THE STATE'S STABILITY: A SERMON PREACHED IN EXON Before the Deputy-Lieutenants, Captains, and other Military Officers and Soldiers of the County of Devon.  
By JOHN BOND Minister of the Wotd of God in the City of Exon  
London printed, 1643.   
PROV. 25.5. 
Take away (or remove) the wicked from before the King, and his throne shall be established in righteousness.  
IT is not mypurpose now to move affection, so much as to inform and convince the judgements and consciences of men, concerning the two sides that are now an end in this Land. I have observed it to be one of the main engines which the Devil makes use of against the right side since the late troubles began, to seduce whole Parishes by several rotten Priests, and that concerning the Lawfulness or unlawfulness, of the one side or the other that are in Arms. What is more common than those stumbling blocks that you meet with in in every high way (as I may say) that say this side fights against the King, they take up Arms against the Lords anointed, and therefore they shall receive to themselves damnation. The main piece I intent at this time, is to cashier all such stumbling blocks: Yet in the beginning I make this serious protestation, that I shall do every thing, that I am now to deliver, from the very bottom of my conscience, & shall deliver no more, than I desire to answer for at the great and terrible day of the Lord Christ. And because I will not rest there alone (brethren) do but trace me in the Scriptures I shall quote to you, (because those of unstable minds wrist Scriptures to their own perdition, and the destruction of others) view my reasons, read over the Scriptures, and be you the judges.  
Take away the wicked from before the King, and his Throne shall be established in righteousness.  
My time is scanted, and my preparations I fear are too tedious, I shall contract them as much as I may.  
This Book is a Book of Proverbs, and a proverb is a short, smooth, pithy sentence, in which the Author sums up a large matter in a few words, as men use to change Silver for Gold, that it may be the more easily carried.  
The whole book of Proverbs, I cannot better compare it to any thing upon the sudden, then to that Mannathat fed the Israleites in the wilderness, as it is described, Numb. 16.31. It is said it was a small round thing as coriander, white, and like wafers made of honey; so these are bright and sweet, and withal small and round, discontinued and independent, all the Chapters and verses of this book almost; and therefore we may not look for coherence. Only thus; the first seven verses of this Chapter contain observations about Kings and Subjects. The verse preceding my Text, is an introduction to, and a proof of the same matter, by a comparison that is here absolutely set forth; the comparison is this, take away the dross from the Silver, and there will come forth a vessel for the refiner. The dross, that is the wicked in my Text; the Silver, that is supreme authority; and the vessel for the finer, that answers to establishing his Throne in Righteousness.  
Take away the wicked from before the King, and his Throne shall be established in Righteousness.  
The words, without exception, they proceed from the King of Kings, and Lord of Lords originally: Instrumentally they were dictated by the wisest King that ever swayed Sceptre, and therefore must needs be good divinity, and accurate politics.  
The chief motive that put me on them in these times, and in this place, is the late protestation that we all have made, and withal the perverse glosses and interpretations that corrupt minds have put on it.  
This verse is a proverb, and therefore cannot fitly be handled in parts; only if any curious eye be willing to see it anatomised, we may take it asunder and show it in two branches but: we must bind them together before we can give the conclusion as a posy of all; look on the branches, and here is  
First, the means to perform the duty, Take away the wicked from before the King.  
Secondly, the issue or end upon it, And his Throne shall be established in Righteousness.  
The duty or means, Take away the wicked from before the King. The end premised thereupon, and his Throne shall be essablished in Righteousness.  
But my conclusion (as I said) must be a posy made up of these two branches bound together: thus it lies (I walk on a narrow edge, an therefore I will keep as close to the words of the Text as I may) this is the conclusion:  
The taking away of the wicked from before the King establisheth his Throne in Righteousness.  
There is that that shall be the bottom of all my following discourse at this time.  
The Lord hath generally said this here, for all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in Righteousness, 2 Tim. 3.16. And this was spoken by the Lord who is the blessed and only potentate, the King of Kings, and Lord of Lords, 1 Tim. 6.15.  
Next, the Penman was the richest King that ever swaved Sceptre, and therefore this must needs be a prosperous way; and the wisest King that ever swayed any Sceptre, and therefore this must needs be a judicious way, 1 King 10.23. you shall read what Solomon this Penman was.  
Finally, the servants of King Hezekiah were the transcribers, or the collectors, as we read in ver. 1. these parcel of parables were collected by Hezekiahs' men King of Judah.  
But to look further for confirmation that the taking away of the wicked from before the King establisheth his Throne in Righteousness (for brethren this is the great work, that the great Counsel and all that are employed by them are now upon.) Note,  
First, that this precept of the greatest of Israel's Kings, and the wisest of all Kings, is seconded by his own practice; look in 1 King. 2. there are divers instances.  
One in cutting of Adonijah, that traitorous ambitious fondling (though he were Solomon's eldest brother) Solomon saith, no more here then he practised there; here he saith, take away the wicked from before the King, and his throne shall be established in Righteousness; there he takes away the wicked, that one that could not be wrought on by mercy for pardon before, that could not be fetched over, he cuts him off, ver. 25.  
