TWO SERMONS PREACHED AT NORTHAMPTON AT TWO SEVERAL ASSIZES THERE. The one in the time of the Shrevalty of Sir Erasmus Dryden Baronet. Anno Domini, 1621. The other in the time of the Shrevalty of Sir Henry Robinson Knight, Anno Domini, 1629.  
By Robert Bolton Bachelor in Divinity, late Minister of Broughton in Northamptonshire, and sometimes Fellow of Brasen-nose College in Oxford.  
Published by E. H.  
LONDON, Printed by GEORGE MILLER dwelling in the Blackfriars. 1635.   

TO THE READER.  
THe ancient Imperial Laws gave to an Overseer of a Will, 
F. de Administ. Tutor. li. 1. §. 1.  not only a protection over it but an Action for itin case of abuse. If I had not had this interest in the last will of this Author; yet as a 
* Est ille cujus fidei legatum vel relictum committitur. Ant. Koberg. in Vocab. ut●iusque juris.  Fidei Commissarius to him, and specially entrusted by him for the publishing these two Assise-Sermons, I durst not but perform this trust to my dear friend. I need not assure the Reader, that these Sermons are truly his own, for when he shall observe how they are clothed and apparelled, he will quickly discover who was their Father. Besides, there are hundreds of people yet living who heard him preach them, and can with me sufficiently attestate their legitimation. But I cannot say so for some other Sermons that are audaciously vented under his Name. For I must say, that the Book called the Carnal Professor, printed for R. Dawlman 1634, is none of Master bolton's, neither Quoad materiam, nor quoad formam, as they say in Schools. I go not about to question it, or to draw any party into punishment; and therefore I will not ventilate a question in the Civil Law, whether 
* D. de Dolo l. 2. C. eode● tit.  Actio de dolo, doth not lie in this case: I only note the injury and protest against it.  
In the former Works of this Author you may observe his Eloquence for GOD: In this for his Prince: in vindicating the Sovereignty of Kings, as the immediate Ordinance of GOD against those proud usurpations upon them by that Man of sin, and in extolling Piety, which is then set in the highest place, when it wisely rules, and directs in the hearts and ways of righteous Governors.  
I will say no more of this Work, nor of the Workman: for neither he nor it stand in need of my praise, it only contents me that I have lived, to see him live again, to perform his will, to execute his trust committed to me; though it might have been better done by another if he had so pleased. The law of reason and right pardons some aberrations in the Work where there is a necessity of Doing, and I doubt not but a loving Reader will perform this right to me, that am content thus to expose myself for his sake. From any other I expect it not; it being a common humour with men that live at ease, to censure other men, as too busy though they work for the public; of whom I may say as Erasmus spoke of the Friars in his time; 
Erasm. Coll de Fra. Francise.  They are more than men at their meat, and less than women at their work. And as I contemn the flouts of the one, so I covet the good will and desires of the other. Let me enjoy this and I have done.  
Middle Temple April 24, 1635. EDW. BAGSHAWE.   

AN ASSIZE SERMON.  PROV. 29.2. 
When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.  
EVen as the Sun in the Spring, by his beams and influence, doth revive and quicken with new beauty of life, as it were, things here below; makes the face of the earth to flourish a fresh and smile; the birds to fill the air with much melodious sweetness, and so proportionably all other treatures in their several kinds, lying within the Sphere of his springing warmth, to enlarge themselves into exultations and mirth, so a good man graced with Authority, doth marvellously refresh all gracious hearts.  
But as a bitter tempestuous storm, doth with its unresistable impetuousness and violence, beat down, and tear, deface, and bruise: So a Sh●b●a, or Haman, unworthily mounted on horseback, and haled by the cords of corruption, against the hair into some high place, undoes all by his domineering; fastens the bloody fangs of cruelty and hate upon the face of the fairest virtues; and, which is an inexpiable villainy, makes the hearts of honest men to bleed. And, that which is an equal mischief, sets the sons of Belial on foot; and causes good fellows (as they call them,) I mean brethren in iniquity, Alehouses hunters, drunkards, and such refuse and riff-raff of the Devil, to lift up their heads.  
It is incredible to consider what a deal of hurt is done, and mischief many times wrought insensibly and unobservedly; when a wicked wit and wide conscience wields the sword of Authority. For it is easy to a man so mounted, by Legal sleights, and pretence of deeper reach to compass his own ends, either for promotion of iniquity, or oppression of innocency. For the latter; there is some truth in that Hyperbolical speech of a great Moralist. Let any man present me, saith he, with the most excellent and blameless action, I will oppose it with so vicious and bad intentions, all which shall carry a face of likelihood. What may he do then, who besides the habitual malice of his own heart, and wit at will, hath power & a pretended mystery of government, to plague a man with in this kind? Especially sith he knows himself backed with that principle in policy. It is not safe so to reverse transactions of State, though tainted perhaps with some manifest impressions of miscarriage & error. Woe therefore to those empoisoned stirrups, by which so many such servants rise aloft and climb so high; I mean bribery, simony, flattery, temporising, base insinuations, and such vile means. But I hope this Gangreu of going into Offices, Benefices, and high rooms by corruption, is not unhappily crept into this famous and flourishing State; which if it should, it will eat so fare into the hearts and sinews of the State, that no wit of man can foresee, into what baseness and degenerations this noble Kingdom would fall in the next age: It would be the cause that many vines, olive-trees, and sigtrees should whither away in obscurity, and brambles brave it abroad in the world, wallow and tumble themselves in the pleasures, splendour, and glory of the times. But let such alone, this is their day: When they have blustered a while like mighty and boisterous winds, they breathe out into naught. Their breath is in their nostrils, stop but their nose, and they are dead. Their big words are but as a vain foam, etc. If they be not humbled in their place, and repent, and turn the edge of their sword the right way, there is a day coming upon them, wherein they shall eat the fruit of their own way, and be filled with their own devices.  
I have intimated now upon purpose, which way I would go upon this latter part of the verse: When the wicked bear rule the people mourn: Because I shall not be able at this time to reach it with a full discourse, I return to the first branch, wherein I will rest.  
When the righteous are in Authority, the people rejoice. In these words we may behold Magistracy, Authority, Sovereignty, like a precious Diamond set in gold, I mean resting upon a righteous man, sparkling out, as its proper effect, amiable, noble and sweetest affection, that ever seized upon the heart of man, joy, contentment, a pleasant sweetness of mind. Mark therefore three points in the proposition, First, Authority, secondly, its proper subject, A righteous man, thirdly, rejoicing, its native and kindly effect.  
Sovereignty is sacred in itself; Authority even abstracted, is orient and illustrious. A ray, and representation of that great Majesty above.  
It also ennobles the subject that receives it, with a remarkable splendour, and a kind of divine character. I have said you are Gods, Psal. 28.6. That is, 
See Sclater, pag. 8.  first, by Analogy, secondly, Deputation, thirdly, Participation. For you well know that besides that Imperial Majesty, which is originally and individually inherent in the person of a Monarchical Sovereign, there are also by derivation, or deputation, some marks and impressions of that princely endowment stamped, and shining in the face and presence of every subordinate Magistrate, which makes them venerable, especially those who give life and vigour, to the execution of their places, with the nobleness of a free spirit, and clearness of a good conscience.  
Lastly, it shining in it proper subject, a rightteous man, the true Sun of Sovereignty, it dispels sadness of heart, in which all objects of lightsomeness are drowned. The spirit of a man is broken, as Solomon saith, Prov. 15.13. As the beauty of a Pearl is dissolved in vinegar, and begets joy in a world of people, which is one of the richest and royal donation, which this wide world can afford, nay and that which makes the effect more excellent, this affection of joy is by warrantable propriety, and true interest, only peculiar and proper to honest and holy hearts. This jewel is only for such gracious and golden Cabinets. No wicked or unregenerate man hath any true cause at all to rejoice, laugh, or be merry. I will make it plain in a word, even to the scorner. Suppose a great man convicted and condemned for treason, going towards the place of execution, a mile off; and let there a table be furnished all along with variety of dainties, let him tread upon violets, and roses, cloth of Arras, cloth of gold, or what you will; all the way, let him be attended on both sides with most exquisite music, and honourable entertainments; do you think all this will make him laugh hearty, carrying this in his heart, that he must lose his head at the miles end? I trow not. As fare less true cause hast thou to laugh, whosoever thou art, that goest on impenitently in thy sins, in swearing, drunkenness, bribery, covetousness, pride, scorning godliness, or any other way of death, as a temporal death is easier than endless torments, for he is but going to lose his head, and thou art going towards hell.  
Now than I collect in the first place this Doctrine.  

Doct.  Doctr. Government is a goodly thing.  
I conclude it thus out of the Text by good consequence. Whatsoever is illustrious in itself, ennobles the subject wherein it resides, and is attended with such an excellent effect, is a noble, glorious and goodly thing. 
See Raleigh pag. 151.  But Sovereignty, or Authority, exercised (for so we find it in the Text, and therefore I call it government) is such and so, therefore it is a goodly thing: my Doctrine is the conclusion of a categorical Syllogism, wherein something in the Text is the medium; therefore sound collected.  
I proceed to the reasons.  

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

* See Moulins book of Faith, pag. 557, 558. See him also upon Psa. 124. pag. 709.  So that it is Gods' royal, and goodly creature. And if it were visible to our bodily eyes, it would fare out shine the fairest, and most glistering Imperial Crown, that ever sat upon any Caesars head. It is so sovereign, and certainly from GOD, that in case of Antinomy, that is, when Authority countermands where GOD hath commanded; we must refuse the will, but still reverence the power of a lawful Magistrate.  
If the sword of Sovereignty, the exercise, and execution of power be bend against GOD, we must lay hold upon the Apostles Principle: Whether it be right in the sight of GOD to obey you rather than GOD judge ye. And good reason, GOD is a Creator, man a creature, and in his hands are only life and death; but in Gods', heaven and hell.  
Between the Creator and creature, there is no proportion, no comparison. Philosophy tells us, that between something and nothing, there is an infinite distance, the two ends, (if I might speak of infinite things,) of which immeasurable distance can never be brought together, but by an infinite being. Nothing can produce something of nothing, but an Almighty nature. And therefore as there is an infinite distance between something and nothing, so there must also needs be an immeasurable disproportion between the Creating power, and that something created of nothing. And so by consequence the excellency, power, bindingnesse and sovereignty of the Creators' Law must needs surpass and transcend above all degrees of comparison, and measure of proportion that of the creatures.  
You that are conversant in all parts of divine learning, and all those that are employed in the incomparable work of the Ministry, aught to endeavour thereafter. For Ministers had never more need of learning then at this day; considering with what variety and strength, the truth of GOD is opposed on all sides, by Atheism, by Popery, that Hydra of all heresies, and other brainless exorbitancies about matters of Religion. I say those that look into Casuists and School Divines, know how many degrees and kinds of laws they make. First, There is the Law Eternal, resident in the pure, glorious, infinite mind of GOD, which is that order which GOD before all ages hath set down with himself, for himself to do all things by. 2. Then the Law of Nature, 3. Then the Law of Nations, Fourthly, then Humane Laws. The first, is the clear fountain of all excellencies, order, and equity, as pure as GOD himself: these last passing thorough the polluted channel of man's brain, are capable of muddiness, imperfection, and infirmity. Who doubts then, but when we spy these last muddy streams to cross the current of the divine Law, we must have recourse unto the wellhead.  
Divine Laws do bind the conscience primarily, as they say, properly, and by themselves. GOD is the LORD of the conscience, and only able to damn and save the soul, for the breaking or keeping of his Laws; and therefore he alone hath an absolute and sovereign power to bind the conscience. If humane Laws, even that are just, do any way, it is by the power and precept of divine Law. See Rom. 13.1. etc. I mean merely humane. For that is false which Bellarmine hath De laicis, Cap. 11. Par. 5. that every just Civil Law, is either a conclusion or determination of the divine Moral Law. junius as all along in his Animadversions, so here, he hath also nobly conquered and confounded him. And therefore as we would prefer the keeping of a good conscience, before the sleeping in a whole skin, and the fear of him, which can destroy bondy and soul in hell fire, before him that can only kill the body, let us cleave unto the commandments of GOD, against the contradictions of the whole world.  
Yet notwithstanding the misemployment, and the error in the exercise of it, Authority is still venerable in the original, and to be reputed Gods' creature; else had Daniel never spoken thus to Nabuchadnezzar, an ungodly King and scourge of Nations. 
Dan. 2.37.  Thou (O King) art a King of Kings, for the GOD of heaven hath given thee a Kingdom, power, and strength, and glory.  
And hence it is also, 
De Civitate Deili. 5.6, 21.  that Austin, that renowned Father tells us. He that gave Sovereignty to Augustus, gave it also to Nero. He that gave it to the Vespasians, father and son, sweetest Emperors, gave it also to Domitian that bloody monster. In a word (saith he) he that gave it to Christian Constantine, gave it also to julian the Apostata. That infinite wisdom of GOD, which hath distinguished his Angels by degrees; which hath given greater and less light and beauty to heavenly bodies, which hath made difference between beasts and birds, created the Eagle and the Fly, the Cedar and the shrub, and among stones, given the fairest tincture to the Ruby, and the quickest light to the Diamond, hath also ordained Kings, Dukes or Leaders of the people, Magistrates, judges, and other degrees amongst men.  

Reason 2.  Secondly, Government is the prop and pillar of all States and Kingdoms, the cement and soul of humane affairs, the life of society and order, the very vital spirit whereby so many millions of men, do breath the life of comfort and peace; and the whole nature of things subsist. Let the heart in a man surcease from the exercise of its principality & prime motion, and the wholebody would presently grow pale, bloodless and liveless. If that glorious Giant in the sky, should retire his light into himself, and through a languishing faintness stay his course, and the Moon should wander from her beaten way, whom GOD hath appointed rulers over day and night; the times and seasons of the year would blend themselves, by dis-ordered and confused mixture. This goodly frame of the world would dissolve, and fall into confusion and darkness. Proportionably, take Sovereignty from the face of the earth, and you turn it into a Cockpit. Men would become cutthroats and Cannibals one unto another. Murder, adulteries, incests, rapes, roberies, perjuries, witchcrafts, blasphemies, all kinds of villainies, outrages and savage cruelty, would overflow all Countries. We should have a very hell upon earth, and the face of it covered with blood, as it was once with water.  

Reason 3.  Thirdly, It giveth opportunity by Gods' blessing, for the free exercise, and full improvement of all humane abilities, to their utmost worth and excellency. Trades, traffic, laws, learning, wisdom, valour, policies of State, religion; all Arts and excellencies thrive and flourish with much happiness and success, under the wings and warmth of a godly government. Some shadows of these notable and worthy effects appeared, even in the Heathenish State; as in that of the Romans; to what a matchless noon tied of earthly glory and greatness; to what an incredible and uncomparable height of humane felicity did that people aspire, by managing their mysteries of State, and guiding the raines of their commanding power, by a fair, ingenious and noble hand, and that out of the mere illuminations of reason, and principles of natural policy? But I must tell you by the way, they were notably assisted in this Imperial rise, by their strict and severe laws, against those two grand empoisoners of the strongest, 
See Godwin de Ro. Leg. pag. 161.  and most flourishing States, first, Bribery, secondly, baseness in coming to high rooms. They had many laws De ambitu, & de pecunijs repetundis. If a Senator were found to have used unlawful means for the attaining of any Office, he was to suffer ten year's banishment, and so proportionably of bribery. No Kingdom under heaven harbouring these two cutthroats, can stand long without baseness or ruin.  
If Government than hath such power, and works such wonders in Pagan Kingdoms, what heavens upon earth, what worlds of happiness, by Gods' mercy, may be comfortably expected, when it is seasoned and sinewed with the truth of Religion and power of Christianity, which is the chiefest top and wellspring of all true virtues, even as GOD is of all good things. For all other ornaments and excellencies of Nature, Art, Policy, are as but a dead and liveless carcase, except they be animated and quickened with the true fear of GOD, and religious forwardness for his glory. Nay, a graceless Magistrate is a grievous plague, for when he follows the public administration of justice, only as a trade, with unquenchable, and unconscionable thirst of gain, and attaining his own ends, being not in heart persuaded that justice is Gods' own work, and himself his Agent in this business; the sentence of right, Gods' own verdict, and himself his Minister to deliver it. Formalities of justice do but serve to smother right, and that which was necessarily ordained for the common good, is through shameful abuse, made the cause of common misery, which is too manifest by too many woeful experiences.  

