Edward's Mayor.  
Cur. special. tent. die Lune, in Festo Sancti Michaelis Archangeli, 1679. Annoque Regis Caroli Secundi Angliae, etc. XXXjo.  
THis Court doth desire Dr. Hascard to Print his SERMON Preached this Morning at St. Laurence Church, before the Election of the LORD MAYOR.  
WAGSTAFFE.   

A SERMON Preached before the Right Honourable Sir JAMES EDWARD'S Lord Mayor, In St. Laurence Church, On the FEAST of St. Michael, 1679. AT THE ELECTION OF Sir ROBERT CLAYTON TO BE Lord MAYOR for the ensuing Year.  
By GREG. HASCARD D. D. Chaplain in Ordinary to His Majesty, and Rector of S. Clements Danes.  
LONDON: Printed for William Crook at the Green Dragon without Temple-bar. 1680.   
JUDAS v. 8. 
— Despise dominions, and speak evil of dignities.  
THE care and tenderness of this Apostle over his new-baptized Christians, was the cause of this Epistle: well foreseeing how these young Disciples (like Adam in his first Plantation, or Hercules in his Cradle by Serpents) would be assaulted by men of subtle interest and sly designs, who would pervert Christianity from its first simple and plain intention of reforming the Minds of Men, and prescribing them methods how they should arrive at Immortality; and cause it to degenerate only into some wanton purposes of licentiousness and passion, the little ends of earth and interest, and tread upon their Saviour's Body for a Temporal advancement. For no sooner was Christianity planted in the Pagan world, (the busy spirit below, and his Factors the Carpocratians here, striving to blast Religion in its spring) but so strange a change appears in all its Doctrines, and the Lives of those Professors too, that you might seek Christianity in such a Christian World, and yet scarce find it: for as the Apostle describes it here, their Faith was changed into fancy and polluting dreams; their unity and peace, into Schism and Separation; their Humility and Mortification, into Pride and Luxury; their resignation and sedateness of mind in all conditions, into murmur and complain; and all Religion so hugely changed, as though it had washed an Aethiopian; or the Pagan World, with all its Vices and Idols too, had only wheeled about again to be adored in a new Christian dress. The apostle like a good Centinel standing upon his guard, and discovering the approaches of the Enemy, sounds an Alarm to his true Disciples, v. 3. and bids them contend earnestly for the Faith that was once delivered unto the Saints. And that they might know their Enemies the better, he paints them out in their own colours: that they were men for their wickedness so lively prophesied of long before; they are said to be, v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pasted up: that they were ungodly men, who turned the grace of God into lasciviousness, and denied the only Lord God, and our Lord Jesus Christ: 
⋆ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. 8.  And notwithstanding the dismal Examples of Sodom and Gomorrha, of Corah and his Company, Cain and Balaam, mentioned v. 10, 11. they were resolute and incorrigible in their sins, and added this more to their former crimes, they scorned the power and authority which might correct them, and despised Dominions, and spoke evil of Dignities.  
Despising and speaking evil of Dominions and Dignities, is nothing else, but by words and actions to disturb, resist, and defame our Governors. By Dominions and Dignities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not Orders of spirits above, of which these Heretics told fine stories) the Abstract for the Concrete, is meant, all sorts of Rulers and Governors, equivalent to St. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
⋆ Rom. 13; 1.  the higher Powers.  