Secondly, in that Chapter he cashiers Abiather, a guilty falshearted Priest, that followed Adonijah, ver. 26.  
Thirdly, he cuts off Joab a man of blood, that had treacherously slain two Captains more just than himself, ver. 31, 32. And the King said do as thou hast said, fall upon him and bury him, that thou mayst take the innocent blood which Joab shed, from me and from the house of my Father, and the Lord shall return his blood upon his own head, who fell upon two men more righteous and better than he, and slew them with the sword.  
Fourthly, in punishing cursing Shimei, that railed against the Lords anointed in his affliction, ver. 44. all in that Chapter. So Solomon saith no more here, then there he made good in two several pairs of examples, all done it seems in conformity to this proverb or introduction.  
But look briefly a little further for more testimony, look in the same Royal line and state King David the father of Solomon; and indeed David gave Solomon this Copy, and he did but write after his father's hand in the penning and recording this, and in the execution of justice in conformity to it, as we see in 1 King. 2. David gave him charge concerning bloody Joab and cursing Shimei. Thus we find it from the Father and the Son, the Father a man after Gods own heart, the Son the wisest King that ever swayed Sceptre, and we find it from him by precept and by practice.  
But before I proceed to further testimony (for this is the great point, and will be the great question too as we shall see anon) it is good to inquire here concerning the expressions in the Text, to open them a little by the way, though I shall give you a brighter candle to see them anon.  
First, what is meant by removing.  
Secondly, who are meant by wicked.  
Thirdly, what is meant by before the King's throne. First, what is meant by removing?  
By removing (brethren) we must understand executing, banishing casheering, displacing, or any other kind of punishment, whereby those evil ones may be justly chastised, and royal Majesty preserved and secured; so the meaning is this, to take effectual courses that God and the Law may be satisfied, and that such may do no further mischief. Thus this King Solomon executed Adonijah, and Joab, when fair means, and pardon would not prevail with Adonijah; thus he cashiered Abiather a great Priest, and cut off Shimei a railing Subject as I said before, this is briefly removing.  
Secondly by wicked, we must understand all known transgressors, and delinquents against the Law of God and man, all dangerous malignants? Shall David give you a list of them, in Psal. 101, he tells you of the wicked that turn aside, ver. 3. Secondly of a froward heart and wicked person, ver. 4. Thirdly, of privy slanderers and proud spirits, v. 5. Fourthly, of secret workers and tellers of lies, ver. 7. Or shall Solomon add somewhat to the Catalogue, 1 King. 2. hear what he saith, First an ambitious traitorous favourite, so he took off Adonijah. Secondly, a rotten Priest, so he cashiered Abiather. Thirdly, a bloody treacherous Cavalier, so he executed Joab. And fourthly, a railing Malignant, and so he cut off Shimei. Thus all wicked are comprised, all dross as it is in the former vers; dross is good for nothing, and while it is mixed with the Silver it hinders the refiner of a vessel.  
What is meant from before the King? That is, from all special office, especially in spirituals under and about the King; so Abiather in spiritual, Joab in martial affairs, Adonijah for intimacy and counsel, and Ahaz mother Maacah for Idolatry. Primarily, by wicked is meant all wicked Counsellors, Courtiers, Officers, Servants, under and about royal Majesty, and the Throne, their sinful Counsel and service must all be cashiered, and rejected. Secondly, and more remotely, all wicked persons in a Kingdom as fare as they are convict, must be brought to punishment, discarded, and discountenanced, and dealt with according to Law; for so the phrase is here, remove the wicked from before the King, etc. but so much for the lesser candle by the way.  
The main piece I intent at this time is (for I told you I am altogether upon undeceiving of men's judgements, and untangling of their consciences, the main piece I shall stick on, are) grounds of this truth; that is the ground and bottom of the whole question and business not only disputed among Lawyers, but among Soldiers; I say the grounds of this, why, and wherefore the wicked must be removed from before the King that his Throne may be established in Righteousness; or why the taking away of the wicked from before the King, is a means to establish his Throne in Righteousness.  
I will give you but two grounds in general, but the latter will yield several particulars.  