See Bacon's advancement. pag. 3●.  But now for instance of those happy fruits and excellencies, springing by Gods' blessing out of Government, sanctified by the effectual and powerful Majesty of true Religion. I will go no further than our own State, since that peerless Princess Queen Elizabeth, of sweetest and dearest memory, the happiest instrument of Gods' glory of her sex, since the most blessed Virgin: I say since she rose into the Imperial throne, what a deal of glory and light, admiration and honour, what miracles of unparalled deliverances and preservations, have crowned this famous Island. To say nothing of temporal felicities, for which purpose instance might be given in some of all professions and stations: as for depth, and variety of learning, gravity and unswendnesse upon Seats of justice; height of military valour, largest comprehensions of State-wisedome, excellency in all other kinds of worth, as admirable and renowned, as ever trod upon English mould. Only take an estimate, and scantling of spiritual happiness, more properly incident to religious governments, by that speech of a great man in our State, 
2. lib. pag. 116. of advancement of learning to the King.  If the choice and best, saith he, of those observations upon Texts of Scripture, which have been made dispersedly in Sermons within this your Majesty's Island of great Britain, by the space of these forty years and more, had been set down in a continuance, it had been the best work in Divinity, which had been written since the Apostles time. And thence conclude that happy consequent, the crown and excellency of all true worthy States. How many blessed souls have been sent to heaven, and what a number of crowned Saints have been created by such a conscionable ministry in all that time, and of both temporal and spiritual felicity, from King james his noble pen: Greater blessings of GOD, saith he, greater outward peace and plenty, greater inward peace with spiritual and celestial treasures, were never heaped upon my great Britain, then have been since my great Britain beam, great in the greatest and chiefest respect of all; to wit since my great Britain hath shaken off the Pope's yoke, 
Against Person. pag. 282.  etc. You see in short what a goodly thing Government is. Now let us come to the Uses of this Doctrine; and in the first place it serves for confuration.  

Use 1.  First, Confutation and confusion of all opposites to government, especially the underminers and under▪ prisers of Regal Authority, the fountain of subordinate and inferior Magistracy.  
Now to nullify the nothingness of the phranticke bedlam Anabaptists Arguments, (they are fit to be out of the number of men, and driven out of the border of humane nature, then to be disputed with) for abolishing Magistracy, under, I know not, what Christian perfection, as a transient Mosaical ceremony, would not be worth the while▪ I rather choose at this time to deal with the Papist, a more subtle and plausible adversary in the point, and in that regard more pestilent.  
And here in the first place, let me point you to the fountain of those Popish fulminations and fire works, 
See S●late●● Assize Sermon pag. 30.  which have most unworthily beaten upon, and blasted the Imperial and Regal Throne of Christendom: and the first mover, as it were, of that bloody Sphere, 
See Bellarmine lib. ●. de 〈◊〉 cap 1 etc. 〈…〉 art. Prae●e●ea Prin●ipatus 〈◊〉 ris institut usest ●b hominibus, est q de jure gentium.  which the man of sin hath turned upon the face of Europe, and torn and rend it in a rueful manner. It is this.  
That the power of Kings, Princes and Magistrates, is not ordained by the divine Law of GOD, but an humane ordinance. This teacheth Bellarmine.  
And they all hand over head, 
And in his book against Barkly, Arnoux upon the 30. Article of the French Confession calls: the power of Magistrates, an humane law. Greg de Valendisp. 1. ●. 10. de infidelitate p. 8. art. Si autem. Namut rectè ratiocinatur hic D▪ Thomas jus Dominij vet prelatoinis introductiiest jure humano gentium. Bell. lib. 1. de Clericis. cap. 28. art. ad confirmationem.  draw this cunning and cutthroat conclusion, for so it proves in the consequents out of the empoisoned fountain of 
* In his 22. ●. 10. art. 1. Dominium & prelatio sunt introductae●●urchumano & ●. 12. art. 2. Dominium introduc●um de jure gentium, quodest est ius humanum.  Aquinas.  
Their reasons for this point are as weak as water, and fly but with one wing.  
Those of best show are these, which I refute in a word.  
First, He that was first King in the world, to wit Nimrod, made himself King by force, not by the ordinance of GOD. Ergo, etc.  
So. The Antecedent is false; before Nimrod, fathers and heads of families were Kings, Priests, and sovereign Princes of their families. For after the flood men lived five or six hundred years. Then it was an easy matter for a man to see fifty, yea a hundred thousand persons of his posterity, over whom he exercised paternal power, and by consequence, sovereign power; then when there was no other form of a Realm upon the earth; to which children, their servants being added, one family alone made a great Commonwealth. Likewise in Abraham's time, when man's life was much shortened: he was called by the Hethites, a mighty Prince, Gen. 23.6. and he took out of his family 318. Soldiers to the war, Gen. 14.14.  
Again, how could mankind be maintained, and the world stand for 1656. years, without Sovereignty and Authority of the Magistrate?  
Then to the consequent I say thus much if a strange Prince should invade a Kingdom; they do well to defend themselves, and if the usurper be slain, he is justly punished, but if he conquer, and the ancient professors be quite extinguished, and then the whole State concur upon him, and swear fidelity to the new King, than we must think that GOD hath established such a Prince in that Kingdom. Then I say that the people ought to yield to the will of GOD, who for the sins of Kings and of their people, transposeth Kingdoms, and disposeth of the issues of war.  

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

Sol.  Sol. It is so called not in respect of ●he substance of government and institution, and Causaliter (as the Schools speak,) but in respect of, first, the subject wherein it is seated, secondly, or the object whereupon it is seated, thirdly, to the end to which it is directed, or, fourthly, the several forms or means by which it is attained.  
The question is not, by what means, whether by hereditary succession, or election, or any other humane form, a Prince comes into his Kingdom, but whether by the ordinance of GOD we ought to obey him, when he is established. I hope the Pope is hoist into his chair of pestilence, by the election of the Cardinals or worse means, 
See Azorius 2. col. pag. 1551  and yet that hinders not our adversaries from holding it a divine ordinance.  

Object. 3.  Thirdly, Yea but there is no express commandment set down by GOD to obey Henry or Lewis, or james, or Charles, or to acknowledge this or that man, more than another to be King.  
Sol. Most besotted and infatuated Sophistry!  
By the same reason Bellarmine is not bound to be an honest man, because there is no particular and express commandment in Gods' Book, that R. B. aught to be an honest man.  
Neither is there any special charge from GOD, that Bellarmine must obey Paul the 8. Saint, yet I hope he holds himself subject unto him, by the Law of GOD, though no express word faith, this or that King rules by me, yet know therefore, that that Scripture which faith By me King's reign, saith also, by me King james reigns, that precept which bids us honour the King, 1 Pet. 2.17. Binds us also to honour King james. For general rules in Gods' Book, whether about precepts, prohibitions, or promises, bind and belong to particular persons without naming them, and particulars are necessarily, and personally contained in the universals.  
First, Now this false foundation being thus laid in the disgrace and abasement of secular Sovereignty, as they call it, mark the progress and bloody gradation.  
Secondly, Hence they have proceeded and dared to rob, and bereave Imperial thrones, and the crowned Majesty of Kings of that native reverence, due attributions and obligations of State, which divine ordinance, and purest times appropriated unto them.  
Thirdly, They have been heartened to fly even in the face of Majesty, and with unhallowed hands to decrowne the Princely heads of the LORDS anointed. That great Abaddon in this strain of rage and pride, 
See hist. of the Council of Trent. p. 314.  hath set his foot upon the very neck of Emperors, and spurned off their Crowns with his shoe.  
Fourthly, Lastly, they are hardened (prodigious and execrable villainy!) even to kill, and cut the throats of Kings; upon this bloody stair they now stand; having lately revealed it in the royal blood of the two last Henries of France.  
I have discovered, and already done with the foundation which they have laid for a Babel of confusion and blood.  
Now for their second affront upon Sovereignty, see a selected Catalogue of unworthy and base aspersions cast upon King's Crowns by Cardinal Bellarmine, 
Pag. 131  and purposely collected by his Majesty, towards the latter end of his most Royal Apology.  
Let me also here in a world tell you, how that late famous Casuist Azorius, 
P. 2. Inst. Mor. lib. 10 in his treatise, de Imperatore Romanorum.  hath handled the Emperor in this kind.  
This fellow teaches, that the jurisdiction and power of the Emperor, 
Ibid. cap. 2. pag. 1551. sect. propterhec. Et hec sentencia. Et propter hec jura & decreta.  hath its being, existence and dependence, (they are his own words,) from the Pope of Rome. And upon this occasion tell us de facto, how many Emperors the Pope hath deposed. 
* Sect. hec sententia. Ibid pa. 1155. sect. adea vero omnia.  That the Pope is he who first gives right and power to the Electors to choose him, and then himself anoints, consecrates, and crownes him so elected.  
That the Emperor is but the Pope's minister, 
Cap. 3. sect. Quinto quaeritur.  elected by him for the defence of the Church. So that in another place, he saith, the Pope, if it pleased him, might create two Emperors in the Church equal in power; 
Pag. 2. lib. 3. ca 29 pag. 475 sect. Deindeobjicies.  one to govern in the East part of the Church, the other in the West. And therefore having proposed this question: Whether the power of the Emperor be from GOD, the Bishop of Rome, or the people: he concludes. But certainly, saith he, by the common consent, 
Ibid cap. 2.  of most of the Doctors of the Law, 
Ibid. sect. Propter.  especially Pontifical, it is the received opinions, that the jurisdiction and power of the Emperor depends immediately upon the Bishop of Rome, and how proves he that, think you? even thus.  
It was said to Peter (says he) Feed my sheep; not these or other, but absolutely and simply, my sheep, and therefore all: but the Emperor is a Sheep, Ergo, etc. And in the same place, he makes also Kings and Princes amongst the number of sheep; and by consequent concludes their subjection to the triple Crown.  
Now these are strange passages against the Emperor, considering that 
* Dalingron p. 27. Ad sinem.  Guicciardine the Pope's creature in his Digression, now effaced out of the Original by the Inquisition  
Tells us, that aforetimes, the election of the Pope did not stand good without the confirmation of the Emperor, nay, says he, the Popes in all their Bulls, privileges and Grants, expressed the date, in these formal words, (such an one our Lord the Emperor reigning.)  
Neither hinders it, saith he, that thou say, The Empire hath his being from the Romish Bishop, in respect of those things only which are Spiritual: For it is contrary; the Bishop of Rome hath received the keys of both Kingdoms, both terrene and celestial; and it is conformable to the Popes own words, Sixtus the fifth, I mean in his Bull against Henry the third of France. For he there affirms, that he hath obtained supreme power over all the Kings & Princes of the whole earth, and all people, and Countries, and Nations given him; not by humane but divine Institution. 
See Barclay de potestlate Papae cap. 13 pa 101. & cap 3 p 31. See Barclay de potestate Papae, cap. 1 pag. 6, 7.  They are the words of the Bull. And to the Doctrine of Thomas Bozius, one of the most execrable flatterers, that ever the Pope had: who teace, Omnem vim Regiam, etc.  
Upon this point and principle, Alexander the sixth gave the West-Indies to the Spaniards, and the East-Indies, to the Portugals, placing the meridian which passeth by the Azores for their limits.  

See Moulins book of Faith pag. 544 out of Barclaius loco citato col. 2. lib. 2 pag. 670.  And upon the same ground Pius the fifth deprived Queen Elizabeth of England, of her Kingdom, and gave it to Philip the second of Spain, as Azorius tells us.  
But of all in this point, for a true jesuitical strain, Father Binet shall take it to him, for says he, (mark it well.)  
It were better that all Kings were killed, then to reveal a confession: and he takes his ground from that rotten foundation, so derogatory to Kingly power, refuted before. Because, saith he, the power of Kings is ordained by humane laws, but Confession by divine law. You have it in Causaubons Epistle to Front Ducaus the jesuite. Now here is a sweet piece of work; 
Eudaemon in Apol. Garnetti. ca 13: & Suarez tracta, de panit. speaks to the same purpose. See Moulins book of Faith, p. 547.  It were better that all the Kings in Christendom had their throats cut, then that a knavish secret, or a traitorous plot of a Faux, or Ravillacke confessed to a Sodomitical shaveling, should be disclosed? Here is a true brat of the bloody whore, a fellow of the right Ignatian stamp.  
Thirdly, Now the third violence and villainy they offer to Kingly power, and Princely Thrones, is the decrowning and dethroning of Majesty.  
And to this end the Pope doth pestilently abuse that noble and glorious Engine of the Church, Excommunication, which in it native use, aught to be discharged upon the hairy pate of every wretch, that goes on rebelliously in his sin, and hates to be reform; upon the Drunkard, Whoremaster, Swearer, Usurer, Bribe-taker, and fellows of such infamous rank, and victoriously to beat down the Bulwarks of the Devil. But he now makes it serve his turn, to tumble down into the dust the Imperial Crowns of Orthodox Princes. Whereupon his Majesty tells them, 
Pag. 177.  in his Royal Answer to Cardinal Person, That the sacred heads of Kings, are more churlishly, uncivilly, and rigorously handled, than the common hoods of the meanest churls.  
For excommunication should vex none in his temporal State. That spiritual sword, (say our Divines) deprives of spiritual rights, that concern the Kingdom of heaven, deprives none of his civil rights, which he hath as a member of civil society.  

See Sclaters Assize Sermon pag. 27. Tilen Synt p. 2. p. 287 art. 26  And that learned and famous Spalatensis, a man throughly versed in Popish Doctrine, says; For civil and humane commerce, no excommunication can hinder it; and our Ecclesiastical Constitutions run in the same strain. The excommunicated person shall not be excluded from civil negotiations, 
See Resor Leg. Ecclesiast de excommunicatione, cap. 10. fol. 82.  and usual business, by which things necessary to humane life are supplied.  
Now, shall not a private person be hurt in his outward estate by excommunication, and shall a King lose all? Here is a pure Popish mercy indeed.  
I need not trouble you with any Popish Authors for proof of the point: this traitorous tenant of deposing Princes, is everywhere current in their Schools: they are so fare from being ashamed of it, that every shaveling insults in the Catalogue of dejected Crowns: the Pope's practice must now prove the principle, and his fact, his right.  
To this very purpose Azorius tell us p. 2. Inst. mor. lib. 10. cap. 2. Sect. Hac sententia.] That Gregory the seventh deposed from the Empire, Henry the fourth. Alexander the third, Frederick the first. Innocent the third, Otho the fifth. Innocent the fourth, Frederick the second. Clement the sixth, 
* I have corrected Azor. by Bellarm. See in the same sense Gregorius de Val lom 3. lisput. 1 q. 12. pa. 2. Sect. Quinto prohatus. And Bel. lib 5. de Rom. Pont. 6.8.  Lewis the fourth.  
I will only here justify that which a little before I said of Aquinas, where I called him the fountain of much Popery and rebellion; I say again of rebellion also. For all the School spiders, 
See advancement of learning, fol. 18.  (their works are like spiders-webs; they also suck, feed upon and vomit venom,) have sucked a great deal of poison in this point, from his position 22. q. 12. art. 2. which is this.  
As soon as a Prince is denounced excommunicate, for Apostasy, ipso facto, his subjects are freed from his Sovereignty, and absolved from the Oath of allegiance, by which they were bound unto him.  
Now his Scholar's Bannes, and Valentia tells us, 
See Blackwels' examination pag. 3, 4.  that not only total Apostasy, but partial also, as heresy, is here meant; so that any Protestant Prince in their interpretation is here concluded. 
* Whatsoever Gregory pretendeth to the contrary, professing here that he treads in the steps of the Saints & his holy predecessors, yet it is true that Sigibert saith, that this was the first Pope that ever presumed to depose any Emperor. This Pope excommunicated Henry the 4. Anno 1076. See Field li. 5. pa 348. K. jam. Ans. to Card. Person   
But mark, I pray you, the sinew of this man's Assertion. He first brings against himself the authority of Ambrose, telling us, that Christian Soldiers obeyed even julian the Apostate: he might have added also an excellent speech of Austin to the same purpose in Psal. 124. quoted by me before; He alleges other good reasons beside; but when he comes to resolve and define, he overthrows all with a Sed contra Gregorius septimus.] Gregory the seventh is of another mind: and he quotes him out of the puddle of the Popish Canon-law, Decret. Par. 2. cap. 15. q. 6. cap. Nos Sanctorum.]  
And who I pray you, was this Gregory the seventh? it was Hildebrand, the scourge of Emperors, the firebrand of war, the scorn of his age. So that a base Pope, being a party, and in his own cause, setting his foot upon the neck of Henry the fourth, must countervail and over-weigh the authority of Gods' Word, two of the worthiest Fathers, that ever former times enjoyed, Reason, Conscience, Nature, grounds of common sense, every thing, any thing; for he is a Pope forsooth, and therefore an infallible Vicar upon earth.  
Fourthly, At length, in the fourth place, they are arrived at the very height of that prodigious and transcendent rage, that makes it very probable, that the Pope is that purple whore arrayed in scarlet colour, Rev. 17.4. and drunken with blood, ver. 6. And it is more than a miracle, that Christian Kings suffer that bloody beast to sit so long upon the seven hills: they are now come, I say, first, to the kill of Kings, secondly, to teach the kill of Kings, thirdly, to defend the kill of Kings: For that last starting hole, and evasion of Cardinal Peronius, 
See the King's answer to Person, p. 212, 213. and 126. See also Mouline book of Faith, p. 548.  and other jesuites is ridiculous. That they kill not Kings in Esse: but first they un-king a King, and then kill a King, when he is not a King but a private person; upon this very point King james breaks out most justly out of a Royal indignation of his noble spirit, O hellhounds, 
Pag. 127.  O diabolical wretches, O infernal monsters!  
And tells them, that in comparison of their religion and holiness, all the impiety that ever was practised among the Infidels, and all the barbarous cruelty that ever was perpetrated among the Cannibals, may pass henceforth in the Christian world, for pure clemency and humanity.  
It is not enough for that man of sin, and stigmatical strumpet, to be drunk with the blood, (for she is said, Rev. 17.4. and 6. both to bearrayed in scarlet, and to be drunk with blood) of the dear and precious souls of many thousands of her own children, who being by her conceived, and brought forth in spiritual adultery, and after nursed up, and nuzzled in ignorance and superstition, have lived and died in Popish darkness. But she is also thicke-cloathed with the crimson and crying blood of infinite Martyrs of jesus; nay, and now in her dotage, being grown a deformed Hag, and left by most of her lovers, she labours to repair the decayednesse and ruin of her painted beauty with the richness of attire, so that she is not now content only with garments of base and inferior die, but of late, is new clad, even with a robe of blood Royal, deeply, and double▪ died in the sacred blood of Kings.  
In displaying this whore in her bloody colours, I might tell you of those Seas of blood, which she hath furiously spilt in her drunken humour, and poured upon the face of Europe, almost all in our remembrance.  
I might, I say, enlarge those points, but I will at this time only hold me to the present, and deliver myself in a word.  
In the first place that they kill Kings; it is clear in the eye of all Christendom: I will go no further than the presentage, and the fresh bleeding memory of such doleful acts. Two of the last Kings of France, Henry the third and the fourth, fell from their Imperial Thrones by the bloody knives of two Popish villains.  

