, or fall then by your selves, he is not able to protect you, and indeed what can protect you? no, your outrages are in Gods eares and do cry night and day to make your Plagues wonderful, and when he shall call you to account, and ye shall see fury arising in his face, and brimstone sprinkled upon your habita­tions, [Page 139] ye shall see how soon these possessions gotten by violence will waste away. Can ye read? Is Scripture your infallible rule? do ye beleeve, that the Law it self is not more binding then the curses thereof will be confounding? then lay to heart these evident places. Behold I will judge between the fat sheep, and the leane sheep: Because ye have thrust with thigh and shoulder, and pusht at the weake with their hornes till they be scattered; therefore I will judge between sheep and sheep, Ezech. 34.20,21,22. Forasmuch as your treading is upon the poor, and ye have built houses of hewen stone, but ye shall not dwell in them, ye have planted pleasant Vineyards; but ye shall not drink of the Wine of them, Amos 5.11. As the Patridge gathereth the young, which she hath not brought forth, so he that getteth riches, and not by right, shall leave them in the midst of his dayes, and at his end shall be a foole. Jer. 17.11. yea, and if ye will have a memorable place, look with both your eyes upon that which is presented you in Job, and be not blind in the viewing and reviewing of it. Chap. 27.

Vers 7. Mine Enemy shall be as the wicked, and he that riseth up against me, as the unrighteous.

Vers 8. For what hope hath the hypocrite, when he hath heaped up riches, if God take away his soule.

Vers. 9. Will God heare his cry, when trouble cometh upon him.

Vers. 10. Will he set his delight upon the Almighty? will he call upon God at all times.

Vers. 11. I will teach you what is the hand of God, and I will not conceale that which is with the Almighty.

Vers 12. Behold ye your selves have all seen it, why then do ye thus vanish in vanity.

Vers. 13. This is the portion of a wicked man with God, and the heritage of Tyrants, which they shall receive from the Almighty.

Vers. 14. If his Children be in great number, the sword shall destroy them, and his posterity shall not be satisfied with bread.

[Page 140]

Vers. 15. His remnant shall be buried in death, and his widows shall not weep.

Vers. 16. Though he should heap up silver as the dast, and prepare rayment as the clay.

Vers. 17. He may prepare it, but the just shall put it on, and the innocent shall divide the silver.

Vers 18. He buildeth his house as a moth, and as a lodge which the watchman maketh.

Vers, 19. When the rich man sleepeth, he shall, not be gathered to his fathers; they opened their eyes, and he was gone.

Vers. 20. Terrors shall take him away as waters, and a tempest shall carry him away by night.

Vers. 21. The East-wind shall carry him away, and he shall depart; and it shall hurl him out of his place.

Vers. 22. And God shall cast upon him, and not spare, though he would fain flee out of his hand.

Vers. 23. Every man shall clap their hands at him, and hiss him out of his place.

This is the Epilogue of Injury and Oppression; thus goes tyranny off from the Stage. Oh therefore let all hear and fear, and with tingling ears, and trembling hearts, consider the dreadful Catastrophe of Estates gotten unjustly. Beware how dost eat other mens fruits without money, or dost grinde the faces of thy Neighbors, to get Manchet to feed thy hungry ap­petite If thou wouldst have a lasting estate, let it be a just estate; not gotten by policy, but equity; not by craft and cruelty, but by Conscience and Pru­dence; for thou seest that it is the Wiseman that hath [Page 141] Felicity with Permanency; it is the Man of Understanding and Prudeuce, which hath the State which if prolonged: But by a Man of Ʋnderstanding and Knowledge, the State thereof shall be prolonged.