The first general ground is, because the wicked that are before the King are a high provocation of the Almighty. You shall scarce find out, nay, you cannot find out such a parcel of provokers in a whole Nation, as the wicked ones that are about the King: If there be wicked ones about the Throne God is more displeased with that parcel of wickedness, then with any parcel that nationally can befall a Kingdom, Isa. 1.22, 23, 24. Thy Silver is become dross (a sad case) thy wine is mixed with water. Silver, the best, that becomes dross it is the worst; wine, of all liquors the most lively and vigorous, mixed with water, it is worse than if it were all water, how so? in ver. 23. Thy Princes are rebels and companions of thiefs, every one loveth gifts, and followeth after rewards. Therefore saith the Lord, ver. 24. Ah, I will ease me of mine adversaries, and avenge me of mine enemies. Here is a burden under which the spirit of the Almighty groans (as it were) so that he sighs again, as a man that his back is on the nick of breaking; ah, I will avenge me, etc. What was the matter? The greatness of the butthen of wicked great ones near about the Throne; wicked Nobles, wicked great Governors in those days that were next the Prince (for so I understand it) next the supreme; so in, Hos. 9.15. All their wickedness is in Gilgal, for there I hated them for the wickedness of their do, I will drive them out of mine house, I will love them no more, all their Princes are revolters: For the wickedness of Gilgal, where was that? At Gilgal they chose, (they solemnised at least) their first King, and that was not an act according to God's mind; therefore the word Princes is added to show that great provocation and wickedness about the Throne, the wicked near about the King. Also in Micah 3. (for I can but feed you now with Ciphers) see what was their sin, ver. 1, 2, 3. and their punishment, ver. 8, 9, 12. their sin was evil; Wicked great ones, near about the Throne; and their punishment utter desolation and destruction, and sweeping away from the Earth. So in, Jerem. 5.5. he speaks of the sin of great ones; not only the poor, but the great ones were obstinate and stubborn and did break the bands, and despise the coards; hereupon their punishment is dereliction in the verse following, A Lion out of the forest shall slay them, etc.  
No marvel then if the Lord in the matter of Peor, Num. 25.4. when he was so highly provoked, calls for the heads of the people to hang them up before the Sun; Take all the heads of the people; we must not understand the heads of all the people, as if he should cut off the heads of all the people, but the chief, the great ones that were next to Moses, Take the heads of the people and hang them up before the Lord, that the fierce anger of the Lord may be turned away from Israel.  
This is my first reason, because wicked great ones near about the Throne, are one of the most desperate provocations that a Land can make to provoke the eyes of the jealousy of the Almighty. It is good reason they should be taken away, and that the taking of them away, establisheth the Throne in Righteousness, because the letting of them alone, provokes the Lord to shake the Throne, & Crown, and Sceptre and all.  
The second reason (for this is the great one that I shall insist on) it is taken from the manifold mischiefs, and dangers that wicked ones about the Throne do, the manifold mischiefs that are like to follow, and do usually follow, when wicked ones are about the Throne. Those mischiefs and dangers of wicked counsellors, or great ones about the King are many; but I will reduce them to three heads, and in every one (brethren) I hope I shall be part and proper.  
The first danger is of fraud and flattery, of seducing and misleading a Prince by fraud and flattery; when wicked great ones are about the Throne? when such Earwigs take place about the Sceptre, they may seduce a pious and Religious Prince from justice and Religion. I speak no more than I will repeat, and that I repeat I will prove out of the Scripture. I say they may seduce a pious and Religious Prince from justice and Religion, from the truth of Religion, and the execution of justice in government. See both these (for all this while I show you the great concernment of the service you areon, the greatest that ever God honoured soldiers within the English Nation.) See it in point of Religion, for the seducing of a pious, and well meaning Prince there. You will say that the Penman of my Text Solomon was a pious Prince; he that looks upon his prayer in Gibeon 1 King. 3. for wisdom above all things, wisdom spiritual and civil: he that looks on that prayer before the Altar, 1 King. 8.22, 23. He that looks on his munificent building of the Temple, and the great charge he was at for the utensils, 1 King. Chap. 5, 6, 7. he must needs confess that as Solomon was an extraordinary wise, so he was a pious and a Religious intending Prince; yet the wicked before the Throne, near about the Throne, nay his case was such, the wicked in the bosom of the Throne, in the lap of it, they did draw aside this well meaning, pious, and wisest of all Kings, 1 King. 11.1. There we read that his strange Idolatrous wives, drew him aside from the right worship, contrary to his intentions, and contrary to all those prayers: therefore to prevent this mischief, it seems that Asa, 2 Chron. 15.16. took away Maacah his mother from being Queen, because she had made an Idol in a grove.  
Would you have another example, how wicked ones before the King are in danger of seducing of a Prince, though he be a pious, and well meaning Prince, even from the truth of Religion. Look upon Joash, lively is that example, 2 Chron. 24. There I read that Joash was a Prince that was orthodox, and so continued during the time of Jehojadah the Lord protector: But Jehojada was full of days, and he died, ver. 15, 16. and now Joash was left to stand on his own legs, and to the Princes, and Courtiers about the King; And what were they? When Jehojada was in his grave, The princes came and made obeisance to the King, and he harkened to their voice, and they left the God of their fathers, and worshipped Groves. These Idolatrous Courtiers, though they lurked in the Court all that while, and durst not show their heads, for their heads, as long as pious Jehojada was alive, do when he was gone; take this Spoke out of the wheel and all cracks: So we see a double proof, when Jehojada was about the King, as Atlas he bears up Religion, but when he was gone, the wicked prevail with the King, 2 Chron. 24.17, 18. I note these three circumstances on the words.  
