Primitiae Regiminis Davidici. OR, THE FIRST-FRUITS OF DAVID'S GOVERNMENT, Vowed to God before, and offered at his actual admission thereunto. REPRESENTED In a Sermon at the Assizes held at Reading, for the County of Berks, Feb. 28. 1653. By Simen Ford, B. D. and Pastor of the Congregation at St. Laurence Church in the said Town. Published At the joint desire of the High Sheriff, and Justices of Peace for the said County, which (with some misreports since blown about concerning it, and the Author) inclined him to give way thereunto.  
LONDON, Printed by S. G. for John Rothwel at the Fountain and Bear in Goldsmith's Row in Cheapside. 1654.   

TO THE HONOURABLE, Judge Atkins, one of the Justices of the Common-Plea's; as also to the right Worshipful William Backhouse of Swallowfield, Esq. High Sheriff of the County of Berks; together with the right Worshipful, the Gentry, both of and out of the Commission for the Peace of the said County; and principally to those, at whose request this Sermon was made public.  
My Lord, and Gentlemen,  
THis Sermon having adventured itself upon the hazardous Trial of God and the Bench, was adjudged to the Press, when its Author was not by to plead on his own behalf; who surely had he been privy to the Judgement, (which was only reported to him by some few of the number) would have entreated the Gentlemen not to adventure the reputation of their discretions upon a piece too unworthy the notice of such an Honourable Judicature.  
I confess I look upon the coming under the Stationer's Press, in these days, as a punishment to a Sermon, no less (in its kind) then that of the same denomination, which you in some cases inflict upon offenders; seeing it is thereby exposed to the weight of public calumnies and reproaches, of which I am sure mine shall not want its sufficient load.  
The only remedy I have herein, is once more to present its case before you its Judges, (which I do in this Dedication) and to entreat you that the Grand-Inquest you impannell to inquire concerning it, may be so wise as to understand the evidence of Truth that is in it; and so honest, as not to return an Ignoramus, for Billa vera.  
Surely, (My Lord, and Gentlemen) you that are sufficiently acquainted with the Yerburies', Chillendens, Ives', and others of an inferior Order, whom it would be too much honour to name, seeds-men of the Devil, with whom this poor Town hath been perpetually pestered and poisoned, will, I doubt not, see cause for that tartness of application in the close, for which I have been sufficiently persecuted by the tongues of those, who found their backs too tender to be rubbed.  
Those men's names, and some of the Errors and Heresies they vented, I represented to your last Grand-Jury, and hoped they also would have seen cause either to have reported them to your Lordship, and the Bench, or at least not to have misreported me, (as some of them did) to others, as unable to justify my charge.  
My Lord, and Gentlemen, I commit the Vindication of my name, and of this Truth, first, to God, who (I am sufficiently assured) will bring forth its righteousness as the light; and (among men) to your wiser, and more impartial judgements, hoping that you will (as fare as it concerns you) impress the substance of it upon your Consciences, and walkings. And I pray that that Edition may be correctior & emendatior, more perfect than the Original Copy itself: that you may live Sermons better than I can Preach or print them. And upon that account, I will preach and print as often as you please; upon other terms I care not how seldom. And this, because I am  
Reading, May 24. 1654. (My Lord, and Gentlemen,) Your most zealously affectionate wellwisher, and (upon that account) servant in the Gospel, SIMON FORD.   

A SERMON Preached at the Assizes holden for the County of Berks at Reading, Feb. 28. 1653. Mr. William Backbouse of Swallowfield, SHERIFF.  PSAL. 75. 4, 5, 6, 7. 
I said (or rather, I will say) to the fools, deal not foolishly: and to the wicked, lift not up the horn, v. 4. Lift not up your horn on high: speak not with a stiff neck, v. 5.  
For promotion cometh neither from the East, nor from the West, nor from the South, v. 6.  
But God is the Judge: he putteth down one, and setteth up another, v. 7.  
THis Psalm is a good Magistrates Directory, because it is the Copy of that King's heart, who was a man after Gods own heart. David, at the time of the writing hereof, is by most sound Interpreters supposed to have been in that Morning-Twilight of Royalty, a middling condition between a King and no King, which you have described, 2 Sam. 2, and 3 Chapters. Ishobsheth the son and heir of Saul, the late King, was yet struggling for ten parts in twelve of the whole Kingdom. 'Twas an hot dispute of two years' continuance. But at last, David's house grows stronger and stronger, and Ishbosheths weaker and weaker, chap. 3. 1. This daystar of approaching Royalty, being thus got above the Horizon, and foretelling the nearness of the Sun to dispel the mists of his long doubts and fears, (it is supposed) sets David's harp and heart in tune; and thereupon he takes occasion to testify his thankfulness in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or triumphant thankful Ode. His thankfulness is partly Verbal, in the acknowledgement of God's faithfulness, in so near an issue of an expected mercy, (for this he means by the nearness of God's name, v. 1.) and of his Sovereign Power and Justice, in the way wherein he accomplished it, v. 7, 8, 9 And partly Real, in the resolvedness of his heart, to repair the breaches and ruins of saul's dissolute Government. The whole State, both Ecclesiastical 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dissolutus liquefactus fuit.  and Civil, was like a melted Vessel, run into a lump of confusion and disorder, (for that is the Original emphasis of that phrase, The earth and all the inhabitants thereof are dissolved, v. 3. And there was no hope that ever it would be a Vessel for honour or use any more, except a skilful Founder undertook to new cast it. Such an one was David, and that he might give assurance of his undertaking, he beforehand declares the mould or model unto which he will reduce it.  
1. He will first cement the broken pieces of the old frames, viz. Religion, Law, and Justice, which are the pillars of all Government.  