4 This doth serve to shew, that he is the happy King, by whom a state is prolonged. What have we to do with the Many Princes, no, we had enough, too much of them: they had Go­vernment after Government, people were afflicted, and ama­zed with such diversity of forms, and fictions of new Domi­nations, that it is anguish, and astonishment to recount them, they were so tossed, and tortured with the several scruples of mens regulating brains. Let these Many Princes therefore stand by with their many Conceptions, and give us the Man, that that One Man, which by his Vnderstanding, and Knowledge can frame up such a Government, as may last to ages, and by the discreet constitution of it, may be prolonged. Heaven hath its excellency because it is a Firmament, and the Earth be­cause it doth stand upon stable pillars, and a Covenant bec use it is unchangeable, and Marriage because it is indissoluble, and an inheritance because it doth carry a succession with it, and is a lasting possession, which doth p [...]ss from the Father to th [...] Son; that is the most bless [...]d Government, which is firme, and fixed. That is a great abatement to the honour of a thing which is subject to Time and Chance, Eccles. 9.11. Nothing is eminent, which is without a certainty. Chrys. hom. 9. in Matth. Nihil potest sine radice florere. Nothing can sprout, and flourish with­out a root. Casuall things are calamitous things, because they are done preater intentionem agentis, Arist. 2. Phys. beyond the intention of the Agent. Those things are most pleasing to man, which retain their motion and vertue, and like true natural things have most force at the end. As the excellency therefore to direct a thing is wisedome. Eccles. 10.10. So that is the truest wisedome which doth settle things with the longest duration. In quietness and confi­dence is the strength, Es. 30.15. VVhen men need not fear any alterations, declinations, or abolitions: therefore the Spirit [Page 142] of God speaking of a good Governour s [...]ith, that he shall be a man of peace, 1 Chron. 22 9. The Prophet Esay speaking of such a good Governour, s [...]ith, th [...]t the work of justice shall be peace, and assurance for ever: people shall dw [...]ll in the Tabernacle of peace, and there shall be sure dwellings, Es. 32.17,18. For an heavy thing it is, when Government is but like Summer fruit, or a vision of the night, or a rolling instrument. A comfortable thing it is when people can say of their State, as God doth of his own, Look upon Zion, the City of your solemniti [...]s, thine eyes shall se [...] Jeru­salem a quiet habitation, a Tabernacle that cannot be remo­ved, and the stak [...]s thereof cannot be taken away, nor any of the cords thereof brok [...]n, Es. 33.20. That is the rare Fabrick then which is hewen out of adamant, and the singular vessell which is made up of Corinthian Brasse. He is the rare Limbner in State, which can say with Zeuxis. Vingo aeternitati, I do paint to Eternity. [...]his is the man, which as Cicero dreamt of Au­gustus, doth come as a man sent from heaven with a golden chain in his hand to rule a Nation, where the chain shall remain firm, and the linkes thereof shall never be broken. Rash and vexatious Governours toss Kingdoms with Earthquakes; and according as they have new fancies come into their heads, so they are ever and anon for new Models, that people are never certain what they shall stand to, or live under; but a man of understanding and knowledge doth account, th [...]e se­veral Scenes of Government, fitter for Stage-playes, then for States: therefore he is for a Perennity of Lawes, and Liber­ties, for a state to be prolonged. But by a man of u [...]derstand­ing and knowledge, the state thereof shall be prolonged.

5. Fiftly, This doth serve to make us sensible of our own happi­ness. Are we now like to bring forth a shortlived child? no, if our sinnes be not the Midwives. I hope it shall not take a little spoon meat, and then breath out the last gaspe, but that it shall live, and grow, till it be well stricken in years, even to be a State prolonged. The age of jealousies is even over, [Page 143] and the generation of vicissitudes past; we shall no more say, this we have seen, and that we have felt, and another thing we have had tryal of, and what shall we have next? no, the An­tickes are even come to their last Levolto, the Mummeries and Morricedances are even at an end, and we are in all likelyhood to have nothing but that which is dur ble Oh happy thing that we which were the laughter, or lamentation for our Lu­nacies, and Moonfits, should now have our braines stayed, all things so composed, setled, and secured, that the present age shall not disturb us, nor after ages distress us, whereby we shall not clap our hands, and then wring them; no, sorrow and sighing shall flee away, Es. 51.11. Not sing a little and then shrike, but everlasting joy shall be upon our heads, Es. 51.11. we shall delight our selves in the abundance of peace. Ps. 37.11. yea Peace shall be extended like a river, and like unto a flowing stream. Es. 66.12. Martial Law before would not suffer any Antient Law to take place, but we cheefly ruled with new Orders; but now, God will break the Bow, and the Sword, and the Battel out of the earth, and we shall ly down safely. Hos. 2.18. For this is no spectacle to dazle our eyes for a season, but Horace. Monementum aere perennius, A Monument more lasting then brass.