First, the time, after Jehojada, he had made a covenant before in the time of Joash; the Kingdom had made a Protestation, just such as ours that we have lately made 2 Chron. 23.16. Jehojada made a Covenant between him and all the people, and between the King, that they should be the Lords people. Therefore they durst not show their heads, to seduce the King when Jehojada was alive; because he was the chief stickler in the protestation. That was the time; they watched when Jehojada was gone; as now a days wicked Counsellors labour to remove the godly from about the King; take away Jebojada, and then they have their opportunity.  
Secondly, the Persons; the Nobles, the Grandees; but Idolatrous Nobles, corrupt in Religion: It seems they went to Church before, they discovered not themselves in Jehojadas days; they took the protestation, therefore they were Church Papists, Church Idolaters, conformable in Jehojadas time, so much the worse. These were the men that when they had stayed and lived so long conformable, when that good man that was the King's support was taken away they seduced him.  
Thirdly, mark the manner, and means to bring about the project, Obeisance; they came and did obeisance; by insinuation and flattery: they adored his sacred Majesty, and ascribed more (perchance) than he expected, and more than was fit to be ascribed to a man. By this you see my first instance confirmed; the danger and mischief of the wicked before the King, in respect of seducing and flattery; you see I have proved it by the wisest King that ever lived, and by King Joash, a man in whose days they had made a covenant against Idolatry; yet the wisdom in the one, and the covenant in the othet, when good Counselors were taken away, and a hedge of evil Counselors surrounded them, were not able to stand against the stream.  
Secondly, for perverting a Prince from Justice, Judgement and Law (for still I am upon the point of seducing by Flattery.) First, from the truth of Religion, and then from Justice and Judgement, take an instance or two there. Thus Doeg seduced Saul against the Lords Priests (though he bore them a little good will before) see what a mischievous Edomite may do with a King; he was an Edomite, one of another Nation, and of another Religion; but it seems the King had admitted him to his Privy Council, at least to his Council of War, 1 Sam. 22. ver. 9 Then answered Doeg the Edomite, which was over the servants of Saul, and said, I saw the Son of Saul coming to Ahimelech, the son of Ahit●b. When Saul heard that David was discovered, Saul said to his servants that were about him, hear now ye Benjamites, is there none of you will show me that my Son hath stirred up my servant against me, to lie in wait, as at this day. Saul spoke not to Edomites, but to Benjamites. But see his forwardness, than answered Doeg the Edomite, etc. verse. 9 And he tells such a tale, that he kindled the King against all the Lords Priests, that he sent speedily for them, and commanded them to be slain; and when none else would do it, the complainer was the executioner, vers. 18. And the King said to Doeg, turn thou and fall upon the Priests; and Doeg the Edomite turned and fell upon the Priests, and smote with the edge of the sword, man, woman, and child; he doth more than he is commanded to do. That is one instance.  
But you will say, Saul was a King deserted of God, the spirit was gone from him and he was a wicked King.  
See then in a good King, the force of the wicked before the King, that is, about the Throne; they are of force to draw a holy King, a man after Gods own heart, contrary to his protestations and intentions; they are of force to draw him aside, and to keep him from doing of justice. Look on Ziba in David's time and reign; the 101. Psal. is David's protestation, where he promiseth and protests in the presence of God (and doubtless the man did mean as he speaks) To do justice and judgement, to walk in his house with a perfect heart, and no evil thing should abide in his sight and presence; him that slandered his Neighbour he would destroy, and he would cut off the wicked from the Land. But Ziba tells a tale of Mephibosheth, a slanderous lie, that he did not come to meet David, because he hoped the Throne should be established upon the house of his Father. Hereupon David gives a rash sentence, that Mephibosheths lands must be forfeited, and Ziba shall have them; and afterward when Mephibosheth tells ye truth, that he was a loyal Subject, and so sympathized with the King, that he did not cut his hair, nor wash his hands, nor shave himself during the King's troubles; yet Ziba being near about the King, so prevailed that he could not do judgement at the last, compare 2 Sam. 16.3, 4. with 2 Sam. 19.29. where he saith, I have said, thou and Ziba divide the lands: Is this according to his protestation? Would not a man have believed, when he said I will walk in my house with an upright heart, that he did mean according to his expression? Yes without doubt he did; but it is not as David means, but as the Court stands affected, and the Courtiers about him: for though the Prince's meaning be pious, if there be such about him, their seduction, and fraud, and flattery, may carry him against his own intentions, by the efficacy and power of fawning Courtiers to seduce a sincere Sovereign to wrong his best and loyallest Subjects. David had not a more loyal Subject, than that honest hearted mortified spirited Mephibosheth, yet notwithstanding that he was so deserving a man, notwithstanding David was so sincere a King, and made so full a protestation, he draws him aside and miscarries him. Many other examples I could produce. This is the first mischief and danger of the wicked before the King, the danger of flattery and seducing.  