2. He will secure those pillars from the insolent petulancy of bold and presumptuous offenders, by a severe execution of the utmost severity and rigour of divine and humane Laws upon them. And both these he will do upon the consideration of his conscientious obligation thereunto; and that upon this account, because all his power is confessedly subordinate to Gods, which is the sum of my Text, and the following verse.  
I will say (for so I read it with Paraeus and Musculus) unto the fools, deal not so foolishly, etc.  
For promotion cometh, etc.  
In which words you have two general parts:  
1. David's resolution of reformation, I will say, etc.  
2 The reason of that resolution. For promotion, &c In the first of these you may further observe,  
1. The subjects of it, Fools, (that is, bad men, but such whose sins are only prejudicial to themselves) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boasting fools; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 troublesome fools.  & wicked men, such who by reason of long remisseness of Civil Government, during the unquiet & turbulent reign of Saul, were grown to a great height of presumption & violence, daring all Laws both divine & human out of countenance, which he expresseth by two phrases, speaking with a stiff neck, and lifting up the horn, Metaphors taken from unbroken Colts, or wild Bulls, who are altogether impatient of the bridle or the yoke. Sons of Belial indeed, if the received 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cui non est jugum.  Etymology of that word hold water. These are the persons that David intends to deal withal in this resolved reformation.  
2. The nature of it, and that is by way of restraint upon their unruly lusts: for this saying implies doing. De merit â vindictà & e●ercione intelligendum 
Musculus.  est, one says; Cohibebo (says another) petulantes regni & ecolesiae porturbatores, zealous and resolute Authority useth not to speak vain words. This saying is like that Psal. 2. 5. where God is said to speak to such another generation of wild Beasts, but how? so, as to vex them in his sore displeasure. So here, I will say to the fools, etc. is as much, as I will by wholesome Laws, and a zealous execution of them, either amend their persons, or (at least) restrain their lusts, If they will deal foolishly, they shall not deal so foolishly, and if they will wear horns still, yet they shall not lift the horn on high.  
2. The second general part may look two ways:  
1. Either as a reason prevailing with David thus to put forth his power to curb the insolences of wicked men. For promotion (i. e. my promotion, by which I am advanced to the succession of saul's Throne) cometh, etc.  
2. Or as a lesson which he would by just severity teach them, who had sinned themselves into a near affinity to Atheism, by so long and uncontrolled a liberty of lust, and insolences. Just severity in Deputy gods may teach men so much Religion, as, that there is a God that judgeth the earth. But I rather look upon it as a motive to David himself. And then the Argument runs thus: I was awhile since a poor Shepherd's boy, and I am now advanced to the potentia proxima of an absolute Royalty. Therefore it concerns me gratefully to acknowledge, and zealously to act for him that advanced me, and (seeing promotion comes not from the East, etc. But God is the Judge, etc.) I will answer his ends in my advancement.  
This part hath two branches:  
1. A negation of power in any creature to give, or take away honour and power. Though all assistance from all quarters of the world should concentre their endeavours for one man's exaltation, they could not do it, if God will pull him down; and è contra, Though the whole posse of the Creation, were raised to pull a man down, yet if God say nay, their endeavours shall be successeless. David here takes his expressions from the Topography of the land of Palestine, and expresseth East and West distinctly, but includes North and South, both under the expression of midbar, the Desert, that Country being on both North and South sides bounded with waste lands of that denomination. Whence your Margin reads it Desert, and your English Meter, forsaken wilderness.  
2. An assertion of that power and prerogative in God alone. He is Judge, i. e. absolute, and independent, inso much that he is no way taxable, though he puts in and puts out, lifts up, and pulls down according to his own good pleasure; And yet proceeds in a way of regular justice in this case of maladministration. As a Judge.  
Thus you see I have done this part of my task, i. e. taken to pieces this excellent watch, and shown you the wheels, and the spring, David's reformation, and the impulsive cause of it. But the harder part of my business is yet to come, viz. to put it together again, that you may take direction from its hand in the business of so solemn a convention, as is that which hath brought you hither this day.  
I know the spring-wheel should first be taken in hand, as the foundation must be laid before the building, in an exact order of nature. But the order I shall proceed by is Theological, and therefore I shall first begin with the Balance, David's resolution of a just reformation, and then annex the reason at the last, to set it a going.  
And first and foremost we will consider,  
The subjects of this reformation. I said unto the fools, and to the wicked. Such than David found, even among the great ones, when he came to the Kingdom; he found beasts, and those armed with power, horned beasts: And such there will be every where, let the Laws be but a while silenced, and the Magistrate, either sleep, or connive, or both. Observe,  
Evils not suppressed, will be spreading Evils. The case of such a Commonwealth will quickly be like the field of the sluggard, described Prov. 24. 31. all grown over with thorns, and nettles will cover the face thereof, (for ill weeds grow apace) and the wall of order and discipline will quite be broken down. There had need be diligent weeders to keep the field of a Commonwealth from being overspread. They had need be good hedges, that must keep in such unruly beasts, as my Text speaks of. Qui non probibet peccare, cùm possit, jubet. If there be none to forbid the fools to deal foolishly, there need be none to bid them do so; he bids them, that, when he can, doth not forbid them. Men (in a spiritual sense) are all natural fools, folly is bound up in the heart of a child, Prov. 22. and they need not be taught that trade; if they be but permitted to set up for themselves, he had need be a wiser man then ordinary that shall keep them within any bounds of reason or conscience; for, observe again,  
Wickedness tolerated will grow insolent. Such fools, if the rod of correction do not discipline them, will know no difference, between simple folly and downright madness. The Ass' colt will turn his ears into horns, and grow horn-mad, and push against all those that shall endeavour to bring him under the yoke. Sin and Error lose nothing by indulgence. If a log be King, the frogs will quickly be presumptuously petulant, and insult over its sluggishness. A Magistrate couchant will quickly make offenders rampant. We use to say, when an horse runs away with a young rider, he knows who is upon the back of him. The weakness or unskilfulness of the hand that manageth him, is a provocation to him to attempt the casting off his burden. There is nothing which is more intolerable than a servant when he reigns, if Solomon may be believed, Prov. 30. 22. When those base lusts of men that under restraint seemed very submiss, are once let at liberty, they will rage's the more intolerably; and much, out of anger they have been bridled.  
