A SERMON Preached at the ASSIZES AT LANCASTER, On SUNDAY, March 19 1675/ 6.  
BY H. PIGOTT, B. D.  
LONDON, Printed by T. Milbourn, for W. Cademan, at the Pope's Head in the Lower Walk of the New and Middle Exchange in the Strand, 1676.   

Imprimater,  
April 28th. 1676. G. JANE.   

To the HONOURABLE Sr. TIMOTHY LITTLETON, Kt. AND VERE BERTY, Esq Chief Justices of Assize for the Northern Circuit.  
My Lords,  
Your Lordship Candor, and the Sleighting of others, have, by a strange Concurrence, begot and strengthened this Resolution, that this Discourse shall appear in Public.  
Be it as Those say (which yet I hope will never be true) that 'tis a tottering Church which I labour to Support; so much more 'Cause is there, I should set to my Shoulder, and be full as Kind to my Dear Mother, as that Ludian Prince to his Father; let the appearance of Her Danger untie mine, and All Her true sons Tongues to Plead for Her. Though Her foundations will, I doubt not, approve themselves more firm than to be shaken with One Blast, however Impetuous.  
For myself, I am so fare a Charitable and Chatholick Christian, as to wish, with that great Prelate, Who acquits Our Church from Criminal Schism, that Such terms of Communion might be pitched upon, as might bring the Whole Christian World into One. And therefore I strike not at the Tenets of any Society, further than they direct their Style or Designs against Us. And here, if I show that We strive as much as any, to give Glory to GOD, and to settle on Earth, Peace and Good Will amongst Men, I hope I make it appear We have found the Way to the True Church; And therefore Trouble none for Coming thither, or Continuing there. And withal, that No Kingdom should be Jealous of Such a CHURCH within it, that gives to Each, their Due; to God, His; to Caesar, His. King's Prerogatives We stickle for, and amongst these, That they have a Right to be both Fathers and Sons to the CHURCH: For those of Bishops also, But not to Exalt 'em Over those who are in most particular manner Gods Anointed. We would neither lift up the Chair at Canterbury above the Throne at White-Hall, putting KINGS to Sweat for it, that they might procure a Good Archbishop, who would be their Quiet Neighbour (a passage which our British Antiquities has sufficiently observed): Nor would we bring in anew, those described in Lysimachus Nicanor, to Act old Tragedies over again, in any Dress.  
And if it be Agreed upon by All, that when All Estates have a Due share in the Government, there is the Best Crasis, that suits directly with that Christian Communion and Communication of all Church Members which we Preach; and so will, upon Good Principles, Restrain Inferior Degrees from Enchroaching upon Superior, and Superiors from Preying upon them.  
This I know to be Your Lordship's business. God bless You in your Good Endeavours: So Prays,  
My LORDS, Your Lordship's most Obliged, and Faithful Servant, H. PIGOT.   
ACTS 17.6. 
These that have Turned the World Upside Down, are come Hither also.  
A Hard Charge, if it were True! for there is Innovation and Sedition in it, consequently would be found against the public Peace, and several Constitutions in that case provided.  
What are they then? Hear the Evidence in the next Verse, and you would conclude 'em of the Busiest sort of Jesuists, or most fanatic 5th. Monarchy-Men, such a Bustle they are averred to make about King JESUS.  
Nor do the Prosecutors know by what Style or Titles to Indite 'em.  
But if they must give in their Condition as they can; they are late of Philippi, c. 16. v. 12. or by the same right of Galatia, Phrygia, Lystra or Derbe. For such a Circuit had they come. And at the last place they came from, they had been Whipped, v. 22.  
Wonder not if their Accusers give in their names Indefinitely, yea as Individua vaga, These.  
Let us then see if we can sift out their Quality.  
If they had their Papers about 'em, wherein one writes to their consorts at Corinth, 1 Ep. 6. they pretend to be Judges. We have the word used or repeated once, twice or thrice in every verse for four together.  
And we find how they lay their claim, Mat. 19.28. This JESUS had made 'em a promise to be the Twelve for all the Circuit of Israel.  
But look again, Act. 16.10. or 2d. of this, and you find 'em a fort of Preachers; so that if Judges they were, it should seem they were some High-bearing ecclesiastics: for in that place of the Epistle cited, c. 6.4. they imagine and aver that the least esteemed among 'em, is fit for a Justice or Judge.  