The second danger is of misinformation, (for these are of serious consequence, and if they be seriously considered, they will put a sharper edge upon the sword of justice in your hands, (for it is the sword of justice that you carry) then any other argument whatsoever.) Secondly the danger of the wicked about the King, is in misinformation, and evil Counsel, and over-counselling, and over-bearing a Prince in counsel; they may draw aside a Prince: The example of Rehoboam is famous, he was the son of this Solomon, 1 King. 12. There were two sorts of Counsellors about the King. First the old men that sat before his Father, the grave Counsel, the old Parliament of Israel, as we read ver. 6, 7. and what do they advise him to? Gentleness and moderation, to speak kindly to the people, and to be their servant that day, and they were his for ever. The other were the young Counsellors, the Calvaleeres counsel, hot spirits, high spirits that were younger, and they contrary give advice; they will have him that he shall be a King by the sword, by power, and might, and scourges, and whips, and scorpions to fetch them in; and they shall try whether he shall be a King or none; and the sad issue we read of in ver. 16. It was pernicious though it were pleasing Counsel; thus in Rehoboams case.  
Another's instance I could give you in Ahasueros, that mighty Prince, that had so many score of provinces; yet Haman was too hard for him in Counsel. In Hest. 3. there we read of haman's Pur; he cast lots, he went to the Devil, and to witches, that he might find a way to compass it to bewitch the King. His insinuation to the King, was, that it was not for the King's profit to suffer them; and they were a people that were scattered, and had other laws, contrary to other Nations (the same laws that were used in the Northern troubles, and are now used in all England) and so he prevailed, and enclosed King Ahsuneros with these arguments, being too hard for him in Counsel, that he made him to sign away the life of his own wife, that he did not know or understand till afterward.  
But besides those two that I have named, which both prove the danger of the wicked about the King in respect of counsel; take in the third place, the instance of King Darius, that comes pat to our times. The Courtiers were too hard for Darius, they captived him in their counsels, they overmastered him, they enwrapped him that he could not see the truth, he could not see the bottom, Dan. 6.4, 5, 6. we are a notable parallel for it; the Malignants, they had a design upon Daniel, because he was of a more excellent spirit than they; and because the King set him above the rest of the Precedents. Then in the 5. ver. say they, we shall not find occasion against him, except it be concerning the Law of his God; and they assembled and made a decree, that whosoever should ask any petition of God or man for 30. days but only of the King, he should be cast into the den of Lions. In verse 9 Darius' signs the writing, he gives it under his hand and seal, he consents to it and likes it well, because it was according to his present information; he saw not the depth of the design; but after he saw it, when the design was unmasked and unvizarded, and he espied the bottom of the project, the King was fare enough from consenting in that sense, and to that end that they intended; for in ver. 14. when the King heard these words, that is, that they meant to accuse Daniel, he was sore displeased.  
If a man had asked these men the question, or had taken up Arms against them, or had supplicated against it, they would have said, It is the King, oh we come in the name of the King, we have it under his hand and seal: They had it by a wile, an invention that turned it another way then the King intended; but after when he saw it, he was willing to recall his hand and seal; but they pressed him, thou hast signed a decree, etc. Therefore you shall find that afterward, He set his heart to deliver Daniel, and to revoke his own decree upon better information, and to recall that that he had not only spoken, but had given it under his hand and seal, but the men were too hard for him in counsel.  
I speak this mainly, because there are those, that if they can (though upon misinformation) get but the word, or the hand, or person of the King to confirm, and sign what they do, it must be accounted rebellion, and treason, and what not for men to labour better to inform the Prince, and to undeceive him: when we see it is common in Scripture, that Princes have given more thanks to them that have undeceived them, and delivered them from their own hands and seals, that they have been ptevailed upon to give upon misinformation, than ever they did to them that obtained them at their hands. Therefore in verse 9 King Darius sealed the writing; but in verse 14. He was displeased with himself and set his heart upon Daniel to deliver him. That is the second. First the danger of seducing by flattery; secondly, of evil Counsel.  
The third is the danger and mischief of force and violence; The taking away of the wicked from before the King, is a means to establish his Throne in Righteousness, because of the violence, and the force that a King is in danger of; when the wicked are about the Throne, his person is in danger to be mastered by their force, and power, and strength. 2 Sam. 3.38. See it in David. Malignant's may be too hard for a King by force, and violence, as well as by flattery and Counsel. The King said to his servants, Know ye not that a Prince, and a great man is fallen in Israel? I this day am weak though anointed King, and these men the sons of Zerviah are too hard for me. This was the case, Joab had killyd Abner treacherously, David was King, Joab was the General of his Army and his kinsman, David was Uncle to Joab and his brother, they were his nephews; Joab had slain Abner basely, it was a murder, and a treacherous murder, and David was King and should have done justice, and he had protested it, yet these were too hard for him, not in point of seducing by flattery, or of evil Counsel, but by force and violence. David could not make his party good against Joab, because he was Governor of the Army, and he was afraid that Joab might make more force than he, and so he mastered the King, and kept him from doing of justice, though he were a just King, and had vowed to do justice, and blood called upon him: Yet these sons of Zerviah (for there were three of them, but one was slain) these grand Cavaliers, when they had gotten the sword in their hand, though their pretence were to help David, yet afterward they overmastered him, and would kill and slay, and David could not check them for it.  