Two things there were in saul's Government, and the interval of david's, that exposed the Land to these wild beasts, and their insolences, which among the rest of the causes are (like Saul himself, among the people) higher by the shoulders.  
1. A perpetual Militia. Wars, Forain and Civil, defensive and offensive. And those (though never so necessary) like ill Physic, breed more ill humours, than they purge out. All Civil Authority must be silent, while the rattling of Arms drowns their voice; and the sword of the Law must submit to the Law of the sword. Thence the Soldiers in Plutarch wondered that any one should read Law to them that wrote it by their side, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Plut. in Pompeio.  War (in a sort) necessitates irregularities, not only against Civil, but even Military Laws. Martial Law, saith one, is as great a Solecism, as 
Modern Policy.  Martial peace.  
Thence, when God threatneth war to his people, he tells them, that Military Insolency shall cast contempt upon Civil Magistracy, they shall smite the Judge of Israel with a rod upon the cheeks, Micah 5. 1. And when he calls for that Judgement upon a people, he is said to invite the beasts of the field to devour, Isa. 56. 9 There is a kind of customary fetity bred in the minds of men, by constant and familiar converse with instruments of death and violence, which will not easily be charmed into a peaceable submission to civil restraints, though the most discreet Magistrate charm never so wisely. Far be it from me, to asperse the persons of any of that profession among us. I can truly say of divers of them, what Tertullus said flatteringly, concerning Felix the Governor of Judea, by them we enjoy great quietness, which we cannot but accept always, and in all places with much thankfulness, Act. 24. 2, 3. But I speak of the influences of that profession upon the generality of those that profess it, and the people living under the exercise of it. Militaribus animis, (says Sallust) adbibenda fomenta ut pacim far veline. I dare say, your Lordship's experience can testify, that most of those that make a trade of the highway, are the relics of routed and disbanded Forces, (who like the unjust Steward) cannot dig, and to beg are oshamed, and therefore follow that trade.  
2. The maintaining of a faction opposite to the faithful Prophets and Priests of the Lord. Samuel for many years before saul's death was laid aside, as a man of too rigid a spirit for saul's designs; and Abimelech and the Priests were looked upon as confederate with David, and upon the information of a treacherous Doeg, murdered upon suspicion thereof. And no wonder, if they that are grown so bold, as to trample upon the Ambassadors of God, make as bold with the Laws and Ordinances of man. I am sure, in God's just judgement, Civil confusions have used to accompany Church confusions; when Judah in Abijabs' time was without a teaching Priest, they were also without peace, they went in and out of their own houses with hazard of their lives, 2 Chron. 15. 3. I am glad, we of this Nation are at last grown so wise as to see that Church-Levelling needs nothing but a power to its will to introduce State-Levelling too; and that the Honourable Robes of Magistracy and Law are at the bar of many men's ignorant and sottish fury, no less guilty of Antic bristianism, than the contemptible black coats of the Ministry of the Gospel. Assure yourselves, My Lord, and you of the worshipful Bench, that 'tis only the awe of Conscience that subdues the fury, and rage of men's lusts; your Provisions of Law are a lower bank, which these violent ways will quickly break over, when once they swell above those sacred main banks of Religious Principles and Institutions. Let Magistrates maintain God's Ordinances, God will theirs.  
In this case David found the Kingdom, a kind of wilderness of wild beasts. And therefore we need not wonder at his resolution of a severe reformation, of setting the nets and toils of good Laws to take them, (my next head which now comes to hand.)  
I will say unto the fools, etc. Observe,  
Insolent offenders must be kerbed with a resolute severity. All diseases (say Physicians of greatest note) are cured by contraries. And (by consequence) the diseases of the body Politic occasioned by remissness require more rough and churlish Physic to remove them. Ne corporis quidem morbos, veteres, & diu auctos nisi per dura & aspera coerceas: corruptus, & corrumpens, aeger & flagrans animus haud levioribus remediis restinguendus est quàm libidinibus ardescit, says Tacitus. Stiffnecked Colts will not be managed with a slack rain. Let David come to the Throne with never so much resolution, yet he will find enough to do when he comes to act that resolution. He will find cause to complain that the sons of Zerviah are too strong for him, 2 Sam. 3. 39 Wherefore he is fain to die in their debt, and to leave it upon his son Solomon to discharge, 1 Kings 2. 5. And when he goes out of the world his last words back his first resolution, 2 Sam. 23. 6, 7. But the sons of Belial. etc.  
In such cases, a Magistrate had need to sharpen the sword of Justice with the file of resolution; Fiat justitia, ruat coelum. Come what will, or can come, he must be armed against it with a fixed purpose of getting the enemy's ground, or dying upon his own: of gaining the horse, or losing the saddle, sawing off the horns of these wild beasts, or being gored by them. He must resolve to be the Champion of Justice whiles he can, and when he can no longer be so, he must become her Martyr.  
A Judge's heart and his robes must be both died in grain, else the colour of the one, and the courage of the other will quickly fade. Good Ministers should have the Motto of Aaron's Mitre written upon their foreheads, Holiness to the Lord; and Magistrates should have written upon their hearts, what Moses had on his, Resolution for the Lord. This alone will fortify a man against all mollifying considerations. Thus the Sons of Levi came armed to execute the vengeance of the Lord against Idolaters, Deut. 33. 9 compared with Exod. 32. 26, 27, 28. But when doth David resolve to put these resolves in execution? Even as soon as the reins of government are put into his hand. As soon as he receives the Congregation, v. 2. And lest we should think this was the issue of some hasty thoughts, which upon better advice he would see cause not to stand to; you shall hear him back it in another Psalm, I will early destroy all the wicked of the Land, Psa. 101. ult. Observe, (from the time)  
That Magistrates reforming resolutions must be speedily and effectually prosecuted. For,  
1. Good resolutions will cool again, when they are off from the fire of a present good mood, if they be not speedily put in execution.  