See Moulins book of Faith, pa. 544, 545. King's Answer to Perron, pag. 284. & pa. 4.  Sixtus the fifth excommunicated and deposed Henry the third, and then james Clement jacobin committed that horrible Parricide upon his Royal person.  
Ravillacke was the other Assasin, who rendered this reason for his monstrous and horrible attempt, That King Henry had a design to war with GOD, because he had a design to take arms against his Holiness, who is God.  
Now beside how greatly did they thirst after the virgin blood of the late Princely Elizabeth, with a prodigious variety of murderous complotments: had not the silver line of her much honoured life, been hid in the endless maze of Gods' bottomless mercy, those bloody Romish hunters, had many and many a time laid her honour in the dust.  
Nay, but for a miracle of the same infinite mercy, they had torn King james in pieces, his noble Queen, the Royal limbs of those two sweet and orient Princes, and that princely star that now shines so fair in Bohemia, by their powder-mine.  
There was no want at all of Popish malice, purpose, utmost endeavour, to have spilt all this Royal blood, as water upon the ground, and therefore, I also take all these noble Princes, as direct and proper Instances for Popish King-killing.  
Yea, 
Object.  but those (may some say) were but only some discontented persons, which out of some desperate pang acted these bloody Assassinate's, Profession itself, and Popish religion is not to be charged with such exorbitant outrages.  
Nay, 
Sol.  but they have marred all for that; and left no room for any such reply.  
2. And therefore I must tell you in the second place, that their learnedest Professors and greatest Doctors, blur their books with these bloody lines, and teach this most abhorred Trade of King-killing, 
See the Kings Answer to Perron pag. 5. and Moulins book of Faith p. 546.  and murdering Princes.  
Bellarmine, Becanus, Suarez, Eudaemon, joannes, with other like monsters, etc. are such bloody Doctors of the scarlet Whore.  
But above all, methinks 
* Francis de Verona in his Apology for john Chastell.  Francis de Verrona, and Mariana; 
* Mariana de Rege & Regis Institutione, li. 1. cap 6.  are the most merciless Masters of this execrable Art, as I shall show you in another Treatise.  
Yea, but yet for all this, these are but private Doctors, and may err.  
3. Well therefore, 
Object.  in the third place, (for I charged them with that also,) I must tell you, that King-killing is approved and applauded by their transcendent Doctor, which is virtually and eminently all the Popish Doctors in the world, ever assisted with the unfallible spirit of deceiving, and being deceived, the Pope himself, Sixtus the fifth, gave thankes unto God in open Consistory, for the horrible assassinate perpetrated by james Clement, upon Henry the third of France.  

Object.  But was not that Oration published by the Protestants, purposely to cast such a bloody aspersion upon his holiness.  
I tell you no, it was put out by the Papists, and printed at Paris, 
See Moulins of Faith 546. See the Pope's approbation of King-killing further proved by K. james in his Answer to Person, pag. 122, 123.  by Nicholas Nivelle, and Rollin Thierry, with approbation of their Doctors, Boucher, de Creil, and Ancelin, and do you think he would not have approved Faux his firework, if it had blown up the Parliament? if not why suffers he Garnet and Oldcorne, powder-miners, both by books and pictures saleable under his nose in Rome, to be enroled in the Canon of holy Martyrs? but the old Fox is wily enough, not so directly, and hearty, to commend a mischief until it be done.  
The Powder-plot was of the nature of those Acts, Quae nunquam laudantur nisi peracta: as Tacitus speaks. You see then at length, by what degrees these Romish Locusts are fallen soul upon Government, upon all Imperial, Regal & Princely power. So that at this day, to the inexpiable shame and does honour of the whole Christian world, they teach, act, and approve, the bloody kill of crowned Potentates.  
Which things sith they are thus; you are an honourable, wise and worthy Auditory; I say no more but this. Methinks it is an astonishment beyond the comprehensions of nature, reason, Religion, Policies of State, that such an intolerable generation, so odious, both to heaven and earth, for abominable Idolatry, so visibly infamous both to this and the other world, with many capital characters of blood, so endless and implacable in their rageful designments against the crowned Majesty of the King's Throne, so prodigious in their plots, that they have cast an inexpiable and everlasting aspersion upon the innocency of Christian Religion, such furious Assasins and Incendiaries, for murdering of Princes, butcheries of people, and firing of States: so enraged, even like Woolves in the evening to swallow us up quick if the time did serve; I say, that such, in so Orthodox a Church and noble a State, should by allowance, toleration, connivance, or remissness, be suffered to receive increasement and multiplication, both in number and insolency, to the great dis-honour of GOD Almighty, the continual vexation of Gods' Children and good subjects, and the most certain hazard of the whole Estate, and the peaceable succession of the King's posterity.  
And the more strange it is for these three reasons.  
First, What conceit do you think out of the congruity of Popish principles, is it likely they hold of this forbearance, and what thankes do they return to the State? undoubtedly, to think that it is infatuated for their sakes, and that the hands of justice are manacled by Gods' overruling providence; that it cannot be executed so fully and freely, upon such a loving, holy, and unbloody generation.  
Secondly, They daily do their utmost at home, & a broad, to cross King james his princely Admonition unto them, in his first speech in the Parliament; wherein he admonished the Papists that, they would not so fare presume upon his lenity, as thereupon to think it lawful for them, to increase their number & strength in his Kingdom, whereby if not in his time, yet at least in time of his Posterity, they might be in hope to erect their religion again.  
Thirdly, If the day should come they have so long looked for, (but I hope in the LORD, all their eyes shall drop out of their holes with confusion and rottenness, before they see that day.) They would questionless lay hold upon Veronensis woolvish and bloody 
* If public means be wanting of making away heretics by the ordinary Magistrate, he gives allowance & leave to every private man to murder the heretic as he meets him, Franciscas de Verone. Constantinus in Apology for john Chastell. History of the Counsel of Trent p. ●48.  conclusion; especially being animated thereunto by the example of the Massacre: Resolution of Pope Vrbane, Cau. 23.9. 5. Can. Excommunicatorum.] We esteem them, (saith he,) not to be murderers, who being possessed with zeal of their mother, the Catholic Church, against those that are excommunicated, shall happen to kill any of them: and by the edge of their own Popish blood thirstiness, really eneagerd, by feigned conceits of their pretended persecution. Decree of the Parliament of Paris: That it should be lawful to slay all the Hugonots; which by public order was read every Sunday in every Parish. And therefore to tell you in one word, the end why at this time I have stood so long upon this point. It is to ask you this question, at close, whether it be not now true and honourable mercy, (for GOD forbidden, that I should persuade any cruel thing,) nay, and the contrary, extreme cruelty to the State, to execute exactly, just and holy laws upon such a generation: and let every one be judge that hears me this day, if he be not a party in that bloody faction, or hanker that way. And yet one word more, and I have done. I know Parsons in his miserable shifting book about Equivocation, against Doctor Morton.  
Cardinal Perronius, Beltarmine in his Apology against the King's Monitory Preface, 
See the Kings Answer, p. 273. See Eliensis his answer to it pag. 299.  and others upon whose foreheads the whore of Rome hath stamped her mark of Popish impudence; charge the Protestants, and Reformed Churches, with these bloody passages: but in so doing, they deal with us as an impudent strumpet with an honest woman; 
See how we are cleared, Anticoton pa 63. Answer to certain scandalous papers pault.  and as Verres dealt with Tully; Verres himself was a very notorious thief, and knew that Tully had much against him in that kind; and therefore, he very knavishly and impudently calls Tully, a true man, and that noble Orator these first: 
Eliensis in his answer to Bell. Apolog. p. 299. Answer to Perron pag. 279.  It is just so in this case.  
But above all, hear King james in the point: we glory, (and well we may,) that our Religion affords no rules of rebellion; nor allows and grants any dipensation to subjects for the oath of their Allegiance; and that, none of our Churches give entertainment unto such monstrous, and abominable principles of disloyalty.  
And as concerning junius Brutus, 
Ibid. pa. 277.  whom they object: his Majesty answers: That he is an Author unknown, and perhaps of purpose patched up by some Romanist, with a trick of wily deceit, to draw the reformed Religion into hatred with Christian Princes.  
If we were in the same predicament with the Papists this way: how comes it to pass; that our English Popelings have made so many bloody assaults against the sacred persons of Queen Elizabeth and King james; and the Protestants of France having fare better opportunity, and more power, have never stirred rebelliously against their Kings: 
King's Answer to Perron pag. ●73.  of whom King james thus speaks: I could never yet learn by any good and true intelligence, that in France those of the Religion took arms at any time against their King, much less then, offered they, to butcher or blow him up with gunpowder.  
I have thus fare discovered in the first Use the most pestilent opposites and cutthroats of Government and Kingly Majesty, at this day in Christendom. I now come to a second Use.  

Use 2.  If Government be such a goodly thing, as hath been proved before; then all that hear me this day, and every mother's child in this Land, I say, we are all bound to bless GOD upon our knees, and to put it as a sweet perfume into our daily sacrifice of thanksgiving, for being bred & brought up under so blessed and happy a Government, in the Sunshine of the Gospel, and under the wings of JEHOVAH.  
What stayed or restrained the Omnipotent arm of GOD, from creating any of us, and planting us upon earth, in the unhappy days of Queen Mary, when we might either have been damned or burned, or in the bloody times of Lancaster, and York; or when the mists of Popery, and insolent domineering of that man of sin, enthralled under the most grievous yoke of miserable bondage, both the Crown and consciences of this Kingdom: or under some Pagan, Turkish, or Tyrannical Government, or neighbouring Popish Country; or (which also had not been so comfortable,) in the persecuted, or Schismatical parts of the Church? it was nothing but Gods' own mere mercy, respiting and remitting our being upon earth, to better and more blessed times and place: It was that and that alone, which ordered and appointed our lot of living here, in that golden knot of time, as it were, and the very Diamond of the ring, of that happier revolution, since CHRIST'S days, I mean in the most orient and comfortable breaking out of Gods' holy truth, from under the clouds of Antichristian darkness: and in this little nook of the world, where the Gospel shines with such glory, truth and peace, and under the kindly warmth and influence of two the most glorious 
Queen Elizabeth. King james.  Stars that ever moved, or gave light in England's Hemisphere.  
What beasts are they then, that daily do their utmost to bereave and rob us, both of Gods' blessing, and this warm Sun: and hale down all they can with strong cart-ropes of iniquity, the vengeance of GOD upon the face of this noble and famous Kingdom? and such are all the wicked amongst us, and those that hate to be reform; Ale-house-hunters, pot-companions, good-fellows drunkards, are the most pestilent, and cursed cankerworms, that gnaw at the very-heart, and sinew of the glory and strength of the State. And like audacious and outrageous Giants even wrestle with heaven; and by pouring in of strong drink, labour might and main, to pull down the full viols of Gods' fiercest wrath 
See Isa. 28.1, 2, 3.  upon our heads. And therefore if there be any justice of Peace, which is a secret supporter of any rotten Alehouse, he is a great plague to the place where he dwells, whether it be Town or City.  
The cruel Usurer is the cutthroat of the Country where he kennels. See what a deal of compassionless miseries and confusion, a company of such caterpillars brought upon the infant Replantation of the new returned jews, Neh. 5. 2, 7. The swearer, and tearer of Gods' glorious Name by his blasphemous breath, gives wings to the flying book of Gods' curse, 
Zach. 5.2, 3.  and is able to blast the beauty of the most fruitful Land, and flourishing prosperity, Because of swearing, faith jer. cap. 13.10. The Land mourneth, the pleasant places of the wilderness are dried up.  