Political Government and Authority being so clearly founded by Divine Commands, and seconded by the absolute necessity of Humane Nature, with the consent of all Mankind; it seems a Miracle, that among the loud Vices of this degenerate Age, Disobedience to Kings and Magistrates, contempt of Authority, and trusties of power, should be a crying one: As though Men courted Anarchy and Confusion, and were in love with ruin and disorder. Some who will not pay Obedience to any Command that is not clearly drawn from Holy Writ, 'tis strange their own principle, though false and stingy, will yet countenance them in despising Government, which is as clear in Sacred Volume, as the Sun in his noonday glory. The Man of earth, that measures all things by profit and design, and nothing is just and Divine, but what is useful and convenient, 'tis a wonder he should mistake his rule so far, as to cast dirt upon Dominion and its several Orders, which is the original of all his quiet, and the only security of his Temporal Interest. However this comes to pass, yet we sadly find, that the Ghosts of these Carpocratians are come out of their Graves, and haunt the world again; and civil Government, though confirmed by Christ, yet like him is crucified between these two; Enthusiasts, and Men of Designs and Policies; the one cries it princheth upon Conscience, it entrencheth upon Christian Liberty; that Magistracy becomes not a Christian man; it degrades the privilege of grace to found Dominions, and justles with the Almighty Conclave and Consistory, to whom all Government ought to submit. The Son of Matchiavel; that prostitutes every thing to his politic devices, the wind of his brain, and private happiness, declaims aloud against the grandeur of Princes; that acts of Magistracy are only Force and Tyranny, the abridgement of civil Immunities, and natural Liberties; that their Titles are high and Antichristian; that they confound equality of nature, and self-preservation; that Tribes and Families, with a whole Nation, groan to support the Pomp and Retinue of Regal Power, and are only slaves to burden and greatness. Hence instead of Honour and Fame, Reward and Duty, that we ought justly to pay to our Governors for their care and faithful discharge, the only assurance of what we call our own; we put lewd senses upon their Actions, black censures upon their Persons, Pasquil's upon their Place and Authority, making them all like so many Mock-Kings, with a reed for a Sceptre, and Laurels about their brow, a fantastic guard against the thunder of Tongues, with an Hail King, first to abuse, and then to crucify.  
Firtst, let us consider from whence this contempt doth spring. To omit many others, we shall only mention these four.  
(1.) From a Principle of Vice. Whatever the Names of these men were, against whom the Apostle levels this Epistle, to be sure they were ungodly men, that abused Religion to all manner of Lust and Passion; for so the Apostle expressly tells us, v. 4. and the Learned say, that this Epistle was wrote against the Carpocratians, a lewd Sect in the early days of Christianity, (as Irenaeus and Epiphanius, and others set them out) who, that they might be the more secure in their grosser Lusts, affirmed that nothing was good or evil in itself, but in opinion; and looked upon all sort of Vice, as their natural Freedom and lawful Liberty; 
⋆ Non mirum id fecisse Carpocratianos', qui leges avitas omnes pro nihilo ducerent. Grot. in Judam, v. 8.  and scorned all Authority; and if the Magistrate endeavoured to correct them, his Power must be grimed for Tyranny, and his Authority called Usurpation. 'Tis no wonder the brute acts like himself, sometimes biting the Chain, and sometimes barking at the Whip that is held for his correction. To the vicious, the Magistrate appears an Executioner and 
⋆ Rom. 13.3.  a Minister of wrath; but his Vice drew him in those black colours: But to the good, he is a Guardian-Angel. He that will sacrifice all to Self-love and Passion, and would have all Enclosures pulled up, ruat Coelum, etc. that he might walk up and down like a Beast of Lust and Prey with his lawless Passion, 'tis no wonder that he grows angry with his Governor, that bounds him, and saith to his froth and madness, as Providence to the Waves, (
⋆ v. 13.  so these are called) Hitherto shall you go; and no further. Fond and dissolute men propose to themselves days of Paradise, could they but tumble down their Governors, and break their bonds in sunder; yet after a surfeit in Vice, and weary with Ruin and Disorder, they would either step into the Chair themselves, or beg of some more prudent to take the reins; concluding that the rods of Tyrants are milder far than the blind state of Nature and Confusion. The Extravagant know very well, that Governors are designed for Champions of Religion and Virtue, the common Patrons of all good Men, the terror of the bad, and the scourge of Vice; and his Love can be but a slavish Fear at best, that they might not hurt him. As Vice doth grow, so much is Government contemned; while Vice discouraged is Virtue's Triumph, and the support of Government. Such ill conceptions have men of Vice, to conclude, there is no Liberty, because there is a Law; and they are in Bondage, because they cannot be Licentious: Whereas good Laws are the security of our just Freedoms and truest Interest; and he that Governs, and Commands us only to be happy and truly Men, we ought not to look upon as the Jailor of our Liberties, the great Retrencher of our Freedoms, to bespatter and despise; but our Friend and Benefactor, to admire and love.  