2. Delays in this case are dangerous; when the fire once gets to the house top, the least delay will quickly render it unquenchable. If a small Army be suffered to entrench, and victual themselves, a great strength will have enough to do to conquer them.  
If the Sea break in upon a Land, it may be at the first a little labour will repair the bank; but if it be neglected but a few days, all the Country cannot turn it out again.  
Novi ego quod primo fuerat medicabile unlnus.  
Neglectum longae damna tulisse morae.  
Wickedness will spread as a Gangrene, (and especially 
2 Tim, 2. 17.  that which the Apostle speaks of in that place, Heresy) and toleration makes it incurable.  
3. Opportunities and seasons of doing good, are not in our hands, but Gods. This is the ground of that advice of Mordecai to Hester, Who knoweth but that thou art come to the Kingdom for such a time as this? Hester 4. 13.  
And this leads me to the second general part of my Text, the ground of David's resolution, [For promotion cometh neither from the East, etc.]  
Which words are an universal negation of creature-power in the managery of State-affairs, further than God's Providence cooperates with it. Men are apt to expect advancement from second causes. Politicians use to have their Engines at work in all Quarters. Such correspondencies in the East, and such in the West, etc. And they are apt to conclude, if but such or such a designtake (one of many) that makes for their advantage. And when their plots are spoiled in one part, yet they maintain hope from another quarter of the world. And indeed, This is the spring of all manner of irregular compliances, with those from whom we expect furtherance in our designs, that we look upon them, as our advancers. Thence (saith Solomon) many seek the Ruler's favour, Prov. 29. 26. and that with sordid and horrid encroachments upon the principles of ingenuity and conscience, licking up the very spittle of great ones, (as is reported of Dyonisius his flatterers) and conforming to their very vices and imperfections, as is reported of Alexander's courtiers, that imitated his wry neck.  
And in the last King's reign, in the encroachments upon the public liberty by Ship-money and Monopolies, His Judges, (all but one or two that went with honour to their graves) persuaded him 'twas Law, and his Divines 'twas Conscience. As if they had both been of the mind of Cambyses his Councillors, who advising with them in a case of incestuous marriage, they told him all the Statute Law of the Land was against him; but there was another Law, that the King might do what he would.  
Now the ready way to keep men from irregular courses for advancement, is to persuade them, (O that God would do it) that vain is the help of man. Trust not in Princes, nor in the son of man, (saith David) in whom there is no help, Psal. 146. 3.  
And, Cursed be he that maketh flesh his arm, and whose heart departeth from the Lord. Creature-confidence is the mother of Apostasy, and defeatment, Jer. 17. 5, 6.  
But where then is the spring of preferment? And from what Fountain doth it flow? The last part of my Text tells you, God is the Judge, he putteth down one, and setteth up another. Of which in a few words, and then I shall dismiss you with a word or two by way of application to the present occasion. Observe hence,  
All the Translations of Civil power in the world, are the effects of a Divine, and that, a just Providence. God works these changes, and that as a Judge, in a judicial way.  
There is nothing in the world of more common observation, and less solemn and sanctified meditation, than the various turn of the wheel of Providence. One while, a David taken from the Sheep-coat, from following the Ewes great 
Psal. 78. 71.  with young, and advanced (in Homer's phrase) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be a Shepherd of men, his Sheephook changed into a Sceptre, and his seat of turf to a Royal throne. A Joseph from an imprisoned slave, to a Royal Favourite. A Gideon, from a threshing 
Jud. 6. 11  floor, raised to be a Saviour of Israel, and his threshing instrument of wood, changed into one 
Isa. 41. 15.  of iron, to thresh the mountains, as God himself phraseth it. Hester a poor captive maid, advanced to a royal bed, Hest. 2. 6, 17. And in profane stories, a Dictator from the Plough, and an Emperor from the hog-trough, a third from keeping the Cows, etc. And our Hen. the 8. took his two great favourites, the one from the Slaughter-house, and the other from the Forge.  
On the other side, Adonibezek a mighty Prince, 
Jud. 1. 7. Dan. 4. 28.  made Fellow-Commoner with the Dogs; and Nebusbadnezzar, a mightly Conqueror, and one that lifted his horn to a great height, turned a grazing with the Oxen; and Herod in his most sumptuous apparel, and amidst the shouts and acclamations of his people, reduced from a conceited God, to be the most loathsome of men; a living 
Acts 12. 23.  carrion, arrested by the vilest of creatures, upon the suit of his affronted Creator. A great Haman feasted with the King one day, and made a feast for Crows the next, Hest. 7. 10.  
And in humane stories, who knows not that 
Bajazet.  one of the greatest Commanders in the world, was carried about in an Iron-grate, to be a footstool to an insulting Conqueror? That Belisarius the famousest General that the later Age of the Roman Empire knew, and in greatest favour with Justinian his Prince, was reduced to that want, that he was fain to beg for his living, Date obolum Belisario. This is commonly the lot of great Favourites, Fatum potentiae rarò sempiternae, (says Tacitus) quip satias capit aut illos cùm omnia tribuerunt, aut hos cùm nihil reliquum est quod cupiant. The common fate of worldly preferment, that it seldom lasts, Princes being either cloyed with giving their favours, or subjects with receiving them, when they have no more to give, nor these to receive.  
And in our days, these changes and revolutions of the wheel of Providence have been ordinary.  