See Nah. 13.17, 18.  The profaner also of Gods' holy and glorious Sabbath, is an incendiary; If you will not hearken to me, saith GOD, jer. 17.27. to hollow the Sabath day, then will I kindle a fire in the gates of jerusalem, and it shall devour the Palaces thereof, and it shall not be quenched. Blessed be GOD therefore, that hath put yet into the heart of my Lords the judges, to be such an honourable precedent to the whole Country, of forbearing the Sabbath. I am persuaded they may justly make men of inferior rank foully ashamed.  
Ignorant, dissolute, and disordered Ministers, cause GOD to cry aloud for the destroyer, All ye beasts of the field, saith GOD, Isa. 56.9. come to devour, yea all ye beasts in the forest, his watchmen are blind.  
The Bribe-taker, or man of gifts, (as he is called originally in the fourth verse of this present Chapter,) shakes the very Pillars, and master Timber of the Kingdom: but he that receives gifts overthrows it; ordinarily, baseness in coming to high places, and bribery, are sworn brethren.  
Neither must you conceive, as father Austin excellently admonisheth in Psal 25. pag. 144. That only money, gold and silver, or presents, as they call them, are bribes; but the guilt of bribery also may be justly imputed, even to any exorbitant affection, which sways a man aside, from the impartial execution of justice: as love, fear, hatred, etc. desire of praise, and applause, for that is Augustine's instance in the fore cited place: For example, the party hath great, and many friends, & therefore if thou lean a little that way, thou shalt be honoured with many thankful acknowledgements, and flattering entertainments: or on the other side, the party is poor, and if thou be impartial, it will lightheavy on his side; and then the Country will be ready to censure thee, as no friend to the poor.  
Now in these cases, if for such respects, thou incline either to the right hand, or to the left hand; thou pervertest justice, and justly encurres the censure of a corrupt judge.  
For hear Gods' charge in the case, Levit. 19.15. Ye shall not do unjustly in judgement: Thou shalt not savour the person of the poor, nor honour the person of the mighty: but thou shalt judge thy neighbour justly.  
Pilate perhaps could wash his hands of bribes, but not of Christs' blood. That cry of the jews, if thou let this man go, thou art not Caesar's friend; striking cold unto his heart, and swaying him awry, was equivalent to a bribe, and shall cause him to be condemned, not only as a cruel, but also as a corrupt judge. The judges of Israel who sentenced Naboth to death, were not corrupted with down right bribes, for any thing we know, but there was something equivalent: Izabel ruled the roast at the Court, and was potent either to advance, or deject them, which brought them to the bent of her bloody mandate, and Naboths blood upon their own heads.  
Mockers and misusers of the faithful Ministers, (you would little think it) draw Gods' flaming wrath upon a people without remedy, see 2 Cro. 36.16.  
Spiritual cowards, and those who having given their names to Religion, are fallen away from their first love, are the special men to remove our Candle stick, 
See Rev. ● 5.  and put out the glory of Israel.  
Scornful persecutors of Gods' people, as though they were the very filth of the world, and the of▪ scouring of all things, the plagues of the times, and the troublers of Israel, whereas in truth the world is not worthy of them, they are the very chariot and horsemen of Israel; they are the only jewels, stars, Suns, Saints, Angels of the earth: for their sakes, and safety alone, the Sun holds out his glorious unwearied course; the earth springs, and is overspread with such beauty and sweetness; the air inspires her lively and refreshing breath; that great and restless body of the Sea, keeps within her bounds; States and Kingdoms turn not into confusions of blood, in a word, the world stands. If their number were once made up, this goodly frame would flame about our ears. I speak not for any whited Tombs, supercilious pharisees; but I say, such are very pestilent instruments to betray and expose a Kingdom to the ambitious rage of foreign Nations, and fury of their enemies, whether they vex and persecute Gods' people by fire, faggot, sword, power, purse, policy in their hearts and affections, by their tongues, nay, brow-beating, a contracted forehead, a sour countenance, and fleering face, and other scornful gestures, 
See Ezech. 2●. 6, 7.  are persecutions in Gods' interpretation, and shall be paid home proportionably. The merciless encloser, besides beating the poor to pieces, and grinding their faces, plucking off their skins from of them, their flesh from off their bones, breaking their bones, and chopping them in pieces, as for the Pot, as it is, Mica. 3.2, 3. He also robs the King of his honour, and the State of its strength, For in the multitude of people is the King's honour, but in the want of people is the destruction of the Prince, Pro. 14.28.  
But above all the shedder of blood, fetch the very live▪ blood out of the heart of the State, and doth impress such a bloody stain upon the face of the Kingdom, that cannot be razed out, but by his blood that shed it. For blood, saith GOD himself, it defiles the Land, and the Land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it, Numb. 35.33.  
For your sakes my honourable Lords, have I purposely instanced in some of the common, and crying sins of the Country, hoping in the LORD, you will help us all you can. But know also, that all sorts of sinners, and haters to be reform, are the Devils cursed Engineers, to undermine, and ruin the State; and inkindlers of that fiery indignation in the bosom of GOD, which if it once begin, will burn unto the bottom of hell, Host 4.1.  
FINIS.   

THE SECOND ASSIZE SERMON.  PROV. 29.2. 
When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.  
I Have heretofore upon the same solemn occasion, observed from the first point, this Doctrine, Government is a goodly thing, I proved it, and applied it. Only give me leave, before I fall upon the second point, to add a word or two to the first Use of the former Doctrine, which fell directly, and with full edge upon the Papists, the most pestilent opposites and cutthroats of Government, and Kingly Majesty, at this day in the whole Christian world. For they teach (as I then showed at large,) that the power of Kings, Princes & Magistrates, is not ordained by the divine Law of GOD, but an humane ordinance; out of which fountain have issued all those Popish fulminations, and fireworks, which have most unworthily at one time or other, beaten upon, and blasted all the Imperial, and Regal Thrones of Christendom. Nay, a fellow in the Counsel of trent, did fiercely labour to confute that passage of de Ferrieres Oration: That Kings were given by GOD; as heretical, and condemned by the Extravagant of Boniface the eight; Vnam sanctam] if he did not distinguish, 
See Hist. of the Count of Trent pag. 275. and, Spalat. pa. ●25.  that they are for GOD, but by mediation of his Vicar. Thus it was in that Conventiele of scarlet Fathers. The Romish Locusts did very furiously, 
* Ibid p●. 766.  as appears, obtrude 13. Articles for the reformation of Princes; all p●ring from Imperial Crowns, to patch up the most unjust usurpations of their shavelings. I will trouble you with one or two, 
As you may see Ibid. p. 769, 770.  that you may take notice how justly King james out of a pang of Royal indignation, after a survey of that most grievous yoke of miserable bondage, to which the Crowns of Christian Kings, are made to stoop by that man of sin. That GOD in whose hands the heart of Kings are poised, and at his pleasure turned, as the watercourses, that mighty GOD alone, in his good time, is able to rouse them out of so deep a slumber, & to take order (their drowsy fits once over and shaken off with heroical spirits, 
Against 〈◊〉 pag. 289. ) that Popes hereafter shall play no more upon their Princely patience, nor presume to put bits and snafles in their noble mouths, to the binding up of their mighty power with weak cords of scruples, like mighty Bulls led about by little children with a small twisted thread. Thus speaks his Majesty in his Answer to the French Cardinal; for which book, and that other premonition to all Christian Princes especially; the ages to come shall call him blessed: I say, the child unborn, shall bless King james his golden pen, which hath given such a blow to that beast of Rome, that howsoever they may have some lightning before their small ruin, by the mercies of GOD, he shall never be able to stand upright upon his four legs again.  
One of the Articles is this, that the Eccleisastics shall not be forced to pay taxes, gabels, tithes, passages, subsidies, though in the name of gift or loan, either in respect of the Church goods, or of their Patrimonial, etc.  
Another is this, 
Hist. of the Counsel of Trent. p. 77●.  that neither the Emperor, Kings, or any Prince whatsoever, shall make Edicts, or Constitutions in what manner soever, concerning Ecclesiastical causes, or persons, nor meddle with their persons, Causes, jurisdictions, or Tribunals, etc.  
The rest also sound the same way, and all tend to the 
* Ibid. p. 237.  shaving of Imperial Crown; but these two are sufficient to represent to the weakest understanding, the unsufferable indignity and villainy offered to Regal Sovereignty, by these Antichristians, sith in those Kingdoms where the Pope doth tyrannize, and domineer, almost the 
* King's Premonit. p. 21.  third part of subjects and Territories is Churchmen and Church-livings.  

Porrò u●esse Romano Pontifici omni humane creature, declara●us, dicimus, definimus & pronunciamus, omninoesse de necessitate salutis Extra. cap. unam, sanctam de major: & Obel. See also B●ll. de Eccl milit. lib. 3. ca 2. sect. Nostra autem sentencia, pag. 195.  Nay, more than this, from the ground of that fellow's reply, to the forenamed passage of de Ferrieres Oration, concerning the Articles for the reformation of Princes, I do not see how any true Papist, either Ecclesiastic, or Laicke, can possibly be a true subject, to any monarchical Sovereign: my reason is this at this time, Boniface the eight, guided (as they dream, and damnably lie,) by an infallible spirit, pronounceth peremptorily in the forecited Extravag▪ unam sanctam] that it is altogether of the necessity of salvation to be subject to the Pope of Rome. How then is it possible, that any one of those mighty swarms of stinging 
* Against P●●son, pag. 255.  Locusts, and busy wasps, which lie at ease in the bowels of this Kingdom, ready and addressed, when time serves, to cut the very heart strings of it, should be a sound subject to King Charles, sith upon pain of damnation, and as they would be saved in the Romish Church, they must be absolutely subject to a foreign, Antichristian, and sometimes Sodomitical, and Atheistical Priest, of whom, (as they 
* Hist. of the Council pag. 775. See morton's dissert. adversus Bell pa. 84.  say) he immediately holds his Crown, and who may for many causes, depose, and butcher him? Bellarmine names six, De officio Chr. Principis. One of them is; If he offer injury to the Pope, who many times will complain without cause; so that if King Charles perhaps should refuse to kiss his cursed toe, (a thousand times more worthy to trample upon his triple Crown) he might lie open to the bloody stroke of some Clement, or Ravillac: Nay, and had not CHRIST JESUS given this power to that holy father, saith the Glossator upon the forenamed Extravagant, (prodigious blasphemy!) he should have been undiscreet. 
Nam non videretur Dijs discretus suisse, (ut cum reverentia loquar) nisi unicum post se talem vicarium reliquisset, qui haec omnia posset.  These are the words; for he would not seem to have been discreet to the Gods, (that I may speak with reverence,) unless he had left one only such Vicar behind himself, who could have done all these things.  
Besides, the Romish Locusts falling foul upon Government, upon all Imperial, Royal, and Princely power; by debasing the original of it, by disroabing it of that native reverence, due attributions, and obligations of State, which divine ordination, and purest times appropriated unto it; by teaching, acting, and approving the bloody kill of crowned Potentates, as appears before. There is another monstrous engine of Popish imposture, hammered in the heads of those hellish firebrands, which if it were generally entertained, were able in short time, to cut in pieces and dissolve the sinews, and cement of all humane society, I mean Equivocation, and mental reservation. Many cunning shifts and evasions have they coined from time to time, to cousin the State, and delude the Magistrate, in their oaths and answers before our just Tribunals. They have vainly laboured to daub over, and still their consciences against their lies and perjuries, sometimes, first, by the supposed benefit of popish dispensation. 2. Sometimes by a wicked conceit of our Magistrate's incompetency. 3. Or pretended unauthenticalnesse of our Bibles in English, upon which they swear. Fourthly, but at this day, they rest most upon this last jesuitical strategem, which was wont to be confined to Courts of justice and more public cases; but now the Popish Casuists, by their Conclusions, begin to convey this damnable Doctrine, and accursed poison of mental reservation, into the common passages of ordinary negotiations, and conversation amongst men.  
Now I come to the next point, the subject of Sovereignty, a righteous man, whence I briefly, and plainly ground this point.  

Doct.  Those that rule should be righteous: or thus; men in Authority should be righteous men.  
That you may understand a right, what I mean by righteous, take notice of a double righteousness, first, imputed; second, inherent. Inherent twofold, first, moral; second, religious.  
By imputed, I mean the glorious justice of JESUS CHRIST, purchased by his blood, and obedience, and imputed as his own, most sure for ever to a truly humbled sinner, wherewith being richly and completely arrayed from top to toe, as with a Royal and everlasting Robe, he stands thereby acquit, justified and accepted at the strictest Tribunal of the everliving GOD world without end, and so ipso facto, (as they say) becomes ever after favourite to the mighty LORD of heaven and earth; one of his jewels, as the apple of his own eye, the dear beloved of his soul, a Royal Diadem in his hand, (for so are Gods' Children, though vilified by the world, yet styled in the World.)  
This righteousness is required in Rulers, and such as are placed above their brethren, to wit, that themselves be reconciled unto GOD in JESUS CHRIST: For sense of this alone is able to beget that right noble, and well-composed temper of spirit, those high and unshaken resolutions, which only are fit to make a Magistrate, and create earthly Gods, as judges are called, Psal. 82.1.6. Without this righteousness, assuredly whatsoever fair pretexts and representations to the contrary, may dazzle and deceive the world's eye, yet all is rotten at the heart-roote. And the executions of their places, though they may carry things smoothly and palliate with much art and policy, yet questionless, in case of strong temptation, great advantage, rising, and enriching themselves, gratification of some great one, hazard of temporal happiness, etc. will be exorbitant and yielding and at the best, but formal. The cry of that happy soul, which leans, and hath taken up his everlasting resting place, upon the rock of eternity, is constant, and still the same in all cases and causes. 
Vt fiat iustitia, ruat coelum.  Let right be done, and a good conscience discharged, and then come what come will. Let me not only lose my place and the favour of the times, but let even the heavens fall, and they will, all is one to me; by the mercy of GOD I shall stand upright under the ruins, and rejoice in the testimony of a good conscience, amidst the confusions both of heaven and earth. But to speak in Scripture phrase, (for the other was the speech, even of an honest heathen.) Ever, when standing on the better side, and keeping a good conscience, threatneth danger and disgrace, he grows into hester's happy resolution: well, whatsoever comes of me, I will take Gods' part, and if I perish, I perish. But not to perish so, is to perish everlastingly: and so to perish, is to be eternally saved.  
But now on the other side, he which hath not made his peace with GOD, nor hath any part upon good ground, in the Person, Passion, and promises of CHRIST, will most certainly, especially in stormy times, and such trials which search whether he be steel to the back or no, manifest and make plain by his practice, that in the height of his counterfeit courage, his heart did hold in earnest that pestilent principle; It is better to sleep in a whole skin, then with a good conscience. If he be put unto it indeed, (for alas) no heavenly strength as yet, doth steel his spirit, he will warp, winde-out one way or other, and shrink in the wetting.  
Again, it is a cause of great comfort, and matter of much joy to have a favourite to the highest Majesty, and one whom GOD accepts graciously in his Son, to sit in a high place, and bear sway over others. It is a goodly sight, right pleasing unto GOD, applauded of Angels, amiable and admirable in the eyes of all good men. And thrice happy is that people, which breathes under the influence of such a blessed Authority, and all those who are judged, ordered and overruled by him, be he judge, justice of Peace, Minister or Magistrate in any kind, whom GOD owns for his servant, who entered into his office, Benefice, Bishopric, or any other public employment, in Gods' Name, and not by bribery, simony, flattery, temporising, or any other base and unblessed means; and afterward in every passage of his place, aims principally at Gods' glory, and not at his own particular, to advance the Kingdom of CHRIST and not his kindred and outward estate.  
And it is the better with them, and they are the more blessed, besides many other, in these two respects.  
First, He that grows into familiarity with GOD, by the favour of JESUS CHRIST; besides an universal and impartial integrity in the managing and discharge of the particulars in his public calling, may comfortably, and with a good conscience press daily to the Throne of grace, and bring down abundance of blessings, both upon himself, and those that are under him. He doth not only watch over his own heart, but also wrestle with GOD continually by prayer, for himself, that he may not disparage the Majesty of his place, by any personal lightness, or make his person odious, by partiality in his public deportment; that he may neither poison his people by any scandalous example, or plague them by private revenge; that he neither lessen his Authority, or lose good men's love by serving the time, or servile yielding, or swell over the banks of patience and moderation, with self-willed sourness, and unseasonable severity. In a word, that he may do just so as GOD would have him; and therefore begs not only general ability, to wield aright the great body of his public charge, but also, special direction, and resolution in every several affair which passeth his hand, that it be ever carried fair, and never crookned to his own ends: For his people, that he may ever prefer his people's spiritual welfare, before the wealth of the whole world.  
Now, whether do you think, were it more happy, and comfortable living under that Minister, Magistrate, or man of Authority whatsoever, who thus acquaints himself with GOD, and walks with him as with his friend, or under that fellow who is an alien, and mere stranger to any such precise mystery and might of prayer, who never thought with comfort of coming to this place, it being empoisoned unto him, (as he knows full-well himself, though he tell no body,) with baseness or indirection, never aimed so much in the discharge of it, at Gods' glory, and the good of his people, as at his own particular; his rising, enriching or revenging; is so far from discharging samuel's duty, in constant praying for those committed to his charge, that he prays not even in his own family constantly, not in private to any purpose, was never feelingly humbled for his own sins, or the abominations of the Kingdom in any day of humiliation. Give me an Angel upon earth, and an incarnate Devil, a fair cool shadow under a goodly tree, in a sweltering heat, and a scurvy thorny-bush, to which the poor sheep never flies for secure in a storm, but looseth some of her fleece, a shower of rain in a great drought upon the new Moone-grasse, and the scorching Sun upon a dry parched heath, an Obadiah, and a Shebna, Gods' darling, and the Devil's drudge, and you have made the difference.  
Secondly, Consider the difference of the King's eye, I mean in respect of anger, and amiableness, cast upon a desperate Traitor and his nearest Favourite; proportionably, but with infinite more loathing or liking, the aspect of Gods' pure eye is diversified, looking upon an enemy to the power of Godliness and profession of the Saints, and that happy one who hath made his peace with him, and is clothed with the righteousness of his Son: that glorious eye of his, which is ten thousand times brighter than the Sun, and cannot look on iniquity, doth cast down a direct perpendicular ray, as it were, upon every wicked man, without any diversion or retraction (that I may so speak) of its fierce edge, and fiery pointednesse; and therefore sees him in his colours, a very vile, sinful, cursed, loathsome beast, (though he seem to himself, and the great of the world, a brave and jolly fellow) abhorred of GOD and man, heaven and earth, and by consequent as an object of infinite indignation and hatred. But he ever looks upon his own Child, through the meritorious sufferings and satisfactions of the Son of his love, in whom all his discontents against him are done away and drowned for ever; and so beholds him such, and so lovely, as the blood and righteousness of JESUS CHRIST hath made him. Even as to a man looking through a red glass, all the world appears red and orient in his eye. So to the eye of GOD the Father, looking from his throne of mercy upon a godly man, through the bleeding wounds of his blessed Saviour, he is rendered, and represented right fair, and ruddy, deeeply impressioned with an heavenly die of acceptation and grace. Now tell me, whether a people be liker to prosper under him, upon whom the mighty LORD of heaven looks amiably, or angrily?  
2. By moral righteousness, I mean all those perfections and possibilities of civil honesty, and upright dealing, attaineable by the light of natural understanding, general notions of right and wrong, and practice of moral precepts, enlarged, improved, and husbanded to the height; hereby many ancient Heathens went fare, and did many admirable and excellent things, even such, and so worthy, that may justly make the best of our mere civil honest men hang down their heads, and be horribly ashamed.  
For instance.  
Fabricius, that famous Roman, was so precise, that (as it is reported of him) it was easier to turn the Sun from his course, then to draw Fabricius from just and honest dealing. King Pyrrhus could with no gold or gifts, no not with promise of the fourth part of his Kingdom, possibly corrupt this man; And yet how many miserable men in this very midday of the Gospel will be easily drawn by a secret bribe, office, honour, preferment, some earthly favour, to do villainously, to betray a good cause, a good man, and a good conscience to shame himself for ever, grow odious to GOD and man, and go to hell.  
In these dissolute and formal times, would it not be deemed to draw towards too much strictness, if a Minister should press this duty upon Lawyers; that every time before they go out of their doors to plead at the Bar, they should prostrate themselves in private, and besides other passages, pray unto GOD, that he would so guide their tongues that day, that they may speak nothing but advisedly, and to the purpose. And yet Pericles that famous Orator of Greece, who for the excellency of his eloquency, and mightiness of his speech, was said to thunder, and lighten at the Bar, out of the very principles of nature, and natural sense of of a Deity, ever before he went to plead a cause, (as Plutarch tells us in his life) entreated his God's, that not a word should fall from him besides his purpose; which he practised no doubt, out of conscience of Plato's principle in Tim. 
See Hooker pa. 63.  That in all things we go about, Gods' help by prayer is to be craved. In the administration and execution of justice, many of them, though led only and enlightened by the conduct of reason, were extraordinarily exact, and of admirable integrity.  