And as if they had a peak at the Lawyers, fore-warn all in v. 6, 7. that they come not at 'em.  
As if these two jurisdictions had ever enterfeared and emulated each other. But that the words [] v. 1. and [unbelievers] v. 6. mollify the matter.  
It should seem, if their Proselytes could find Lawyers that were not unjust, or Infidels, they might address to 'em. But let's hear the Prosecutors, they say these do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn the world upside down, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put men into a state of disorder or Anarchy. Whereas the great design of all the best Moralists, is, to make men to each other, and much more to themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untroubled and settled.  
Now if the Preachers, who should press Peace, Peace, to him that is afar off, and to him that is near.  
If these be (not accidentally) but intentionally, not for Peace, but the Sword. If these, instead of blessing with their cup of blessing, we have blest you in the name of the Lord, are for Cursing, and that bitterly, Meroz because they come not to help against the Mighty.  
And if the Judges, who should see that each hath his own, and thereby compel to a quiet and peaceable life in all Godliness and honesty: If these become Evening Wolves, gnawing the bones on the Morrow, while the Prophets as light & Treacherous persons pollute the Sanctuary, doing Violence to the Law, Zeph. 3.3, 4, 5.  
If the one make their Statutes & coercive power, and the other their Scriptures and Canons Noses of Wax, to ply to perverse purposes: 'Tis then time for the Lord to do the Morning's work himself; that is, to judge instead of them, nay, to judge them themselves first, and so from Morning to Morning, to bring it to light.  
Else, the one not judging the cause, the Cause of the Fatherless, nor the Right of the Needy, Jer. 5.28. And the other Prophesying falsely, and getting the rule by that means, 'twill soon come to Jeremy's hard question, v. 31. Quid fiet in no vissimo, what will they do in the end thereof?  
But let's hear the Defendants: 'Tis true, they were ill used at Philippi, c. 16. but they parted fairly, v. 39 And not long to, you shall find a good sober Recorder pass a fair and candid Character upon 'em, c. 19.37.  
Let's consider therefore the quality of their Accusers, that make this present outcry; for be they Judges, or be they Preachers, they are Elders, a sort of Reverend persons, if they abuse not their Calling; and against such an Accusation should not be heard, nisi testium qualitate prius examinatâ, unless the persons be of good note who bring it. If so, there is some good hope our despised Apostles will be found innocent, for every word increaseth the hard Character of the Accusers.  
They were Jews, consequently apt to be fierce and insolent.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soon fired, and moved withal to Envy.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unbelievers▪ so Diametrically opposite to the Believers, who at Antioch were first called Christians.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a Hubbub, Riot and Rout.  
And break the public peace, while they tax others.  
And suitable are their Confederates.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mules for knowledge, as for drudgery, lightheaded, scoffing, mercenary Fellows.  
That disturb the whole City, Invade property in the House of Jason,  
Falling furiously upon him and others, when those they seek were not found,  
Address to the Multitude, an unruly Beast, and carried with a hurry, and on the sudden.  
Carry on the Accusation in a way as culpable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noise shall procure Audience, since they know that they want Justice in their cause.  
Against these none are safe. They will first fight for David, and on the first pet, if Ziglag miscarry, be for Stoning him.  
Cry Hosanna to Christ, and in the next breath Crucify him.  
Worship these men at Lystra, cap. 14.13 and as lightly down with them.  
This to the Green Tree, to David, to Christ, and to Christ's Apostles, what will they do in the dry?  
Alas! The Best of us shall be deemed by 'em to be out of our places, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are come hither also.  
Thus we have opened the Case. Let us now hear the proofs.  
If these men deserve not to be answered, yet let the Accused clear themselves to the World.  
Inquire we therefore, 1. If the World be turned thus, or essayed to be so?  
2dly. If this were to the World any just cause of Complaint?  
3dly. If not, why those, and such like, make it?  
4thly. What in such case the Accused are to resolve and do?  
To the first of these.  
That the World had undergone a great alteration, will appear.  
1. From a Continual.  
2dly. Consentient outcry or charge.  
3dly. From the Defendants own Confession, though they acknowledge no guilt.  