We have seen in one Royal Family, (and that one of the most eminent in these parts of the world) a great and puissant Monarch, in the face of the Sun, at noonday, at the gate of his own Palace, in the most populous City of these three Nations, in the midst of thousands of his passionate wellwishers, and zealous partisans, laying his head upon a fatal block; three Queens of his line and alliance, reduced to the Contribution of Foreigners, for a mean subsistence; and a numerous issue of the same family, crushed under the same wheel of Providence, in whom not many years since these Nations rejoiced, as the budding hopes of an uninterrupted succession.  
We have seen a Parliament, the darling of the people, sitting under the protection of a perpetual Act, crumbled into piecet, and at last wholly dissolved with the crucifige of that very people, that a few years since cried Hosanna, and prostrated their very hearts at their feet, to pave them a triumphant entrance into that trust they had elected them unto.  
We have seen a formidable Meteor of Policy lately elevated to a great height of confidence and presumption, lifting up the horn on high, or (as a Learned Jew reads the words) against the high God, and speaking with a stiff neck, caught 
R. Immanuel.  like Abraham's Ram, by the horns in a bush, and made a just sacrifice to the scorn and contempt of all men; and their Arm withered in the very act, for stretching them out against the Prophets of the Lord.  
In a word, such changes of public affairs, as if the stars, or those that pretend to great familiarity with them, had been but ordinary Prophets, they could not have overseen, without an inexcusable neglect. Such wonderful, and momentous Providences as all Europe is concerned in, should not in my judgement have been omitted among our Calculators, (who are at leisure to take abundant notice of (that fare more inconsiderable thing) the Clergy) except possibly they calculated the Commonwealth's Nativity upon black Monday, when they had not light 
* The day of the great Eclipse 1652. concerning which our Stargazers prognosticated such monstrous darkness but were confuted by the event. Acts 1. 7.  enough to erect their Scheme. However at the present, let them pass with this mcmento, that it is not for vain man, to know the times and seasons, which the Father hath kept in his own power; and that undoubtedly, God Almighty is better able to keep his own counsel, then to acquaint the Stars with such affairs, or at least their Secretaries, who make a livelihood of blabbing all that they know, and more too. But (to leave this digression.)  
This is that great Truth, which Scripture so much inculcates upon men, that (it seems) are very slow of heart to believe it. How often doth God tell us this truth, in various forms of expressions? That be raiseth the poor out of the dust, and lifteth the needy from the dunghill, that he may set him with Princes, Psal. 113. 7. That he poureth contempt upon Princes, and maketh them to wander in the wilderness, whiles (on the other side) he setteth the poor on high, Psal. 107. 41, 42. that he raiseth the beggar from the dunghill, and maketh him to inherit the Crown of glory, because the pillars of the earth are his, 1 Sam. 2. 7, 8. that he cuts off the spirit of Princes, and is terrible to all the Kings of the earth, Psal. 76. 12.  
Insomuch, that it seems wonderful to me, that (after so much clear conviction, both from Scripture and experience) the lustre of present greatness should usually so blind the eyes of great ones, and flatter them with a persuasion of immunity from these changes, as it doth. That their inward thought should still be, (that which this Psalmist notes, as a great folly, That their houses shall continue for ever, and their dwelling places to all generations, Psal. 49. 11. That they conceit their mountain to be so strong that they shall never be moved, Psal. 30. 67.  
That when men cast about all manner of ways for advancement, they should not so much as think of God; nay, that they should entertain an Atheistical conceit, that a conscientious walking with God, is the only way to spoil their preferment. (As if indeed that which Balak told Balaam, who was a little too nice for his design, were true, that the Lord keeps men from honour.) 
Num. 24. 11.  That he that will be great, must have a conscience as large as his designs, lest being too straight-laced, it cause miscarriage. That seeming good should be accounted a more ready road to greatness, then being so. Surely, did men believe God to be the Sovereign Disposer of all preferments, they would in reason be able to conclude, that he would advance his own servants rather than others, if advancement be good for them. But because men do not cordially believe this Truth, therefore they neglect him, and prostitute their consciences to the base lusts of others. Insomuch that a man would think, when he reads the stories of some great Politicians lives, that the Devil and they had struck a bargain upon the terms which our Saviour refused. Luke 4. 6. All this power will I give thee, and the glory of these Kingdoms, for that is delivered to me, and to whomsoever I will, I give it. If therefore thou wilt worship me, all shall be thine. Or, that they had been bred with that great French Courtier, that chose a part in Paris, before a part in Paradise. Or, Lastly, that they had learned those Heathen Politics of Flectere si nequeo superos Acberonta movebo; Virg. And, 
Varo, regustatum digito terebrare salinum  
Contentus perages, si vivere cum Jove tendis.  Pers.  
How much better were it for men to keep Gods high way to greatness, which though it may seem the farther way about to them that are in haste, yet (considering, that he that maketh haste to be rich cannot be innocent, as Solomon says, Prov: 28. 20. and that they that purchase the whole world with the loss of their own souls, get nothing, when a dying conscience casts up their accounts, Matth. 16. 26.) it is the nearer way by fare; Especially when we have Gods solemn engagement for it, that those that honour him, he will honour, and they that despise him shall be slightly esteemed, 1 Sam. 2. 30.  
Lastly, (considering this great Truth) I cannot but wonder at the spirit that those men are of, who in such changes, as fall out against the grain of their expectations, carry themselves, rather like Atheists than Christians under them.  
1. Sometimes in a pet at God himself, throwing off that mask of Religion, which they had hoped might have advantaged them; and because this evil is from the Lord, they are resolved to wait upon him no longer, like that wicked Prince, who is branded upon record for that ungodly resolution, 2 Kings 6. 33. How many have all Ages of the Church known, who because they could not obtain their designed greatness, by profession of Orthodoxy and Piety, have attempted to recover it by Apostasy and Persecution?  