(2.) From a silly Opinion that all Dominion is founded in Grace, there was a sort of Christians who bestowed upon themselves alone the fine names of Elect and Gracious; and upon this title challenged Empire; and all Governors not so qualified, they cried down for Tyrants and Usurpers: And because by Grace they expected Heaven, they thought themselves the only fit persons to govern Earth. Point-blank against the Invisible Kingdom and Spiritual Design of Christ: For if upon the score of Saintship a Right to rule the world is derived, our Saviour's Kingdom (notwithstanding his declaration before Pontius Pilate) is of this world, by a new Title which he brought down with him. And if you be once a sound believer, and a sincere convert to the Christian Faith, you have a better Title to a Sceptre, than Succession, or Election, or any Temporal right can give; and to be Orthodox, is a nearer step to a Throne, than Birth, and all the Voices of a Nation: A way to Government unknown to the world before, and is only a new privilege of Christ's Subjects, to be Christians that they might be Kings; and the liberty of his Religion should free Servants and Sons, and other Relatives, from Duty and Obedience. These are the men indeed that have turned the world and Christian Religion upside down: which Christ gave to Mankind to reform their manners, and to save them; to confirm good orders and rules, and leave the world to the freedom of civil rights and conveyances as he found them; which are plain and visible, and fall under a sensible cognisance; but whose Grace is genuine and true, may not be known till this world with all its principalities and powers shall be no more. As though Christianity came to procure rewards for Hypocrites, who by their gay pretences, and gilded zeal, can impose upon the less-discerning world; and his seeming Piety, joined with ill-nature, and impudence to call all above him Reprobates, must be made the most specious right unto an Empire: and because what is only fancy and fondness, passion and effeminacy, whimsy and Enthusiasin, is called by the name of Grace; all these will set up their Standards for the Empire too, and lay all the blood and confusion following from these several Titles at the door of Grace. And because the world hath torn in pieces and confounded Christianity, and called their own Faction and profit Fundamentals in Christ's Kingdom, and split it into numerous parties and divisions, and each confines Christ and all his privileges to themselves, and they are the only gracious persons, and will be saved; they have confounded Temporal Government; all these different persuasions pretending to rule, because their Christ and Grace are true, and all besides are false. Poor Wicliff was condemned by a Popish Council, 
⋆ Concil. Tom. 12. p. 46. Artic. 15. Nullus est Dominus civilis, nullus est Paraelatus, nullus est Episcopus, dum est in peccato mortali.  that of Constants, and one of his criminal persuasions was this, that Dominion was founded in grace. But the Pope his Judge hath baptised himself into the Heresy of his Malefactor, and upon account of Christian Religion and Grace committed to him to manage, aught to be the only Universal Monarch. And whereas the design of Christianity was to take men off from earth, and make this world only a step to another State; this is the way to make men earthly and sensual, and to be Religious only because ambitious and proud, to sway the world by this new Title, which (they say) Christ gave, to be as bountiful to Christians, as ever Mahomet to his Disciples. Religion, that fixes the Crowns of Kings faster upon their Heads, by these designing men must be wrested to disturb the peace of Kingdoms, and to settle licentiousness, or freedom from Temporal Laws, by a pretended Spiritual one, That only Saints have a right to rule and possess the Earth. This makes Christianity but a acquaint device, to divert men's eyes and affections from earth, that they might have the fairer opportunity to secure it. These men in effect say, their Saviour was too modest in refusing to be Crowned a King; 
⋆ 2 Kings 5.20.  and like Gehazi, when his Master had refused the Present, run after and cry, he denied his own rights, and if he will not, yet they, purely upon account of secret characters of Spirit and Grace, aught to be heads of Dominion, and rule the World. This stops the conquest of Religion, when the Pagan King must change his Religion, and may lose his Diadem whenever Baptised, because of others that may be elder and better Saints the he: for who knows where such freaks will end? Had this been a genuine Doctrine of Christianity in the first times, it had certainly been confined to a narrower compass than now 'tis in: but as Kings and Governors became its nursing Fathers, did, and justly might out of gratitude expect more reverence and duty, and not contempt upon their dignities and persons.  