First, the clamour of many cries out upon them, and such like, as continual troublers of all; ever since Cain disrelisht Abel, whether they were Ministers or Magistrates that were struck at.  
Lot (though by Office to Preach Righteousness) is looked upon as too much assuming, when being scarce took in as a Freeman, he will become a Judge.  
Moses and Aaron are flatly told they▪ take too much upon them, while they lay the same charge to the Sons of Levi.  
Elias is declared to be him that troubleth Israel.  
The Herdsman Amos, as so pernicious, that the Land cannot bear his words.  
Jeremy as weakening Israel and siding with the Chaldeans.  
Christ as drawing the whole World after him, Joh. 12.9.  
The substance of the charge against these in the Text.  
Whose Partners were censured before for filling Jerusalem with this Doctrine, and bringing this man's blood upon the Rulers.  
After these the succeeding primitive Christians, for having almost as many vices (as their Enemies pretended) as the other arrogated virtues.  
Our Reformed Churches; for novelty in Her Doctrine, if you will hear the Romanist; for Antichristianisme in her Discipline, if you will believe the Schismatic.  
2dly. In this charge, consent both Jew and Greek; this Doctrine being to the one a stumbling-block, and foolishness to the other: And as Egypt, Amalec, and the Children of Lot, all set themselves against Moses, Aaron, and their Congregation.  
So did Gebal, Amalec, and an omnigathrum against the Church succeeding.  
Herod and Pontius Pilate (late Enemies to each other) against Christ. Both the same Herod and Pilate, with the Gentiles and people of Israel against the Apostles at their first appearing, Act. 4.27.  
And some of these acknowledge that Bonds and Afflictions await them in every City.  
3dly. Themselves could not deny, but rather rejoice in it, that things were much altered: They say God had so promised.  
A new Heaven, and a new Earth; the old Earth being to be shaken, and not that only, but the Heaven also.  
Whereas men slept securely, he had sent men with Voices like Trumpets, who would awake 'em.  
Nor might Ephraim vindicate himself upon Manasses, or he on him, or both upon Juda.  
The Lion-like posture, averred of Juda, as his honour in his Father's blessing, being turned to that of the Lamb.  
A man must not struggle for his own Cloak, but let the Coat go after it; impart all his substance to his Fellow-members: And the spirits be so softened, that a blow taken on one Cheek must exact the other to be turned to the Striker: And if any despitefully used any of them, those they must hearty pray for.  
Old Sacrifices were Antiquated, and the liberty of Polygamy and Divorce at pleasure, quite Abolished.  
The old aestimat of points of Honour, Interest and Liberty quite altered to another Standard.  
And it to be now accounted a privilege to break Swords into Ploughshares, and Spears into Pruning-hooks.  
That the great Prince of the World, who Ruled in the dark, was by Christ the light Ejected, Joh. 12.31.  
That according to Christ's own Profession, he was become Superior to him in all three sorts of causes, Joh. 16.8.  
1. In Criminal causes in the public Judicature, he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Convince that Prince's world of sin.  
2. In the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Equity, that himself should have a glorious reward for his own grand undertake, and their hard usage of him.  
3. In the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Trial betwixt Party and Party, that Satan was Ejected from his Dominion, lost his Worship, and the issue would ere long be, that through Christ's death, he should be destroyed who had the power of death, Heb. 2.14.  
That Christ himself yet came not to send Peace upon the Earth, but a Sword; and to set Relations at variance among themselves.  
As this Paul did betwixt the Sadduces and Pharisees, though of the same Synedrium.  
That the Master saw cause to ask, Am I become your Enemy?  
And the Apostles to complain to their Master, For thy sake we are killed all the day long, and are accounted as the offscouring of the World.  
And can we now in answer to the second enquiry, find that this was to the World no just cause of complaint?  
To Answer this, we first take it for granted, that where two charge each other, both cannot be in the right.  
Nor are all Troublers of the World, that are styled so, or that do alter the course of it, viz. when its courses are Evil.  
Ahab chargeth Elias, and Elias retriminates or retorts it upon him.  
To determine whither was guilty, we must see who breaks the ORDER & the UNITY which should have been established in Israel.  
For he it is (be it whether it will) who maketh in the Church a Schism, in the Kingdom a Sedition.  
If he depress what should be above, or exalt those that should be as the Sediments below, whether it were persons or principles, he troubleth and turneth all up side down.  