2. And sometimes in a furious and Diabolical rage, fuming and foaming against the Instruments causing or occasioning them. How familiar a thing hath it been with our deboist gallantry in these late years, to drink healths to the confusion of this party, and that party, to curse, and devote to the Devil such and such men, as the Authors or Promoters of those events, they storm at?  
Not considering, that (as we say) the Fox never fares better than when he is oursed: nor, that the worst of men, in the worst actions, do but Midwife God's secret intendments, that the crucifying of the Lord of glory, was indeed the pre-determined counsel of God, Act. 4. 28. though the fin of that wicked act were the guilt of those that acted therein: nor that their own sins empower those instruments, that thus thwart their designs; and that when God makes such changes, he doth it as a Judge, for the just punishment of those whom he afflicts thereby. Which opens a door to the last branch of this last part of the Text, God is the Judge. Whence observe,  
The greatest changes in the world are judicial acts of God's Providence. Not mere acts of Sovereignty, in which God acts by Prerogative, although it be his Prerogative sometimes so to act. Whence (although God use arguments from this Prerogative, to silence our cavils, in those great differences which he makes between one man and another; especially in relation to salvation and damnation, wherein the Apostles answer hath hitherto among serious and solid Christians, been judged satisfactory. Hath not the Potter power over the clay, etc. Rom. 9 12. Nay, and even in State-changes, he makes use of the same similitude, Jer. 16. 8. Yet,) he hath a rule of justice which he commonly walks by; not only that secret will of his which makes things just, because he wills them; but also that revealed Law of righteousness, which he hath laid down in his Word. So that it may be truly said, (as to us and our demerits) that no man loseth honour or estate, but he that first forfeits it. If God cast out the Canaanites, & bring Israel in to tread upon the necks of their 
Gen. 15. 16.  Kings, it is when their iniquities are full; and if God reject Saul, it is because he rejects God first; 
1 Sam. 15. 26.  and if he make the sons of Eli vile, it is because they made themselves vile, and made his sacrifice to 
1 Sam. 3. 13.  be abhorred. And even Job himself (though he were a singular example, and his abasement was rather a design to do him good, than a punishment for any notorious evil, yet) dares not plead his own innocency, except in the particulars which his friends charged him withal, injustice and hypocrisy, Job 9 14, 15.  
But the causes of such Judgements are not always discernible to others, no, nor (it may be) to the men themselves, that are the subjects of them, (though godly,) and therefore (even as Job himself) it was good counsel that he should say to the Lord, Show me wherefore thou contendest with me Job 10. 2. and, If I have done iniquity, I will do so no more, Job 34. 31, 32.  
Sometimes, they are the sins of the first Founders of a Family that entail forfeitures upon their posterity: As in the case of Jebu, who doing God's work with a spirit of private revenge, cuts off the succession from his line after four generations, 2 Kings 10. 30. Hos. 1. 4.  
And in the case of Ishbosheth, whose Title to the Crown of Israel Saul forfeited, it may be before he was born, at least before he possessed it.  
Sometimes the sins of an immediate parent, and he godly too, as in the case of Eli and his posterity, may entail an affliction. So in the case of Solomon and his posterity, the Kings of Judah. 
1 Kings 11. 31.  Rehoboam lost ten Tribes for his Father's sin.  
Sometimes it is for the sins of the people upon whom such changes have an influence. As when God saith in Hos. 13. 11. I have given them Kings in mine anger, and have taken them away in my wrath. See also Isa. 3. 1, 2, 3, 4.  
And (in my judgement) this very consideration should move all persons under any employment, to lay out their utmost interests and abilities for God. The Wheel of Providence is perpetually turning, the highest spokes will quickly be lower. He that put down some for maladministration, will (as he can) put down you, if you administer the affairs you are entrusted with all as they did.  
Surely David had often such thoughts. If Saul were cast off, because he spared where God bade him strike, because he permitted wickedness to range unbridled over the Nation, and to lift up the horn on high, God will lay me aside too, if I follow his steps. Therefore I will say, etc.  
It is that that concerns most of us seriously to consider.  
As for the Ministry, God hath poured contempt upon them in an abundant measure; and truly, considering what a company of ignorant, sordid, sottish, lazy, Popish fellows, walk up and down in the garb of that profession, I wonder that error, and sacrilege, have proceeded no farther against them, than they have. Can any expect, but God should forsake his Sanctuary, when the Priests make his sacrifices to be abhorred?  
For my part, I am as zealous for the Calling and Maintenance of the Ministry of England, as any that hears me can be. But I desire those of my brethren here present this day, to be persuaded, that whatever contempt hath been or may be poured upon that reverend Calling, some of their own profession have occasionally been guilty of.  
And, as for the Gentry, I believe there is scarce a Noble Family in the whole Nation at this time, but God hath during these last troubles, brought under some disparagement, or diminution, or both.  
For my part, I can say from my heart, that I have not a levelling spirit, and I think it a sad Judgement to a people, when they that were brought up in scarlet embrace dungbils; Lam. 4. 5. God preserve civil distinctions in England.  
But, O that God would give them hearts to consider the justice of his proceed, in the severity of his dealing with them, and to examine themselves concerning the cause of it. Shall I help you a little to find it out? Look upon the great Charter, the Scripture-Patent, by which (as to God) all men hold their honours, 1 Sam. 2. 30. Have you not dishonoured God the more, for the power he hath given you above others? God hath brought Nobility and Gentry low in England, and if they walk in the sins of their Families, which commonly have been, and yet are in most places, (a few only excepted) pride, wantonness, drunkenness, swearing, gaming, and all manner of debauchery; oppressing their poor neighbours, and Tenants, Simoniacal and Sacrilegious encroachment upon Church-maintenance, joined with contempt of God, his Ministers, and Ordinances, let them be assured God will bring them lower; he will reverse their Eschucheons, break their swords, and cut off their spurs, and bring such a rot into their families, that their dwelling places shall know them no more.  