See sir Walter Rauleigh lib. 2. pag. 549. Tit. A. & C. ad Leg. Ful. Repetund. Carion. Chron. pag. 89.  Zaleneus made a law that every adulterer should lose his eyes, his son was first taken in the fact; lest that law should be violated, he was content to part with one of his own eyes, and his son was punished with the loss of another.  
Cambyses King of Persia, having detected the corruption of a judge in his Kingdom, commands him to be put to death, his skin to be plucked off, and spread upon the judgement Seat as a Carpet, his son to sit in the father's throne so adorned, that he and all posterity might fear for ever to pervert justice, and to deal untruly in judgement.  

Mount. Essa. pag. 479.  The Egyptian Kings solemnly and usually presented this oath to their judges: Not to swarve from their consciences, what command soever they should receive from themselves to the contrary.  
The Roman laws, called the laws of the twelve Tables, 
See Vol. lib. 2. pag. 668. Aemilius Paulus his love to the public, and Hannibals also D.p. 570. And also that of Canutus, See Drexel Infernus Rogus Epi. Dedicur.  so often magnified by Tully, appoints, That if a judge, or any other in Authority, for that purpose, should take money in the point of administering justice, he should die for it. If any should bear false witness, he should be thrown down from the Tarpeian rock.  
Thus you hear in a few particulars, that Moral righteousness, guided only by the light of natural conscience goes fare, and yet it comes fare short of that righteousness required by my Text, and in Christian rules, it is many ways defective  
First, There wants a right root, Faith in JESUS CHRIST, and therefore all its productions, famous achievements, and excellencies were styled by the Fathers, but beautiful abominations, having no better grounds, than self-love, vain glory, rules of policy, natural notions at the best; they all withered and came to nothing.  
Secondly, There wants special grace, as the soul and life, to quicken and sanctify it in every passage, and particular circumstance, to Christianize it, that I may so speak, and crown it.  
Thirdly, There wants supernatural principles, and divine light to irradiate, enlarge, and fortify it.  
Fourthly, There wants the right end, Gods' glory. Liberty, and immortal fame, (saith Austin,) were the aim in the Actors of those admirable things amongst the Romans. Add then these, and we have,  
Thirdly, religious righteousness, which ever strikes the stroke, doth the deed, and goes through stitch indeed, in all comfortable Christian government. It only steers aright in all public employments, stands upright in all storms, and is steel to the back. Either there must be an addition of Religion to reason, piety to policy, counsel out of Gods' Book, to the light of natural conscience, sanctified righteousness to civil honesty: or as though preferred party himself though otherwise of never so good parts, never so universally and excellently enriched with all endowments of all kinds, natural, moral, politic, learned, is but as a dead man, a rotten carrion stuck over with flowers; so certainly with whatsoever outward flourishes and formalities he may seem to dazzle the eyes of underlings; he will poison his place, by preferring his own particular and private ends, by putting sometimes hateful business into good language, for his own advantage and further advancement, and ever by temporising, rather than hazard his temporal happiness. Hear what judicious Master Hooker did happily let fall from his pen to this purpose. So natural (saith he,) is the union of Religion with justice, that we may boldly deem there is neither, where both are not. For how should they be unfeignedly just, whom Religion doth not cause to be such, or they religious which are not found such by the proof of their just actions? If they which employ their labour and travail about the public administration of justice, follow it only as a trade, with unquenchable and unconscionable thirst of gain, being not in heart persuaded, that justice is Gods' own work, and themselves his Agent in this business; the sentence of right, Gods' own verdict, and themselves his Priests to deliver it, formalities of justice do but serve to smother right, and that which was necessarily ordained for the common good, is through shameful abuse, made the cause of common misery. It is no peculiar conceit, 
Note.  but a matter of sound consequence, that all duties are by so much the better performed, by how much the men are more religious, from whose abilities the same proceed.  
This explication thus premised, I come to confirm the point, first by Scripture.  
And first take notice of Gods' own words to King David, 2 Sam. 23.3. The GOD of Israel said, the Rock of Israel spoke to me: He that ruleth over men must be just, ruling in the fear of GOD. And why a Rock? upon purpose to intimate, & give assurance of an all sufficiency, and omnipotent arm, for protection in such cases: And why so? because all that set themselves to govern graciously and as GOD would have them, shall be sure to be mightily set against by all the powers of darkness, all the Devils in hell, and all their wicked instruments upon earth. Magistrates that are no meddlers, as they say, but only seek themselves, and a name, and an honour in their places, need no Rock. The Governor of a Corporation, who will suffer himself to be entreated, for the erecting and supporting of those bloody dens of swinish drunkards, schools of misrule, and nurseries for the gallows, resolves to take no notice of those sons of Belial, who belch out their blasphemies in the street, against that blessed law provided in such a case, is willing to be accessary to all those sins through his whole year, which out of cowardliness or connivency, he left unpunished; I say such a one is like enough to sleep in a whole skin, he needs no Rock.  
The negligent and unconscionable Minister, which never goes about to stir the Devil in the ignorant, profane, and those that hate to be reform, but is well enough content, that so he may rise and jovialize it in the mean time, to treasure up the bloody cries of so many murdered souls against the day of wrath, he shall not have so much as a drunkard to open his mouth, or wag his finger against him, he needs no Rock.  
The idol justice, that only hunts after plausibleness and popularity, and for the good word of all the good-fellows about him, to serve his own turn for some intents when the time serves, and for that purpose upholds as much as he can for shame, or dare for law, all profane sports, rotten Alehouses, I say, there where the justice of Peace is mild, and the drunkard merry, as they say, there is mischief enough, he needs no Rock.  
But now that man of Authority, who in love to the LORD JESUS and out of the Lion-like boldness of a good conscience, dare and will draw the sword of justice against the proudest Nimrod, if need require, sets his breast from the beginning to the end of his year, with impartiality and resolution against all the floods of Belial, bends himself with such an universal sincere severity against all sin, that he is now become the drunkard's song, etc. That man of GOD which being sensible of the horrible sin of kill souls, dares not but discover unto his people, the damnableness of their state, all kinds of hypocrisy, all sorts of unregeneration, the whole counsel of GOD, and so dwell upon their bosom sins with terror, and truth, and still beat upon those bars, with the hammer of the Word, which keeps them from CHRIST, until the Devil be driven out of them. (Which you know, what a world of ungodly opposition, bedlam rage and railing it will raise against a faithful Minister.)  
The justice of Peace which resolves to be serious and real to do his Country good indeed, and to discharge a good conscience undauntedly without all fear or faction, and looks upon blasphemers, drunkards, whoremasters, railers against Religion, etc. as the North wind upon rain, etc.  
I say such as these, and in a word, all who deal uprightly, and rule in the fear of GOD, have need of a Rock, against the rage of all ungodly oppositions. And such a Rock will the GOD of Israel be unto them all; that set against them, shall set their shoulders against a Rock; all their cunning and close projects, and open base practices of all profane opposites and underminers; the plausible, politic tyrannize of those that sit in the gate, all the scurrile, dunghill rhymes and railings of deboist Bilial drunken jesters. All that man or Devil can any ways do against them, shall all be but like so many proud and swelling waves, which dash themselves against a strong impregnable rock, which the more boisterously they beat against it, the more desperately are they dissolved, and broken into a vain son or froth.  
The ever glorious Princess of sweetest, and dearest memory, Queen Elizabeth, is a most memorable, and matchless instance of protection in this kind. The mighty arm of GOD was as a Rock of brass, to beat back from her sacred and Royal person, 
See Ra●ot lib. 2. pag. 432.  defending the Gospel of JESUS CHRIST, such variety of murderous complotments, as no age, or story can possibly parallel. Whereas on the other side, that knife, that could but strike out the teeth of Henry the fourth, while he stuck to the truth of GOD and true Religion; upon the pulling down the Pyramid for their gratification, and admitting again those bloody firebrands and cutthroats of Christendom, the jesuits, had power to take away his life.  
Secondly, consider that counsel given to great ones, Psal. 2.10, 11, 12. Be wise now therefore O ye Kings, be instructed ye judges of the earth, serve the LORD with fear, and rejoice with trembling. Risse the Son lest he be angry.  
Here Princes, judges, and all that bear Authority, are charged to lay hold both upon imputed and inherent righteousness.  
Kiss the Son] entertain and embrace JESUS CHRIST, blessed for ever, bleeding upon the Cross for your sins and sakes, and sweetly, and amiably offering himself to all broken hearts, in the arms of your faith, love, and everlasting affection.  
And serve the LORD in fear] Let the fear of GOD be ever before your eyes in all places, at all times, about all affairs, and thereupon; neither think, nor speak, nor do, neither judge nor plead, nor being in verdict, etc. But so, as you would be content, when it is new done, to go immediately to give an account of it, before the high and everlasting judge, otherwise this Son whom you should Kiss, and to whom all judgement is committed, john 5.22. will be angry, and if once a fire be kindled in his anger, against an impenitent wretch, that hates to be reform, it will burn unto the bottom of hell, and set on fire the foundations of the mountains. And howsoever you may carry things fair to the world's eye in the mean time, yet assure yourselves very shortly, (for that day hasteneth apace,) all the judgements, plead, sentences, verdicts, which have passed against JESUS CHRIST, the truth, any good cause, or a good conscience, they shall all be reversed and repealed before that last, and highest Tribunal, in the face of heaven and earth, before Angels, men, and Devils; and there, and then you shall be horribly, universally, and everlastingly shamed: be then advised before hand, and in the Name of GOD, take heed what ye do.  
Thirdly, for our purpose, let us ponder well those properties, which the Scriptures require in a man of place, Exod. 18.21. Deu. 1.13. They are seven in all, four in the first, three in the second place. I name them not in their order; you shall find them all in the Text, Magistrates should be,  
First, Able men, apt to fill the place with some competency of parts and equality of worth, to answer and sustain, the heat and burden of it, with a fit sufficiency of endowments, ability, activeness, and industry. There ever aught to be a convenient correspondency between the importance of the place, and the capacity of the party. It is a thousand pities to see in a Church, and Commonweal, many places full, and yet so few filled, when there is no proportion, nay a vast distance between the height, or rather the weight of the place, and the weakness, worthlessness, if not the notorious wickedness, of that unworthy person, who either by a golden violence, or temporizing baseness, hath most impudently thrust himielfe into it.  
Secondly, Wise, sapient men, Such as are skilful in the Theory, nature, mystery and meaning of the place, and Office into which they are to be preferred. A man can never happily execute, and successfully, any function, office, or Art, which is not learned in the speculative part, before he descend unto the practice. Is it fit think you, for a man to plead at the Bar, before he hath well studied, and profitably passed thorough the course of the Common-law? If a Physician should fall to practise, before he be skilled in Hypocrates & Galen, in the natures, causes, signs, symptoms, prognostics, and remedies of diseases, he is like enough to kill all before him. Proportionable miseries and mischief, may be expected, and ensue, when important places are pressed into, and undertaken without habitual understanding, and speculative skill what belongs unto them. It is a pitiful thing, when a man will needs thrust into public employments, only for the gain and honour, and depend upon others for the discharge of them, or else do them beastlily.  
Thirdly, Prudent, So fitly rendered by junius, approved also by Vatablus, that great Professor of the Hebrew tongue. They must not only be Sapient, if I may so speak, and it cannot possibly be otherwise expressed in the English tongue, but also Prudent, endowed with a practical dexterity and discretion, to order wisely all the particulars in the execution of their place. This prudence, which is, as the Moralists speak, the general Queen, superintendent, and guide of all other virtues, Auriga virtutum, without which there is nothing good, beautiful, fit and decent, being sanctified especially, will enable them, by comparing one thing with another, by well weighing all accidents, circumstances, appurtinances, times, persons, places, etc. to guide and manage all the several passag●●f their public charges, with wisdom, equity, and impartiality. It consists principally, in three things, which are all of one rank; to consult, & deliberate well, to judge and resolve well; to conduct and execute well. It hath a chief stroke in affairs of judicature to moderate rigour with equity.  
That you may more clearly apprehend the necessity of adding this, to the former requisite in a good Magistrate, take an instance or two.  
It is not enough for a Minister of GOD to be a good Scholar, and preach general truths, (though I confess a great deal of learning is required in every Minister of our times) I say beside his speculative Divinity and ability to preach, he must exercise a prudent zeal to wind himself by the Word, into the consciences and affections of men, to convince, and cast them down, and so conduct them thorough the pangs of the new birth into the holy path; he must labour to add to the excellency of learning, the art of converting, else woe unto the people that are under him.  
It is not enough for a justice of Peace, to have a good revenue and rich attire, and to present himself solemnly upon the Bench every Sessions and Assize: but he must be skilful in the duties of his office and Statutes, so fare as they concern it: other wise he will sit but as an Idol, or cipher upon that Tribunal, which requires a great deal of understanding, and action. Nay, and not only so, knowledge in the duties of his place, though never so universal and exact, will not serve the turn, except he be also active, and employed. Being thus furnished with speculative abilities, and wisdom for that purpose, he must take to heart the good of the Country, out of conscience; labour, and pray for an holy dexterity, to discover and dive into the depth of the Devils Agents, their combinations, haunts, and hypocrisies, to search businesses that are brought before him to the bottom, and that with gravity and in earnest; out of a spiritual prudence to take all advantages, and fit opportunities, to suppress the floods of Belial, to disgrace a graceless, and honour an honest man; otherwise he will be so fare from being a good Patriot, that he may prove a very plague to the Country. There is not a more notorious villainy, there can be no greater wrong and greater indignity offered to an ingenious and free people, then to have a Magistrate set over them, which adding craft to his power and skill, wields them all three to work his own ends, and practise his private revenge from time to time upon his supposed opposites.  
Fourthly, Men of of truth, Let them be truehearted Nathaniels in their private and personal conversation: let them prise and prefer the truth, in all causes that are brought unto them, and all matters they meddle with, before gold or friend, favourite, or richest favour.  
There is a truth in things when they are conformable to the divine Idea. There is a truth in the mind, when there is an adequation between the conceit, and the thing apprehended out of the understanding. There is a truth in the tongue, when there is an agreement between the speech, and the thought. There is a truth in the action, when there is a correspondency between a man's word, and deed; let me add a fist, fittest for the present, to make you completely true. There is also a truth, (let them consider of it seriously whom it nearly concerns,) when the verdict answers exactly, and punctually to the evidence, and the Sentence to the true meaning of the Law.  
Fifthly, Haters of covetousness, For assuredly if these Kite-footed corruptions domineer in the Magistrate, all is marred; then must his high place, honour, friends, favourites, servants, dependants, officers, all occasions, circumstances, advantages, wit, policy, nay, religion, conscience and all, be made to serve and feed this unsatiable daughter of the horseleech. Sacrilege, that monstrous incongruity of Laymens' taking Titnes, and not preaching to the people, 
Isa. 59.14.  Simony, bribery, turning of judgement away backward, temporizing, betraying the truth and good causes, selling of offices, benefices, justice, silence, sharking of under officers, etc. are the filthy vermin, that breed only in this Burrow. Excellent then was the counsel of 
* Praees ut de subditis crescas? nequaquamsed ut ipsi de te.  Bernard to Eugenius; So rule that the people may prosper and grow rich under thee, and not thou wealthy by them.  