Now let the Trial have been referred to Jezebels College of Priests, Elias had been cast: But refer it to the Old Law-book of God, and to the Miracle that vindicates the Divinity of its principles, then is Elijah justified.  
And consequently Ahab the guilty person, destroying Order and Unity in his own People.  
And there by a strange and unhappy folly uncementing and disjoining the body with himself, as head should guide.  
For as those are not a People, though a many who are not united by consent of right, and communion of weal, so could those never be the people of God, and for his sake, pay obedience, who were not united in such principles as God had imparted.  
The parties litigant in the Text, do mutually implead each other as disturbers of all.  
And St. Paul is so averse from the troubles of the Church, that he hearty wishes they were even cut off that trouble you, Gal. 5.12.  
Now if the Thessalonian Jews could prove against 'em that they changed any harmless customs, and had no right to make such Alteration,  
That through 'em they were in danger of the Romans taking away their place and Nation;  
Or that they did seditiously set up any King but Caesar.  
Or destroyed property, as the Silver-Smith clamour against 'em.  
Then have they from even Paul's own wish a precedent to cut off these disturbers.  
But, if upon deliberate advice, as it was with the Beraeans, the Scripture and their Miracles, and Doctrine, lent light to each other;  
And gave to conclude, That these came to amend, not disturb the world.  
To settle order and peace, which is the calm of order. Peace betwixt Man and Man, Man and God, a Manand himself.  
If they came but to turn men from darkness to light, and from the power of Satan unto God.  
If in this, to direct men's actions, not command 'em.  
If they made it clear, it was for the people's embettering, not their own gain.  
If as they promised, so they did propose a state of true Beatitude attainable.  
Then may the Apostles reply with Elias, 'tis not we that turn the world up-side down, but you that trouble it.  
This for matter of Right on their side.  
Now for matter of fact, they Answer the alleged Objections.  
First, If many Accusations, or Accusers render Guilty, the best shall never be Innocent, because the best have most Enemies in a bad World.  
In the new Heaven and Earth was to dwell Righteousness. There should be no necessity of leaving the one or the other.  
The Watchmen awaked 'em for their good. What need of Lion's Claws or men's Swords, if none should offer wrong in all God's holy Mountain?  
Or where the damage, if obscene and cruel Sacrifices were turned to lifting up clean hands and pure hearts?  
Or where would the House-peace be broken, if the Wife were taught to Obey, the Husband to Love, and both to be content with each other?  
The Doctrine they delivered, teaching not to wrong Chastity by so much as an evil Eye.  
Charity by a bad word; Thou Fool or Racha.  
Justice by an evil deed or thought, not so much as desiring what was another's.  
Nor could there be any Bait for Ambition, where the Master ordered, that he that was the highest should be the Servant of all.  
Nor Wars, where Charity taught willingly to impart all for each others needs; and if the case required, even to be spent, as well as spend for each other, Life as Goods.  
The Devil Ejected was but an Usurper and Rebel to God, whose the World was, and who had made Christ the Heir of All.  
Whose doctrine could set none at Variance from itself, but from bad men's ill managing it.  
As Paul made the Schism not from any evil principle, but by rubbing a sore themselves had made, and did but palliate.  
If these were Enemies, 'twas but for telling the Truth.  
If Persecuted, 'twas but because the God of this World had blinded the Eyes of Unbelievers, lest the light of the glory of the Gospel of Christ, who is the Image of God, should shine unto 'em, 2 Cor. 4.4.  
And this their innocence considered with the charge, was that which reconciled those Contradictions, 2 Cor. 6.8.  
That they passed through honour and dishonour; through good report and evil report; esteemed Deceivers, though true; unknown, yet well known; dying, yet behold they live; chastened, yet not killed; sorrowful, yet always rejoicing; poor, yet making many rich; as having nothing, and yet possessing all things.  
And if our Church be slandered by both extremes, you see where her comfort lies, Gal. 4.29. as then the Carnal persecuted those born of the Spirit, so is it now.  
Therefore no tentation hath over-taken her, save what is common to men.  
She ought not to be worse accounted of for being slandered. Nay, though some things should deserve a further amendment, much less to be scorned for being ill entreated.  