These things shall hold Juvenal. —Dum saecla manebunt, whilst ages have any feathers upon their wings. God doth seem to say of us, as Jupiter did of the Roman Empire, Imperium sine fine dedi. —I have given thee an Empire without end. When this Picture is drawn out exactly, we may with Phidias put it under the Hel­met of Minerva, that is, Gods providence, and resolve that there it shall be preserved: Ye then which have [Page 144] not taken any rest a great while for the Tumultuous Ones, now walk the streets with confidence, and couch down in your Beds with inward satisfaction, yea, fleep as in the bosome of God; knowing, that instead of trouble, there shall be tranquility; and instead of a State dis­joynted, a State united, a State prolonged: But by a Man of Understanding and Knowledge, the State thereof shall be prolonged.

What shall now be the Extract which shall be drawn out of all this large discourse? but that we reflect upon that, which hath been the occasion of all our Calamities; Wherefore hath this Land been plagued? we have had numerous Rulers for our numerous sins. For the trans­gression of the Land, many have been the Princes thereof. Oh then that we are quit of our Many Princes, and yet the transgression of the Land doth still continue? Have we a desire to more Judgments, that we cannot cease to provoke? should we not change our manners, when God doth change our miseries? should not a new State, bring on a new behavior? if we were never cleansed, should we not now be pure? if we were newer mortifi­ed, should we not now be real Penitents? Yes, Lusts, Riots, Oaths, Frauds, &c. should not be heard of in the Land? they should not, but are they not? yes, we have sighed, and wailed, and prayed, and fasted, but confined all our Repentance to the Temple: We have had days of Humiliation without any Reformation, and days of Self-denial without any Abnegation or Abrenuntiation of any of our known corruptions. [Page 155]

—Oh tu perverse Menalca!
Virgil. 3. Eclog.

Oh thou perverse and incorrigible Protestant, what will work upon thee? we call our selves the Reformed Church, but where are the reformed Professours? Aetas pa­rentum pe­jor avis tu­lit. Nos ne­quiores, mox daturos pro­geniem vi­tiosiorem. Hor. 3. ca. Od. 34. We are more wicked then our Ancestours, and we are like to leave a generation more vitious then our selves. Sure I am, we are lit­tle the better for our corrections, God grant we be not the worse. God might as well have whipped the Rockes, as scourged many of our hardned Transgres­sours. Are there no Roisters, and Swart-rutters, and Dammee-blades, and Sharkes left in this Nation? yes, our backs, and bellies, and tongues, and fingers will shew what manner of converts we are. Oh fye upon this impudencie, shame to this impenitencie, Are we come out of the Brick-kilnes of Aegypt, a stiff-necked people? Have the Midianites left vexing us, for us to vex God? Are we returned from Babylon to bring our outlandish wives at our heeles? Hath God deli­vered us (I mean) from our Many Princes: for us to remain Many Praevaricatours? a comfortable release! Yet this is our gratitude upon the freedom from ser­vitude. We seem to be rather Prodigees, then Peni­tents, or Contemners then Converts! Wo be to thee Corazin, wo be to thee Bethsaida, for if the great things that have been done in thee had been done in Tyre and Si­don, they would have repented in sackcloath and ashes. Pagans and Mahometans would have made a better use of an Ereption, and redemption from a most heavie thraldom then we have expressed. We have no sack­cloth, and ashes, but perfumes, and powders, complexi­on-waters, and patches, long-tayles, and short-sloppes, bowsing bowles, and roaring oathes, the most bruitish luxurie, and most cursed briberie, that ever this Nation heard of: This is our Repentance, thus do we purge a­way the Transgression of the Land. God forgive us, and quiver up his Arrowes, that they may not be once more levelled at our breasts: we deserve new Judgements, yea the most confounding, and State-shivering plagues. [Page 