Sixtly, Such as fear GOD; Here is the life and crown, which gives a spiritual being and gracious beauty to all the rest, which were it possible, a man could possess in perfection, yet without this, they would be but as matter without form, a body without a soul, a soul without JESUS CHRIST. Nay in this case the greater sufficiency would prove, but as a sharper sword in a madder hand, ever the greater man without grace, the greater beast, as a good Divine concludes from that Psal. 49.20. Man that is in honour, and understandeth not, is like the beasts that perish. If the fear of GOD be not planted in the heart, to season and sanctify the other several endowments. They will all degenerate; wisdom into craft; power into private revenge; valour into violence; prudence into plotting for his own ends; courage into fool hardiness, to uphold a faction; policy into putting fair pretences upon soul businesses; all his abilities and sufficiencies, into setting forward, and securing his own temporal happiness. If this holds him not in, and serves him as a lodestar to steer still aright, we cannot look for an universal uprightness, and constancy of just dealing in any man of place; but sometimes at least, especially in time of some great trial, and when he is put to it indeed, he will slink and fall off. A great man, his friend, his enemy; his fear, cowardliness; affection, faction; covetousness, malice, or something will ever and anon transport inordinately, and sway him away. So that he will be in great danger of turning judgement into gall, and righteousness into hemlock.  
Seventhly, Men well known, And that two ways principally, for the present purpose. 1. To be honest in their personal conversation; if there be but any one sin that corrupts their conscience, stains their life or disgraces their calling, to which they give allowance in themselves, it will not only hinder and discourage them from drawing the sword against that, but also the sense of its guiltiness, will put such an universal faintness in the arm of justice, that they will be much disabled from a resolute execution of their place, and cordial punishment of sin. 2. To rule well their own house. 
1 Tim. 3.5.  If a man, saith the Apostle, knoweth not how to rule his own house, how shall he take care of the Church of GOD? or indeed any public charge at all? Is it fit, think you, for one to be a justice of Peace, who is a swearer himself? etc. and harbours under his roof drunkards, swearers, scorners of Religion, Papists, etc. Is such a man fit or like to execute with any heart or resolution those excellent acts against swearing, drunkenness, Recusancy, etc. upon offenders abroad? Is it fit for a man to undertake any Ministerial charge, who is an haunter of Alehouses, a fashion-monger, an idle fellow himself, and a patron of good-fellows, and if he hath a family, had never any care to pray evening and morning, sing Psalms, & c? Is such a companion like to lift up his voice like a Trumpet, against the sins of the time, and stand at swords point against the several corruptions, all the sinful profanations of his Parish, himself being a notorious delinquent?  
A Magistrate thus endowed, as the Scripture appoints, is a man after Gods' own heart, and a star in his right hand; he that wants any of these is but a blazing Comet, how high soever he seems to soar.  
2. By Reasons,  
The first, may be taken from the main, and principal end of all government, Regal, or subordinate. To wit, the advancement of the Kingdom of JESUS CHRIST, and the cherishing of his Children. For let men of the world which have their portion only in this life, think, and say what they list, it is for the sakes, and safety of the Saints alone, whom they look upon so disdainfully, themselves being extremely contemptible, and would if they might have leave, trample them into the dust with the feet of pride & malice, who ordinarily become the drunkard's song, a byword to men, viler than the earth, and Music at the tables of graceless great ones. I say, it is only for them, that the mighty LORD of heaven, not only supports and preserves, all the States, and Monarchies, all the Commonweals, and Kingdoms of the earth, but even the world itself. Assuredly, when the last of these Elected once, whom GOD hath everlastingly loved from before all worlds, shall be called, converted, and fitted for heaven, the world shall stand no longer, but the heavens shall shrivel together like a scroll, and pass away with a noise, the whole frame of this inferior world, shall be turned into a ball of fire, the Imperial Crowns of the greatest Monarches upon earth, shall flame about their ears; you that carry now all before you, and wallow impenitently in the glory, pleasure, applause, and wealth of the world, shall tyre the rocks and mountains with bootless cries, and entreaties to fall upon you, the Trumpet will sound, and we shall all come to the judgement of that great, and last day.  
This serviceableness, and subordination of all Imperial, Regal, and inferior power whatsoever to the Kingdom of CHRIST, King james of famous memory, clearly intimates, and acknowledgeth in his Royal remonstrance, when he speaks thus: To that GOD, that King of Kings I devote my Sceptre, at his feeetes in all humbleness of spirit, I lay down my Crown, to whose service, as a most humble homager, and vassal, I consecrate all the glory, honour, splendour, and lustre of my earthly Kingdom. And what will become of all the power & policy, that opposeth the people of GOD, we may see in the second of Daniel, ver. 34, 35, 44, 45. Those four strongest Monarchies, and mightiest States, that ever the Sun saw, shadowed by Nabuchadnezars' great Image, setting themselves against the servants of GOD, were beaten upon, and blasted by the curse of divine wrath, and so sunk in their several times, into the jaws of ruin, and irrecoverable desolation. They blustered a while like mighty winds with much threatening, and impetuous rage, but presently breathed out into naught, and vanished for ever. That stone, saith the Text, which was cut out without hands, smote the Image upon his feet, that were of iron, and clay, and broke them to pieces. Then was the iron, clay, the brass, and silver, and the gold, broken to pieces together, and become like the chaff of the Summer threshing flower, and the wind carried them away, that no place was found for them. And so let all the implacable enemies of JESUS CHRIST perish to the world's end. Selah.  
Thus you see what is the main end of Magistracy: which necessarily requires righteousness in Rulers. For  
A wicked Magistrate or Minister entering into this place, not by GOD'S door, but by the Devil's window, as they say, which is ordinary with men of ill conscience; if they be of a meddling and malignant humour, sense of his guiltiness in coming in basely, and at a backdoor, enraging him, or the curse of GOD for his Simony or bribery justly hardening his heart; it is his wont to vex and fall soul upon honest men, to stand for rotten causes, to take the worse part without repentance all the days of his domineering. But if he be of a duller, and more unactive spirit, and given to the world; he is resolved to meddle as little as he may, to live reservedly, make a show, grow rich, and there is an end; of what temper soever they be, if they fear not GOD, they are so fare from seeking his Kingdom, and righteousness in the first place, that it is least, and lowest in their thoughts. Nay, doth not every spiritual eye see, that they are upon the matter close Agents, or public acto urs against the power, and holy preciseness of it? Their seeking is themselves, their serving, is the time, their heaven is their high place. But now give me a godly man indeed, and as he would rather lie in the dust, all the days of his life, and dye in obscurity, then be advanced by any wicked, or unworthy means: So being pulled into any place of public employment, his holiest and highest desire, & ambition is, to be as a refreshing comfortable shower in a great drought, to every honest man: but as a terrible tempest upon the face of every son of Belial, and hairy-pate of every one that hates to be reform, to stand no longer in his slippery place, than he may continue an upright industrious instrument to advance Gods' glory, promote good causes, protect good men, ever most willing, rather to part with the highest promotion in the world, were it crowned with the riches and revenues of all the Kingdoms upon earth, then with a good conscience. It was aright noble & worthy answer, and exemplary of Benevolus to justina an Arrian Empress, 
Dike of Cons. pag. 140.  offering him preferment to be an instrument in some vile service; what, saith he, do ye promising me a higher place for a reward of iniquity? Take this away, and welcome, which I have already, so that I may keep a good conscience: and thereupon threw at her feet his girdle, the ensign of his honour. Thus undoubtedly will a good conscience trample under foot the highest preferment, to preserve its own integrity.  
Secondly, The righteous man only will be thoroughly, and universally resolute, for he knows full well, and feels, that he cannot possibly have any higher preferment than JESUS CHRIST, whom he already happily possesseth in the arms of his faith, nor any greater cross than a wounded conscience, and therefore he dare by no means either hurt the one, or hazard the other. Hence it was that Moses casting the eye of his faith upon the recompense of reward, refused to be a favourite in pharoh's Court, and that joseph did so invincibly withstand the impure, and impudent solicitations of his wicked, and wanton Mistress; he clearly foresaw what horror was like to scaze upon his heart, by so sinning against his GOD. Now the reason that the righteous man is so resolute; is the sense of his reconcilement to GOD, and the clearness of his conscience: and the cause that every wicked man is a coward, and will so conform to the current of the time, is his ill conscience. The wicked flee, saith Solomon, when no man pursueth; but the righteous are bold as a Lion, Prov. 28.1. The word in the original signifies a young Lion, which as a Lion fears neither man nor beast, great nor small, he turneth not away for any. Prov. 30. But as young, by the fresh and furious boiling of his abundant, native heat, is more audacious, and undaunted for any adventure then other Lions, so lion-like bold, should every Magistrate be, for he must pull the prey out of the Lion's mouth, and rescue the oppressed from the man that is too mighty for him, he must not be afraid either of mortal, or immortal adversaries, he must not fear the face of man, or frowns of greatness, the loss of preferment, present or promised: he must hold to the death, such principles as these: Let justice be done, and let the heavens fall; if I perish, I perish; Should such a man as I flee, and be faint-hearted? livelihood, liberty, life, and all for a good conscience, etc. And so bold can a Ruler never be, unless he be righteous, and reconciled unto GOD. It is the comfort of a good conscience alone, which is able by a secret, and sacred influence, not only to fill the body with marrow, and fatness, inspire the affections with a calm, and composed sweetness, but also begets in the spirit, that strong, and heavenly vigour, which inkindles, and keeps in life all such true courage, and noble resolution. There may be a brazen-face, and much foolhardiness without grace, but never a brave mind indeed, and spirit of steel. A wicked man advanced, and hoist into some high place, may look big, domineer, and give foul words, Nay, to be plausible, and please he may do many good things, stand to it stoutly a good while; but bring him once to a strong temptation, or trial, put him upon the push of the Pikes, and he will presently pull in the horns, and start a side like a broken bow. He that is a slave to his lusts, and slavishly serves the time, will be sure to hide his head at the rising of every storm, and ever turn true coward, when his temporary happiness is hazarded. And cowards as a worthy Divine hath characterized them, are slaves to their superiors, fellow-fooles to their equals, tyrants to their inferiors, and windmills to popular breath, not being able to any of these to say so much as, No.  
Thirdly, unrighteous Rulers are the only men to ruin a Kingdom: wicked Magistrates, and Ministers, are able in a short time to dissolve the sinews of the strongest State in Christendom, and to bring the most flourishing Church of the world into confusion; Many ways, is the measure of a people's rebellion, made up and full; ripe, and ready for the Sickle of Gods' vengeance, and besom of utter destruction; by many abominations is the LORDS indignation set on fire against a Nation, but I know not whether by any more, set Idolatry aside, then by perverting of justice: when judgement is turned away backward, and justice standeth a fare off, when truth is fallen in the street. (Alas for pity! where so many pass by, and not put to their helping-hand,) and equity cannot enter. O the LORD the righteous judge of all the world, is extremely angry, when judgement goes not forth, and justice is turned into gall, when those that sit in his place, either judge not at all, or judge unjustly, punishing the innocent, which should be cleared, and clearing the guilty who should be punished. When private men do wrong, the sin is their own, it is their personal offence, and they must answer it with their heads; but if private men's enormities and abominations pass unpunished, be borne with, or bolstered out by authority; if the wicked be justified, and the just condemned, if execution be not done upon achan's, if he be saved, whom GOD hath appointed to dye, if public power be villainously abused to private revenge, profit, or pleasuring of great ones, if good Laws be not executed for the protection of the innocent, and punishing of the wicked. In a word, if public Tribunals, and seats of justice, be any ways corrupted, if justice that glorious cement of all societies be neglected or perverted, if truth fall in the street, and equity grow lame, I say then the offence grows public, even the sin of the whole Kingdom, and causeth GOD to enter into judgement, not with the Elders of his people, and Princes alone, but with the whole Land, even with the State in general. Hear the Prophets of old, expressing GOD'S mind herein. Esayah, 59.14, 15, 16, 17. Let us take notice, and tremble, judgement is turned away backward, and justice standeth a fare off; for truth is fallen in the street, and equity cannot enter. Nay, truth faileth, and be that departeth from evil maketh himself a prey, and the LORD saw it, and it displeased him, that there was no judgement. And he saw there was no man, and wondered that there was no Intercessor. Therefore his arm brought salvation unto him, and righteousness, it sustained him. For he put on righteousness as a breastplate, and an helmet of salvation upon his head, and he put on the garment of vengeance for clothing, and was clad with zeal, as a cloak. jer. 5.27, 28, 29, 30, 31. As a cage is full of birds, so is their houses full of deceit: He means wealth hoarded up by dishonest gain, therefore they are become great, and waxed rich. They are waxen fat, they shine, yea, they overpasse the deeds of the wicked: they judge not the cause of the fatherless, yet they prosper, and the right of the needy, they do not judge.  
Shall I not visit these things, saith the LORD? Shall not my soul be avenged on such a nation as this? as if he had said, I will be most certainly, and severely revenged of it. A wonderful and horrible thing is committed in the Land, the Prophet's prophecy falsely, and the Priests bear rule by their means, and my people love to have it so. And what will you do in the end thereof? Mich. 3.9, 10, 11, 12. Hear this, I pray you, ye heads of the house of jacob, and Princes of the house of Israel, that abhor judgement, and pervert all equity. They build up Ston with blood, and jerusalem with iniquity. The heads thereof judge for reward, and the Priests thereof teach for hire; and the Prophets thereof divine for money, yet will they leave upon the LORD, and say, is not the LORD amongst us? None evil can come upon us. Therefore shall Zion for your sake be ploughed up as a field, and jerusalem shall become heaps, and the mountains of the house as the high places of the forest.  
Unrighteous Ministers also, as well as wicked Magistrates do a great deal of mischief to a State, and hasten captivity. Their unjust dealings in their place, are by so much the more pestilent, by how much the condition of their calling is of its own nature most excellent, Degeneratio optimi pessima.  
See the perniciousness of their unrighteous ruling in two or three passages.  
First, when they take temporary things from their people, but make no conscience, take no care to give them spiritual. The blood of those souls which perish under the unconscionable, and cruel negligence of an unfaithful Pastor, pierceth the heavens with a more horrible cry, than the loudest thunder, able to pull down plagues, and dreadful judgements upon a whole Land, especially, where such bloody sloth is pleaded for, and not punished. O but will some say, when the Sermon is done: these are great words indeed, swelling phrases, etc. Projicit ampullas & sesqui pedalia verba. No, no, that is not it, it is the true, and piercing sense of these honest words meeting with your galled, and guilty consciences, which makes you rage, and stamp, and rail. I assure you if we were able to compose words of thunder and lightnings, they would be too weak to awake a great number out of their cursed cruelty of horrid bloodshed in this kind.  
Secondly, When Ministers like those dawbers with untempered mortar, and pillow-sowers under men's elbows. Ezech. 13. make the heart of the righteous sad, whom GOD hath not made sad, and strengthen the hands of the wicked, that he should not turn from his wicked way, by promising him life. As it is in the last verse but one of that Chapter.  
Thirdly, By tampering with our Articles of Religion, (as sound and orthodox, for any thing I know, as any, since the Apostles times, which make our Church as happy at this day, as any under the cope of heaven. If we be so happy as to hold them in that purity, and true sense, as we received them of our predecessors, and as they came streaming down to us in the blood of our glorious Martyrs) by labouring to put false glosses upon them, & talking of some reconcilement of our Church to the Romish Synagogue, which is as impossible, as to reconcile CHRIST unto Antichrist. Besides the concurrent judgement of those uncomparable, and renowned Divines in Queen Elizabeth's time, our present orthodox Divines, and Doctors, apprehend aright and acknowledge the infinite antipathy and utter impossibility, speaking thus; Roma is irreconciliabilis, saith the Bishop of Exeter: Light and darkness may meet, saith another, in the twilight, but midday and midnight can never possibly come together; and such is Popery, and Protestancy. The truth is, saith Doctor Worship, such is the antipathy between a Protestant and a Papist, as there is between the two birds in Plutarch, the Siskin, and the Muskin, which will fight eagerly alive, and being dead, if you mix their blood it will run apart, and dissociate. They are like the two poles of heaven, saith another, which stand for ever directly, and diametrically opposite.  
If any by the way, marvel why I meet with Ministers, let them know,  
First, That many of my Brothers are in mine eye, and a worthy part of this great Auditory.  
Secondly, That the Civil Magistrate may see, whereas we preach impartiality to them, we are not partial towards our own Tribe. As we desire to deal faithfully with them, so we spare not our own Coat. And that all the world may know, that we approve no Ministry in this Church, but that which is honest, orthodox, and painful.  
Thirdly, Ministers lie directly within the verge of my Text. For we are called Rectours, Rulers, and our Personages, Rectories.  