For as we let pass as a good man, him whose good parts are many, and faults tolerable; and him for happy, not to whom no Calamity comes, but who will not by his suffering be moved from a right mind: So may we count that a happy state, which having flourished, feels no Tragical alteration. Nor where any Grand improbity remarks a Judgement of God, to be more than what befalls others.  
Our Church flourished in the days of Q. Elizabeth; was by God's own hand re-erected lately, and might stand as long as any in this transient World; did we not either sluggishly despond, or slavishly fly with those weak-faithed Kings to Assyria or Egypt for aid before we need.  
If then the Church give not occasion to the clamour; to the third enquiry, Why all this Outcry?  
The Answer is, beside what hath been said of the quality of the Accusers, Jews, Bigotts, Tumultuous, viz.  
1. The corrupt Nature of Man.  
2dly. Satan's Malice.  
3dly. An inordinate love of liberty in evil, do occasion this slander.  
1. Man's corrupt Nature is apt to clamour.  
For Good and Evil would, as contraries, expel and subvert each other.  
Though Evil cannot be but where Good is; for 'tis Corruptive of that which is good; the nature wherein it settleth, being Good, and the Evil only a Deficiency in the Nature; (which by the way is one good Evidence that the World was Created of Nothing, and vergeth to ruin; see Aug. de civ. dei l. 12. c. 7.)  
And Evil men are become Enemies to God and Good men, not by their Nature, but Vices, which corrupt the good of Nature in them, and so prejudice themselves, not him.  
Who being Wise, Good, and Pure, Created man in a more Noble and Innocent Estate than that whereinto he hath plunged himself.  
(If we be in a state of War, we are born so as we are corrupted, we were not originally designed such by the Creator.)  
And it fares with those that should be repaired, as it doth with men of tender Eyes, sickly Ears, and weak Stomaches, in respect of the Light, Music, and Delicates, though these be grateful to sound faculties, their disorder will not abide 'em.  
Nor can Superstitious and Licentious men away with the Preaching of Truth and Righteousness.  
When men are Conscious to themselves of their own ill-deserving, they have ever a suspicious eye upon that which is of another Interest.  
The Elders of Bethel, though of the better sort of God's people, trembled at samuel's coming, and solicitously enquired, Comest thou peaceably? And you may observe, that even all those who are honoured with an Angel's appearance to 'em must yet be cheered with a Noli timere, fear not, or else the message to 'em is lost for lack of courage to hear it.  
And all, because being Conscious of our own guilty, we are still jealous of a Denunciation.  
If so, then by how much men are more wicked, so much the apt will they be to be troubled; for they are so much more like the Devil than others are, and therefore jealous lest the Preacher of Righteousness torment 'em before their time.  
These are of opinion, that all Essays to cure 'em are but a trouble,  
Laws, Tracts of Philosophy, and even their very Sacrifices, if they had cost about 'em.  
Their Natures were not subdued by Philosophy. And that, the nearer it came to true Divinity, the more unwelcome was it, and worse used he that vented it, as was Socrates  
And all was nought among 'em, as Hackwell in his excellent Apology makes manifest.  
2ly. If you add the Apostles Argument, Rev. 12.12. The Devil hath great wrath, because his time is short. The Prince of Darkness must needs detest the Messengers of Light; no wonder if his Agents clamour on 'em, that they turn all up-side down.  
He is called in the New Testament, the Devil, which title I meet not within the Old Testament. His time to rant in bad Language, was, when he felt his Kingdom totter.  
3dly. Add the third Reason as more particular. Saravia doth prudently begin his tract of the Right to Command, and of Christian Obedience; showing, that love of liberty is that which turns all up-side down,  
Being in very deed but the proud stubbornness of an untamed mind, arising from the high value which we set upon ourselves; by which our first Parents fell off from God, and in with Satan, when they desired to know what he hide, and to do what he had forbidden.  
It makes us resemble Brutes, of which the worst will not be tamed, the rest become useful:  
So Men, the more Brutish they are, the harder are they to be reclaimed by doctrine, or by discipline.  
And while they would serve themselves of and by all other men and living things, yea, by the Elements and influences of the Heavens: Nay, while the very Angels of God are Ministering Spirits, and the Son of God in shape of a Servant, not coming to be administered unto, but to serve; not to do his own will, but the will of him that sent him: These alone would be free, who have most extravagant passions, and so least fit to be left at liberty.  