3. Contempt of Government springs from that lewd opinion, That Dominion is nothing else but strength and might. That Philosophy that resolves all beings and actions into matter and motion, lays the foundation too of all Obedience not Conscience and Divine Commands, but the strongest arm and longest Sword; only Subjects, because they are overpowered. What doth vilify our Governors more than this principle? whom we beautified before with the Titles of Sacred and Divine, but now are made only a common lump of strength and power; and are really weaker, because their Subjects too, like them, are only Arms, but no Heart or Conscience, no internal principle to oblige unto Obedience. For if no inward persuasion and dread of an Higher Power, but only fear and interest, weakness and convenience, are the bottom and reason of our Obedience; when these shall change, and the man hath swelled his Coffers, procured firm Alliances, and mustered up his Armies and Confederates, and other instruments of Rebellion; he may then, by the Title of Power, lay claim to Dominion, and call himself a Prince. Thus the Lion and the Eagle are two Kings, the one of Beasts, and the other of Birds, because of the longest paw, and the sharpest pounces. For duty for want of power, is only Rebellion demurred, and waits only its proper season to bring forth, and set up for himself: for self-love is the stingy principle of all his actions: what signifies Religious Oaths, and solemn Vows to engage us unto Obedience, which is only an acknowledgement of weakness, if only external power must be their keeper? This makes a Christian Government the rule of Brutes and Infidels, where only rage and fury, Tyranny and Oppression, and Solomon's Lions, the Supporters of his Throne, sit in it. And 'tis contempt upon the Governor, that his Subjects are so, not out of Conscience and Religion, as becomes Men and Christians; but out of a sordid principle of fear and weakness, as becomes Brutes or Vassals.  
4. This contempt upon Government, ariseth from an Atheistical principle. When once the debauched world hath put out the fires below, and torn in pieces the Account-Books of the last Bar, and dis-throned a God above, they will look upon his Deputies as Fantastic Creatures, because entitled with the same name, and are called Gods. 