See Case lib. 3. ●ap. 3. pag. 215.  Even honest Politicians require righteousness in Rulers, for many reasons. 1. Because they are as it were, earthly Gods, and represent the person of GOD himself in their places of Authority, and upon their just Tribunals. 2. For the eminency of their honour, which is due not to the man, but to his virtue. 3. For imitation to those who shall succeed them in their places, who will look back upon them, as patterns, and precedents, for themselves to follow. 4. For fear of scandal and giving offence, which inferiors will be very apt, and eager to take. 5. For the universal good of those they govern, which is the end of all Authority over others.  
This point thus proved by Scriptures, and Reasons, I come to the Use of it, which may be threefold.  
1. For Reprofe. 2. Instruction. 3. Exhortation. The time runs away so fast, that I can but only name the two first, because I desire to insist the longer, & enlarge myself the more upon the last.  
First, Reprofe to all unrighteous Rulers, Ministers, Magistrates, or whatsoever they be. Many now a days run a madding after promotions, and serve themselves, Vijs & modis, into Offices, Benefices, preferments, high rooms, and being most unworthily advanced, they hold in a special happiness to have an hand over men, fare worthier than themselves. Let them alone, this is their day, a day of domineering, and of their fool's Paradise, and serving themselves sensually, but assuredly without speedy repentance, turning on the better side, taking GOD'S children's part, There is a day a coming upon them, it is near, 
Zeph. 1.14.15  it is near, it hasteneth greatly, saith the Prophet, when the mighty man shall cry bitterly. That day is a day of wrath, a day of trouble, and distress, a day of wasteness, and desolation, a day of darkness, and gloominess, a day of clouds, and thick darkness; (they are the words of the holy Ghost,) which no earthly glory, no glittering of outward pomp, no shining heaps of gold and silver, not the Prince of all the lights in heaven, nor the whole starry Firmament shall ever be able to enlighten, or refresh; though they swell never so big with pride, and disdain, look they never so high, should they exalt themselves as the Eagle, and set their nest among the stars, they shall certainly down with a vengeance, GOD shall suddenly shoot at them with a swift arrow, it is already in the Bow; even a Bow of steel shall send forth an arrow, that shall strike them thorough, shive off their gall, as job speaketh, throw them down into the dust. Their pride, and their power shall be overthrown in the turning of an hand, then must they lay down their cold carcases among the stones of the pit, at the roots of the rock, and their poor sinful souls, must presently be presented at that last, and strictest Tribunal, where never bribe, or big look, gold or greatness, bears any sway. O than they will gnash the teeth, and roar, and wish that they had lain in the dust all the days of their life, and never known what preferment had meant, when they shall find by woeful experience, but too late, that to mighty men there are mighty torments prepared, and that they shall be horribly plagued, proportionably to the pestilent abuse of their high places, and those public employments, into which they have corruptly thrust themselves without clear entrance, and due calling. Then will they tremble, 
Isa. 51.20. Isa. 33.14.  take on as wild Bulls in a net, as Isaiah speaks, full of the fury of the LORD, and cry out with those sinners in Zion, Who amongst us shall dwell in everlasting fire? who amongst us shall dwell in everlasting burnings? The day of recompense is now come upon them. They have had their heaven in this world, and therefore they must now have their hell in another. They have domineered for a while upon earth, done what they list, and had what they would, yet now must they down into a land of darkness, of horror, and confusion, whence they shall never rise up again. Only repent, and you may prevent all this; but do it to day, we little know what sad news the evening may bring. If thou die in an impenitent estate, thou art damned everlastingly: and in this passage I value all men alike, of what cloth soever his coat be made. He that lays his foundation with firework, must look to be blown up at last, he that doth not confess his sins, forsake them, enter into the narrow way, lead a new life, stand on CHRIST'S side, love the Brotherhood, he can never be saved. I know not how my words be taken or mistaken, yet sure I am, before any man can deny this to be true, or say any thing against that I have said, he must turn Atheist, and prove Scripture is false, and that there is no GOD, no heaven, no hell, which would be a brainless and bootless task of the most desperate, and prodigious incarnate Devil upon earth.  
Secondly, 
2 Use  For Instruction, to teach us, whensoever we have any power to dispose of any place, or preferment, to bestow any office and Benefice, etc. and whensoever we are called to give our voices in the election of any Magistrate or other man to be publicly employed for the good of the Country any way, let us ever be sure to cast our eye upon the worthiest, and without all fear or favour, or faction, impartially, and resolutely, to pitch upon him, who, as we are persuaded in our consciences is most able, and is best furnished with those properties, which Gods' Spirit requires in a Ruler mentioned before. And let friend, kinsman, neighbour, favourite, money, letter's, Landlord, Lord, or any man alive, say what they will; (if the Landlord, or, Lord, or whosoever take the right way, and stand for the best, stick to him, and welcome; and bless GOD for so good a guide.) Let the current of the times run never so boisterously a contrary course, let the event, and success, be for thee, or against thee, as GOD would have it, etc. thou shalt have more honour, and comfort, in doing as the holy Ghost directs, and as an honest man should, then if thy voice were able to purchase for thee, the riches of both the Indies, or advance thee as high as heaven.  
And furthermore consider, if thou shouldst have thy hand in the preferment of any wicked, and unworthy man to a place, whether thou hast not thy hand also in some sort, in all the miseries, and mischiefs which may fall out and follow upon his ill discharge of the place.  
Do you not think, (for the purpose) if a Patron should prefer corruptly to a living, an idle, dissolute Minister, a selfe-preacher, temporizer, enemy to Gods' people, etc. that he should not in some measure be accessary to the blood of all those souls, which should perish by the default, and under the cruel hand of such a negligent unconscionable fellow?  

Use 3.  Thirdly, For Exhortation to all Rulers, and whosoever take into their hand the raines of Government over others in any kind, that they would be righteous; that they would first, furnish themselves, with Imputed, 2. Moral. 3. Religious righteousness, with those sevenfold forementioned endowements in a good Magistrate. That they may behave themselves, as GOD would have them, which that they may comfortably, and conscionably do, let them take good counsel, and amongst many other directions, do, as I now advise: Let them 1. Get JESUS CHRIST, 2. Enter into their places purely in Gods' name. 3. Be enlightened, directed, and quickened to a thorough, and constant discharge of them, principally by the divine light, and heavenly motions of Gods' holy truth. 4. Keep ever a clear conscience, both in respect of their personal walking, and right managing all the particulars of their public charge. 5. Have an eye still upon that last, and dreadful Tribunal, at which they must shortly give a strict account for all things done in the flesh.  
But here before I enter upon the particulars, give me leave to prevent an exception, remove a scruple, which may perhaps arise already in some men's hearts, and so dull their attention, and blunt the impression of the ensuing points. What? may some say, here is nothing but JESUS CHRIST, pure preferment, holy truth, divine light, I know not how many kinds of righteousness, clear conscience, sad fore-thoughts of the last day, etc. All (for any thing I see) tending wholly to Puritanisme; I think he would have us all so 
* A derivative from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extitis rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the septuagints. joh. 4.17.  righteous, that we should turn Puritan, etc.  
Before I speak to the point, let me tell you, that I am right glad, that I have now in mine eye, such an honourable, noble, judicious, and understanding Auditory, who I know will do me right, were there now before me a number of drunkards, whoremasters, deboist swaggerers, scorners of Religion, sensual Epicures, Stigmatical scurrile jesters; O how would they take on, stamp, and play the Bedlams! how they would rage's, rail, and cavil: though by the mercy of GOD, they should be no more able to overthrow by any sound reason what I say, then to remove the mightiest rock, when they are reeling drunk, either with wine or malice. Now upon this occasion let me acquaint you with the truth, about this unhappy imputation, ordinarily laid by Protestants at large upon the power of godliness. Now a days, 
See Nazian, pag. 552. and 308.  every boisterous Nimrod, impure drunkard, and self-guilty wretch, is ready with great rage to fly in the face of every professor, with the imputation of puritanism; if he doth but look towards Religion, labour to keep a good conscience in all things, he is presently a Puritan, and through this name, many times by a malicious equivocation, they strike at the very heart of grace, 
As M. G. well said See Boys. post pag. 579.  and power of godliness, at God's best Servants, and the King's best subjects. For there is none of them all, but in their sense, with all their hearts, they would be the strictest Puritans in a Country upon their beds of death; I mean, that their consciences should be enlightened, and they not sealed up with the spirit of slumber, like drunken Naball, for a day of vengeance. But let none here out of humour, malice, faction, or mistake, strain, and wrest, for I mean not,  
First, the natural Puritan intimated. Prov. 30. 12. There is a generation, etc. You shall find many of these, especially among the common and ignorant people; charge them with sin in general, and they will confess, and yield: but descend to particulars, and you can fasten nothing upon them, they are true justiciaries; press one of these with the first Commandment, and how he stands in his carriage towards it, oh he is infinitely free, he never served any GOD, but one, etc. with the second, Images, I never worshipped any Images in my life, I defy them, etc. They are excellently laid out in their colours, and to the life, by that reverend man of GOD, 
pag. 343, etc.  Master Dent in his Plain man's Pathway to heaven.  
They are a kind of people who yet lie in the darkness of their natural ignorance, and dung of their own corruption, and yet with their own testimony, confirm themselves in a great opinion of their own integrity.  
Secondly, I mean not the moral Puritan, who thinks himself as safe for salvation by the power of civil honesty, as if he were already a Saint in heaven; whereas it is clear. Heb. 12.14. without addition of holiness to civil honesty, and conscionable dealing with our Brethren, none shall ever see the LORD.  
Thirdly, I mean not the superstitious Puritan, who out of a furious self-love to his own will-worship, and senseless doting upon old Popish customs, thinks himself to be the only holy devoid man, and all forward professors profane. You shall hear a knot of such fellows speak. Esa. 65.5. Come not near to me, for I am holier than thou.  
Fourthly, I mean not the Pharisaical Puritan, characterized to the life, Luke 18.11, 12. Who being passingly proud of the godly flourish of outside Christianity, thinks himself to be in the only true spiritual temper, and whatsoever is short of him, to be profaneness, and whatsoever to be above him to be preciseness.  
Now these kinds are true Puritans indeed: for they think themselves to be the only men, and all others hypocrites; whereas poor souls, they were yet never acquainted with the great mystery of grace, but are mere strangers to that glorious work of conversion, pangs of the new birth, wrestling with inward corruptions, breaking their hearts, and pouring out their souls every day before GOD in secret, open heartedness, and bountiful doles to distressed Christians, and the poor members of CHRIST, self denial, heavenly mindedness, walking with GOD, etc.  
Fiftly, I mean not the true Catharists, pestilent heretics about the year of our LORD 253.  

See Hos●cent. 3. lib. 3. cap 8. pag. 163. etc. See Epiphapa. pag. 222. See Euseb. Hist. Eccles lib. 6. cap. 42. pag 79. See Host Cent. 4. lib. 2. ca 25. pag. 173. etc. See Host Cent. 4. ibid. pag. 17.  They were also called Novatians, of Novatus their Author, but Cathari, from their opinions, and profession, who wickedly denied to the relapsed, reception into the Church upon repentance, etc. and called themselves pure.  
Sixtly, I mean not the African Donatists, about the year of our LORD 331. who were also called, Circumcelliones, Circuitores, Paermeniani, Montanistae, Montenses.  
Seventhly, Not the furious Anabaptists, of our times, who are as like the ancient Donatists, as if they had spit them out of their mouth.  
Eightly, Not the giddy Separist.  
Ninthly, Nor the unwarrantable Opinionist, quâ talis, as ungroundedly disopinionated; I speak thus, because I am persuaded, good men may differ in things indifferent without prejudice of salvation, or just cause of breach of charity, or Disunion of affections. If I see the power of grace sound appear in a man's whole carriage and a constant partaking with GOD, good causes, and good men, he shall for my part, be ever right dear unto my heart, though he differ from me in some indifferent things.  
By Puritans, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  than I mean only such, as JESUS CHRIST his own mouth styleth so, john 13.10. and 15.3. The same word is used here, but in a more blessed sense, that Eusebius hath to describe equivocally, the cursed Sect of the Novatians. You are all pure, or clean, saith CHRIST, by the word which I have spoken unto you; I mean then only CHRIST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whom the powerful work of the Word hath regenerated, and possessed with purity of heart, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  holiness of affections, and unspottednesse of life, to whom he promiseth blessedness, Matth. 5.8. Blessed are the pure in heart: And to whom alone his beloved Apostle promiseth the blessed vision of GOD in glory, 1 john 3.3.  
Now that the name of Puritans (which is, as you may conceive by that which hath been said, a very equivocal term) is put upon such as these in contempt, 
See Disc. of True Happiness, pag. 193.  and reproach; is more than manifest by a thousand experiences, and by the testimony of a great Doctor at Saint Paul's Crosse. And yet I date say, the greatest opposites to these derided ways of purity, if he die not like drunken Nabal, would upon his bed of death, give ten thousand worlds, 
And I prove it out of Bish. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in Abraham's Trial, pag. 72.  to have lived as one of them. And through the name of Puritan, by a malicious equivocation, they strike at the very heart of grace, and the power of godliness.  