Let the Magistrate urge Law and Equity, as did Moses, Numb. 16.13. They twit him as did the Princes of the Congregation, that he makes himself altogether a Prince over them. But if the Divine urge Religion, he is either snapped up as a Babbler, a setter forth of new Gods, or he speaks Treason.  
Or at least to bring him into the people's hate; this is he that spoils their plenty by denying the old worship of the Queen of Heaven, Jer. 44.17, 18.  
This mention of the Prince's faulting against Moses, as these sordid ones in the Text against the Apostles, doth mind me of the consent of two excellent men upon this subject.  
That Sedition ariseth both from Great plenty, and Great want; the one provoking by haughtiness, the other by spleen.  
That the one is apt to Out rages, the other to petty Mischiefs. For Greatness delights to show itself by effects of power and baseness to help itself with shifts of Malice.  
And both apt to affront their Guides. Indeed remark our Prophets and Apostles, and you shall find 'em vexed by the Great Women, Act. 13.50. whether Devout, or whether those Careless ones that are at ease, as well as by the Rabble in the Text.  
And why should we think much, if we receive alike opposition? whilst (to urge them forwards) we have some Jesuitical Adversaries, who value each their parts and skill as competent to govern a whole Kingdom:  
And others kept so low, as by a bare Monastique allowance, or Contribution from private Purses.  
If these share not only our Live in imagination and hope, but the Kingdom also, as that which they account the Pope their Masters, vere horius deliciarum? for thither those think it should Revert, while others expect it as a reward for their zeal, as it was in the late times of Sequestration.  
Add to these Arguments the natural Sloth of the World, the tediousness of any good which hath long continued. How a flighting humour is still maintained against those who outvie in power them that set a great value on themselves.  
As did he who acknowledged the Objections against the unreformed Churches good, but would not abide that one poor Monk should prevail in urging 'em.  
All will satisfy that  
1. The best designers are oft worst spoken of.  
2. And the greatest clamour is from them who have least cause to make it, or receive least hurt.  
We may observe the same in reference to those who administer civil affairs, as well as to ecclesiastics.  
Let the Rabble be up, and the Tax-gatherer Adoniram is sure to be stoned.  
And for all samuel's Integrity, they will grow weary of his Government.  
If in the 4th. of Hosh. 4. you find 'em striving with the Priest, look forward but to 7.7. and they devour their Judges.  
Nay this unruly Beast [the Many] is always heady and humorous.  
Please 'em awhile, and what- ever the King did pleased 'em, 2 Sam. 3.36.  
Raise their pet, and the time of the Greatest prosperity and plenty that ever was is carped at. Make our heavy burden lighter, 1 King. 12.3.  
Let 'em but be in tolerable fear of Tobia and Sanballat, and Nebemia may pluck 'em by the beard.  
Let 'em grow half desperate, and the King himself [Zedekiah] can have nothing after him.  
Let Moses show 'em the Mount on Fire, than what ever thou sayest we will do.  
Let him be absent awhile, and the fear overblown, and Aaron must please 'em with a Calf, or farewell his Priesthood.  
Hear their Language to the Magistrate, the word Judge they like not; 'tis at their Tongue's end when they are most Angry, who made thee a Ruler or a Judge. This Fellow came to sojourn, and will needs be a Judge.  
Leave it to the Gaol, or to him that holds by a force, or has broke the close, and they would save you a labour of sitting.  
Have Charity for us if Schismatique, Papist, or Atheist envy our promotions or possessions.  
Let Moses and Aaron be kind to each other, for there will never want enough to murmur against 'em both.  
The Tabernacle was pitched at Shilo, where Joshua dwelled; and the Temple founded on one of the two tops of Zion, where the King's House was upon the other, that they might be ready to exchange protection and direction.  
Samuel entertained Saul with an Emblematique Banquet; the Shoulder the Priest's Portion; intimating he was to have a share in Church-cares. And the very Ronanists at a King's Coronation mind him, quod per hanc ministerij nostri te esse participem non ignores.  
King Jehosaphat would that his Judges should know that they judged not for man, but for the Lord.  