Psalm 82.6.  'Tis no wonder, when men look upon the Resurrection like the sowing of Cadmus his Teeth, a Poetical Fable, and laugh at or despair of a future state of happiness, that they manage this life to the best advantage; and to serve their pleasure or interest, break all the ties of Honour and Duty, which they look upon as terms of Art or Trade, or Dreams and Fancies of Religious heads; which will confound all order and security of Mankind, and the world shall have nothing more of the scales of Justice in it, than that the one goes up, and the other down, oppressed by greater Power and flyer Interest. The Atheist destroys that which fitly qualifies Subjects to be truly so: are they expected to be stout and daring? What will sooner make them so, than to persuade them they shall survive their body, and wear a Crown? For he only fears to die, who knows not how to live, nor what betides him afterwards; and Vice or Infidelity makes in a Coward. Is a faithful secrecy, frugality, thriftiness, sobriety, and temperance, care and diligence, looked upon as the perfection of a people? These are the commands and genuine issues of a Religious life. And Patience and Humility, Obedience and Honour to Superiors, are great and indispensable Duties in Religion. So that while the man of Wit and Atheism bespatters Religion, he casts dirt upon Authority. 'Twas the wisdom and goodness of our Christian Lawgiver, to twist our Temporal convenience, with our eternal happiness; that when Princes should embrace the Christian Religion, and become its nursing Fathers, the belief of Immortality should beget more obedient Sons and Loyal Subjects. Can we suppose the Prince to lay aside his Sword and other methods of Government, and only like a Philosopher, treat his Subjects by arguments; the firm belief of Immortality alone, would be sufficient to command obedience; it being against the common sense of Humane Nature, to be persuaded of the greatest good, Immortality, yet not to have an influence upon his mind to guard his actions; and therefore dares not despise Dominion, lest he forfeits that which he most desires: for Religion hath been so careful to support the Secular arm, as to lay double ties, like St. Paul's bonds, to oblige the Subject unto Obedience; allowing all earthly power; but to make it invincible, hath added the dread of an omnipotent arm. He therefore that buffoons with Religion, is rude with Majesty, and is profane, and a Rebel too, at the same time; and wounds the Authority of Princes, laughing at the mighty argument of Conscience and Immortality, as much as ever Clement or Ravilliac did their persons. Vows of Obedience, and Oaths of Fidelity, would be only the labour of Lips and Lungs, and like common air, for convenience taken in, and for the same sent out gain; having no other fear upon him, but lest his Perjury and Treason should become public and unsuccessful. This is the mighty interest by Christianity; Princes grow stronger, and Subjects safer; that Obedience shall not be soured into Slavery, nor Liberty swell into Rebellion; the loss of Immortality, which the Atheist laughs at, and in that at Government, being at the stake for Prince and people too.  
Let us in the next place consider what are the obligations to Duty and Honour towards our Governors: we shall briefly urge only two.  
1. Let us consider what esteem God is pleased to bestow upon them; which are not purely 
⋆ 1 Pet. 2.13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Humane Creatures, made only for, and by a mutable convenience, but indispensable, by reason of men's necessities and imperfections, and created by God. For though variety of Governments are left to men when free to choose, and are various according to the Interests and Countries in which they dwell; yet being once well established, the possessors of them are Gods Vice-Gerents, they represent his Person and Authority, and by him Kings Reign; and in this sense, 
Prov. 8.15, 16.  ⋆ all other Governments, as well as that of the Jews, are Theocratical, and have God for their Supreme, and must only answer unto him. They are arrayed with such Titles as will command more reverence than all their Purples and Ensigns of Honour, being called the Deputies of God, 
Ps. 82.6.2. Chron. 6.42. Deut. 1.17.1 Sam. 15.23.  and adopted into his Family; entitled by the same name, and called Gods: their Inauguration is solemn and grave, all circumstances are high and venerable; and are styled God's Anointed: their judgement and decisions are God's: Rebellion is branded by the name of Witchcraft, an Apostasy from God or his Authority; and an eternal doom for its reward, 
⋆ Rom. 13.2.  shall receive to themselves damnation. When we despise Dominion therefore, we spit at Heaven, and appear in Hostility and fight against God; and as much as in us lies, like unconverted Saul, we persecute him, and the blow toucheth his Throne; and for as much as we do it to one of his Governors, as well as Saints, we do it unto him: yet to keep them humble, they must die like men; and to guard their actions, they must be responsible at an higher Bar; and by reason of their Maladministration, have the Crimes of Cities and Countries laid unto their charge; and the punishment is as great to the bad, as rewards to the good. And St. Peter, to strike an awe upon men's minds towards their Governors, tells them, 'twas the aggravation of these Carpocratians, and their followers Crime, 
⋆ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 2 Pet. 2.10.  That they were bold and contumacious men, and did not tremble when they blasphemed Dignities: And this Apostle, to set them an excellent Precedent of Honour and Respect to Governors, tells them, that when the mighty Archangel Michael, (whose Feast the Church this day celebrates) when contending with the Devil, and disputing about the body of Moses, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9  would not give him any contumelious words, because he had some power given him, or permitted by God, and was the Prince of the air, or god of this World.  