The like may be said of the great ones about King Zedekiah, that example though it be large is pertinent, Jer. 37. he was a friend to Jeremiah, but the Princes bore him down and would have the blood of jeremiah; he had great ones about him so long as they would have what they listed, contrary to the King, and mastered him, ver. 21. Then Zedekiah commanded to put jeremiah into the court of the prison. Here the King favours the Prophet according to his request, he frees him out of the greatest strait he was in: Yet after, the power of the Nobles turned the stream, as we find, jer. 38.4. read ver. 1. what the Princes were, Shephariah the son of Mattan, and Gedaliah the son of Pashur, and jucal the son of, etc. four of the King's great favourites about him, they said, we beseech thee let this man be put to death: for thus he weakeneth the hands of the men of war that remain in this City, and the hands of all the people, in speaking such words unto them; for this man seeketh not the welfare of this people, but the hurt. Then Zedekiah the King said, behold he is in your hands, etc. Yet before he had done him good, and favoured him, and intended to favour him; but they forced the King by violence, they did overmaster him, and overbeare him, and made him go contrary to his mind and intention: And afterward when Ebedmelech the Ethiopian, a good Courtier, had informed the King that jeremiah was innocent, as we read ver. 8.9. Ebedmelech went forth out of the King's house, and spoke to the King saying, My Lord the King, these men have done evil in all that they have done to jeremiah the Prophet, whom they have cast into the dungeon, and he is like to die for hunger in that place where he is, Then the King was of another mind, and in ver. 10. he commanded him to take thirty men to take jeremiah out of the dungeon before he died. And Ebedmelech took the men with him, and went into the house of the King under the Treasury, etc. Then in ver. 14. Zedekiah the King sent and took Jeremiah into the third entry of the house of the Lord, into a secret place, for the Princes about him were too hard for him, and he durst not be known to his Courtiers that he had any correspondency with jeremiah. See how lamentably a King may be captivated by the wicked that are about the Throne. jer. 38.14. Zedekiah sent and took jeremiah into the third entry of the house of the Lord, and said, I will ask thee a thing, hid nothing from me. Then jeremiah said unto Zedekiah, if I declare it unto thee wilt thou not surely put me to death? And if I give thee counsel wilt thou not hearken unto me? So the King swore secretly to Jeremiah saying, as the Lord liveth that made us these souls, I will not put thee to death, neither will I give thee into the hands of these men that seek thy life. Then said jeremiah, thus saith the Lord; he gives him counsel. In ver. 24. saith Zedekiah, let no man know these words and thou shalt not die: and if the Princes hear that I have talked with thee, and they come unto thee, and say unto thee, Declare unto us now what thou hast said unto the King, hid it not from us, and we will not put thee to death; also what the King said unto thee. Then thou shalt say unto them, I presented my supplication before the King, that he would not cause me to return to jonathans' house to die there. The King bids him pop them off with another answer, and durst not be known that he had talked with the man of God: he was overmastered by his Courtiers that hedged him round, they overmastered him by their power. Is there not need then, and is it not just to take away the wicked from before the King that his Throne may be established in Righteousness? If there be danger of mischief all these ways, of seduction by flattery, though a King intent never so sincerely; and of evil counsel in over-bearing him, and circumventing him, that he shall not be able to sound into the depth of their designs; and of violence, when they have gotten swords enough into their own hands, to make a prisoner of the King, and yet to do all in his name as if he were the chief Commander: there is good reason that the wicked should be taken away from before the King; and that the taking them away is the stablishing his Throne in Righteousness.  
But here an objection must be cleared before I touch the application.  
The objection is this, you will say it is true, we all agree that the taking away of the wicked from before the King is the stablishing of his Throne in Righteousness, and that the wicked should be taken away from before the King; But stay,  
Who must be the takers away?  
And how must they be taken away? For this seems to be the nick of the point, and the whole question is tripartite,  
Who must be removed? By whom?  
And how must they be removed? and so shall my answer be. Briefly,  
First, who must be taken away, I touched before, but now shall more fully and clearly answer.  
First, generally, the wicked; originally, it is the evil and ungodly thing: but so it includes all wicked persons, things and acts that are before the throne, Prov. 23. Righteousness exalteth a Nation, but sin is a reproach to any people. That is the general: all provoking evil things, persons & acts.  
But secondly, and more particularly, all evil things, acts and persons.  
First, in point of Religion; so Maacah and her Idol must go down, 2 Chron. 15.16. So treacherous Abiather the Priest must be banished, 1 King. 1.26. So Joashes Princes must be cashiered, 2 Chro. 24.  
Secondly, as in Religion, so in the Camp; bloody Joab, though he be near the King, must have justice; and Adonijah if need be, because he is a Subject, must be cut off, 1 King. 2.25.  