156] What, will we out-trespass our first crimes? out sinne the Many Princes? Wretches that we are, that neither Gods holy Lawes, nor the Kings most pious Proclama­tion: our Religion, or our loyaltie, the sense of our former miseries, or the apprehension of such a me­morable deliverance, the honour of the Church, or the preservation of the Nation, the derision of Adversa­ries, or the fear of hell can draw us to a more rectifi­ed behaviour; but we talk as if we had Baltasars tongue in our heads, and look, as if we had Sodoms cheeks in our faces; and live as if we had Pharaohs heart in our bosomes; there is a Riot upon a Mercie, and a rage in sinne; men only take the oath of Al­legiance, but care neither for the honour, nor safetie of the King; keep Chappel, but regard neither God, nor his Ordinances: consent to the thirty nine Articles, but live as if they had not a Principle of Religion in them; talk of Orthodox Ministers, but are most Hete­rodox Gospellers: it is anguish to think of it, shame to consider it, astonishment to behold it. Oh, when will ye see your Impietie? When will ye confesse it? When will ye weep for it? When will ye desire ab­solution from it? When will ye wash away the stain of it? I invite you this day to Repentance: How many Hearers have I? If ye be not deaf, listen to the most necessary Doctrine; Saint John Baptist prepared the way to Christ by it; Saint Peter set up the Gospel with it; it is the entrance into a Church, and the joy of Angels, the lustre of Faith, and the preservation of Kingdomes: the leaping out of hell, and the writing our names into the book of Life; What affiance have we in God, what true Christianity have we without it? we are but sinners of the Gentiles as it were; yea, it is well if the men of Niniveh do not rise up in judgement against us. Our consciences are but the suburbs of hell without it, for there is still the guilt of nature upon us, and the Kingdom is but the shoot­ing-mark of Vengeance being void of it, for there is [Page 157] the Transgression of the Land; What sinceritie is there in any of us if we be not Penitents? No, I am but an hypocritical Teacher, if I do not crucifie my known corruptions, and ye are but counterfeit Hearers if ye do not purge your consciences from dead workes. Oh therefore, I beseech you all by the curse of Nature, and dread of Judgement, by the shame of sinne, and the fame of Conversion, by the state of Adoption, and peace of conscience, by the efficacy of Faith, and the evidence of a supernatural life, by the Union with Christ, and the communion of the Spirit, by your li­ving preparation, and your dying confidence, by the quickning of your own soules, and the saving many a soul from death, by the blessing of your own Fami­lies and the preserving a whole Kingdom, that ye hate sinne, and sorrow to Repentance, that ye have a broken spirit and circumcise your hearts, that ye take unto you words, and take away all grievances: that ye pro­nounce a vow, and obey from the heart, that ye hear the Voyce behind you, and stretch out your selves to that which is before you, that ye leave not an hoof behind you in Aegypt, nor suffer a spot to remain in the flesh, that ye instantly, and intensively, and un­feignedly, and perfectly, kill all your corruptions, and clear all your convictions, so may ye not only burie all the curses in your bosome, but interre all the miseries of the Kingdom, that as the transgression of the Land brought in Many Princes, so the Repentance of the Land may for ever keep them out. I never found my heart so awakened to the work as now, and would to God, that being rowsed my self out of slumber, that I could raise you out of your dead sleep. The Lord knoweth who are his, would to God that this were the day of his finding them up, and acknowledg­ing them: for then what glad hearts, and a joyfull Kingdom might ye make: the men living, and the children unborn might bless you. Oh therefore hear God, the King, the ruined Families, and the repaired [Page 158] State call upon you to put an end to the transgression of the Land.