2. Let us consider what benefit we receive by them: if ease and quiet, property and security, be the mighty blessings of the world, we own this to the Magistrates care and resolution in the execution of Laws, without which, they would be but imaginary guards and formality. For such are the degenerate minds of men, that the natural love of God and Virtue, and the Laws of Christianity (though very apt and fit in themselves) have not that force as gently to persuade men unto Duty and Obedience; but Swords of Justice and Temporal punishment must keep the world in awe: and what a strange monster this world would be, if either no Laws, no Pale of Government was set; or else for want of guards and keepers, every man might pluck up or leap over at pleasure! it would be but a second Chaos, or greater Robbery, like the state of the wild Arabs, or the Banditi; and every one would pray upon his fellow-being. So that the Magistrate gives life to the dead letter of the Law, and in that gives the shadow and fruit to our Vines, Titles to our Possessions, security to our Lives, and is the Castle against our fears and jealousies. Which calls for, instead of Contempt and Scorn, the highest Esteem and Veneration.  
First, from these things considered, let us here lay a particular Charge against the Church of Rome, who doth most eminently despise Dominion, and speak evil of Dignities; who challengeth a right not only to Excommunicate, Depose, and Kill the Persons of Princes, and Absolve their Subjects from their Duty and Allegiance, but allows her Champions to rail at, and vilify the Persons and Powers of Princes, in a most ignominious way, because they will not pay an absolute Obedience, and submit their Authority to hers: the constitution of that Church being to put down all Authority and Power, to Rival Kings, to advance her Priesthood, and make her Bishop a Mighty Prince; who (they say) like his Lord, is invested with all Power both in Heaven and in Earth, and is constituted to root up, and to plant; to put on, and kick off the Crowns of Princes; to dispose of their Royalties and Dominions; to tread upon their Necks, and lash their Backs; to proclaim their Wars, and conclude their Peace; to contract or dissolve their Marriages; to press the Prince and the People to Holy Wars, or his private Quarrels; to play the Herald, and give mighty Titles, and adjust Precedencies; to Levy Texas, and exempt his Clergy; to interdict a Land, and legitimate Rebellion, and spurious Children; to dispatch or bind their Kings in chains, and their Nobles in fetters of Iron; in plain, to show a great deal of Pride and earthliness, disguised by Spiritual Names and Titles, to advance the Kingdom of Christ, which he hathh made as Temporal as any. For though his Master Jesus was humble and mortified, and refused and Earthly Kingdom offered to him by the Devil and the Jews; yet this frugal servant of his tells him, he understood not his own Merit and Title, and he ought to look after his Master's Rights, and not only from the donation of Constantine, and the bounty of Princes, and such low Titles; but from a power derived to him from that Universal Monarch, King Jesus, must govern Christendom. Christendom. Christ told indeed Pontius Pilate, the Procurator of Judea, that his Kingdom was not of this world; but he had a prudent reservation in the case, so as not to tell them, because they could not bear it then, and make good use of it; his Religion was but in its Nonage or Minority, but his Successor should come and lead them into this mighty Truth, display his Banner, and tell the World and its petty Princes, that now the Kingdom of God and his Christ was come with power. In those early days of Christ and his Apostles, Loyalty and Obedience were mightly Duties to Temporal Princes; but than Christian were few and weak, (to this purpose their two Cardinals Bellarmine and Allen have spoke:) but the case is altered, they are now more numerous and strong; and the time is come, when the fifth Monarchy, surpassing the Grecian and others, must be set up at Rome. Blessed Jesus! when thou told'st the Judge and the Jews this truth, thou didst it with the greatest sincerity, in the plainest terms, 