Thirdly, in the Court; Doeg and Ziba, and Haman, with Zedechiah's Counsellors, and Princes that were too hard for him; and Darius Princes that were too hard for him; they all must be removed and taken away. All in short that David names in Psal. 101. I will early destroy the wicked of the Land, that I may cut off evil doers from the City of my God. That is, as fare as they are known and convicted, they may not be protected but yielded up to justice.  
Secondly, who must remove, which is the man that must do this? There is the question; who must be the removers and takers away? (I go still with a clew of Scripture in my hand.)  
I answer, the King's authority must do it, I have Scripture for it, Pro. 20.8. The King that sitteth in the Throne of judgement, scattereth away the evil with his eyes. Let me explain this Text, and the great knot is untied. The King that sitteth, etc. By the King in the Throne of Judgement, we are to understand, not the pleasure and will of a King, no nor the very strict person of a King; but we are to understand the Royal authority as it is exercised according to Law; therefore he saith the King sitting upon the Throne, that is, the King in the Court of judicature; he scattereth away the evil with his eyes, he affrighteth and judgeth, and removeth wicked persons and things, by looking narrowly after them. So that in two words, if you would know who must be the removers, it is Royal authority, The King upon the Throne of judgement, that is, the King in all his Courts of Justice: for concerning the will of a Prince, none can be so unreasonable as to imagine that the will of the Prince must tell, who shall be taken away, and who shall be saved; for than it is not Monarchy, but Tyranny. Then for the person of the Prince, he sits not in the Courts, he is the Centre and therefore is unmooveable, and all the lines are drawn from him; the judicature of Parliament, as the highest Court, the greatest line drawn from the Centre of Royal authority, and all other petty lines under it.  
But you will say, if the King were in the Parliament, than there were the Royal authority, that should take away the wicked from before the Throne.  
I answer, can the tything man do his office, and the Constable, and petty Courts, and the presence of the King not be required for the execution of them; and shall the Supreme Court of the Kingdom have leffe power then Courtleet, or Courtbaron? Let reason and sense judge: So when it is asked who shall remove them? I say, Royal authority. This is that that Peter means, 2 Pet. 2.13, 14. Submit yourselves to every Ordinance of man, for the Lords sake; whether it be to the King as Supreme, or unto Governors, as them that are sent of him for the punishment of evil doers, and for the praise of them that do well. This Text is commonly perverted by our rotten Divines. Submit to every Ordinance of man for the Lords sake: the Ordinance is of man, the stamp of it is of God. There be divers Ordinances of man, of Monarchy, of Aristocracy, suppose of Democracy. Whatsoever the Ordinance of man be in the land thou livest in; if it be in the Low-Countries, submit to the Ordinance of Aristocracy for the Lords sake; if it be in England, submit to the Ordinance of Monarchy for the Lords sake; if in another place submit to that Ordinance for the Lords sake; still the Ordinance is of man, theirs is the mettle, and the stamp is of God. For the Lords sake, whether it be to the King as the Supreme, or to Officers sent of him; why? for what? For the punishment of evil doers, and the praise of them that do well; so the Ordinance is to the praise of them that do well, and the punishment of them that do evil. Now the Ordinance in out Kingdom you know what it is, it is upon a pact or compact, and the greatest privilege of the Subject in that pact, is the great assembly of Parliament.  
But how must this be done? If Royal authority must do it, the King in his judicature, from the Parliament to the Constable must take away the wicked from before the King, that is, as far as they are convicted, and as fare as his Office extends.  
But how must they be taken away?  
I answer, by divers swords.  
First, by the sword of the mouth, if it be possible by gentle admonitions, and sharp reprehensions. So Solomon dealt with Adonijah, and with Shimei; first he gave them gentle monitions; and if words will do, it is a thousand pities that blows should be used: But if monitions, and reprehensions, and summons, and warrants will not do it,  
Then the sword of Justice, as in those two cases; so when Adonijah would not take admonition, when Shimei would not take reprehension, but both transgressed the Law after, both suffered by the sword of Justice.  
But what if Delinq make a party against the sword of Justice, and there be a sword of rebellion against the sword of Justice, that that cannot prevail?  
Then in the third place the sword of war; if the sword of the mouth will not do it (as you know what great trying and labouring there hath been by the pen.) Next the sword of Justice hath been endeavoured to bring them to condign punishment; but if that will not do, the sword of war, if rebellion make head against Justice; I speak not this of myself but from the Lord; look in Judg. 20. the history of the men of Gibeah, they had committed a notorious fact, they had ravished a Concubine, and ravished her to death. Here was first the sword of the mouth used; the Tribes came together, and sent to the Benjamites to deliver the delinquents; and then they offered the sword of Justice to end the business. But they draw the sword of war, and resist Justice, and come and make head against the assembly, and determination of that Parliament. Hereupon God bids them draw the sword of war, and fetch the delinquents by force; they met together and wept, and God bade them go up; the cause was his, it was not properly a sword of war, but a martial sword of Justice.  
But you will say, then there was no King in Israel.  