Your hearts are ready to say (I know) as they did, when Christ told them God would take away his Vineyard from them, and let it out to other 
Luk. 20. 16.  husbandmen. God forbidden. And for my part, I hearty join with you in that prayer, so God's Honour and his Truth may be saved; otherwise, let all the Titles in the world go for me. Better the pride of man's glory should be stained, than God any way disparaged. For a remedy of these evils, I beseech you, (Sirs) let my counsel be accepted of you. For God's sake, and your own, and your posterities sake, Get the true knowledge and the fear of God into your Families; do not maintain a company of Ruffians, Drunkards, Swearers, and unclean wretches, in your Livery; use them to Reading, Prayer, Repetition of Sermons, those contemned exercises of true and real godliness; ride abroad, and encourage honest Lectures, and bring your Tenants in by your example, who seldom go to Heaven or Hell, but as their Landlords lead them. Get Bibles and Catechisms, and Books of Practical Divinity, as Perkins, Preston, Reynolds, Sibs, Bolton, Greenham, etc. into your houses, in stead of Cards and Dice, and Tables; restore (if it be to be known) what sacrilegious bits any of your Ancestors have devoured; give more to a godly Minister to maintain him, then to a drunken Huntsman or Falconer; let not the Gospel be cheaper to you then your pleasures. Think not less Religion will carry a Gentleman to Heaven, than a poor labourer. Nay, I tell you he had need of more, if Christ may be believed, Mat. 19 24.  
If I am plainer with you than you desire, I pray forgive me this wrong, seeing I do it for your good.  
My Apology for it is that of Sallust, when he hadript open the vices of his times, Bonum nulla oratio laedere potest; quip vera, necesse est bene praedicet, 
Sallust. Bell. Jugurth.  falsam illius vita moresque facile superant.  
And now the Public solemnity of this day's meeting, calls for some particular addresses to those for whose sake I was called hither. And they shall be very brief, because I am loath to be your hindrance from your public businesses.  
And first of all, my business is to you, My 
Judge Atkins:  Lord, concerning whom, though I am a stranger to your face and acquaintance, yet the reputation you have among good men, where you are most known, emboldens me to say as the Apostle Paul in another case concerning the Coriuthians, that your forwardness of mind is such, that it is something superfluous for me to exhort you: and let 
2 Cor. 9 1.  me add (from him also) thus much, that I hope you will show the proof of your love to Religion and Justice, and of our boasting on your behalf. 
2 Cor. 8. ult.  Only I beseech you to give me leave faithfully to represent to you the state of the County you have now to do withal, that so your forward mind may have sufficient matter to work upon.  
And first of all, (my Lord) as to Religion, I know not what we are; I am sure very few of us are what we should be. But for this little Town, where your present employment lies: I speak my thoughts freely, without spleen, or passion, that I verily persuade myself, if all Augustine's, and Epiphanius' Catalogues of Heresies were lost, and all other ancient and modern Records in that kind, yet it were no hard matter to restore them with considerable enlargements from hence. We have Anabaptism, Familisme, Socinianism, Pelagianisme, Raunting, (and what not?) and the Devil is served in Heterodoxe Assemblies as frequentlyas God in ours. 
* Concerning whom there will ere long be a public account given upon the evidence of snndry Oaths, as to both parts of this Charge, and that in print by a faithful hand.  There is one of the most eminent Church-living in this County possessed by a blasphemer; and one in whose house, I believe some here can testify, the Devil is visibly as familiar, as any one of the family. And shall the horns of these beasts never be pared off by the Civil Magistrate? My Lord, I beseech you act, (I know you will) to the uttermost of your power to restrain these unruly beasts, and where you want power, represent that want to those that can bestow it and I hope by this time they see need enough to do so themselves.  
As for Civil Affairs, we have (blessed be God) some among us, that would be zealous and faithful in the Offices they are entrusted withal, if they might be borne out in so doing. We had the last year a few active Officers, and no less than three or four vexatious suits, and some of them (it may be) may come before your Lordship this Assizes, commenced against them by notorious offenders, for pretended irregularity in some circumstances.  
My Lord, you have one suit before you (at the least) from the issue whereof the whole County will collect whether they may dare to do Justice, or no. Surely, if Humane Lawgivers be like the Divine, no man should be punished for too much zeal in the execution of the Law.  
My Lord, Drunkenness is grown more impudent 
1. Thess. 5. 7.  among us, than it was in Saint Paul's time. And our Officers dare not meddle with a Gentleman Drunkard, for fear of an Action of Battery.  
And for Sabbath-breakers; would God we had Magistrates among us of Nebemiabs' temper, that would contend with them, & lay bands upon them too. I am in hope, a word from your Lordship 
Neh. 13. 11, 17, 25  would do much towards the execution of those Acts and Ordinances that concern that business. Here be insolent Robbers about the Country, almost every where; scarce a Gentleman's, or other able man's house round about this Town, but hath been assaulted, or threatened at least, and ('tis said) there is a Corporation of them. I hope Justice will make some of them free of the Hangman's Corporation, for a terror to others.  
As for you Gentlemen, that are of the Commission of the peace, I do somewhat please myself, that I can now call the most of you confidently by that name. We were like to have had (not long since) a Linsy-wolsie Heterogeneous Beneh, such as the Medley. Constitiution of those times would allow. And indeed it was not to be expected, but that those that endeavoured the extrination of the Ministry to set up Jeroboams Priests, should discard the Gentry, and fill their seats with John of Leydons Dukes, both of the same stuff, the meanest of the people.  