⋆ John 18. 36.  that thy Kingdom was not of this World, and would not clash with Secular Princes; and this was thy open will and pleasure: but thy Infallible Vicar tells us of a secret will, and private Instructions given to thy Apostles, thy Privy Council, and thy Successor, that when all things were ripe, and the World better Disciplined and Tutored, they should set forth their Title, and write over the Bishop of Rome's Head, This is the mighty King of the Christians; and make the sturdy Monarches submit their Necks unto him, by kissing his feet, holding his stirrup, waiting at his Gates, and other slavish acknowledgements. For when he pretends to all the  power, what is it but to be the only Absolute Monarch on Earth, though he wears the Robes of another World? For the humble and Spiritual Names of Bishop and Pastor, Servant of Servants, Silver and Gold have I none, the Seal of the Fisherman in Lead, and the like, turn all into Scene and Laughter, when they are contradicted by the swelling Titles that their flattering Canonists and others bestow upon him; as, 
⋆ Vide Fowlis History, p. 31, 32, 33, 34, 35, 36, 37, 38.  The Lord our God; that he is far above all Principalities and Powers, that every knee must bow to him both in Heaven and in Earth; that he is Moses by Authority, Peter by Power, and Christ by Unction: that he is Daystar of Justice, Arbitrator of all things, Saviour of Christians, and Image of Divinity: that he can dispense with Laws, and against the Apostle: that he is Spouse of the Universal Church, King of Kings, and Lord of Lords: that a priest excels a King, as much as a man doth a Brute: that a Priest is as much better than a King, as God is better than a Priest: and they are commanded to bow at the name of the Virgin Mary and the Pope, as well as at the Name of Jesus. These and many more are the great swelling words which these Carpocratians vented, v. 16. far beyond what ever the Asiatic Princes in their greatest Luxury and Pride did ever affect. Is not this plainly to tell the world, that Conscience is interest, the Altar is the Exchequer, the Church and Court are the same, and Christianity new policy contrived by Christ, and communicated to St. Peter and his Successor? Their Casuists, with their nice Distinctions, can debauch the minds of men into Treason and Murder, Lying and Hypocrisy, and the lewdest Vices; yet can pass uncersured, and sometimes rewarded: yet question but his power and jurisdiction, which he calls Articles of Faith, the severest penalty in the Inquistion may be your doom. And therefore very bountifully & wisely he hath sometimes yielded some Articles of his Faith, as the half Communion and the like, upon condition they would admit of his Power and Authority; as though the sole design of Christ's coming into this world, was to lay down new methods of Government; to be a Publican himself (as well as eat with them) and gather Peter's pence, only to be rich and great. Though some of Rome's Champions are more modest, and assume this power only indirectly, in ordine ad spiritualia, to serve Religion; yet others more barefaced, challenge a direct power over Princes, their Territories, places of Trust, and all their Regalities: yet the other is very comprehensive, and can at pleasure throw off the Mask, and face to face tell the Sovereign, that all his power in sending Ambassadors, in striking Leagues, in making his Ministers, and other Actions of State, must now be devolved on him, for the well-being of Christianity: and the Prince hath little benefit by it, that he is killed by St. Peter's Keys knocked about his cars, and not his Sword. And such Canons and Constitutions, whatever the gilded name and Constitutions, whatever the gilded name and pretence is, are as much of this world, as the Edicts and Acts of Princes. And whereas the Disciples of Christ were first called Christians at Antioch, they were first called Matchiavilians at Rome, the Seat of this new Christian Empire.  