What of that? Is there less authority to fetch out delinquents because there is a King? Is he the obstructer or the promoter of Justice? not the obstructer, but promoter of it.  
Besides, though there were not the name of a King, there was regal authority, the Sceptre was then in Judah; as we tead in Judg. 1.2. Judg. 20.18. Judah must still go up first.  
The use (which I intent to be but short in) is for information. If the taking away of the wicked from before the King establish his Throne in righteousness, then let this my brethren convince your judgements and show you a clear warrant, nay the necessity of the cause and service you are on, and is now on foot through the Kingdom; I know the rotten Clergy and all Malignants will tell you that this party fight against the King; yet the Scripture tells you, that such men as labour to remove the wicked in a legal way from before the King, establish his Throne in Righteousness. Now I put it to the quere, Are not these wicked that are endeavoured to be removed? Are they not robbers, traitors, ravishers, rebels and delinquents? And it is the removing of them in a legal way, because you are called to it by authority and by every branch of your protestation.  
These are the heads of the Protestation: First, Religion, and that calls on you, because Papists are in arms, and are great Commanders, and are now fight against our Religion.  
Secondly, your Sovereign calls upon you in his highest Court of Parliament; his soul, and his body both call for it: for they must needs be both in danger amongst unreasonable and bloody men.  
Thirdly, the Parliament, and in it all the Parliaments for time to come. If this Parliament fail, you may all write, Lord have mercy on us, as you do upon infected houses; you may write it upon the doors of the Parliament, and upon all the houses of the Land.  
You will say, not so, for there is a triennial Parliament granted.  
Is it possible to gather a triennial Parliament hereafter, if we be not able to keep together a Parliament that is set, for which we have as good an Act as for the other? He that will be blind may be, by supposing that we may get a Parliament if we cannot keep this now we have an Act for it.  
Fourthly, your Laws call upon you; they be all trampled underfoot: there is no punishment for robbers, killing is now no sin, rapes and ravish are not questioned, they are not to be taxed.  
Fiftly, your Privileges call on you: who can say, what is mine, if these things go on?  
But you will say, his Majesty in his Declarations seems to dislike of this course of going to war.  
We must distinguish of his Majesty's being among his Cavaliers, and his Majesty sirting in his Parliament. Among his Cavaliers as he is now, he is a prisoner (for aught I know) by force, or by fraud, or under their Counsel; that we all see clear. His Majesty among the Cavaliers, and the Declarations, and Ordinances, and Messages coming through their hands, that is one thing; but take His Majesty as in his Parliament, and I think you will think that when he were better informed and advised, he would be of another mind.  
You will say, if we were sure of that, that he would be of another mind, we should be satisfied.  
What could God do more? Hath he not given you a pledge in your own hands already? Within these two years, His Majesty gave out all His Declarations and Protestations against Scotland; we see a great deal of difference, between His Majesty with the Malignants, and with His Parliament, for we see afterwards he gave the Scots thanks, and gave thanks through all the Kingdom; when the spectacles were taken off his nose, and he saw aright, than they where brethren, and dismissed in peace. What could the Lord do more to prepare you for this time, and against this stumbling block? If His Majesty were misled so lately, is it not probable he would now return again if he could get out of these men's hands; considering especially that these were the special sticklers, the committers, and promoters of the Northern troubles.  
But His Majesty promiseth to maintain Religion and the Laws.  
Though he do graciously, yet the Cavaliers promise the contrary, and therefore as I said of David and Zedekiah, and those that were surrounded with flatterers and evil Counsellors, It was not what David promised, but what Joab would give leave to be done; It was not what Zedekiah promised, but what his Princes would give way to. Now we read His Majesty's promises, and we feel the Cavaliers denial. We question not but His Majesty intends the things that he speaks; but when I feel on my skin, the quite contrary, I must conclude, that how ever His Majesty promise, and intent this, yet they resolve the contrary.  
Would you have instance? His Majesty promiseth the defence of the true protestant Religion; the Cavaliers take in Papists, and they are the chief Commanders in the Army. I hear His Majesty's promise, and I believe His intentions, but I feel the Cavaliers practise directly contrary. So I hear His Majesty say he will deliver delinquents to punishment; and Cavaliers promote them, and they go in the head of the Army. I hear His Majesty protest and promise that He intends to maintain the Laws, the privileges of Parliament, and the propriety of the Subject; but the Cavaliers rob, and kill, and slay against all Law, so that no man can say this is his own. So that this must be the answer, His Majesty protests these things, and we take them as His purposes; but the Cavaliers do the contrary, we feel it on our skins, it sticks close to us.  
Therefore abruptly for the result of all; for His Majesty's protestations and promises, we cannot but thankfully accept them; and what better way to express our thankfulness, then to go against wicked men that go against His promises, and redeem Him from the hands of these wicked creatures, that he may be able to make good His Protestations indeed, from which they keep Him by over-counselling Him, and overmastering Him? I have been abrupt, But I hope that some seeds of that that hath been spoken may take impression.  
FINIS.