(Though I would not hereby disparage those whose known worth makes them esteemed in the Country, who have the thing which first gave Nobility; and are as fit to begin a line of Honour to be continued to their posterity, as those from whom our present Gentry descend. But I conceive, that such mixtures, except very sparingly made, and that upon weighty considerations, much prejudice the esteem of Authority to the people.)  
I beseech you, honoured Sirs, do not think it enough to appear upon the Bench at Assizes, and general Sessions but appoint frequent, and standing Privy Sessions, to rectify public disorders in the Country upon the place, to put down Alehouses, the Devils Universities, where men proceed Graduates in all manner of wickedness; to suppress Drunkenness, Swearing, Sabbath-breaking: and when inferior Officers present such offenders before you, do not tell them by your sleight entertainment of them, that you are of Gallio's mind, and care for none of those things.  
I have heard some Officers complain of late, that they are discouraged in that part of their office: they are zealous in taking hold of such offenders, and when they come to the Justice he releaseth them. He that (having your power) does not cut off these offender's horns wears them, yea, and will push with them also in time. I never knew any Magistrate indulging any sin, but either he was guilty of it himself, or more than ordinarily inclined to it, had he suitable opportunity.  
And you Grand Inquest-men, I am somewhat ignorant of your particular Function, but I conceive one main part of your business is, to make presentment of those grievances, wherein the Country whom you represent, needs redress. And I hope you will not forget two things, which I think to be of great concernment, the one is, want of Church-Government, without which, Civil Government cannot be long preserved in a Christian Commonwealth. Church-levelling, and State-levelling, are twins; only (like Jacob and Esau) the one rough and hairy, and not so apt to be dandled and made much of by the Magistrate, who usually is tender in such things as concern public peace; but the other a more sweet babe, which under the notion of tenderness of Conscience, and Christian Liberty, hath been the fondling of former Governors, until it had almost proved a Jacob, a Supplanter indeed, by exchanging the voice of Jacob, for the hands of Esau.  
The other is, Liberty of Prophesying, through the indulgence of former Powers, grown to such an height, that every whipping-boy, when he he hath gotten an Heretical notion or two by the end, hath impudence enough to intrude into any Pulpit to vent it; or else to draw aside poor silly souls into corners, and infect them there without control. And some of them though they usurp the place of the Clergy, yet if they should fall into your hands, would not be capable of the privilege of the Clergy, and hang for not being able to read.  
Friends, for God's sake, for the Gospel's sake, for your poor souls sake, for your near relations sake, some of whom are in perpetual danger of being poisoned, till your superiors, as the voice of all that love the welfare of Jerusalem in the County, that nothing is so intolerable, as a boundless Toleration.  
You of both Juries, take heed to your Oaths and Consciences, and remember that he that condemneth 
Prov. 17. 15.  the righteous, and he that acquitteth the wicked, are both an abomination to the Lord. If any silly  come before you, do not gratify a malicious prosecutor by saying their ears are horns; but where you find horns indeed, and those lifted up, and such as have used to push in time past, you know the Law of God as well as man, allows you to return such guilty.  
I had almost forgotten you, Gentlemen of the Gown, and 'tis a wonder I should, when I spoke of Levelling. I honour your profession, and therefore I will presume to adventure a little good counsel to your acceptance, without any other fee, than the testimony of a good Conscience, in the discharge of my duty. You know that Law is the Sanctuary of a free subject; for God's sake, do not you be guilty of turning it into an Inquisition-house, where poor men's cases are so long stretched out upon the rack of needless delays, till both their purse-strings, and heert-strings crack. Surely, there is an evil report abroad concerning some of you, that you betray the privileges of this Sanctuary; which makes many an honest man rather run all hazards, then fly thither for refuge. ' It's said, some of you are like indented Pictures, which if you look on them several ways, present you with several faces in one Table; such as can take on both hands, of one to speak, and of another to hold their peace, or (as bad) to say nothing to the purpose. As Juries should not by verdict, so neither should Lawyers by pleading, turn ears into horns, and horns into ears, represent a man or cause otherwise then they are.  
I know not to whom to recommend the care of the Prison, but to you all. I know it is the Sheriff's Prison, but I know not how fare his power extends in the things that I am to move in order to its reformation. At most, Sheriffs are annual, and can take order but for their year; but you, my Lord, and the Bench, may reform for perpetuity.  
For my part, I look upon Goals, as they are usually furnished with Keepers, as Houses of Infection, and looseness, rather than houses (as they should be) of correction and restraint. I assure you, it hath sadded my soul to hear, when I have come in and out to see prisoners, the poor Felons in the Dungeon raunting and roaring, as if they were resolved to walk by the Epicures principles, Let us eat and drink, for to morrow we shall 
1 Cor. 15 32.  die. And I fear scarce any one comes within those walls, but he is made ten times more the child of the Devil than he was before. O that you, my Lord, and the Bench, would take some course that those poor creatures that have not long to live, may be made fit to die, that they might be Catechised and Preached to. I hear there are places where the Prisons have a Preacher appointed and allowed upon the Sheriff's accounts. For God sake, my Lord, and Gentlemen, let something be done herein, that those you condemn to the Gallows, may not be sent to the Devil too.  
Lastly, you of the Country, that have business with the Court, look to it, take heed of malice, perjury, and revenge. You that go to Law with one another, if for trifles, let fall your suits; the charges you put any one to in a vexatious suit, is so much money picked out of his purse, and it may be so much necessary sustenance plucked out of his poor wives and children's bellies; if for matters of moment, and your cause be just, yet use mercy, charity, and moderation.  
Lastly, let us all beseech the Lord, who is the Judge of Judges, as well as King of Kings, and Lord of Lords, that he will be with ours in the Judgement, that so (to close my Sermon, with the close of my Psalm) all the horns of the wicked may be out off, but the horns of the righteous may be exalted.  
FINIS.