2. Let this re-mind the Magistrate of a faithful discharge, and ourselves of Duty and Honour towards him; and what more powerful Arguments to do this, than to bid him consider, who it is he represents; what. blessings he procures to Mankind, and how he serves himself with infinite rewards, and a public Character of a good Servant, worthy of his Master's joy? This is the best way to silence scurrilous tongues, to be as good in Life, as high in Dignity: for an eminent virtue and clear uprightness lays violence upon men's judgements, and will push forward a just Character of a faithful Ruler. But if this fail, yet however, like the Roman Senators when the Barbarians should enter Rome, they put on their Senatorian Robes, & Curulibus sellis sese posuerunt, ut cum venisset hostis in suà dignitate morerentur; and placed themselves in their Chairs, that if this sight would not procure respect, yet like men of honour and justice, at least they might die in their Dignities. This is the design of all the powers and abilities that nature hath enriched men withal, to serve their fellow-beings, and make an universal spirit for the good of all mankind. He that reacheth at dignity, the better only to drive on some petty pleasure, or suck in vulgar air; acts like Domitian, makes it an Empire to hunt and kill a fly. He that courts Power only for an opportunity to return some injuries, and serve his spleon, doth blasphemously praise the Deity, whose Deputy he is, that he hath given him an occasion like a monster of nature only to poison and kill. He that begs the place only for the splendour of it, like young Phaethon— Currus miratur habenas, admiring the gilded reins of Government, yet putting the world on fire; of serves only his private interest, and like a dark Lantern, only shines to himself; abuseth his mighty Office, heightens his own account, to be called a god, and do less than man. But to the good Governors our esteem ought to be as high as their places are; not weighing their worth by rigorous proportions, but charitable allowances for the circumstances they are in: 'tis but a common grace we own to the errors of all Mankind; but a more peculiar debt of Charity we own to our Superiors, whose ways of conversation and place, expose them to keener temptations, and more fierce assaults, which may make them yield sometimes. But instead of prudent concealment, and casting in the grains of charity and favourable Comments upon the Lives and Actions of our Governors, we swell indifferent actions into errors, every slip and infirmity we grime for a mortal sin, and single sins we change into habits; and these must needs pull down the person and his dignity too. As though that Head had only right to wear a Crown, whose Life was as clear as the Jewels of it; or as though he might not be an ill man, and yet a good Governor; or that Principalities, like Estates of Idiots for want of Wit, could be begged for want of Grace. We scan the words and actions of our Superiors; we anatomize their thoughts and designs; and the spots of their Lives, like those of the Moon, by the glasses of our censorious fancies, we swell into Mountains, to serve our reputation, our party, or our spleen; representing Beelzebub, that Prince of flies, that feasts on sores, and is pleased with the errors and infirmities of men. Such men are uncertain too, dealing with their Rulers as the rabble with Sejanus, or the Barbarians with St. Paul, with their curses and their flatteries, making no middle between a Murderer and a god: far unlike that first Christian Emperor, who would dis-robe himself, to cover the errors of a Spiritual Father.  
And now what can I recommend more seasonably, that unity among yourselves, to serve the ends of your Choice and Government, and Religion too? Division among the ancient Germans gave an easy Victory to the Roman Army: Dum singuli pugnant, vincuntur omnes. Our Enemy's greatest Policy is, to divide us: let not us execute our Enemy's Counsels, and be fight among ourselves, about the Bells and Pomegranates of the Temple, when others are undermining the very Foundation; or about the fringes of our Garments, when the Enemy's Dagger is at our breasts. Common dangers ought to unite us,— jam Caesar mitte canes: When the Stags are fight among themselves, it may be kindness in Caesar to throw off his dogs upon them. Providence many times makes a Foreign Enemy to appear, to reconcile discords at home: and now the Roman Eagle is upon the wing, the separated chickens ought to run back to the wing of their Mother-Church. 'Twas said: of the two brave Athenians, Themistocles and Aristides, that though they had great misunderstanding at home, yet when they went upon any Foreign Expedition, or Warlike design for their Country, inimicitiam it finibus patriae deposuerunt, they left their private quarrels behind them. This would be the way to secure King and Country, Church and State, Religion and Property; that sitting safely with our Lives and Liberties under our own Vines, we might merrily sing our praises to the Lamb, and him that sits upon the Throne; ascribing all Power, Might, Majesty, and Dominion, both now and for evermore. Amen.  
FINIS.