An high blessing is entered into the Land, welcome it, dedicate it with repentance, ye sinned before, and ye see what were the effects of your sinnes, sinne no more, and ye may see, and foresee what will be the fruit and ver­tue of your repentance. Remember that the rod is taken off your backes, the rasour removed from your heads, the vials of wrath set by, the threshng instruments of iron layd aside, your many Princes are gone, and are ye to be as miserable a people as ever? no, your dayes of sorrow are past, your bitter griefes are ended; if ye want not repentance, ye will want no welfare, ye are like to be the happiest people in the world. Tem­pora phoebea lauro cingentur. Ovid. 4 de. Trist. Eleg. 2. We are entring upon Tri­umphs.

Hunc laetum Tryiisque diem Troja (que) profectis.
Virg. 1, Aennad.

A day of generall joy to all farre and neere is dawned. For God hath cast out the many Princes, and brought in a lawfull King: And what can such a King do more then the many Princes? alas they had brought the state even almost unto an end, but a King, and such a King shall cause the State to be prolonged. We that were stung with many fiery serpents have now our wounds healed up, we that wandered many years through the wilderness, are now come to the banks of Canaan, we that have outlived the judgement of many Princes are now come co have the blessing of one Man, oh looke upon the Man, and looke up to God, which by his omnipotent hand hath brought in such a Man, Virgil 4 Aenead. ipse ante alios pulcherrimus omnes. He is the aimable Ruler, Hor. 1. ca. Od. 12. —nil majus generatur ipso. The earth can scarce be conceived to have brought forth a more eminent Prince. Doubtlesse heaven had much in his bring­ing forth, and bringing in. None but such a Father could have begot such a Son, none but such a God could have [Page 169] created such a Prince: he hath much of the spirit of God in his affections, and much of the providence of God in his Settlement. Surely it was God that brought in such a N [...]hemiah to repair the broken walles of Jerusalem, such a Moses for the deliverance of all the Israelites. We were for many yeares as bondmen, but now, saith the Lord, will I bring back the captivity of Jacob, and have compassion upon the whole house of Israel, and will be jea­lous for my holy name, Ezek. 39.25. Released captives where are your Hymns? yea, where are your shouts? what do ye come dumb out of the dungeon? hath freedome no trances, no extasies? yes, Let us praise the Lord, who hath remembered us in our base estate, for his mercy endureth f [...]r ever, And hath rescued us from our Oppressours, for his mercy endureth for ever. Psal. 136.23,24. What people once more miserable? what people now more happy? magnifie your God, and kisse his present; extol his mer­cy, and be ravished with his Man. We have had enough of the Many men, here is the one, and the Onely Man; we have had enough of the intruding men, here is the interessed man, we have had enough of the self ended man, here is the genraell-ended man, the right republike man, the true and great Statesman; a Man that doth mind no­thing but the common good, that doth preferre the wel­fare of the Nation before the splendor of his owne pa­lace; a Man that is naturally ours; a man that is cor­dially ours; a Man that is wholy ours; the Man of the Kingdom, the Man for the Kingdome, a Brittish man, the Brittish glory, what would ye expect in man, that is not to be found in this Man? what would ye desire in man, that is not eminently in this Man? I am un­willing to call him Man, doubtlesse he is celestiall; or let him be Man, but withall call him Mirrour. A Prince of constellations, a Prince of the Sunne, a Prince that hath in him the influence of the third heavens, yea I might say the inspiration of [Page 160] Gods own brest; the Prince of Gods right eye, and Gods right hand. Blessed Prince, that enjoys such a God; happie Land, that enjoys such a Prince. Since the Foundations of the earth (all things considered) when were there so many mercies, and miracles shewn in one Prince? I admire them, and almost adore them, sure I am, I may God for them: This Age hath the fruit of them, after ages will have the bruit of them: that we had judgement enough to prize them, or thankfulnesse enough to honour them! Oh that this should be the Prince, that God in the sight of the whole world would Crown with his own right Hand! That this should be the Land, where such a Darling of Heaven should raign! To speak much of him is but his desert, to speak all of him is beyond my All. It had need be some Appelles that should draw this Picture, or some Thamiris (the sonne of Philammon) whose songs were said to be composed by all the Muses, which should be the Precentor in this Dittie! Yet thus much I can, and will say of him, and that not only for to shew my Princes honour, but the peoples happinesse; that his birth is Royal, and blessed art thou, Oh Land, when thy King is the sonne of Nobles. Now, where is there a Prince in Christendom, which can derive such an anci­ent Linage? Secondly, That his puissance is proved and approved, his valour being the fame of all Nati­ons. Thirdly, That his patience is renowned, he ha­ving shewn himself the suffering Anvile, both of necessi­ties and indignities. What should I speak of more? his Temperance is an Example, and his clemencie is be­yond Example; Should I set out his other perfecti­ons; and break a string in the expressing of them, some Grashopper or other, would be so kind as to leap upon my Instrument, and sing out that which I might be de­fective in; Strabo. l. 6. as it happened to Eunomus, when he con­tended with Ariston; For, his Eminencies are so well known, that they are the daily speech of the vulgar. To abridge therefore much that might be spoken, I shall [Page 161] only give him the just praise of my Text, and say, that whatsoever a rare Man he be in other things, he is a proper Man, I mean, a proper man to cure a Diseased, and perishing State: for, he is a Man of Understanding and Knowledge. Briefly, to descant upon both these: First, He is a Man of Understanding in heavenly things, he will own no Faith, but that which is inspired; nor no Worship, but that which is Primitive; nor no Ministry, but that which is Apostolical; nor no conversation but that which is unblemished. He doth desire a bright Church, more then a glorious Court.