Puritanoes, Puritanoes, inclamant vociserätur, at per puritanorum latera orthodoxam vu●nerant veritatem.  Secondly, I add, thorough the sides of this Nickname, they have laboured to wound, and lay waste the truth of our blessed Religion, as pure as any since the Apostles time, etc. Hear what I heard Doctor Abbot's Professor there complain of, at Oxford Act.  
What Doctor Hackwell saith of Carrier. Thus those whom we call Papists, he calls temperate Protestants, and those whom we call Protestants, he calls State Puritans, Epist. Dedicator.  
He concludes it by good consequent, that by Carrier's assertion, 
Harlwell against Carrier. pag. 104.  our greatest Bishops, our wisest Counselors, our gravest judges, and our Sovereign himself, must be accounted the great masters of Schisms.  
And now I come to tender my counsel to men in Authority, and all those who are, or may be hereafter put into any place, preferment, or public employment over their brethren, that they may govern righteously, and make the people rejoice.  
In the first place, let them be sure to get possession of JESUS CHRIST, and assurance upon good ground, that the all-sufficient GOD is their own. Else say, or do what ye will, men will be ambitious, covetous, sensual, they will hunt after preferments, profits, honours, precedency, or whatsoever will add to their outward happiness. But plant once the eye of faith in the face of the soul, which will utterly darken with its heavenly brightness, the eyes of sense, and carnal reason, as the presence of the Sun obscures the stars, and then, and then alone, and never before, we shall be able to look upon the world, set out in the gandiest manner, with all her baits, and babbles of riches, honours, favours, greatness, pleasures, etc. as upon an unsavoury rotten carrion. For all true Converts desire, and endeavour, and have in some good measure the world crucified to them, as they are to the world, JESUS CHRIST embraced in the arms of their faith, so fills, and satisfies the soul, that so they may please him, they are at a point for any worldly preferment, except it comes fairly by good means, and his allowance.  
Here than it will be very seasonable to give some light for trial, whether you have JESUS CHRIST already or no, if not how to get him: for both which purposes, know that, that blessed LORD of life, is brought into the soul by such saving works of the Spirit, such degrees, and acts as those, described in my book of Comforting afflicted consciences.  
Secondly, Let them enter into their Offices, Benefices, preferments, high rooms, in Gods' name, I mean not by money, or any wicked means; not by Simony, bribery, flattery, temporizing; not by any tricks, overreaching, undermining, supplanting competitors, employment in any vile service; not by any baseness or iniquity at all, no, not so much as by ambitious seeking.  
Neither am I now upon a precise point, except the prodigious iniquity of the times in this kind represent it so, thorough the false glass of commonness and custom, to the covetous and carnal eye; be but honest Heathens, but ingenious Turks, and that is not much I require of those who profess Christianity, and you will be on my side ● witness,  

See Peter Mar. Common places, pag. 2●7. Just intan. Iust. and Pacius Annot at p. 4●3.  That famous julian-law De ambitu, amongst the ancient Romans, whereby it was enacted, that if any man should attain honour, or magistracy by money, he should both be punished with a great pecuniary mulct, and also made infamous.  
That right noble carriage of mighty Tamerlane, a Scythian, and commander of the Tarrars, who is reported in the Turkish Story, never to have bestowed his preferments upon such as ambitiously sought them, (as deeming them in so doing, unworthy thereof,) but upon such as whose modesty or desert, he thought worthy of those his great favours.  
We are come unto a strange pass, that it should be holden a Puritanical point, to condemn all corrupt coming into places of preferment, and public charge, sith even politic Pagans, and barbarous Nations, out of light of reason, and ordinary notions of nature, did abhor it. And no marvel, for besides motives of piety, and the fear of GOD, which they wanted, even grounds of policy, give us to understand, that this base, and accursed course, was able to become the bane, and breake-necke of the strongest States upon earth in short time. I leave it to your wisdoms to weigh well in your own bosoms, what strange degenerations from worth, and honour; what fearful Apostasy from orthodoxenesse, and zeal, it may bring upon a Commonweal in few years.  
If the world once take notice, 
Reason 1.  that money doth the deed; men to make way for preferment, will seek more to get money then merit.  
Those who should rise into high rooms in the Commonwealth, will labour rather to furnish themselves with heavy purses, then noble parts. Ministers will study more to become pragmatical Traders about Benefices, and other Ecclesiastical promotions, then complete Divines, and powerful Preachers; and having learned the Trade, they would heap living upon living, cry down preaching, plunge into the world, and secular employments, gather a hoard, hoping thereby at length, to be hoist into some higher place, etc. which you know were a very horrible thing, would mar all, and undo us quite.  
Again, 
Reason 2.  it is a common saying in this case: what we buy by gross, we must sell by retail. He that buyeth, saith Mornay,, is shrewdly provoked, nay is after a sort openly dispensed withal, to sell again. And what woeful work and intolerable misery, that brings upon a people, you may easily guess.  
These two Reasons I have insinuated unto me, in the French Story, where the Author gives this excellent eulogy of Lewis the ninth. 
Pag. 153.   
The Realm was corrupted with the unjustice, and extortion of former reigns, by the sale of Offices: being most certain that what we buy in gross, we must sell by retail. He did therefore expressly prohibit these sales, & supplied such places as were void, according to the merit of persons, after due examination; to draw good men, and of understanding, to apply themselves to study; otherwise they would have been shrewdly tempted, rather to have stored themselves with money then merit, with gold than goodness. Wise, and gracious then, is the counsel, which the forenamed noble and learned * 
pag. 135.  Mornay gave unto another French King, in his Meditation upon Psalm, 101.  
The Prince's eye, saith he, and care should be upon the best sort of people, to set them in offices, and bestow charges upon them. He should take this course. Those that shall affect such places, he should always suspect them, their persons, and practices; for certain it is, that he that very earnestly aimeth at an office, or living, hath laid his plot already; and without doubt, he desireth it for the profit, and not for the charge.  

Sermon 5. before King Edwad the 6.  Hear also what old reverend Latimer said to this purpose, in Edward the sixts time, and the Saint.  
GOD defend, saith he, that ever any such enormity (take notice, he takes it for an enormous sin,) should be in England, that civil offices should be bought, and sold, whereas men should have them given for their worthiness. And a little after, the holy Scripture qualifieth the Officers, and sheweth what manner of men they should be, men of courage, wise, fearing GOD, etc. Oh, if Latimer had lived in our times! I am sure, if he had, he would have been a great honour, and ornament to our Church.  
Nay, 
Anno 12. R. 2. cap. 2.  hear your own Law, and Fer legem quam ipse tuleris. The title is, None shall obtain offices by suit, or for reward, but upon desert. The Chancellor, Treasurer, or Keeper of the privy Seal, Steward of the King's house, the King's Chamberlain, Clerk of the Rolls, the justices of the one Bench, and of the other, Barons. of the Exchequer, and all other that shall be called to ordain, name, or make justices of Peace, etc. nor other officer or Minister of the King, shall be straightly sworn, for any gift, nor brocage, savour nor affection; nor that any which pursueth by himself, or by other privily, or openly, to be in any manner of office, shall be put in the same office, or any other; but that they make all such officers, and Ministers of the best, and lawfullest men, and most sufficient to their judgement and knowledge.  
Now blessed be GOD for this blessed law, holding such a comfortable conformity to GOD'S holy Word; complying so exactly, with the grave counsels of all truly learned, and godly Divines, the ancient uprightness of moral Puritans, reason, honesty, common sense, rules of natural equity, and necessity of holding up States, Kingdoms, and humane society, for the contrary overthrows them all, and crossing directly the mighty torrent of the times corruptions.  
You see here, as in the former passages, not only the viler, and base, and more gross ways, of getting into places of preferment, and rising, as by gifts, brocage, affection, favour, etc. are forbidden, and condemned, but even ambitious seeking also.  
For howsoever it may seem a strange paradox, compared with the strong corruptions of the times, yet notwithstanding it is a true principle in godly policy; that he which ambitiously seeks a place, even in so doing, makes himself most unworthy of it.  
An excellent Interpreter of joshuah, intimating that GOD'S extraordinary earnestness, and iteration of encouragements to joshuah, employed his loathness, and backwardness, to be advanced into Moses room, though he was a man of invincible spirit, and incomparable wisdom, let's fall upon consideration thereof this conclusion; 
Qui Magistratum ambiunt eorum unt indignissimi.  That none are less worthy of advancement, than those who hunt most eagerly after it; that those who ambitiously seek an office, or honour, do ipso facto, by that very Act discover their extreme unworthiness, and that of all other men, they deserve it not. Nay, the very light of sounder reason led Tamerlane to a right conceit herein as I told you before. And Mornay tells Henry the fourth of France, that such have laid their ●●●t already, and most certainly seek the place, fo● their own profit, not for the public good. Excellently then doth our Law, exclude such fellows, not only from that office, they so greedily gape after, but also from all other. It is great pity, so goodly a body should want a soul.  
And it must needs be so, by that observation from men of best conscience, greatest worth, and deepest understanding, and noblest parts, if truly sanctified unto them are most unambitious, loath to rise, and fearful ever to enter upon, and undertake any public charge. A modest under-valuing of themselves, an ordinary attendant upon true worth, sensibleness of the burden, doubtfulness of a thorough discharge of the place, fearfulness of being ensnared, and overcome by temptations, a right apprehension and fore-conceit of the great account, etc. easily take them off from too much forwardness, cool their courage for over eager pursuit, and quite extinguish all ambitious heat; nay, many times thereupon, they draw back, and retire. A rare thing in this age, but former times afford many examples.  
It is reported of father Austin, a man of more incomparable learning then thousands that think themselves worthy of a Bishopric, that he would run from those Cities which wanted Bishops, lest they should lay hold upon him.  
Nazianzen having all the voices heaped upon him, stoutly refused the advancement, and at the length, saith the story, very hardly after many entreaties, and persuasions of the Emperor yeeled.  
Great Basil was hauled into the Bishopric with much ado: 
* See the Argument before Chrysost. De incerdot●o.  Chrisostome hide himself, and desired to be excused. And this their practice is answerable to the principle intimated before; That men of honesty, and sufficiency are more sensible of the burden, careful of the charge, and apprehensive of the account, then affected with the honour, or in love with standing in a slippery place.  
These Fathers that feared these great charges, were resolved to preach every day, twice a day sometime thrice a day; and they did take to heart aforehand that account, they must give for the souls committed to their charge: the terror of that commination, saith Chrisostome, Heb. 13.17. For they watch over your souls, as they that must give account, makes me quake and tremble. From such grounds as these, men of innocency, and true worth, especially enjoying the comforts of a good conscience, and communion with JESUS CHRIST, are well enough content to continue in a private estate, and would not willingly stir, except by a direct and comfortable calling, GOD would have them to do him service, in a more public employment, and higher place; and they ordinarily undertake them with much fear, selfe-distrust, and extraordinary prayer. Full little do you know, who in the meantime stop the cries of your guilty consciences with gold, good-fellowship or great place, what the pleasures of an appeased conscience are; had you ever truly tasted their sweetness, and sound smarted with the anguish of a troubled one in conversion, I dare say you would not by your good wills wound it for a Kingdom, for a world. A good conscience (saith one well) is of the same mind with the trees in jothams' Parable judges 9 It will not with the Olive lose its fatness, nor with the Figtree lose his sweetness, nor with the Vine, its wine of cheerfulness, to have the fattest, and sweetest preferments, and pleasures of the world: no though it were to reign and domineer over all the trees in the forests. Only the Bramble as you know, the most base, and contemptible, a dry sapless kexe and weed, will needs up into a high room. Weak, and worthless men, ordinarily are the only men, old excellent, as they say, most active, and pragmatical to serve themselves by bribes, and base tricks into benefices, Offices, and other undeserved places of preferment. For they want honest wit to conceive & foresee the weight of the charge, and conscience to discharge it faithfully, their only aim, and aspiration out of an ambitious itching humour, is to advance their own particular private ends, & although they be many times as empty of all true worth, as the vainest Idol, yet they desire to sit aloft, and be adored above others. Though they may take some directions, and motives from the grounds of reason, and light of natural conscience, to deal honestly and ingeniously in their places, yet for a thorough universal, unshaken stoutness and integrity in the discharge of them; let them principally be enlightened, guided, quickened, by the supernatural principles of divine truth, and dictates of a conscience sprinkled with the blood of CHRIST, and sanctified by special grace.  
The ordinary temptations to which the profession of Lawyers is sometime subject, are such as these.  

Just as advocatus injustus civisas nullo more lo suscipit. Greg. Hom. 8. in Ezechi.  First, Patronage of bad causes, which they know out of their Legal skill, and in their own consciences are rotten at the root, and will prove naught at the last. 2. Pleading against the right. 3. Mercenary silence. 4. Wire-drawing their Clients suits for their own advantage, using causes, as unconscionable Surgeons do sore legs, hold them long in hand, not for the difficulty, but for the gain of the cure. 5. Taking unreasonable fees. 6. Tampering about their Law business upon the LORDS day. 7. Receiving the fee, and not speaking in the Client's cause. The last of which, I could never yet believe of any: because in my conceit, for any thing I know, he might as well take their swiftest horse, and keenest sword, and lie by the highways for a rich usurer, or wealthy clothier: what? to sell so much as in them lies, to a poor man the ruin of his livelihood, for his own piece of gold! where is the valuable consideration so much talked of? nay unvaluable is the wrong, whereas if they had not trusted in him, he might perhaps have prevented the mischief.  
But for my purpose to instance in two of them, pleading for a bad, and against a good cause, are both upon the matter, and in plain English, lying against the truth.  
Now if any palliate and pretend, that an officious lie, especially accompanied with so much gain, is no such great matter. Let them look then upon the light of sounder reason, which enforced the very heathen Philosopher Aristotle, to affirm that a lie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evil per se, in it own nature, and therefore no consideration, circumstance, or Religion can possibly legitimate it; but it is still a base and loathsome vice. But principally let them cast their eye upon Gods' blessed Book, and tremble and be for ever frighted from all false dealing in this kind, by such places as these. Isa. 5.20. Woe unto them that call evil good, and good evil, etc. Rev. 21.8. All Liars shall have their part in the Lake which burneth with fire and brimstone, which is the second death.  
judge's may be accessary to bloodshed two ways, especially if they do it knowingly, and swayed away by by-respects. 1. By condemning the innocent, which is clear, and 2. By letting the guilty escape, which appears by Gods' own words, 1 Kings 20.42. Because thou hast saved him whom I appointed to dye, thy life shall be for his life, etc. And by that Advocate's speech to a judge in Germany, aggravating the fault of a murderer, that had killed six men, No my Lord, saith he, he hath killed but one, you are guilty of the blood of the other five, because you let him escape upon the first murder. Now in this case let them take a curb, and restraint from consideration, that the very heathens, to shadow out their torment, did fain hellish furies to follow such heinous offenders with burning firebrands, etc. But especially let the Book of GOD beat them off, from any tainture that way. Amongst many others, that place, Numb. 35.33. is able to pierce an heart of adamant, where the Spirit of GOD tell us, that besides personal guilt, blood involves, even the whole Kingdom in the stain and mischief: for blood, saith he, defileth the Land, and the Land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. I intent nothing in these last passages, to the prejudice, or offence of any. For my part I honour the reverend judges, and worthy Lawyers of this Land, at this day, as one of the noblest limbs of the State. And I cannot but look upon the Lords my judges, with more than ordinary respect, for justice Nicols sake, my worthy Patron, that reverend and renowned judge, whom I honour in the dust. And yet for all this, I must tell you the truth, deal plainly I must and will, from this place, in this place, though I should dye in it.  
Me thinks the very providence of reasonable men should move you that are Magistrates, in this and other corporations, to relieve your poor with the forfeitures of oaths, and Alehouses: But when you have besides Gods' blessed Law, so mighty against drun●ards, blasphemers. And that King Charles also hath so graciously confirmed those blessed Acts provided in that case, to sharpen the sword, and strengthen the arm of Authority for that purpose, you ought to be extraordinarily vigilant, active, and conscionable in the execution of them, otherwise assure yourselves, you rob GOD of his honour, the King of his service, and the poor of their alms, and yourselves of good consciences. And this fourfold cord without repentance, and quickening, is able to bind the curse of GOD fearfully to the consciences of t●ose which should be faulty this way. I charge none in this point, but only them, whose consciences if they will give them leave to speak out, ma● justly accuse; if any of your hearts should condemn you, GOD is greater than your hearts, and will pay you home: be not deceived, nor flat yourselves with any ungrounded self conceit. It is a principle, even in moral policy, that an ill executor of the Laws is worse in a State, than a great breaker of them. Not to punish an offence, 
Calvina. lib 2. pag. 249.  being under your charge, and in your power, is ●o commit it.  
We that are Ministers, and called Rectours, are bound, and may b● stirred up by the grounds of common equity to feed the flock, if we take the fleece; to give spiritual things, where we have temporal.  
But that dreadful charge of Paul to Timothy, 1 Tim. 4.1. is able to trouble, and affright ever a chrysostom, a Calvin, who preached every day, and such others illustrious lights, and earthly Angels, for powerful, and plentiful preaching; what terror and trembling then should it put into the hearts, (if they be not turned into rocks,) of silken, seldom, negligent, and no-Preachers? I charge thee before GOD, saith Paul, and the LORD JESUS CHRIST, who shall judge the quick and the dead, at his appearing, and his Kingdom. Preach the Word, be instant in season, out of season, reprove, rebuke, exhort, with all long suffering, and Doctrine. When I seriously ponder the everall effectual enforcements of this terrible obtestation, me thinks Ministers should do nothing but study, preach, and pray.  
FINIS.