And the design why you begin Assizes with a Sermon, and why we Preach, is that all may know that 'tis from God, that you exercise a coercive power (where we persuade but) to keep Church and State in honour and safety, and to compel to good Morality those who else would turn all up-side down, whilst yet they clamour upon us or you▪  
And this consideration brings us to answer the last enquiry, what shall be resolved on, or done against this clamour,  
We Resolve all this Advice into three short Lessons.  
1. Learn Consistency of Spirit. Despond not for the noise. Good men and Great are most abused.  
An Eliab will berate a David, who will dare to do what he dares not to think of.  
You have heard that Calumny stops not at the Priest, it will reach the Magistrate, yea, the King. Bene agere & male audire Regium est. If he will not Vnyoak the Sons of Belial, that they may do what is good in their own eyes, he shall be censured as a trouble to 'em.  
Yet as none should cease to govern, because some count it a Yoke:  
So should they not make their rule precavious by truckling to unworthy terms, whereby to confirm themfelves.  
'Tis indeed to be expected that Riotous persons disrelish those that run not with them to excess; as for them that love not Truth to dislike those that bring it to light.  
But if these be the causes be why they quarrel at us, they do us that advantage that we hereby become more like to our Great Master.  
2dly. Nay learn to go on more vigorously. The more the World rageth, and makes a murmur, the greater need is there of a Reformation of it.  
Those parts are soar indeed, which cause the Patient to cry out if they be but touched. And that Physician were but an ill Friend, who would give over all Essays to Cure, because of those blasts of breath.  
3dly. Labour still to give no just cause of clamour against us.  
If our principles be good, there is a good hope all will be well.  
Though yet for lack of doing well, we may damn ourselves while we save others, as Brands snatched out of the Fire.  
Some Divines do observe that there never yet fell Storm upon the Church, the Vapours whereof were not first noted to arise from coldness of affection, and backwardness in duties of Service towards God.  
If so there is a probability for every Mincah that is disgorged upon us; and if there be no smoke of a hard Character, but where there is some fire of ill deserving, we may thank our selves if our Reputation be incommodated. The Apostles lived innocently.  
And for Doctrine, they but vindicated old Truths wrapped up in the Scriptures, and darkened by the bad glosses of Jewish Doctors. And if any discovery was new, their Miracles attested the Truth of the Revelation.  
If you stick to your old King Edward's Laws, Magna Charta, several other good Statutes, and the common Law:  
We to our one Canon, two Testaments, three Creeds, the four first Counsels, and five first Centuries, as fixing the rule of our Religion, we satisfy ourselves, and those guided by us, and stop the mouth of those who tell us of turning all up-side down.  
we may encourage the people to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if any would draw 'em off.  
Soft a little (may they say) though you call it Heresy, or others Rags of Popery, we see yet no cause but why we may continue in this way to worship the God of our Fathers.  
If any go about to force us off, are not they as obnoxious to the Rigour of Justice, as those who do but nibble at our goods by petty Larceny or Felony?  
In such a case our Apostle spoke of in the Text, though the most charitable man alive wishes they were cut off (as we pre-alledged it.) He a Clergyman could only wish it. Joshua goes further than a wish, and tells such plainly, c. 7.25. Why hast thou troubled us, the Lord shall trouble thee; and verifies his word by proceeding to Execution after Judgement.  
FINIS.   

ERRATA.  
In the Epistle: Page 2. line 1. read Lydian.  
In the Book: Page 3. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 9 r. our Reformed Church; p. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. r. recriminates, line 11. r. whether; p. 14. l. r. which; p. 15. l. 6. r. smith's; p. 20. l. 3. instead of viz. a Comma after short, as indeed in many places more, 'tis mis-pointed, the fault being perhaps the Authors, who never Transcribed it, because not designed for the Press, when writ.   

Sermons lately Printed for William Cademan, at the Popes-Head in the New-Exchange in the Strand.  
A Warning-piece for the Unruly; in two Visitation-Sermons, Preached before the Archbishop of YORK, by Seth Bushel, D. D.  
The great Efficacy and necessity of good Examples, especially in the Clergy; in a Visitation-Sermon Preached at Guildford, by Thomas Duncumb, D. D.  
A Sermon Preached before the King at White-Hall, Octob. 17. 1675. by Miles Barn, Fellow at St. Peter's in Cambridge, and Chaplain in Ordinary to his Majesty.