Secondly, He is a Man of Knowledge in temporal things: He that in his greatest extremities beyond-Sea hath wron­ged none, but hath preserved the honour of his justice, will not come come home to his own, to feed upon his peoples Birthrights: there is nothing in him that doth seem like a claw. For matters of Judicature, the Ad­ministration of Justice is like to be as free under him as the light of Heaven; for, as he hath the ablest Judges, so he will make them the faithfullest; he that ca [...]ies such an eye over his Bishops, will likewise watch over his Judges, that there may be no remissnesse, partiali­ty, nor corruption in them. He doth set up his Royal Standard to the whole Nation, and if those which were entrusted by him do not weigh out justice to his people, he will as soon punish a Judge, as a Judge should a Ma­lefactour, or an Oppressour; howsoever, if any thing should escape that way for want of his privi [...]y, it shall be the sinne of the Judges, and not of the Prince. For the advancement of the welfare of the Nation ye need not doubt it, for, as he is a King, so his Kingdom doth lye close under his Eyel [...] [...]ea, it is deeply en­graven into the bottom or [...]his [...] the benefit of his people being as dear to him [...] the R [...] of his Crown-land. His Presence hath [...]ken a [...]ly [...] hin­drances to obstruct Trade, and His Princely care shall be to add all furtherances, that all Callings both by Sea, [Page 162] and Land may prosper, for he is very sensible that his Subjects stock is his Bank, it being impossible (if there be not the height of tenaciousnesse, and ingratitude) that there can be a wanting Prince, where there is a flourishing people. In point of knowledge I do fear him but in one thing, and that it the first, the pre­serving of his own Rites? but that he will not fail in for want of Knowledge, but through abundance of good nature; for I hear that he hath a heart so great, and an hand so liberal, that he will give Royalties to expresse Bounty; but this perhaps may be but a particular mans fear, my wise Prince in time may prove as great an Husband of his Rights, as others would have him a boundlesse Distributer. But, if this should be his errour, it were but his own injurie, and an exuberancy of an heroical and magnificent Spi­rit.

Thus then I have now shewn you what your Prince is, and it is fit for every one to know the worth of his own Jewel: to honour a Prince is a part of loyaltie. Give honour to whom honour belongeth; Fear God and honour the King, Honour me before the peo­ple, said Saul, and Samuel did not refuse it. To a­scribe more to a King then is due is flattery, to sub­stract from a King, what he doth deserve is Felony; And as there may be many Parasites, so I doubt there are a great company of Crown-plunderers. What I have uttered, I intend rather for an Alarum-bel, then a Trumpet, for an Incentive, then a Panegy­rick, to quicken your thankfulnesse, then to decipher my Princes perfections, and this I think is both duty, and conscience. If he be such a Prince then affect him, admire him, value him, reverence him. Think whit a miserie ye had, what a blessing ye have; oh strange alteration! Oh blessed change! Have ye a King? and such a King? then do nothing to dimi­nish his Worth, to disturbe his Government, to pre­judice [Page] his Rights, to injurie his person. Malicious is that eye which coth look upon him with spight, Ve­nomous is that heart which doth envie his Govern­ment, and cursed is that hand that would assault his person. Would any one throw down that dish by which he should be fed? Pluck out that eye by which he should see? Bruise that foot by which be should walk? Clip out that Tongue by which he should speak? Stamp under foot that evidence by which he should inherit? Rend in pieces that Garment wherewith he should be cloathed? Burn that house wherein he should dwell? abase, scorn, scandall, maligne, mischieve, murther that King that should make him happie both for bodie and soule? Is this the subjection to a King? Is this the obedience to a Man of Understandidg and Know­ledge? God deliver us from such loyal Subjects: here is horrid Allegiance. I beseech you therefore by the remembrance of the Many Princes ye have had, and of the one Prince ye have, by the men of violent spirits, and politick heads, and by the Man of Understanding, and Knowledge, by your for­mer slaverie, and your present libertie, by your Kings Right, and your Kings Graces, by your Coun­trymens welfare, and your Enemies watchfulnesse, by the honour of obedience, and the shame of Re­bellion, by the names of Subjects, and the Noble­nesse of Saints, by the obligation of Oathes, and the commination of Gods Lawes, by the impartial Judges which ye feel in your own bosomes, and the incorrupt Judge which ye will meet with at the Throne, by the fruit ye desire under the Mini­stery, and by the comforts you expect upon your death-beds: that laying aside all jealousies, irefull passages, exasperated passions, humours, and tumours, motions, and commotions, ye do bow before such a King, and blesse God for such a Man; Know his [Page] just Claim, and acknowledge his Perfections, pray for his prosperous Raign, and do what ye can to preserve his precious, and sacred Person? so may the King have safety, thy Kingdom prosperity, Religion Honour, the Church Unity, the Gospel propagation, Faith Purity, the Nation may be preserved, the State may be prolonged, and Upon all the Glory there may be a Defence: All which God grant for his mercies sake. Amen, Amen.


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